Lessons of Christian virtues.
He exhorteth them to mortification of the body, 2 to renouation of the minde, 3 to keeping of vnitie by humilitie, • to the right vsing of their gifts and functions, 9 to many other good actions, 17 and specially to louing of their enemies.
1I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.Io vi scongiuro adunque, o fratelli, per la misericordia di Dio, che presentiate i vostri corpi ostia viva, santa, gradevole a Dio (che è) il razionale vostro culto.I BESECH you therfore brethren by the mercie of God, that you exhibite your bodies a liuing host, holy, pleasing God, your reasonable seruice.Obsecro itaque vos fratres per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum. 2And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.E non vogliate conformarvi a questo secolo, ma riformate voi stessi col rinnovellamento della vostra mente, per ravvisare qual sia la volontà di Dio, buona, gradevole, e perfetta.And be not conformed to this vvorld: but be reformed in the newnes of your minde, that you may proue vvhat the good, and acceptable, and perfect vvil of God is.Et nolite conformari huic sæculo, sed reformamini in novitate sensus vestri: ut probetis quæ sit voluntas Dei bona, et beneplacens, et perfecta. 3For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.Dico adunque per la grazia, che mi è stata data, a quanti son tra di voi: che non siano saggi più di quel, che convenga esser saggi, ma di essere moderatamente saggi, e secondo la misura della fede distribuita da Dio a ciascheduno.for I say by the grace that is giuen me, to al that are among you, not to be more vvise then behoueth to be vvise, but to be vvise vnto sobrietie, to euery one as God hath deuided the measure of faith.Dico enim per gratiam quæ data est mihi, omnibus qui sunt inter vos, non plus sapere quam oportet sapere, sed sapere ad sobrietatem: et unicuique sicut Deus divisit mensuram fidei. 4For as in one body we have many members, but all the members have not the same office:Imperocché siccome in un sol corpo abbiam molte membra, e non tutte le membra hanno la stessa azione:For as in one body vve haue many members, but al the members haue not one action:Sicut enim in uno corpore multa membra habemus, omnia autem membra non eumdem actum habent: 5So we, being many, are one body in Christ; and every one members one of another:Così siamo molti un solo corpo in Cristo, e a uno a uno membra gli uni degli altri.so vve being many, are one body in Christ, & eche one an others members.ita multi unum corpus sumus in Christo, singuli autem alter alterius membra.
6And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;Abbiam però doni diversi secondo la grazia, che ci è stata data; chi la profezia (la usi) secondo la regola della fede;And hauing giftes, according to the grace that is giuen vs, differēt, either prophecie according to the rule of faith,Habentes autem donationes secundum gratiam, quæ data est nobis, differentes: sive prophetiam secundum rationem fidei, 7Or ministry, in ministering; or he that teacheth, in doctrine;Chi il ministero, amministri; chi l'insegnare, insegni;or ministerie in ministring, or he that teacheth in doctrine,sive ministerium in ministrando, sive qui docet in doctrina, 8He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.L'ammonitore ammonisca; chi fa altrui parte del suo (la faccia) con semplicità; chi presiede, sia sollecito; chi fa opere di misericordia (le faccia) con ilarità.he that exhorteth in exhorting, he that giueth in simplicitie, he that ruleth in carefulnes, he that shevveth mercie in cheerefulnes.qui exhortatur in exhortando, qui tribuit in simplicitate, qui præest in sollicitudine, qui miseretur in hilaritate. 9Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,Dilezione non finta. Abborrimento del male, affezione al bene:Loue vvithout simulation. Hating euil cleauing to good.Dilectio sine simulatione: odientes malum, adhærentes bono: 10Loving one another with the charity of brotherhood: with honour preventing one another.Amandovi scambievolmente con fraterna carità: prevenendovi gli uni gli altri nel rendervi onore:Louing the charitie of the brotherhod one toward an other. Vvith honour preuenting one an other.caritate fraternitatis invicem diligentes: honore invicem prævenientes: 11In carefulness not slothful. In spirit fervent. Serving the Lord.Per sollecitudine non tardi: fervorosi di spirito: servendo noi al Signore:In carefulnes not slouthful. In spirit feruent. Seruing our Lord.sollicitudine non pigri: spiritu ferventes: Domino servientes: 12Rejoicing in hope. Patient in tribulation. Instant in prayer.Lieti per la speranza: pazienti nella tribolazione: assidui nell'orazione:Reioycing in hope. Patient in tribulation. Instant in praier.spe gaudentes: in tribulatione patientes: orationi instantes: 13Communicating to the necessities of the saints. Pursuing hospitality.Entrando a parte de' bisogni dei Santi: praticando ospitalità.Communicating to the necessities' of the sainctes. Pursuing hospitalitie.necessitatibus sanctorum communicantes: hospitalitatem sectantes.
14Bless them that persecute you: bless, and curse not.Benedite coloro, che vi perseguitano: benedite, e non vogliate maledire.Blesse them that persecute you: blesse, and curse not.Benedicite persequentibus vos: benedicite, et nolite maledicere. 15Rejoice with them that rejoice: weep with them that weep.Rallegrarsi con chi si rallegra, piangere con chi piange:To reioyce vvith them that reioyce, to vveepe vvith them that vveepe.Gaudere cum gaudentibus, flere cum flentibus: 16Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.Avendo gli stessi sentimenti l'uno per l'altro: non assettando cose sublimi, ma adattandovi alle cose basse. Non vogliate esser sapienti negli occhi vostri:Being of one minde one tovvard an other. Not minding high things, but cōsenting to the humble. Be not vvise in your ovvne conceite.idipsum invicem sentientes: non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos: 17To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.Non rendendo male per male: avendo cura di ben fare non solo negli occhi di Dio, ma anche in quelli di tutti gli uomini.To no man rendring euil for euil. Prouiding good things not only before God, but also before al men.nulli malum pro malo reddentes: providentes bona non tantum coram Deo, sed etiam coram omnibus hominibus. 18If it be possible, as much as is in you, have peace with all men.Se è possibile, per quanto da voi dipende, avendo pace con tutti gli uomini:If it may be, as much as is in you, hauing peace vvith al men.Si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes: 19Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.Non vendicandovi da voi stessi, o carissimi, ma date luogo all'ira; imperocché sta scritto: A me la vendetta; io farò ragione, dice il Signore.Not reuenging your selues my deerest, but giue place vnto vvrath, for it is vvritten: Reuenge to me: I vvil revvard, saith our Lord.non vosmetipsos defendentes carissimi, sed date locum iræ. Scriptum est enim: Mihi vindicta: ego retribuam, dicit Dominus. 20But if thy enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.Se pertanto il nemico tuo ha fame, dagli da mangiare: se ha sete, dagli da bere: imperocché così facendo, ragunerai carboni ardenti sopra la sua testa.but if thine enemie hunger, giue him meate: if he thirst, giue him drinke for, doing this, thou shalt heape coales of fire vpon his head.Sed si esurierit inimicus tuus, ciba illum: si sitit, potum da illi: hoc enim faciens, carbones ignis congeres super caput ejus.
21Be not overcome by evil: but overcome evil by good.Non voler esser vinto dal male, ma vinci col bene il male.Be not ouercome of euil, but ouercome in good the euil.Noli vinci a malo, sed vince in bono malum.
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Haydock
With this chapter St. Paul begins his second part, in which he gives us most excellent lessons of morality, after which every Christian should aim to form his life, and thus resemble Jesus Christ and his saints. (Haydock)
That you present your bodies a living sacrifice. And how must this be done? says St. Chrysostom, hom. xx. Let the eye abstain from sinful looks and glances, and it is a sacrifice; the tongue from speaking ill, and it is a sacrifice, etc.
Witham
Your reasonable service, or worship,[Ver. 1. Rationabile obsequium, logiken latreian.] from you; nothing being more reasonable, than for men to serve God with their souls and bodies, etc. (Witham)
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Calmet
Take care, lest you imitate the practices of worldlings. Let your heart, your ambition, carry you to heaven: ever despise those things which the world admires, that every one may see by your actions that you are not of the society of worldlings, and have neither regard nor friendship for them. (Calmet)
Bible de Vence
Transform yourselves into new men, by the renewal of your mind, that you may discern on all occasions, what is most perfect, most pleasing and acceptable to God. (Bible de Vence)
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To be wise unto sobriety. Not pretending to be more wise, or more knowing than you are.
Witham
As God hath divided to every one the measure of faith. The sense by what follows is, that every one make the best use, for the glory of God, and the good of his neighbour, of the gifts and graces which he hath received together with the faith of Christ; that is of prophecy, or the gift of interpreting past prophecies, or of foretelling things to come, of exhorting, of ministering as to those functions which belong to the ministers of the gospel, etc. (Witham)
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Estius
The apostle does not here prohibit that defence, by which a person, either by word or action, preserves himself from injury. This he could not condemn, since he had so often recourse to it himself, as we read in the Acts of the Apostles: and in the second [epistle] to Timothy, he writes: "In my first defence no one was with me." Be he only forbids that revenge which a person takes of his neighbour, by private means, without having recourse to legal authority. (Estius)
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Witham
Communicating [Ver. 13. Communicantes; koinonountes. Koinonein is often used by St. Paul for making others sharers by giving to them.] to the necessities of the saints. Making them partakers of what you have, by relieving them. (Witham)
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Witham
Condescending to the humble, in the spirit of charity and sweetness. See Luke 2:48. (Witham)
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Witham
If it be possible,....have peace with all. That is, if it can be without prejudice to truth or justice, etc. And even when others wrong you, seek not to revenge yourselves, but leave your cause to God. Do good offices even to those that do evil to you. (Witham)
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Witham
Give place to wrath. That we do, says St. Chrysostom, when we leave all to God, and endeavour to return good for evil. (Witham)
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Witham
Thou shalt heap coals of fire on his head. This figurative way of speaking is differently expounded. Some say, inasmuch as by this means thou shalt make him liable to greater punishments from God. Others, as St. Jerome and St. Augustine, by coals of fire, understand kindnesses and benefits, which shall touch the heart, and inflame the affections even of thy enemies, which shall make them sorry for what they have done, and become thy friends. (Witham)
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Estius
This is the apostle's conclusion of the foregoing instructions. Be not overcome by the malice of thy enemy, so as to wish to revenge thyself, without leaving all to the just judgment of God; but overcome his malice by thy kindness. This is complied with, when upon occasion of injuries received we always make a return of kindness, and in proportion as the malice of our enemies increases, our spirit of benevolence should also increase. (Estius)
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1. A liuing host.] Lest men should thinke by the former discourse of Gods eternal predestination, that no reward were to be had of good life and workes, the Apostle now earnestly recommendeth to them holinesse of life.
1. A liuing host.] The body chastifed by penāce is a grateful sacrifice. Man maketh his body a sacrifice to God by giuing it to suffer for him, by chastising it vvith fasting, vvatching, and such like, and by occupying it in workes of charitie and vertue to Gods honour, whereby appeareth how acceptable these workes are to God and grateful in his sight, being compared to a sacrifice, which is an high seruice done to him.
In the liturgy The Epistle vpō the 1 Sunday after the Epiphanie.
Concordance Phil. 4, 18.
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Concordance Eph. 5, 17. 1. Th. 4, 3.
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None must presume to medle aboue the measure of Godsgift, or out of the compasse of his state and vocation.
Concordance 2 Cor. 12, 11. Eph. 4, 7.
In the liturgy The Epistle vpō the 2 Sunday after the Epiphanie.
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6. According to the rule of faith.] By this, and many places of holy write, we may gather, that the Apostles by the holy Ghost, The Apostolical rule or analogie of faith. before they were sundered into diuers Nations, set downe among them selues a certaine Rule and forme of faith and doctrine, conteining not onely the Articles of the Crede, but al other principles, groundes, and the whole platforme of al the Christian religion. Which Rule was before any of the bookes of the new Testment were written, & before the faith was preached, among the Gentiles: by vvhich not onely euery other inseriout teachers doctrine was tried, but al the Apostles, and Euangelistes preaching, vvriting, interpreting (which is here called prophecying) were of gods Church appointed and admitted, or disproued and reiected. This forme, by mouth and not by Scripture, euery Apostle deliuered to the countrie by them conuerted. c. 6, 17. c. 16, 17. For keeping of this forme, the Apostle before praised the Romanes, and afterward earnestly warneth them by no man 〈◊〉 speache to be drawen from the same. This he commendeth to Timothee, 1. Tim. 6, 20. calling it his 〈◊〉 For not holding this fast and sure, he blameth the Galatians, further also denouncing to him self or an Angel that should write, teach, or expound against that which they first receiued, Gal. 1, 6. 〈…〉, and commanding alwaies to bevvare of them that taught otherwise. Gal. 2, 1. For feare of missing this line of truth, him self notwithstanding he had the Holy Ghost, yet lest he might haue preached in vaine and lost his labour, he went to conferre with Peter and the rest, Act. •5, 6. for tho fast keeping of this Rule of truth, the Apostles held Councels, and their successors by their example. For the holding of this Rule, and by the measure thereof, were al the holy Scriptures written, for and by the same, al the glorious doctors haue made their sermons, commendries, and interpretations. Gods vvork al vvritings and interpretatiōs no otherwise admitted nor deemed to be of God, but as they be agreable to this Rule.
And this is the sure Analogies 〈◊〉 measure of faith, The Heretikes phātastical rule, or rather rules of faith, many and diuers one from an other. set downe and commended to vs euery where for the Apostles tradition: and not the phantastical rule or square that euery Sectmaister pretendeth to gather out of the Scriptures falsely vnderstood and wrested to his purpose, by which they iudge of doctor, Scripture, Church and al. Arîus had by that meanes a rule of his owne, Luther had his false weightes, and Caluin his owne also. According to which seueral measure of euery Sect, they haue their expositions of Gods word: and in England (as in other infected Countries) they kept of lare an apish imitation of this prophecying which S. Paul here and in other places speaketh of, and which was an exercise in the primitiue Church, measured not by euery mans peculiar spirit, but by the former Rule of faith first set downe by the Apostles. And therfore al this new phantastical Prophecying & al other preaching in Caluins schoole, is iustly by this note of the Apostle condemned, for that it is not according to, but quite against the Rule of faith.
Prophecie is interpretatiō of the Scriptures, which is according to the rule of faith, when it is not against the right faith, or when it is profitable to edifie charitie, as S. Augustine speaketh li. 5. Doct. Chr. c. 27 and li. 1. c. 3•. and in effect he saith the same li. 12. Confess. c. 18 vnto c. 32.
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dilectio
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memories
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Cursing is a vice wherevnto the common people is much giuen, who often curse thē on whom they can not otherwise be reuenged, they may see here that it is a great fault.
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In the liturgy The Epistle vpō the 3 Sūday after the Epiphanie.
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Concordance Deu. 32, 35.
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Concordance Pro. 25, 21.
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXVII 1
… “The incense is the prayers of the saints.” Then again, Paul exhorts us “to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”
Tertullian † AD 220 On the Resurrection of the Flesh 47
… These must be “the bodies” which he “beseeches” the Romans to “present” as “a living sacrifice, holy, acceptable unto God.”
Tertullian † AD 220 On Prayer 15
… if, that is, they are observed without the authority of any precept either of the Lord, or else of the apostles. For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony;
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 76.3
… And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 8
… “Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.95
95. Since then I knew these things, and that no one is worthy of the mightiness of God, and the sacrifice, and priesthood, who has not first presented himself to God, a living, holy sacrifice, and set forth the reasonable, well-pleasing service,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.20
… After this, nay before it, show thyself, I pray, a Moses, or Phinehas to-day. Stand on our behalf and make atonement, and let the plague be stayed, either by the spiritual sacrifice, or by prayer and reasonable intercession.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Let us give to God all our members which are upon the earth; let us consecrate them all; not the lobe of the liver or the kidneys with the fat, nor some part of our bodies now this now that (why should we despise the rest?); but let us bring ourselves entire, let us be reasonable holocausts,
St Gregory of Nyssa † AD 395 On Virginity 24
… How can you, who are not crucified to the world, and will not accept the mortification of the flesh, obey Him Who bids you follow after Him, and Who bore the Cross in His own body, as a trophy from the foe? How can you obey Paul when he exhorts you “to present your body a living sacrifice, holy, acceptable unto God
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 8
… And what was it we left out yesterday? “God was walking,” it says, “in Paradise in the cool of the day.” What is here meant, I ask? “God was walking!” God was not walking; for how should He do this who is everywhere present and filleth all things? But He caused a perception of this sort in Adam, in order that he might collect
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, “present your members
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… How then did he not say, ‘Ye are washed in the name of the Father?’ Because it was indifferent in his view, at one time to make mention of this, at another of that Person; and you may observe this custom in many places of the Epistles. For writing to the Romans he says, “I beseech you therefore by the mercies of God,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 74
[3.] Let us then follow Him, and take up the Cross. For though persecution be not present, yet the season for another kind of death is with us. “Mortify,” it saith, “your members which are upon earth.” ( Col. iii. 5 .) Let us then quench concupiscence, slay anger, abolish envy. This is a “living sacrifice.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 82
… this He saith, either because their Head was being made so, or because they also were sacrificed; for, “Present,” it saith, “your bodies a living sacrifice, holy” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… For see, we have our victim on high, our priest on high, our sacrifice on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in their stead “the reasonable service.” (
St Jerome † AD 420 The Letters of St. Jerome 14.5
… Covetousness is idolatry, or else the selling of the Lord for thirty pieces of silver was a righteous act. Lust involves profanation, or else men may defile with common harlots those members of Christ which should be “a living sacrifice acceptable to God.”
St Jerome † AD 420 The Letters of St. Jerome 66.12
12. The regard which I feel for you, my dear brother, makes me remind you of these things; for you must offer to Christ not only your money but yourself, to be a “living sacrifice, holy, acceptable unto God, which is your reasonable service,”
St Jerome † AD 420 The Letters of St. Jerome 118.5
… It is you yourself that the Lord wishes for, “a living sacrifice…acceptable unto God.”
St Jerome † AD 420 The Letters of St. Jerome 125.8
I say these things that, in case you desire to enter the ranks of the clergy, you may learn what you must afterwards teach, that you may offer a reasonable sacrifice
St Jerome † AD 420 The Letters of St. Jerome 127.6
… “live with death in your mind; time flies; this say of mine is so much taken from it.” Well then, as I was saying, she passed her days and lived always in the thought that she must die. Her very clothing was such as to remind her of the tomb, and she presented herself as a living sacrifice, reasonable and acceptable, unto God.
St Jerome † AD 420 The Letters of St. Jerome 130.2
… of Ezekiel’s description of the temple—the hardest piece in the whole range of scripture—and finding myself in that part of the sacred edifice wherein is the Holy of Holies and the altar of incense, I have chosen by way of a brief rest to pass from that altar to this, that upon it I might consecrate to eternal chastity a living offering acceptable to God
St Jerome † AD 420 Against Jovinianus 1.37
… The Apostle being desirous to withdraw us from the flesh and to join us to the Spirit, says afterwards:
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.1
… For I think that the Apostle especially referred to a sacrifice of this kind, when he said, “Now, I beseech you, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy and acceptable
St Augustine of Hippo † AD 430 The Confessions 13.25
… But how doth he grieve for certain trees, which did not afford him the fruit due unto him, when he saith, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.” For these fruits are due to those who minister spiritual
St Augustine of Hippo † AD 430 City of God 10.6
… Exhorting to this sacrifice, the apostle says, “I beseech you, therefore, brethren, by the mercy of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”
St Augustine of Hippo † AD 430 City of God 17.5
… This people the Apostle Peter calls “a holy people, a royal priesthood.” But some have translated, “Of Thy sacrifice,” not “Of Thy priesthood,” which no less signifies the same Christian people. Whence the Apostle Paul says, “We being many are one bread, one body.” [And again he says, “Present your bodies a living sacrifice.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.20
… “Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers, the younger as sisters.” And also in these: “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is you reasonable service.”
St Augustine of Hippo † AD 430 On Continence 24
… With good cause, writing to the Romans, “I beseech you,” saith he, “brethren, by the mercy of God, that ye present your bodies a sacrifice, living, holy, pleasing to God.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.10
… and we learn also from the apostle, who says, "The temple of God is holy, which temple ye are;" and again, "I beseech you therefore by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God;"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 20.22
… So Paul, addressing believers, who are made the body of which Christ is the Head, says: "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God."
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 61
… and vigilant conflict, prefer maintaining their own views with tenacity to listening to him, when he “beseeches them by the mercies of God,” and tells them, “through the grace of God which was given to him, not to think of themselves more highly than they ought to think, but to think soberly, according as God had dealt to every man the measure of faith.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.20
… But, as even you yourself with perfect propriety confess, God is not a body. How, then, could a body receive His image? “I beseech you, brother, that you be not conformed to this world, but be transformed by the renewing of your mind;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… What means “the happy man,” of whom the Psalmist says that “his will has been the law of the Lord”? Does he not clearly enough show that a man by his own will takes his stand in the law of God? Then again, there are so many commandments which in some way are expressly adapted to the human will; for instance, there is, “Be not overcome of evil,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 33.2
2. “Praise the Lord with harp:” praise the Lord, presenting unto Him your bodies a living sacrifice.
John Cassian † AD 435 The Conferences of John Cassian 21.22
… “But vain are the children of men: the children of men are liars upon the balances that they may deceive.” And therefore the blessed Apostle warns us to keep hold of the reins of discretion and not to be attracted by excess and swerve to either side, saying: “Your reasonable service.”
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St John Chrysostom † AD 407 Against Publishing the Errors of the Brethren 1
… For from this zeal I have ground for feeling confidence about your health also with respect to the soul; for indeed the school of the Church is an admirable surgery—a surgery, not for bodies, but for souls. For it is spiritual, and sets right, not fleshly wounds, but errors of the mind,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
Ver. 2 . “And be not fashioned after this world; but be ye transformed by the renewing of your mind.”
St John Chrysostom † AD 407 Homilies on Philippians 12
Other souls, meanwhile, are not such, but change more frequently than the sea, or the cameleon, so that thou hast great cause to smile, when thou seest the same man at one time laughing, at another weeping, at one time full of care, at another beyond measure relaxed and languid. For this cause Paul saith, “Be not fashioned according to this world.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 69
… And what more impious than these assertions? if (that is) one take the words of Christ in this sense, and understand not the cause of their lowliness? Yet Paul saith, that both he and those who were made disciples knew “what was that good and acceptable and perfect will of God” (
St Augustine of Hippo † AD 430 The Confessions 13.13
… and his soul thirsteth after the living God, as the hart after the water-brooks, and saith, “When shall I come?” “desiring to be clothed upon with his house which is from heaven;” and calleth upon this lower deep, saying, “Be not conformed to this world, but be ye transformed by the renewing of your mind.”
St Augustine of Hippo † AD 430 The Confessions 13.21
… and let them be an example unto the faithful, by living before them, and by stimulating them to imitation. For thus do men hear not with an intent to hear merely, but to act also. Seek the Lord, and your soul shall live, that the earth may bring forth the living soul. “Be not conformed to this world.”
St Augustine of Hippo † AD 430 The Confessions 13.22
… and Thy word which Thou spakest by Thy apostle is made good in us, “Be not conformed to this world;” next also follows that which Thou presently subjoinedst, saying, “But be ye transformed by the renewing of your mind,”
St Augustine of Hippo † AD 430 City of God 10.6
… And this, indeed, the apostle subjoins, saying, “And be not conformed to this world; but be ye transformed in the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.”
St Augustine of Hippo † AD 430 City of God 22.16
Then, again, these words, “Predestinate to be conformed to the image of the Son of God,” may be understood of the inner man. So in another place He says to us, “Be not conformed to this world, but be ye transformed in the renewing of your mind.”
St Augustine of Hippo † AD 430 On the Holy Trinity 7.6
… not equal to the Trinity as the Son is equal to the Father, but approaching to it, as has been said, by a certain likeness; just as nearness may in a sense be signified in things distant from each other, not in respect of place, but of a sort of imitation. For it is also said, “Be ye transformed by the renewing of your mind;”
St Augustine of Hippo † AD 430 On the Holy Trinity 11.5
… what else do we do, but that which the apostle prohibits us from doing, when he says, “Be not conformed to this world”?
St Augustine of Hippo † AD 430 On the Holy Trinity 12.13
… but that something of our own rational purpose, that is, of the same mind, must be directed to the using of changeable and corporeal things, without which this life does not go on; not that we may be conformed to this world,
St Augustine of Hippo † AD 430 On the Holy Trinity 14.16
22. But those who, by being reminded, are turned to the Lord from that deformity whereby they were through worldly lusts conformed to this world, are formed anew from the world, when they hearken to the apostle, saying, “Be not conformed to this world, but be ye formed again in the renewing of your mind;”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 21
39. To this New Testament authority, requiring us not to love anything in this world, especially in that passage where it is said, "Be not conformed to this world,"
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 11
… And perhaps the general prohibition is, “Thou shalt not covet;” and the general precept, “Thou shalt love.” Accordingly the Apostle Paul, in a certain place, briefly embraced the two, expressing the prohibition in these words, “Be not conformed to this world,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 96.5
… the former are wrought in unchaste bodies, the latter are beyond the reach of all bodies; the one is perpetrated in the filthiness of the flesh, the other is scarcely perceivable by the pure mind. “Be ye therefore renewed in the spirit of your mind,” and “understand what is the will of God, which is good, and acceptable, and perfect;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
74. “That I may learn Thy commandments.” Since Thou, saith he, hast formed me, do Thou new form me; that that may be done in Christ’s Body, which the Apostle speaks of, “Be transformed by the renewing of your mind.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.20
… For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, “Be not wise beyond what it is fitting to be wise, but be wise prudently,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 42
… Well, in that saying Jesus did not refer to those who are poor simply in worldly substance, but to those who are poor in spirit, that is to say, who are not inflamed with pride, but have the gentle and lowly dispositions of humility, not thinking of themselves more than they ought to think.
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… I have some fear, not about you, as God is witness of my heart, but about some who in their own esteem are very cautious and prudent but do not understand the blessed apostle’s precept not to think of themselves more highly than they ought
St Gregory of Nyssa † AD 395 Against Eunomius 3.5
… For by what name can I describe the incomprehensible? by what speech can I declare the unspeakable? Accordingly, since the Deity is too excellent and lofty to be expressed in words, we have learnt to honour in silence what transcends speech and thought: and if he who “thinketh more highly than he ought to think
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
Ver. 3 . “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… For he says indeed that it is given by God (as when he says, “according as God hath dealt to every man the measure of faith;” and again, “according to the grace given unto us”) (
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… “For I say through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
A second there is whereby every one that hath understanding ruleth himself; and this also the Apostle further denoted , saying, “Wouldest thou have no fear of the power? do that which is good;” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 188.13
13. It is impossible for us to tell how greatly 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,”
St Augustine of Hippo † AD 430 City of God 10.6
… For, as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another, having gifts differing according to the grace that is given to us.”
St Augustine of Hippo † AD 430 City of God 12.15
… Let them rather endeavor to obey the wholesome injunction of the apostle, when he says, “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.33
… among you, that they which are approved may be made manifest among you” ) has made us much more watchful and diligent to discover in Scripture what escaped Tichonius, who, having no enemy to guard against, was less attentive and anxious on this point, namely, that even faith itself is the gift of Him who “hath dealt to every man the measure of faith.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.11
… And if we cannot discern in what manner He wrought them by ministry of angels, yet we say that they were wrought by angels; but not from our own power of discernment, lest we should seem to any one to be wise beyond our measure, whereas we are wise so as to think soberly, as God hath dealt to us the measure of faith;
St Augustine of Hippo † AD 430 On the Good of Widowhood 2
… what more can I teach you, than what we read in the Apostle? For holy Scripture setteth a rule to our teaching, that we dare not “be wise more than it behoveth to be wise;” but be wise, as himself saith, “unto soberness, according as unto each God hath allotted the measure of faith.”
St Augustine of Hippo † AD 430 On the Good of Widowhood 15
… But, lest the brevity of this my answer may chance to displease any, I am prepared to listen to my reprover treating more fully. For perhaps he alleges some reason, why second marriages be not condemned, but third be condemned. For I, as in the beginning of this discourse I gave warning, dare not to be more wise than it behoveth to be wise.
St Augustine of Hippo † AD 430 The Correction of the Donatists 9
… but as the apostle says, "According as God hath dealt to every man the measure of faith." But then he goes on to add the following: "For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ."
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 41
… he pleases;” and yet higher is He who calls man to his higher vocation than any thought on man’s own part, inasmuch as the beginning of correction of the heart lies in faith, even as it is written, “Thou shalt come, and pass on from the beginning of faith.” Every one makes his choice of good, “according as God hath dealt to every man the measure of faith;”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 34
… “For I declare, through the grace that is given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.34
… If, however, they insist on denying that this is freely given to us, what is the meaning of the apostle’s words: “According as God hath dealt to every man the measure of faith”?
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.10
… the power of the law is so expressed that the weakness of man in himself, itself failing to do what the law commands, might seek help from the grace of God rather of faith, seeing that by His mercy even faith itself is bestowed. Because faith is thus possessed, according as God has given to every one the measure of faith.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.14
For that very pride has so stopped the ears of their heart that they do not hear, “For what hast thou that thou hast not received?” They do not hear, “Without me ye can do nothing;” they do not hear, “Love is of God;” they do not hear, “God hath dealt the measure of faith;”
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 2.4
… To yourselves, too, my most dearly beloved, I also, in this letter, give the same exhortation which the apostle addresses to us all, “not to think of yourselves more highly than you ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 21
… Here John the Baptist says of Christ: “Of His fulness have we all received, even grace for grace .” So that out of His fulness we have received, according to our humble measure, our particles of ability as it were for leading good lives—“according as God hath dealt to every man his measure of faith;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 28
… to show that it appertains to grace,—so that the apostle did not tell us, “I have obtained mercy because I was faithful;” but he said, “I have obtained mercy in order to be faithful.” And there are many other passages of similar import,—among them that in which he bids us “think soberly, according as God hath dealt out to every man the proportion of faith;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.6
… such as is that testimony that “God hath dealt to every man the measure of faith;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.5
5. But necessary it is that thou have charity, that thou have faith, that thou have hope; that that which is given may be sweet unto thee. And these same, faith, hope, charity, are three. And these too are gifts of God. For faith we have received from Him; “As God,” saith he, “hath distributed to every one the measure of faith.”
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, according to the measure thereof that the Lord hath given to every man;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 74.3
… As we are also reminded by the apostle, “Not to think of ourselves more highly than we ought to think, but to think soberly; according as God hath dealt to every man the measure of faith.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… 49 ). Now by salt is denoted the word of wisdom. Let him, therefore, who strives to speak wisely fear greatly, lest by his eloquence the unity of his hearers be disturbed. Hence Paul says, Not to be more wise than behoveth to be wise, but to be wise unto sobriety (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.3
3. For my present position is due, my good people, not to inexperience and ignorance, nay indeed, that I may boast myself a little, neither is it due to contempt for the divine laws and ordinances. Now, just as in the body there is one member
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… so we, who are many, are one body in Christ, and severally members one of another. And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; or ministry, let us give ourselves to our ministry; or he that teacheth to his teaching.” (
St Augustine of Hippo † AD 430 On the Good of Widowhood 4
… Forsooth the same Apostle says, “For, as in one body we have many members, but all members have not the same course of action; so being many we are one body in Christ, and each members one of another: having gifts diverse according unto the grace, which hath been given unto us.”
John Cassian † AD 435 The Conferences of John Cassian 14.5
… many, and that it has “gifts differing according to the grace which is given us, whether prophecy, according to the proportion of the faith, whether ministry, in ministering, or he that teacheth, in doctrine, or he that exhorteth in exhortation, he that giveth, in simplicity, he that ruleth, with carefulness, he that showeth mercy, with cheerfulness.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 46
… Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?”
St Basil the Great † AD 379 De Spiritu Sancto 26
… For we all are “members one of another, having gifts differing according to the grace that is given us.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.5
… so then neither is he that planteth anything, nor he that watereth, but God that giveth the increase." Nor was the apostle himself their root, but rather He who says, "I am the vine, ye are the branches." How, too, could he be their head, when he says, that "we, being many, are one body in Christ,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.42
… but God gave the increase. So that neither is he that planteth anything, neither he that watereth; but God that giveth the increase.’ Nor was the apostle himself their root, but rather He who says, ‘I am the vine, ye are the branches.’ How, too, could he be their head, when he says that ‘we, being many, are one body in Christ,’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.4
… For He hath descended into hell, and hath ascended into heaven. What we have seen in the Head we have found in the Body. For what we have believed in the Head, they that have seen, have themselves told us, and by themselves we have seen: “For we are” all “one body.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.26
… Every one when he thinks can recall to mind how hardened and obstinate some of those whom he knows have been, how they have struggled against the truth; yet now they preach the truth, they have been made morsels of bread. Who is that one Bread? “We being many,” saith the Apostle, “are one Body in Christ;”
Pope St Leo I the Great † AD 461 Letters 14
… “Let each one of you please his neighbour for his good unto edifying .” For the cementing of our unity cannot be firm unless we be bound by the bond of love into an inseparable solidity: because “as in one body we have many members, but all the members have not the same office; so we being many are one body in Christ, and all of us members one of another
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Tertullian † AD 220 On Modesty 8
… Seek, therefore, the Christians some other as their brother; for the Jew the parable does not admit. Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, “according to the analogy of faith,”
St Basil the Great † AD 379 De Spiritu Sancto 9
… by nature unapproachable, apprehended by reason of goodness, filling all things with Its power, but communicated only to the worthy; not shared in one measure, but distributing Its energy according to “the proportion of faith;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Ver. 6 . “Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
Ver. 6 . “For, for this cause pay ye tribute also; for they are God’s ministers, attending continually on this very thing.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.20
… not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another.”
12:7
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… And again, to rouse those who have fallen drowsy, he says, “Whether prophecy, let us prophesy according to the proportion of faith.” For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it letteth as much flow as it may find the vessel of faith that is brought to be capable of.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Ver. 8 . “Or he that exhorteth, on exhortation.”
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Tertullian † AD 220 The Five Books Against Marcion 5.14
… Who hath first given to Him, and it shall be recompensed to him again?” Now, (Marcion,) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words? But come now, let us see without mistake the precepts of your new god: “Abhor that which is evil, and cleave to that which is good.”
Tertullian † AD 220 On Patience 10
… In evil doing there is no account taken of order , nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil. Like deed involves like merit. How shall we observe that principle, if in our loathing
St Basil the Great † AD 379 De Spiritu Sancto 30
… A further powerful incentive to my undertaking was the warm fervour of your “love unfeigned,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Ver. 9 . For, “Let love be without dissimulation,” he says,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
Ver. 9 . “For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, and any other commandment, is briefly comprehended in this saying, Thou shalt love thy neighbor as thyself.”
St Jerome † AD 420 The Letters of St. Jerome 51.1
… For, although each individual bishop of the Church has under him churches which are placed in his charge, and although no man may stretch himself beyond his measure, yet the love of Christ, which is without dissimulation,
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Tertullian † AD 220 The Five Books Against Marcion 5.14
… But come now, let us see without mistake the precepts of your new god: “Abhor that which is evil, and cleave to that which is good.” Well, is the precept different in the Creator’s teaching? “Take away the evil from you, depart from it, and be doing good.” Then again : “Be kindly affectioned one to another with brotherly love.”
St Basil the Great † AD 379 The Letters 22.2
The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously, but in all things moderation and respect should be shewn to every one.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… Say not, if I see any person hanging back (for me to make the first advances), I become worse than he: but rather when thou seest this, forestall him, and extinguish his bad feeling. Seest thou one diseased, and addest to his malady? This, most of all, let us make sure of—“in honor to prefer one another, to account others better than one’s self” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Ver. 10 . “Be kindly affectioned one to another with brotherly love.”
St Augustine of Hippo † AD 430 Of Holy Virginity 47
… Thus will be kept, not by feigned but by true humility, “In honor preventing one another,”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… v. 6 )? But it is written, Charity seeketh not her own ( 1 Cor. xiii. 4 ). Lo, your Fraternity arrogates to itself even what is not its own. Again it is written, In honour preferring one another (
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Origen † AD 254 Origen De Principiis 2.8.3
… “Who maketh His angels spirits, and His ministers a burning fire;” and in another place, “The angel of the Lord appeared in a flame of fire in the bush.” We have, moreover, received a commandment to be “fervent in spirit;”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
… Nay but if you feared the times and acted as you did from timidity, your mind is not manly; for in such a case you ought to manifest zeal for Christ, and rather meet circumstances boldly, and use the language of blessed Paul: ‘in all these things we are more than conquerors ;’ and the more so in that we ought to serve not the time, but the Lord
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… Dost thou not see the bulls (Hannibal. ap. Liv. xxii. 16) that carry a flame upon their back, how nobody is able to withstand them? So thou also wilt be more than the devil can sustain, if thou takest both these flames. “Serving the Lord.”
St Jerome † AD 420 The Letters of St. Jerome 27.3
… how comes it that a waterpot is the result?” Lest Horace laugh at me I come back to my two-legged asses, and din into their ears, not the music of the lute, but the blare of the trumpet. They may say if they will, “rejoicing in hope; serving the time ,” but we will say “rejoicing in hope; serving the Lord .”
St Jerome † AD 420 The Letters of St. Jerome 52.4
… Let Wisdom alone embrace me; let her nestle in my bosom, my Abishag who grows not old. Undefiled truly is she, and a virgin forever for although she daily conceives and unceasingly brings to the birth, like Mary she remains undeflowered. When the apostle says “be fervent in spirit,”
St Augustine of Hippo † AD 430 The Confessions 6.2
… and he loved her truly, on account of her most religious conversation, whereby, in good works so “fervent in spirit,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 48.3
… —whatever you do, I say, “do all to the glory of God,” who “worketh all in all,” and be so “fervent in Spirit”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.19
… yet may we reasonably think that the same Holy Spirit is signified also under the name of “fire.” Wherefore when He came it is said, “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.” Hence also the Lord Himself said, “I am come to send fire on the earth.” Hence also the Apostle saith, “Fervent in the spirit;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.23
… A whole victim by fire consumed. When a whole beast was laid upon the altar with fire to be consumed, it was called a holocaust. May divine fire take us up whole, and that fervour catch us whole. What fervour? “Neither is there that hideth himself from the heat thereof.” What fervour? That whereof speaketh the Apostle: “In spirit fervent.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.15
… nor though it be called heat, shall we be hot there, but we shall be fervent in spirit. Observe that same heat in another Psalm: “nor is there any one that hideth himself from the heat thereof.” What saith also the Apostle? “In spirit fervent.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 92.6
… there it appears, that the heat was not its own; for it became heated either by the sun or by fire: thus thou also, if thou withdraw from God, wilt become cold; if thou approach God, thou wilt warm: as the Apostle saith “fervent in spirit.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.17
… The Gospel saith this, that in the last times many evils, many stumbling-blocks, many tribulations, much iniquity, shall abound; but he that shall endure unto the end, the same shall be saved. “The love,” it saith, “of many shall wax cold.” Whosoever then hath been stedfastly fervent in spirit, as the Apostle saith, “fervent in spirit,”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.21
The first of the bishops to put the edict in force and destroy the shrines in the city committed to his care was Marcellus, trusting rather in God than in the hands of a multitude. The occurrence is remarkable, and I shall proceed to narrate it. On the death of John, bishop of Apamea, whom I have already mentioned, the divine Marcellus, fervent in spirit,
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Tertullian † AD 220 The Five Books Against Marcion 5.14
… “Take away the evil from you, depart from it, and be doing good.” Then again : “Be kindly affectioned one to another with brotherly love.” Now is not this of the same import as: “Thou shalt love thy neighbour as thy self?” (Again, your apostle says:) “Rejoicing in hope;”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us be poor in the world, and let us enrich many by the doctrine of our Lord. Let us not call anyone our father in the earth, that we may be the children of the Father which is in heaven. Though we have nothing, yet we possess all things. Though no man know us, yet they that have knowledge of us are many. Let us rejoice in our hope at every time,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… For this is the divine promise; ‘The Lord shall fight for you .’ Henceforth, although afflictions and trials from without overtake them, yet, being fashioned after the apostolic words, and ‘being stedfast in tribulations, and persevering in prayers
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
And herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, “continuing instant in prayer.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Ver. 12 . “Rejoicing in hope, patient in tribulation, continuing instant in prayer.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.4
… But because “hope which is seen is not hope,” and therefore “if we hope for that we see not, we do with patience wait for it,” it is beyond question that there remains, as still future, the redemption of the body, in longing for which we “groan within ourselves.” Hence also that saying, “Rejoicing in hope, patient in tribulation.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.26
… “In the multitude of my thoughts within me,” saith the believer, “Thy comforts, O Lord, delight my soul.” Let us not therefore murmur because of difficulties; let us not lose that breadth of cheerfulness, of which it is written, “Rejoicing in hope,” because this follows,—“patient in tribulation.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 64.1
… but, as the apostle enjoins, “rejoice in hope,” and obey the precept which he annexes to this, when he says, “Rejoicing in hope, patient in tribulation:”
St Augustine of Hippo † AD 430 City of God 18.32
… For when many people are troubled, he saw the threatening tribulation of the Church, and at once acknowledged himself a member of it, and said, “I shall rest in the day of tribulation,” as being one of those who are rejoicing in hope, patient in tribulation.
St Augustine of Hippo † AD 430 City of God 18.51
… and thus each is tempered by the other, as we recognize in the Psalms that voice which arises from no other cause, “According to the multitude of my griefs in my heart, Thy consolations have delighted my soul.” Hence also is that saying of the apostle, “Rejoicing in hope, patient in tribulation.”
St Augustine of Hippo † AD 430 On Patience 22
… whether through love, of which the Apostle Peter makes answer, “Lord, Thou knowest that I love Thee;” whether through fear, of which says the Apostle Paul, “In fear and trembling work out your own salvation;” whether through joy, of which he says, “In hope rejoicing, in tribulation patient;”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 18
… and that now we hold to the rectitude and perfection of our course, by “keeping under our body and bringing it into subjection,” by doing our alms cheerfully and heartily, while bestowing kindnesses and forgiving the trespasses which have been committed against us, and by “continuing instant in prayer;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 101.6
… when it is over, we shall then feel what a little while it was. Let not, then, our joy be like that of the world, whereof it is said, “But the world shall rejoice;” and yet let not our sorrow in travailing in birth with such a desire be unmingled with joy; but, as the apostle says, be “rejoicing in hope, patient in tribulation;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 111.1
1. The Lord Jesus raises up His people to a great hope, than which there could not possibly be a greater. Listen and rejoice in hope, that, since the present is not a life to be loved, but to be tolerated, you may have the power of patient endurance amid all its tribulation.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.16
16. “And a man shall say, If therefore there is fruit to a just man” ( ver. 10 ). Behold, before that there cometh that which is promised, before that there is given life everlasting, before that ungodly men are cast forth into fire everlasting, here in this life there is fruit to the just man. What fruit? “In hope rejoicing, in tribulation enduring.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.5
… But not only faint not, but even exult, not in the sight of men, but in the sight of God. “In hope rejoicing, in tribulation enduring:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.21
… For, “the beginning is Christ; secondly, that are of Christ, at the appearing of Him; then the end.” This is Holy Church: which is that which followeth, “thousands of men rejoicing.” For in hope they are joyful, until they be conducted unto the end, which now they look for through patience.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.10
… by means of those very remnants of thought, that is, by means of the memory herself, He is daily so sacrificed for us, as if He were daily renewing us, that hath renewed us by His first grace. For now the Lord hath renewed us in Baptism, and we have become new men, in hope indeed rejoicing, in order that in tribulation we may be patient:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 128.3
… it is this that delighteth the husbandman. What meaneth, “Thou shalt eat the labours of thy fruits”? At present we have toils: the fruits will come afterwards. But since their labours themselves are not without joy, on account of the hope whereof we have a little before spoken, “Rejoicing in hope, patient in tribulation;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.9
… 9 ). When Thou risest from the dead, and goest unto Thy Father, let that royal Priesthood be clothed with faith, since “the righteous liveth by faith;” and, receiving the pledge of the Holy Spirit, let the members rejoice in the hope of resurrection, which went before in the Head: for to them the Apostle saith, “Rejoicing in hope.”
12:13
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 59.3
… Finally, we give you the warmest thanks that you have wished us to be sharers in your anxiety,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Ver. 13 . “Sharing with the necessity ( χρείαις , al. μνείαις , memories) of the saints.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… And what wonder, if he who communicates to the living is thought worthy of the same rewards with those who contend, since it is possible to communicate after death even with the departed, with those who are asleep, who are already crowned, who want for nothing. For hear Paul saying, “Partaking in the memories of the Saints.”
St Jerome † AD 420 The Letters of St. Jerome 125.14
… when we have found it and when it flees before us we must pursue it with all our energies. For “it passeth all understanding;” it is the habitation of God. As the psalmist says, “in peace also is his habitation.” The pursuing of peace is a fine metaphor and may be compared with the apostle’s words, “pursuing hospitality.”
12:14
Origen † AD 254 Origen Against Celsus 8.38
… I revile it, and beat it, yet it takes no vengeance on me.” He is not aware that among the prohibitions of the divine law is this, “Thou shalt not revile the gods,” and this is intended to prevent the formation of the habit of reviling any one whatever; for we have been taught, “Bless, and curse not,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.14
… “Let no evil discourse proceed out of your mouth, but that which is good for the edification of faith, that it may give grace to the hearers.” Of this same thing to the Romans: “Blessing, and not cursing.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.7
… since if we spent this life in fastings, vigils, and poverty of diet, cutting off all our extravagant desires; setting a restraint upon our pleasures; undergoing the toils of virtue; keeping the body under like Paul, and bringing it into subjection; not “making provision for the lusts of the flesh;”
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.10
… not to think it is an inverted order that I have said the tongue should be cleansed from swearing before perjury, for one will then the more easily escape perjury, if he swears not at all, so that there may be fulfilled in him that statement, “Keep thy tongue from evil, and thy lips from speaking guile.” And be mindful of the Apostle who says, “Bless, and
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.22
… For the curses of prophecy are not hostile imprecations, but announcements of coming judgment. Hostile imprecations are forbidden, for it is said, "Bless, and curse not."
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.21
… Many other statements are found in all parts of Scripture, which may seem contrary both to this precept of the Lord, and to that apostolic one, where it is said, “Bless; and curse not;”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.22
… lest, through unskilfulness on our part, divine Scripture should seem to contradict itself (a thing which cannot happen). But whether, as we are not to pray for certain parties, so we are also to pray against some, has not yet become sufficiently evident. For it is said in general, “Bless, and curse not;” and again, “Recompense to no man evil for evil.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.46
… Would that it were coupled with it, associated, conjoined with it! It shall behold also His loving-kindness when he is angry. For who but he who is filled with charity, understandeth this? Thou tremblest, because he curseth. And who doth curse? A saint. Without doubt he is listened to. But it is said unto the saints, “Bless, and curse not.”
12:15
Tertullian † AD 220 On Idolatry 13
… The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. “To rejoice with the rejoicing, and grieve with the grieving,”
Tertullian † AD 220 On Fasting 13
… “See, how good and how enjoyable for brethren to dwell in unity!” This psalm you know not easily how to sing, except when you are supping with a goodly company!) But those conclaves first, by the operations of Stations and fastings, know what it is “to grieve with the grieving,” and thus at last “to rejoice in company with the rejoicing.”
St Athanasius of Alexandria † AD 373 Epistola Encyclica. (Encyclical Letter.) 6
… But you must not for this stand in awe of their iniquity, but on the contrary avenge: and shew your indignation at this their unprecedented conduct against us. For if when one member suffers all the members suffer with it, and, according to the blessed Apostle, we ought to weep with them that weep
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… Is it not rather that I reach not the full extent of our loss, though I exceed in the loudness of my expression of grief? Lend me, oh lend me, my brethren, the tear of sympathy. When you were glad we shared your gladness. Repay us, therefore, this sad recompense. “Rejoice with them that do rejoice
St Ambrose of Milan † AD 397 Concerning Virgins 3.5
… For by His Passion weakness was ended, and death by His resurrection. And yet you ought to mourn for the world but to rejoice in the Lord, to be sad for penitence but joyful for grace, though, too, the teacher of the Gentiles by a wholesome precept has bidden to weep with them that weep, and to rejoice with them that do rejoice.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.15
… but lament, as if we ourselves were in the same peril. So let us supplicate God with intense earnestness, fulfilling that saying of Paul, “Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Weeping also with them that weep; condescending to men of low estate.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… is not bare words, or mere ways of speaking ( προσρήσεις ) to men, but a taking care ( προστασία ) of them, and a putting forth of itself by works, as, for instance, by relieving poverty, lending one’s aid to the sick, rescuing from dangers, to stand by them that be in difficulties, to weep with them that weep, and to rejoice with them that rejoice. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… Be not then out of heart at thy poverty. For thy poverty makes thy traffic for heaven the easier to thee. And if thou have nothing, but have a compassionating soul, even this will be laid up as a reward for thee. Hence too Paul bade us “weep with them that weep” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
Ver. 15 . “Rejoice with them that do rejoice, and weep with them that weep.”
St John Chrysostom † AD 407 Homilies on First Corinthians 33
Ver. 6 . “Rejoiceth not in unrighteousness:” i.e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, “rejoiceth with the truth.” “She feels pleasure,” saith he, “with them that are well spoken of,” as Paul saith, “Rejoice with them that rejoice, and weep with them that weep.” (
St John Chrysostom † AD 407 Homilies on Colossians 11
… For how great an evil it is not to have companions in sorrow, hear the Prophet saying, “And I looked for one to lament with me, but there was none.” Wherefore Paul also saith, “Rejoice with them that rejoice; and weep with them that weep.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 1
Hear therefore what philosophy is taught by the example of Job in holy Scripture! Hear also what Paul saith: “Weep with them that weep”; and again, “Condescend to men of low estate.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 37
… Therefore Paul exhorteth us to “Rejoice with them that do rejoice, and weep with them that weep” (
St Jerome † AD 420 The Letters of St. Jerome 60.10
… He made it his first care to silence envy by humility, and his next to give no cause for scandal that such as assailed his youth might marvel at his continence. He helped the poor, visited the sick, stirred men up to hospitality, soothed them with soft words, rejoiced with those who rejoiced and wept with those who wept.
St Jerome † AD 420 The Letters of St. Jerome 122.1
… It is in this sense that the prophet speaks to ministers of the Church, calling them its walls and towers, and saying to each in turn, “O wall, let tears run down.” In this way, it is prophetically implied, you will fulfil the apostolic precept: “rejoice with them that do rejoice and weep with them that weep,”
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.6
… nor that you should not simply not drive away a poor man from a shelter of his own, but that you should receive him when he has been driven out, and has no shelter, into your own. For the precept which has been given us is “to weep with them that
St Augustine of Hippo † AD 430 Letters of St. Augustin 99.1
… and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.4
… For if we be harassed by poverty, or saddened by bereavement, or disquieted by bodily pain, or pining in exile, or vexed by any kind of calamity, let good men visit us, men who can not only rejoice with them that rejoice, but also weep with them that weep,
St Augustine of Hippo † AD 430 City of God 14.9
… Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, and pressing onwards for the prize of his high calling, —very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep;
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 87
The law of brotherly love demanded that I should receive many letters from your godliness at this time. For the divine Apostle charges us to weep with them that weep and rejoice with them that do rejoice.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 137
I was very much distressed to hear of the trouble which had befallen you. How indeed could I fail to suffer, making as I do your interest mine, and remembering the apostolic law which bids us not only “rejoice with them that do rejoice, but also weep with them that weep”?
Pope St Leo I the Great † AD 461 Letters 95
… but rather we lament with those that lament, “we weep with those that weep
12:16
St Irenaeus of Lyons † AD 202 Against Heresies 5.22
… righteousness, or when adorned with super-eminent [gifts of] ministration, by any means be lifted up with pride, nor should we tempt God, but should feel humility in all things, and have ready to hand [this saying], “Thou shall not tempt the Lord thy God.” As also the apostle taught, saying, “Minding not high things, but consenting to things of low estate;”
Tertullian † AD 220 The Five Books Against Marcion 5.14
… “The Lord hear thee in the day of tribulation.” “Bless, and curse not,” (says your apostle.) But what better teacher of this will you find than Him who created all things, and blessed them? “Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 11
… for this they earnestly contended, that he might not seem “to be wise in his own conceit,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
Ver. 16 . “Be of the same mind one towards another. Mind not high things, but condescend to men of low estate.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
He had said, “Inasmuch as I am the Apostle of the Gentiles, I magnify mine office.” ( Rom. xi. 13 .) He had said, “Take heed lest He also spare not thee.” ( ib. 21 .) He had said, “Be not wise in your own conceits” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… It is said, “Seest thou a man wise in his own conceit? there is more hope of a fool than of him;” ( Prov. xxvi. 12 .) and, “Woe unto them that are wise in their own eyes, and prudent in their own sight!” ( Isa. v. 21 .) and Paul himself in another place, “Be not wise in your own conceits.” (
St John Chrysostom † AD 407 Homilies on Philippians 7
… there is more hope of a fool than of him.” ( Prov. xxvi. 12 .) Seest thou how it was not without reason I said that the evil of which I am speaking is worse than that of folly, for it is written, “There is more hope of a fool than of him”? Wherefore, Paul too said, “Be not wise in your own conceits.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 145.8
8. It has been a pleasure to me to say, at least by a letter, these things which I could not say when you were present. I write them, not in reference to yourself, for you do not affect high things, but are contented with that which is lowly,
St Augustine of Hippo † AD 430 Of Holy Virginity 43
… How “wise,” save “not having high thoughts, but consenting unto the lowly.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 24
… that is, “not to be high-minded, but to fear”? which signifies, that they should not be haughty, but humble. Whence also He says in another place, “not minding high things, but consenting with the lowly;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.6
… If Thou hadst not carried them, neither could he have found anything to take away.” What remains, but that he here saith to me, “Understand what that thou hearest, ‘Carry no purse,’ means? What is a purse? Money shut up, that is, concealed wisdom. What is, ‘Carry no purse? Be not wise within your own selves only.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.18
… these are to be told that, if they at all gave heed to what they are, the breeze of mutability would by no means turn them about through so many sides of variableness. To the former it is said through Paul, Be not wise in your own conceits (
12:17
St Polycarp † AD 155 Epistle to the Philippians 6
And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always “providing for that which is becoming in the sight of God and man;”
Tertullian † AD 220 The Five Books Against Marcion 5.14
… “Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.” For against such a disposition Isaiah pronounces a woe. “Recompense to no man evil for evil.”
Tertullian † AD 220 On Patience 10
… Yet each stands impeached of hurting a man in the eye of the Lord, who both prohibits and condemns every wickedness. In evil doing there is no account taken of order , nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil.
Tertullian † AD 220 On Exhortation to Chastity 6
… The reason why any one plants a wood and lets it grow, is that at his own time he may cut it. The wood was the old order, which is being pruned down by the new Gospel, in which withal “the axe has been laid at the roots.” So, too, “Eye for eye, and tooth for tooth,” has now grown old, ever since “Let none render evil for evil”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.24
In the Epistle of Paul to the Romans: “Rendering to no man evil for evil.”
St Basil the Great † AD 379 The Hexæmeron 8.4
… Even bees who do not follow the example of their king, repent without delay of their imprudence, since they lose their lives with their sting. Listen, Christians, you to whom it is forbidden to “recompense evil for evil” and commanded “to overcome evil with good.”
St Basil the Great † AD 379 The Letters 22.1
… The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie. He ought not to speak evil; to do violence; to fight; to avenge himself; to return evil for evil;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
Ver. 17 . “Recompense to no man evil for evil.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 57
… Because even if we receive no injury from them, we shall anyhow not be able to escape ill report, for strangers search not into our lives, but judge us from our companions. This advice I address to young men and maidens. “Providing,” It saith, “things honest,” not only in the sight of the Lord, but also “in the sight of all men.” (
St Jerome † AD 420 The Letters of St. Jerome 117.4
… If you say: “my conscience is enough for me too. God is my judge who is witness of my life. I care not what men may say;” let me urge upon you the apostle’s words: “provide things honest” not only in the sight of God but also “in the sight of all men.”
St Jerome † AD 420 The Letters of St. Jerome 123.15
… Avoid all persons to whom a suspicion of evil living may attach itself, and do not content yourself with the trite answer, ‘my own conscience is enough for me; I do not care what people say of me.’ That was not the principle on which the apostle acted. He provided things honest not only in the sight of God but in the sight of all men;
St Augustine of Hippo † AD 430 Letters of St. Augustin 136.2
… Another objection which he stated was, that the Christian doctrine and preaching were in no way consistent with the duties and rights of citizens; because, to quote an instance frequently alleged, among its precepts we find, “Recompense to no man evil for evil,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 138.9
9. Let us now observe in the second place, what follows in your letter. You have added that they said that the Christian doctrine and preaching were in no way consistent with the duties and rights of citizens, because among its precepts we find: “Recompense to no man evil for evil,”
St Augustine of Hippo † AD 430 The Enchiridion 72
… and they themselves frequently prove to be their own enemies, while their true friends are those whom they take for their enemies, and to whom in their blindness they return evil for good. (A Christian, indeed, is not permitted to return evil even for evil.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.14
… Thence is also that cry of the Martyrs under the altar of God, that they may be avenged in the judgment of God. Where then is the, “Love your enemies, do good unto them that hate you, and pray for them that persecute you”? Where is also the, “Not rendering evil for evil, nor cursing for cursing:” and, “unto no man rendering evil for evil”?
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 13
Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, “occupying ourselves with things good and comely before God and also before men.”
12:18
Tertullian † AD 220 The Five Books Against Marcion 5.14
… “Recompense to no man evil for evil.” (Like unto which is the Creator’s precept:) “Thou shalt not remember thy brother’s evil against thee.” (Again:) “Avenge not yourselves;” for it is written , “Vengeance is mine, I will repay, saith the Lord.” “Live peaceably with all men.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… For to find fault is easy, but how may one make friendship, this is the point to be studied; how we may bring together the scattered members. For be it so, that we have one Church, or one doctrine—yet this is not the (main) consideration: no, the evil is, that in these we have not fellowship—“living peaceably,” as the Apostle says, “with all men” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… Hence even on this head you ought to love one another. And this Moses said to those who were quarrelling in Egypt, “Ye are brethren, why do ye wrong one to another?” ( Exod. ii. 13 .) When then he is speaking of those without, he says, “If it be possible, as much as in you lieth, live peaceably with all men.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
Ver. 18 . “If it be possible, as much as lieth in you, live peaceably with all men.”
St John Chrysostom † AD 407 Homilies on Philippians 2
… for all this he hints at, and see how he brings it in. Not for my own sake, says he, do I say this, but that ye may be sincere, that is, that ye receive no spurious doctrine under the pretence of love. How then, says he, “If it be possible, live peaceably with all men”? “Live peaceably” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 5
… “In every way,” says he. What is, “in every”? So that they may have no occasion of contention from any quarter. For everywhere peace is a good thing, even towards those who are without. For hear him elsewhere saying, “If it be possible, as much as in you lieth, be at peace with all men.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 30
“Follow peace with all men, and holiness” (he says). Therefore with the evil-doers as well? “If it be possible,” he says, “as much as lieth in you, live peaceably with all men.” (
St Jerome † AD 420 The Letters of St. Jerome 82.2
2. But what can I do, I who can only wish for peace and have no power to bring it about? Even though the wish may win its recompense with God, its futility must still sadden him who cherishes it. When the apostle said, “as much as lieth in you, live peaceably with all men,”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.22
… cxix. 7 ). Lo, when he spoke, he was fought against; and yet, when fought against, he was peaceable, because he neither ceased to reprove those that were mad against him, nor forgot to love those who were reproved. Hence also Paul says, If it be possible, as much as lieth in you, have peace with all men (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.43
… iv. 3 ), and, Follow peace with all men, and holiness, without which no man shall see God ( Hebr. xii. 14 ). And he says also to other disciples, If it be possible, as much as lieth in you, having peace with all men (
12:19
Tertullian † AD 220 The Five Books Against Marcion 5.14
… “Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.” For against such a disposition Isaiah pronounces a woe. “Recompense to no man evil for evil.” (Like unto which is the Creator’s precept:) “Thou shalt not remember thy brother’s evil against thee.” (Again:) “Avenge not yourselves;”
St Cyprian of Carthage † AD 258 An Address to Demetrianus 17
… Nor let any one think that this occurred by chance, or think that it was fortuitous, since long ago Scripture has laid down, and said, “Vengeance is mine; I will repay, saith the Lord.”
St Basil the Great † AD 379 The Letters 22.1
… The Christian ought not to be of doubtful mind, nor by anything drawn away from the recollection of God and of His purposes and judgments. The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie. He ought not to speak evil; to do violence; to fight; to avenge himself;
St Basil the Great † AD 379 The Letters 130
2. In addition to all this he has had the impudence to write against me, or rather to compose long discourses full of all kinds of abuse and calumny. To these, up to this time, I have answered nothing, taught as we are by the Apostle, not to avenge ourselves, but to give place unto wrath.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.21
… And if the mind has already been filled with indignation before it could be foreseen or provided against in any way, we must consider how to conquer the passion of the mind, how to restrain our anger, that it may no more be so filled. Resist wrath, if possible; if not, give way, for it is written: “Give place to wrath.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
100. And yet although Jacob was superior in virtue and favour, he yielded to his brother’s anger, who grieved that his younger brother was preferred to him. And so it is written: “Give place to wrath,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said “Avenge not yourselves, dearly beloved, but rather give place unto wrath.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
Ver. 19 . “Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine; I will repay, saith the Lord.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
… Avenge not thyself; so shalt thou be able to be avenged; but if thou avenge thyself, thou art not avenged. Think not that this is a riddle, but a true saying. “How, and in what way?” Because if thou avenge not thyself on him, thou makest God his enemy; but if thou avenge thyself, no longer so. “Vengeance is Mine, I will repay, saith the Lord.” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 3.1
… I say this not from any dread of the sword of your accusation, but because I prefer to be accused than to be the accuser, to suffer an injury than to do one. I know the precept of the Apostle:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.12
12. “Thou, Lord, shalt recompense for me” ( ver. 8 ). I recompense not: Thou shalt recompense. Let mine enemies rage their full: Thou shalt recompense what I cannot.…“Dearly beloved, avenge not yourselves,” saith the Apostle, “but rather give place unto wrath; for it is written, Vengeance is Mine, I will repay, saith the Lord.”
John Cassian † AD 435 The Conferences of John Cassian 16.27
… but a wise man, by the ripeness of his counsel and moderation little by little diminishes it, and gets rid of it. Something of the same kind too is this which is said by the Apostle: “Not avenging yourselves, dearly beloved: but give place to wrath,”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Zephyrinus 2.1
… who also has thundered through His servants, saying, “Vengeance is mine, I will repay.”
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St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 5
… “if thy enemy hunger feed him, if he thirst give him drink;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 50
… thou hast done thy part, let him take account for himself: let not our conscience condemn us, that this thing happens in consequence of any omission of what ought to have been done on our part. “In so doing,” says the Scripture, “thou shalt heap coals of fire on his head.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… But even if you are desirous of taking revenge upon the man, this too will follow in full measure, both by God’s punishing him for what he has said, and before that punishment by thy heroic conduct standing to him in the place of a mortal blow.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
Ver. 20, 21 . “If thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good.”
St John Chrysostom † AD 407 Homilies on First Corinthians 44
But hast thou a fancy to avenge thyself on the other person? Why then punish thyself instead of him? Nay, do thou, who art so earnestly seeking redress from those who have annoyed thee, avenge thyself as Paul recommended to take vengeance. “If thine enemy hunger, feed him; if he thirst, give him drink.” (
St John Chrysostom † AD 407 Homilies on Philippians 4
… That which we seek for is, in the first place not to sin, and we shall afterwards succeed in doing this for God’s sake. Else why did Paul exhort those, who were about to overcome their enemies, not by the fear of God, but on the score of waiting for the vengeance? “For by so doing,” he says, “thou shalt heap coals of fire upon his head.” (
St John Chrysostom † AD 407 Homilies on Philippians 14
… But the blow, you say, remains severe. Consider then that thou dost not benefit, but punishest him, and benefitest thyself, and quickly you will come to do him good. What then? Shall we act from this motive? We ought not to act on this motive, but if thy heart will not hear other reason, induce it, saith he,
St John Chrysostom † AD 407 Homilies on 1 Timothy 6
… It is for our own advantage, not for theirs for whom we pray, to act thus. For let us ever consider, that he who blesses his enemy, blesses himself, he who curses his enemy, curses himself, and he who prays for his enemy, prays not for him, but for himself. If we thus act, we shall be able to reduce to practice this excellent virtue,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
For [in proof] that if thou despise the avenging thyself on thine enemies, thou wilt then attain it, hear what he says, “If thine enemy hunger, feed him; if he thirst, give him drink,” and he added, “for in so doing, thou shalt heap coals of fire on his head.” (
St Jerome † AD 420 Against the Pelagians 1.28
… If you had maintained this position, you ought to have taken care not to contradict yourself by saying that we must never believe an enemy. But even the law teaches us how an enemy should be loved. If an enemy’s beast be fallen, we must raise it up. And the Apostle tells us,
St Augustine of Hippo † AD 430 On Christian Doctrine 3.16
… Scripture says: “If thine enemy hunger, feed him; if he thirst, give him drink;” and this is beyond doubt a command to do a kindness. But in what follows, “for in so doing thou shall heap coals of fire on his head,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.28
… "I had not known lust, unless the law had said, Thou shalt not covet." Regarding patience in not offering resistance, a man is praised who "giveth his cheek to him that smiteth him, and who is filled full with reproach." Of love to enemies it is said: "If thine enemy hunger, feed him; if he thirst, give him drink." This also is quoted by the apostle.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.14
… and when he leaveth judgment to God, he hopeth that God will hurt more than he could hurt: and when he giveth food to his hungering enemy, and drink to him thirsty, he hath an evil-minded sense of that which is written, “For thus doing thou shalt heap coals of fire upon his head.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 103.10
… Do not receive the wicked, in so far forth as he is wicked: that is, do not receive him as if from inclination towards and love for his iniquity. For it is forbidden to give unto a sinner, and to receive sinners. Yet how is this, “Give unto every man that asketh of thee”? and this, “if thine enemy hunger, feed him”?
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.24
In the Epistle of Paul to the Romans: “Rendering to no man evil for evil.” Also in the same place: “Not to be overcome of evil, but overcome evil with good.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.8
… For although God be desirous to pardon thy sins, thou thyself dost not suffer Him, while thou retainest that of thy fellow-servant! But suppose that he is cruel, fierce, and savage, and greedy of revenge and retaliation? Why for this reason thou oughtest especially to grant forgiveness.
St John Chrysostom † AD 407 Homilies on First Corinthians 17
… It cannot be that he speaks thus with regard to things forbidden, such not being “lawful:” but of things which seem to be indifferent. To illustrate my meaning: “It is lawful,” he says, “to eat and to drink; but it is not expedient with excess.” And so that marvellous and unexpected turn of his, which he is often wont to adopt; (Cf.
St Jerome † AD 420 The Letters of St. Jerome 84.1
… For it is of no benefit to a cause to encounter railing with railing and to retaliate for attacks upon oneself by attacks upon one’s opponents. We are commanded not to return evil for evil but to overcome evil with good,
St Jerome † AD 420 The Letters of St. Jerome 108.18
… Moreover, I am deterred from accepting it by my love for the holy places; and I cannot find another Bethlehem elsewhere. Why may I not by my patience conquer this ill will? Why may I not by my humility break down this pride, and when I am smitten on the one cheek offer to the smiter the other? Surely the apostle Paul says “Overcome evil with good.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 5
… and still to such an one the apostle says: “Be not overcome by evil, but overcome evil with good;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 8
… If he should say in respect of these commandments, “I wish to keep them, but am mastered by my concupiscence,” then the Scripture responds to his free will, as I have already said: “Be not overcome of evil, but overcome evil with good.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.2
… This is the very rest and life of the saints. Then, the meek are those who yield to acts of wickedness, and do not resist evil, but overcome evil with good.
John Cassian † AD 435 The Conferences of John Cassian 16.22
… and so overcome their rage by our gentleness. And so also we shall fulfil these words of the Apostle: “Be not overcome of evil, but overcome evil with good.”
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1. I BESEECH YOU THEREFORE, BRETHREN, BY THE MERCIES OF GOD, — διὰ τῶν οἰκτιρμῶν, by the mercies, namely shown to you, O Gentiles, by God through Christ, of which I have spoken throughout the three preceding chapters, as if to say: I have hitherto taught you, O Gentiles, that by the grace and mercy of God you have been called to justice and salvation, but the Jews have been repelled from it; now, that I may pass from doctrine to morals, I beseech you, O faithful Gentiles, who have obtained so great a mercy, grace and justice of God, that you be grateful to God, that you live worthily of God and of such great grace, that you show in deed what faith dictates, and what God and Christ demand of you. Note: οἰκτιρμοί, that is mercies, are those which the Hebrews call רחמים rachamim, that is the bowels of mercy, that is visceral mercy and compassion from the innermost bowels, when namely someone is moved and touched by another's misery from the innermost marrow, so that he seems to wish to pour out his very bowels upon him. For such was this mercy of God toward us, when He poured out His bowels and His only-begotten Son Christ Himself upon us. Of which Zacharias sings, in Luke I: "By the bowels of the mercy of our God, in which the dayspring from on high hath visited us." These bowels have great πάθος. Again by τὸ brethren, the Apostle conciliates to himself the grace and benevolence of the faithful, even of the Jews. Secondly, the word brethren has force and energy for persuading the faithful to charity and the other things which the Apostle here commends. For, as Tertullian beautifully and truly says, Apology xxxix, writing against the Gentiles: "Brethren, we are yours, by the right of nature of one mother; although you are scarcely men, because you are wicked brethren. But how much more worthily are they called and held as brethren, who have acknowledged one Father God, who have drunk one spirit of holiness, who from one womb of the same ignorance have shuddered forth into one light of truth? Again from the substance of family we are brethren, which among you (O Gentiles) almost destroys brotherhood. Therefore because we mingle soul with soul, we doubt nothing of the sharing of things: all things are undivided among us, except wives." Whence Tertullian added in the same place, that this was the voice of the Gentiles concerning Christians by judgment: "See how they love one another, and how they are prepared to die for one another!" THAT YOU PRESENT YOUR BODIES. — In Greek παραστῆσαι, that is, as the Syriac, דתקיטון dattekimun, that is, that you present, as if to say: Present and offer your bodies to God, alienate them from yourselves, and transfer them as a living victim into God's dominion, that you use them, not according to your pleasure, but for God's worship and honour. Thus St. Chrysostom. A LIVING VICTIM, — that is devoted to virtues; because flesh devoted to vices is dead, says St. Gregory, homily 22 on Ezekiel, and St. Ambrose here: thus in I Peter II, it is said: "That being dead to sins, we may live to justice." But this here is a mystical sense. Secondly others: living, they say, that is formed by charity. Thirdly, living, that is which bears in itself and says life, namely Christ: We carry about in our body the death of Jesus, that the life also of Jesus may be made manifest in our body. But these too are mystical. I say therefore: Paul here alludes to the ancient victims of the Jews and Gentiles, which were slain, and to these, as St. Chrysostom testifies, he opposes new living victims, as if to say: When I say that you present your bodies as a victim to God, I do not mean thus, that they ought to be slain, as victims of oxen are sacrificed, but that from your bodies, not slain, but living and mortified, you make a victim to God. The body therefore of the faithful and saints is a living victim, first, because it remains alive; secondly and better, because it offers itself alive through the works of new spiritual life, namely charity, almsgiving, prayer and any virtues to God: thus Origen and St. Chrysostom. For every work, says St. Augustine in book X of the City of God, chapter v, which is done that the holy society may cleave to God, is by a general name a sacrifice and a victim; thirdly and most properly, through acts of mortification the body becomes a living victim, because living it is mortified, chastised, and subjected to the spirit for the execution of every office of the spirit, for God's honour and obedience. For mortification is a certain living death: it causes the desires of the flesh to die in the body, while it cuts them off through living acts of continence, abstinence, patience and penance; so that the body is properly a dead victim, because it dies to its vital desires, and mortifies, kills and immolates them to God: yet that same body is also a living victim, through living acts of contrary virtues. The Apostle therefore wishes us always to present our body to God as a living victim: namely, that we always apply ourselves to the mortification of the body, that is, of the desires of the body: and thus we prepare ourselves for a quiet, holy and perfect life, and even for martyrdom, if it be necessary, to be endured for Christ and piety. For our enemies are the desires of the flesh: if therefore we overcome and kill them, we shall offer a victim to God. Hence indeed the word victim and sacrifice is derived, as the Poet sings: The victim which fell by the conquering right hand is called: From conquered enemies the sacrifice takes its name. Beautifully Origen: "If you overcome and cut off the pride of your body, you immolate a calf to God; if anger, a ram; if lust, a goat; if the wandering and slippery flights of thoughts, a dove and a turtledove." Again the same Origen: "The first sacrifice after the Apostles is that of martyrs; the second, of virgins; the third, of the continent; the fourth, of the married." Similarly St. Thomas notes here that there is a threefold victim: the first of the soul, namely prayer; the second of the body, namely mortification, fasting, abstinence, chastity; the third of works, namely almsgiving. Thus St. Cyprian, book III, epistle 25, consoles Nemesianus and others condemned to the mines for the faith of Christ, grieving that they were deprived there of the Eucharistic sacrifice, saying that they themselves have become living victims to God: "You celebrate and offer a sacrifice to God, both precious and glorious, and most profitable to you for the reward of heavenly recompense, since divine Scripture says: A sacrifice to God is a contrite spirit, a contrite and humbled heart, O God, thou wilt not despise. This sacrifice you offer to God, this sacrifice you celebrate without ceasing day and night, having been made victims to God, and presenting yourselves as holy and immaculate sacrifices, as the Apostle exhorts and says: I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy and pleasing to God." PLEASING TO GOD. — The word "to God" can be referred to "pleasing" with our Interpreter, or to "present" and to all that follows; and this is more apt and fuller, as is evident from the Greek. For Paul wishes us to present to God our body, as it were a living victim, holy, pleasing, so that namely it be first a victim living to God; second, be a victim holy to God; and finally be a victim pleasing to God. For thus the Greeks have it: "Present your bodies a living sacrifice, holy, acceptable to God." The Apostle adds "pleasing," because a victim can be holy in itself, but not pleasing to God, if namely the one offering it to God displeases Him. Thus many fast, make pilgrimages, mortify their bodies, not their mind, not their soul; because they are proud, headstrong, rebellious and envious, etc. Hence they do not please God, nor do their victims, inasmuch as they are offered by sinners who remain in their sins. And therefore, although they are good in themselves, yet before God they merit neither grace nor glory. Thus St. Augustine, book On False and True Penance, chapter xv, and St. Gregory, book VII, epistle 126. Note: Paul here alludes to the conditions of Jewish victims. First indeed the Aaronic victim ought to be without blemish, whole and sound. Hence Paul requires "living." Second, by its immolation itself it was sanctified, so that it was not lawful for the unclean to touch it. Thus here Paul requires "holy," namely that through devotion of mind we consecrate our body to God. Third, in the very burning of the victim it was said to become and be in a sweet odor to God. Thus here Paul requires "pleasing to God." Fourth, salt was added to the victim, as is evident from Leviticus II, 13. But salt signifies spiritual wisdom. Whence Christ, in Mark ix, 49, says: "Have salt in yourselves," namely that you do all things with reason and spiritual wisdom, and refer them to the glory of God. The altar of this victim, says Gregory, homily 22 on Ezekiel, is the heart, in which namely the fire of compunction burns from sorrow, and the flesh is consumed. And such, he says, we see daily in the temple, who, mindful of eternal judgment, immolate themselves to God as a sacrifice in lamentation of compunction, so that, chastising their bodies, they present them as a victim holy, pleasing to God. HOLY. — "Holy" is that which is dedicated to God and to the worship of God, and is separated from all, not only unclean, but also profane use. Paul therefore commands here that our body be separated from all service of iniquity, so that it may be devoted to the most holy service and worship of God, that is to say: Formerly, O Romans, your body served idols, lust, the belly, ambition; you were slaves of the world and the devil: now let it serve God alone, as if holy and consecrated to God. Secondly, "holy" is the same as pure and undefiled. Therefore a holy victim is a body unpolluted and uncontaminated, and the very chastity, purity, and integrity of the body. Thus a virgin is called "holy," that is pure, "both in body and in spirit," I Cor. vii, 34. A REASONABLE SERVICE OF YOU, — that is to say, says Anselm: Do good works in such a way that you are able to give an account of them. Secondly, St. Basil in the Shorter Rules, rule 230: "Let your service be reasonable," namely so that you may fulfill the divine will deliberately and circumspectly, with sound reason and right counsel, so that you follow reason as your guide, not the impulse of the mind and lust. Thirdly, St. Thomas thus explains "reasonable service," that is to say Paul: The affliction of bodies should not be excessive, but moderate and reasonable. For, as St. Bernard says, sermon 49 in the Canticles: "Discretion is the moderator and charioteer of virtues, affections, and morals; it puts order into every virtue, order gives measure, and beauty and permanence. Take this away, and virtue becomes vice." Whence the same Bernard teaches elsewhere that he who is indiscreet and excessive in subduing and mortifying the body unjustly robs four things, namely, "effect from the body, affection from the mind, example from the neighbor, honor from God." And from this he concludes, "that he incurs the crime of sacrilege, since he abuses the living temple of God, and derogates from the honor owed to God: because indeed the fall of one terrifies very many others, and draws them back from the way of spiritual life:" since indeed they see someone through excessive rigor of life and excessive penances fall into diseases, phantasms, unfitness, and subsequently incur death itself. Fourthly and most excellently; "reasonable," that is not corporeal, as it was formerly among the Jews; but let your "service" be spiritual, that is your worship and latria, as the Greek has it. Again, your worship here should not be irrational, as it was among the Gentiles foolishly worshipping idols; but let it be reasonable, which indeed befits rational men; namely not to sacrifice to beasts, but through faith, hope, and charity; not to idols, but to God. Thus St. Chrysostom, Photius and Theodoret. Whence in Greek it is λογικὴν λατρείαν, logical, that is rational, latria or worship, by which God is worshipped rationally, exhibit and render to God. Moreover λογική, or reasonable, worship is that which right reason dictates. But right reason dictates that God should be worshipped more by internal faith, hope, piety, love and purity of mind, than by external bodily ceremonies, that is to say Paul: I wish, O faithful, that you exhibit your body, as a victim to God, not corporeal, not irrational, but reasonable and spiritual; so that namely from a pure and holy mind, reason and spirit, as if animated, vivified, directed and governed, your very body itself may be offered to God, and all the motions and acts of the body. Fifthly others: Reasonable service, they say, is the sacrifice of the Eucharist, namely the human and reasonable body of Christ, offered to God: because in the Canon of the Mass, and in the Liturgies of St. Basil and St. Chrysostom the Eucharist is called a rational victim. But the preceding words here require another sense, namely that which I have assigned; for the Apostle says: "That you exhibit your bodies," not however the body of Christ, "as a victim to God."
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2. AND BE NOT CONFORMED TO THIS WORLD. — Paul spoke of the body as a sacrifice; now he treats of the oblation of the soul, whose perfection consists in two things: first, that it withdraw itself from harmful and defiling things; second, that it turn itself to those things by which it profits and is perfected. Whence concerning the first the Apostle says: "Be not conformed to this world;" concerning the second: "Be reformed in the newness of your mind." For, as St. Augustine says, book XXII of the City of God, chapter xvi: "Where we are reformed so as not to be conformed to this world, there we are conformed to the Son of God." Note: He does not say, Be not users of the world: for this would be impossible. For we must use food, drink, rest, recreation, and human society; but, "Be not conformed," in Greek μὴ συσχηματίζεσθε, be not configured, that is, do not take on the figure of the world, do not become such as the world and worldly people are, namely vain, proud, ambitious, seeking only earthly things, not heavenly things. BUT BE REFORMED IN THE NEWNESS OF YOUR MIND. — That is to say, flee the figure of the world, and assume a new form of mind; cast off the fragile figure of the old and carnal life, and put on the new and stable form of spiritual life. Here note: Paul attributes to the world σχῆμα, that is, figure, for figure is of little duration and external. He thus signifies by figure the inconstancy of the world and appearance rather than reality. To the newness of mind he attributes μορφήν, that is, form, by which is signified the solidity of spiritual things and their permanence: for form is more constant and interior, and pertains to substance. Thus St. Chrysostom. For "be reformed," in Greek it is μεταμορφοῦσθε, that is, as St. Cyprian reads it, epistle 77 to Nemesianus, "be transformed," so that you pass from the old figure into a new form, as if to say, Strive for daily renewal of your mind, so that by cutting away vices, the mind may be daily renewed in virtues: and thus by this metamorphosis it will come to pass that day by day you are transformed more and more into other men. For always, however much we may have progressed, we have need of this metamorphosis and transformation. Note first: He does not say, "be renewed," do new works; but, "be reformed," and assume the form of pristine newness. For just as fire warms more vehemently and for longer because it has the form and heat from which the warming flows; so Paul wishes that we assume newness, as it were as a form, so that through it we may continually perform the works of newness, as if to say, Put on the form of newness of mind, that is, as it is in Greek νοός, of mind; so that you may renew your mind in virtues, so that you may love and seek those things which are of mind and spirit, so that you may produce new, spiritual and divine works from this new and divine form of the Holy Spirit. Note second: Just as oldness in Scripture is the sin of Adam and all that followed from it, both sins and punishments and afflictions, such as concupiscence, ignorance, error, etc.; so on the other hand newness is the remission of sins, grace, charity, virtues, alacrity, zeal; and just as we have fallen back into the oldness already mentioned through sin, so conversely we are renewed from it through penance and fervor and the study of new life. Concerning which matter St. Gregory speaks beautifully, book XXII of the Morals, chapter IV: "Our mind, while it is refined in the fire of love, always preserves in itself the brightness of beauty through daily renewal of fervor; for the mind does not know how to grow old through torpor, which strives always to begin anew through desire. Hence through Paul it is said: Be renewed in the spirit of your mind. Hence the Psalmist, who had already reached the summit of perfection, as if beginning anew said: I said, now I begin, because namely unless we wish to grow weary from what we have begun, it is very necessary that we believe we must begin anew each day." Wherefore St. Antony, when dying, gave to his disciples this single precept of life, as it were a goad to all virtue, as St. Athanasius testifies in his Life: "Let this be the first commandment in common to all, that no one grow weary in the vigor of the purpose undertaken, but should always increase what he has begun, as if beginning. I indeed, my children, according to the words of the Scriptures and the Fathers, walk the way: for already the Lord invites me, already I desire to see heavenly things. But you, O my beloved, I admonish, lest you suddenly lose the labor of so much time; today you think you have taken up religious study, and let the strength of your begun will increase." A similar precept Barlaam, when dying, gave to Josaphat, once a king, now his disciple and anchorite, as John of Damascus testifies in the History of Barlaam and Josaphat, chapter xxxix: "Now, since the time of my death is at hand, and that desire, which is my equal and foster-brother, which, that I might be with Christ, has always held me, is now fulfilled; do you indeed bury my body in the earth, and return dust to dust. But do you yourself remain in this place, pursuing the accepted manner of spiritual life, and retaining the memory of my poverty. But you, my son, do not fear the labor of religious exercise, nor grow weary at the length of time, at the snares of demons: rather, strengthened by the virtue of Christ, boldly mock their weakness." He then adds a spur, saying: "Prepare your mind for the hardship of labors and the length of time in such a way, as if you were expecting to depart from life daily, and considering that same day both the beginning and the end of your monastic life. Thus always forgetting those things which are behind, and stretching yourself toward those things which are before, pursue toward the goal, toward the prize of the high calling of God in Christ Jesus." With a similar spur St. Francis incited himself and his brothers to the renewal of life and fervor of spirit at the end of his life, as St. Bonaventure relates in his Life, chapter xiv: "Let us begin, brothers, to serve the Lord our God, for up to now we have made little progress." St. Francis also burned, says Bonaventura, with great desire to return to the beginnings of humility, so that he might minister to lepers, as from the beginning, and might recall his body, now collapsed from labor, to its former service. He proposed, with Christ as leader, to do great things, and with failing limbs, strong and fervent in spirit, he hoped in a new struggle for triumph over the enemy: for neither languor nor sloth has a place where the stimulus of love always urges toward greater things. THAT YOU MAY PROVE WHAT IS THE WILL OF GOD, GOOD, AND WELL-PLEASING, AND PERFECT. — "That you may prove," that is, that you may inquire and consider, says Origen. Secondly and better, "that you may prove," that is, that you may experience, and by a certain judgment and spiritual taste know, and, as the Syriac has it, distinguish, know and perceive, what God requires of you, what is willed by him, namely what is good, what is well-pleasing, what is perfect. Note here: The more we are reformed by the spirit of our mind, the more we are illuminated by God, and with a more purified mind we prove and know what is good, better and best, willed by God and pleasing to God. Note: The Apostle here distinguishes a threefold will of God: for one thing is "good," another is "well-pleasing," another is "perfect." You will ask how these three are to be distinguished? St. Anselm answers first: "The will of God that is good," he says, "is in those beginning and married; 'well-pleasing' is in those making progress and continent; 'perfect' is in the perfect and in virgins." Secondly, others say: "The good will," they say, "is that which is not from an angry God. Again, 'the good will' is that which wills what is absolutely good: but such is not that which wills what is only permitted from indulgence, as second marriages are permitted, as the Commentary ascribed to St. Jerome says." Thirdly, St. Chrysostom: "The good will," he says, "is the old law; 'well-pleasing' is the Gospel, which surpasses the old law. Again St. Basil in the Shorter Rules, question 276: 'The will of God that is good,' he says, 'is that we should will what is in itself, and by its nature good. 'Well-pleasing,' when that of the Apostle is done: Do all things to the glory of God; and: Let all things be done honestly and in order. 'Perfect,' when it is in no way defective, but in all respects right and perfect." Fourthly and best, will here means the same as what is willed, or that which God wills to be done by us, as if to say: The sense therefore is, as if to say, That you may know what is the will of God that is good, that is what God wills to be done by us that is good; and well-pleasing, that is better; and perfect, that is best and most pleasing to him. For these are three degrees of good willed by God, or of good which God requires from us. The Greek text signifies the same thing more clearly, which thus has, τί τὸ θέλημα τοῦ Θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. Which St. Augustine, book X of the City of God, chapter vi, Ambrose and Chrysostom translate, "that you may prove what is the will of God, what is good and well-pleasing and perfect," that is what is good, better and perfect, as the Commentary of Jerome has it. The Apostle speaks of the will of sign, or of precept and counsel, which God proposes to men for fulfillment; but he does not speak of the will of God's good pleasure, for this is necessarily fulfilled. Therefore Cajetan does not rightly refer that which is well-pleasing to men, to whom the will of God is pleasing and sweet, and therefore pleases them: for the Apostle wishes through degrees gradually day by day to make us progress and ascend: so that first we may understand and do good things, secondly better things, thirdly the best things and most pleasing to God. Moreover, the Apostle seems in what follows to explain this threefold will of God, and to describe it in particular; namely the good will is described from verse 2 to 3, that is, that it consists in this, that we may understand unto sobriety, and that we may perform our duty according to the grace given to us rightly and modestly; but the well-pleasing will of God he seems to describe from verses 9 and 16, namely, that it consists in sincere, fervent, strong and liberal love; finally the perfect will of God he seems to describe from verse 16 to the end of the chapter, namely, that it consists in perfect charity, which has joined to itself remarkable humility, by which we also prevent enemies with love, and render good to them for evil, and thus overcome evil with good. For this is perfect charity and most pleasing to God, and therefore the perfect will of God. Wherefore St. Clement, book II of the Apostolic Constitutions, chapter LXV, refers these to the salvation of souls: "We have heard from the mouth of our Lord Jesus Christ, and being most excellently taught we say, what is the good, well-pleasing and perfect will of God, which has been declared to us through Jesus Christ; namely that no one perish, but rather that all men, when they have believed in him with one consent, celebrating him with praises in one mind and mouth, may live the same forever." Hence among the acts and duties of this good will the Apostle in verse 7 places teaching, exhortation, mercy, hospitality, etc. The Apostle therefore wishes that first we may well, soon better, and finally most perfectly strive to know and fulfill the most holy will of God in all things: for this will of God is the rule, measure, fountain and origin of all virtue and holiness, to which therefore our will must be wholly conformed, if we wish to be holy and perfect. Of which matter the blessed Tauler recounts a memorable example, in the Colloquy of a Theologian and a Beggar, page 685, which because it is rare, and clearly shows the point and apex of Christian perfection, which the Apostle here touches upon and prescribes, and was of great instruction and incentive to many, I shall set down here: "There was once a certain distinguished Theologian, who for eight years with continuous prayers desired to obtain from the Lord that he show him a certain man who would teach him the way of truth. And when on a certain occasion he burned with the most vehement desire of this thing, a certain voice fallen from heaven addressed him thus: Go forth to the threshold of the temple, and you will find there a man who will teach you the way of truth. Going forth therefore he found a certain beggar with torn, filthy, muddy feet, whose clothes altogether you would scarcely value at three obols: whom greeting he addressed thus: May God give you a prosperous morning. The beggar answered: I do not remember ever having had an adverse morning. Said the Master: Come now, may God make you fortunate. Why do you speak thus? The beggar answered: But neither was I ever unfortunate. And he: Be blessed: what do your words mean? And the poor man: I was never unhappy. Again therefore the Master: May God save you. Now, speak more openly; for I do not understand what you say. Hear now the divine spirit: Then the poor man answered: I will do so willingly. You wished me, Master, a prosperous morning, and I answered that I never had an adverse morning: for when I am pressed by hunger, I praise God; if I suffer cold, if hail, if snow, if rain falls, if the air is clear or turbulent, I praise God; if I am wretched and despised, I similarly praise God, and therefore never has a sad morning befallen me. You also wished me to become fortunate, and I answered that I was never unfortunate: for I know how to live with God, and I am certain that whatever he does cannot fail to be best. Whence whatever he either gave, or permitted to happen to me, whether it was pleasing or contrary, sweet or bitter, I received it joyfully as best from him, and therefore I was never unfortunate. You said moreover, that God make me happy; to which similarly, I replied that I was never unhappy: for I determined to cling to the divine will alone, into which I so wholly poured my entire will, that whatever he wills, I also will, and I resigned my will entirely to him." Hear a more sublime philosophy: "When that beggar had reported these things, the Master thus addressed him again: What, I beseech you, would you say if the Lord of Majesty wished to plunge you into the abyss? And he answered: Plunge me into the abyss? And truly if He should do that, I have two arms with which I would embrace Him. One is true humility, and I place this beneath Him, and through it I am united to His most sacred humanity. The other, and likewise the right one, is love, which is united to His divinity, and through this very thing I embrace Him, so that He would be forced to descend with me to hell. But it would be more desirable to me to be in hell with God than even in heaven without Him. From these things therefore that Master learned that true resignation joined with profound humility is the most direct path to God." Hear the summit of wisdom: "Then again the Master inquired of that beggar whence he had come. To whom he answered that he had come from God. And when the Master asked where he had found Him, he replied: There, where I abandoned all creatures. And the Master: But where did you abandon God? The poor man answered: In pure hearts and in men of good will. And the Master: Who are you? He answered that he was a king. When the Master asked where his kingdom was, he answered that it was in his soul. For thus I have learned to rule both my external and internal senses, so that all the affections and powers of my soul are subject to me. That this kingdom is superior to all the kingdoms of this world no one doubts. And again the Master: What brought you to this perfection? The poor man answered: Surely my silence, sublime meditations, and union with God. I was not able to rest in anything that would be less than God. Now truly I have found my God, and in Him I have peace and eternal rest."
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3. FOR I SAY. — That is to say, These things which I now say are works pleasing to God and perfect, which I said you ought to do: for the word for gives the reason for the preceding statements, and connects these following things with them, that is to say, I said this so that you might prove what is the will of God. For this is the will of God, that you should not be wise above what is fitting, but be wise unto sobriety, etc.; which it is fitting that you do fully, if you wish to be true Christians. The Apostle adds that he says these things through the grace given to him, that is through spiritual knowledge and wisdom breathed into him by the Holy Spirit. Thus Ambrose. Secondly, "through grace," by which namely he knew himself to be pleasing and acceptable to the faithful Romans, so that he might dare to say anything freely to them. Thus Origen. Thirdly and most rightly, "through grace," that is through the apostolate, or the Apostolic office freely given to me by God, that is to say, From the office, duty and Apostolic authority I say and declare the things which follow. BE NOT WISE ABOVE WHAT IS FITTING TO BE WISE; BUT BE WISE UNTO SOBRIETY. — That is to say, One ought to observe measure and the mean in every virtue: for virtue, if it should decline into extremes, becomes a vice, says Origen. Secondly, St. Irenaeus, book V, chapter XX; St. Augustine, epistle 47; Gregory, homily 3 on Ezekiel, and Anselm, thus explain it, that is to say, Do not be curious in investigating matters of faith, so that you wish to know more and beyond what sound faith teaches or permits; for this is the source of heresies. Thirdly, St. Chrysostom thus expounds it, that is to say, One ought not to think more of oneself than is fitting; but to think soberly, sparingly and with modesty, as the Syriac translator rendered it; especially lest anyone arrogantly and presumptuously attributing something to himself and being arrogant, as follows, should extend himself beyond the measure of his talent, and thrust himself into another's talent and office, for example, so that a Grammarian should arrogate to himself judgment concerning theological matters, so that a layman should wish to decide concerning sacred things. Thus Ambrose and Basil in the Shorter Rule, rule 264. That this is the sense is evident from what follows. BUT BE WISE UNTO SOBRIETY. — In Greek εἰς τὸ σωφρονεῖν, that is, εἰς σωφροσύνην, which Irenaeus, book V, chapter XX, translated as "be wise unto prudence;"; Jerome, book I Against Jovinian, "be wise unto chastity;"; St. Augustine, epistle 47, "be wise unto temperance." Now temperance, says Augustine, Origen, Ambrose and Oecumenius: "Faith is the measure and temperament which anyone ought to use, so that he may restrain himself within his own bounds." And this is what our Translator means, when he renders it, "be wise unto sobriety." For this is properly σωφροσύνη, or, as the Greek has a beautiful paronomasia, φρονεῖν εἰς σωφροσύνην, as if you were to say, to be wise unto being wise soberly. Whence St. Chrysostom and the Syriac translator render it, be wise unto modesty, that is unto humility. The Greek σωφροσύνη, says St. Chrysostom, is said ἀπὸ τοῦ σώας τὰς φρένας ἔχειν, that is, from the fact that the mind is held sound; but modesty and humility make it sound. For the immodest and proud man cannot be strong in mind, that is cannot stand firm, cannot have sound and constant judgment and purpose, but becomes foolish, goes astray and becomes more mad and furious than any madman, says St. Chrysostom. Hence St. Bernard, explaining these words of the Apostle morally, in a sermon on that passage of Proverbs III, Blessed is the man that findeth wisdom: "Sober wisdom is, in penitence for past sins, in contempt of present comforts, in desire for future rewards. You have truly found wisdom, if you weep for the sins of your former life, if you despise the desirable things of this world, if you long for eternal blessedness with all your desire, you have found wisdom, if each of these things tastes to you as it is, so that you judge and discern these indeed as bitter and altogether to be fled, those also as fleeting and transitory to be despised, those truly as perfect goods to be desired with all your desires, by a certain intimate taste of the soul." He then adds: "And this indeed is sober wisdom, and knows not vomiting, where both the chill of fear from the remembrance of sins, and the fervor of charity from the desire of divine promises, removes the lukewarmness of those occupations which are not the worst; so that you neither vomit up wisdom, nor are vomited up by it." AND TO EACH ONE AS GOD HATH DIVIDED. — Τὸ ἑκάστῳ is read in the Roman, not in the Greek, and ought to be read so that the sense may be clear. For the sense is, that is to say, I say that each one ought to be wise unto sobriety, and to be wise (for τὸ to be wise must here be repeated) in that manner and measure as God hath divided to each one. TO EACH ONE AS. — This is a hyperbaton. For the correct order requires that you transpose these words, and say: "As God hath divided to each one;"; unless you prefer to refer these words higher to the verb I say, that is to say, I say to each one of you, that he be wise, as God hath divided to him and distributed to him his measure of faith and wisdom. THE MEASURE OF FAITH. — First, St. Augustine and Irenaeus in the places already cited explain it thus, that is to say: Within the measure and boundary of faith ought every human understanding to contain itself. Second, Toletus understands by the measure of faith the measure of faithfulness, that is, those talents, functions and graces which each one has received from God and the Church, so that he might faithfully dispense and administer them; so that it is a metonymy, by which the functions committed to each one's faith are called faith, or the measure of faith. Third and best, St. Chrysostom, Theodoret, Origen, Ambrose and Oecumenius: Faith, they say, is taken metonymically for the gifts of faith and grace, especially the external and visible ones, which the Holy Spirit conferred upon the faithful in the primitive Church. Whence in verses 6 and following, Paul calls this measure of faith charismata, that is, the different gifts of the Holy Spirit, namely, that the Holy Spirit gave to this one prophecy, to that one teaching, to a third exhortation, to a fourth ministry, etc., in Greek χαρίσματα, that is, gifts, diverse talents. Behold here Paul explains the measure of faith which God divides variously to various ones, as I said in verse 3. Namely, by this measure of faith are the different gifts and graces which God has variously distributed to the faithful, so that each one might use his own grace and his own gift and be content, and not seek another, that is to say: This distribution of graces, this order and boundary of gifts is from God, and whoever disturbs it, and thinks more highly than he ought, and arrogates to himself gifts which he has not received, and seeks the offices of others: he resists God's ordinance and providence in those things which he has received entirely freely from God; for God by his providence has distributed to each one his own and measured out to him grace and function, which each one ought to perform well and faithfully and contain himself within, and not think beyond, lest he hear: The cobbler should stick to his last! For this is the will of God, verse 2, who thus distributes and limits to each one his own grace, his task and his portion. From this place therefore it is evident how Paul has understood faith throughout this entire epistle, namely for charity, grace and the gifts following upon faith. For these are metonymically called faith, because they are born from faith as from a root and matrix, as I said in chapter 3.
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4. FOR AS IN ONE BODY WE HAVE MANY MEMBERS, BUT ALL THE MEMBERS HAVE NOT THE SAME ACT (action, function, operation).
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5. SO WE, BEING MANY (that is, all of us the faithful, who are as it were various members, having various graces and functions), ARE ONE BODY IN CHRIST. — Namely one Church, whose inner bond is through faith and grace; the outer through the Sacraments instituted by Christ. For through these all are bound together and joined with Christ, and in Christ; for Christ is the head of this body, that is, of the Church. Note: As in a body there are four things: first, the unity of the body; second, the diversity of members; third, the diversity of offices in the individual members; fourth, the aptitude and gift of each member for performing its office; so in every respect the matter stands in the Church and in its individual members, namely in the faithful Christians. The Apostle proves here that each faithful one ought to think soberly, namely in that measure and gift of faith and grace which God has divided to him: but he ought not to think beyond, nor arrogate to himself the gift and office committed to another. But he proves this from a similar case, namely from the members of the human body; for these individually are content with their own duties and functions, and do not thrust themselves into or usurp the offices of another member. In the same way therefore the faithful ought to act, who are members of the same body of Christ, namely of the Church. AND INDIVIDUALLY MEMBERS ONE OF ANOTHER. — Not as of a body, but as fellow-members, "members," that is, we are fellow-members, that is to say: Therefore each member, namely any faithful one, ought to work not for himself alone, but also for others, as happens in a natural body.
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6. HAVING (that is, we have) THEREFORE. — It is a Hebraism: for the Hebrews use the participle, or infinitive absolute, in place of the indicative, which they lack. Whence it is clear that a new sense begins here, and that these words are not to be connected with the preceding verse, as the moderns wish. Paul therefore explains here the various acts and functions of the members of the Church: for the similitude brought forward concerning the body demands this, so that, just as in the body each member has its own grace and function, or act; so in the Church each faithful person should have his own talent, or office and charisma, and its function. He says therefore: HAVING THEREFORE GIFTS DIFFERING ACCORDING TO THE GRACE THAT IS GIVEN US. — "Gifts," in Greek χαρίσματα, that is, gifts, diverse talents. Behold, here Paul explains the measure of faith which God divides variously to various persons, as will soon appear, as if to say: Let each one keep himself within the measure of the gift, grace, talent, office committed to him, which he received by faith in believing; nor let him attempt other things, for example, to whom ministry is given, let him minister, not teach: conversely, to whom doctrine is given, let him teach, nor thrust himself into ministry entrusted to another. Furthermore, the Apostle enumerates these charismata and gifts in what follows: and first indeed those proper ones, which concern ecclesiastical things and persons; for these must above all be rightly ordered. Then, verse 9, he recounts those gifts which are common to all Christians, even to laypeople and the common folk. He begins therefore with ecclesiastical matters, and says: OR PROPHECY ACCORDING TO THE PROPORTION OF FAITH, OR MINISTRY IN MINISTERING. — Many take these generally concerning any prophecy and ministry: but we shall say more genuinely that the Apostle enumerates here the kinds of ecclesiastical charismata and functions. For there are two: one is prophecy, the second is diaconia, or ministry. By the name of prophecy Paul understands doctrine, and those things which pertain to the office of teaching (as I shall show in I Corinthians XIV, at the beginning). By the name of diaconia he understands other external ecclesiastical duties, which the Apostles renounced for themselves, and transferred to Deacons, saying in Acts VI, 2: "It is not reason that we should leave the word of God and serve tables. Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and of wisdom, whom we may appoint over this business: but we will give ourselves continually to prayer, and to the ministry of the word." You see here the Apostles divided stable and perpetual ecclesiastical functions into two, namely into doctrine, or the preaching of the word of God, which is here called prophecy, and into diaconia: and they reserved the former to themselves, as it were the principal one; they transferred the latter to Deacons. Paul follows this division of the Apostles in this place, and in I Timothy III, where he divides the ministers of the Church, who perform the duties of the Church, only into Bishops and Deacons: understanding under Bishops Pastors and Presbyters, under Deacons the other inferior Orders. For Bishops are prophets, that is, doctors of the Church; but Deacons and others serving them are their administrators. Prophecy therefore, that is, doctrine, fell to the Apostles, bishops and Pastors: diaconia however, or ministry, fell to Deacons and their administrators. Then the Apostle divides and partitions these two kinds, namely prophecy and diaconia, into their species: namely some prophets are doctors, such as the Apostles and Bishops were; others are exhorters or pastors, such as Presbyters and Pastors are. In like manner Deacons and ministers, some are almoners, who distribute alms; others are prefects, who preside in solicitude; others are hospitallers, who care for the sick and the wretched. All these things will be more evident from what follows. Note: When the Apostle says, according to the proportion of faith, faith here is not only faith, by which we believe the articles of faith, which faith is common to all the faithful; but rather faith here is the perfect understanding of divine things and of the Scriptures, which is acquired not so much by human study, labor and industry, as by the operation and inspiration of God illuminating. Whence in I Corinthians XII, 9, this faith is placed among the graces freely given: "To another faith (is given) in the same spirit." He says therefore: "We have prophecy," that is, the grace of explaining doctrine and sacred Scripture, "according to the analogy," as the Greek has it, that is according to the proportion and measure "of faith," that is of understanding and wisdom granted to us by God. Therefore according to it let each one prophesy, let him not devise more by his own ingenuity: for heresies have arisen from that. To this Anselm adds, who thus explains, "according to the proportion of faith," that is, so that we speak or think nothing outside the rule of faith. Secondly, Ambrose wishes the Apostle here to prescribe to the prophet, that is to the teacher, that he teach "according to the measure of faith," that is, as the faith of believers requires, or as the capacity and salvation of the hearers permits. For the Holy Spirit tempers His gift, which He gives to the prophet, that is to the teacher, in this manner, and He wishes it to be tempered in the same way by him. Thirdly, faith could here be understood, as the Apostle received it, verse 3, for the gift and charism of faith; so that the measure of faith would be the same as the measure or analogy of faith. But, because the Apostle here joins faith to prophecy, hence better, as I have said, we shall understand faith more specially for the gift of understanding of Holy Scripture and the mysteries of faith, which the Holy Spirit communicated to many at the beginning of the Church.
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7. OR MINISTRY IN MINISTERING. — In Greek εἴτε διακονίαν ἐν τῇ διακονίᾳ, that is either ministry in ministry, we have the same word repeated. In the first place διακονία signifies the office itself: in the latter place, however, the very function of the office, as if to say, We perform ministry, that is service, according to the grace or gift of ministering. For no one in the Church ministers who does not have a title, grace, or order by which he is appointed to such ministry. Note. Some understand by ministry the episcopate, priesthood and the other orders. Thus Salmeron. But better, as I have already said, Toledo and others hold that ministry, or service, is according to the kind of ecclesiastical function, opposed to prophecy, and is concerned with things and external duties of charity, and various ones, as will be evident from what follows. The Syrian and more recent interpreters supply here: He who ministers, let him be engaged in ministering; he who teaches, let him be engaged in teaching; he who presides, let him be engaged in diligence, and thus of the others. But Paul seems rather to explain only what he had said in general: "We have gifts according to grace" and talents "differing," here by species, enumerating those gifts, or charisms, namely ministry, which consists in ministering; teaching, which consists in teaching; exhortation, which consists in exhorting, etc. From this, however, consequently from verse 3, he leaves it to be repeated and inferred in each case, that each one use his grace and talent, and the gifts already mentioned according to the measure given to him by God, as I shall explain more particularly shortly. OR HE WHO TEACHES IN TEACHING. — Here he gives two species of prophecy: the first is, "he who teaches," that is he who has the function of teaching, let him have it "in teaching," ἐν διδασκαλίᾳ, that is according to the grace of teaching and magistracy, which he has received from God; for not all have the same skill in divine things. The second is:
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8. HE WHO EXHORTS IN EXHORTING. — In Greek ἐν παρακλήσει, in exhortation, in the sake of exhortation and in the talent which he has received, he does this, namely he exhorts. Under exhortation also understand consolation. The Apostle here calls an exhorter him whom in I Corinthians XII, 28, he calls a "teacher," and in Ephesians IV, 11, he calls a "pastor;" namely him who by his office joins doctrine with exhortation, admonition, and indeed with the administration of the Sacraments, as the Parsons now do. From these sentiments of the Apostle silently gather, as if to say: Let each one therefore, both he who teaches and he who exhorts, teach and exhort, and use his talent, according to the grace and measure granted to him by God. HE WHO GIVES IN SIMPLICITY. — Having enumerated the species and functions of prophecy, he here enumerates the functions of deaconry, or ministry, and these three, with their different charisms, or gifts. The first is, "he who gives," as if to say: He who has the function and office of distributing alms, as the deacons once had, Acts VI, 5, let him have it "in simplicity," that is, according to the grace of simplicity. For the Holy Spirit is accustomed to give this grace together with such an office, as if to say: Let therefore each almoner see to it that according to this simplicity he gives and distributes alms. It is asked, what is this "simplicity"? First, Origen thus explains it: He who gives, let him give in simplicity, that is, not from vain glory. For there is a twofold person who appears by external act to another to give alms, while by internal intent he seeks his own advantage, namely praise. Second, Chrysostom and Theodoret: "Simplicity," they say, "is liberality. For this gives simply with extended hand: whereas the miser contracts his hand, and with difficulty and slowly gives out a small amount." Third, Theodoret: "He who gives," let him give "in simplicity," that is, simply, freely and resolutely, namely so that he does not think whether what he has will suffice for him, or whether it will be necessary for future contingencies; but let him trust in God, that He will provide for him and for all future things. Fourth, other recent interpreters: "He gives in simplicity," he who does not expect that it will be repaid to him; for many give for this end, that they may receive greater things, but these do not give simply, nor do they so much give as sell their gifts. Concerning which matter Seneca beautifully says, book I On Benefits, chapter 1: "Let us give benefits, not lend them at interest. He is worthy to be deceived who thought of receiving when he was giving." Fifth, others: "He gives in simplicity," he who gives so sincerely and purely that he does not wish to entice him to whom he gives to sin or any other baseness. Sixth and best, Anselm: "This simplicity is opposed to duplicity, that is, deceit, fraud, hypocrisy, respect of persons, and also to curiosity. Simple therefore is he who intends nothing other than what ought to be intended: but duplicitous is he who intends or regards something other than what he ought." Simple therefore in giving alms is he who does not consider whether he to whom he gives is a friend, familiar, convenient, or useful, or will be grateful, but whether he is in need. Again, he who does not inquire too curiously whether he is good, or difficult, or false, he to whom he gives alms (concerning which matter St. Chrysostom here treats beautifully, in the moral homily 21); but, as Ambrose says, he pours himself out with pure affection toward all the needy, and candidly, yet prudently, distributes his own and what is entrusted to him: for such are most fit for the function of almoner, and therefore ought to be chosen. Concerning this simplicity of alms I shall speak again at II Corinthians VIII, 2. HE WHO PRESIDES IN SOLICITUDE. — That is, he who has the function in the Church to preside, let him have it according to the grace of solicitude, in Greek σπουδῆς, that is, of zeal, so that he applies himself wholly and vigilantly to it, and of diligence, so that he is sedulous and swift in execution: for those who have received this grace are most fit and ought to be chosen to preside. Note: By this presider the Apostle does not so much understand the Pastor and Prelate who presides in spiritual matters (for he understood this one, as I said a little before, by the name of exhorter), as a prefect who presides over temporal and external things, and who administers ecclesiastical order, such as were the Archdeacons, who presided over the other Deacons who were almoners and hospitallers. For the Apostle numbers this presider among the Deacons, who are engaged in ministering; and this presidency is the second species of deaconry, which Paul, in I Corinthians chapter XII, verse 28, calls "governance." Now from the fact that the Apostle says, "he who presides in solicitude," he silently leaves it to be gathered, as if to say: Therefore let him who presides contain himself in the grace of solicitude, and in it preside, so that he may bear the due care and solicitude for those committed to him. HE WHO SHOWS MERCY IN CHEERFULNESS. — This is the third species of service pertaining especially to those who care for the sick and formerly to those widows of whom the Apostle speaks, I Tim. V, 9. That is to say, those who exercise the function of mercy in the Church by treating and caring for the poor and the sick (for it is properly of the sick and the wretched that discourse is made here), let them do this according to the gift of cheerfulness; which consists in three things: first, in the joy of the soul, so that they may overcome the weariness and disgust of the ulcerous and the diseased; second, in the brightness of the countenance, so that by it the sick, who labour under sickness and sorrow, may be consoled and relieved; third, in the affability of words, by which the sick, who are in need of many things and ask many things of them, they may not repel, but attract, so that they may faithfully implore their help and labour. Now from the fact that Paul says, "He who shows mercy in cheerfulness," he tacitly leaves it to be gathered, that is to say, Therefore when thou showest mercy, use the gift of "cheerfulness," which God has given thee with thy office, so that thou mayest show thyself cheerful to the wretched and the sick. Note: Cheerfulness is especially required in mercy; for, as Chrysostom says, nothing appears to men so base and unbecoming as to be wretched, to be in need, and to receive from others those things of which they are in need; and therefore, unless thou removest that suspicion by excellent cheerfulness, and showest that thou receivest more benefit from the wretched than thou givest, thou wilt cast down the recipient more than thou wilt refresh him. Hence the same Chrysostom, hom. 33 to the People: "True almsgiving is to give in such a way that thou rejoicest to give, thinking that thou receivest more than thou givest. For we benefit ourselves more than the poor, receiving more than we give." For the poor man represents Christ, and whatever is given to the poor is given to Christ: but Christ does not allow himself to be overcome by liberality, but gives more than he receives. With good reason therefore the Wise Man, Eccli. XXXV, 11: "In every gift make thy countenance cheerful, and sanctify thy tithes in exultation." And Nazianzen: "The grace of beneficence is doubled by promptitude." Yet cheerfulness is also very useful elsewhere, and is indeed as it were a flower adorning, and as honey sweetening, and perfecting all other virtues. Whence Blessed Prosper, Sentent. 412: "When thou doest good, do it cheerfully. For if thou doest it sadly, it becomes more about thee than what thou doest." Hence St. Augustine, in the book On the Perfection of Justice, says that the just man sins if in beneficence there creeps upon him weariness by which cheerfulness is darkened, in which God loves the giver. Hitherto the Apostle has enumerated the gifts, or ecclesiastical charisms, and prescribed the manner of using them: yet in such a way that the laity may and ought to adapt and accommodate the same manner to themselves and to their many offices in many things. Henceforth therefore the Apostle enumerates the charisms and offices of virtues common to all Christians and to the laity. He prescribes to them therefore charity, and teaches what kind it ought to be and what acts of virtues it ought to exercise and command. For charity is the charioteer and queen of all virtues, especially if it has humility joined to it; for then it comprehends almost all the offices of Christian man, and rightly orders and disposes them according to the will and good pleasure of God. And so he says:
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9. LOVE (namely, let it be) WITHOUT PRETENCE, — that is, let it be sincere and pure, and, as it is in Greek, ἀνυπόκριτος, that is, let it not be hypocritical and feigned, so that, as St. John says, epistle I, chapter III, verse 18: "Let us not love in word, neither with the tongue, but in deed and in truth." Hitherto Paul has shown what is the will of God in those who have a function in the Church; now he shows the same thing in all Christians. Whence concerning the love of Christians he teaches first that it ought to be sincere. Secondly, that through it we ought to love our neighbour, yet so that we hate his evils and sins, but embrace his virtues. Thirdly, he requires that this love be fraternal, so that, as it were brothers born from one Father Christ, we may love one another. Fourthly, that it be without pride and arrogance, so that we may prevent one another in honour. Fifthly, that it be swift and diligent, not sluggish. Sixthly, that it be ardent and fervent. Seventhly, that it serve not itself and its own advantages and glory, but God, as is evident from verse 11: thus Salmeron. It follows therefore concerning this love: HATING (ἀποστυγοῦντες, abhorring) EVIL: (this is not sufficient, but it is required that they be) CLEAVING (in Greek κολλώμενοι, that is, glued) TO GOOD, — and to virtue, supply we are: thus St. Chrysostom and Origen. Note first, all the following participles to the end of the chapter, after the Hebrew manner, are to be expounded by the imperative or optative mood, in this way, "hating," that is let us hate, or hate "evil; cleaving," that is let us cleave "to good; loving," that is let us love; "preventing one another in honour," that is let us prevent; "fervent in spirit," that is let us be fervent; "serving the Lord," that is let us serve, or serve: and thus of the others. Moreover the Apostle uses these participles continuously here, in order to show that all these offices of virtues, which he recounts through these participles to the end of the chapter, depend upon love, are joined to it, and are commanded by it, and therefore these are as it were epithets and emblems of love. He does similarly in I Corinthians chapter XIII, saying: "Charity is patient, is kind," etc. For although the following maxims, or brief and illustrious sentences, are concerning various and disparate offices of virtues, which the Apostle is accustomed to propose after the Hebrew manner mixed together, without order and connection; yet here, as I have said, all can in some way be referred to love, and all these participles indicate this. Note secondly τὸ hating: for in a Christian there is required a great hatred of sin, because this hatred perfects the contrary virtue, and as much as the hatred of evil grows, so much also grows the love of good. For there are those who love virtue, for example temperance; but because they do not detest drunkenness, for this reason they do not embrace temperance from the heart, seriously and resolutely.
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10. IN BROTHERLY LOVE (in Greek φιλαδελφίᾳ, that is, fraternal love, by which brothers love one another; and we Christians likewise, as it were sons of God in Christ, and as it were brothers to one another) LOVING ONE ANOTHER, — that is, let us love one another, and all the more because spiritual brotherhood is more perfect than carnal, as St. Ambrose says, sermon 9, and St. Augustine, sermon 27 On the Words of the Apostle. Note first: Some read badly here: "The love of brotherhood loving one another," as if the Apostle wished the charity itself to be loved: for the word one another, and more clearly the Greek εἰς ἀλλήλους, clearly signify that the Apostle is not speaking of the love of charity itself, but of the love of brothers. Second, he calls brothers here not just any neighbors, even if they be Gentiles and Pagans, but Christians only. For these formerly called one another brothers, and loved one another as brothers, as those who had been born from the same mother the Church, and the same father Christ. For these, inasmuch as they are more closely joined to us and to Christ, we are bound to love more than the unfaithful and Pagans by the new commandment of love, concerning which Christ says in John XIII, 34: "A new commandment I give unto you, that you love one another, as I have loved you:" concerning which I have dealt more fully there. Third, φιλαδελφία is composed of φίλος, that is friend, and ἀδελφός, that is brother: and this composition signifies intense charity, says Theodoret, namely that by which we love one another, not only as friends, but also as brothers most closely joined, as if to say: Let the friendship among you, O faithful, be not of any sort, but supreme, intimate and most close, such as befits brothers most loving. Fourth, for loving, in Greek it is φιλόστοργοι: and στοργή signifies the natural and great affection of piety, by which parents are moved toward children, brothers, kinsmen; and that permanently. For this is φιλόστοργοι, that is, not lovers, but affectionate ones, and stable, as it were from habit; for it is a noun, not a participle. Whence Tertullian, book V Against Marcion, chapter XIV, reads: "In the love of brotherhood affectionate toward one another." Paul therefore wishes that Christians feel and bear toward one another such sweet affections as parents bear toward children, and conversely: and that from such affection they help and succor all. Hence Tertullian, book I Against Marcion, Primasius, Sedulius, Haymo, the Commentary of Ambrose and Jerome read for "loving," "kind." PREVENTING ONE ANOTHER IN HONOR. — One another, namely equals, unequals also, when charity demands this, or when this is necessary, and to remove aversion between Superior and subject: or certainly when excellent humility impels the superior to this. For this is a heroic act of humility, which ordinarily is not of precept, but of counsel. For the Apostle does not say, Rendering honor due, but, "Preventing one another in honor," so that Christians, like Christ, the greater they are, the more they humble themselves, and submit themselves to others, and defer to them the first place in walking, at table, in assembly and in all other things. That this may be done outwardly, it is necessary to do inwardly what the Apostle admonishes, Philip. II, 3, saying: "Esteeming one another better than themselves." Concerning which matter more things are to be said there.
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11. WITH DILIGENCE NOT SLOTHFUL. — As if to say: Not only with honor, but also with favor, duty, aid, and care let us anticipate one another mutually, and that not slothfully, but zealously. For in Greek it is σπουδῇ, that is, with zeal, diligence, namely in helping one another mutually, lest you be slothful. Against this sin those offend who render aid, but tardily, when the neighbor is either already freed from his evil or is in despair, so that he cannot be helped. FERVENT IN SPIRIT. — "In spirit," that is, in charity, or in the Holy Spirit, as if in fire; or more simply, "in spirit," that is, with a certain impulse of the soul inflamed, let us be fervent in performing duty: for thus shall we be diligent not slothfully. Note: The Apostle speaks of fervor, not only for doing good to the neighbor; but for every duty of virtue. For this is his indefinite and general statement: and charity or love (upon which all these things in some way depend) dictates and commands that we be fervent not only in the duties of charity, but also in all the duties of the other virtues. In three things consists this fervor, says St. Basil in the Shorter Rules, response 259: First, that in the matter which we do, there be the whole intention of the mind; second, that there be present an inexpressible desire of working well; third, that there be added assiduity and continuance, by which we refuse no duty of charity toward the neighbor or of virtue. For just as a pot which boils does not rest, but always bubbles, raises itself on high, and shoots forth fiery bubbles and vapors upward: so charity ought not to be idle, nor can it be, but it is necessary that it continually advance to greater things and leap forth, and through sincere intention, prayer, desires and sighs, as it were vapors, ascend to God. This fervor is opposed to lukewarmness, of which the Apocalypse III, 15. St. Bernard, sermon 6 On the Ascension, thus describes a man fervent in spirit: "You can observe in almost all religious congregations men filled with consolation, abounding in joy, cheerful, always glad, fervent in spirit, meditating in the law of the Lord night and day, frequently looking up to heaven, and lifting pure hands in prayer, careful observers of conscience and devoted followers of good works; to whom the beloved discipline, the labor of hands is delightful, and finally all the austerity of this way of life appears as refreshment." Then, that from this as it were image of a fervent man the lukewarm may be recognized, he subjoins a description of the lukewarm in this manner: "On the contrary, one can find men, first, faint-hearted and remiss; second, failing under the burden; third, needing the rod and spurs; fourth, whose remiss joy is faint-hearted sadness; fifth, whose compunction is brief and rare; sixth, carnal thought; seventh, lukewarm conduct; eighth, obedience without devotion; ninth, speech without circumspection; tenth, whose prayer is without intention of heart; eleventh, reading without (their own namely) edification; twelfth, whom scarcely the fear of hell restrains; thirteenth, scarcely shame restrains; fourteenth, scarcely reason checks; fifteenth, scarcely discipline restrains." Hear Rufinus, book III in the Lives of the Fathers, number 204: "A certain elder said: Just as flies do not approach a pot that is heated; but if it be lukewarm, they settle in it and produce worms: so also demons flee from a monk inflamed with the fire of divine love; but they mock and pursue the lukewarm one." SERVING THE LORD. — Ambrose and Erasmus read καιρῷ, that is, serving the time, as if to say: Let not your fervor be inopportune, but modestly and honestly in its own time promote faith and charity. Thus Pittacus said: γίνωσκε καιρόν, know the time, that is, foresee and seize the opportuneness of time. Do not undertake anything at an inopportune and incongruous time. Others explain it thus, "serving the time," as if the Apostle said: Do not abuse so great and so excellent an opportunity of this salutary time. Behold indeed now is the acceptable time, behold now is the day of salvation, in which Christ coming into the world and into flesh has brought grace and salvation to us from heaven; therefore use this time diligently, you have it now, shortly you will not have it. Therefore he serves the time who uses the occasion of time for good, and who carefully guards against occupying himself with trifles or things of little profit, making a loss of the time granted for serving God and for acquiring gains and rewards in heaven. But the Syriac, Latin and Greek versions read everywhere not καιρῷ, but Κυρίῳ, that is, the Lord, namely Christ, not serving idols, that is, serve, even in persecutions, through the new Christian life, and therefore be fervent in spirit, as has preceded.
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12. REJOICING IN HOPE. — The expectation and hope of such great goods which God has prepared in heaven for His faithful produces immense joy, so that in any even grave tribulation the Christian rejoices and exults. Thus that holy abbot Apollo in Palladius in the Lausiac History, cap. LII, when he saw one of his disciples sad and fainthearted, in order to raise him to gladness and joy: "Let the worldly be sad, let the Jews be sad, let sinners be sad, who have no other hope: but we, who have been deemed worthy of such great hope of heavenly glory, how shall we not rejoice perpetually?" Hence Philo calls hope "joy before joy." Thus St. Athanasius writes of St. Anthony, that he was always joyful both in adversities and in prosperities, and preferred the gladness of mind, and was recognized by strangers from it. "For if anyone ignorant of him had desired to see him among a multitude of monks, with no one pointing him out, passing by the others, he would run to Anthony, and would recognize the purity of soul from his face, and through the mirror of the body would behold the grace of the holy mind: for always bearing a cheerful countenance, he clearly showed that he was thinking of heavenly things." PATIENT IN TRIBULATION. — Tertullian, lib. V Against Marcion, cap. xiv, reads "enduring pressure." PERSEVERING IN PRAYER. — Προσευχῇ προσκαρτεροῦντες, that is, persisting assiduously in prayer, or persisting with assiduity; for προσκαρτερεῖν means to persist with patience and a certain perseverance, to apply oneself, to be much and assiduous in some matter. Which is said in I Thessalonians v, 17: "Pray without ceasing." And in Luke XVIII, 1: "That we ought always to pray."
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13. COMMUNICATING TO THE NECESSITIES OF THE SAINTS. — Ambrose for χρείαις, that is necessities, reads μνείαις, that is memorials. Thus also St. Hilary reads it, lib. Against Constantius, at the end: "The Apostle commands us to communicate in the memorials of the Saints, you (O Constantius) have chosen to condemn them." Thus also Origen reads it (and from him the Commentary ascribed to Jerome) and gives a twofold sense: First, "communicate in the memorials of the Saints," that is, profit from the remembrance of the Saints. Second, remember the Saints in solemn assemblies; as the Church remembers them in the Canon of the Mass, when it says: "Communicating, and venerating the memory especially of the glorious and ever Virgin Mary, of the holy Apostles Peter, Paul," etc. From which explanation of Origen let the Innovators learn the ancient rite and custom in the Church of the invocation and commemoration of the Saints in the public prayers of the Church. But universally the Greek, Latin, Syriac interpreters, both Greek and Latin, as Francisco Luca testifies, read χρείαις, which St. Jerome translated as "uses"; our text, "necessities," that is, the want of the Saints, namely Christians, communicate. "Saints, brethren, disciples" was formerly the nomenclature of Christians; because they were dedicated to God, and were made holy through baptism. St. Chrysostom urges τὸ "communicantes," that is communicate, as if to say: Make your riches common with the Saints, so that you may have common gain with them, and be partakers of their merits, patience and crown. PURSUING HOSPITALITY. — διώκοντες, that is pursuing, namely willing and not refusing by compelling to hospitality, as Abraham did. Concerning the hospitality of Christians I shall say more at Hebrews XIII, 2.
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14. BLESS THOSE WHO PERSECUTE YOU, — that is, pray well for them, and pray on their behalf. Therefore Erasmus translated badly: "Speak well of those who attack you." This is not a precept, as Calvin wishes, who adds that scarcely anyone fulfills this precept: namely, because he himself teaches that God commands man impossible things, which not even a tyrant would do; but it is a counsel, as also the preceding ones, "Persevering in prayer; preventing one another in honor; rejoicing in hope; fervent in spirit." AND CURSE NOT. — In Greek μὴ καταράσθε, that is, do not curse; and, as the Syriac, do not imprecate evils upon them, namely from a desire of vengeance: for from zeal for justice the Saints sometimes imprecated evils upon the impious, as Elisha, Job and Paul himself, Acts xxv, 3.
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15. REJOICE (thus it should be read with the Roman and Greek Bibles, not "rejoice ye." "Rejoice" namely ought to be; or rather the infinitive χαίρειν, that is to rejoice, is put in Attic fashion for the imperative χαίρετε, that is rejoice) WITH THOSE WHO REJOICE. — That is to say, there ought to be such sympathy among you, Christians, that the goods or evils of the brethren touch you equally as they touch them. Thus St. Basil, in his homily on the Martyr Julita: "We ought to weep with those who weep; for you, as soon as you see a brother weeping over the penance for what he has committed, weep with him and grieve with him: for thus it will come to pass that from the evils of others you will correct your own. Such was he who says: Heaviness, or dejection, of spirit held me for sinners who leave thy law. Weep therefore over sin. Sin is the sickness of the soul, sin is the death of the soul which is otherwise immortal, sin is worthy of mourning and implacable lamentation. Paul wept for the enemies of the cross of Christ. And Jeremiah wept for the destruction of the perishing people, who, since tears flowing by their own nature were not sufficient for him for the magnitude of lamentation, eagerly desired that a fountain of tears be poured into him, and the last refuge of solitude, saying: And I will sit and weep over this people many days, those who perish. Surely the Apostle's teaching commends such mourning and tears, and declares them blessed." Also most wisely St. Bernard, in his sermon on the Blessed Magdalene: "Truly the breasts of the bride are better than this wine. What, you ask, are these? Let the Apostle Paul come forward, and let him assign to us breasts flowing with blessed milk. Rejoice, he says, with those who rejoice, weep with those who weep. O how in a brief discourse he painted the distinctive mark of all religion! how in an elegant conclusion he set forth piety, established equity, removed envy! With these breasts Mother Church nurses those making progress, nourishes the perfect. Rejoice with those who rejoice. Let worldly applause depart hence, and let worldly joy withdraw: because it is not for the impious to rejoice, says the Lord." And soon after: "For a mind thoroughly cleansed from the sprinkling of this world and fixing all the affection of its desire upon the sharpness of divine contemplation, rejoicing rejoices in the Lord, and my soul exults in God my savior. Such a soul scorns threats, knows not fear, eludes false hope and, immune from all scandals, sleeping in peace in the same place rests." He then adds: "The second is, to weep with those who weep. Does the Apostle command weeping over the loss of things, the deaths of children, the onset of diseases? etc. Far be it. For those who weep thus are to be wept for. For religious sadness either mourns another's sin or one's own. This is the breast of compassion, the former was of congratulation." And after a few words: "A lover of innocence, a friend of peace, food of patience, suffering with the suffering, and rejoicing with those who rejoice, reaches the goal of perfection with the race completed." Therefore to rejoice together and to grieve together are signs of perfection, indeed acts of perfect virtue.
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16. THE SAME THING TOWARD ONE ANOTHER (in Greek εἰς ἀλλήλους, that is toward each other) BEING OF ONE MIND, — so that, namely, there may not be, says Anselmus, schisms in you, but that you may be of one mind and affection mutually. Whence Maldonatus in his Notes from a manuscript thus explains it: "Be of the same mind, or be wise toward one another," that is be of one mind mutually, both in judgment and in will, or let one be wise in what another is wise, and not wish to appear to be wiser than others, so as to prefer his own judgment and opinion proudly to the judgment and opinion of others. This sense is sufficiently probable and fitting. Secondly, "be of the same mind toward one another," that is, says Chrysostom, think equal things of one another. And Ambrose: Consider of yourself what you consider of others, namely, that you are a man, and a Christian equally as your neighbor; and consequently do not exalt yourself, although you be richer and more honored in another way. Whence the Syriac version translates: What you feel about yourselves, feel about your brethren. Thirdly and most excellently, Origen thus explains it, as if to say: Be of the same mind among yourselves and toward one another mutually, so that each one what he feels and is wise in for himself, that is seeks, loves, cares for, wills (for this is what the Greek φρονοῦντες means), let him be wise in the same for another, that is seek, will it; what he is not wise in for himself, that is would not will for himself, let him not be wise in for another, that is not will it. It could also be explained thus: "Being of the same mind toward one another," as if to say: Be of the same mind toward one another, so that if your neighbor rejoices, you feel his joy, and rejoice with him; if he weeps, weep with him: so that τὸ αὐτὸ φρονεῖσθε, the same thing is what συμφρονεῖσθε, or τὴν αὐτὴν φρένα ἔχετε, that is have the same mind, the same sense; be of one mind, soul and sense. But then Paul would say the same thing as he said in the preceding verse: "Rejoice with them that rejoice, weep with them that weep." Whence what I said before is more fitting; especially because the Apostle, when he wishes only to signify and commend the same sense and agreement of affections, is accustomed to say only, τὸ αὐτὸ φρονεῖτε, be of the same mind, or τὸ ἓν φρονοῦντες, being of one mind; but here he adds τὸ εἰς ἀλλήλους, that is be of the same mind toward one another, which signifies not only agreement, but also benevolence and beneficence either in act, or in will, desire and solicitude. Note: The Apostle from verse 9 to 12 has described what the charity of Christians ought to be; from verse 12 hitherto he describes by what things this charity is aided, excited and strengthened, namely first, by the hope of heavenly glory; secondly, by patience in tribulations; thirdly, by the urgency of prayer; fourthly, by good works of almsgiving, hospitality and love of enemies; fifthly, and especially by sympathy and the same sense and agreement, so that namely one makes the sorrows, goods and evils of his neighbor his own, and feels them in himself, as if having one soul with him; and this is what is said of the first Christians in Acts IV, 32: "The multitude of believers had but one heart, and one soul." NOT BEING WISE UNTO HIGH THINGS (not proudly, about yourselves), so as to wish to excel above others, so as to seek honors. Note: The first virtue pleasing to God in Christians is charity, of which the Apostle has thus far treated. The second is humility, which ought to be the companion and helper of charity. The Apostle therefore teaches here that charity ought to be humble, and to join humility to itself, so that it be two-handed. Of humility therefore, or humble charity, he enumerates nine acts: the first, not to be wise unto high things; the second, to delight in humble things and vile persons; the third, not to be wise in your own conceit; the fourth, to render evil to no one for evil; the fifth, to provide good things before men; the sixth, to keep peace with men; the seventh, not to avenge yourself; the eighth, to give place to wrath; the ninth, to do good to enemies. In a similar manner Cassian, in book IV of the Institutes, chapter thirty-nine, enumerates other but similar signs and duties of humility: "Humility is proved by these signs: first, if a man has mortified all his own will in himself; second, if he has hidden nothing of his deeds, but also of his thoughts from his elder; third, if he commits all things not to his own discretion, but to his judgment, and eagerly listens to his admonitions; fourth, if he observes obedience, gentleness and constancy of patience in all things; fifth, if he not only inflicts injury on no one, but does not even grieve or sorrow at injury inflicted upon him by another; sixth, if he does nothing, presumes nothing, which neither the common rule nor the examples of his elders encourage; seventh, if he is content with all lowliness, and judges himself unworthy of all things offered to him, like a wicked servant; eighth, if he believes himself inferior to all not on the surface with the words of his lips, but in the inmost affection of his heart; ninth, if he restrains his tongue, or is not clamorous in voice; tenth, if he is not easy and prompt in laughter." Anselm, however, in the book On Likenesses, chapter ten, places humility in contempt of self, whose seven degrees he describes thus: "The first is to know oneself to be contemptible; the second, to grieve over this; the third, to confess this; the fourth, to persuade others of this in place and time; the fifth, to bear patiently while this is said by others; the sixth, to bear with equanimity being treated contemptuously; the seventh, to be grateful for this itself, to desire it and to love it." From the contraries of these it is easy to assign the degrees of pride, and they are to be assigned in reverse order: for just as good proceeds by building up, so evil by tearing down; and that which is last in building is first in tearing down: for example, in building a house one proceeds from the foundation to the roof; in tearing it down, from the roof to the foundation. The first degree of pride, therefore, is to flee from and to hate contempt of oneself, which is opposed to the last degree of humility. The second is to bear with indignation contempt of oneself, which is opposed to the sixth degree of humility: and so forth going backward. See also the twelve degrees of humility in St. Benedict in the Rule, chapter seven, which are also reviewed in St. Bernard, Appendix II, page 103. Hear also Climacus, step 25, whose title is: On the Most High Humility, Victor Over All Passions; where first he describes humility from the various opinions of the Fathers thus: One said humility is the most attentive forgetting of rightly done deeds. Another, to consider oneself the last of all and more subject to sins. Another, to acknowledge one's own weakness. Another, to anticipate one's neighbor in irritations and to be the first to dissolve anger. Another, the acknowledgment of God's grace and mercy. Another again, the sense of a contrite heart and the denial of one's own will. But I say it is an ineffable treasure of God's riches. Second, he assigns its properties thus. The first and principal is the most sweet and most pleasant endurance of ignominy, which the soul, in order that it may sit upon and consume its diseases and greatest sins, awaits and embraces with open hands. Second, it is victory over all anger. Third, that no one ever faithlessly believes in his good deeds, and continually desires to learn. Fourth, wherever hypocrisy appears, detraction, or another hidden serpent, humility immediately brings it forth from the caverns of the heart into the light and kills it. Finally, the humble man does not rebuke, does not judge, does not desire to rule, is meek, placid, easily moved to compunction, merciful, and above all tranquil, serene, obedient, patient of the bridle, cheerful, vigilant, diligent, blessed with peaceful tranquility of mind. Third, he reviews the advantages, merits and rewards of humility thus. First, humility is divine protection, from which it comes to pass that we do not see our rightly done deeds. Second, humility is an abyss of lowliness, inviolable to all thieves. Third, humility is a tower of strength against the face of the enemy. Fourth, the humble soul is a valley situated between the midst of mountains, always remaining without arrogance and immobile, and the parent of all fruits. Fifth, if you see someone acquire the highest tranquility within a few years, do not think he has entered any other than this blessed and swift way. Sixth, pride made demons out of angels; humility makes angels out of demons. Fourth, he suggests these means of acquiring humility: first, to consider past sins; second, to ponder the passion and humiliation of Christ; third, to behold one's daily defects, temptations, diseases and falls. Fifth, he enumerates these acts of his and, as it were, stages in this mixed manner. First, to subject his own will to another; for he who is humble in mind detests his own will as deceptive, and readily obeys the will of God and of God's vicars, and commits himself to God's most faithful care, who even through the ass of Balaam taught and directed. Second, to banish his self-confidence and talkativeness. Third, to cultivate poverty and to live the life of beggars. Fourth, to conceal his nobility, wisdom, virtues and gifts. Fifth, just as the greatest pride is to simulate virtues which one does not possess, so the greatest humility is to confess faults which one does not have. Sixth, constantly to flee honors and praises: all these things Blessed Climacus [says] almost word for word. Thus St. Hilarion, as St. Jerome testifies, fleeing honor and importunity, desired silence and an ignoble life; and therefore, wandering hither and thither, he always fled: yet everywhere his sanctity was revealed through miracles and through the possessed. BUT CONSENTING TO THE HUMBLE. — That is to say, accommodating yourselves to men of humble condition (thus the Syriac and Chrysostom), condescending and complying with them; not, however, despising them. In Greek τοῖς ταπεινοῖς συναπαγόμενοι, that is to say, Swept along and drawn away together with the humble, that is, the vile and abject: for these are the ταπεινοί. Whence Tertullian, book V Against Marcion, chapter xiv, reads, assenting to the humble. Second, τὸ ταπεινοῖς can be neuter, and opposed to the high, that is to say, Seek vile things, not high things; flee honors, flee the commerce of the rich and noble; seek abjection, poverty, and the company of the common and the poor. BE NOT WISE IN YOUR OWN CONCEITS. — First, Origen thus explains it: Do not think yourselves to be wise. Second, Ambrose, that is to say, Turn your prudence not only to your own uses, but also to those of others. Third, St. Basil in the Shorter Rules, response 260, that is to say, Do not rely on human prudence, but on divine. Fourth, and plainly St. Chrysostom and Theodoret, that is to say, Do not think your counsels sufficient for you, as if you did not need the counsel of others, do not attribute too much to your own prudence and judgment. IN YOUR OWN CONCEITS, — that is, in your own opinion, in your own eyes.
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17. PROVIDING GOOD THINGS NOT ONLY BEFORE GOD, BUT ALSO BEFORE ALL MEN. — Paul looks to Proverbs III, 4, according to the Septuagint, which has it thus: Προνοοῦ καλὰ ἐνώπιον Κυρίου καὶ ἀνθρώπων. "Provide good things before the Lord and men:" although here in Paul's Greek the phrase "before the Lord" has fallen away, that is to say, Thus live honestly, kindly, justly and holily, so that your life and conduct may be approved as good and friendly not only to God, but also to men, nor can it be justly blamed by anyone, but may shine forth and stand out to others as an example of virtue. "We owe conscience to God," says St. Bernard, "and reputation to our neighbor." Secondly, the Greeks join this with what preceded: "Rendering to no man evil for evil," that is, Paul says: It is not enough for you not to render evil for evil, but you ought also to provide good things, that is, to do good to all, even to enemies. But this sense is more restricted. St. Bernard speaks well in his sermon On the Threefold Judgment: "We provide good things before men in three ways, that is, by habit, by action, by speech. By habit, so that it be not noteworthy; by action, so that it be not reprehensible; by speech, so that it be not contemptible. And in three ways also before God, by thought, by affection and by intention. For thought also ought to be holy; whence it is written: Holy thought shall keep thee; and affection pure, and intention right." NOT DEFENDING YOURSELVES, DEAREST ONES. — For "defending," in Greek it is ἐκδικοῦντες, that is, avenging. Thus St. Chrysostom; whence also Tertullian reads: "Not avenging yourselves." Thus also the Syriac and others. So also our Interpreter renders it elsewhere, as in Judith I, 12, and chapter II, 1. Thus also Nonius Marcellus from Ennius: "Protect citizens, defend (that is, avenge, punish) enemies." And Virgil: "Defend the flock from the solstice." And Tertullian, book II Against Marcion, for what we have: "Vengeance is mine, and I will repay," reads: "Defense is mine, and I will defend;" and Gellius, book I, chapter ix: "To defend is the same as to ward off." Whence it is clear that in the time of our Interpreter "to defend" was used for "to avenge." Hence St. Cyprian, in the book On Patience: "Nor do we hasten to defend ourselves before the Lord with irreligious haste;" defend, that is, avenge ourselves. Paul therefore forbids here vengeance and the appetite for retaliation: against which Tertullian assigns excellent teachings and remedies, book On Patience, chapters ix and x. "This lust of avenging takes care for either glory or malice: but glory is everywhere vain; and malice is hateful to the Lord, especially in this place: because it doubles the evil that was done once. For what difference is there between the one who provokes and the one provoked, except that the former is caught in wrongdoing first, the latter second? Each is guilty before the injured Lord, who forbids and condemns all wickedness, and who commands that evil not be repaid with evil. What honor shall we offer the Lord if we have arrogated to ourselves the judgment of defense (that is, of vengeance)? What do we believe that judge to be, if not also an avenger? This he promises us, saying: Vengeance is mine, and I will avenge; that is, patience is mine, and I will reward patience. Whoever avenges himself has taken away the honor of the sole judge, that is, of God. After vengeance follows repentance, flight and guilt, so that we are punished in like manner. Nothing undertaken in impatience knows how to be carried through without violence: whatever is done with violence either offends, or falls, or rushes headlong. If you defend yourself lightly, you will go mad; if abundantly, you will be burdened. What have I to do with vengeance, whose measure I cannot control through impatience of pain? If I shall apply myself to patience, I shall not grieve; if I shall not grieve, I shall not desire to avenge." BUT GIVE PLACE TO WRATH, — supply, divine, says Chrysostom, Theodoret, Oecumenius and St. Augustine in Psalm LXXVIII, that is, Leave vengeance for your injury to God. The following words favor this interpretation somewhat. Secondly, Ambrose and Anselm: "Give place to wrath," that is, flee, be silent, yield to the angry and raging one; and, as Origen says, bear patiently the angry brother, contradicting or doing nothing: for thus his wrath will subside, and you will restore him as well as yourself to himself and to peace. Thirdly and more perfectly, St. Basil in the Shorter Rules, response 244, and from him Toletus thus explain: "Give place to wrath," namely, until the wrath is completed, and thus ceases, so that if the angry one strikes your right cheek, you offer him the left as well, rather than avenge yourself. "Give place to wrath as to a torrent, which sweeps away everything in its path with its most rapid force," says Basil. Thus nearly St. Athanasius to Antiochus, Question CXXIX: "Give place to wrath," that is, give pardon to wrath, forgive the anger and injury inflicted upon you. Fourth and most perfectly, Abbot Joseph in Cassian, Conference XVI, chapter xxvii: "Give place to wrath, that is, let not your hearts be so straitened by the anguish of impatience and faintheartedness that they cannot bear the violent storm of commotion when it rushes upon them: but be enlarged in your hearts, receiving the adverse waves of wrath in those extended bosoms of charity, which suffereth all things, sustaineth all things. And thus your mind, dilated by the amplitude of longsuffering and patience, may have in itself the healthful recesses of counsels (note), in which received in a manner, and diffused, the most foul smoke of wrath straightway vanisheth." "Give therefore place to wrath," that is, receive wrathful words and blows in the bosoms of your heart, of your patience and charity, and there extinguish and bury them in charity. Thus also Livy said, book I, Decade I: "Give space to wrath." For Paul is wont to ascend gradually to more perfect things. But the second sense is simpler and genuine. This poultice of the Apostle, nay rather this love-charm, St. Gregory of Nazianzus instilled into his Catholics of Constantinople: for when they, vexed and oppressed by the Arians under Valens the Arian Emperor, after his death, under Theodosius the Orthodox Emperor, were thinking to return like for like and to afflict them with equal troubles, Nazianzus spoke thus to them: "This is not what Christ demands of us, my flock, nor does the Gospel teach us thus. Let this be my vengeance, that those who have injured us may obtain salvation. Bestow benefits upon those who pursue you with hatred. But if the mind is vehemently inflamed and suffers not itself to be restrained by wrath, what is different from this—bestow this, that you commit these things to Christ and reserve them for the future tribunal. For vengeance is mine, I will repay, saith the Lord." With these words he appeased the people and drew them to his opinion. Nor did he perform less diligently in deed what he taught by word. For when in the Council of Constantinople dissensions and quarrels of certain Bishops had arisen, because Nazianzus, without consulting them, had been consecrated Bishop of Constantinople by others, he voluntarily yielded his place and rank, and thus addressed them: "I beseech you humbly by the Trinity itself, that all things be rightly and peacefully established among you: but if I am the cause of dissension among you, I ought not to appear more venerable than the prophet Jonah—cast me into the sea, and this tempest of tumults among you shall be calmed. I will gladly suffer whatever you wish, though innocent, for the sake of your concord. Cast me from the throne, drive me from the city, only let truth and peace be loved. Farewell, sacred shepherds, and remember perpetually my labors." Having said this, he went to the Emperor Theodosius, seeking dismissal: "I humbly pray that I may be freed from these labors, let there be an end to envy, let the Bishops cultivate peace, and that by your work. This office I ask of you, grant me this last kindness." Theodosius, admiring the virtue of the man, scarcely at length acquiesced, and suffered Nectarius to be substituted for him. Thus Gregory the Presbyter in the Life of Nazianzus.
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19. FOR IT IS WRITTEN: TO ME VENGEANCE (supply, belongs), I WILL REPAY, SAITH THE LORD. — Paul cites Deuteronomy xxxii, 33, where it is found לִי נָקָם וְשִׁלֵּם li nakam veshillem, that is, to me vengeance and to repay, or repayment; understand belongs. Our Interpreter translates, vengeance is mine, that is, it pertains to me, vengeance is owed to me; Vatablus translates, it is mine to avenge, as if to say, I am God, the most just provider of all things, judge and avenger, whose proper office it is to avenge injuries and to exact penalties for them. It is a digression: for Paul here meets an objection, as if to say, You will object to me: If I do not avenge myself, therefore my injury will remain unavenged. I answer: Not at all, because God will avenge, and most severely; for this vengeance will be not of man, but of God, whose works are great, magnificent and terrifying; for from the fact that God reserves this vengeance to himself, we gather that it will be great and terrible. For, as the Apostle, citing these words again to the Hebrews, x, 30, and explaining them, adds: "It is a fearful thing to fall into the hands of the living God." Therefore man ought not to avenge himself: because this would be to seize and usurp the office of God, and to distrust his vengeance, which will be so great that rather those who inflict slight injuries upon us are worthy of compassion and sympathy, when they fall into the hands of the living and angry God, into which it is fearful to fall. For they will experience not human, but divine vengeance, and vengeance worthy of God. Beautifully and acutely St. Bernard, sermon 3 On the Annunciation: "To me vengeance, and I will repay, saith the Lord. It is precisely so. He himself will repay, but if you preserve vengeance for him, if you do not take judgment from him, if you do not render repayment to those who render evil to you. He will execute judgment, but for the patient one who suffers injury: he will judge in equity, but for the meek of the earth." And a little before: "Otherwise, whoever does not preserve patience will lose justice, that is, will lose life, that is, will lose his soul." From this doctrine of Moses and Paul, the Manichaeans, Anabaptists, Luther and Erasmus teach that among Christians it is not lawful for the magistrate to avenge by war or in another way the injuries to the commonwealth and the sins of the wicked. But they err most gravely: for the vengeance of the magistrate is God's, as is evident at the beginning of the following chapter. Therefore private vengeance is here alone prohibited, but not that which is exercised through justice and public power. For, as St. Augustine says, epistle 5: "Many things must be done even against the unwilling, with a certain benign severity to be punished, whose utility rather than will must be consulted. For to him from whom the license of iniquity is taken away, it is useful to be bound: because nothing is more unhappy than the happiness of sinners, by which penal impunity is nourished, and an evil will, like an internal enemy, is strengthened."
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20. IF THY ENEMY HUNGER, FEED HIM. — This sentence is taken from chapter xxv of Proverbs, verse 21. For feed, the Greek word is ψωμίζειν, which has emphasis and signifies to nourish indulgently, as it were by feeding bit by bit with soft bread, or putting morsels into the mouth, just as mothers insert food into the mouths of small children, birds into the mouths of their young; or to offer food cut into pieces for eating, which is done by some toward those whom they favor singularly at banquets. Morally, St. Augustine, book I of his Sermon on the Mount, chapters xxxiii and xxxiv, gives six degrees of patience toward an enemy: the first is, not to wish to harm anyone; the second, if harmed, to wish to harm only as much as one has been harmed, no more; the third, to wish to harm less than one has been harmed; the fourth, not to wish to harm, even if harmed; the fifth, if harmed, to show oneself ready to be harmed further; the sixth and most perfect is, if harmed, to benefit and aid the one who harmed. WHICH ARE COALS OF FIRE UPON HIS HEAD. — First, Origen, Chrysostom, Theodoret and Eucherius in Questions on the New Testament, explain it thus, as if to say: If you feed your enemy, in this way you heap all benefits upon him; thus you will make him, if he persists in doing harm, guilty of greater punishment and eternal fire. But this is not to the point, and to intend this would be the gravest hatred. Unless you say that the Apostle speaks this as it were of its own accord happening, for the consolation of the just suffering persecution from the impious; namely, that the impious will not escape God's vengeance, if they persist in malice, the just not intending this, but permitting it. Hence secondly, some explain it simply thus: "You shall heap coals of fire," that is, you shall suffuse his face with shame, so that, put to shame by your beneficence and conquered by charity, he may yield, and turn hatred into love. Thus our Gaspar Sanchez, in Isaiah chapter XIII, number 15: "You shall heap coals of fire upon his head, that is, you shall make his face burn with that blood which shame draws to the cheeks; just as if you had heaped coals above his head, which would inflame his face. For how could he not be ashamed, who sees so liberal and noble a spirit to have been offended by him, from whom in return for injury he received such a benefit?" Thirdly, the same author, in Isaiah XXXV, at the end, brings forth another sense, as if to say: "For injuries received, confer benefits on enemies; then indeed benefits will be like coals, which you heap on enemies; because in this way enemies are tormented, when they see injuries, for which they themselves expected blows, compensated with benefits. Moreover, the custom of all languages bears it, that those whom we receive either ignominiously in words, or harshly and without mercy in deeds, we are said to burn." Fourth and genuinely, the same author and St. Jerome, to Hedybia, Question I, and St. Augustine, sermon 168 On the Seasons: "You shall heap upon the head (of the enemy, by feeding him) coals of fire," that is, burning coals, not of wrath, but of charity and love, which shall inflame him to love in return. "There is no greater provocation to loving than to anticipate by loving," says St. Augustine, in his treatise On Instructing the Unlearned; namely, it is most efficacious, as a love charm, that you be loved, love. The Apostle borrowed these two verses from Prov. XXV, 21 and 22, according to the Septuagint, which there translate, τοῦτο γὰρ ποιῶν, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τῆς κεφαλῆς αὐτοῦ, that is, doing this, thou shalt heap coals of fire, or accumulate, upon his head; whereas the Hebrew only has, because thou takest coals, or kindlest them upon his head. St. Cyprian, book III to Quirinus, reads: "thou shalt pour living coals upon his head." The Wise Man signifies by this phrase that coals (that is, love and benefits) are to be heaped together into so great a pile that their force exceeds the head of the man, namely the enemy, and the whole man is warmed from feet to head. For if coals are placed only at the bottom, the whole man does not immediately grow warm, but this will happen if they are heaped upon his head: for from the head, spirit, motion, sensation and heat are derived to the whole body, as if to say, Feed and give drink to your enemy, and heap all benefits upon him; thus it will come to pass that, as if coals were applied in a heap, their force exceeds the head, and warms it and from it the whole man, and causes the enemy, all enmity laid aside and as if consumed by the fire of benefits, to be wholly inflamed with love for him whom he previously hated. Valerius Maximus also praised this method of conquering even in Cicero, book IV, 11, adding: "Sometimes injuries are more beautifully overcome by benefits than mutual hatred is balanced by stubbornness." Thus Jansenius in Proverbs XXV. Add, he says head rather than hands or feet, because it is the seat of the senses, imagination, mind and affection, for example of love or hatred; whence also the face, whether serene and mild, or stern and grim, soon indicates the love or hatred of the head and mind. Therefore the coldness of hatred in the mind and head must be resolved by benefits as if by coals heaped upon the head, and changed into the warmth of love, which he appropriately says and admonishes. Finally, just as a serpent has venom in its head, so also an enemy has hatred there; whence Scripture teaches that his head must be sought and crushed. Just as therefore Hercules, by cutting off the heads of the hydra, was not able to kill it, because when one was cut off, another immediately grew back; but by burning and scorching it, he destroyed the hydra: so also this hydra of enmity cannot be removed by swords, by killing enemies, because when one is slain, soon other sons or grandsons succeed, who avenge the death of their own. Therefore by the fire of charity and by coals of benefits heaped upon their head, this hydra must be burned, suffocated and consumed, this cold poison of envy and enmity. Solomon alludes to that of his father David, Psalm CXIX: "The arrows of the mighty are sharp with coals of desolation," as if to say, Against the hostile and deceitful tongue the only remedy is the word of God, sharp as an arrow, burning, consuming and laying waste hostility and deceit, like a coal. Thus St. Augustine there, who also adds that the examples of the Saints and acts of charity are coals of desolation of earthly and hostile thought: and this is what Solomon says here, and from him Paul. Tropologically, coals of fire are the burning groans of penance, by which the pride of him is healed, who grieves that he was an enemy to the man from whom his miseries are relieved. Thus St. Augustine, book III On Christian Doctrine, chapter XVI.
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21. BE NOT OVERCOME BY EVIL. — "By evil," namely by injury inflicted, and consequently by the demon, who stirs up this injury and the one inflicting it, so that he may disturb both his own and your peace, as well as your conscience. Again, "be not overcome by evil," namely by your own impatience; for no one is harmed and overcome except by himself, says St. Chrysostom; for, as St. Ambrose says, book I of the Duties, chapter XXXVI: "To avenge oneself is not an act of fortitude, but of abjection and timidity. He is overcome by the enemy, not victorious, who avenges himself." For if you grieve when harmed by someone and act impatiently, he has overcome you: if you bear it cheerfully, if you do good, you have overcome him. Indeed, "for this reason someone harms you (says Tertullian, book On Patience) so that you may grieve; because the fruit of the one harming is in the grief of the one harmed. Therefore, when you overturn his fruit by not grieving, he himself must necessarily grieve at the loss of his fruit: then you will depart not only unharmed, but moreover delighted by the frustration of your adversary, and protected by his sorrow." Thus far Tertullian. Indeed, Aristotle, book IV of the Ethics, chapter III, teaches that it is the mark of the great-souled to forget injuries: "For just as it is the mark of a weak stomach not to be able to digest harder food; so it is the mark of the small-souled not to be able to bear a harsher word." Hence concerning Julius Caesar, Cicero says in the oration for Marcellus: "Caesar is accustomed to forget nothing except injuries:" whether he said this truly in praising Caesar, or falsely in flattering him, says St. Augustine, epistle 5. How far the common run of men are from this virtue, who (as Blessed Thomas More is accustomed to say) inscribe benefits in dust, injuries in marble. BUT OVERCOME EVIL WITH GOOD, — that is, overcome misdeeds with good deeds, conquer malice with goodness, both so that through the misdeed of another your beneficence may be more illustrious and august; and so that you may overcome his wickedness with benefits, so that from the wicked he becomes good and virtuous, from an enemy a friend. Moreover, St. Augustine in the Sentences, sentence 247: "He does not overcome evil with good, who is good on the surface and evil within; sparing in deed, cruel in heart; mild in hand, cruel in will." St. Chrysostom here discusses this victory beautifully in the moral sense, where he teaches that an enemy is overcome not by retaliation, but by patience, contempt, laughter: "In the Olympic contests consecrated to the devil, the law is to overcome by doing harm; in the stadium of Christ the law is entirely contrary: for here it is decreed that not the one who strikes, but the one who is struck, should be crowned. That truly is divine virtue, that is the heavenly stadium, that is the theater of angels. If we were to exhibit gentleness, we would be invincible to all, nor would any injury reach us. Ask your enemy, does he not grieve, does he not think himself overcome, when you laugh, when you despise his injuries?" See also Seneca in the Wise Man. Hear Cleobulus, who was one of the seven Wise Men of Greece, a pious and prudent precept about loving: "Attach a friend to yourself by a benefit, so that he may love you more earnestly; but you will treat an enemy in such a way that you hope to make him your friend at some time. However, caution must be exercised here, so that we avoid the infamy of the former and the snares of the latter." Aelianus relates, book XII, that Phocion, most innocent and emperor, condemned to death and to drink poison, when the lictor offered him the cup, asked by his relatives what he commanded, answered: "I command him to restrain himself, to forget the drink which I now drink, offered by the Athenians." No less rare and wonderful was the example of Lycurgus, king of the Lacedaemonians, who, when he had been deprived of an eye by a fierce youth named Alcander, and had received him from the people into his power, so that he might treat and punish him at will, decreed nothing harsher against the youth: but rather he educated him most excellently, corrected his vices and formed him to all honesty; and so, now endowed with good morals, he brought him forth to the theater before the people, saying: "Behold the youth, whom I received from you as unjust and violent, I now restore to you as virtuous and a good citizen." The author is Plutarch in the Life of Lycurgus, and others. A craftsman of Cumae had killed Tyrrhaeus, the son of Pittacus. The Cumaeans sent the murderer bound to Pittacus, so that he might take vengeance on him; but he, having learned the cause, released the man, saying: "Forgiveness is better than punishment," feeling it more useful to pardon than to remember the injury and avenge it. Antigonus the king was accustomed to say that "clemency has more power than violence." Darius the king envied the clemency of Alexander the Great, and prayed to the gods "that either he might overcome Alexander in clemency; or, if he himself were deprived of his kingdom, Alexander alone might rule in the kingdom of the Persians." Trajanus, when friends blamed him for being too clement, said: "I am such an Emperor to private citizens as I wish private citizens to be to me as Emperor." The Emperor Titus did not avenge his brother Domitian plotting snares against him, but admonished him with these words: "Why do you seek to obtain by parricide what will come to you by my will, indeed what you already have, as a sharer in the empire?" Theodosius the Younger, when asked why he inflicted punishment on none of those by whom he was harmed, replied: "Would that it were permitted me to recall even the dead to life!" Toward private injuries it is fitting that a prince be easy in forgiving, but toward those who harm the commonwealth it is fitting that he be severe. Augustus Caesar forgave Cinna plotting his death, and said: "Cinna, I give you life again, first as an enemy, now as a conspirator and parricide;" and he offered him the consulship. Do you wish to know the outcome? He had Cinna as a most devoted friend forever; he alone was his heir. Suetonius in his life of Augustus. St. Basil, homily 11 On Patience, recounts three examples of three illustrious wise men. The first: "A certain plebeian was affronting Pericles with insults, but he was neglecting them: indeed they persisted the whole day, he reviling, the other making nothing of it. Then when it was now growing dark, and he could scarcely depart because of the darkness, Pericles himself led him home with a light, lest he himself should sully the pursuit of philosophy. The second: A certain man was beating Socrates, striking him in the very face; but he did not go to meet him, but permitted him to vent his anger, so that his face was already swollen and festering from the blows. But when he had ceased beating, Socrates is said to have done nothing other than inscribe him on his forehead, as if he were the craftsman of some statue, and thus avenged the man. The third: A certain man threatened Eucleides with death, and swore he would kill him; but he in turn swore that he would appease him, and would bring it about that he not harbor enmity toward him." Most excellently indeed that Christian virgin illustrious in holiness, according to D. Tauler in the Inst., cap. XXXI, when dying and asked how she had attained to such great holiness, replied: "First, I complained of my afflictions to no one except God, and immediately I was either consoled or strengthened by the Lord; second, I was always most generous in heart, and if sometimes I could not do so in deed, I gave at least in intention; third, to those by whom I was harmed, I repaid a singular benefit, which I would not have done unless I had been harmed by them." Behold, this is the good, pleasing and perfect will of God, which the Apostle pursues through individual points from verse 2 hitherto, and here completes and perfects. St. P. N. Ignatius excelled in this virtue, so that when he learned of the treasurer of his money, sick at Rouen and abandoned by all, he hastened from Paris, and for three whole days neither eating nor drinking, he visited him, helped him with alms which he himself procured, restored him to health and sent him to Spain with letters of recommendation. Again, when he received his accuser into the Society. It is known that by a single visit he so changed Cardinals and others hostile to him and the Society, that those who were formerly opponents became now patrons and supporters of his. Did he not heap coals of fire upon their heads? Finally, in the Formula of Prayer he prescribed for us, that we should constantly pray for kings, prelates, benefactors, and especially for the enemies of the Society.
Machine translation from the Latin, not reviewed.
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Postquam apostolus ostendit necessitatem virtutum et originem gratiae, hic docet gratiae usum, quod pertinet ad instructionem moralem. Et circa hoc duo facit. Primo ponit doctrinam moralem in generali; secundo specialiter descendit ad quaedam particularia pertinentia ad eos quibus scribit, circa medium XV cap., ibi certus sum autem, et cetera. Circa primum duo facit. Primo docet usum gratiae, quantum ad hoc quod sit homo perfectus; secundo quantum ad hoc quod perfectus imperfectum sustineat, XIV cap., ibi infirmum autem, et cetera. Circa primum tria facit. Primo inducit ad perfectionem vitae quantum ad sanctitatem quam homo servat Deo; secundo quantum ad iustitiam quam quis exhibet proximo, XIII cap., ibi omnis anima, etc.; tertio quantum ad puritatem quam homo conservat in seipso, circa finem XIII capituli, ibi et hoc scientes, et cetera. Circa primum duo facit. Primo monet ut homo se exhibeat Deo sanctum; secundo docet qualiter aliquis uti debeat donis gratiae Dei, quibus sanctificatur, ibi dico enim per gratiam, et cetera. Circa primum duo facit. Primo docet qualiter aliquis se debeat exhibere Deo quantum ad corpus; secundo quantum ad animam, ibi et nolite conformari, et cetera. Circa primum duo facit. Primo inducit observantiam eorum quae docentur: et hoc dupliciter. Uno quidem modo ex parte sui ipsius, cum dicit obsecro itaque vos, fratres, quasi dicat: dictum est incomprehensibilia esse iudicia Dei, et investigabiles vias eius, itaque obsecro vos, fratres, ut scilicet observetis ea quae dicentur. Utitur autem obsecratione propter tria. Primo quidem ad demonstrandum suam humilitatem. Prov. XVIII, 23: cum obsecrationibus loquitur pauper, qui scilicet de sua abundantia non confidit, et ideo non ex eo quod suum est, sed ex eo quod Dei est, homines conatur inducere ad bonum. Nam obsecrare est ob sacra contestari. Secundo ut magis ex amore moveat rogando, quam ex timore, auctoritative imperando. Unde dicitur ad Philem. 8 s.: multam fiduciam habens in Christo Iesu imperandi tibi quod ad rem pertinet, propter charitatem magis obsecro. Gal. ult.: vos qui spirituales estis, huiusmodi instruite in spiritu lenitatis. Tertio propter reverentiam Romanorum quibus scribebat. I Tim. V, 1: seniorem ne increpaveris, sed obsecra ut patrem. Alio modo inducit eos ex parte Dei, cum dicit per misericordiam Dei, per quam scilicet salvati estis. Tit. II, 5: secundum misericordiam suam salvos nos fecit. Et ideo ex consideratione divinae misericordiae debemus facere quod monemur. Matth. c. XVIII, 33: nonne oportuit et te misereri conservi tui, sicut et ego tui misertus sum? Vel potest dici per misericordiam Dei, id est auctoritate apostolatus mihi misericorditer commissi. I Cor. VII, 25: misericordiam consecutus sum a domino, ut sim fidelis. Secundo ponit admonitionem, cum dicit ut exhibeatis corpora vestra, et cetera. Circa quod sciendum est quod, sicut Augustinus dicit X de Civit. Dei, visibile sacrificium, quod exterius Deo offertur, signum est invisibilis sacrificii, quo quis se et sua in Dei obsequium exhibet. Habet autem homo triplex bonum. Primo quidem bonum animae, quod exhibet Deo per devotionis et contritionis humilitatem, secundum illud Ps. l, 19: sacrificium Deo spiritus contribulatus. Secundo habet homo exteriora bona, quae exhibet Deo per eleemosynarum largitionem. Unde dicitur Hebr. ult.: beneficentiae et communionis nolite oblivisci, talibus enim hostiis promeretur Deus. Tertio habet homo bonum proprii corporis: et quantum ad hoc dicit, ibi ut exhibeatis, scilicet Deo, corpora vestra, sicut quamdam spiritualem hostiam. Dicebatur autem animal Deo immolatum hostia, vel quia pro victoria hostium offerebatur, seu pro securitate ab hostibus, vel quia ad ostium tabernaculi immolabatur. Exhibet autem homo Deo corpus suum ut hostiam tripliciter. Uno quidem modo, quando aliquis corpus suum exponit passioni et morti propter Deum, sicut dicitur de Christo Eph. V, 2: tradidit semetipsum oblationem et hostiam Deo. Et apostolus dicit de se Phil. II, 17: si immolor supra sacrificium et obsequium fidei vestrae, gaudeo. Secundo per hoc quod homo corpus suum ieiuniis et vigiliis macerat ad serviendum Deo, secundum illud I Cor. IX, 27: castigo corpus meum, et in servitutem redigo. Tertio per hoc quod homo corpus suum exhibet ad opera iustitiae et divini cultus exequenda. Supra VI, 19: exhibete membra vestra servire iustitiae in sanctificationem. Est autem considerandum, quod hostia quae Deo immolabatur, quatuor habebat. Primo namque ipsa oblatio debebat esse integra et incorrupta. Unde dicitur Mal. I, v. 14: maledictus dolosus, qui habet in grege suo masculum, et votum faciens immolat debile domino. Et propter hoc dicit viventem, ut scilicet hostia nostri corporis quam Deo offerimus, sit vivens per fidem formatam charitate. Gal. II, 20: quod nunc vivo in carne, in fide vivo filii Dei. Est autem attendendum quod naturalis hostia quae prius viva erat, occidebatur, ut immolaretur, ad ostendendum quod adhuc mors regnabat in homine regnante peccato, ut supra V, 12 ss. dictum est. Sed haec hostia spiritualis semper vivit et in vita proficit, secundum illud Io. X, 10: ego veni ut vitam habeant, et abundantius habeant, quia iam peccatum ablatum est per Christum: nisi dicamus quod hostia corporis nostri vivit quidem Deo per iustitiam fidei, sed mortificatur concupiscentiis carnis. Col. III, 5: mortificate membra vestra quae sunt super terram. Secundo vero hostia Deo oblata in ipsa immolatione sanctificabatur. Unde dicitur Lev. XXII, 3: omnis homo qui accesserit de stirpe vestra ad ea quae consecrata sunt, et quae obtulerunt filii Israel domino, in quo est immunditia, peribit coram domino. Et ideo subdit sanctam, scilicet per devotionem, qua corpus nostrum Dei servitio mancipatur. Lev. XX, 7: sanctificamini et estote sancti, quia ego sanctus dominus Deus vester. Proprie autem sanctitas dicitur per respectum ad Deum, inquantum scilicet homo servat ea quae sunt iusta, quoad Deum. Tertio quantum ad ipsam sacrificii consumptionem dicebatur sacrificium suave et acceptum domino, secundum illud Lev. I, v. 9: oblata omnia adolebit sacerdos super altare in holocaustum, et in odorem suavissimum domino. Unde hic dicit Deo placentem, scilicet per rectitudinem intentionis. Ps. LV, 13: ut placeam coram Deo in lumine viventium. Quarto in ipsa sacrificii praeparatione apponebatur sal. Unde Lev. II, 13: quicquid obtuleris sacrificii, sale condies. Et Mc. IX, 48 dicitur: omnis victima sale salietur. Sal autem discretionem sapientiae significat. Unde dicitur Col. ult.: in sapientia ambulate ad eos qui foris sunt, sermo vester semper in gratia sit sale conditus. Unde et hic sequitur rationabile obsequium vestrum, scilicet cum discretione corpora vestra Deo exhibeatis hostiam, vel per martyrium vel per abstinentiam vel per quodcumque opus iustitiae. I Cor. XIV, 40: omnia honeste et secundum ordinem fiant in vobis. Et in Ps. XCVIII, 4: honor regis iudicium diligit. Aliter se habet homo iustus ad interiores actus, quibus Deo obsequitur, et ad exteriores. Nam bonum hominis et iustitia eius principaliter in interioribus actibus consistit, quibus scilicet homo credit, sperat et diligit. Unde dicitur Lc. XVII, 21: regnum Dei intra vos est. Non autem principaliter consistit in exterioribus actibus. Infra XIV, v. 17: non est regnum Dei esca et potus. Unde interiores actus se habent per modum finis, qui secundum se quaeritur: exteriores vero actus per quos Deo corpora exhibentur, se habent sicut ea quae sunt ad finem. In eo autem quod quaeritur tamquam finis nulla mensura adhibetur, sed quanto maius fuerit, tanto melius se habet. In eo autem quod quaeritur propter finem, adhibetur mensura secundum proportionem ad finem, sicut medicus sanitatem facit tantum quantum potest, medicinam autem non tantum dat quantum potest, sed quantum videt expedire ad sanitatem consequendam. Et similiter homo in fide, et spe, et in charitate nullam mensuram debet adhibere, sed quanto plus credit, sperat, et diligit, tanto melius est; propter quod dicitur Deut. IV, 5: diliges dominum Deum tuum, et cetera. Sed in exterioribus actibus est adhibenda discretionis mensura per comparationem ad charitatem. Unde dicit Hieronymus: nonne rationalis homo dignitatem amittit, qui ieiunium vel vigilias praefert sensu integritati, ut propter Psalmorum atque officiorum decantationem, amentiae vel tristitiae quis notam incurrat? Deinde cum dicit et nolite conformari, etc., ostendit qualiter se debeat homo exhibere Deo quantum ad animam. Et primo prohibet saeculi conformitatem, cum dicit et nolite conformari huic saeculo, id est, rebus quae temporaliter transeunt. Nam saeculum praesens est quaedam mensura eorum quae temporaliter labuntur. Rebus autem temporalibus homo conformatur per affectum, eis amore inhaerendo. Os. IX, v. 10: facti sunt abominabiles, sicut ea quae dilexerunt. Iac. I, 27: religio munda et immaculata apud Deum et patrem haec est, immaculatum se custodire ab hoc saeculo. Conformatur etiam huic saeculo qui vitam saeculariter viventium imitatur. Eph. IV, 17: testificor in domino, ut iam non amplius ambuletis, sicut et gentes ambulant.
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Secundo mandat interiorem mentis reformationem, cum dicit sed reformamini in novitate sensus vestri. Sensus autem hominis hic dicitur ratio, secundum quod per eam homo iudicat de agendis. Hunc autem sensum homo in sua creatione habuit integrum et vigentem, unde dicitur Eccli. XVII, 6: sensus implevit corda illorum, et bona, et mala ostendit illis. Sed per peccatum hic sensus est corruptus, et quasi inveteratus, Bar. III, 11: inveterasti in terra aliena, et per consequens pulchritudinem et decorem suum amisit. Thren. I, 6: egressus est a filia Sion omnis decor eius. Monet ergo apostolus ut reformemur, id est, iterato formam et decorem mentis assumamus, quem nostra mens habuit, quod quidem fit per gratiam spiritus sancti, ad quam participando homo studium habere debet, ita scilicet ut qui eam nondum perceperunt, eam percipiant, et qui illam perceperunt, in ea proficiant. Eph. IV, 23: renovamini spiritu mentis vestrae. Ps. CII, 5: renovabitur ut aquilae iuventus tua. Vel aliter renovamini, scilicet in exterioribus actibus, in novitate sensus vestri, id est secundum novitatem gratiae, quam mente percepistis. Tertio assignat rationem admonitionis praedictae, cum dicit ut probetis quae sit voluntas. Circa quod considerandum est, quod, sicut homo qui habet gustum infectum, non habet rectum iudicium de saporibus sed ea quae sunt suavia interdum abominatur, ea vero quae sunt abominabilia appetit, qui autem habet gustum sanum, rectum iudicium de saporibus habet; ita homo qui habet corruptum affectum quasi conformatum rebus saecularibus, non habet rectum iudicium de bono; sed ille qui habet rectum et sanum affectum, sensu eius innovato per gratiam, rectum iudicium habet de bono. Ideo ergo dixit: nolite conformari huic saeculo, sed renovamini in novitate sensus vestri, ut probetis, id est, experimento cognoscatis —Ps. XXXIII, 9: gustate et videte, quoniam suavis est dominus—, quae sit voluntas Dei, qua scilicet vult vos esse salvos —I Thess. IV, 3: haec est voluntas Dei, sanctificatio vestra—, bona, id est, vult bonum honestum nos velle, et ad hoc suis praeceptis nos inducit —Mich. VI, 8: indicabo tibi, o homo, quid sit bonum, et quid Deus requirat a te—, et beneplacens, inquantum scilicet bene disposito est delectabile id, quod Deus vult nos velle. Ps. XVIII, v. 9: iustitiae domini rectae laetificantes corda. Et non tantum utilis ad finem consequendum, sed etiam perfecta, quasi coniungens nos fini. Matth. V, 48: estote perfecti, sicut et pater vester caelestis perfectus est. Gen. XVII, 1: ambula coram me, et esto perfectus. Talem ergo experiuntur Dei voluntatem illi, qui non conformantur huic saeculo, sed reformantur in novitate sensus sui. Illi autem qui in vetustate permanent, saeculo conformati, iudicant Dei voluntatem non esse bonam, sed gravem et inutilem. Eccli. VI, 21: quam aspera est sapientia indoctis hominibus.
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Deinde, cum dicit dico enim per gratiam, etc., docet qualiter donis Dei homo debeat uti. Et primo docet hoc quantum ad dona quae non sunt omnibus communia, sicut sunt gratiae gratis datae; secundo, quantum ad donum charitatis, quod est omnibus commune, ibi dilectio sine simulatione, et cetera. Circa primum duo facit. Primo docet in generali, quomodo debeat homo uti gratiis gratis datis; secundo exequitur hoc per partes ibi habentes autem donationes. Circa primum duo facit. Primo proponit documentum; secundo rationem assignat, ibi sicut enim in uno corpore, et cetera. Circa primum tria facit. Primo excludit superfluum, dicens: monui quod reformemini in novitate sensus vestri, quod quidem moderate facere debetis, dico enim, id est, mando, per gratiam, apostolatus et auctoritate apostolica, quae data est mihi. Gal. II, 9: cum cognovissent gratiam quae data est mihi inter gentes. Eph. III, 8: mihi omnium sanctorum minimo data est gratia haec, etc., omnibus qui sunt inter vos, quia omnibus est hoc utile. I Cor. c. VII, 7: volo omnes homines esse sicut meipsum. Hoc, inquam, mando, non plus sapere, quam oportet sapere, id est, nullus praesumat, de sensu aut sapientia sua confidens supra suam mensuram. Eccle. VII, 17: non plus sapias quam necesse est. Ps. CXXX, 1: neque ambulavi in magnis, neque in mirabilibus super me. Secundo hortatur ad id quod est medium dicens sed sapere ad sobrietatem, scilicet mando vobis ut mensurate sapiatis secundum gratiam vobis datam. Sobrietas enim mensuram importat. Et quamvis proprie dicatur circa potum vini, potest tamen accipi circa quamlibet materiam, in qua homo debitam mensuram observat. Tit. II, v. 12: sobrie et iuste et pie vivamus in hoc saeculo. Tertio docet secundum quid accipienda sit mensuram medii, dicens et hoc, inquam, sicut Deus unicuique divisit, id est distribuit, mensuram fidei, id est mensuram donorum suorum, quae ordinatur ad fidei aedificationem. I Cor. XII, 7: unicuique datur manifestatio spiritus ad utilitatem. Dat enim Deus huiusmodi dona, non eadem omnibus, sed diversa diversis distribuit, secundum illud I Cor. XII, 4: divisiones gratiarum sunt. Nec omnibus aequaliter dat sed unicuique secundum certam mensuram. Eph. IV, 7: unicuique nostrum data est gratia secundum mensuram donationis Christi. Et ideo apostolus sobrie sapiens secundum hanc mensuram dicebat II Cor. X, 13: non autem in immensum gloriamur, sed secundum mensuram regulae, qua mensus est nobis Deus. Soli autem Christo datus est spiritus non ad mensuram, ut dicitur Io. III, 34. Non solum autem alias gratias gratis datas dat Deus mensurate sed etiam ipsam fidem quae per dilectionem operatur. Unde Lc. XVII, v. 5 discipuli Christo dixerunt: domine, adauge nobis fidem.
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Praemissa admonitione, hic apostolus rationem assignat sumptam ex similitudine corporis mystici ad corpus naturale. Et primo in corpore naturali tangit tria. Primo quidem corporis unitatem, cum dicit sicut enim in uno corpore; secundo, membrorum pluralitatem, cum dicit multa membra habemus: est enim corpus humanum organicum ex diversitate membrorum constitutum; tertio officiorum diversitatem, cum dicit omnia autem membra non eumdem actum habent. Frustra enim esset membrorum diversitas, nisi ad diversos actus ordinarentur. Deinde aptat haec tria ad corpus Christi mysticum, quod est Ecclesia. Eph. I, v. 22: ipsum dedit caput super omnem Ecclesiam, quae est corpus eius. Circa quod etiam tria tangit. Primo quidem fidelium quasi membrorum multitudinem, cum dicit ita multi. Lc. XIV, v. 16: homo quidam fecit coenam magnam, et vocavit multos. Is. LIV, 1: multi filii desertae. Quamvis enim sint pauci per comparationem ad infructuosam multitudinem damnatorum, secundum illud Matth. VII, 14: arcta est via quae ducit ad vitam, et pauci inveniunt eam, tamen absolute loquendo sunt multi. Apoc. VII, 9: post haec vidi turbam magnam, quam dinumerare nemo poterat. Secundo tangit corporis mystici unitatem, cum dicit unum corpus sumus. Eph. II, 16: ut reconciliet ambos in uno corpore, et cetera. Huius autem corporis mystici est unitas spiritualis, per quam fide et affectu charitatis invicem unimur Deo, secundum illud Eph. IV, 4: unum corpus, et unus spiritus. Et quia spiritus unitatis a Christo in nos derivatur, supra VIII, 9: si quis spiritum Christi non habet, hic non est eius ideo subdit in Christo, qui per spiritum suum, quem dat nobis, nos invicem unit et Deo. Io. XVII, 2 s.: ut sint unum in nobis, sicut et nos unum sumus.
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Tertio tangit officiorum diversitatem ad utilitatem communem reductam, dicens singuli autem alter alterius membra. Membrum enim quodlibet proprium actum habet et virtutem; inquantum ergo unum membrum sua virtute et actu alteri prodest, dicitur membrum alterius, sicut pes dicitur membrum oculi, inquantum oculum defert, et oculus dicitur membrum pedis, inquantum dirigit pedem. I Cor. XII, 2: non potest dicere oculus manui: opera tua non indigeo. Ita etiam in corpore mystico ille qui accepit gratiam prophetiae, indiget illo qui accepit gratiam sanitatum, et ita est in omnibus aliis. Unde dum unusquisque fidelis secundum gratiam sibi datam alteri servit, efficitur alterius membrum. Gal. ult.: alter alterius onera portate. I Petr. IV, 10: unusquisque sicut accepit gratiam in alterutrum illam administrantes.
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Deinde, cum dicit habentes autem donationes, exequitur per partes monitionem, quam supra posuerat de sobrio et moderato gratiae usu. Et primo ponit gratiarum diversitatem, dicens: sumus, inquam, alter alterius membra, non secundum eamdem gratiam, sed habentes diversas donationes differentes, non ex diversitate meritorum, sed secundum gratiam quae data est nobis. I Cor. VII, 7: unusquisque proprium donum habet ex Deo, unus quidem sic, alius vero sic. Matth. XXV, 14 s.: vocavit servos suos, et tradidit illis bona sua, et uni dedit quinque talenta, alii autem duo, alii vero unum. Secundo docet diversarum gratiarum usum, et, primo, in rebus divinis, quantum ad cognitionem quidem, dicens: sive prophetia, quam habentes, utamur ea secundum rationem fidei. Dicitur autem prophetia quaedam apparitio ex revelatione divina eorum quae sunt procul. Unde I Reg. IX, 9 dicitur: qui propheta hodie dicitur, vocabatur olim videns. Sunt autem procul a cognitione nostra, secundum se quidem futura contingentia, quae propter defectum sui esse cognoscibilia non sunt; sed res divinae sunt procul a nostra cognitione, non secundum se, cum sint maxime cognoscibiles, quia, ut dicitur I Io. I, 5: Deus lux est, et tenebrae in eo non sunt ullae, sed propter defectum intellectus nostri, qui se habet ad ea, quae sunt in seipsis manifestissima, sicut oculus noctuae ad lucem solis. Et quia unumquodque magis proprie dicitur tale, quod est secundum se tale, quam quod est est tale secundum aliud; inde est quod magis proprie dicuntur esse procul a cognitione nostra futura contingentia. Et propter hoc horum proprie est prophetia. Amos c. III, 7: non faciet dominus Deus verbum, nisi revelaverit secretum suum. Dicitur tamen prophetia communiter etiam revelatio quorumcumque occultorum. Hoc autem donum prophetiae, non solum fuit in veteri testamento, sed etiam in novo Ioel II, 28: effundam de spiritu meo super omnem carnem, et prophetabunt filii vestri. Dicuntur etiam prophetae in novo testamento, qui prophetica dicta exponunt, quia sacra Scriptura eodem spiritu interpretatur quo est condita. Eccli. XXIV, 46: adhuc doctrinam quasi prophetiam effundam. Ordinatur autem prophetiae donum, sicut et aliae gratiae gratis datae, ad fidei aedificationem. I Cor. XII, 7: unicuique datur manifestatio spiritus ad utilitatem. Hebr. II, 3 s.: confirmata est, scilicet doctrina fidei, contestante Deo signis et prodigiis, et variis virtutibus, et spiritus sancti distributionibus. Et ideo prophetia est utendum secundum rationem fidei, id est non in vanum sed ut per hoc fides confirmetur, non autem contra fidem. Unde dicitur Deut. XIII, v. 1: si surrexerit in medio tui propheta, et dixerit tibi: eamus, et sequamur deos alienos; non audies verba prophetiae illius, quia scilicet prophetizat contra rationem fidei.
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Quantum ad sacramenta ministranda subdit sive ministerium in ministrando, id est, si quis accepit gratiam vel officium ministerii, puta ut sit episcopus vel sacerdos, qui dicuntur ministri Dei. Is. c. LXI, 6: vos sacerdotes domini vocabimini, ministri Dei nostri: dicetur vobis, exequatur illud diligenter exequendo in ministrando, II Tim. IV, 5: ministerium tuum imple. Secundo tangit ea quae pertinent ad res humanas, in quibus potest aliquis alteri subvenire. Primo quidem quantum ad cognitionem vel speculativam vel practicam. Quantum ergo ad speculativam primo dicit sive qui docet, id est qui habet officium vel gratiam docendi, utatur doctrina, id est ut studiose et fideliter doceat. Iob IV, 3: ecce docuisti plurimos. Matth. ult.: euntes docete omnes gentes. Quantum autem ad cognitionem practicam subdit qui exhortatur, id est qui habet officium vel gratiam exhortandi homines ad bonum, utatur illo in exhortando. Thess. II, v. 3: exhortatio nostra non fuit de errore, neque de immunditia, neque in dolo. Tit. II, v. 15: haec loquere et exhortare. Deinde ponit ea quae pertinent ad exteriora opera, in quibus quandoque aliquis subvenit alicui aliquod donum dando, et quantum ad hoc dicit qui tribuit, id est qui habet facultatem tribuendi et gratiam, exequatur hoc in simplicitate, ut scilicet nihil mali ex illo intendat, quasi donis homines ad malum alliciens. Vel etiam cum aliquis ex modico dato intendit multo maiora acquirere. Eccli. XX, 14 s.: datus insipientis non erit tibi utilis, oculi enim illius septemplices sunt. Exigua dabit, et multa improperabit. Et Prov. c. XI, 28: simplicitas iustorum dirigit eos. Quandoque autem aliquis subvenit alteri, eius curam habendo, et quantum ad hoc dicit qui praeest, id est qui est in praelationis officio constitutus, utatur illo officio in sollicitudine. Hebr. ult.: obedite praepositis vestris, et subiacete eis. Ipsi enim pervigilant quasi rationem reddituri pro animabus vestris. II Cor. XI, 28: sollicitudo omnium Ecclesiarum. Quandoque autem subvenit aliquis alicui relevando eius miseriam, et quantum ad hoc dicit qui miseretur, id est qui habet facultatem et affectum miserendi, exequatur hoc in hilaritate, quasi libenter hoc faciens. II Cor. IX, 7: non ex tristitia, aut ex necessitate. Hilarem enim datorem diligit Deus. Eccli. XXXV, 11: in omni dato hilarem fac vultum tuum.
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Deinde cum dicit dilectio sine simulatione, etc., docet usum doni gratuiti, quod est omnibus commune, scilicet charitatis. Et primo ponit ea quae pertinent ad charitatem in generali; secundo ponit quaedam specialiter pertinentia ad dilectionem quorumdam, ibi necessitatibus sanctorum, et cetera. Circa primum tria facit. Primo ostendit qualis debeat esse dilectio charitatis ex parte diligentis; secundo, qualiter se debeat habere ad proximum, ibi charitatem fraternitatis, etc.; tertio, qualiter se debeat habere ad Deum, ibi sollicitudine non pigri. Circa qualitatem autem charitatis tria docet. Primo quidem, quod dilectio debet esse vera. Unde dicit dilectio sine simulatione, ut scilicet non tantum in verbo, aut in exteriori apparentia, sed sit in vero cordis affectu, et efficacia operis. I Io. III, 18: non diligamus verbo, neque lingua, sed opere et veritate. Eccli. VI, 15: amico fideli nulla est comparatio. Secundo docet quod dilectio debet esse pura, cum dicit odientes malum. Tunc etiam est pura dilectio, quando homo non consentit amico suo in malum, sed ita diligit hominem, ut eius vitium odiat. Unde dicitur I Cor. XIII, 6: non gaudet super iniquitate, congaudet autem veritati. Ps. CXVIII, 113: iniquos odio habui. Tertio docet quod dilectio debet esse honesta, cum dicit adhaerentes bono, ut scilicet aliquis adhaereat alteri propter bonum virtutis. Gal. IV, 18: bonum autem aemulamini in bono semper. Haec est pulchra dilectio, de qua dicitur Eccli. XXIV, 24: ego mater pulchrae dilectionis. Deinde, cum dicit charitatem fraternitatis, ostendit qualiter charitas se debeat habere ad proximum.
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Et primo quantum ad interiorem affectum, cum dicit charitatem fraternitatis invicem diligentes; ut scilicet non solum fratres diligamus per charitatem sed etiam diligamus ipsam charitatem, qua eos diligimus et ab eis diligimur. Sic enim si charam habemus charitatem, non de facili eam dissolvi faciemus. Hebr. ult.: charitas fraternitatis maneat in vobis. Cant. ult.: si dederit homo omnem substantiam domus suae pro dilectione, tamquam nihil despiciet illam. Secundo, quantum ad exteriorem effectum, cum dicit honore invicem praevenientes. In quo tria designantur. Primo quidem quod homo proximum in reverentia debet habere, quod pertinet ad rationem honoris. Nullus enim potest vere diligere eum quem despicit. Phil. II, 3: in humilitate, superiores invicem arbitrantes. Quod quidem fit dum aliquis suum defectum considerat et bonum proximi. In honore autem non solum reverentia intelligitur, sed etiam necessariorum subventio, sicut, cum dicitur Ex. XX, 12: honora patrem tuum, et matrem tuam, praecipitur necessariorum subventio, sicut patet per hoc quod dominus, Matth. XV, v. 3 ss., arguit Pharisaeos contra hoc praeceptum impedientes filios a subventione parentum. Secundo designatur quod effectus dilectionis debet mutuo exhiberi, ut scilicet homo non solum velit beneficia recipere, sed etiam exhibere. Eccli. IV, 36: non sit porrecta manus tua ad accipiendum, et ad dandum collecta. Et XIV, 15 s.: in divisione sortis da et accipe. Et hoc designat, cum dicit invicem. Tertio designatur quod effectus dilectionis debet esse promptus et velox, quod designatur, cum dicit praevenientes, ut scilicet aliquis praeveniat amicum in beneficiis. Eccli. c. XXXVII, 1: omnis amicus dicet: et ego amicitiam copulavi. Deinde, cum dicit sollicitudine, etc., ostendit qualiter se debeat habere dilectio charitatis ad Deum. Et primo incipit ab ipsa rationis attentione, cum dicit sollicitudine sitis non pigri, scilicet ad serviendum Deo. Mich. VI, 8: indicabo tibi, o homo, quid sit bonum, et quid Deus requirat a te; postea subdit: sollicite ambulare cum Deo tuo. II Tim. II, 15: sollicite cura teipsum probabilem exhibere Deo. Secundo, quantum ad effectum, cum dicit spiritu sitis ferventes, scilicet in Dei dilectione. Procedit autem fervor ex abundantia caloris, unde fervor spiritus dicitur, quia propter abundantiam divinae dilectionis totus homo fervet in Deum, Act. XVIII, 25 dicitur quod Apollo fervens spiritu loquebatur. I Thes. ult.: spiritum nolite extinguere.
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Tertio, quantum ad exterius obsequium, cum dicit domino servientes, scilicet servitute latriae, quae soli Deo debetur. Deut. VI, 13: dominum Deum tuum adorabis, et illi soli servies. Ps. II, 11: servite domino in timore. Vel, secundum aliam litteram: tempori servientes, ut scilicet Dei servitium congruo tempore faciamus. Eccle. VIII, 6: omni negotio tempus est, et opportunitas.
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Quarto, quantum ad mercedem servitutis, cum dicit spe gaudentes, scilicet mercedis, quae est Dei fruitio. Gen. XV, 2: ego dominus merces tua magna nimis. Supra V, 2: gloriamur in spe gloriae filiorum Dei. Facit autem spes hominem gaudentem ratione certitudinis, sed tamen affligit ratione dilationis. Prov. XIII, 12: spes quae differtur affligit animam. Quinto, quantum ad difficultatem quam homo patitur in Dei servitio. Unde subdit in tribulatione, scilicet quam propter Deum sustinetis, sitis patientes. Supra V, v. 3: tribulatio patientiam operatur. Sexto quantum ad omnia praedicta dicit orationi instantes, in quo orationis assiduitas designatur. Lc. XVIII, 1: oportet semper orare, et numquam deficere. II Thess. V, 17: sine intermissione orate. Per orationem enim in nobis sollicitudo excitatur, fervor accenditur, ad Dei servitium incitamur, gaudium spei in nobis augetur et auxilium in tribulatione promeremur. Ps. CXIX, 1: ad dominum, cum tribularer, clamavi, et exaudivit me. Deinde, cum dicit necessitatibus sanctorum, etc., determinat de charitate quantum ad speciales quasdam personas. Et primo quidem quantum ad indigentes; secundo quantum ad inimicos, ibi benedicite persequentibus vos. Circa primum duo facit.
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Primo inducit ad exhibenda beneficia charitatis indigentibus in universali, cum dicit necessitatibus sanctorum communicantes. Ubi tria sunt notanda. Primo quidem quod eleemosynae ex charitate sunt impendendae indigentibus, sive necessitatem patientibus. Eph. IV, 28: laboret operando manibus suis quod bonum est, ut habeat unde tribuat necessitatem patienti. Secundo, quod potius est subveniendum iustis et sanctis quam aliis. Unde dicit necessitatibus sanctorum. Eccli. XII, 5: da iusto, et non recipias peccatorem. Quod quidem non sic est intelligendum, quin etiam in necessitatibus sit peccatoribus subveniendum, sed quia non est eis subveniendum ad fomentum peccati. Utilius tamen est subvenire iustis, quia talis eleemosyna fructuosa est, non solum ex parte dantis sed etiam ex suffragio recipientis. Lc. XVI, 9: facite vobis amicos de mammona iniquitatis, ut cum defeceritis, recipiant vos in aeterna tabernacula, scilicet suis suffragiis. Secundo in speciali admonet ad hospitalitatem, dicens hospitalitatem sectantes, quia scilicet in hoc misericordiae opere alia misericordiae opera includuntur. Nam hospes non solum domum exhibet ad manendum sed etiam alia necessaria subministrat. Hebr. ult.: hospitalitatem nolite oblivisci. I Petr. IV, 9: hospitales invicem sine murmuratione.
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Supra apostolus ostendit qualiter charitas sit exhibenda indigentibus, nunc ostendit qualiter sit exhibenda etiam inimicis. Et primo ponit admonitionem; secundo probat quod dixit, ibi scriptum est enim, et cetera. Circa primum considerandum est, quod ad charitatem tria pertinent. Primo quidem benevolentia, quae consistit in hoc quod aliquis velit bonum alteri et malum eius nolit; secundo concordia, quae consistit in hoc quod amicorum sit idem nolle et velle; tertio beneficentia, quae consistit in hoc quod aliquis benefaciat ei quem amat et eum non laedat. Primo ergo ponit ea quae pertinent ad benevolentiam; secundo ea quae pertinent ad concordiam, ibi gaudere cum gaudentibus; tertio ea quae pertinent ad beneficentiam, ibi nulli malum, et cetera. Circa primum duo facit. Primo monet ut benevolentia sit ampla, quae se extendat etiam ad inimicos, cum dicit benedicite persequentibus vos. Circa quod notandum est, quod benedicere est bonum dicere. Contingit autem bonum dicere tripliciter. Uno modo enuntiando, puta cum quis bonum alterius laudat. Eccli. c. XXXI, 28: splendidum in panibus benedicent labia multorum et testimonium veritatis illius fidele. Alio modo imperando, et sic benedicere per auctoritatem, est proprium Dei, cuius imperio bonum ad creaturas derivatur: ministerium autem pertinet ad ministros Dei, qui nomen domini super populum invocant. Num. VI, 22-26: sic benedicetis filiis Israel, et dicetis eis: benedicat tibi dominus, et custodiat te. Ostendat dominus faciem suam tibi, et misereatur tui. Convertat dominus vultum suum ad te, et det tibi pacem. Et post: invocabunt nomen meum super filios Israel, et ego benedicam eis. Tertio benedicit aliquis optando. Ps. CXXVIII, 8: et non dixerunt qui praeteribant, benedictio domini super vos. Et secundum hoc benedicere est bonum alicui velle, et quasi bonum pro aliquo precari. Et hoc modo accipitur hic. Unde in hoc quod dicitur benedicite persequentibus vos, datur intelligi quod etiam ad inimicos et persecutores debemus esse benevoli, eis bona optando et pro eis orando. Matth. V, 44: diligite inimicos vestros, et orate pro persequentibus et calumniantibus vos. Quod autem hic dicitur, quodam quidem modo est in praecepto, quodam autem modo est in consilio. Quod enim aliquis in generali dilectionis affectum impendat inimicis, non excludendo eos a communi dilectione proximorum et a communi oratione, quam quis pro fidelibus facit, pertinet ad necessitatem praecepti. Similiter etiam quod aliquis in articulo necessitatis inimico dilectionis effectum particulariter impendat, pertinet ad necessitatem praecepti. Unde dicitur Ex. c. XXIII, 4: si occurreris bovi inimici tui, aut asino erranti, reducas eum. Sed quod aliquis in speciali dilectionis affectum et orationis suffragium, aut qualecumque subventionis beneficium exhibeat inimico, interdum etiam extra articulum manifestae necessitatis, pertinet ad perfectionem consiliorum: quia per hoc ostenditur tam perfecta charitas hominis ad Deum quod omne humanum odium superet. Ille autem qui poenitet et misericordiam petit, iam non est inter inimicos aut persecutores computandus. Unde ei absque omni difficultate sunt charitatis indicia ostendenda. Eccli. XXVIII, 2: relinque proximo tuo nocenti te, et tunc deprecanti tibi peccata solventur. Secundo docet quod benevolentia sive benedictio sit pura, id est absque permixtione contrarii. Unde dicit benedicite, et nolite maledicere, id est ita benedicatis quod nullo modo maledicatis. Quod est contra quosdam qui ore benedicunt et corde maledicunt, secundum illud Ps. XXVII, 3: qui loquuntur pacem cum proximo suo, mala autem in cordibus eorum. Et etiam contra illos qui quandoque benedicunt, quandoque maledicunt, vel quibusdam benedicunt, quibusdam maledicunt. Iac. III, 10: ex ipso ore procedit benedictio et maledictio. Non oportet, fratres mei, haec ita fieri. I Petr. III, 9: non reddentes maledictum pro maledicto. Sed contra hoc videtur esse quod in sacra Scriptura plures maledictiones inveniuntur. Dicit enim Deut. XXVII, 26: maledictus qui non permanserit in sermonibus legis huius, nec eos opere perficit. Ad quod dicendum est quod maledicere est malum dicere: quod quidem tripliciter contingit, sicut et benedicere, scilicet enuntiando, imperando et optando; et secundum quodlibet horum modorum potest bene et male fieri. Si enim id quod est materialiter malum, dicatur malum quolibet praedictorum modorum, sub ratione boni non est illicitum, quia hoc est magis benedicere, quam maledicere: unumquodque enim magis iudicatur secundum suam formam, quam secundum suam materiam. Si vero aliquis dicat malum sub ratione mali, formaliter maledicit; unde est omnino illicitum. Utrumque autem horum contingit in hoc, quod aliquis enuntiando malum profert. Quandoque enim aliquis enuntiat malum alicuius ad notificandum necessariam veritatem et sic dicit malum sub ratione veri necessarii, quod est bonum, unde est licitum. Et hoc modo Iob III, 1 s. dicitur, quod Iob maledixit diei suae, enuntians malitiam praesentis vitae, sicut apostolus dicit Eph. V, 16: redimentes tempus, quoniam dies mali sunt. Quandoque autem aliquis enuntiat malum alterius sub ratione mali, scilicet intentione detrahendi. Et hoc est illicitum. Dicitur enim I Cor. VI, 10: neque maledici, neque rapaces regnum Dei possidebunt. Similiter etiam in eo quod quis dicit malum imperando; contingit autem quandoque quod aliquis dicit id quod est materialiter malum sub ratione boni, puta cum ex imperio alicuius provenit alicui malum poenae propter iustitiam, quod quidem est licitum. Et hoc modo transgressores legis maledicuntur, id est, poenae secundum iustitiam deputantur. Quandoque vero aliquis imperando dicit malum alterius iniuste, puta propter odium et vindictam. Et talis maledictio est illicita. Ex. XXI, 17: qui maledixerit patri vel matri, morte moriatur. Et idem est etiam, circa id quod aliquis dicit malum optando. Si enim hoc optet sub ratione boni, puta ut per adversitatem alicuius perveniat ad spiritualem profectum, hoc licitum est. Iob V, 3: vidi stultum firma radice, et maledixi pulchritudini eius statim. Si vero hoc homo faciat propter odium vel vindictam, est omnino illicitum. I Reg. XVII, v. 43: maledixit Philisthaeus David in diis suis.
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Deinde cum dicit gaudere cum gaudentibus, etc., ponit ea quae pertinent ad concordiam. Et primo ponit concordiae documenta; secundo removet impedimenta, ibi non alta sapientes, et cetera. Concordia autem potest dupliciter attendi. Uno modo quantum ad effectum in bonis et in malis. In bonis quidem, ut aliquis bonis aliorum congaudeat; unde dicit gaudere, scilicet debetis, cum gaudentibus. Phil. II, v. 17: gaudeo et congratulor omnibus vobis. Sed hoc est intelligendum, quando quis gaudet de bono. Sunt autem quidam qui gaudent de malo, secundum illud Prov. II, 14: laetantur cum malefecerint, et exultant in rebus pessimis. Et in istis non est congaudendum. I Cor. XIII, 6 dicitur de charitate, quod non gaudet super iniquitate, congaudet autem veritati. In malis autem, ut aliquis tristetur de malis alterius. Unde subdit, flere, scilicet debetis, cum flentibus. Iob XXX, 25: flebam quondam super eo, qui afflictus erat. Eccli. c. VII, 38: non desis plorantibus in consolatione, et cum lugentibus ambula. Ipsa enim compassio amici condolentis consolationem in tristitiis affert dupliciter: primo quidem, quia ex hoc colligitur efficax amicitiae argumentum. Eccli. XII, 9: in malitia illius, id est in infortunio, amicus cognitus est. Et hoc ipsum est delectabile cognoscere aliquem sibi esse verum amicum. Alio modo, quia ex hoc ipso quod amicus condolet, videtur se offerre ad simul portandum onus adversitatis, quod tristitiam causat. Et quidem levius portatur quod portatur a pluribus, quam ab uno solo. Secundo, concordia consistit in unitate sententiae, et quantum ad hoc dicit idipsum, id est idem sitis, invicem sentientes, ut scilicet in eadem sententia conveniatis. I Cor. I, 10: sitis perfecti in eodem sensu, et in eadem sententia. Phil. II, 2: eamdem charitatem habentes unanimes, idipsum sentientes. Sciendum est tamen, quod duplex est sententia. Una quidem quae pertinet ad iudicium intellectus circa speculabilia, puta circa considerationes geometricas vel naturales: dissentire autem in talibus non repugnat amicitiae vel charitati, quia charitas in voluntate est. Huiusmodi autem iudicia non proveniunt ex voluntate, sed ex necessitate rationis. Alia vero sententia pertinet ad iudicium rationis circa agenda, et in talibus dissensio amicitiae contrariatur: quia talis dissensio habet contrarietatem voluntatis. Et quia fides non solum est speculativa sed etiam practica, inquantum per dilectionem operatur, ut dicitur Gal. V, 6, ideo etiam dissentire a recta fide, est contrarium charitati. Deinde cum dicit non alta sapientes, etc., excludit impedimenta concordiae, quae quidem sunt duo. Primum est superbia, ex qua contingit quod dum aliquis inordinate suam excellentiam quaerit et subiectionem refugit, vult alium subiici et eius excellentiam impedire. Et ex hoc sequitur discordia. Prov. XIII, 10: inter superbos semper iurgia sunt. Et ideo ad hoc removendum dicit non sitis alta sapientes, ut scilicet inordinate vestram excellentiam appetatis. Supra XI, 20: noli altum sapere, sed time. Eccli. III, 22: altiora te ne quaesieris. Sed sitis consentientes humilibus, id est his quae sunt humilia, id est quae abiecta videntur non recusetis cum oportuerit. Ps. LXXXIII, 11: elegi abiectus esse in domo Dei mei. I Petr. ult.: humiliamini sub potenti manu Dei, et cetera. Secundum impedimentum concordiae est praesumptio sapientiae, vel etiam prudentiae, ex qua contingit quod aliquis aliorum sententiae non credit.
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Ad quod removendum dicit nolite esse prudentes apud vosmetipsos, ut scilicet iudicetis solum id esse prudentiae quod vobis videtur. Is. V, 21: vae qui sapientes estis in oculis vestris, et coram vobismetipsis prudentes. Supra XI, 25: ut non sitis vobismetipsis sapientes. Deinde, cum dicit nulli malum pro malo, etc., docet illa quae pertinent ad beneficentiam, excludendo contrarium. Et primo docet quod non sit alicui malefaciendum ratione vindictae; secundo docet quod non sit alicui malefaciendum ratione defensionis, ibi non vosmetipsos defendentes. Circa primum tria facit.
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Primo prohibet vindictam dicens nulli malum pro malo reddentes, scilicet sitis. Ps. VII, 5: si reddidi retribuentibus mihi mala. I Petr. III, v. 9: non reddentes malum pro malo. Sed hoc est intelligendum formaliter, sicut supra dictum est de maledicto: prohibemur enim affectu odii vel invidiae reddere malum pro malo, ita quod in malo alterius delectemur. Sed si pro malo culpae quod quis facit, reddat iudex malum poenae secundum iustitiam ad compensandam malitiam, materialiter quidem infert malum, sed formaliter et per se infert bonum. Unde cum iudex suspendit latronem pro homicidio, non reddit malum pro malo sed magis bonum pro malo. Et hoc modo apostolus quemdam pro peccato incestus tradidit Satanae in interitum carnis, ut spiritus salvus fieret, ut habetur I Cor. V, 5. Secundo docet quod etiam bona sint proximis exhibenda, dicens providentes, scilicet sitis, bona non tantum coram Deo, ut scilicet curetis satisfacere conscientiae vestrae coram Deo, sed etiam coram omnibus hominibus, ut scilicet ea faciatis quae hominibus placeant. I Cor. X, 32 s.: sine offensione estote Iudaeis, et gentibus, et Ecclesiae Dei, sicut et ego per omnia omnibus placeo. II Cor. VIII, 21: providentes bona non solum coram Deo, sed etiam coram omnibus hominibus. Hoc tamen contingit et bene et male fieri. Si enim hoc fiat propter favorem humanum, non bene agitur. Matth. VI, 1: attendite ne iustitiam vestram faciatis coram hominibus, ut videamini ab eis. Si autem hoc fiat ad gloriam Dei, bene agitur, secundum illud Matth. c. V, 6: sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent patrem vestrum qui in caelis est. Tertio assignat rationem utriusque dictorum.
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Ad hoc enim debemus abstinere a retributione malorum, et coram hominibus bona providere, ut cum hominibus pacem habeamus, et ideo subdit cum omnibus hominibus pacem habentes, Hebr. ult.: pacem sequimini cum omnibus. Sed hic addit duo, quorum primum est quod dicit si fieri potest. Quandoque enim malitia aliorum impedit ne cum eis pacem habere possimus, quia scilicet cum eis pax haberi non potest, nisi eorum malitiae consentiatur, quam quidem pacem constat esse illicitam. Unde dominus dicit Matth. X, 34: non veni pacem mittere, sed gladium. Aliud autem addit dicens quod ex vobis est, scilicet et si ipsi contra pacem agant, tamen quod in nobis est facere nos debemus, ut eorum pacem quaeramus. Ps. CXIX, 7: cum his qui oderunt pacem eram pacificus. Et alibi: inquire pacem et persequere eam. Deinde, cum dicit non vosmetipsos defendentes, etc., ostendit quod non sunt mala proximis inferenda per modum defensionis. Et primo ponit documentum, dicens non sitis vosmetipsos defendentes, o charissimi, sicut de Christo dicitur Is. l, 6: dedi corpus meum percutientibus, et genas meas vellentibus. Et Is. LIII, 7: quasi agnus coram tondente se obmutuit, et cetera. Unde et ipse dominus mandavit Matth. V, 39: si quis te percusserit in una maxilla, praebe ei etiam alteram. Sed, sicut Augustinus dicit in libro contra mendacium, ea quae in novo testamento a sanctis facta sunt, valent ad exempla intelligendarum Scripturarum, quae in praeceptis data sunt. Ipse autem dominus cum alapa percussus esset, non ait: ecce altera maxilla; sed: si male locutus sum, testimonium perhibe de malo; si autem bene, quid me caedis? Ubi ostendit praeparationem alterius maxillae in corde esse faciendam. Paratus enim fuit dominus non solum in altera caedi pro salute hominis, sed in toto corpore crucifigi. Et sicut Augustinus dicit ad Marcellinum, tunc quidem hoc mandatum recte fit cum ei creditur profuturum esse propter quem fit, ad operandam in eo correctionem atque concordiam, etiam si alius exitus consequatur. Sunt igitur ista praecepta patientiae semper in cordis praeparatione retinenda et ipsa benevolentia, ne reddatur malum pro malo, semper in voluntate complenda est. Agenda sunt autem et multa etiam cum invitis benigna quadam asperitate plectendis.
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Secundo assignat rationem, cum dicit sed date locum irae, id est divino iudicio. Quasi diceret: committatis vos Deo, qui suo iudicio potest vos defendere et vindicare, secundum illud I Petr. ult.: omnem sollicitudinem vestram proiicientes in eum, quoniam ipsi cura est de vobis. Sed haec intelligenda sunt in casu in quo nobis non adest facultas aliter faciendi secundum iustitiam; sed quia, ut dicitur Deut. I, v. 17: domini est iudicium, cum aliquis auctoritate iudicis, vel vindictam quaerit ad comprimendam malitiam et non propter odium, vel etiam cum auctoritate alicuius superioris suam defensionem procurat, intelligitur locum dare irae, id est divino iudicio, cuius ministri sunt principes, ut dicitur infra XIII, 4. Unde etiam Paulus procuravit se per armatos defendi contra insidias Iudaeorum, ut patet Act. XXIII, 12 ss. Deinde, cum dicit sicut scriptum est, etc., probat quod dixerat. Et primo per auctoritatem; secundo per rationem, ibi noli vinci a malo, et cetera. Circa primum duo facit. Primo probat quod dictum est de prohibitione vindictae, dicens dictum est: date locum irae, id est divino iudicio, scriptum est enim, Deut. XXXII, 35, mihi vindictam, scilicet servate, et ego retribuam, dicit dominus. Nostra littera sic habet: mea est ultio, et ego retribuam eis in tempore. Ps. XCIII, 1: Deus ultionum dominus. Nahum I, 2: Deus aemulator et ulciscens dominus. Secundo probat per auctoritatem, quod dictum est de benevolentia exhibenda inimicis. In qua quidem auctoritate, primo, ponit documentum ut subveniamus inimicis in articulo necessitatis, quia hoc est de necessitate praecepti, ut supra dictum est.
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Et hoc est quod dicit sed, si esurierit inimicus tuus, ciba illum; si sitit, potum da illi. Matth. V, v. 44: benefacite his qui oderunt vos. Secundo rationem assignat, dicens hoc enim faciens, carbones ignis congeres super caput eius. Quod quidem uno modo potest intelligi in malum, ut sit sensus: si tu ei benefacias, bonum tuum vertetur ei in malum, quia ex hoc incurret combustionem ignis aeterni per suam ingratitudinem. Sed iste sensus repugnat charitati, contra quam ageret, qui alicui subveniret ut ei proveniret in malum. Et ideo est exponendum in bonum, ut sit sensus hoc enim faciens id est, in necessitate ei subveniens, carbones ignis, id est amorem charitatis de qua dicitur Cant. VIII, v. 6: lampades eius, ut lampades ignis atque flammarum congeres, id est, congregabis, super caput, id est, super mentem eius. Quia, ut Augustinus dicit in libro de catechizandis rudibus, nulla est maior provocatio ad amandum, quam praevenire amando. Nimis enim durus animus qui dilectionem: et si nolebat impendere, nolit rependere.
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Deinde, cum dicit noli vinci a malo, etc., probat quod dixit per rationem. Naturale est enim homini ut velit adversarium vincere et non vinci ab eo. Illud autem ab aliquo vincitur, quod ad illud trahitur, sicut aqua vincitur ab igne quando trahitur ad calorem ignis. Si ergo bonus aliquis homo, propter malum quod sibi ab aliquo infertur, trahatur ad hoc quod ei male faciat, bonus a malo vincitur. Si autem e contrario propter beneficium quod bonus persecutori exhibet, eum ad suum amorem trahat, bonus malum vincit. Dicit ergo noli vinci a malo, scilicet eius qui te persequitur, ut tu eum persequaris, sed in bono tuo vince malum illius, ut scilicet ei benefaciendo, eum a malo trahas. I Io. ult.: haec est victoria quae vincit mundum, fides nostra. Ier. XV, 19: ipsi convertentur ad te, et tu non converteris ad eos.
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Obsecro itaque vos, fratres, per misericordiam Dei. Graece: per miserationes Dei. Hactenus de fide et gratia justificationis ac praedestinatione Dei, aliisque eodem pertinentibus disseruit Apostolus. Nunc a doctrina fidei transit ad praecepta morum, idque convenieutissimo ordine. Nam prius collocanda sunt rectae fidei fundamenta, quibus deinde superstruendum aedificium sanctae conversationis et bonorum operum. Ab hoc loco Theodoritus quintum et ultimum facit hujus epistolae tomum. Incipit autem Apostolus ab obsecratione, qua Romanos obtestatur per illam Dei erga ipsos misericordiam, quam in superioribus tanto studio commendavit; qua scilicet electi erant a Deo ad salutem. Cujus misericordiae quia multiplices sunt effectus, ideo plurali numero dixit miserationes. Obsecro, Graece TiapaxaAdi^ quod etiam verti potest, exhortor. Sed obsecrationem potius intelligi satis ostendit addita obtestatio: per misericordiam Dei. Et in eum sensum diserte Chrysostomus exponit.
Ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem. Placentem, Graece £ua'p£OT0v, beneplacitam, quod paulo post interpres reddit beneplacens. Deinde vocabulumDeo claudit sententiam, placentem Deo. Itaque vel sic accipi putest, ut regatur a participio placentem, quod sensit interpres noster, quando commutato ordine scripsit: Deo placentem; vel, ut referatur ad verbum exhibeatis, qui sensus plenior est. Et alioqui solet Apostolus exprimere id, cui nos exhibendos aut praecipit, aut prohibet; velut Deo, justitiae, peccato, immunditiae et iniquitati, ut supra cap. 6. Monet igitur his verbis Romanos, ut corporibus suis sancte et ad Dei honorem utantur. Nam per hoc corpora Deo exhibentur, sistuntur et offeruntur, velut hostia vivens et sancta et accepta seu beneplacita. Sicut enim, teste B. Augustino lib. 10. de civit. Dei, cap. 6.: omne opus, quod agitur, ut sancta societate inhaereamus Deo, generali ratione sacrificium est, ita omnis illa res, quae ad ejusmodi opus a nobis impenditur, sacrificium seu hostia generali nomine dici potest. Tale vero praecipue est corpus nostrum, quo opera pietatis exercemus; quod proinde dum tacimus, exhibemus illud Deo hostiam viventem etc., quemadmodum eodem loco declarat August, Viventem dicit ad differentiam hostiarum legalium, quae occidebantur: ut ne quis putet, inquit Chrysostomus, quod praecipiat mactari corpora, id est, interfici, quod est plane illicitum. Etenim martyres quoque in passione mortis exhibent corpora sua hostiam viventem Deo. Non enim ipsi se occidunt. Sanctam dicit, hoc est ab omni immunditia et inquinatione peccati immunem, et per hoc beneplacitam, id est acceptam et gratissimam Deo, cui exhibetur. Respicere videtur Apostolus ad immunditiae peccata, quibus corpora sua dehonestabant et contumeliis afficiebant illi, contra quos egit cap. 1., a quibus Romanos fideles omnino vult esse alienos. Ita scribit ad Thess. 1 epist. 4.: Haec est voluntas Dei, sanctificatio vestra, ut abstineatis vos a fornicatione, etc.
Rationabile obsequium vestrum. Obsequium Graece Xaxpstav^ qua voce passim in Scripturis significatur cultus religionis, quoscilicetDeuscolitur. Undeclarius ex Graeco vertunt alii: rationalem cultum vestrum. Sunt enim accusalivi in Graeco, et per appositionem haeret haec pars cum praecedentibus. Vulgo quidem sic fere sententiam hanc accipiunt, quasi moneat Apostolus, pietatis exercitia, cujusmodi sunt orationes, jejunia, vigiliae, fieri cum ratione et modo, ne, si sint immoderata, corpori aut sensibus adferant nocumentum. Quomodo etiam Aquinas, Lyranus, et Cajetanus hunc locum exposuerunt. Sed hic sensus, etsi bonam continet doctrinam, non tamen praesenti loco congruit. Vocat enim Apostolus obsequium seu cultum rationalem (ttjv Aoyixyjv Xaxpotav) eum, qui in ratione ac mente situs est, id est, cultum spiritualem, ad difFerentiam cultus externi atque corporei, qualis fuerat Judaeorum, consistens in hostiarum carnalium mactatione. Sic apud Petrum lac rationabile. lEpist. 2.Sensus est: Exhibete corpora vestra hostian^. Deo per bona opera, qui est rationalis cultus vester. Ipsa igitur hostia, quam jubemur oflferre, corpora nostra sunt, actus autem, quo Deo hujusmodi hostiam offerimus, cultus est rationalis ac spiritualis. Quod attinet ad vocabula nostrae versionis, rationabile, et obsequium, male quidam interpretem imperitiae accusant, qui non solum hoc loco, verum etiam alibi Graeca nomina ad hunc modum transtulerit; ut, quod modo citavi, lac rationabile, et Joan. 16.: arbitretur obsequium se praestare Deo, et hujus Epist. cap. 9.: legislatio et obsequium. Usus est enim vocabulis, ut ita dicam, ecclesiasticis, id est, suo tempore per ecclesiam in ejusmodi significatione usitatis. Nam et in canone missae oblatio sacrae Eucharistiae rationabilis vocatur, id est rationalis; tametsi rationabile pro eo, quod ratione praeditum est, et apud QuintiHanum legitur. Obsequium autem pro cultu usurparunt Tertull. in apoL, August. lib. 10. de civit. Dei cap. 4., et ecclesia passim in officio Missae. Sunt, qui etiam hoc Ipco per obsequium rationabile, sacrificium Eucharistiae intelligant, propterea quod in canone Missae, atque in liturgiis Graecorum Basilii et Chrysostomi sic vocetur; verum profecto hujus loci contextus alium postulat sensum, nempe eum, quem jam dedimus.
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2. Et nolite conformari huic saeculo. Pro conformari alia vetus versio meUus ha])et configurari. Nam Graece est ono- 5(rj|jLaTiC£0&ai, et ita citat hunc locum Chrysologus serm. 120., et ante eum Cyprian. lib. de exhort. mart. cap. 8., et in Epistol. 77. Sensus est: Cavete, ne vita et conversatione similes efficiamini iis, qui sectantur hujus saeculi seu mundi voluptates et commoda, suisque serviunt cupiditatibus. Saeculum et mundus pro genere humano, maxime qua parte sibi relictum est et terrena sapit, multum usitata sunt in Scriptura novi Testamenti; praesertim addito pronomine demonstrativo, hoc saeculum.
Sed reformamini in novitate sensus vestri. GYaficaisich.a,hent: Sedtransformamini renovatione mentis vestrae. Ita et Cyprian.: sed transformamini in renovationesensus. Hocest: Studete quotidianae renovationi mentis vestraepermortificationem malorum affectuum et cupiditatum; sicque perficietur in vobis felix illa metamorphosis, qua ex hominibus vetustate corruptis transmutemini magis magisque in novos homines. Semper enim nobis in hac vita, quantumcumque etiam profecerimus, hac transformatione ac reformatione opus est. Sciendum, hoc loco Graeca nonnihil variare. Nam pro verbis ouoxTjjiaTiCso^s et jj,eTa,aop90!JO&s, quaedam exemplaria legunt infinitivo modo: onO/^ryfxaTtCso^at et |iSTa}jLopcpo!JO&ai^ ut, pariter cum infinitivo praecedente TiapaOT^oat, dependeant a verbo Trapa/aAO); sitque syntaxis hujusmodi: Obsecro vos exhibere corpora vestra, etc. Item: obsecro vos non configurari saeculo huic, sed transformari renovatione, etc. Quamquam haec varietas sensum non mutat.
Ut probetis, quae sit voluntas Dei bona, et beneplacens et perfecta. Beneplacens, sua'psoTov, beneplacita, accepta. Erasmus et alii quidam ex Graeco vertunt ad hunc fere modum: ut probetis, quae sit voluntas Dei, quod bonum et beneplacitum et perfectum. Atque in partem hanc legunt Ambros. commentator et Sedulius. Item Augut 10. de civit. Dei, cap. 6., lib. 13. confess. cap. 22., et iu Epist. 85. Sic etiam legisse Pelagium satis arguit ejus commentarius. Imo Ruffinus in comment. Origenis simpliciter affirmat, hanc lectionem esse in consuetudine Latinorum. At vero Syriacus textus solam priorem interpretationem admittit, quae etiam repetitur apud Latinos Cyprian. Epist. 77., Hieronym. lib. 1. contra Jovinian. cap. 22., et Primas. in commentario. Sed et Ruffinus eam potius probat loco jam citato. Nec mirum; nam Graeca non aliter commode reddi possunt. Non enim Graece est xt xo ava&ov^ quod bonum; sicut praecessit xi xb ^iXrnia, quae voluntas, sed solummodo t6 ava&ov^ id est, bonum, \q\ illud bonum, ut recte verteritquidam: quae sit voluntas Dei bona illa, accepta et perfecta. Certe Graeci tractatores Chrysost. et alii verba Pauli in eum sensum interpretati sunt, quem exigit haec versio. Qui sensus hujusmodi est: Ad illam reformationem vitae vestrae hoc pertinet, ut probetis, id est, exquiratis ac diligenter scrutemini, quae sit Dei voluntas bona, beneplacita et perfecta, id est, qua non praecipit, nisi bona, ac sibi placita et perfecta, hoc est, irreprehensibilia; probetis, inquam, eo fine, ut illam Dei voluntatem cognitam amplectamini et impleatis. Verumtamen juxta alteram interpretationem, si cui ea magis placet, sensus non multum dissimilis est. Subjunguntur enim voluntati Dei haec tria, bonum et beneplacitum et perfectum, tanq uam declaratio eorum, quae sub Dei voluntate comprehenduntur. Nam opera bona, Deo placita et perfecta, ea nimirum sunt, quae Deus vult, id est, praecipit. Nam de voluntate Dei praeceptiva, quam Theologi voluntatem signi appellant, Apostolum loqui manifestum est, non autem de voluntate absoluta, quam beneplaciti vocant, ut existimavit Petrus Lombardus lib. 1. sentent. dist. 45., necnon in hujus loci comment. Non enim jubet Apostolus, ut probemus aut scrutemur, quid absolute velit Deus, id est, quid facturus sit: cum id alibi Scriptura diserte prohibeat, ut Ecclesiastici 3.: Altiora te ne quaesieris. Gall. Estil Comm. Tom. I. Verum id jubet, quod eodem loco sequitur: Sed quae praecepit tibi Deus, illa cogita semper, et quod de beato viro canit Psalmistes: In lege Domini voluntas ejus, et in lege ejus meditabitur die ac nocte. Et quod rursum ipse Paulus Philip. 4.: Quaecumque sunt vera, quaecumque pudica, quaecumque justa, etc, haec cogitate. Nec pro Lombardo facit nomen beneplaciti, quod hic legitur, et quo voluntatem Dei absohitam Theologi significare solent. Aliter enim illi, quam hoc loco Paulus, beneplacitum accipiunt; nempe pro eo, quod apud Deum absoluto decreto placitum est, ut fiat. Jam quod Cajetanus illud beneplacens, non ad Deum referri vult, sed ad homines, quibus omnibus, ut ait, Dei voluntas quantum est ex se, grata et suavis est, satis id refellitur ex alio loco simili ejusdem Apostoli Ephes. 5., ubi exprimitur, cui beneplacitum: probantes, inquit, quid sit beneplacitum Deo.
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3. Dico enim per gratiam., quae data est mihi. Gratiam intelligit muneris Apostolici. Nam post generalem admonitionem specialia daturus praecepta, ne videatur arroganter agere, quod Romanis praecipiat, allegat autoritatem suam Apostolicam. Verum et id facit modeste, vocans Apostolatum suum gratiam, id e.st, munus gratuito sibi a Deo collatum et commissum, simul innuens, se, quod facit, facere ex officii necessitate. Eodem pertinet verbum dico, id est, praecipio; sed minus moleste auditur, quam si praecipio dixisset. Li nonnullis codicibus Graecis additur xoo Qcou, per gratiam Dei. Sed suspicor huc aliunde adscriptum, ut ex 1 Corinth. 3., ubi legitur: secundum gratiam Dei, quae data est mihi. Nam alias solet hanc gratiam absolute nominare, hoc aut simili modo: gratiam, quae data est mihi, ut Gal. 2., Ephes. 3., et hujus Epist. cap. 15.
Omnibus, qui sunt inter vos. Id est, omnibus fidelibus, qui Romae estis. Vult enim haec praecepta ad omnes eos pervenire. Kon plus sapere, quam oportet sapere, sed sapere ad sobrietatem. Sapere dixit interpres pro eo, quod est existimare, sentire de se. Id enim significat verbum Graecum cp povsTv, cujus in eadem lingua composita sunt, (J7rsp'f povslv, p/ws sapere, quasi dicas super sapere, et aorf povslv, id est, sobrie, modeste et temperate sapere. His enim omnibus utitur hic Apostolus, non sine jucunda vocum allusione, quae in Latino retineri non potuit. Pro sobrietate temperantiam legit August. in Epist. 47. Sed et RufSnus Origenem interpretans (sua eaim verba interserit) temperantiam mavult, tametsi fateatur, majores iu Scripturis divinis sobrietatem interpretatos. Sed de verbo non est certandum, cum de re constet, maxime cum hic in Graeco non sit nomen owcppoouvTj ^ sed verbum aoj^povs^;^, de quo jam diximus. Quod vero Hier. advers. Jovin. scribens, lib. 1. c. 22. dicit, male in Latinis codicibus legi, sapere ad sobrietatem, et corrigit, ad pudicitiam, videtur vir sanctus causae, quam eo loco agebat, hoc tribuisse, ut sic exponeret. Nam hujus quidem loci sensus est: Dico et moneo quemque vestrum, ne supra modum de se sentiat, neve plus, quam par est, sibi tribuat; sed de se sentiat sobrie, temperate, et cummodestia. Cujus quidem admonitionis occasionem Paulo dederat altercatio, quae Romae inter fideles Judaeos et Graecos orta fuerat de justificatione. Nam in ea modestiae fines excesserant non sine jactantiae vitio, sicut ostendimus in argumento Epistolae. Non igitur id vult Apostolus hoc praecepto, ne curiosas consectentur aut scrutentur quaestiones, iu quem sensum Hervaeus illud interpretatus est; sed ne quis de donis Dei plus, quam accepit, sibi arroget, nec limites talenti sui praetergrediatur; quomodo, si quis merus Grammaticus aut liguarum peritus de controversiis Theologicis censuram usurpet. Unde sequitur:
Et unicuique, sicut Deus divisit mensuram fidei. Copula et nec in Graeco est, nec in Syriaco, et in multis abest Tjatinis. Potesque videri sermo sic ordinandus: Sicut unicuique Deus divisit, etc. Nam alioqui dativus unicuique non habebit, unde regatm', nisi malis altius referre ad verbum dico, quod non est improbabile, ut respondeat dativo omnibus, pro quo in Graeco est singulare Tiavrl^ omni, quod hic jam distvibuendo repetit iy,o.axo), unicuique; ae tum supplenda erit oratio resumptione verbi praecedentis: Dico unicuique vestrum sapere, id est, ut sapiat, sicut Deus divisit seu partitus est ei mensuram fidei, id est, sentiat de se juxta mensuram ac modum doni in fide sil»i collati. Nominat fidem, quod il!a caeterorum donorum directrix sit ac moderatrix. Intelligit enim fidem, qua Christiani sumus; licet nonnulli fidelitatem exponant, quod non probo. Dicit autem mensuram, quia, i Christo Domino excepto, cui spu-itus non \ ad mensuram datus est, Joan. 3., nullus est, in quem omnia dona Deus conferat; sed anicuique solummodo partem ex eis, vel majorem, vel minorem, prout ipsi visum fdcrit, admetitur et tribuit. Quam rem deinceps Apostolus aptissima similitudine declarat, sumpta nimirum a corpore naturali.
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4. Sicut enim in uno corpore multa membrahabemus, omnia autem membra non eundem actum habent. Id est, sicut in humano ac naturali corpore diversa membra diversis deputata sunt operationibus.
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5. Jta multi unum corpus sumus in % Christo. Hoc est: Ita multi, id est, quotquot sumus fideles, unum sumus corpus mysticum sub Christo capite, vel in Christo, id est, in fide Chri.sti. Singuliautem alter aJterius membra. Alter alterius, Graece a./J.y]uov, quod Erasmus vertit, cdii aUoruni. Alterius ergo non ut corporis, sed tanquam commembri, ut ita loquar. Nam pars non solum relationem habet ad totum, verum etiam ad alias partes, sub nomine compartis. Locus igitur sic reddi posset: Bingxdi autem, alter alteri, commemhres. Qua voce utitur Augustinus libr. contra meudac. eajj. 2. Per hoc autem significare vult Apostolus, unumquodque membrum ecclesiae non sibi soli, sed etiam aliis operari debere; quemadmodum fit in corpore naturali.
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6. Habentes autetn do7iationes secundum gratiam, quae data est nobis, differentes. Quidam habentes exponunt habemus, tit sit Hebraismus, quo participium pro verbo poni solet. Sed id nulla necessitate, cum optime cohaereat hoc participium cum praecedente verbo sumus. Declarat autem his verbis Apostolus comparationis superioris illam partem: no7i eundem actum habent, commemorans operationum in mystico corpore diversitatem, simul addens, illam esse a Deo, sic sua dona per ecclesiam dispensante. Sensus: Habentes dona diversa et varia, prout unicuique nostrum per gratiam suam largitus est Deus. Nam donationes Graece y^apizixa-a. sunt, id est, dona gratuita; cum alioqui donatio significet actum donandi. Hujusmodi dona ad aliorum utilitatem concessa D^nninus in Evangelio parabolice vocat talenta, Matth. 25. De his rursum Apostolus 1 Cor. 12., cum de distributionibus gratiarum ageret: Unicuique, inquit, datur manifestatio spiritus ad utilitatem. Et Petrus 1 Ep. 4. Vnusquisque, sicut accepit gratiam, in alterutrum illam administrantes, sicut boni dispensatores muUiformis gratiae Dei. Idem praecipit hoc hjco Paulus, dum, subjuncta aliquot donorum seu talentorum enumeratione, sigillatim, quomodo iis utendum sit, commonstrat.
Sive prophetiam secundum rationem fidei. Rationem, Graece avaXoyiav^ quam vocant proportionem; Ciceroni convenientia dicitur. Prophetiam quidam pvoprie accipiunt, qua praedicuntur futura. Alii donum interpretandi et exponendi Scripturas. Verisimile est, generaliter intelligi donum revelationis secretorum, patens ad utrumque genus jam dictum. Sic enim accipitur 1 Cor. 12. et 14., quemadmodum illis locis docebimus. Sic et in illa sententia Proverb. 29.: Cum prophetia defecerit, dissipabitur populus. Est autem Apostoli sermo eclipticus ac supplemento egens, quod idem in sequentibus sit repetendum. Nec aliud suppleas commodius, quam ex praecedentibus verbum dico, ut ad hunc modum exponas: Sive habentes prophetiae donum, quod qui habet, dico, ut expendat illud, eoque utatur secundum rationem seu congruentiam fidei, id est, sic ut sequatur rectae fidei dictamen, et diligenter caveat, ne quid vel praenuntiet, quantumvis sibi videatur praeditus spiritu prophetico, vel pro Scripturae interpretatione adferat, quod a regula fidei discrepet, aut ad fidei morumque aedificationem nihil conferat. Hinc idem Apostolus 1. Thess. 5. vult etiam prophetias probari et explorari, ut solum, quod bo?tum est ac sanae doctrinae consentaneum, teneatur. Non est sensus, distribui cuique donum prophetiae pro magnitudine fidei, quam habet; ut nonnulli partem hanc exponunt. Constat enim, id simpliciter non esse verum. Multi quippe magnam fidem habent, dono prophetiae penitus destituti. Neque nunc docere vult Apostolus, quomodo haec charismata acquirantur, sed quomodo sit iis utendum. Maxime vero locum habere debet haec admonitio in Scripturis allegorice interpretandis, quod eo in genere nimium sibi permittere quidam soleant, ut olim Abbas Joachim et alii.
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7. Sive ministerium in ministrando. Graece in ministerio. Est enim ejusdem vocabuli repetitio. Sensus autem est: Sive habentes gratiam alicujus ministerii Ecclesiastici in quocumque gradu et ordine, ut sunt Episcopatus, Presbyterium, Diaconatus, etc. Cujusmodi gratiam qui habet, illi dico, non sibiplaceat, sed cum modestia et cura ad aliorum utilitatem exsequatur creditum sibi ministerium, sciens se vocatum ad opits, non ad honorem. Quidam ad diaconos restringunt propter Graecam vocem ^taxoviav. Sed haec ratio non urget. Passim enim generaliter accipitur ea vox pro ministerio. Et iu ecclesia divisiones ministrationum seu ministeriorum agnoscit ipse Paulus 1 Corinth. 12., de quibus eo loco plura.
Sive qui docet in doctrina. Hoc est: Si quis habet gratiam docendi, id est, ea, quae novit, aptis et convenientibus verbis explicandi, aliisque tradendi, utatur ea facultate ad docendum alios. Nonnulli donum hoc faciunt speciem prophetiae, tanquam ea tam late pateat, ut etiam gratiam docendi sub se comprehendat; quod non est Apostolicae Scripturae consentaneum. Nam non solum hoc loco recensentur tanquam charismata seu donationes inter se diversae, verum etiam alibi apud Paulum, ut 1 Corinth. 12.: Posuit Deus in ecclesia primum Apostolos, secundo Prophetas, tertio Doctores. Et iterum: Numquid omnes Prophetae? numquid omnes Doctores? et cap. 14.: Aut in scientia, aut in prophetia, aut in doctrina. Sic et Eph. 4. prophetas a pastoribus et doctoribus distinguit. Et apud Lucam Act. 13.: Erant in ecclesia, quae erat Antiochiae, Prophetae et Doctores. Quamquam fatemur Prophetas plerumque etiam docendi et exhortandi gratia praeditos fuisse. Quod Paulus significat 1 Corinth. 14. dicens: Qui prophetat, hominibus loquitur ad aedificationem, et exhortationem et consolationem.
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8. Qui exhortatur in exhortando, Graece: Sive, qui exhortatur, in exhortatione. Sic et Chrysologus legit. Et ita melius respondet ad superiora, in ministerio, in doctrina; et ad sequentia, m simplicitate, in sollicitudine, in hilaritate. Sensus: Si quis vestrum accepit a Deo gratiam exhortandi, id est, animum auditoris oratione sua excitandi et commovendi ad actiones pietatis, utatur ea gratia, ac sedulo exhortationibus incumbat. Constat autem, diversa esse dona docendi et exhortandi, eaque non raro a se mutuo separata. Verti etiam ex Graeco potest: Sive, qui consolatur, in consolatione. Atque in eum sensum Theophyl. interpretatur. Sunt enim in ecclesia, qui singulari gratia polleant consolandi afflictos et infirmos. Verum Chrysost. deexhortationeintellexit, apposite citans hujus doni exemplum ex Actor. 13., ubi Barnabae et Paulo dicitur: Si quis est in vobis sermo exhortationis ad plebem, dicite, ubi Graece TrapaxXigosw^j idem verbale nomen, quod hcc loco. Syrus quoque interpres exhortationem reddidit. Quamquam nihil vetat, utrumque simul intelligi. Nam ut eodem vocabulo significantur, ita fere conjuncta sunt haec duo dona.
Qui tribuit in simplicitate. Videtur hoc intelligendum de iis, qui praefecti erant aerario ecclesiae ac publicis eleemosynis in pauperes distribuendis, quales fuere septem diaconiAct. 6., quales etiam Paulus et Barnabas Act. 11. Adhuc enim sermo est de peculiaribus donis et officiis, et ad istum modum Chrysost. et alii partem hanc interpretantur, ut sensus sit: Is, cui incumbit officium dispensandi facultates ecclesiae et collectas fidelium, distribuat eas cum simplicitate, id est, bona fide, sine personarum acceptione, ac sine respectu proprii commodi. Id enim esset in ejusmodi opere cor duplicare, dum aliud praetenditur, aliud intenditur. Eam in dando simplicitatem Jacobus Apostolus Deo adscribit cap. 1. dicens: Postulet a Deo, qui dat omnibus aTiXdx:, simpliciter, pro quo nos habemus affluenter. Eandem Paulus commendat 2 Corinth. 8. et 9. Gaignaeus in simplicitate exponit ingenue, libere, non quasi coacte. Verum id potius est in hilaritate, quod statim sequitur.
Qui praeest in sollicitudine. Graece Iv OTiood-Q, in studio, seu diligentia, quam exstimulare solet sollicitudo. Sensus: Cui praefectura aliorum commissa est, is non sese efferal, sed diligenter ac sollicite suo muneri incumbat, tanquam Deo rationem redditurus; cogitetque se praepositura aliis, non sui sed illorum causa. Simile praeceptum Ecclesiastici 32.: ReG' torem te posuerunt? noli extolU; esto in illis, quasi unus ex ipsis. Curam illorum habe, etc.
Qui miseretur in hilaritate. Communis interpretum sententia est, Apostolum hic transire a praecepto bene utendi donis spiritualibus ad praecepta omnibus communia. Nam ad omnes pertinet misereri; non solum interiore misericordiae affectu, verum etiam, si facultas adsit, externo opere et effectu; cujusmodi est egenti dare panem, vestem, pecuniam. Quod qui facit, jubetur cum hilaritate facere, quemadmodum et Sapiens praecipit: In omni dato hilarem fac vultum tuum, P^cclesiast. 35. Hilarem enim datorem diligit Deus 2 Corinth. 9. Aliis placet, etiam hac parte speciale quoddam charisma sive officium significari, ut misereri dicatur is, qui ab ecclesia curandis miseris, potissimum aegrotis, praefectus est, iisque praebet obsequia; velut etiam hodie fit in nosocomiis. Huic enim operi misericordiae valde convenit hilaritas, ut, quos morbus afiligit et contristat, ex alacritate et promptitudine eorum, a quibus juvantur, capiant consolationem. Qui sensus haudquaquam improbabilis est. Habet enim hoc praeceptum similem formam cum praecedentibus. Nam quae sequuntur, ut omnibus communia sunt, ita forma a septem superioribus differunt.
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9. Dilectio sine simulatione. Graece avuTioxptTO^, id est, simulationis expers, subaudi: sit; quasi diceret: Proximus diligatur sincere et ex animo: non simulate. Nam dilectio simulata non est dilectio. Sic alibi fidem exigit avuiioxptTOv, non fictam, ut 1 Tim. 1. Nam et fides ficta non est fides. Ne autem proximus diligatur in malo, quae est mundana et perniciosa dilectio, subjungit duo sequentia praecepta:
Odientes malum, adhaerentes bono. Malum et bonum neutrius generis sunt. Itaque dilucidius ita vertes: Odientes id, quod malum est, adhaerentes ei, quod bonum est. Malum intellige vitium, peccatum; bonum honestatem, justitiam. Odientes, Graece non est jiiaouvTeg^ quod est simpliciter, odientes, sed aTCooTuyouv- TS^j id est, aversantes, odio habentes cum horrore. In hac parte et sequentibus supplendum es! verbum praeceptivum, estote, vel sitis.
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10. Caritate fraternitatis invicem diligentes, Sic omnino legendum ex castigatione Romana, pro eo, quod multos codices occupaverat, caritatem fraternitatis. Nam Graece dativus est, nobis reddendus per ablativum ttj cp'.Aa5£//-pia, id est, caritate fraterna. Nec in Graeco participium est ayaTidivTsg, diligentes, ut ab eo regi possit accusativus, tt^v cptAa^ScA- «ptav^ pro quo suspiceris dativum irrepsisse; sed nomen cpiAoaTopyo'., ut si Latine dicas: affectuosi, quod accusativum regere non potest. Accedit praeter Graecorum omnium lectionem, quod etiam apud Latinos scriptores ablativus legitur caritate, vel amore, et pro diligentes, nomen affectuosi vel benigni. Ita Tertull. lib. 5. contra Marcionem, cap. 14.: Amore fraternitatis invicem affectuosi, et comment. Ambros.: fraternitatis amore invicem benigni. Quo fere modo et caeteros expositores Latinos legisse, ut Pelagium, Primasium, Sedulium et Haymonem, probant eorum commentarii. Chrysologus quoque legit invicem benigni, licet priora verba praetermittat. His et illud accedit, quod pro invicem Graec est stg cuXifkrj^r, id est, ad vos invicem, quod cura participio di' ligentes non cohaeret; ut taceam conformitatem hujus sententiae cum tribus subsequentibus, quae simili casu inchoantur, honore, sollicitudine, spiritu. Nec pro accusativo facit illud 1 Petr. 2.: fraternitatem diligite. Nam eo loco Graeca prorsus sunt diversa, licet sententia sit similis. Igitur hujus loci sensus percommode dilucideque, ut aliaexpositionenon sit opus, ex Graeco reddi potest hoc modo: Amore fraterno alius ad alium amanter affecti. Ratio, quia estis invicem membra, non tantum ut homines, sed ut fideles, ac peculiariter hoc nomine fratres.
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11. Honore invicem praevenientes. Graece TipoTjyoufxevo'. _, praecedentes. Quamquam optime transtulit interpres: praevenientes, ut intelligatur, Paulum loqui de honore activo, non passivo. Nam alioqui praecedit honore, qui prius aut magis hi^noratur; praevenit autem, qui antevertit, id est, qui prius honorat. Intellige: quantum in te est. Non enim uterque altenim praevenire potest, nisi voluntate et studio. Ratio praecepti, quia per hoc provocatur et fovetur mutua dilectio, quam proxima sententia commendaverat. Erasmus honorem hoc loco vult intelligi subsidium, sed minus recte. Nam Apostolus simili sententia alibi sese explicat, nempe cum dicit Philip. 2.:- In humilitate superiores sibi invicem arbitrantes. Quod quidem fit, ait Thomas hoc loco, dum quis suum defectum considerat et bonum proximi. Sed nos ea de re pkira, Deo favente, dicturi sumus in memorati loci commentario.
SolUcitudine non pigri. SoUicitudine, Graece t^ OTzoodfj, studio, ut supra versu 8. Sensus: Non gravatim, sed diligenter et prompte, atque ex animo facientes cfficium, praesertim quo juvandus est proximus.
Spiritu ferventes. Hoc est, impetu quodam animi succensi ad exsequendum ea, quae vestrae.sunt functionis et officii. Sic enim eritis studio non pigri. Potest etiam exponi de Spiritu sancto, quo vehit igne ferventes, nulhim caritatis officium erga proximos refugiamus; ut referatur ad omnia praecepta superiora. Basilius in regulis brevioribus responsione 259.: Spiritu fervens est, inquit, qui ardenti studio, et inexplebili cupiditate, et assidua diligentia, voluntatem Dei facit in caritate Christi.
Domino sercientes. Graeci codices plerique, qui nunc exstant, habent: Tempori servientes. Et hoc modo legit inter Latinos Ambros, commentator, eamque lectionem, altera rejecta, vehit huic loco incongrua, studiose defendit. Meminit ejusdem Hierouym. in Epist. ad Marcell. num. 102., sed sic, ut improbet. xVgeus enim adversus quosdam suos reprehensores: IIU legant, inquit, tempori servientes, nos Jegamus, Domino servientes. Meminit et Ruffinus in Origenis commentario, suis loquens verbis; quamquam nec ipse probat, licet affirmet, ita iu nonnulHs Latinorum exemplaribus haberi. Porro simpliciter eara lectionem annotat glossa interlinealis; ordinaria vero etiam exponit, tacens de altera. Sed et antiquissima mss. (quemadmodum refert in suis uotationiVjus F. Lucas), quae Hbris argumenta.capitum praefigunt, hujus epistolae quadragesimum octavum caput: De tempori inserviendo, inscribunt; nimirum quod retinuerint capitum argumenta, ei Latinorum editioni, quae aute nostram fuit, accommodata. Petrus Lombard. in suo comm. posuit et exposuit utramque lectionem,.sic ut neutram alteri praeferat. Caeterum lectioni nostrorum codicum suffragatur Syriacus textus, atque in eandem consentiunt Graeci tractatores Chrysostomus, Theodoritus, Theophylactus et Oecumenius, et Latini omnes, Ambrosio, quem dixi, excepto; qui tamen agnoscit in Graeco haberi: Domino servientes. Nec desunt hodie Graeci codices, mter quos Regius ex Comphitensi, qui hanc lectionem exhibeant. Nam Robertus Stephanus quatuor praeterea codices hujus lectionis annotavit. Diversitas nata videtur ex affinitate Graecorum vocabulorum xupuj) et xaipoT^ maxime si furte, qui scribr.rum mos est, abbreviate scriptum fuerit, y.pox Nec pLane constat, utra lectio sit potior ac germanior. Nostra quidem sensum habet apertum, ut in omni actione et officio, quod proximis impendimus, non quae nostra sunt, quaeramus, sed Domino serviamus, ejusque honori studeamus. T^ude non iucongruenter (quo in diversum argumento moventur alii) praeceptum hoc subjungitur jiraecedeutibus. Ahera quoque lectio sententiam habet nec putidam, ut quibusdam videtur, nec Apostolo indignam; modo christiane, sicut oportet, exponatur. Ad quod proferuntur ejusdem Apostoli tanquam similia praecepta ahis in locis, ut Eph. 5. ct Coloss. 4., ubi monet, ul tempus redimamus. Unde dicunt, ex mente Pauli eos tempori servire, qui temporis occasione utuntur ad id, quod melius est, ac sedulo cavent, ue, negotiis minus utilibus sese occupantes, tempoiis ad Deo serviendum concessi jacturam faciant. Quamquam id aliter exponit dictus Ambros. Sic enim scribit: Quoniamdixerat: spiritu fercentes, ne hoc sic acciperent, ut passim et importune verba religionis ingererent tempore inimico, per quod forte scandalum excitarent, statim subjecit, tempori servientes, ut modeste et cwn honestate, aptis locis et personis, et apto tempore, religionis fidem loquerentur. Ita scriptor ille (cui et glossa concinit, et Lombardus) haud absurde. Nam et Salomon dicit, tempus essQ tacendi, et tempxis loquendi^ Ecclessiastae 3. Et Amos Propheta cap. 5.: Prudens, inquit, in tempore illo tacebit, quia tempus malum est. Porro Desiderius in paraphrasi id ipsum paulo aliter cxpouit, ita scribens: Xe rehictemini maJis • sed tempori servite, rebus praesentibus vosmet ijjsos accommodantes; et si quid inciderit incommodorum, vel declinantes, si liceat commode, vel tolerantes. Sic ille, sensu nequaquam alieno, si cui placeat haec lectio. Nam et ea, quae sequuntur, spe gaudentes; in tribulatione patientes, ad eum sensum satis probe respondent. Verum quia tempori servire non est phrasis apostolica, nec omnino in Scripturis usitata, nec idem sonare videntur redimere tempus (de quo suis locis agelectio, quamvis alioqui bonas recipiat expnsitiones, non admodum arridet; praesertim quum altera (quam habere nos crediderim ex emendatione S. Hieronymi) loquatur id, quod passim inculcant Scripturae, ut Domino Deo serviamus. Quod et ipse Paulus alibi praecipit, dicens: Christo Domino servite, Col. 3. Unde et hujus epistolae cap. 14. servitutem hanc commeudaus ait: Qui in hoc servit Christo, placet Deo; sicut et contra de quibusdam dicit capite decimr, sexto: Hujuscemodi Christo, Domino nostrn, non serviunt, sed suo ventri. Ex quibus locis Paulinis etiam id colligo, Dominum hic intelligi Christum, de quo Eph. 4.: Unus Dominus. Est enim moris apostolici, Christum, ut redemptorem nostrum, vocabulo Domini peculiariter honorare. Cum igitur Apostolu.s de multis officiis et actionibus Christianis praecepta dedisset, hic jam praecipit, ut in omnibus illis serviamus gloriae Christi, Domini nostri, cum spe certissima coelestis remtinerationis ab eo percipiendae. Hinc apte subjungitur:
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12. Spe gaudentes. Spem intelligit futurae retributionis. Ea namque animum Christianum fovet, et alacritatem suggerit, et gaudio quodamperfuudit in omni opere pietatis. Tum vero mirifice consolatur, et fortem reddit in afflictionibus hujus vitae, uude sequitur:
In tribidatione patientes. Spenimirum animati. Nam nisi animus spe praemiorum fulciretur, in afflictionibus, quas pro Christo patitur (de his enim sermo est), durare non posset. Quo sensu autem c diverso patientia, media probatione, spem operetur, secundum eundem Apostolum cap. 5. hujus epist. eo loco explicatum invenies.
Orationi instantes. Alii vertunt, in oratione perdurantes. Nam Graecum verbum TtporxapTSpoijVTS^ significat assiduitatem cum perseverantia. Sic Act. 1.: Omnes erant perseverantes unanimiter in oratione. Non solum ergo hortatur, ut in precibus ad Deum fundendis assidui sint, verum ut id etiam perseveranter faciant. Hoc ipsum est, quod Dominus praecipit Luc. 18.: Quoniam oportet semper orare, et non deficere. Comprehenduntur igitur hoc praecepto duae tresve conditiones ad orationem requisitae, ut sit frecj uens, utstudiosa, etutperseveraus.
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13. Necessitatibus sanctorum comnrtinicantes. Id est, fratrum seu Christianorum indigentiae de vestris facultatibus subvenite, res vestras fratribus inopia hiborantibus communes facite. Necessitas enim, Graece '/^'^'■O., pro egestate ac rei familiaris angustia poni consuevit. Ita 1 Joan. 3.: /SJ quis viderit fratrem suum necesse habere, Graece '/^zio.\ zywici.. Nec sensu discrepat ea rersio, quae est in Latino commentario Origenis: Usibus sanctorum communicantes. Nam usibus intellige necessariis. Qua ratione Christiani vocentur sancti, dictum est sub initium hujus epistolae. Porro sciendum hoc loco pro necessitatibus in Ambros. commentario legi memoriis, quemadmodum et citant hunc locum Optatus lib. 2. contra Donat. et Chrysol. serm. 120. Et his multo posterior Gregorius tertius in epist. ad optimates et popul. Germ. scripta. Alludit etiam August. serm. 49. de verbis Domini cap. ult., sic alloquens plebem catholicam: Communicatis membris Apostolorum, commumcatis memoriis sanctorum martyrum diffusorum per orbem terrarum. Quin ea lectio usque hodie visitur in missali Mediolanensis ecclesiae, quod Ambrosianum vocant, tjpis excuso anno 1548. pag. 113. Sic et Hilarium legisse constat ex libro, quem scripit in Constantium Augustum. His enim verbis inter alia eum alloquitur: Apostolus communicare nos sanctorum mem ortis docuit. Tu eas damnare coegisti. Imo Ruffinus in Origenis commentario testatur, hanc lectionem magis, quam alteram, haberi in Latinis exemplaribus, et tam ipse eodem loco, quam Pelagius atque Sedulius in suis commentariolis utramque exponunt; tametsi Ruffinus eam censet veriorem, quae Graecorum erat codicum. Quod et nos arbitramus; quandoquidem eam (unum Ambrosiastrum cum Sedulio si demas) concorditer in textu habeant et exponant, quotquot tam Latine, quam Graece in hanc epistolam commentatos novimus, adstipulante etiam Syriaca versione; nec in ullo vel Latino, vel Graeco exemplari epistolarum Pauli, quod hodie exstet, diversa lectio reperiatur. Existimo sane, et istud quoque lectionis dissidium olim accidisse ex vicinitate Graecarum vocum xp=ta'-C et,uv£tatc:; cumque Latinos codices amplius quam Graecos pervasisset, opera S. Hieronymi, vulgatam editionem emendantis, sublatum fuisse, ut deinceps non memoriis, sed necessitatibus legeretur. Nam et consentanea valde est haec lectio praeceptis ejusdem Apostoli, quae in aliis epistolis habentur, quibus passim, sub nomine communionis seii communicationis, rerum temporalium in pauperes elargitionem commendat, ut Gal. 6.: Communicet is, qui catechizatur verbo, ei, qui se catechizat, in omnibus bonis. Phil. 4.: Bene fecistis communicantes tribulationi meae. 1 Tim. 6.: Divitibus hujus saeculi praecipe, facile tribuere, communicare. Hebr. 13.: Beneficentiae et communionis nolite oblivisci. Item 2 Cor. 8. et 9., ubi similiter hujuscemodi communicationis fit mentio, et ejus quidem, quae fit in sanctos necessitatem patientes; ut vel ex eo loco clare discamus, quid sit necessitatibus sanctorum communicare, quemadmodum et ex 1 Cor. ult. Denique ex hac ipsa ad Romanos epist. cap. 15., ubi illa verba: collationem facere in pauperes sanctorum, perspicue commonstrant praesentis loci intellectum. Jam quod ad diversam lectionem attinet, eam duobus modis exponunt. Prior sensus est: Sanctorum, qui vel defuncti sunt, vel adhuc supersunt, jugiter habendam esse memoriam, ut tam doctrinam, quam mores eorum imitando, cum eis communicemus. Ita non solum commentatores ante nominati, Ruffinus, Ambros. ac caeteri, verum etiam Hilarius et Optatus; qui sententiam ad sanctos Patres vita functos, eorumque doctrinam et decreta, expresse referunt. Alter sensLis: Memoriam habendam esse sanctorum pauperum, seu privata communicatione bonorum temporalium, sive in collectis solemnibus, quae in pauperes fieri solent. Adjungunt hanc expositionem superioi-i Ruffinus et Ambros., sed quae ad prioi-em lectionem multo aptius accommodetiar, eamque proinde magis confirmet. Caeterum Turrianuslib. 4. defens. epist. pontific. cap. 14., etsi propensiorin posteriorem lectionem, pro qua etiam adfert testimonia veterum scriptorum, ambas tamen ad hunc modum componi posse putat, ut sensus sit, ita nos memorgs esse debere eorum, qui sancte mortui sunt, sed cum levibus quibusdam maculis, ut eorum necessitates, id est, poenas, quibus detinentur, orationibus nostris et eleemosynis sublevemus. Sensus quidem catholicus et pius, sed qui non videtur esse hujus loci. Porro lectioni priori, et sensui, quem ante dedimus, bene respondet, tanquam affine, praeceptum sequens:
Hospitalitatem sectatites. Graece 6ia)xovTsg^ persequentes, idem verbum, quod in praecepto proxime sequenti; sed hic acceptum in bonam partem, ideoque bene redditum, sectantes, quemadmodum et 1 Cor. 14.: Sectamini caritatem. Sensus enim est: Hospitalitati cum primis studete, sedulo eam exercentes erga Christianos hospitio egentes, ne videlicet aut exponantur injuriis coeli, aut malorum hominum, aut divertere cogantur apud infideles. Quam posteriorem rationem indicat Joannes Apostolus in epistola ad Cajum. Neque enim ad eam hospitalitatem proprie hortatui-, quae magnificentiaepars est, et non nisi a locupletibus exerceri potest; sed ad eam, quae est inter opera misericordiae, de qua Christus in fine saeculi dicturus est: Hospes eram, et collegistis me, Matth. 25. De eadem Apostolus Hebr. 13.: Hospitalitatem nolite oblivisci.
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14. Benedicite persequentibus vos. Benedicite, Graece suXoysiXc. Quod verbum, perinde ut Latinum benedicere, paene proprium est sacris et ecclesiasticis scriptoribus. Significat autem interdum quidem laudare cum gratiarum actione, interdum vero bene optare, bene precari; interdum etiam benefacere, ut quoties Deus legitur benedicet-e creaturis suis. Sicut enim ejus dicere facere est, ita ejus benedicere benefacere est, ut qui alium non habeat, a quo precando aut optando quidquam exspectet. Hoc sane loco benedicere non aliud est, quam bene precari, bene velle et optare. Dixi, vocabulum hoc tam Graecum, quam Latinum, scriptoribus ecclesiasticis paene proprium esse. Nam suXoyetv pro laudare etiam apud Aristophanem legitur inEquitibus, quemadmodum et benedicere in eodem significato apud Ovidium lib. 5. Tristium elegia 3. hoc versu: Nec tibi cessaret doctus benedicere lector, et apud Tullium in oratione pro Sextio: Cui benedixit umquam bono? Hinc benedicta pro verbis ad laudem et gratiam compositis, quibus opponuntur maledicta, hoc est, contumeliae et probra. Terentius in Phormione: Benedictis si certasset, audisset bene. Caeterum benedicere pro eo, quod est bene precari, quomodo in hoc Scripturae loco et multis aliis sumitur, ita proprium est autoribus sacris, ut apud profanos arbitrer nusquam reperiri. Sensus igitur Apostoli est: Beoe precamini, et orate Deum pro iis, qui vobis mortem aut damna moliuntur inferre, vel etiam inferunt; quales potissimum erant persecutores Christianae religionis. Est autem hoc non consilii tantum, sed praecepti; quod inter alia praecepta Christus, legislator noster, statuit Matth. 5. dicens: Ego dico vobis: Diligite inimicos vestros, benefacite his, qui oderunt vos, et orate pro persequentibus et calumniantibus vos, ut sitis filii Patris vestri, qui in coelis est. De cujus praecepti intellectu consulantur commentarii in Magistrum lib. 3. dist. 30. Miror autem, Erasmum hoc loco ita dormitasse, ut verteret: Bene loquamini de iis, qui vos insectantur; cum bene loqui de aliquo sit eum laudare, ipse vero fateatur in anilotationibus, benedicere pro laudare hoc loco accipi non posse. Certe pars sequens ex antithesi clare ostendit, quid hic Apostolo sit benedicere.
Benedicite, etnolitemaledicere. Graece fiTj xocTapaa&e^ ne exsecramini. Sensus: Bene, inquam, precamini eis, non male. Quod intellige, vindicandi studio vel af fectu, sicut paulo post declarat, dicens: Nulli malum pro malo reddentes. Estque ratio manifesta, quia vindicare et punire scelera, solius Dei est, et potestatis ab eo constitutae. Quamquam nec absolute malis hominibus mala precari licet, quia contra caritatienx est, nisi sint ejusmodi mala, quae illis in bonumcessura sint, ut flagellatemporalia, cjuibus ad Deum revocentur; aut uisizelo etapprobationejustitiaedivinae id liat adversus eos, quos certo aut probabiliter constet in malitia perseveraturos. Quomodo legimus aliquando sanctos Prophetas etApostolos, ac nominatim Paulum ipsum, ut Actor. 23. et 2 Tim. 4., mala quaedam impiis imprecatos fuisse. Neque enim id fecerunt, quo suas injurias ulciscerentur, sed quod ultionem divinae justitiae, quam malis ac deploratis hominibus impendere videbant, aj)probando optarent in ijos exerceri. Qua de re vide S. Thomam 2., 2. quaest. 25. art. 6. ad 3. et quaest. 83. art. 8. ad 1. xri 15. Gaudere cum gaudentibus, flere bum fletitibus. tSic lcgcndum, manuscriptis omnibus editioni l\..nianae sufPragantil)us, non autem imperandi modo, gaudete, jlete, ut in quibusdam impressis codicibus habetur. Nam in Graeco infinitivi sunt Xcciptiv, xXaizw, exponendi tamen per imperativos; nisi supplendum putes verbum: oportet, vel dico et admoneo, vel simile quid. Thumas ur utraque parte supplet: debetis. Interponunt autem Graeca conjunctionem: etfiere^ Monet Apostolus, ut, quod exigit membrorum ejusdem corporis socialis communio, bona ac mala aliorum, id est, prospera et adversa, velut nostra reputemus, atque iis ut propriis afficiamur, laetantes de bonis, dnlentes de malis. Si enim patitur unum membrum, campatiuntur omnia membra; et sigloriatur unum membrum, congaudent omnia membra, 1 Cor. 12. Td ipsum invicem sentientes. Quidam interpretantur, his verbis ab Apostolo praecipi concordiam et consensum animorum; sicut 1 Cor. 1., cum ait: iit id ipsmn di~ eatis omnes. Sed hunc sensum Graeca vix admittunt. Sic enim habent: TO auTO sIq a/.Ay.oug (ppovoOvTcC, idem erga.vos mutuo sentientes. Magis placet sensus, quem tradunt Chrysostomus, Theo])hyl. et Oecumenius, qui est hujusmodi: Sitis eodem animo alius erga alium aflfecti, nec, quia quisquam opibus, honoribus, genere aut potentia praestat aliis, ideo meliorem se vel alium arbitretur iis, quibus illa non ad.sunt. Sed hoc solum in unoquoque consideret, quod Christianus est, quod membrum ejusdem corporis, quod vocatus ad eandem spem gloriae futurae. Ita fiet, ut non facile, quis animo efferatur supra alium, sed erga omnes humiliter et aequ.abiliter se gerat. Cui sensui congruit, quod sequitur:
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16. Non alta sapientes, sed humilibus consentientes. Sapientes, rursum Graece 'f povoDvTSC, quod modo verterat: sentientes. Nec aliud est hoc b>co, alta sapere, quam quod etiam superiori capite prohibuit: Noli altum sapere. Tantum separat hic voces, quas illic uno verbo composuit, U!|/T(AO'f povctv. Caeterum pro participio consentientes, Graece e.st auva- Kayojxsvoi, id est, obsecundantes, ^ccommodantes vos, et, quod minus Latine dici solet, condescendentes; licet in.quibusdam codicibus sit auvaTiaydiJisvoi, simul ducentes vel ducti, id est una converr santes. Quod paene idem est cum priore. Proinde sensus e.st: Non vobis ipsis placentes, tanquam caeteris majores, non arroganter de vobis sentientes, sed humilibus, id est, abjectae sortis hominibus. quales sunt pauperes, ignobiles, atque alii mundo despecti, vos benigne accommodantes: nec dedignantes cum talibus, et omnino cum minoribus convei'san. Sic fere Graeci interpretes. Latini vero plerique illud humilibus accipiunt in neutro genere, quo magis constet ei antithesis cum nomine alia, sitque idem humillhus consentientes, quod humilia sapientes, id est, humiliter a,c demisse de se sentientes, juxta illud Uavidicum: Si non humiliter sentiebam Psahn 130. Qui sensus praeferendus videretur, si non obstaret verbum auva^xaysaOaij quod magis ad personam refertur.
Nolite esse pruilentes apud ajsmet ipsos. Praece];)tum idem cum eo, quod gentilibus ad fidem conversis edixit eat)ite ])raeceden(i, ubi nos legebanius: ut non sitis vobis ipsis sapientes. Igitur apud vosmet ipsos, id est, vestra ips/jrum (ipinione, et, quod Hebraeaphrasi dicitur, in oculis vestris. Videtur enim Apostolus, hoc praeceptum inculcans, respicere ad Scripturas, quibus illud continetur, ut Jes. 5.: Vae, qui srqnetites estis in oculis vestris, et coram vobismet ipsis prudtntes, et Prov. 3.: Ne innitains prudentiae tuae. Et iterum: Ne sis sapiens.apud temet ipsum. Hebraice: in ocxdis tuis. Itaque sensus Apostoli est: In rebus agendis ne vobismet ipsis placeatis velut prudentes, tpii alieno consilio, monitis, instructione non egeatis. Hoc vitium e superbia nascitur, a qua debortatus est parte praecedenti.
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17. NidJi malum pro malo reddentes. Vindictam prohibet, cujus proprium est malum pro malo reddere, malum scilicet poenae pro malo culjiae. Datur huc praeceptum cuique homini privato. Nam qui publica fungitur potestate, Dei minister est, vindex in iram ei, qui malum agit, ut dicitur sequenti capite. Est autem praeceptum plane evangelicum^ quod phiribus verbis exposuit Dominus Matth. 5. et alibi.
Providentes bona non tantum coram Deo, sed etiam coram omnibus Jiominibus. SicleguntomnesLatini. AtinGraeeo tantum est: providentes bona coram omnibus hominibus, ut Cajetanus audeat dicere, sex dictiones esse superfluas. Certe necplus legitiTr apudcommeutatores Grae cos Origenem, Chrysostomum, Tbeodoritum et caeteros. Quae si vera est lectio, fatendum erit (quod mihi satis est verisimile), reliquum a quopiam additum fuisse ex simili, sed pleniori sententia, quae habetur 2 Cor. 8.: Providemus enim bona non solum coram Deo, sed etiam coram hominibus. X^^bi Pauhis sine dubio respexit ad sententiam Salomonis Prov. 3. secundum LXX.: Provide bona coram Domino et hominibus. Adfertnr quidem huc pro Latinis codicibus ex Basilio locus, qui est in regulis Inevioribusresponsioue 28., ubi citat haec A erba: Providentes bona non sohim coram Deo, sed etiam coram hominibus. Verum unde ea desumpserit, non indicat. Imo quia non dicit: coram omnibus hominibus, sicut hic legitur, videri potest altenim locum potius attendisse, qui habet: coram hominibus; aut certe, ut fit, alterum miscuisse cmn altero. Providentes Graece 7:povoo'jfXcVO!., quod ahi vertunt procurantes, Erasmus provide parantes. Sensus nostrae lectionis est: Quae bona et honesta sunt, agite et procurate cum ea providentia et circumspectione, ut non tantum Deo probentur in conscientiis vestris, sed etiam hominibus accepta sint; ita sane, ut nulli scaudahim pariant. Nam alioqui nec simpHciter bona erunt, nec Deo probata. Sic intellecta sententia convenit cum illis: Luceat lux vestra coram hominibus, Matth. 5., et: Ab omni specie mala abstinete vos, 1 Thess. 5. Porro Graeci suae lectionis hunc faciunt commentarium: Non sufficiat vobis, niahim pro mak) non reddere; sed etiam bona providete, id est, studete bonefacere, ac bene consulere omnibus hominibus, quamvis etiam inimicis ac de vobis male meritis. Sic ilH. Verum equidem existimo, Graecae lectionis sensura non esse diversum ab eo, quem prius dedimus; scilicet opera bona provide agenda esse, ut iis couspectis aedificentur proximi, nulhis offendatur. Cum enim hic locus simiHs sit tUi, quem citavimus ex epist. 2. ad Cor., consentaneum est, ut eodem sensu acci])iatur. Atqui illius loci sensus non est ambiguus, ut ibi videbis.
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18, Si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes. Graece £ipT(Vc'jovTcg^ pacem coJentes, in pace viventes. Particuham: si fieri potest, Erasmus et Cajetanus adjungendam putant superiori sententiae. ^lovet Erasmum, quod pars sequens suum habeat t6 ev ufxTv^ quod sexi quantum in vobis est: Cajetanum vero, quoniam et id, quod praecedit, ]irf<videre Jtona coram omnibus hominiJjus, observatu difllicile est. AHi plerique omnes sequentibus adstruunt, eamque lectionem videre est apud Hilarium in enarratione Psalm. 132., et apud Gregorium lib. 8. epist. 45. Atque id melius arbitror. Nam prior pars absolute legitur 2 Cor. 8. Neque enim praecipit, quod ab aliis hominibus dependeat, sed quod a nobis. At vero pacem habere cum omnibus hominibus, non est in nobis situm. Quid si enim alii nolint? Idcirco non solum difficile est, verum etiam, ut sunt multorum homiaum improbi mores, impossibile; adeo ut nec ipse Paulus, qui haec praecipit, potuerit cum omnibus hominibus pacem habere. Merito igitur Apostolus duas addidit clausulas, generalitatem hujus praecepti limitantes: Si fieri potest, nempe salva justitia, pietate ac veritate; et, quod in vobis est, ne vide licet a vobis atque ex vestra parte praebeatur ulla dissensionis occasio, sed contra studiose curetis ea, quae pacem conservent ac promoveant, cujusmodi imprimis est, quod sequitur.
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19. Non vosmet ipsos defendentes, carissimi. Non defensionem hic prohibet, qua quis verbo factove sibi cavet ab injuria. Neque enim damnare potest, quod ipse toties fecisse legitur in Actis Apostoli)rum. Unde et ait 2 Tim. 4.: Jn prima mea defensione nemo mihi adfuit. Thomas quidem et Liranus defensionem intelligunt, sed exponunt hoc praeceptum de praeparatione animi. Verum id praeter mentem Apostoli. Nam vindictam prohibet, sicut paulo ante dicens: 7iuUi malum pro malo reddentes. Quamquam Cajetanus distinguit, dicens, illicprohiberi retaliationem sub ratione odii, hic sub ratione vindictae. Sed, hac omissa subtilitate magis placet, juxta omnes interpretes et ipsum Aquinatem, etiam illic esse prohibitionem vindictae. Id vero nunc repetit, ut alia deinceps addat eodem pertinentia, ad rem difficilem efficaciuspersuadendam. Propter quod etiam adjecit illud: carissimi, Graece aYaTCTjTol^ dilecti; scilicet, ut hac blanda appellatione magis moveat. Caeterum interpres defendentes dixit pro vindicantes, ulciscentes. Est enim in Graeco ex5r/oOvxcg participium ejusdem verbi, a quo deductum nomen ly.diy.riOir, quod statim post vertit vindictam. Sic et alibi defendere sumitur in vulgata versione, ut Judith. 1.: Juravit Nabuchodonosor, quod defenderet se, et cap. 9.: in defensionem alienigenarum. Sicolim in Psalm. 8. legebatur, ut destruas inimicum et defensorem, videlicet ex psalterio Romano, ubi nunc ex Gallicano melius ultorem legit ecclesia. Sed et hodie in officio ecclesiastico canitur ex Apoc. 6.: Usque quo Domine non defendis sanguinem nostrum, hoc est, vindicas, ut nunc versio nostra habet ex emendatione, quantum existimo, S. Hieronymi, quem verisimile est etiam hoc loco pro defendentes reposuisse vindicantes, quod apud Sedulium et Chrysologum legitur, aut ulciscentes, quod apud ipsum Hieronymum lib. 3. apologiae adversus Ruffinum; sed per inolitam prioris lectionis consuetudinem (ut in aliis contigit), quodbene repositum erat, excidisse. Caeterum apparet, circa tempora nostri interpretis defendere pro vindicare usurpatum fuisse etiam a doctis. Nam et Cyprianum invenimus ita locutum in fine lib. de patientia: Nec defendi, inquit, ante Dominum servi irreligiosa festinatione ■properemus, hoc est, vindicari. Imo et Tertull., qui verba Dei statim a Paulo citata sic effert Lathie, lib. 2. contra Marcionem cap. 18.: Mihi defensam, et ego defendam. Dicit Apostolus vosmet ipsos, Graece zaoxobfz, id est, quisque se ipsum, ut ostendat, se loqui deprivata injuriarum ultione, non de ea, quae publica fit autoritate et ob bonum publicum.
Sed date locum irae. Iram Dei intelligit; ut sensus sit: Ultionem permittite divino judicio; patienter exspectate, dura Deus juslus ulciscatur injurias vobis illatas. Quod opus, Deo proprium, vos ei praeripere et quasi praeoccupare non debetis. Hoc est, quod dicit: date locum, id est, sinite, ut locum habeat. Hunc sensum tradunt Lombardus et Aquinas, secuti commentatorem Ambros. et Graecos. Legitur et fipud Augustinum in expositione Psalm. 78. Sunt alii, qui iram hominis significari putent, ejus scilicet, qui facit injuriam; aut verius iram pro homine irato per tropum accipiant, hoc sensu: Cedite iis, qui vobis irascuntur et vos oderunt, patienter ferendo eorum injurias, aut etiam subducendo vos ex eorum oculis loci mutatione. Quo utroque modo praeceptum hoc exponit Basilius in regulis brevior. respons. 244. At solo posteriori Ambrosius lib. 1. offic. cap. 21., ubi cedendumirae docet exemplo patriarchae Jacob, quifratriindignantipie (jessit, atque in longinquam regionem discessit, non ante reversus, quam fratrem mitigatum putaret. Quamquam idem Ambrosius libr. de Joseph. cap. 13. de ira hominis injuria affecti interpretatur, hoc modo: Date locum irae, hoc est, declinemus eam, ne nos illa corripiat. Verum quod primo dixi, magis convenit cum phrasi Scripturae. SIc enim et Petrus de Christo scribit 1 epistolae 2.: Tradebat judicanti juste, secundum Graecam lectionem, scilicet Deo. Denique huic intellectui consonat omnino, quod sequitur:
Scriptum est enim: Mihi vindicta; Ego retribuam, dicit Dominus. Multi codices vindictam legunt accusandi casu, minus bene. Nam Graece tam hoc loco, quam ad Hebr. 10., ubi eadem sententia citatur, vindicta legitur casu nominandi; quemadmodum et textus habet Ambros. commentatoris, et Hieronymus allegat loco supra citato. Scriptura est in cant. Mosi Deut. 32., ubi nos ex Hieronymi interpretatione legimus: Mea est ultio, et Ego retribuam. Caeterum adducit eam scripturam Paulus secundum Hebraicam veritatem, in qua ad verbum habetur: Mihi vindicta et retributio. Nam LXX. paulo secus habent: In die vindictae retribuam. Addit Apostolus de suo: dicit Dominus, ut intelHgatur ex cujus persona proferantur ea verba. Sensus est: Ad me spectat officium ulsciscendi injurias, qui sum judex omnium hominum; Ego Deus ultionum, Psalm. 93. Atque hoc meum officium exsequar, cjuando mihi videbitur. Exsequitur autem Deus non solum per se, sed etiam per eos, quos administros suae justitiae in terra constituit; quemadmodum htculente docetur cap. sequenti. Perfecta tamen exsecutio solius est omnipotentis et omnia scientis Dei.
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20. Sed si esurierit inimicustuus, ciba illum; si sitit, potum da illi. Graece: Si igitur esurit etc, tametsi iu nonnullis est (OX lav, sed si. Locus hic desumptus est ex Salomone Prov. 25., scriptusque totidem verbis, quibus eiim LXX. reddideiunt. Quamquam et in Hebraeo sententiam habet prorsus eandem. Sensus hujus partis: Quin tu contra potius confer in eum, qui te laeserit, beneficia, quibus videris eum indigere. Nam nomine cibi et potus (Hebraice panis et aquae) etiam caetera necessaria subintelligenda veniunt. Neque vero praeceptum hoc obligat in sola necessitate extrema, quomodo nonnulli illud exponunt; sed quoties et quandocumque recta ratio dictat proximo necessitatem patienti subveniendum esse. Annotant quidam, Graeco verbo <\)OiiiiC,e, pro quo ciba vertit interpres, insinuari cibationem seu pastionem non quamlibet, sed indulgentem ac benevolam. Est enim '|ojfji''C='.v^ cum panis aut quidvis esculentum in frustula divisum porrigitur, aut etiamin os cuipiam inseritur, ut infantibus fieri solet. Mihiverisimilius est, interpretes LXX. speciem pro genere posuisse in transferenda voce Hebraea, quae simpliciter cibare significat. Id tamen animo benevolo faciendum, uti caetera misericordiae opera, nulli dubium est.
Hoc enim faciens, carbonesignis congeres super caput ejus. Carbones ignis Hebraea phrasi pro carbonibus ignitis, vivis, ardentibus. Cyprianus lib. 3. test. ad Quirinum cap. 1. citat hoc modo: Carbones vivos superfundes in caput ejus; tametsi in Hebraeo pro duobus unum est vocabulum. Sic enim legitur: quia prunas tu accipis, vel, ut alii interpretantur, incendis super caput ejus. Est autem sei-mo figuratus, potestquebifariam exponi, vel in malum, vel in bonum. In malum sensus satis obvius est, hujusmodi: Ita fiet. ut cumuletur et crescat ei poena apud Deum; ac si dicat Apostolus: Id si feceris, reddes eum graviori vindictae obnoxium in judicio Dei, velut si coacerves ardentes carbones super caput ejus. Quod intellige, nisi resipiscat. Ita Chrysostomus, Theodoritns et Theophylactus, et apud Oecumenium Photius scripturam hanc exponunt; et inter neotericos Jacobus Stapulensis, ac alii nonnuUi. >Sed et Hieron. ]ib. 1. dial. contra Pelag. cap. 9. fatetur, plerosque sic existimare, uti mox videbimus. At vero in bonum exponitur hoc pacto: 8i id feceris, tandem ac paulatim accumulatis in eum beneficiis, velut congestis carbonibus, excitabis in eo poenitentiae dolorem, simulque eum succendes ad te redamandum, ut jam pro inimico habeas amicum. Solet enim per ignem amor significari. Sensum hujusmodi, quod magis aedificet, magisque Christianam sapiat doctrinam, qua jubemur inimicorum salutem quaerere, multi amplectuntur, et priori praeferunt; inprimis Hieronymus, cujus haec verba sunt in loco jam citato: Carbones ignis, inquit, congregabis super caput ejus, non in muledictum et condemnationem, ut plerique existimant; ied in correctionem et poenitudinem, ut, superatus beneficiis, excoctus fervore caritatis, inimicus esse desistat. Quem sensum idem Hieron. in epist. ad Hebid. quaest. 1. phiriljus etiam verbis prosequitur. Augustinus quoque passim in bonum interpretatur, maxime attendens in cai'bonibus ardentibus significationem doloris poenitentiae quo uritur et sanatur animus inimici, dum reddi sibi videt bonum pro malo. Loca sunt in expositione praesentis propositionis et in enarr. Psalm. 78., et in fine serm. de quatuor quaest., qui est 26. de diversis, ac denique lib. 3. de doctr. Christ. cap. 16., ubi sic habet: Hoc tum possit dupUciter intelligi, uno modo ad nocendum, altero ad praestandwm, ad beneficentiam te potius caritas revocet; ut inteiUgas, carbones ignis esse urentes poenitentiae gemitus, quibus superbia sanatur ejus, qui dolet, se inimicum fuisse hominis, a 'quo ejus miseriae subvenitur. Nam ut idem doctor scribit in lib. de catechizandis rudibus cap. 4.: Nulla est major ad amorem invitatio, quam praevenire amando. Et nimis durus est animus, qui dilectionem, si nolebat impendere, nolit rependere. Similiter in bonum exponunt, priori sensu rejecto vel posthabito, Primasius aliique Latini in hujus loci comment., nec non autor expos. iu Psalm. 93., quae est inter opera Hieronymi, atque ipsius nomine citatur ab Augustino epist. 111., ac rursus iu Psahn. 119. exposit 2. Item Caesarius in homilia 4., quae habetur inter sermones Augustini de temp. num. 168. Beda quoque, et post eum Jansenius in comment. super Proverbia Salomonis. Sunt vero et alii, qui nude et sine delectu proponant utrumque sensum, et qui in malum sonat, et qui in bonum, ut Origenes, commentator Ambros., Pelagius, Sedulius et Gaignaeus. Quibus adde Eucherium in quaestionibus novi testamenti. Ac sane non desunt argumenta, quae priorem illum sensum probabilem reddant. Primum, quia congruit cum eo, quod praecedit, de vindicta injuriarum Deo relinquenda: Mihi cindicta, Ego retribuam. Deinde suadet ipsa phrasis, qua utitur Apostolus. Nam et alibi, velut Psalm. 17. et 134., carbones ignis poenas et supplicia peccatoribus a Deo irroganda significant, cum e diverso carbones pro caritate aut poenitentiae dohjre nusquam legamas. Quin totam hanc locutionem, qua carbones ignis congeri et comburi dicuntur super caput peccatoris, in significationem vindictae posuit lib. 4. Esdrae, cap. ultimo. Qui licet apocryphus sit, tamen ad intelligendam phrasim aliquam Scripturae utilis esse potest. Denique nequaquam a Scripturis alienum est, justos adversus impios, a quibus persecutionem passi fuerint, expetere et exspectare vindictam a Deo, tanquam justo omnium judice; et de ea, ubi contigerit, tanquam de opere justitiae divinae gaudere, Laetabitur enim justus^, cum viderit vindictdm, Psalm 57. Quo pertinent alia multa, quae in Psalmis et alibi leguntur de imploratione divini judicii contra malos. Certe i^jse Dominus in Evangelio: An, inquit, Deus non faciet vindictam electorum suorum clamantium ad se die ac nocte? Luc. 18. Clamorem autem hujusmodi legimu.s in Apoc. G.: Usque quo Domine non judicas, et non vindicas sanguinem nostrum de iis, qui Jiabitant in terra? 8ed et ipsius Pauli, juxta veram lectionem, imprecatio est in quendam 2 Tim, 4.: Reddat illi Dominus secundum opera ejus. l^nde et hoc loco non dicit: iram Dei precibus avertite ab inimico vestro,.sed: date locum irae, scriptum est enim etc, Neque haec adversantur caritati et Christi praecepto, quo jubemur orare pro persequentibus nos. Sancti enim, quorum ordinata est caritas, utrumque faciunt, dum et orant Deum pro conversione impiorum, et nihilominus vindicari eorum peccata desiderant, nisi poenitentiam agant. Siquidem justum est apud Deum, ait Apostolus ad Thess. 2 epistolae, 1., retribuere tribulationem iis, qui vos tribulant. Quam Dei justitiam amant et exerceri desiderant illi, quorum voluntas voluntati divinae conformis est. Nun ergo, qui priorem traJunt expositionem, sentiunt, eo fine benefaciendum inimico. ut cumuletur ei vindicta apud Deum; quod non esset bene facere, sed male (hunc enim sensum in suis commentariis diserte excludunt); verum simpliciter esse benefaciendum illi, quamvis inimico; nec tamen eum nostro beneficio evasurum justam itltiouem, si perseveret in malitia; sed futurum, ut sic etiam graviores in judicio Dei poenas lurt, quod nec affectus beneficiis ab odio et nocendi voluntate destiterit. Haec enim dicuntur ad consolandum et auimandum fideles in afflictionibus et persecutionibus, quas injuste patiuntur. I'nde Cyprianus in epist. ad Demet. dc iisdem loquens: Patientes iucjuit, facit de secutura ultione securitas. Hujus autent ratio est, quia animus bene ordinatus Vtilt|fieri vindictam injuriarum tam suarum, quam alienarum, ubi non est poenitentia. Est enim hoc legis aeternae, ut omne malum culpae per malum poenae redigatur ad ordinem justitiae. Sciendum est, apud Salomonem haec addi verba prioribus: Et Dominus reddet tibi, pro quo LXX,: Doniijius autem retribuet tibi bona. Quod ipsum adjuvat sensum priorem; ac si dicat Sapiens: Illum justa sequetur vindicta, quia tibi nocuit; tu, quia beneficus in eum fuisti, mercedem a Deo recipies,
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21. NoH vinci a malo, sed vince in bono malum. Elegans antimetabole, qua velut epilogo claudit exhortationem superiorem de non ulciscendis injuriis. Malum, Graece t6 xax&v_, neutrius generis, id est, malitiam seu maleficium; quemadmodum et bonum pro bonitate, id est, l)enefic!o accipit. Facere videtur haec sententia pro iis, qui superiora verba iu bonam partem interpretantur, quasi dicat. Apostolus: Ne tantum valeat inimici tui malignitas, ut vindictam de eo expetas, et per hoc fias illi similis, id est, malus; sic enim ab ejus malitia vincereris. Nam (ut docet Thomas 2. 2. quaest, 108. art. 1.) vincitur a malo, qui vult peccare in aliiuu, quia ille peccavit in ipsum. Sedtu contra, vince ejus malitiam ofliciis caritatis, ut ex malo bonus fiat, et ex inimico amicus, Verumtamen nec secundum alteram expositionemincommodus est hujus partis nexus cum praecedentibus, si dicamus, Apostolum hic non explicare, quid sit carbones ignis congerere super caput inimici, nec omnino ad eam posteriorem sententiae partem respicere, sed ad prinrem, qua dixerat: Si esurierit inimicus tuus etc, et ad illud,: Non vosmet ipsos defendentes. Est enim haec, ut dixi, conclusio quaedam doctrinae superioris de non ulciscendis inimicis. Et sensus est: Noliviuci a malitia inimici tui, utteiiisum ulcisci velis, non exspectata Dei vindicta; sed vince ejus malitiam tua beneficentia. Quod non tantum fit, dum inimicus a ma litia convertitur, sed quotiescumque beneficium illi praestatur; in quantum scilicet, non obstante ejus malitia, virtus beneficentiae sua conrtanter exercet opera, imo et occasione malitiae alienae fit auctior atque illustrior.
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1. obsecro itaque (mclius : erhortor itaque (zagaxaé cóv) vos, fratres, per misericordiam Dei (vel : per miserationes Dei & «àv cixzspyuiy «23 O::2). ut erhibeatis (vel : sistatis zxzacz12at) corpora vestra hostiam (Oozix») viventem, sanctam, Deo placentem, rationabile obsequium vestrum. (rectius :. spiritualem. cultiin vestrum cit» Acqui» Axzpsíay 0yov). Quoniam primo hoc praecepto (ce. 1. 2), utpote generali, reliqua quae sequuntur monita cuncta comprehenduntur, coniunctione c5» (/^aque) Paulus totam suam exhortationem nihil aliud esse ostendit nisi conclusionem practicam, quae proxime quidem ex sententiis immediate praccedentibus, quibus Deus omnium misereri asseritur (11,32) divinaeque misericordiae immensitas celebratur (11,33. 35 sq.), remote autem ex toto superiore tractatu sua sponte derivetur, quippe qui totus salutem nostram divinae misericordiae deberi probet ac praecipuas Dei miserationes ante oculos ponat (3,2* sqq.; 4,25; 5,6 sqq. ; 7,5; 8,3 sq. 32 sqq.). Statim ab initio ergo per misericordiam Dei vel potius per miserationes divinas (zx-9y2i enim effectus seu specimina, quibus misericordia se manifestat, proprie significat) Christianos obtestans significat, eos misericordiae divinae, quam demonstravit quamque iam experti sint, memoria et consideratione adduci debere, ut exhortationi suae obsequentes Deo misericordissimo gratias dignas referant. Cum Vulg. quidem nostra etiam Graeci ac multi iuniores modernique verbo zazpaxx^:iiv hic oósecrandi notionem attribuere malunt, ita ut Paulus « non quasi imperans doceat, siquidem legis imperium nihil proficiat, sed quasi qui reconciliandi officium susceperit obsecret » (Orig. cfr. Chrys. Theod. etc., Haym. Herv. Thom. etc., Tol. Est. ust. Lap. etc. , Reith. Ag. etc.). Attamen ezhortandi vel praecipiendi notionem, quae non minus quam obsecrandi aut etiam consolandi significationes verbo zazzxa*st» competit (cfr ad 1,12; ad 1 Cor. 1,10; ad 9 Cor. 1,* etc.), hic praeferendam ducimus, quia Paulus statim v. 92. iuxta probabiliorem lectionem (cfr VV. LL) imperativis, qui obsecrationi minus congruunt, et v. 3. diserta praecipiendi formula utitur. Quod autem Est. ob additam obtestationem potius intelligendam esse obsecrationem monet, id vanum est, quia per misericordiam Dei non minus aliquem adhortari quam rogare possumus. Quoniam corporis sensus appetitusque principium ruinae spiritualis homini esse solet, eos ante omnia dominio rationis subiicere debet, quicumque ad perfectionem omnibus Christianis necessariam contendit. lure merito igitur Paulus priore sui praecepti generalis membro neophytos exhortatur, ut iis mortificatis corpora sua integra divino tradant servitio vel, uti sacrificii similitudine utens ait, Deo hostiam offerant. Inter modernos utique nonnulli x s6;.x:x ópv (corpora vestra) idem esse volunt quod i53; zj::2; (vos ipsos, vestras personas), quia nomen 2073::; apud profanos et etiam apud Alexandrinos (cfr Gen. 36,6; 2 Macc. 8,11 etc.) ad totum hominem (corpus et animum; designandum interdum usurpetur. Verum hic loquendi usus, cuius certum exemplum in Novo Test. non exstat, non tantum nostro loco parum est adaptatus, quum vix adhibeatur, nisi ubi de servis vel militibus, quorum maxime spectari solent corpora, sermo est, sed eo minus hic admitti potest, quia alterum praecepti membrum (v. 2) de animo diserte agit. Sacrificii porro notio verbo 2225-272: iam innuitur, quod ab Hellenistis (cfr PA//on. de virtut. ed. Mang. II. 580; F/. Ios. Antiqu. IV. 6.^ etc.) et Alexandrinis (cfr Levit. 16,6 etc.) de iis interdum dicitur, qui victimas altari admovent Deoque s?stunt (cfr Luc. 2,92); atque hac significatione illud hic esse sumendum accusativus 6ucíav (Aostiam, victimam) extra dubium ponit. Minus recte ergo CAÀrys. ad 0,13 (zapascüsa-: zx fm Dg» $zAx Duawsive: 5Q Oso) respiciens Apostolum nos hic quoque exhortari putat, ut corpora nostra Deo velut arma praebeamus ad bellum gerendum contra satanam. Alia quippe imagine utitur, qua clarius indicatur, corpora deinceps so divino servitio esse impendenda; namque hostiam Deo oblatam ad profanos usus adhibere nefas est!. Quale vero corporum nostrorum sacrificium esse debeat, tribus adiectivis describitur. In vetere oeconomia victimae Deo sistebantur, ut mactarentur morteque sua ei offerrentur et consecrarentur; nos vero corpora nostra vivam hostiam offerre et consecrare iubemur. In baptismo videlicet vetus quidem noster homo cum Christo in crucem agitur, ut « corpus peccati », i. e. corpus peccato subiectum, evacuetur et destruatur (cfr ad 6,6); at in baptismo etiam cum Christo resurgimus, ita ut deinceps corpus nostrum velut ex mortuis vivens Deo sistere ac membra nostra ad iustitiae opera adhibentes Deo velut vivam hostiam offerre possimus (cfr ad 6,13;. Minus apte epitheton hoc alii ex 8,13 cum CArys. interpretari videntur : « ille (scil. ritus leviticus) hostiam exhibebat mortuam, hic (ritus novus) hostiam facit vivam; quando enim membra mortificamus, vivere possumus ». Neque aptius alii ad 2 Cor. 5,10 cum Orig. recurrunt : « vivam dicit hostiam, quae vitam, i. e. Christum, in se gerit et dicit : Mortem Iesu in corpore nostro circumferimus, ut et vita Iesu in corpore nostro manifestetur ». Eo ipso autem, quod vetere homine crucifixo corpus nostrum peccato est mortuum iustitiaeque vivit, etiam velut hostia sancta ac Deo placens offerri potest; utpote purum enim et immaculatum nihil, quo sancti Dei oculi offenduntur, in se habet, ita ut idoneum ac dignum sit quod Deo offeratur. lamvero hanc corporis nostri oblationem, qua illud bono membro- . rum nostrorum usu Deo sistimus hostiam vivam et sanctam Deoque acceptam, Paulus vocat -5» 1:yvxtv Axtprixs fov, Y. e. cultum (cfr ad 9.4) rationabilem vel potius spiritualem. Qua in locutione interpretanda ad eius nesum grammaticum et ad eius significationem attendamus oportet. Ad priorem quod attinet, tantum non omnes hodie consentiunt, verba illa appositionem esse non ad nudum nomen 6;ziz» (victima enim inepte dicerctur cultus) sed ad totam praecedentem sententiam (zzgzozzoat -X coax ouo Üucixv «c^. ut sistaltis corpora vestra hostiam etc.). Graecis enim usitatum est, integris sententiis appositionem (plerumque accusativo, interdum nominativo) addere, qua aut explicentur aut iudicium de iis feratur; eiusmodi autem appositiones locum tenent consecutivae vel relativae sententiae in easque apte resolvuntur!. Unde noster locus hac ratione apte exponi videtur : zazz«x7.6 óy3g zxgpxstEoxt vx ocpazm iyw Üusixw..., (i228 c22:2 (sCll. c£ ziapxctAczx Dy 7x copxx Üusixw) clvxt Acvtrky *xtpiixv Dyw : « lubeo vos offerre corpora vestra hostiam.... ita ut haec cor porum vestrorum oblatio sit vobis cultus spiritualis ». Locutionis autem significationem, praeeunte CA»ys. et consentientibus multis iunioribus (cfr 7o/. [ust. Lap. etc.) modernisque cfr Reith. Mai. Beel. M Ev. etc.), egregie in hunc modum Es. interpretatur : « Vulgo quidem sie fere hanc sententiam accipiunt. quasi moneat Apostolus, ut pietatis exercitia. cuiusmodi sunt orationes et leiunia et vigiliae, fiant cum ratione ac modo, ne corpori aut sensibus. si sint immoderata, nocumentum afferant (cfr ex. gr. Thom. Lyr. Cai. etc.». Attamen hic sensus, etsi bonam contincat doctrinam. praesenti loco non congruit; vocat enim Apostolus o/sequium vel cultiin rationalem (z5» Wok» Axzzix») eum, qui in ratione ac mente situs est, i. e. cultum. spiritualem , ad differentiam cultus fiere] externi atque corporei [vel cruenti ac. materialis]. qualis cultus fuit ludaeorum [ethnicorumque|. qui in hostiarum carnalium macltatione consistebat; sic 1 Petr. 9,9 lac rationabile xxx zzv d. e. lac spirituale in oppositione ad lac materiale!. Sensus ergo. est : Exhibete corpora vestra hostiam Deo per bona opera, qui est [vel potius : ita ut sit] rationalis cultus vester; ipsa igitur hostia, quam iubemur offerre, corpora nostra sunt; actus autem , quo Deo huiusmodi hostiam offerimus, cultus est rationalis ac spiritualis (7, 42717, ^xzp2ix) ». Interroganti autem, cur ad hanc sententiam exprimendam Paulus non potius dixeril sz» mveugazuxhv 2az2sv, respondemus iuxta eius loquendi usum mzveuuarixoc alque eapxixoc vel oxoxwoc plerumque inter se opponi, cultum autem illum, cui corporis nostri oblatio hic opponitur, carnalem nominari vix potuisse, quoniam Apostolus de cruentis ludaeorum sacrificiis a Deo praeceptis proxime cogitavit. Adieclivum AoyuxX igitur, quod adiectivo aleün1uxoc (sensilis seu sensibus perceptibilis) magis opponitur, recte elegit, ut cultui materiali opponeret immaterialem seu spiritualem. Id Chrys. iam innuit, ubi rationabilem cullum dicit eum « qui nihil habet corporei, nihil crassi, nihil sensibile » (a9z& xow»v — scil. eleemosynas distribuens, castitatem servans etc. — dvazi£osts Aovuctv katostav, zovzigtiv o22iv Dyougav Guj&attxóv, ou&iv zdyv, o28iv algÜrruxov). Ceterum exeunte 4. saec. ad nostrum locum iam respexisse ac vocabulum hoytxó; codem sensu sumsisse auctor apocryphi 7est. dwodec, patriarch. (Levi 3) videtur, ubi angelos in quarto coelo Xoyuxrv xai dvaiuaxzov mpoopoptv (spiritualem et incruentam oblationem) Deo olferre dicit. Saec. 2. deinde S. Athenag. (Legatio pro Christian. 12. M. 6,916) vocabulo procul dubio eandem significalionem attribuil; veri enim Dei cognitionem puramque vitam omnibus holocaustis praestare praemonens id unum a Christianis postulari asserit, ut Deo victimam incruentam offerant ac. rationabilem (vel spiritualem) cultum. exhibeant (x9os2£pztv Oii dvatuaxtov Óuciav xai vv Aoyucv zoodavitv Axtptizv). Insequente saec. £useb. Caes. incruentum . Eucharistiae sacrificium haud inepte velut Xoyov seu spirituale materialibus cruentisque ludaeorum. sacriliciis opponit; namque Demonstr. evang. Il. 6 (.M. 99,61) veteris oeconomiae sacrificia abrogata esse ad Mal. 1,11 respiciens ex eo probat, quod « Donino altare ineruenterum et rationalium hostiarum, prout nova Novi Testamenti inysleria postulent (8ucuxatZotov dvatuev. xal Aoytxov Üucuov xarà «à xai uusizour TAQ víxo xal xatv7z; Owücxrnc? per totum terrarum orbem erectum sit ». Iterum Demonstr. evang. I. 40 (M. 22,92) variis Psalmorum locis praedici docet, « mystican unctionem et veneranda mensae Christi sacrificia, quibus operantes Deo iucruentas et rationabiles (seu spirilunles: eipue acceptas otelinas (sa dvatusuz x11 Aoyuxx; aüz6) t£ xpognveis Üuctaz) in tota nostra vita per eminentissimum eius pontificem offeramus ». Ad Patrum igilur graecorum usum loquendi Creuev (Bibl. theolog. Worterb. des N. T. Ed. 4. p. 5:33) non. atlendit, quum adiectivum Xoyuxoc in. opposilione ad materialia. veleris oeconomiae sacrificia ullibi usurpari idemque fere quod. votó; vel zvevaazoex significare negaret. Conlerri autem etiam Euseh. Mist. Eccl. IV. 22:14. 20, 3895 meretur, ubi ad 1. Petk. 2,2 alludens Dionysium Corinth. in epistola sorori Chrysophliorae inscripta ei nutrinentum Quemadmodum autem corpus, membris nostris soli servitio divino consecratis, Deo hostiam vivam sanctamque offerre debemus, ita animum quoque totum ei soli consecremus oportet. Namque « si corpus, inquit S. Aug. (deciv. Dei X. 6), quo inferiore tamquam famulo et tamquam instrumento utitur anima, quum eius bonus ac rectus usus ad Deum refertur, sacrificium est, quanto magis anima ipsa, quum se refert ad Deum, ut igne amoris eius accensa formam concupiscentiae carnalis amittat eique tamquam formae incommutabili subdita reformetur, hinc ei placens, quod ex eius pulchritudine acceperit, fit sacrificium ». Nihilominus sacrificii similitudinem Paulus relinquit, quando in altero praecepti sui membro ad animum transiens internam nostram vitam totam ad divinae voluntatis normam dirigendam conformandamque esse docet :
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2. et nolite conformari (vel cum S. Cypr. ad Nemes. ep. T1,3 etc. : nolite configurari, aut rectius : nolite vos configurare! us, cuc yastzeo0s efr 1 Petr. 1,18) huic saeculo, sed reformamini (melius : transformamini vel. potius : transformate vos usxxyopgs2ctis cfr 2 Cor. 3,18) in novitate sensus vestri (melius : renovatione mentis vestrae xvzxatwo32t 720 vob; pv cfr Eph. 4,23), ut. probetis, quae sit voluntas Dei bona et beneplacens et perfecta (vel melius cum S. Aug. de civ. Dei X. 6, A'r? etc. : quae sit voluntas Dei, bonum et beneplacens et. perfectum «i z5 0£syx x09 Oszo , «o &val5v xai s)apsotov wai séAstov). Duabus quasi partibus praeceptum constat, quarum priore negativa sequi vetamur quidquid animum inquinet ac pervertat, altera positiva iis studere iubemur, quae eum sanctificent ac perficiant. Simili quippe modo, quo lac. 1,97 monet, ut ab hoc mundo nos immaculatos custodiamus, Paulus ne Auic saeculo nos configuremus ante omnia interdicit. Huius saeculi autem. (z23:29 23 aiówog) vel Àutus mundi (225222 22 xiapc») appellatione Paulus genus humanum frequenter designat. quatenus originali labe infectum nequedum redemtionis gratiae particeps factum dominio satanae, principis vel dei saeculi huius, subiacet peccatisque inservit (cfr ad 1 Cor. 1,20; 2,6. 8; 3,18 sq.; 2 Cor. 5.5; Gal. 1,& etc.). Itaque hic eorum, qui ad hanc generis partem pertinent, figuram vel habitum (774a) induere, i. e. mores vitamque imitari, seu aliis verbis eadem sentire, desiderare, quaerere prohibemur. quae ethnici Iudaeique infideles sectantur, quos descriptis vitiis tlagitiisque adhuc sub peccato esse antea est demonstratum (cfr ad 3,9 sqq. ; 1,18 sqq.; 2,17 sqq.). Bene Pe/. : « Nolite similes fieri filiis huius saeculi, qui facti estis filii Dei », et Haym. : « Nolite assimilari amatoribus huius saeculi, qui virtutes despiciunt et vitia sectantur » (cfe Prim. Abael. Herv. 1hom ?. etc., Est. [ust. Lap. etc., Mai. Beel. Bisp. etc.). Ad eundem fere sensum Graeci quoque nonnullique Latini perveniunt, licet appellatione Aoc saeculum vel Aic mundus ad 1 Cor. 1,34 (praeterit enim figura huius mundi) respicientes minus apte designari arbitrantur vanas fluxasque huius terrae res cunctas (divitias, honores, etc.), quibus homo sese configuret, si in eis totum suum studium ponat eisque per amoris affectum inhaereat (cfr Chrys. Theod. Phot. Theoph. ekc., Thom!. Cai. Tol. Reith. Ag. etc.). Nulla enim adest ratio, cur a priore locutionis interpretatione, utpote apostolico tempore pervagata, recedamus. Altera deinde praecepti parte nos transformare (yszay.20922002:), 1. €. vetere deposita forma novam induere seu vitam moresque in melius mutare! iubemur, idque per renovationem mentis nostrae (-3, àvaxax- 'ócet tcU. vobg pv). Nomine mentis (xz9 vo5; Vulg. : sensus) hic ratio practica designatur, quae de agendis iudicans voluntatem ad malum vitandum ac bonum faciendum inclinat (cfr Thom. etc.), in homine lapso autem nequedum regenerato renovatione indiget, quia peccato carni inhabitante obscuratur debilitaturque neque amplius voluntatem ad bonum agendum inclinat (cfr ad 7,15 sqq. 23 sqq.), quin etiam paullatim eo pervenit, ut ad iustum de agendis iudicium ferendum quasi inepía fiat (cfr 1,28 vcoz a22«poc). Atqui haec. renovatio regeneratis quoque semper est necessaria, quoniam in eis, reatu culpae peccati originalis deleto, concupiscentia remanet (cfr ad 2 Cor. &,16). Quare « monet Apostolus, inquit 7hom., ut reformemur, i. e. iterato formam et decorem mentis assumamus, quein mens nostra habuit [scil. in Adamo ante eius lapsum]; quod quidem fit per gratiam Spiritus Sancti, ad quam participandam homo studium habere debet, ita nimirum, ut qui eam nondum perceperunt eam percipiant et qui illam perceperunt in ea proficiant ». Qua in explicatione TAom. latinam versionem sequitur ( « reformamini in novitate sensus vestri » ); graecus vero textus de reformatione non loquitur sed de transformatione. Nihilominus explicatio etiam graeco textui congruit, quandoquidem graecum nomen avaxziwomw restitutionem recte dicitur significare in eum novum statum supernaturalem, in quo primi nostri parentes constituti erant el quem peccato suo sibi posterisque suis amiserunt. « Creatura , inquit S. Basil. (c. Eunom. V. M. 29,728), iterum fit nova, quando Spiritus Sancti particeps fit, quo privata inveteraverat » (cfr Col. 3,10; Eph. 4,23. 9^ etc.). Finis porro transformationis mentis nostrae est, ut accurate cognoscamus (cic éxivvuct Col. 3,10) vel, uti hic dicitur, probemus (el; c» 3oxspxz:v), i. e. explorantes dispicientesque accurate intelligamus, quae sit voluntas Dei seu quid Deus a nobis agi velit (-5 fira :25 :25 i. q. 8 0£Xec 5 8:25, cfr 9,18 etc.). Ad quae verba bene Orig., postquam mentem potissimum quotidiana Scripturarum lectione ac meditatione transformari praemonuit : « Utique nisi ad omnem scientiam revocatus sit sensus et totus Dei sapientia illuminatus, probare non potest, quae sit voluntas Dei. [n multis enim putatur esse voluntas Dei et non est; in quo utique hi, qui sensum non habent renovatum, errant et falluntur. Est autem revera non cuiuscumque sensus sed valde renovati et, ut ita dicam, ad Dei imaginem transformati , probare in singulis quibusque, quaeagimus, quae loquimur, quae cogitamus, si sit voluntas Dei, et nihil omnino vel agere vel dicere vel cogitare, quod voluntati Dei non senserit convenire ». Namque « sicut homo, inquit Thom., qui habet gustum infectum, non habet rectum iudicium de saporibus, sed ea quae sunt suavia interdum abominatur, ea vero quae sunt abominabilia appetit, qui autem habet gustum sanum, rectum iudicium de saporibus habet : ita homo qui habet corruptum affectum, quasi conformatum rebus huius saeculi, non habet rectum iudicium de bono, sed ille qui habet sanum ac rectum affectum , sensu eius innovato per gratiam, rectum iudicium habet de bono ». Tria adiectiva -» y202» xxi e)ip:stz *x6 ziA:scv una cum Vulg. et Syr. etiam Graeci (cfr Orig. Chrys. Theod. etc.) multique iuniores pro epithetis habent, quibus nomen «5 0£7zux accuratius definiatur : « ut explorantes dispiciatis, quae sit voluntas Dei bona et beneplacens et perfecta ». Contra quam opinionem recte Jjeel. : « Ab iis, qui cum auctore Vulgatae vocabula illa pro epithetis habent, edoceri cupiam, quid intelligant voluntatem Dei beneplacentem; item an sit etiam quaepiam Dei voluntas non bona aut non beneplacens aut non perfecta ». Cum [t. ergo, quam 5. Aug. A'** Pel. etc. sequuntur, nonnullisque iunioribus (cfr Lap. Picon. eic.) ac multis modernis (cfr Reit^. Mai. Beel. M Ev. Bisp. Sch. etc.) tria adiectiva substantive sumi atque locutioni «» 0£A«pa «22 Oc? velut appositionem explicationis gratia addi censemus : « ut dispiciatis, quae sit voluntas Dei (seu quid Deus à nobis agi velit), videlicet quidnam sit bonum et beneplacens et perfectum ». Hac ratione gradatio quoque aptius explicatur, quam inter tria adiectiva esse omnes Patres iam agnoscunt, quamvisin ea definienda varias ineant vias. Cum Crys. nonnulli bonum ad veteris oeconomiáe praecepta, beneplacens et perfectum. ad novae oeconomiae instituta non minusarbitrarie quam parum recte referunt. luxta S. Basil. (reg. brev. tract. 276. M. 31,1976), quem TAeopA. aliique sequuntur, voluntas Dei dicitur ona, qua generatim praecipit ea, quae nobis facienda sunt; beneplacens, qua bonum, quod praeceptum est, etiam bene, i. e. pro loci, temporis, personarum etc. ratione, fieri iubet; perfecta, qua id quod fit ulla ex parte imperfectum aut mancum aut mutilum esse vetat. luxta Tom. dicitur bona voluntas Dei, « quatenus nos bonum honestum velle vult et suis praeceptis ad hoc nos inducit; beneplacens, quatenus id, quod Deus nos velle vult, animo bene disposito delectabile est; perfecta, quatenus non tantum ad finem consequendum utile est, sed etiam fini nos coniungit » ; aliialiter. Praeeunte autem Pel. ( « id quod bonum est et melius et optimum » ) tres gradus boni honesti distingui recte tenere nobis videmur. « Sunt enim, inquit To/et., triplicia, quae Deus & nobis fieri vult; alia quippe bona, alia meliora, alia perfecta sunt; nubere bonum est, at continere melius; diligere amicum bonum est, ei benefacere melius, inimicum diligere perfectum est; non se vindicare de laedente bonum est, dare locum irae illius melius est, eum esurientem cibare perfectum est; praeesse, distribuere, misereri bona sunt et meliora multis aliis, sed si fiant in sollicitudine, simplicitate, hilaritate, perfecta sunt; debet ergo Christianus conari semper in melius, ut non tantum bona faciat, sed etiam meliora et perfecta aggrediatur ». Deo óenep/acens ergo hic illud vocari videtur, quod non tam sub praecepto, quam sub consilio cadit. Generalem suam exhortationem Apostolus praeceptis particularibus quasi confirmat simul et explicat (attende in v. 3 ad causalem particulam ze enim). Enucleatius quippe et distinctius « bonum et beneplacens et perfectum », quod Deus a Christianis fieri vult, eis opponit, quae « hoc saeculum » a suis asseclis postulat. Primo autem in loco vitam religiosam considerans ab ea virtute exorditur, quae omnium aliarum radix haud immerito censetur. Effrenatae enim superbiae, qua mundani homines omnibus sese praeferentes aliena sibi arrogare solent, modestiam humilitatemque opponit, qua Christiani suo quisque in gradu divinitus assignato sese continere debeant (v. 3). Quam moderationem continentiamque commendat ostendens, simili modo, quo corporis membra diversis officiis fungantur, etiam hominibus in unam Christi Ecclesiam adunatis disparia, quae singulis competunt, munera obeunda esse, ut singuli pro sua parte ad totius coetus bonum conferant (&. 5). Quia autem pro variis muneribus varia quoque singulis a Deo concessa sint charismata, simul inculcat, ut illis quae acceperunt ea sola ratione utantur, qua Deus vult (6-8). Praeceptum humilitatis primo in loco esse positum , quia neophyti romani magis quam alii eo indiguissent, temere assertum est et sine causa (cfr Fritzche, Mey. etc.); nam quaenam romanae ecclesiae conditio illo tempore fuerit, plane ignoramus. Rectius, ni fallor, dicemus, Paulum non tam romanae ecclesiae, cui scripsit, quam corinthiae, ex qua hanc epistolam dedit, statu permotum esse, ut hoc in loco modestiam humilitatemque ac debitam sollertiam in charismatum usu commendaret. Satis enim ex longo, quem priori epistolae ad Corinthios haud diu antea conscriptae inserere coactus erat (1 Cor. 19.1-15,50), tractatu de charismatis apparet, corinthiae ecclesiae pacem usu charismatum, quum alii de dono accepto non essent contenti, alii desuo dono superbirent, alii eo inconsiderate uterentur, haud leviter esse turbatam. Discordiarum autem reliquiis, quas Corinthum redux invenit, Paulus facile adduci potuit, ut brevi nostro monito simile periculum a romana ecclesia avertere studeret.
12:3
3. Dico enim per gratiam, quae data. est mihi, omuibus qui sunt inter vos (vel melius : unicuique qui est inter vos seu in vestro contu mavis cQ Ívu dv Di) non plus sapere (u4, )c:zzzcéii) quam portet sapere , sed sapere ad. sobrietatem (siz 5» swzgzvztv', (et) unicuique. sicut Deus divisit mensuram fidei (iuxta graecam lectionem ixzzze oz 5 Oeo éy£pusev uf£zpzv cicteo;, quam aliae quoque verss. multique Vulg. codd. sequuntur, particula et, quam Vu/g. Clem. cum aliquibus latinis codd.exhibet, praetermittenda est; ex 1. Cor. 3,5 probabiliter huc irrepsit). Quemadmodum divinae, quam neophyti experti erant, misericordiae obtestatione generalem suam exhortationem corroboravit efficacioremque reddidit (v. 1), ita particularibus suis praeceptis Paulus vim ac pondus addere voluit ad apostolicum suum munus appellans. Illius enim commemoralione sibi, utpote qui pro Christo legatione fungatur et per quem Deus ipse loquatur (cfr 2 Cor. 5,90), potestatem praecipiendi competere seque illa non nisi officii sui necessitate compulsum uti insinuat. Namque verbum £yze (dicere), uti saepe (cfr MattA. 5,28. 39. 34. 39. 42 etc.), eliam hic idem valere quod. zapav 1X (edicere, praecipere 1 Cor. 1,10; 11,17 etc.), contexta oratio satis declarat omnesque interpretes consentiunt. Similiter iuniores modernique fere omnes recte tenent, eum nomine gratiae sibi datae hic illam intelligere, qua constitutus est gentium Apostolus (cfr ad 1,5; 15,15 sq. etc.), apostolicum ergo munus gratis sibi a Deo collatum divinamque, quam ex co haurit, auctoritatem modeste designare (cfr Herv. Aóael. Lomó. Thom. etc., Cai. Salm. Tol. Est. lust. etc., Reith. Mai. Beel. M Ev. Disp. Dr. Ag. etc.). Minus recte vero antiquiores gratiam ei datam interpretantur sapientiam (cfr 1 Cor. 3,10) vel disciplinae christianae peritiam , quam ad gentes docendas divinitus acceperat (cfr Orig. A'*" Prim. Sed. Haym. etc.; similiter CArys. Theod. Theoph. etc.). Neque enim tam ad sapientiam, quam ad auctoritatem apostolicam, quae ad omnes se extendens (1,14) omnibus velut divina suspicienda ac verenda erat, appellare debuit, ubi omnibus ac singulis romanis neophytis, nullo excepto, sive ex inferioribus sive ex primoribus erat, sive privatam agebat vitam sive munere quocumque ecclesiastico fungebatur (unicuique qui est inter vos), praecepta traditurus erat. Itaque pro auctoritate apostolica divinitus accepta (per gratiam mihi datam) unicuique ex neophylis edicit, ut omni deposita superbia arrogantiaque in illo gradu ac munere se contineat, quem ei Deus dono collato assignavit. Duobus enim membris, negativo ac positivo, etiam hoc praeceptum constat, quod eleganti paronomasia proponit, quam latinus interpres imitando consequi non potuit : 27 9z:22922vsiv «ap 8 Bsl gpoveiv, GAAX gpoveiv sig 5» cugpovitv, ixxsto og í Os &p£pioev. píspov xíoxeog. Verbum 2zzv:i», quod a zeáv (1. q. veos mens) derivatum variis mentis actionibus (cogitandi 1 Cor. 13,11 etc., sentiendi et iudicandi Gal. 5,10 etc.. appetendi ac studendi 8,5 etc.) designandis inservit, hic idem quod de se sentire seu se aestimare valere recte dicitur. Unde prius compositum (3z:22227::», quod hic tantum legitur) explicetur oportet « iusto altius de se sentire arrogantemque esse » (cfr apud profanos 5ziz2zo» superbus, 5z:222:7527:; superbia) vel, sinovo verbo uti licet, se superaestimare ; alterum vero (zo292vzt»), quod CArys. cóag £ysv «xz egívxz (sanam mentem habere) haud. male interpretatur, hic idem est atque « sane iusteque de se sentire modestumque esse » seu zustam sui eestimationeim habere, Priore igitur membro Paulus prohibet, ne quis immodicus sui aestimator sit. (ys; óxspgpovsiv), atque explicationis tantum gratia addit, ne se aestimet ultra modum quo se aestimare debet (xag! à &:i opovety). Quam prohibilionem deinde altero membro positivo accüratius definit modo indicato, quem singuli in sui aestimatione tenere debeant. Etenim wu4 se aestimet. usque ad. iustam sanamque sui aestimationem habendam (&XXkà epovetv sig «5 awgpovetv) seu ut se iuste aestimare studeat praecipit ac simul docet, normam , ad quam haec sui aestimatio diiudicanda sit, mensuram charismatum esse, quae maiora vel minora Deus unicuique attribuit : unicuique prout (ixxcxw og per hyperbaton pro óg éx4c:o prout unicuique!) Deus divisit. mensuram fidei. Cum - graecis scilicet ac plerisque latinis interpretibus in locutione mensura fidei (uéxpov «ícxeoz) nomen fidei iuxta contextum (cfr v. 6 sqq.) metonymice pro charismatis in rei christianae exordio tam frequentibus sumendum esse censemus, quippe quae, licet a S. Spiritu prout vult, 1. e. non iuxta singulorum merita sed iuxta varias totius Ecclesiae necessitates, liberrime distribuantur (cfr Comm. in 1 Cor. p. 372), credentibus tamen dentur (Marc. 16,17 etc.), ita ut fidei quasi fructus dici mereantur? (cfr Orig. Chrys. Theod. Mopsu. etc., A'" Prim. Sed. Haym. Herv. etc., Cai. lust. Lap. Nat Pic. etc., Reith. Mai. Beel. M Ev. Bisp. Dr. Ag. etc.). Totius ergo praecepti sensus est, ut unusquisque ex neophytis, quisquis demum sit, ab omni superba arrogantia se abstineat atque iuste se aestimare studeat pro ratione doni sibi ad totius Ecclesiae utilitatem gratis a Deo collati. Id autem faciet, si dono accepto contentus intra illius limites modeste se continebit, i. e. non tantum ab aliis muneribus, ad quae administranda dono divino non est praeparatus, sibi temperabit, sed etiam illius muneris, ad quod dono accepto est vocatus, officia diligenter iuxta Dei voluntatem implebit. . Hodiernae Vulg. lectio (sed sapere ad sobrietatem), aeque atque It. versio (sed sapere ad temperantiam), quam S. Aug. (ad Valent. ep. 215 n. 4) exhibet et Rufin. (in interpret. Orig.) praeferendam dicit, cum graeci textus (XXX opovetv elc :? co povetv) Sensu, quem exposuimus, eatenus accurate congruunt, quatenus ad negativam praecepti apostolici partem potissimum attenditur. Nam sobrie vel temperate de se sentire is recte dicitur, qui in sui aestimatione iustos limites non su-* pergressus ab omni superbia et arrogantia se abstinet neque in aliena officia se ingerit, ad quae praeparatus aptusque non est. Positivam tamen verbi cozocveiv significationem non plane exhauriunt vel saltem non clare exprimunt. CArys. enim bene adnotat, Paulum hic non tam exhortari zi; z$ «azswogpovety (ut aliquis demisse abiecteque, seu si mavis humiliter, de se sentiat) quam eic «b cwgpovety (ut tuste recteque de se sentiat); eum igitur una quidem ex parte prohibere, ne quis donum, quod non accepit, sibi attribuens in munus aliquod, ad quod praeparatus non sit, arroganter se ingerat; sed altera ex parte velle, ut neophytus donum, quod vere accepit, agnoscens magnique faciens partes illius muneris, ad quod dono collato vocatus sit, eo modo quem donum postulat explere studeat. luxta Apostoli mentem neophytus neque iusto plus neque iusto minus sed sane recteque doni accepti ratione se aestimare debet. Neque ergo animo superbo arrogantique, acsi uno dono collato ad omnia munera aptus esset, neque animo fracto abiectoque, acsi donum collatum ad nihil valeret, in ecclesia se gerere ei licet; sed intra illius muneris, ad quod divinitus praeparatus est, limites modeste se continens ad totius ecclesiae utilitatem dono suo diligenter utatur oportet. quamvis totum verbi cwzpoveiv sensum non satis clare reddat, eum in modum, quem S. Hier., indicat, corrigere non licet, atque rectissime Chrys. iam adnotavit, nomine cv»posovec hic eam virtutem non designari, quae impudicitiae (x7; dosA yea) opponaturanimumque a libidine revocet, sed iudicii sanitatem ac moderationem (xà vrizetv xal bqixivety xarà óuévotav). Porro praeceptum suum, ut Christiani singuli in gradu divinitus sibi assignato modeste consistentes pro doni accepti mensura commune Ecclesiae bonum promoveant, Apostolus similitudine quadam commendat et inculcat, qua utpote aptissima (cfr ad 1 Cor. 19,19-14) frequenter utitur :
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& sicut enim in uno corpore multa membra habemus, omnia autem memóra non eundem actum habent (vel potius : non idem habent officium 23 zi» xit» fysc zpà35o, nam nomen zpàz uti factum seu rem gestam, ita etiam rem gerendam seu negotium vel officium denotat),
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5. 44a multi (zàxwz ci zoXx2i ita nos qui, vel quamquam, sumus multi) unum corpus sumus in Christo, singuli autem (55 2€ xa0' e; quod autem ad unumquemque, vel ad singulos attinet efr VV. LL.) alter alterius membra. De charismatis Paulus hanc similitudinem alibi fuse eleganterque eo consilio exponit, ut donorum varietatem ad totius Ecclesiae singulorumque fidelium utilitatem sapienter a Deo esse institutam demonstret (cfr ad 1 Cor. 12,15-27); hic breviter tantum eam proponit, ut praeceptum suum ipsi naturae Ecclesiae congruere ac proin necessarium esse ostendat. Corpus quippe humanum multis quidem partibus constat ceu membris, quae cuncta uno eodemque principio vitali vivificantur et arclissime inter se coniunguntur et uniuntur (in w20 corpore multa membra habemus); at principium vitale, quamvis unum sit, non eadem ratione in omnibus membris vitam suam manifestat sed singulis diversam aptitudinem diversumque negotium attribuit. Efficit enim, ut oculus videat, auris audiat etc. atque his muneribus fungentes neque ad aliorum membrorum munera aspirantes aut in ca sese ingerentes sibi ipsis et commembris suis et toti corpori utiles sint (omnza autem. membra non. idem of ficium habent). Atqui ita quoque se habet Ecclesia, i. e. mysticum corpus Christi; multis quidem fidelibus constat. sed omnes uno eodemque Spiritu per baptismum in Christum sunt inserti, ita ut cum Christo capite suo unum corpus vivum constituant (cfrad 1 Cor. 19,13), quod a S. Spiritu unitatem vitamque suam habet, sicut corpus humanum ab animo, quo informatur, unitatem vitamque suam accipit (zta nos, scilicet fideles, quamquam sumus »iul, nmn corpus sumus in Christo, i. e. in supranaturali nostra coniunctione et unione cum Christo). Attamen si singuli fideles in mutua sua relatione inter se considerantur, commembra recte dicuntur. quae inter se sicut unum ad alterum eiusdem corporis membrum sese habent (quod autem ad unumquemque nostrum attinet, alter alterius memóra sumus). Bene Thom. : « Membrum quodlibet proprium actum [officium ] habet et virtutem; in quantum ergo unum membrum sua virtute et actu alteri prodest, dicitur membrum alterius; sicut pes dicitur membrum oculi, in quantum oculum defert, et oculus dicitur membrum pedis, in quantum pedem dirigit. Nam non potest dicere oculus manui : Opera tua non indigeo; aut iterum caput pedibus : Non estis mihi necessarii (1 Cor. 42,91). Ita etiam in corpore mystico ille, qui accepit gratiam prophetiae, indiget illo, qui accepit gratiam sanitatum, et ita est in omnibus aliis; unde dum unusquisque fidelis secundum gratiam sibi datam alteri inservit, efficitur alterius membrum ». Itaque ex hac comparatione consequitur, primum quidem fidelibus variis varia officia esse implenda neque singulos ad omnia esse aptos; si enim omnia corporis humani membra paria inter se essent atque uno eodemque munere fungerentur, neque omnibus hominis necessitatibus esset provisum neque corporis ipsius ratio ac natura consisteret (cfr ad 1 Cor. 12,17. 19); deinde singulis fidelibus id unum officium esse implendum, ad quod dono accepto destinati ac praeparati sint, ab aliis omnibus autem esse abstinendum; demum eos in suo munere implendo ab eo, a quo vocati et praeparati sint, totos dependere, ita ut eis non nisi iuxta Dei voluntatem illud ad suam ipsorum aliorumque utilitatem administrare liceat; Deus enim singula membra in corpore disposuit, sicut voluit (cfr 1 Cor. 19,18). Praeceptum autem hac similitudine commendatum et inculcatum Apostolus exemplis quibusdam illustraturus prioribus quatuor neophytos exhortatur, ut singuli intra muneris sibi concrediti limites se contineant, reliquis tribus, ut illo munere modo debito iuxta divinam voluntatem fungantur :
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6. Aabentes autem donationes (3. q. gratias gratis datas yapísuaza) secundum gratiam (xxzà «3» yápvw) quae data est nobis differentes : sive prophetiam , secundum rationem fidei (vazX Th» GvaAcqix» TA. xiii); T. sire muünidsterium , in. ministrando (six: Braxovías , Ev. 53, Surscvix 1. q. sive munus diaconi, in munere diaconi); sive qui docet (sizs 5 223cwov), in doctrina (iv «fj &2xsxaMia 1. q. in munere docendi);
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8. (sive) qui exhortatur (dz: $ zxpxzasów) , in exhortando (iv x3, zapxwicesc Y. q. in munere exhortandi); qui tribuit (5 usza- 5oó;), ?n simplicitate: qui. praeest (5$ zg2ig5xpseoc), In. sollicitudine; qui miseretur (2 8s), in Jularitate. nóx. 12,6-8. 653 (autem) ad generale praeceptum (v. 3) explicandum vel illustrandum transiens utique elliptica est, quum verbo finito careat. Erronee enim nonnulli iuniores ( Tol. Lap. eic.) participium Zyovcsc per hebraismum pro £youcv positum esse dicunt. Quoniam autem in tota hac parte Apostolus praeceptorem agit, cum iunioribus Graecis (cfr Phot. Euth. Oecum. etc.) multisque Latinis (cfr Ater Haym. Lomb. Thom. etc., Cai. Est. Iust. Pic. etc., Mai. Beel. M Ev. Bisp. LR. Weinh. Sch. etc.) in singulis enumerationis membris exhortativum vel imperativum recte subaudimus vel supplemus, ad quem participium £yovte, (habentes) pertinet. Priora igitur duo membra ita fere complenda sunt : « habentes autem charismata iuxta gratiam nobis datam diversa , sive prophetiam , prophetemus secundum rationem fidei, — sive munus diaconi, in: munere diaconi versemur intra eius limites nos continentes ». Si eandem structuram Apostolus retinuisset, pergere debuit : «Ive àxóxaxoMav, iv 45 DdugxaA(a, eire. xapdxAnstw, év t5 mapaxAXoe SC. cgtv (sive munus doctoris [sc. habentes], in munere doctoris versemur, — sive munus ezhortatoris, versemur in munere ezhortatoris); constructionem. autem varians anacoluthice pergit : « sive quis doctor est, in docendi munere versetur, — sive quis est ezhortator, in exhortandi munere maneat ». Pariter tribus ultimis membris formam orationis mutat, ut doceat qua ratione munera illa administranda sint : « distributor (6 uevabiboue i. e. qui eleemosynae distribuendae charisma habet) distribuat in simplicitate; praeses (6 wpoictdpavo, i. e. qui charisma habet, quo ad alios gubernandos idoneus redditur) praesit in sollicitudine; opitulator (à Do i. e. qui charisma habet fratribus per misericordiae opera opitulandi) opituletur in hilaritate ». Quod si hanc constructionem nimis abruptam esse obiicitur, sufficit respondisse, in sequentibus vv. 9-19 orationem non minus esseabruptam et hiulcam sacrosque scriptores ab abrupto hoc praecipiendi genere non abhorrere; cfr ex. gr. 2 Cor. 8,13.14 ac praesertim 4 Petr. 4,7-11, quo in loco princeps Apostolorum nostrum praeceptum quasi imitatus est : cwypovásate xai viae... Éxaaroc xatd Da6tv qopusqa, elc Éaucooc aütó Brxovouvtt óx, xaAot óuxovouot mouxtÀze 4 otroc Geoveie Aaei , (haX(ro) éic Aóqta. o0, £t ct Dxaxovei, (dtaxovettw) éx ( ley doc Ji zopnytt 6 9:x (« modeste ac temperanter agite... unusquisque charisma, prout illud accepit, ad alterutrius utilitatem administrantes, tamquam boni dispensatores multiplicis gratiae Dei; si quis loquitur, (1loquatur] velut verba Dei; si quis diaconi munus agit, (munere illo fungatur] tamquam ex virtute, quam Deus subministrat »). tur : « multi unum corpus sumus in Christo, singuli autem alter alterius membra, habentes tamen charismata iuxta gratiam nobis datam diversa, (nimirum) sive prophetiam , quae est secundum rationem fidei, sive diaconi dotem, quae adhibetur in diaconi munere, sive docendi donum, quod ezercetur in doctrina tradenda (seu in doctoris munere), sive donum exhortandi, quod exercetur in exhortatione, sive donum largiendi in simplicitate, sive donum gubernandi in sollicitudine, sive donum miserendiin hilaritate ». Contra quam explicationem varia militant. Praeprimis enim nexu illo con- : cinnitas destruitur similitudinis, quae vv. 4. 5. tota absolvitur, quum eodem modo, quo prius v. 5 membrum priori v. 4 membro respondet, etiam secundum secundo respondeat. Eo ipso videlicet, quod singuli fideles alter alterius membra dicuntur, illos diversis officiis fungi, quibus alter alterum iuvare possit, clarissime iam significatur; quare etiam particula, qua v. 6. introducitur (£;ov«e; && habentes autem), pro adversativa haberi nequit, siquidem inepte diceretur : « singuli sumus alter alterius membra alterutrum diversis officiis adiuvantia, habemus tamen diversa dona ». Porro pleraeque appositiones ad singula charismata iuxta hanc explicationem plane otiosae essent; superflue enim, si eadem in brevissima senlentia nomen 2uxovía et facultatem ad diaconi munus exercendum atque ipsum munus diaconi significare posset, diaconi donum in munere diaconi, aut docendi donum in doctrina tradenda, aut exhortandi donum in exhortatione exerceri dicerentur. Demum ad totius huius partis contextum éxplicatio haec non attendit; si enim vv. 6-8 simplicem donorum continent descriptionem, non intelligitur, quomodo abruptae sententiae, quae sequuntur (v. 9 sqq.), praecepta esse possint. Quibus de construenda sententia praemissis ad accuratiorem singulorum membrorum expositionem transimus. Quemadmodum supra (ad v. 3) iam diximus, totus hic locus de charismatis, i. e. de extraordinariis illis. donis agit, quae primis maxime fidei temporibus a S. Spiritu largissime concedebantur, ut multiplicibus nascentium ecclesiarum indigentiis succurreretur. A libera Dei benignitate gratias has dependere neque cuiquam ob eius merita concedi, nomen ziguyp.z ipsum satis iam docet. Spiritus S. eas singulis distribuit prout vult (1 Cor. 12,11), ita ut singuli diversas habeant « non ex diversitate meritorum sed secundum gratiam eis datam » (Thom.) neque tam ad ipsorum, qui eas acceperunt, quam ad fratrum totiusque coetus utili- 'tatem. Tot quippe sunt numero, quot fidelium necessitates spirituales ac temporales, ad quas sublevandas dantur, neque magis hic, quam aliis in enumerationibus (1 Cor. 12,8-10. 98 sqq.; 13,1-3; 15,96 etc.), Paulus cunctas recensere voluit. Paucas tantum earum species nominat, ut earum exemplo doceat, quomodo in reliquarum quoque usu neophyli intra sui quisque doni limites se continere debeant. Primam ponit prophetiam (zpozncsíav) , cui alibi secundum dignitatis gradum immediate post apostolatum attribuit (cfr Comment. in 1 Cor. p. 386 sq.). Quo nomine illud intelligit donum, quo aliquis praeparabatur et informabatur, ut concionibus (seu precationibus) divinitus inspiratis, quibus interdum futura annuntiabantur aut cordium occulta manifestabantur, fratres suos ad omnium virtutum exercitium excitaret ac stimularet (cfr Comment. in 1 Cor. p. 41^ sq. etc.). Attamen ne propheta, qui S. Spiritus instinctu loqui coeperat et sub eius influxu loquebatur, naturali quodam affectu abreptus inspiratis sententiis humanas aut etiam erroneas interserens vel addens neophytos in errorem inducere posset, eius praedicatio iudicio eorum subiacebat. qui dono discretionis spirituum insigniti erant (cfr ad 1 Cor. 19,10; 14,29; 1 Thess. 5,20 sq.). Ad idem autem periculum avertendum, Paulus prophetis hic praecipit, ut prophetent secundum rationem fidei (xxvà ci». àvakcoyíav tdg nís-:0;), 1. e. secundum mensuram doni accepti neque limites eius transgredientes, id quod facerent, si superbia vel alio pravo aut naturali affectu ducti sua ipsorum sensa eis immiscerent, quae S. Spiritus per eos loquitur. Varie enim, uti in variis prophetis, ita in eodem variis temporibus S. Spiritus sese manifestat; ad hanc igitur manifestationem attendere eique obsequi prophetae iubentur atque sollicite cavere, ne ea proloquantur, quae Spiritus eis non inspiravit, neque loqui pergant, quando Spiritus per eos non amplius loqui vult; spiritus enim prophetarum prophetis subiecti sunt (cfr ad 1 Cor. 14,32). disponere eaque precibus suis efflagitare possit (cfr 4 Cor. 42,34; 19,1.13. 39), liberrimus semper manet neque quisquam ex fidelibus ullum unquam ius ad hoc vel illud charisma aut ad maiorem vel minorem eius gradum habet (cfr ad 4 Cor. 42,11). Aptior est iuniorum Latinorum interpretatio, quibus analogia fidei est consonantia doctrinae alicuius cum reliquis doctrinis revelatis, ita ut prophetae invigilare iubeantur, ne praedicationes suae sint contra fidem sed ut cum ea congruant (cfr Herv. Thom. Lyr. etc., Cai. Tol. Est. lust. Lap. etc., M Ev. Bisp. Ag. etc.). Minus tamen nobis probatur, quia locutio analogia fidei, quamvis saepe hoc sensu a iunioribus theologis usurpetur, Patribus tamen eo sensu videtur incognita fuisse. Secundo in loco praecipitur, ut is qui ministerium aliquod (Swxoviav sine artic.) habeat, ad quod exercendum charismatis collatione idoneus est redditus, in ministerio accepto (£v «1, &axoviz) totas sit (cfr 1 Tim. &,15 £v coózetg CoUc 2n. Ais esto scilicet totus) neque quidquam ultra sibi arroget. Nomen 2ux:vix; late patet; hac ipsa in epistola Paulus apostolatum, quo inter ethnicos fungitur, ministerium appellat (11,13) atque similiter se ministerio fungi dicit, quando pauperibus ierosolymitanis eleemosynas ecclesiarum Macedoniae et Achaiae alfert (cfr ad 15,31), quin etiam Christum, quia Iudaeis salutarem doctrinam praedicavit, diaconum circumcisionis vocat (15,8). Nomen ipsum igitur, praesertim quum hoc in loco articulo careat, minime nos cogit, ut Apostolum de diaconatus officio vel ordine (cfr Act. 6,1 sqq.; Pil. 1,1; 1 Tim. 3,8 sqq.) loqui dicamus; contra vero lato sensu nomen sumendum esse, CÁrys. recte iam monuit. Attendatur autem oportet, de ordinariis Ecclesiae statibus ordinibusque (de episcopatu, presbyteratu, diaconatu etc.), uti multi Latini volunt (cfr Thom. Salm. Est. Nat. etc.) hic non agi, sed de extraordinariis muneribus, quae multa in Ecclesiae primordiis charismate quodam collato ad fratrum utilitatem sive spiritualem sive temporalem fidelibus concredebantur (cfr Comment. in 1 Cor. p. 368. 385 sq. etc.). Sunt qui prophetiam et ministerium velut duo genera a Paulo hic ita poni censeant, ut prius nomen « charismata quae ad mentem intelligentiamque referantur », alterum « munera quae externo corporis motu et opificio peragantur » comprehendat (cfr 7o/. Ist. Lap. etc.). At prophetiae nomen universali illo sensu numquam usurpatur; nihil tamen obstare puto, quominus nomine ministerii reliqua quae statim enumerantur munera comprehendi dicantur; idque eo facilius admitti potest, quia constructio quoque in sequentibus mutatur ac pro muneribus ipsis nomina eorum, qui ea administrant, ponuntur. Sequitur enim doctor (2 àxexov l,q. 5 v» 8Oxcxxkix» fyov, seu $ £2xs4aAe;) , cui Paulus alibi tertium dignitatis gradum inter charismaticos attribuit. Quo de munere alibi disserentes (cfr Comment. in 1 Cor. p. 369 sq. 387) ostendimus, prophetas et doctores, quorum officia similia fuisse certum est, inter se non tantum eo distingui , quod « priores omnia ex S. Spiritus instinctu et illustratione, alteri autem ex propria mente aliquando locuti sint ». (CArys.), sed eam quoque inter eos intercedere differentiam , quod priores ad fideles aedificandos, exhortandos, consolandos a S. Spiritu inspirati sint (cfr ad 1 Cor. 15,3; Act. 13,12), doctores autem dono sermonis scientiae ideo sint instructi, ut doctrinas christianas illas, quae scitu omnibus necessariac sunt , clare explicarent ac demonstrarent. Porro uti doctor in doctrina fidelibus tradenda, ita ezhortator (& xapaxaXo») in exhortatione totus esse debet. Quoniam exhortatoris donum ac munus alibi non amplius commemoratur, nihil certi de eo statui potest. Propheta quoque erat exhortator, sed inspiratus; hoc autem in loco intelligendus videtur vir, qui dono oratorio divinitus accepto instruitur aptusque redditur, qui fideles ad poenitentiam virtutumque exercitium efficaciter adducat. « Quidquid enim a natura aliquibus hominibus est inditum , ut ad certa munera obeunda idonei aut ad certa auxilia praestanda propensi sint, id omne in aliis extraordinario S. Spiritus dono suppleri potest , atque illae ingenii facultates dotesque, quae a natura iam inditae sunt, spiritualibus donis interdum excoluntur et augentur » (cfr Comment. in 1 Cor. p. 368). Mirum ergo videri nequit, quod oratoria quoque facultas inter charismata recenseatur. In tribus reliquis donis Paulus modum indicat, quo iuxta divinam voluntatem administranda sint, ac primum quidem is qw tribuit (: pszadoóg) in simplicitate tribuere iubetur. Verbum 4:-223vx (communicare) proprie significat « de suis aliquid dare » (1,11; EpA. ^. 98; 1 Thess. 9,8; Luc. 3,11; saepius in N. T. non legitur). Unde iam elucet, de diaconorum officio, qui eleemosynas collectas pauperibus distribuebant (8taàizóvax cfr Act. &,35) , non agi, sed de iis, quos Spiritus S. dono gratis dato incitabat, ut sua ipsorum bona in pauperum cibos impenderent (cfr ad 1 Cor. 13,3). In simplicitate (1» xziivno autem tribuit, qui animo sincero et candido ad suum ipsius commodum non attendens solam fratrum, quos adiuvat, inopiam sublevandam Deique, propter quem fratres diligit, gloriam promovendam spectat (cfr ad 2 Cor. 9,11). Difficilius dictu est, quid significetur altero membro : 5 zgsistiuevcg &v oxouDy («pois:is0o). Quodsi verbum -2:i2:2:02: consuetum suum sensum praeesse hic retinet, deillo utique dono sententiam explicemus oportet, quod gubernationes («»$:2»57:::) vocatur. quo nimirum nonnulli ad rem quandam sive domesticam sive publicam vel etiam ecclesiasticam administrandam idonei reddebantur. Quae interpretatio omnino retineri potest, dummodo iterum attendatur, de ordinariis superioribus ecclesiasticis non agi (cfr Comment. in 1 Cor. p. 9381). Verumtamen :12:2592: interdum etiam valet « alicuius tutorem vel patronum agere » (z22ccx-7; tutor) atque Paulus Phoeben diaconissam sibi Corinthi z9:c:z2w, 1. e. adiutricem, fuisse dicit (16,2). Atqui haec significatio hoc in loco, quum 5 zeziz:zp:vo; medius inter eum qui tribuit e&t eum qui miseretur ponatur, praeferenda videtur, ita ut nomine hoc designetur aliquis, qui charismate accepto constitutus est adiutor ac patronus pauperum , maxime orphanorum ac viduarum. Demum $ éxcóv (qui miseretur) procul dubio intelligendus est, qui charismate operum misericordiae ornatus a S. Spiritu impellitur, ut se totum aegrotorum, captivorum, peregrinorum elc. curae impendat. Bene Tol. : « Attende, Paulum non loqui generaliter de omni, qui misericordiam exercet erga aliquem, sed de eis qui curandis pauperibus (a S. Spiritu) designati erant, quales nunc in Ecclesia sunt hospitalarii. Huic autem peragendae functioni maxime necessaria est Ailaritas , quae non solum in animi laetitia, sed in quadam etiam vultus alacritate e& verborum affabilitate consistit. Haec enim tria necessaria sunt; atque animi quidem laetitia, ne ipse, qui miseretur, taedio ac nausea succumbat, quae solent maxime ex infirmorum praesertim pauperum aspectu contrahi; vultus autem alacritas et verborum affabilitas propter ipsos infirmos ac miseros, qui quum ob aegritudinem moerore aífecti iam sint morositate et asperitate eorum, quorum ope indigent, magis affligerentur » etc. 3. — Carilas genuina erga omnes in vila privala colenda (12.9-21). omnibus hominibus. 18. Si fieri potest, | ivdirtov xávtov. dvÜpónav. 18. tl Syvaxov, quod ex vobis est cum omnibus hominibus | tb 26 Opüw perk mávtev avüporwv tlpnpacem habentes. 19. Non vosmet ipsos de- | veóovttg— 19. p3 davtou — ixóxobvts, f[endentes, carissimi, sed date locum irae : | dyaznrol, dXAà Oóre rózow cd eir scriptum est enim : Mihi vindicta : ego re- | yéypxrra — qàp.— "Epgot — ixólxgou, dq tribuam, dicit Dominus. ?0. Sed si esurierit | avtazoócGo, Aiyec Kópto. 20. d23à. 1àv inimicus (uus, ciba illum; si. sitit, po- | rewà 6 £,0póQ oov, degit ajróvt dy tum da. illi : hoc enim faciens, carbones | 9«), xóutc ebtóv: — toUto — yàp — mouv ignis congeres super caput eius. 21. Noli | &v0paxac mupbg Guprósttg irl tc xtpxihi vinci G& malo, sed vince in bono ma- | ajroU. 21. pij vouo Unb 00 xaxoj, dAAà lum. víxa. iv 1i dyaÜG zo xaxóv !, Quomodo suum quisque donum ac munus speciale neophyti ad totius corporis, cuius sunt membra, utilitatem promovendam administcare deberent, Paulus superioribus praeceptis ita exposuit, ut potissimum quidem modestiam humilitatemque inculcaret, tribus tamen ultimis membris simul iam explicaret, charismatum usum, nisi cum caritate esset coniunctus, nihil eis profuturum qui illa accepissent. Hac ratione sibi viam paravit ad caritatem , quae mater ac radix est omnium virtutum, commendandam. Satis longa igitur nunc serie multa congerit praecepta , quibus ostendit, quomodo caritas variis in vitae quotidianae conditionibus sese manifestare debeat. Praecepta ipsa aphoristice et elliptice pleraque proponit nequein eis afferendis internum quendam ordinem tenet. Duae tamen sectiones a plerisque haud inepte distingui videntur; ab initio enim Apostolus de illis officiis agit, quae Christianis erga fratres suos implenda sint (9-16), in altera vero sectione de caritate erga omnes omnino homines ac praeserlim erga inimicos exbibenda loquitur (17-21). Simili fere modo, quo in priore ep. ad Corinth. (19,31 ; 13,1 sqq.), Paulus a charismatum , quae varia variis dantur, enumeratione ad excellentius donum transit, quod omnibus fidelibus eadem ratione necessarium est. Satis abrupte enim praecipit :
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9. dilectio sine simulattone (scil. sit : 4 &ydxm &vuxixptzes Sc. £czu). Non solum proximorum, id quod Chrijs. opinatur, sed Dei quoque amorem hic nomine 5, ày2zv, (dilectio s. caritas) directe significari, praecepta ostendunt, quibus sententiola nostra statim exponitur quaeque officia erga Deum (vv. 11. 12) non minus quam erga homines inculcant ac proin caritatem velut omnium virtutum formam considerant (cfr ad 13,8 sqq.; 1 Cor. 13,& sqq.; Gal. 5,1^4 etc.). lamvero caritas iuxta Apostolum eo sensu debet esse &vuxi*prog (non ficta cfr 2 Cor. 6,6 vel non simulata), i. e. vera et genuina, ut una quidem ex parte non verbis tantum et lingua, sed. opere ac veritale se manifestet (cfr 1 Joan. 3,18), altera autem ex parte solum genuinum bonum, i. e. Deum eaque quae Deus vult, pro obiecto habeat neque se ipsum (uti mundanus amor) sed Deum quaerat. « Quicumque , inquit O!g., aliud aliquid dilexerit quam Deum et quae Deo placent, caritas in eo ficta ac simulata est ». Ad obiectum enim amoris Apostolum, ubi sincerum amorem postulat, potissimum attendere, ex duobus participiis additis elucet, quibus praeceptum accuratius definitur : odientes malum (vel potius : abhorrentes turpitudinem àzoezayoseig 55 zovnpiv), adhaerentes bono (i. e. adhaerescentes honestati xzkogsva 6 a9). Multi ad haec participia imperativum £c:« (estote) supplent, ut tria membra inter se sint parallela : « caritas ne sit simulata (i. e. amate sincere), abhorrete malum, adhaerete bono ». Rectius tamen haec participia anacoluthice a primo membro dependere dicemus, quoniam Paulus ea ad sensum illum accommodavit, qui verbis $4 &ázr, &vozixpvog Subest (&yazàa:e Gvoxoxpítez) : « amate sincere, abhorrentes turpitudinem, adhaerescentes honestati » !. Participiis igitur declaratur, illam solam caritatem esse sinceram, quae eliam in personis amatis omnem turpitudinem aversatur ac removere studet, contra vero eas in bono promovet easque cum honestate arctissime connectit et quasi conglutinat. Bene Orig. : « Mirum fortasse sit, quod inter cetera bona virtutum assumitur etiam odium et tamquam necessarium ab Apostolo ponitur. Unde certum est, inesse animae odii affectum ; est enim laudabile odisse vitia et peccata; nisi quis enim odio habeat vitia, non potest amare vel conservare virtutes. Verbi gratia si quis pudicitiam custodire proponat, non potest eam tuto servare, nisi odium quoddam et exsecrationem adversus impudicitiam sumat. Difficilis enim ac valde difficilis est illa continentia, ubi desideratur illud a quo abstinetur et animi cupiditas solo futuri iudicii metu refrenatur. Periculosa haec ac valde periculosa sunt, nisi iuxta Apostoli consilium odientes mala et impacata quodammodo adversus ea odiorum bella peragentes, sic ad- Aaereamus -bono. Observandum autem hoc quoque est, quod sicut alibi dicit : Qu: adhaeret Domino (5 xzXXoysvoz «à Kugio) unus spiritus est, ita hic dicit : adhaereamus bono (»230.09.:02 à à296), sine dubio ut contingat nobis unum esse cum bono » (cfr ad 1 Cor. 6,17). Ad particularia porro descendens Apostolus ellipticum et anacoluthicum dicendi genus ita continuat, utin plerisque exhortationis membris imperativus £s:e ad participia vel adiectiva suppleri debeat, in paucis infinivus pro imperativo, in aliis consueta constructio adhibeatur. Tria prima membra, quae pari modo a dativo relationis seu respectus (cfr Beelen Grammat. p. 217; Winer Gramm. p. 202 etc.) exorditur, hac constructionis similitudine arctius inter se colligavit, utsimul sumta unum constituerent praeceptum, quo sincerum amorem erga alios Christianos in omni vitae quotidianae genere manifestandum esse commendaret :
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10. caritate fraternitatis (71, «0.a2:^2ia 1. e. quod ad caritatem fraternam attinet) invicem diligentes (sc. estote, vel potius : erga. invicem affectuosi piique estote sig XkNE oos gisiipla SC. £222); honore (3j su i. e. ad honorem quod attinet) znveicem praevenientes (sc. estote & dj sog x pon qodusva SC. £212) ; 1M. sollicitudine (15 cz2222 i. e. quod ad sollicitudinem attinet) non pigri (1. e. nolite esse pigri u3, 3«vnzz: SC. £axc). In Novo Test. 4j 940.32:.2:x mutuum amorem significat, quo Christiani se tamquam fratres complectuntur (cfr 1 Tess. 5,9; Hebr. 13,1; 1 Petr. 1,92; 2 Petr. 1,1), utpote qui ex Deo nati (cfr 1 /o«n. 5.1) uno cum Christo, naturali Dei Filio, veluti fratre suo primogenito (8,99) unam familiam constituant. Egregie Ter/u//. (Apologet. 39) ethnicos alloquens : « Fratres etiam vestri, inquit, sumus iure naturae matris unius, etsi vos parum homines, quia mali fratres; at quanto dignius fratres et dicuntur et habentur, qui unum patrem Deum agnoverunt, qui unum Spiritum biberunt sanctitatis, qui de uno utero ignorantiae eiusdem ad unam lucem expaverunt veritatis »! Quia autem Christiani tam arcto consanguinitatis vinculo inter se colligantur, non tam ?neicem diligere, uti nostra Vulg. fert, quam erga encicem affectuosi (cfe Tertull. c. Marc. V. 15) vel pii benignique esse (cfr A'*" Prim. etc.) iubentur. Graecum gucezcpysiv enim tenerum amorem significat ac de mutua parentum filiorumque pietate maxime usurpatur (cfr ad 1,31). Nihil porro sincerae caritati fraternae magis quam superbia adversatur; « neque enim quisquam vere potest diligere quem despicit » (Thom.); contra vero si quis alios sincere tamquam fratres amat, sua sponte eis etiam debitam reverentiam exhibebit. Unde intelligitur, cur Paulus secundo in loco neophytis praecipiat, ut ad honorem quod attinet (z3, à )se invicem praeveniant, i. e. mutuis observantiae reverentiaeque signis inter se quasi certent, ita ut alter alterum dignum existimet, cui honorem non rependere sed prior praestare teneatur. Haud immerito antiquiores iam velut parallelum hic locum illum allegant, quo Philippenses admonentur, « ut in humilitate superiores sibi invicem arbitrentur » (PA. 2,3), id quod, uti Thom. monet, facile fieri potest, si suos quisque defectus, alterius autem virtutes considerare velit. Tertio deinde quod ad sollicitudinem attinet (cj ex2525) prohibetur, ne fratres pigri segnesque sint nimirum in aliis &diuvandis atque in bono promovendis. Nam sincerus amor neque affectu, quo alios velut fratres complectimur, neque observantia reverentiaque, qua eos velut superiores colimus, ullo modo exhauritur, sed potissimum contendit, ut non tantum eos adiuvemus, sed ut promtum quoque et alacre auxilium eis feramus neve illa, quae hodie eis praestare possumus, in alterum diem differamus (cfr C/rys. etc., Tol. Lap. Est. Pic. etc.). Alii quidem cum Vu/g. Clem. tertium hoc membrum (sollicitudine non pigri) ad sequentia ita trahere malunt, ut in divina potius quam in fraterna caritate diligentia ac strenuitas commendetur (cfr Theod. A'er etc., Herv. Thom. etc., Iust. Reith. Mai. Beel. ete); minus apía tamen haec explicatio est, quia hoc membrum ob constructionis similitudinem duobus praecedentibus addatur oportet, quae de fraterna caritate agere cvidens est. Nihil vero obstat, quominus Paulum praecepto, quo segnitiem desidiamque in fraterna caritate vetuit, adductum dicamus, ut sollicitudinem quoque vel potius fervorem commendet in servitio, quo sincera caritas erga Deum se manifestare debeat. Pergit enim : spiritu ferventes S. Dasil. (Reg. brev. tract. 259) interroganti, quis sit fervens spiritu (sig &eztv $ Sov c zvzoyxzo) respondet : « Qui ardenti animi alacritate et inexplebili desiderio ac studio impigro voluntatem Dei facit in caritate Iesu Christi Domini nostri, iuxta 1d. quod scriptum est : ln mandatis eius volet. nimis (Ps. 111.1) ». Qui fervor ex caritate quidem procedit, quam S. Spiritus diffundit in cordibus nostris (3,5); neque tamen inde concludere licet eum S. Aug. (serm. 71 n. 19) aliisque nonnullis, nomine spiritus hic ipsum S. Spiritum designari , acsi praecepti sensus sit : « per S. Spiritum inflammamini ». Spiritus enim, uti saepissime, hoc in loco potius animus noster intelligitur, qui gratia sanctificante instructus et cum S. Spiritu unitus principium est actionum nostrarum supernaturalium. Hunc vero spiritus ardorem ac fervorem neophyti, uti alterum membrum addit, exhibeant necesse est in servitio Domini Iesu Christi, cuius dominio se totos ita subiecerunt, ut ei soli iam vivant eique moriantur eiusque sint sive viventes sive morientes (cfr ad 15,1 sqq.). Quem in sensum bene Herv. - « Domino ita sitis servientes, ut nulli vitiorum serviatis, sed Domino, cui servus vitiorum servire non potest (cfr ad 6,16 sqq.); Domino servite, ut quidquid boni feceritis ad Domini gloriam referatis et, quidquid pro eius amore proximis feceritis, ei vos facere credatis ». Duplex est huius membri lectio (cfr VV. LL), atque cum A** et Gl ord. etiam iuniores modernique nonnulli, maxime acath. (Luth. Wolf, Carpz. Griesb. Fritzsche, Mey. God. etc.) , alteram lectionem (tempori servientes tà xai 9ovAtóovtt ) praeferunt, quamvis testium criticorum auctoritas consuetam (Domino servientes ti Kuplo 6ou- Arovzto) ita tueatur, ut moderni omnes critici editores (Lachm. Tisch. Treg. WH)eam recipere non dubitaverint. Contra nostram lectionem id unum obiicitur, praeceptum ut Domino serviamus tam late patere, ut huic loco, ubi Paulus Romanis specialia quaedam officia commendet, nullo modo congruat. At praeceptum, si eo quem diximus sensu intelligitur, ut omnia ad unum Dominum Iesum Christum referenda eique soli verum ac proprium servitium (9ovAedovre;) exhibendum esse significet, generalius non est, quam reliquae huius loci sententiae, quae ipsae quoque pleraeque totam vitam christianam respiciunt. Ceterum alteram lectionem non reiiceremus, si meliore testium criticorum auctoritate fulciretur, quoniam satis aptam interpretationem admittere videtur. Nam praeceptum proxime praecedens (spiritu ferventes estote) iustis limitibus circumscribens significare videtur, fervorem nostrum debere esse prudentem. ita ut ad temporis rationes attendat iisque se accommodet, illa igitur sive faciat sive omittat, quae facienda vel omittenda temporis rationes poscant. Quem sensum A'* iam innuit, sed arctius describit : « Quoniam autem, inquit, dixerat : spiritu ferventes, ne hoc sic acciperent, ut passim et importune verba religionis ingererent tempore inimico, quo forte scandalum excitarent, statim subiecit : tempori servientes, ut modeste et cum honestate aptis et locis et personis et apto tempore fidem religionis loquerentur ». Id tamen quoque animadvertas velim, verbum 9ovAcóttv apud. Paulum nusquam sapientem quandam accommodationem, sed semper veram subiectionem significare. lam tribus sequentibus praeceptis, quae inter se iterum arcto vinculo colligantur, Paulus ostendit, quid neophytis ad fervens illud Domini servitium adiumento sit :
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129. spe gaudentes; in tribulatione patientes (vel potius : constanter perseverantes üzzguíssvzsg efr ad 2,71; $9.5); oretioni instantes (vel melius : precationi assiduam operam natantes cf, xpzoeuyt] xposxapcepcoveec). Nihil profecto ad sincerum animi fervorem in divino servitio conservandum promovendumque plus confert, quam gaudium spirituale , quod quum inter fructus Spiritus unum ex primis locis teneat (15,17; Ga/. 5,22) Apostolus haud semel fidelibus apprecatur (15,13; 2 Cor. 1,23; Phil. 3,4; &,&; 1 Thess. 5,16 etc.). Quamobrem hic quoque praeprimis ad illud neophytos exhortatur, fundamento quo nititur simul indicato, futurae videlicet gloriae spe, de qua iustificatos omnes iure laetari ac gloriari antea docuit (cfr ad 5,2). « Spes autem, inquit 7Aom., facit hominem gaudentem ratione certitudinis », quandoquidem futuram gloriam, quam promissam speramus, propter divinam fidelitatem iure quodam acquisito iam possidemus. Porro ex 5,3 elucet, spem ipsam non parum augeri et corroborari constantia ac fortitudine, qua tribulationes huius vitae perferuntur. Exhortationi igitur ad gaudium spirituale, quod ex certa futurae gloriae spe exoritur, sua sponte praeceptum adnectitur de . constantia in tribulatione. Calamitates quippe a Deo immissas neophytis subterfugere non licet; patienter ac fortiter potius eas sustineant (5zcpévew), quia persuasissimum eis sit oportet, leves ac transitorias huius temporis tribulationes iuxta incredibilem modum aeternum gloriae pondus operari (cfr ad 9 Cor. &,17). Iure merito demum tertio in loco Apostolus praecipit, ut in precatione assidue perseverent (zp2cxap:speiv), quia non nisi perseverante precatione gratia impetratur, quae ad reliqua praecepta implenda necessaria est. « Per orationem, inquit 7Àom., in nobis sollicitudo excitatur, fervor accenditur, ad Dei servitium incitamur, gaudium spei in nobis augetur et auxilium in tribulatione promeremur ». Abofficiiserga Deum , quae quasi parentheliceinseruit (vv. 11. 12), ad caritatem fraternam Paulus revertitur, ut quomodo variis in occasionibus exercenda sit ostendat. Ante omnia autem vult, ut pauperum fratrum hospitumque cura habeatur :
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13. necessitatibus sanctorum communicantes (zat; ypsíatz tv &yiov xotwovobvzec) ; hospitalitatem sectan- Les (vv exkcEsviav Buoxzv-sz). Latinus noster interpres verbum xewovcov hic eodem modo, quo Gal. 6,6, sensu transitivo probabiliter sumsit (1. q. communicare aliquid cum aliquo seu alicui aliquid impertire), acsi aig ypsíatg t&v &yíov xzwvevzovzsg (necessitatibus sanctorum impertite) dictum sit pro zot; 49:íag £/2uot Xy(ztg xowwevsivreg (sanctis, qui necessitaüibus premuntur, impertite). At »2woveiv plerumque intransitive sumitur (i. q. rei alicuius participem fieri cfr 15,97 etc.), unde sententiolam nostram rectius explicabimus : « Necessitatum sanctorum participes vos facite, scilicet inopiam eorum vestris beneficiis sublevantes ». Praecipit ergo, ut fideles fratrum suorum necessitates velut suas considerent atque suas quoque facultates cum pauperibus suis fratribus quasi communes habeant. Quem in sensum bene Orig. : « Nam usibus sanctorum honeste et decenter, non quasi stipem indigentibus praebere, sed censum nostrum cum ipsis quodammodo habere communem..., aptum et conveniens videtur ». Minus recte CArys. Apostolum ad beneficentiae mercedem respexisse suspicatur : « Non dixit : illorum necessitatibus suóministrate sed communicate , ostendens illos maiora accipere quam dare et rem illam esse negotiationem quandam, quum sit communicalio : tu pecuniam illis affers, illi tibi fiduciam erga Deum afferunt ». Liberalitati erga pauperes adiungitur liberalitas erga hospites seu Aospitalitas (zoz:víx), quae virtus non tantum inter dotes episcopi eligendi requiritur (1 Tim. 3,9; Tit. 1,8), sed omnibus quoque fidelibus tam necessaria est, ut Apostolus eam studiose sectandam (&wsxew), 1. e. occasiones quibus exerceatur quaerendas esse declaret. Egregie iterum Orig.: « Quam digne hospitalitatem sectantis munificentiam uno sermone comprehendit! Dicens enim sectandam esse hospitalitatem non illud solum ostendit, ut venientem ad nos hospitem suscipiamus, sed et requiramus et solliciti simus et sectemur et perquiramus ubique hospites, ne forte in plateis sedeant vel extra tectum iaceant. Recordare Lot (Gen. 19), et invenies quod non illum hospites sed ipse quaesierit hospites; hoc erat hospitalitatem sectari ». Inter christianos peregrinos, quos eo tempore multos Romam confluxisse ex 16,3 sqq. ritecolligitur, procul dubio non defuerunt, qui ob fidem suam ab ethnicis infidelibusque Iudaeis patriam relinquere essent coacti. Hinc Apostolus, quamvis statim (vv. 19 sqq.) de inimicorum amore fusius acturus sit, adductus videtur esse, ut hociam loco hospitalitatem erga fratres iniuste pulsos ac vexatos commendans simul obiter saltem innuat, quo animo neophyti erga fratrum vexatores persecutoresque affecti sint oporteat :
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1&4. benedicite persequentibus vos; benedicite et nolite maledicere (cfr Matth. 5,5; Luc. 6,91 sq.), i. e. « bene precamini et orate Deum pro iis, qui vobis mortem aut damna inferre moliuntur vel etiam inferunt, ac nolite eis mala imprecari ». Si nexus, quem inter hoc praeceptum ac praecedens intercedere censemus, admittitur, pronomen vos (5y3;) in priore membro rectius cum B et Ain. praetermittitur (cfr VV. LL.), ut sententia sit omnino generalis. Ceterum Dominus beatos praedicat eos, qui propter iustitiam persecutionem patiuntur, quia eorum merces magna futura sit in coelo (Metth. 5.10 sqq.); unde verus Domini discipulus vexationes omnes, quibus propter fidem suam subiicitur, iure merito velut totidem beneficia considerabit persecutoresque ipsos, quum sint maioris mercedis conciliatores, pro benefactoribus habebit, quibus gratias referre teneatur (cfr Cry). In explicanda deinde sincera caritate fraterna pergens Apostolus nos cunctas fratrum nostrorum res, sive prosperas sive adversas, tamquam nostras reputare iubet :
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15. gaudere cum gaudentibus, flere cum flentibus. Infinitivos hic imperativorum locum tenere aut saltem sensu imperativo esse interpretandos, ex contextu patet omnesque consentiunt. Ex intima unione, qua Christiani omnes velut unius corporis membra inter se colligantur (cfr vv. 4. 5), hoc praeceptum sua quasi sponte fluere clarum est; etenim « si quid patitur unum membrum, compatiuntur omnia membra; si vero glorificatur unum membrum, congaudent omnia membra » (1 Cor. 12,26). Ad ordinem autem sensumque duorum membrorum CArys. bene adnotat : « Nemo ita est lapideus, ut eum non defleat qui in calamitatibus versatur; sed admodum generosi est animi, prospere agenti non modo non invidere sed etiam congaudere; ideo hoc posuit primo in loco. Revera autem nihil tantopere dilectionem conciliat, quam quum et gaudio et moerore fratris tamquam nostro afficimur. Ne igitur, quia ipse aerumnis cares, commisereri supersedeas ; nam quando frater tuus male patitur, communem facere debes calamitatem. Communes sint tibi lacrymae, ut illius tristitiam alleves; communis etiam laetitia, ut dilectionem confirmes; atque hac ratione ante illum iuvabis temet ipsum, quum per lacrymas te misericordem exhibes et per commune gaudium te ab invidia liberas » (cfr Theod. TheopA. etc.). Demum tribus ultimis huius particulae membris iterum modestiam humilitatemque inculcat, quae ad sinceram caritatem fraternam conservandam tam necessaria est :
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16. id ipsum invicem sentientes. (zz aj: rij XkÉAfég epívt0vt:g); nOn alia (x wyxAx) sentientes, sed humilibus (zzi vazswei;) consentientes (asixzxyipsvot) ; nolite esse prudentes (eg5wo) apud vosmetipsos. « In Christo Iesu omnes unus sunt » (cfr ad Gal. 3,28); nam in baptismo formae omnes, quae ad veterem hominem spectant, destruuntur ac pereunt, ita ut in baptizatis illa sola iam adsit forma, qua sunt membra eiusdem corporis mystici Christi : « Non est Iudaeus neque Graecus, non est servus neque liber, non est masculus neque femina ». Ideo Apostolus primum praecipit, ut Christiani zem erga se mutuo sentiant, i. e. eodem animo erga se et erga alios omnes sint affecti neque se ipsos aut alios quoscumque, quia opibus aut honoribus aut aliis eiusmodi rebus emineant, aliis praeferant, quum id unum in omnibus fratribus considerare debeant, quod sint membra Christi. « Quid, inquit C/rys., significat : idem erga vos mutuo sentite? Advenit tibi pauper in aedes tuas; velut tibi parem et aequalem eum habe neque ob tuas divitias superbia te efferas. In Christo nec dives nec pauper est; ne itaque pudore alficiaris ob externum eius habitum, sed suscipe illum propter internam fidem ; neque eum, si lugentem videris, indignum reputes quem consoleris, neque si prospere agentem eum videas, erubescas partem laetitiae et gaudii suscipere. Ita potius erga illum esto affectus, sicut erga te ipsum; si magnum te existimas, magnum et illum putato; si illum humilem et exiguum suspicaris, de te idem sentito omnemque inaequalitatem elimina » (cfr Orig. Theod. Theoph. Oec. Euth.; Pel. Sed. Haym. A&ael. etc., Tol. Est. Iust. Lap. etc., Reith. Beel. Weinh. Sch. etc.). Parum recte alii isto praecepto mutuam concordiam commendari volunt, quae adfutura sit, si neophyti in opinionibus suis inter se consentiant (cfr Herv. Thom. Cai. Nat. Picon. etc., Mai. Bisp. M Ev. L R. Ag. etc.). Neque enim hic scriptum est: «5 aX &£» à 4nci epovet:e. (uti infra 15,5), neque simpliciter : «5 a5» opzvet-: (uti 2 Cor. 13,11 cfr PA. 2,2), quibus locutionibus utique sententiarum consensus et concordia commendatur, sed x» abj:5 ei; &AAX A203 gpovrtts, quae verba, uti Est. et Iust. optime monuerunt, explicationem de sola animorum concordia vix admittunt. Aptius quoque iuxta nostram interpretationem alterum adnectitur praeceptum, quo neophyti aita sapere, i. e. superbi ambitiosique excelsa, quibus super alios emineant, quaerere et appetere vetantur (cfr &d 11,20), humilibus autem abiectisque rebus quasi consentire iubentur, ita ut ab iis et una cum illis se abduci patiantur (zzi; cxzieci covazapópsvo)) , 1. e. eas ne recusent sed libenter, ubi occasio id tulerit, amplectantur. Cum Graecis (cfr Orig. Chrys. Theod. etc.) etiam multi Latini (Tert. c. Marc. V. 15, S. Aug. in Ps. 118 serm. 2,1, Hay. Herv. etc., Est. Iust. Lap. Nat. etc., M Ev. Ag. etc.) dativum z:5 . *aztwo!, (Aumilibus) pro masculino habent, quasi Paulus neophytos cum hominibus humilis abiectaeque conditionis conversari eisque se accommodare iubeat. Qui sensus aptus quidem est ac Vulgatae nostrae interpretatione (humilibus consentientes) omnino suaderi videtur; uihilominus cum 7Àom. et Tol. moderni feres omnes (cfr fteith. Mei. Beel. Bisp. Dr. LR. Weinh. eic.) de rebus, i. e. de negotiis conditionibusque vilibus abiectisque, hic agi recte tenent, quia dativus 10l; zaxetvols (humilibus) praecedenti «à oyqA4 (a/ta) evidenter opponitur. neutrius ergo generis est. Unde bene To/. : « Duo Paulus monet; unum quidem ne alta sapiant, i. e. ne ea appetant quae mundus magna existimat, quasi velint eminere et magni reputari; alterum vero, ut humilia potius, quae mundus vilia habet, amplectantur et ab iis velut abripi se sinant. Utrumque ad affectum pertinet; qui quum ab altis retrahitur et ad infima convertitur propter Deum, tunc cogitationes et opera facile ad humilitatem tendent ». Tandem commendationem humilitatis, qua sincera caritas conservatur et promovetur, illo monito terminat, quod iam Ethnicochristianis proposuit (11,25) : nolite esse prudentes (seu sapientes epo.) apud vosmet ipsos, i. e. nolite vos tam prudentes sapientesque habere, ut alios despiciatis aliorumque consiliis monitisve vos non indigere putetis. « Nihil enim a reliquis nos ita abscindit et separat, quam quum nos nobis sufficere putamus; ideo nos Deus ita constituit, ut alter altero indigeamus. Etiamsi enim prudens sis, altero opus habebis; si autem te nullo indigere putas, omnibus factus es stultior et imbecillior. Nam eiusmodi homo se omni auxilio privat et in peccatis suis nulla fruetur.vel correctione vel venia et per arrogantiam suam Deum ad iram concitabit » (CArys.). Postquam Apostolus exposuit, quomodo sincera caritas in vita quo- " tidiana erga fratres exercenda sit, in ultima nunc parte ostendit, qua ratione erga omnes homines sese manifestare debeat. Quia autem eo tempore ethnici Iudaeique infideles plurimi Christianis erant inimicissimi, mirum non est, quod hoc in loco potissimum inculcet amorem inimicorum. Statim enim a principio iam praecipit :
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17. nu//i malum pro malo reddentes (sc. estote); providentes bona (non tantum coram Deo, sed etiam) coram omnibus hominibus. Ad secundi membri lectionem quod attinet, phrasin uncis inclusam (non tantum... sed etiam), utpote ex 2 Cor. 8,91 transumtam, hic melius praetermitti , supra monuimus (cfr VV. LL.); totius tamen praecepti sensum, si retinetur, non mutat. Praeprimis igitur omnem prohibet vindictam privatam, qua aliquis alteri, a quo laesus est, ex affectu odii malum infert! (cfr.1 Thess. 5,15; 1 Petr. 3,9). Quod praecéptum ad omnes omnino homines, sive christiani sunt sive non, se extendit (ys2:vi nulli) , uti ex altero membro evidentissime elucet, quo coram omnibus hominibus ea providere, i. e. diligenter procurare (seu facere studere cfr ad 2 Cor. 8,21) iubemur, quae »ona sunt. Haec videlicet est Pauli mens, ut Christiani etiam in sua conversatione cum infidelibus non tantum &b omni prorsus mali specie sese abstinentes (1 TAess. 5,22) caveant, ne cui sive [udaeo sive ethnico sive fratri christiano offensioni vel scandalo sint (1 Cor. 10,32), sed etiam bonis suis operibus omnes quum fideles tum infideles aedificent et ad Patrem coelestem glorificandum adducant (Matth. 5,16). Quare secundo praecipit, ut pro viribus cum omnibus pacem concordiamque servent :
12:18
18. si fieri potest, quod ex vobis est («5 8uvaxv, T5 d$ 0g») cum omnibus hominibus pacem habentes (sc. estote). Sunt qui priorem particulam limitantem (:» 3ovaziv si fieri potest) ad praecedens praeceptum trahere malint, quia valde difficile esse aiunt bona coram omnibus providere (cfr Cat. — Beng.). Attamen ut semper et ubique id faciamus quod bonum est, in nobis solis est situm, quoniam gratia bene agere volentibus non deest; quare limitatio ad illud prae-- ceptum minus apte trahitur. [In nostra autem sola potestate non est si- - tum, ut cum omnibus pacem colamus; nobis enim invitis alii eam perturbare possunt, ita ut nos eam servare ac tueri non possimus, nisi maiora iustitiae , pietatis, veritatis officia violari sinamus. Iure igitur praecepto nostro limitatio s? fieri potest additur; altera autem particula (quod ez nobis est) praeceptum non tam limitat, quam accuratius definit, quum nos ad nosmet ipsos ante omnia attendere iubeat, si alii pacem perturbent. Eo quippe animo erga omnes esse iubemur, ut nostra ex parte faciamus quidquid ad concordiam amicitiamque cum eis restituendam conservandamque ullo modo confert. Haud male Grot. : « Omnium amici estote , si fieri potest; si non potest utrimque, certe ex vestra parte amici estote ». Tertio demum loco docetur, quomodo adversarii beneficiis vinci ac reconciliari debeant (19-21). Ante omnia iterum (cfr v. 17) privata vindicta prohibetur :
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19. non vosmet ipsos defendentes (vel cum S. Aug. in Ps. 78 expos. n. 14 clarius et melius : vindicantes sc. estote yi; £xozo) ixSuic)vceg SC. foce) , carissimi , sed date locum irae (z3; 5gyi) ; scriptum est enim : mihi vindicta (ix3ixrow), ego retribuam dicit Dominus. Latinum verbum se defendere a nonnullis quidem antiquioribus consueto suo sensu sumitur, ut siti. q. iniuriam avertere vel depellere seu se servare ab iniuria (cfr Haym. Herv. Thom. Lyr. etc.). Quoniam vero in inferiore latinitate idem interdum valet quod se ulcisci velse vindicare (cfr Forcellini Lexic. latin. s. v.) et a Vulgatae interprete aliquoties hoc sensu usurpatur (cfr fudith 1,12; 2,1), iuniores modernique omnes hanc interpretationem, quae sola graeco éx3u:!» congruit, recte adoptarunt. Iamvero quia praeceptum de inimicorum amore difficile est observatu, Apostolus illud explanaturus benevolentiam lectorum sibi conciliat appellatione carissim? (&yaz»1o:) amorem suum eis in memoriam revocans, quo ad eos docendos et exhortandos impellitur. Antea enim malum pro malo non esse reddendum iam monuit (v. 17), sed nunc bonum pro malo esse reddendum docebit (v. 20. 21). Negativum tamen illud praeceptum repetens privatam vindictam prohibet, ut totam vindictam relinquendam esse doceat ?rae, videlicet divinae (:7 2ev2), 1. e. iustitiae Dei vindicativae, cui restitutio ordinis peccatis hominum perturbati curae est (cfr ad 1,18). Inde a Chrys. et Aug. aetate nomine :z; ie?7c (irae), quod hic uti 5,9 et 1 Tess. 2,16 absolute ponitur, iram divinam designari longe plerique tenent, idque rectissime. Etenim Apostolus locutiones no/tte vos ipsos vindicare et date locum trae ita inter se opponit, ut alius nequeat esse sensus, nisi : ' « Nolite ipsi iniuriarum poenas sumere, sed sinite ut Deus eas repetat »; nam huic soli confirmando inservire potest vox divina : miAi vindicta, ego retribuam. Valde superflue vero ista verba essent addita, si praeceptum date locum irae de ira hominis iniuriam inferentis interpretaremur, quasi sensus esset aut : « nolite irato resistere sed patienter sustinete quaecumque vobis mala inferat » (cfr S. Bastl. reg. brev. tract. 2454, Tolet.), aut « cedite irato et ab eius praesentia declinate, ut quiescat ira eius » (cfr S. Amór. de offic. I. 21). Desumtum autem est dictum divinum ex Deut. 32,35, liberius tamen allegatum; nam textus alex. habet : £v $u£pa ix3udseeg àvtaxcBoco (in die vindictae retribuam), hebraicus autem : D5v* ap3 *5 (miAi ultio et retributio). ' Neque vero sufficit, ut fideles iustitiae divinae relinquant vindictam iniuriae illatae,
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90 sed s? esurierit inimicus tuus, ciba illum; st sitit, potum da illi; hoc enim faciens carbones ignis (1. e. prunas seu carbones ardentes v0paxag xvp2;) congeres super caput etus. À plurali, quo in superioribus praeceptis usus erat, hic ad singularem Apostolus transit, ut ipsius Scripturae verbis (Prov. 25,91 sq.) iuxta alexandrinam versionem, quae sensu cum primigenio textu congruit, accurate allegatis beneficentiam liberalitatemque erga inimicum inopia laborantem inculcet. Quo autem consilio ita agendum sit, iisdem sacris verbis docet; cum Salomone enim vult, ut fideles suis beneficiis in adversario excitent illatae iniuriae memoriam, ex qua deinde vehementem capiat dolorem (velut si prunis congestis caput eius uratur), quo ad poenitentiam adducatur. Haud facile enim quisquam invenietur tam immanis, cuius ira beneficiis non frangatur quemque non poeniteat eos laesisse, qui iniurias beneficiis rependant. Ab hac interpretatione, quae inde a Patrum aetate inter Latinos communis fuit (cfr Orig. S. Aug. expos. n. 71; in Ps. 78 enarr. n. 14; serm. 149 n. 19 etc. ; S. Hier. ad Hedib. ep. 190 qu. 1;A'* Pel. Prim. Sed. Hajym. Herv. Thom. etc., Dion. Cai. Tol. Salm. lust. Lap. Picon. etc.; moderni omnes), pauci tantum iuniores (Es£. Nat?. etc.) recedunt, qui cum multis Graecis verba addita in malam partem trahere malunt, ut sensus sit: « Beneficiis in inimicum collatis eum, nisi resipiscat, gravioris poenae reum facies » (cfr Chrys. Theod. Phot. Theoph. Oec. Euth.). Qui vero hanc explicationem sequuntur, praeprimis illud nis? resipiscat ex suis addere coguntur. Deinde non attendunt, & Paulo uti a Salomone hanc sententiam adiici , ut lectores ad beneficia in inimicos conferenda invitentur ac permoveantur; a caritate autem profecto esset alienissimum, si quis inimico benefaceret, ut in inimicitia perseveranti maiorem conciliaret poenam. « Quomodo, inquit S. Aug. (expos. n. 71) quisque diligit eum, cui propterea cibum et potum dat, ut carbones ignis congerat super caput eius, si carbones ignis hoc loco aliquam gravem poenam significant »? Qui porro ad istam explicationem vindicandam ad 4 Esdr. 16,5& appellant (Est.), non considerant, nostri loci diversum esse contextum ibique locutione carbones ignis super caput alicuius comburere non maiorem vel extraordinariam poenam sed certissimam perniciem indicari. Demum eam, quam sequimur, interpretationem solam posse admitti, luce clarius ex sequente sententia apparet, qua velut epiphonemate Paulus exhortationem suam de inimicorum amore (vv.
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19. 90) complectitur : 21. no/i vinci a malo, sed vince in bono malum. Quae in verba egregie Thom. : « Naturale est homini, ut velit adversarium vincere et non vinci ab eo; illud autem ab aliquo vincitur, quod ad illud trahitur. Si ergo bonus aliquis homo propter malum, quod ipsi ab aliquo infertur, trahatur ad hoc, quod ei male faciat, bonusa malo vincitur; si autem e contrario propter beneficium. quod bonus persecutori exhibet, eum ad suum amorem trahat, bonus malum vincit. Dicit ergo : noli vinci a malo scilicet eius, qui te persequitur, ut tu eum persequaris; sed in &ono tuo vince malum illius, ut scilicet ei benefaciendo eum a malo trahas ». Cave igitur, ne inimici iniuriis te ad vindictam rependendam trahi sinas, sed contra da operam. ut tuis beneficiis vincas eius malitiam. 3. — Obedientia in vila civili naqistralibus debila (13.1-1). t fovsia 7| 603 U:o3 CualxyE avÜfatnxiv: oi 5i dWüi:alnxÓól:; Íaurot; acquirunt ;
12:1
Παρακαλεῖν n'est ni une simple pricre, ni un ordre; c'est une prière dans Ja bouche de quelqu'un qui a autorité, une recommandation. Paul ἃ employ“ souvent ce mot pour donner ses avis; il parait ici pour la première fois dans lépitre, marquant le début des exhortations pratiques de l’Apôtre. Elles se soudent à la doctrine par οὖν, tout à fait comme Eph. τν, 1 (ef. 1 Thess. 1v, 1). sans qu'il y ait un lien précis avec les idées qui précèdent immédiatement dans le contexte. — ἀδελφοί s'adresse à tous les chrétiens de Rome; mais ce terme est déjà venu plus d’une fois (1, 13; vu; 1. 4; ναι, 12; x, 1; x1, 25). Zahn prétend que laul revient à l’ensemble des frères qui seraient convertis du judaïsme, par opposition aux gentils qu'il interpelle à χι, 13. Mais déjà dans x1, 25 il s'adressait spécialement aux gentils en disant ἀδελφοί, C'est done plutôt l'ensemble de la chrétienté romaine que Paul rangeait parmi les gentils, — διά avec παραχχλεῖν, « eu égard à, au nom 468... » comme Rom. xv, 30; I Cor. τ, 10; II Cor. x, 1 (mais non IT Cor. 1, 4, Liets.), et, dans certains mss., II Thess. πι, 12; tournure qu'on n'a trouvée ni dans les LXX ni dans le grec, et où Zahn soupçonne un latinisme, obsecro per deos etc. — οἰχτιρμοί au pluriel comme IT Cor. 1, 3; Phil. n, 1; IHeb. x, 28 (Col. ur, 42 au singulier); dans l'usage grec, le pluriel indique les diverses manifestations d'une idée abstraite; alors le latin serait miserationes. Maïs peut-être l'usage du pluriel vient-il, par les Septante, du plur. hébr. Dan, qui peut signifier l'abstraction en elle-même; alors la Το. avec misericordia serait exacte. Paul fait allusion à cette miséricorde de Dieu dont il vient de parler, dont les Romains ont été l'objet, et qui les sollicite à se donner entièrement à Dieu. — παριστάναι ἃ déjà paru dans le seul passage (νι, 13) de l’épître qui ait eu le caractère d’une exhortation. Alors les fidèles devaient mettre leurs membres au service de Dieu comme des armes. Ici l’image est changée. Le contexte oblige à prendre le mot dans son sens cultuel, παριστάναι θυσίαν, « offrir une victime ». Lietz. cite Dirrexs. Or. inscr. 1, 832, 17. 42; II, 456, 20. 21; 764; 23. 33. 36. 38. 46. Syll. II, 554, 6: 653, 65. 70. 71: Jos. Ant. IV, vi, 4 etles classiques. On peut comparer Priène (118, 40, après 84 av. J.-C.) : τάς τε θυσίας τὰς εἰθισιλέίνας nat τ]ὰς πατρίους τοῖς τῆς πόλεως πα[ζρ]χστήσειν θεοῖς (Rourriac, p. 651. L'expression ne se trouve pas dans les LXX, mais Paul ne connaissait pas que leur grec. On pourrait dire que les chrétiens doivent s'offrir tout entiers à Dieu, mais l’idée de la victime offerte suggère un offrant, qui est le principe spirituel de la personne, et une victime, qui est un objet corporel comme dans tous les sacrifices. Les chrétiens offriront donc leurs corps: Toute victime doit être vivante, puisque l’immolation est précisément le sacri= fice; sainte, puisqu'elle condense pour ainsi dire la sainteté des choses, en tant qu’elles appartiennent à Dieu, et pour être offertes à Dieu; elle doit être agréable à Dieu. Qu'on lise εὐάρεστον τῷ θεῷ, dans l’ordre de Phil. 1v, 48 (οἵ. Rom. χιν, 18; Eph. v, 10) ou τῷ θεῷ εὐάρεστον (Nestle, Soden, Vz.), ordre qui se recommande par son caractère d'exception, τῷ θεῷ ne doit pas être joint à παραστῆσαι, mais à εὐάρεστον, εὐάρεστον étant la seule idée qui eût besoïn d'être complétée. On savait qu'une victime était agréable à Dieu si les con: ditions prescrites avaient été réalisées. Mais dans quel sens Paul entend:il ces conditions pour les chrétiens? Leurs victimes doivent-elles avoir ces qualités pour se distinguer de celles des païens ou de celles des Juifs? Ba comparaison, sous-entendue, mais résultant des termes employés, exclut, semble-t-il, les païens, car les sacrifices des païens étaient des abominations qu'on ne pouvait citer sans exprimer l’abime qui en séparait les chrétiens: La pensée est plutôt : une hostie vraiment vivante, vraiment sainte, vraiment agréable à Dieu, dépassant par conséquent des sacrifices bons en leur temps; comme pouvaient être ceux des Juifs. Les victimes des Juifs étaient vivantes d'une vie naturelle, mais le corps du chrétien est associé à la vie du Christ (τι, 1 ss., 12 ss.), par conséquent une hostie sainte, la seule qui désormais soit agréable à Dieu. En un mot, c'est une λογικὴ λατοεία. Les modernes reconnaissent le caractère syntactique des derniers mots; c'est une apposition explicative à la description de l'offrande faite à Dieu, non une apposition ἃ τὰ σώματα (contre Lips.) ou à θυσίαν, ni un second objet de παραστῆσαι (οἴ. Künxen-Genru, Synr. 1, 28%, pour le grec classique). Mais le sens de λογικής est très controversé. Entendre rationabile comme cum discretione, « ne pas traiter le corps trop sévèrement », est ἀπὸ idée juste, mais étrangère au sujet. Mais λογιχός peut être « spirituel » (Corn., Zahn, SH.) où « raisonnable » (Liers., Kühl, Jül.) ou « fait avec réflexion » (Cremer\, et le sens de ces mots, que certains auteurs emploient presque l’un pour l'autre, n’a de précision que dans l'opposition du sacrifice chrétien par rapport aux autres. Ces derniers étaient souvent offerts par routine, d’où l'opposition que voit Cremer, λογικὴ )ατρεία, un culte rendu avec réflexion. L'idée est juste, mais ne s'offre ni par le sens de hoyde, ni par le contexte. — Les victimes anciennes étaient corporelles; Paul demande bien qu'on offre les corps, mais par là il entend les bonnes actions, ce qui constitue un culte spirituel. Idée juste encore, mais il serait étonnant que Paul ait songé à l'opposition entre la matiére et l'esprit, quand il recommandait d'offrir les corps; d'ailleurs pourquoi ne pas dire πνευματικήν ἡ — Il semble donc que λογικός doit garder son sens propre de raisonnable ou rationnel. Le culte ancien, en immolant des animaux, ne rendait pas à Dieu l'hommage qu'il désirait le plus, celui des bonnes actions (Ps. xL, 7-9); il n'était donc pas pleinement conforme à ce qu'exigent la nature de Dieu et celle de l'homme. Quand l'homme met son corps, c'est-à-dire ses actions morales extérieures, au service de Dieu, il lui rend le culte qui lui convient; c'est un culte raisonnable ou rationnel. C'est une autre question de savoir si l'expression a été frappée par Paul ou s’il l'a empruntée à des thèmes courants. Isaïe avait proclamé la supériorité des dispositions morales sur le culte. Philon, conservant l'usage des sacrilices, affirmait que Dieu appréciait, plus que la multitude des victimes, ce que le sacrificateur avait de plus pur, πνεῦμα hoywév, un espril raisonnable ou bien ordonné {De sacrificantibus, Maxcey, Il, 254). Ainsi à l'idée prophétique de l'inutilité des sacrifices sans dispositions pures, Philon joignait l'idée grecque de la rationabilité. Chez les Grecs eux-mêmes, la préférence accordée à l'idée morale avait conduit quelques philosophes à rejeter tout culte extérieur. Dans cette direction on devait aboutir au sacrifice de la pensée, tel que Reitzenstein l'a noté dans les écrits hermétiques δέξαι λογιχὰς θυσίας ἁγνὰς ἀπὸ ψυχῆς mai χαρδίας πρός σε ἀνατεταμένης, ἀνεχλαλητε, ἄρρητε, σιωπῇ φωνούμενε (Poimandres, 1, 31, p. 388), et encore : ὃ σὸς Λόγος δι᾽ ἐμοῦ ὑμνεῖ σε, δι’ ἐμοῦ δέξαι τὸ πᾶν λόγῳ, λογιχὴν θυσίαν (XIII [XIV], 18, p. 516 5.}ν Dans ces textes, l'idée, très raffinée, est que Dieu étant inexprimable, on ne doit lui rendre que le culte inexprimé des penstes et des sentiments, c'est la λογικὴ θυσία. Paul est loin de cette transcendance affectée qui fait évanouir la réalité du culte; il n’a donc pas emprunté son expression aux formulaires hermétiques, à supposer que son temps en ait connu de semblables! D'autre part il va plus loin que Philon, puisqu'il supprime les sacrifices. Son culte nest pas non plus celui de la raison raisonnante, puisqu'il est rendu dans l'esprit de Jésus. Certes Paul le veut spirituel, mais il a voulu exprimer surtout ce qu'il ἃ de raisonnable et de digne de Dieu, au moyen d'un lerme grec très courant, mais qu'il a le premier appliqué au culte. On peut cumparer Épictète (1, xvt, 20) : εἰ γοῦν ἀηδὼν ἤμην, ἐποίουν τὰ τῆς ἀηδόνος, εἰ χύχνος, τὰ τοῦ χύχνου. νῦν δὲ λογιχός alu ϑμνεῖν μὲ δεῖ τὸν θεόν, Dans la Vg. obsequium, trop vague, doit être remplacé par culium. Misericordiam est aussi bon que miserationes (contre Corn.).
12:2
Si on lit συνσχηματίζεσθαι et μεταμορφοῦσθαι (Soden, Zahn), les verbes à l'infinitif, toute la phrase dépend de παρακαλῶ du v. 1. Les impér. συνσχηματίζεσθε et μεταμορφοῦσθε (779., Nestle, SI., Kühl) sont beaucoup mieux attestés et conviennent à la vive allure de Paul qui n’évite même pas l’anacoluthe dans ses périodes. — καί ne prouve pas que le thème soit changé, comme si Paul, s'étant occupé du corps au v. 1, passait maintenant aux dispositions de l'âme, car l’âme était censée agissante au v. 1 comme offrant le sacrifice, et le début du v. 2 fait aussi allusion à l'attitude extérieure. Le v. 2 dit comment il faut entendre de l’ordre moral ce que dit au v. 1 la métaphore du sacrifice ; naturellement l'âme passera au premier plan. On ne saurait négliger la nuance entre συνσχηματίζεσθαι et μεταμορφοῦσθαι. Le σχῆμα « figure » indique quelque chose de plus extérieur que μορφή « forme », et aussi quelque chose de plus passager, qui sent la mode; ainsi τὸ σγῆμα τοῦ κόσμου τούτου (1 Cor. vir, 34). Paul nous dit donc ici de ne point adopter les manières de ce siècle, qui, de leur nature, ont quelque chose de caduc et d'imparfait. Ce temps, qui passe, n'a pas de forme solide. De même l'assimilation mensongère des faux apôtres et de Satan, qui ne peuvent être que des dehors trompeurs, μετασχηματίζεσθαι (II Cor. x1, 13. 14). Quand il s'agit d'un vrai changement de vie intérieure, surtout d’après le Christ, c'est μορφή qui entre en scène dans ses composés : Rom. vin, 29 συμμόρφφους; Phil. 11, 10 συμμορφιζόμενος; IT Cor. πι|, 18 μεταμορφούμεθα, Chrys: a très bien senti cette nuance : Οὐχ εἶπε, Μετασχηματίζου, ἀλλὰ μεταμορφοῦ, δεικνὺς ὅτι τὸ μὲν τοῦ κόσμου syfua: τὸ δὲ τῆς ἀρετῆς, οὐ σγῆμα, ἀλλὰ μορφή τις ἀληθὴς φυσιχὸν ἔχουσα κάλλος x. τ. À. Cornely a refusé d'admettre la distinction, à cause de Phil. 1, 21, mais Lightfoot (Commentaire de Philipp.) a montré qu'elle est solide et que le texte de Phil. ne la contredit pas. Ce qu'il faut concéder à Cornely (contre Chrys.), c'est que Paul a compris, dans τῷ αἰῶνι τούτῳ, outre l’idée de caducité, celle du mal moral. Malgré la Rédemption, le monde est demeuré pénétré des mauvaises influences qui le dominent depuis Adam; le monde de la perfection est encore à venir. Aussi est-ce avec un tact par fait que Paul demande aux chrétiens de ne point prendre les goûts, les manières, les allures du siècle présent, qu'ils ne connaissent que trop, sans leur dire en parallélisme de se conformer au siècle futur. Ce serait exiger d'eux une perfection qu'ils ne peuvent atteindre ici-bas; c'est beaucoup dy tendre en renouvelant sans cesse son esprit de façon qu'il prenne une forme nouvelle. Le νοῦς est un principe de jugement sain, il condamne le péché (νι, 23), mais il est par lui-même impuissant à en triompher. ΠῚ va sans dire, ou plutôt il a été dit (vu, 9 ss.) que l'Esprit de Jésus est le principe de la vie nouvelle; cf. Eph. 1v, 23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ vous ὑμῶν, texte d'où est peut-étre venu ὑμῶν après νοός dans certains mss. (Soden, entre crochets). Le νοῦς ainsi renouvelé pourra discerner quelle est la volonté de Dicu, règle suprème de nos actions, en d'autres termes, ce qui est τὸ ἀγαθόν x. τ. À. Le mot θέλημα étant du neutre en grec, les adjectifs τὸ ἀγαθόν etc. ont été regardès comme des épithètes de θέλημα (encore Jül.), mais on ne voit vraiment pas que la volonté de Dieu soit agréable à tous, ni ce qu’elle gagne à recevoir ce suffrage. Jülicher répond que εὐάρεστον signifie « assuré de la complaisance de tout ce qui est capable de juger au ciel et sur la terre ». Mais en fait εὐάρεστος se dit toujours de l'inférieur (ΤΊ. πα, 9), et ordinairement de ce qui est agréable à Dieu (Rom. xiv, 18; II Cor. v, 9; Phil. iv, 18; Col. ur, 20, Heb. x, 21); cf. surtout Eph. v, 10, δοχιμάζοντες τί ἐστιν εὐάρεστον τῷ Nupie. Les trois adjectifs sont donc pris substantivement (Corn., Z«hn, Kühl) comme une explication de ce à quoi nous invite la volonté de Dieu, ce qui est bon moralement, ce qui est encore plus agréable à Dieu, ce qui est parfait. On ne dira jamais assez, avec Jülicher, combien profonde et admirable es! vette doctrine qui unit si étroitement la religion et la morale. La vietime que Dieu demande de nous, c'est nous-mêmes, et le sacrifice c'est de devenir parfaits en suivant sa volonté. Mais les éloges de Jülicher s'adressent aussi à une exclusion qui n’est pas dans la pensée de Paul; d'après lui, le chrétien n'aurait plus besoin ni de lois, ni même de religion, puisque toute la religion et la picté consisteraient pour lui à faire le bien qu'il est toujours sûr de connaitre par la conscience. L’Apôtre n'a pas exclu ici ce qu'il admet ailleurs, mais il a posé en effet le fondement d'une mystique solide. L'attrait pour le bien et même le discernement du bien dépend en grande partie des dispositions de l'âme : Sieut homo qui habet gustum infectum, non habet rectum iudicium de saporibus; sed ea quae sunt suavia, interdum abominatur, ea vero quae sunt abominabilia, appetit : qui autem habet gustum sanum. rectum iudicium de saporibus habet : ita homo qui habet corruptum affectum, quasi conformatum rebus saecularibus, non habet rectum iudicium de bono; sed ille qui habet sanum affectum, sensu eius innovato per gratiam, rectum iudicium habet de bono (Thom.), et cette connaissance, connne instinctive et expérimentale dans l’ordre surnaturel, trouve assez à s'exercer dans la vie chrétienne, même en y ajoutant la lumière de la loi positive et la tutelle des pasteurs. Que Paul n'ait pas eu en vue d'encourager les écarts de l'individualisme, c'est ce que prouvent les instructions qui suivent. Dans la Vg. on lira volontiers placens (WW.), au lieu de beneplacens (Vy.-Clém.), d'autant qu'au v. 1 εὐάρεστον est traduit par placens. La leçon vestri après sensus suppose le grec ὑμῶν, Les adjectifs τὸ ἀγαθὸν χαὶ εὐάρεστον καὶ τέλειον sont traduits comme des épithètes de τὸ θέλημα : voluntas... bona οἱ placens et perfecta, ce qu'on n'a pas le droit de condamner absolument. D'après l'opinion que nous avons préférée, il faudrait traduire : quod bonum est, et placens et perfectum.
12:3
La grâce donnée à Paul est celle de l’apostolat, non point seulement celui des gentils, mais l'autorité apostolique. Sur yde« dans ce sens, cf. Rom. xv, 15; I Cor. im, 10; Gal. 11, 9; Eph. nt, 2. 7-8; 1v, 7. — Λέγω reprend le thème de παρακαλῶ (v. 1), mais le gén. avec διά signifie cette fois : «en vertu de ». Paul s'adresse à chacun des Romains, παντὶ τῷ ὄντι ἐν ὑμῖν, non qu'il ait distingué jusque-là entre Judéo-chrétiens et gentils convertis (contre Zahn), mais parce qu'il va toucher le rôle des individus dans la communauté. D'ailleurs ce souci de n’excepter personne, joint à l'appel à son autorité apostolique, donne à supposer que personne, parmi ceux qui sont alors à Rome, ne peut se croire placé par sa situation au-dessus des avis de l'Apôtre. — Le principe général de ces avis, c’est que chacun doit avoir une juste idée de son rôle et s’y tenir. Paul joue sur les combinaisons du verbe φρονεῖν, exprimant le sentiment aussi bien que la pensée, une disposition de l'esprit et du cœur. Ÿ ajouter μέγα c'était « l'orgueil »; avec μιχρόν, « avoir de bas sentiments de soi-même ». Paul réprouve l'orgueil, ὑπερφρονεῖν, et recommande cette vue intermédiaire qui conduit à avoir de soi un sentiment juste et par conséquent modéré, σωφρονεῖν, car penser sainement pour un mortel, c'était penser modestement, et cela s’alliait naturellement à la piété qui supposait une saine opinion relativement à la divinité (le contraire est blämé dans SoPx. Æl. 307 : οὔτε σωφρονεῖν οὔτ᾽ εὐσεδεῖν πάρεστι), La recommandation est done parfaitement conforme aux meilleures règles de la morale grecque. Mais Paul entend cette modération dans l'ordre surnaturel. ἑχάστῳ ὡς, pour ἕχαστος ὡς αὐτῷ {pour cette construction, cf. I Cor. im, 5; vu, 17). Chacun doit prendre pour règle de l'estime qu'il fera de soi et de l’activité de sa personne la mesure de foi, μέτρον πίστεως (wén. de spécification), que Dieu lui a donnée en partage: Quelle foi? D'après Kühl (Jül. ? Lips. 7), c'est la foi paulinienne du chrétien qui embrasse le christianisme, la foi qui participe à la justification. Mais d'après l’opinion ancienne la plus commune, la foi signifie ici les dons gratuits (Corn., Zahn); d'après Cornely, il y a métonymie, et la foi est ici pour les dons qui en sont le fruit. En effet, si la foi chrétienne est un don de Dieu, c'est toujours aussi un acte de l’homme, et il serait étrange de la représenter comme un don que Dieu distribue selon telle ou telle forme en vue d'un ministère particulier. D'autre part on ne comprendrait pas que ces dons soient donnés en dehors du christianisme; ils supposent donc la foi. Il semble que Paul, écho des paroles du Christ (Mt. xvir, 20; xx1, 21; Me. x1, 22-28; Le. xvu, 6), fasse ici allusion à une certaine plénitude de foi confiante capable d'opérer des actions surnaturelles; c'est la foi dont il est question 1 Cor. ΧΗ, 9; ΧΙ, 2, où elle paraît nettement comme un don particulier. Il faut seulement concéder qu'elle a ici un sens plus général, marquant mieux le rapport des dons avec la foi chrétienne qui en est la base nécessaire. Dans la Vg. omnibus qui sunt représente unisuique qui est (Corr.) ou avec Θ᾽: omni consistent. — et avant unicuique est maintenu par WW. maloré des autorités considérables, et contre le grec. Il est à noter que saint Jérôme (C. Lovin. I, 37; écrit en 392-393) a condamné la traduction de notre Vulyute : ad pudicitiam, non ad sobrietalem ut male(!\ in latinis codicibus legüur. Érasme est arrivé à rendre la combinaison si nuancée de φρονεῖν, ὑπερφρονεῖν, sssovety d'une façon assez elaire : Dico. cuilibet versanti inter vos, ne quis arruganter de se sentiat, supra quam oportet de se sentire, sed tta sentiat, ut modestus sit et sobrius. & 85.) Il était assez naturel de comparer une société à un corps dont les membres ont chacun leur rôle : l'apologue des membres et de l'estomac ἃ rendu célèbre Menenius Agrippa. Sous l'influence des stoïciens, le monde était regardé comme commun aux dieux et aux hommes; (τα. De fintbus, III, χιχ, 64 : mundum autem censent regi nrmine deorum cuinque esse quasi communem urbem et civitatem hominum et deorum, et unumquemque nostrum eius mundi esse partem : ex quo illud natura consequi, ut communem utilitatem nostrae anteponamus. Les chrétiens, eux, ne forment qu'un corps dans le Christ. Paul ἃ exprimé plus longuement sa doctrine dans 1 Cor. xt, 12-31. Dans cet endroit c’est tout le corps qui est le Christ; son union vient de l'unité d'Esprit qui est celui du Christ. On dirait donc que le Christ en est l'âme. Plus tard Paul regardera le Christ comme la tête (Eph. 1v, 15). Ces différentes conceptions expriment, chacune à sa manière, les relations très réelles, mais mystérieuses el inelfables, des chrétiens avec le Christ et son Esprit. La comparaison est aussi claire qu’elle peut l'être. D'après les regles du genre, le terme qui sert de comparaison ne devrait pas être nommé de nouveau dans l'application au sujet à expliquer. Il faudrait dire : « de mème que le corps humain est composé de membres, ainsi la société chrttienne forme un tout où chacun a son rôle » (Jülicher). Mais Paul ne trouve pas d'expression qui marque mieux l'unité que le corps et les membres: il les nomme donc d’abord au sens propre (v. 4), ensuite au sens métaphorique. — Dans τὰ δὲ μέλη πάντα οὐ, πάντα ἃ été ajouté pour compléter la pensée (Zuhn) : « les membres — et je parle de tous — n’ont pas la même fonction », c'est-à-dire que chaque membre ἃ sa fonction distincte. À parler strictement, ils sont membres du corps, non des autres membres; mais quand le terme est employé métaphoriquement, Paul dit que chacun (καθ᾽ εἷς, ef. Jo. vi, 9, et Me. XIV, 19 ; εἷς indéclinable, ou les deux mots unis, χαθείς comme 422070: est membre des autres, parce que l’individualité des membres métaphoriques est tout de même plus marquée que celle des membres au sens propre, et que les autres membres sont le corps; inversement il peut en dire autant des membres du corps quand il leur prête une personnalité (1 Cor. χαὶ, 21).
12:6
La première partie du v. ἔχοντες ... διάφορα est rattachée par Zahn et Kühl à ce qui précède; cette addition leur paraît nécessaire pour compléter la pensée: quant à la phrase qui suit, elle est tellement coupée qu'il ne suffirait pas de la rattacher à ἔχοντες pour la rendre régulière. Mais le v. 5 a cependant une terminaison normale et ἔχοντες δέ (surtout après τὸ δέ) a bien l'air de commencer une phrase qui, il est vrai, n'est pas construite régulièrement {(Lips., Corn., SH., Liets., Jül.). Après προφητείαν il faudra sous-entendre un verbe : cf. I Pet. τν, 7-11 et Épicr. Diss. IV, τν, 84 : θέλετ᾽ εἰς Ῥώμην; εἰς Ῥώμην, εἰς Γύχρα; εἰς Γύαρα, εἰς ᾿Αθήνας; εἰς ᾿Αθήνας, εἰς φυλαχήν; εἰς φυλαχήν, « Voulez-vous que j'aille à Rome ? [j'irai] à Rome etc.; en prison? [j'irai] en prison! » Ici le verbe à sous-entendre est déterminé par le sens général du morceau; Paul enseigne le bon usage des dons; le verbe sera donc : « que ce soit » ou tout autre semblable ; de même pour la suite. — Il s’agit ici de χαρίσματα différents, nommés gratiae gratis datae par nos théologiens, que Dieu ne confère pas d'après les mérites, mais selon qu'il lui plait et plutôt pour l'utilité de l'Église que pour l'avantage spirituel de celui qui les reçoit. Ces dons étaient plus fréquents et plus extraordinaires dans la primitive Église, et il en est question surtout dans la Ire aux Corinthiens. Le premier nommé ici est προφητεία. D'après 1 Cor. xiv, 3 s. 24, la prophétie édifie l'Église: elle ἃ donc trait aux choses religieuses, et, étant un don surnaturel, atteint des objets cachés aux lumières naturelles; on pourrait citer comme exemple Rom. ΧΙ, 25. — Paul recommande à celui qui a reçu le don de prophétie de l'exercer χατὰ τὴν ἀναλογίαν τῆς πίστεως, Il est vrai que des Grecs et d’autres cités par Corn. (encore fühl) ne voient pas là une recommandation, mais une explication : « la prophétie, à savoir celle qui se pratique χατὰ τὴν ἀναλογίαν ». Mais il est impossible de construire ces mots sur un autre modèle qu’au v. suivant εἴτε διαχονίαν, ἐν τῇ διαχονίᾳ. Or il serait absurde de dire que le ministère consiste dans le ministère. Il faut donc admettre que les recommandations, évidentes (même pour AüAl) au v. 8, commencent dès maintenant. Chrys. et Euth. ont d'ailleurs tiré de leur construction cette conclusion fausse que la prophétie est donnée à chacun selon la mesure de sa foi. Mais ils n’ont pas eu tort d’entendre ἀναλογία au sens de μέτρον, Jérôme a traduit ainsi, secundum mensuram fidei, dans C. 71ον. II, 22. Le traducteur latin d'Origène condamne la traduction latine secundum rationem : ’Ayakoyia enim in graeco, non tam ratio qua mensura competens dici potest, et, en elfet, dans les textes grecs d'Origène χατὰ τὴν ἀναλογίαν signifie « en proportion de » (De princip. éd. Koetschau, p. 160; comm. in 70. éd. Preuschen. p. 186). Les modernes en général (Corn., Lips, Zahn, Liets.} expliquent done 2272 τὴν ἀναλογίαν τῆς πίστεως par le v. 3, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως (le même mot dans la Pechitto pour àvakoyiawet pour Ses NN, « mesure », « mode »}. L'idée serait que le prophète ne doit pas dépasser les limites du don qui lui est concédé, ce qui arriverait s'il mélait ses propres penstes à celles qui lui sont suggérées par l'Esprit-Saint: Cet avis serait bien en harmonie avec l'avis général de ne pas s’estimer plus qu'il ne faut (v. 3). — En revanche ce sens n'est pas sur le rythme du contexte plus rapproché qui suit. Paul ne demande pas qu'on s’en tienne à la quotité du don reçu, mais qu'on s'en tienne à ce qu’exige la fonction, telle que son nom même l'indique. Comme le nom de προφητεία était très vague, il a voulu dire dans quelle limite est contenue la prophétie, ce qu'il exprime par ἀναλογία τῆς πίστεως, Ces mots indiquent donc, comme dans les cas suivants, une mesure objective plutôt qu'une disposition subjeelive. Cependant ce serait exagérer cette objectivité que d'interpréter : selon la règle de foi, ou : en conformité avec les formules de foi. Il suflit de dire avec Thom. : secundum ratio nem fidei, id est non in vanum, sed ut per hoc fides confirmetur; non autem contra fidem, ou, en prenant /édei plus strictement au sens paulinien : « ce qui vient de la foi et ce qui conduit à la foi » ‘/ül.1. Cornely rejette le sens objectif comme inconnu aux Pères ; cependant Aug. (De Doctr. IV, xx, 40) a cité le texte sous cette forme : secundum regulam fidei. Donc, tout en acceptant pour ἀναλογία le sens de « proportion », « mesure », nous prenons la foi dans le sens objectif. D’autant que la limite subjective est impossible à tracer. Comment le prophète peut-il savoir distinctement qu'il dépasse la mesure de la révélation qui lui est faite ou, plus exactement, de la certitude de foi que Dieu lui donne? La foi commune (Tit. τ, 4) est au contraire le meilleur moyen de discerner les esprits (Gal. τ, 8), et le discernement s'applique même aux prophètes (I Cor. x, 10; x1v, 29; I Thess. v, 19-21). D'après le sens qui parait le plus sûr et l'autorité de Jérôme et du traducteur d'Origène, nous lirions mensuram (fidei) plutôt que rationem.
12:7
Cornely pense qu’il s'agit ici d'oflices extraordinaires, attribués à quelques personnes dans la primitive Église par le don de charismes non moins extraordinaires. D'autre part les Latins (7/Aom. etc.) ont cru qu'il s'agissait des ministres officiels de l'Église, évêques, prêtres etc. Il n’est point question ni d’offices si tranchés, ni, semble-t-il, de charismes aussi extraordinaires que la prophétie. — Le prophète se présentait comme inspiré par l'Esprit-Saint, investi d'une mission divine; tandis qu'on s’offrait au « ministère » (1 Cor. xvi, 15; IT Cor. vu, 4), ce qui n'exclut ni un sentiment intime de l'appel divin, ni une désignation par l'opinion ou par de plus autorisés. Dieu faisait à ces ministres des grâces spéciales en vue de leur ministère, mais Paul les distingue à l’occasion des charismes éclatants comme la prophétie : διαιρέσεις δὲ γαρισμάτων εἰσίν... χαὶ διαιρέσεις διαχονιῶν εἶσιν (1 Cor. x, 5. Il y avait donc plusieurs sortes de ministère. L'un d'eux qu'on nommait spécialement διαχονία avait pour objet la distribution des aumônes aux pauvres (1 Cor. xv1, 15; 11 Cor. vu, Ὁ}. Ce n'est pas de celui-là qu’il est ici question (contre S/7., Lietz.), car ec point sera touché au v. 8. Il s’agit plutot(Corn., Zahn, Jül.\ d'une application à certains services qui vont être énumérés; en effet l'enseignement est compris dans le ministère (Eph. 1v, 12); de plus le changement de construction et Ja nature spéciale des offices qui suivent suggèrent la division d'un concept général en ses parties. Que celui donc qui a la grâce du ministère, exerce le ministère — sans sortir de ses attributions. — C'est d'abord ὁ διδάσχων, synonyme de 6 διδάσχαλος, le participe ayant été choisi pour aller avec ὁ παραχαλῶν qui n'avait pas de substantif correspondant. Le didascale est placé au troisième rang, après les apôtres et les prophètes, dans I Cor. xn, 28 (cf. Eph. 1v, 11; Act. χπὶ, 4). - Comme distinct du prophète, le didascale ἃ pour domaine l’enseignement courant des vérités chrétiennes ; il ne se présente pas comme inspiré. D'autre part, sa situation n’est point encore déterminée comme celle d'un docteur en théologie, avec l'anneau et le bonnet. L'exemple de 5. Justin prouve qu'ily avait encore au second siècle de ces didascales de bonne volonté, même parmi les laïcs.
12:8
Comme distinct du didascale, le παρακαλῶν, qui n'est plus cité nulle part, doit être ce chrétien, moins instruit peut-être, mais zélé, qui porte la bonne parole à ceux qui ont besoin d’un conseil ou d’un encouragement. L'exhortation est la suite naturelle de l’enseignement (1 Tim. vi, 8; Tit.1, 9), mais elle peut en être distincte et se révéler plus efficace dans un entretien intime que sur le mode oratoire. Il y a encore aujourd'hui des chrétiens dans le monde qui sont comme à l'affût des faiblesses et des douleurs pour les soulager par de bonnes paroles, le seul remède qu'on puisse parfois y apporter. Après ces services rendus aux âmes, ceux de l'ordre temporel. Le nouveau concept est marqué par une construction nouvelle; Paul indiquera comment il faut rendre ces oflices, quelle est la bonne manière de s'en acquitter. — ὁ μεταδιδούς est celui qui doune du sien, dans l'ordre spirituel comme dans l'ordre temporel, mais dans le premier sens ce ne pourrait ètre que par l’enseignement ou l’exhortation, déjà mentionnés (contre Zahn). Il s’agit donc de l'aumône, et, si Paul ἃ suivi une gradation, de l’'aumône en elle-même, sans que celui qui donne exerce par lui-même et directement la charité. Il doit agir ἐν ἁπλότητι (Cf. II Cor. τχ, 11. 13), ce qui s'entend aussi bien de l'esprit (II Gor. x1, 8) que du cœur (Eph. νι, 5; Col. mr, 22). C'est donner par bonté, simplement pour donner, sans chercher un intérêt détourné, ni même l'estime générale, nous dirions : ne pas songer à figurer sur une liste de souscriptions. Dans ce contexte, ὃ προιστάμενος ne peut guère être le chef de la communauté (contre Lietz., Zahn). Le mot se dit des chefs ecclésiastiques (1 Thess. v, 12; I Tim. v, 17 προεστῶτες), mais aussi des chefs de famille (1 Tim. πὶ, 4. 5, 42). On pourrait donc laisser le mot dans le vague. Mais puisqu'il est encadré dans des oflices de miséricorde, il est très probable qu'il désigne ceux qui ont la direction des œuvres (Corn., Kühl, Jül.), comme la προστάτις de xwi, 2. Ceux-là centralisent les dons, sont comme les intermédiaires entre les riches ct les pauvres ou les malades; ils ont besoin de diligence et de zèle, soit pour recueillir les aumônes, soit pour les bien administrer. Mais il est encore un service plus parfait, c’est d'exercer soi-même la miséricorde en donnant ses soins aux miséreux, pauvres ou malades : c'est 6 ἐλεῶν, celui qui éprouve la pitié dans ses entrailles, et qui se donne en per- ‘sonne, puisque Paul lui recommande l'attitude qui ctablira le mieux le contact entre le pauvre et lui, une certaine bonne humeur. La gaieté sereine va au cœur pour y faire renaître l'espérance. Cf. Prov. xx11, 8 ἄνδρα ἱλαρὸν καὶ δύτην εὐλογεῖ ὁ Θεός, cité IT Cor. 1x, 7 et Eccli. xxx, 11.
12:9
La preuve que Paul ne parlait jusqu'ici ni de fonctions déterminées strictement, ni de grâces gratuites classant ceux qui les reçoivent dans une catégorie à part, c'est qu'il continue par des avis qui sont évidemment applicables à tous, Entre la charité de miséricorde exercée par quelques-uns, et la charité que tous se doivent les uns aux autres, il n’y a de différence en faveur des premiers qu’un attrait spécial de grâce. C'est de la mème manière que la charité vient après les charismes dans I Cor. x, 1. Cette charité doit être ἀνυπόκριτος, οἵ. II Cor. νι, 6 ἐν ἀγάπη ἀνυποχροίτῳ. Ici Paul semble donner l’explication de cette épithète par ce qui suit. Si on isolait complètement à ἀγάπη ἀνυπόχριτος (Nestle, Soden, Liets. etc.), la fin du verset ne serait plus qu'une maxime trop générale, entre deux avis sur la charité. Les participes sont donc, sinon l'explication de l'épithète, du moins un complément de l'idée (ef. II Cor. 1, 7). ἀνυπόχριτος exclut les sentiments feints, tels que ceux des acteurs sur la scène. Le mot ne paraît qu'avec Marc-Aurèle (Adverbe, VIII, 5, cité par 2.1, grand apôtre de la sincérilé et ennemi de la déclamation. Toute affectation feinte d'amitié est odieuse, cela va sans dire; mais la charité chrétienne suppose la vertu et se propose la vertu. Comme telle, elle déteste le mal de la personne aimée et ne s’unit à elle que dans le bien; τῷ ἀγαθῷ en opposition aveu τὸ πονηρόν ne peut être que neutre et désigner le bien, mais d'autre part χολλώμενοι se dit plutôt d'unc personne (Zahn cite Mt. x1x, 5; Le. xv, 15; Actes x, 13; 1x, 26; Clem. 1 Cor. xv, 1; xxx, 3; Barn. x, 5) que d'une chose; donc ici l'union au bien qui est dans la personne. Celui qui est dans ces sentiments et ne les dissimule pas exerce la charité la plus sincère; cf. 1 Cor. xur, 6. Dans la lg. Cornely préférerait turpitudinem à malum; pourquoi? D'après l’explication donnée, nous ne mettrions qu’une virgule après sûmnulatione.
12:10
La construction au moyen de participes (un adjeclif) se continue jusqu à la fin du v. 13, supposant l'impératif ἔστε sous-entendu, préludant aux impératifs exprimés au v. 14. — φιλαδελφία « amour fraternel », parce que les chrétiens sont des frères (1 Thess. 1v, 9; Heb. x, 4; I Pet. 1, 22; IL Pet. τ, 7), et qui par conséquent doit être très tendre (φιλόστοργο!). Cette tendresse distingue le christianisme. Les initiés de Mithra se nommaient frères, mais, d'après M. Cumont : « La fraternité de ces iniliés qui prenaient le nom de « soldats » eut sans doute des affinités avec la camaraderie d’un régiment, non exempte d'esprit de corps, plutôt qu'avec l'amour du prochain qui inspire les œuvres de miséricorde envers tous » (Les religions orientales dans le paganisme romain, 2° éd. p. 231). Il n’est pas non plus certain que cette fraternité mithriaque ait compris des sœurs. Les cultes syriens connaissaient aussi la fraternité; cf. CZL. VI, 30758, Dessau 4316 : fratres carissimos et collesgas hon(estissimos), dans le culte du Zeus de Dolichè. En Égypte les membres d’une corporation religieuse, et peut-être du clergé d’une ville, se nommaient frères; οἵ, P. Tor. I, 1, 4. 20 (ne 5. av. J.-C.), P. Par. XLII, 1 (ne 5. av. J.-C), P. Tebt. I, 12 (118 av. J.-C.}, cités par Moulton et Milligan. On ne peut douter que le terme de frères n'eût été imposé aux chrétiens par l'usage oriental et spécialement juif, s’il n'était sorti naturellement de leurs sentiments. D'ailleurs cet usage ne garantissait pas la tendre affection que demande saint Paul et qui s'étendait à tous les hommes, tous appelés à la foi. Quelques-uns ont compris τῇ τιμῇ ἀ. πρ. comme si τιμῇ signifiait « marque d'honneur », et προηγούμενοι « se prévenant », « allant au-devant les uns des autres » (Corn.,, ou « se dépassant » (Preuschen), dans une sorte de lutte courtoise. Mais ce sens de προηγεῖσθαι avec l'acc. ne se rencontre pas ailleurs, et il semble que l'apôtre parle ici des sentiments intérieurs comme dans les autres cas, ce qui est plus important que les démonstrations extérieures: Donc προηγεῖσθαι a plutôt le sens de προτιμᾶν (.571., Lietz., Zahn, Kühl\;, comme Phil. τι, 3 : ἀλλήλους ἡγούμενο! ὑπερέχοντας ἑαυτῶν. Paul ajoute ici τῇ τιν, « en vraie valeur ». Il οὐδ pu écrire χατὰ τὴν τιμήν (cf. Phil. mm, 6, Field), « pour la valeur À charitate NW. préfèrent caritatem, ve qui n’est guère intelligible. Caritate fraterna vaudrait mieux que caritate fraternitatis. Comme diliventes estun peu faible, on peut préférer ad/fectuosi (Terr. Ado. Mare. V, 14,: quant à la seconde partie du verset, la traduction de la Vg. conserve sa probabilité: Le sens que nous avons préféré serait : qguoad meritum invicem sibi superiores arbitrantes.
12:11
La série des datifs continue sur le mème rythme, mais non toujours avec le même sens. τῇ σπουδῇ — χατὰ τὴν σπουδήν, Le soin actif et diligent a été mentionné (v. 8) comme la qualité de ceux qui sont chargés des œuxres;il convient aux plus modestes emplois; c'est l'opposé d’une lenteur paresseuse à laquelle tout est à charge (ὀχνηροί). — ζέων τῷ πνεύματι était la qualité d’Apollo (Act. xvin, 25). Cette fois 18 datif indique le principe qui rend fervent, lill. bouillant. Les anciens n'ont pas su se servir de la vapeur, mais ils ont compris qu'elle était une source d'énergie. Le principe de cette activité n’est pas l'Esprit-Saint immédiatement, mais l'esprit de l’homme animé par l'Esprit-Saint et participant de son ardeur, car l'Esprit est brûlant (Is. 1v, 4), symbolisé par des langues comme de feu (Act. 11, 8,; l'Eglise le nomme ignis. Paul οὐδ sans doute pensé des tièdes comme 5. Jean (Ap. ΠΙ, 15 5.]. — Dans τῷ χυρίῳ δουλεύοντες, le datif est simplement le complément du verbe. Isolée, la maxime serait trop genvrale, Si elle prend une nuance du contexte, ce doit ètre que, servant le Sriwneur (Jésus), on doit le servir avec ferveur ou qu'on doit être fervent, précisément parce qu'on prétend èlre au service du Seigneur. Ki l'on se donne lant de peine pour des intérèts temporels, celui qui sert le Seigneur ne doit être ni paresseux ni tiède. D'autre part le service du Seigneur est une raison d'espérer (v. 12). La liaison des idées est donc satisfaisante. Au lieu de χυρίῳ l'ancienne tradition occidentale lisait 4468 : DGF dg 4mbrosiaster, quelques mss. latins d’après la traduction d'Origène, les Latins en général d'après 5. Jér. Ep. XXVII ad Marcellam : illi (ceux qui lui reprochent de corriger latinorum codicum viliositatem) leyant spe gaudentes, tempori servientes; nos legemus spe gaudentes, domino servientes ; il existe un capitulum (WW. p. 56 οἱ 57} de tempore serviendo. ὃ. Cyprien (£p. V,2) à écrit circa omnia enimnites et humiles, ut servis dei congruit temporibus servire et quieti prospicere et plebi providere debcmus, mais rien ne prouve que ce soit une citation. Dans ces conditions, les éditions critiques fondées «ur les mss. ne peuvent que préférer χυρίῳ, mais pourquoi aurait-on remplacé une leçon aussi facile par καιρῷ ἡ tandis que la lecon χαιρῷ, étant facilement suspecte d'opportunisme (cf. Anthol. palat. IX. 411, καιρῷ δουλεύειν et Cic. Æp. ad fam.IX, 17 : nos entm ill servimus, ipse temporibus\, les copistes devaient être tentés de la remplacer par χυρίω, δουλεύειν χαιρῷ pourrait s'expliquer: Ambrosiaster : quoniam uutem direrat spiritu ferventes, ne hoc sic acciperent ut passim et inoportune verba religionts ingererent tempore inimiro, per quod forte scandalum ercitarent, statim subiecit tempori servientes wt ἡ εἰ 6818 et cum honestate «aptis et locis οἱ personis et apto tempore relisionis idem loquerentur (cf. Zahn, Kühli; la même idée dans Polybe, XXVIIE,7 (éd. Bittner IV, 217) : ὃ δ᾽ “Ἄργων ἀχολουθεῖν ἔφη δεῖν τοῖς χαιροῖς χαὶ μὴ διδόναι τοῖς ἐγθοοῖς ἀφορμὴν εἰς διαδολήν. Zahn note aussi que cette nécessité de se soumettre aux circonstances, correctif de la ferveur, est à son tour adoucie par l'espérance. Le contexte est donc aussi satisfaisant avec cetle leçon. S. Thomas donne les deux sans se prononcer.
12:12
Dans τῇ ἐλπίδι le datif indique le motif de la joie, dans τῇ θλίψει l'objet au sujet duquel s'exerce la patience (Ζαλη, Kühl. et non le datif temporis Lietz.\. pressuram sustinentes (FErr, Adv. Marc. Α΄. 1): dans τῇ προσευχῇ (orationt:il est régime.— L'espérance qui rend joyeux est le désir confiant des biens célestes, qui touche à la certitude : facit autem spes hominem gaudentem rationc certitudinis (Thom.} et cette joie n'est pas détruite par les tribulations, auxquelles le chrétien oppose la patience, puisque la patience elle-même conduit à l'espérance {v, 4. Après toutes ees exhortations, Paul indique aux chrétiens où ils puiseront l'énergie nécessaire: c’est dans un attachement constant à la prière (cf, 1 Thess. v, 17) : per oraiionem enim in nobis solicitudo ercitatur, fervor accenditur, ad Dei servitium incitamur, gsaudium spei in nobis augetur, et auxilium in tribulatione promeremur (Thom.). 13, μνείχις (au lieu de γρείαις! ἃ quelque appui dans les textes grecs : DFG, quelques mss., dans Théodore de Mops., Eusèbe (ist. Mart. Pal. traduction syriaquer, Acta Pionii ©. 1: ταῖς μνείαις τῶν ἁγίων χοινωνεῖν ὁ ἀπόστολος παραινεῖ, sans parler des Latins, d g t Ambrst., Opt., Hilar., le traducteur d'Orig. memini in latinis eremplaribus magis haberi : memoriis sanctorum communicantes. Aug. et Sedulius ont les deux lecons. Memoriis a persévéré dans le cod. Amiat,; ef. les capitula (WW. p. 56 et 57) : de communicatione sanctorum memoris. Zahn (suivi par Kühl: ἃ soutenu la leçon μνείαις, mais en la ramenant au sens de ygelx:, entendant la mémoire que l'on faisait des saints de Palestine dans le but de les secourir. De cette façon veus serait l'original difficile remplacé par yp:lx qui en serait l'explication. Mais il ne peut fournir aucune justilication de ce sens de μνείαις. Si Théod. de Mops. ἃ dit que les deux leçons avaient le mème sens, c'est en les fusionnant : λέγε: γὰρ ὅτι δίχαιον dus ἀνημονεύειν πάντοτε τῶν ἁγίων, χοινάς τε αὐτῶν τὰς χρείας νομίζειν, Ceux qui ont suivi la lecon memorüis l'ont entendu du souvenir des saints en connexion plus ou moins étroite avec la prière dont il est question avant, ou comme encouragement à une vie meilleure. Hilaire (Contra Const. 21) : apostolus communicare nos sanctorum memoriis docuit.… cui nunc sanctorum memoriae communicabitur?.… intellive te divinae religionis: hostem et inimicum memoriis sanctorum. Rufin, traducteur d'Origène, après le passage déjà cité : verum nos nec consuetudinem turbamus, nec veritali praeiudicamus, maxime cum utrumque conveniat aedificationi. Nam usibus sanctorum honeste et decenter, non quasi stipem indigentibus praebere, sed censum nostrorum cum ipsis quodammodo habere communem, et meminisse sanctorumvsive in collectis solemnibus, sive pro eo, ut ex recordatione eorum proficiamus, aptum et conveniens videiur. Le passage de s. Augustin cité, s’il fait allusion à notre texte, l'entend dans le sens du culte des martyrs : communicatis meribris apostolorum, communicatis memoriis sanctorum #»artyrum diffuso= rum per orbem terrarum, et pertinetis ad curam nostram ut rationemvde vobis bonam reddamus. Zahn reconnait que dans les Acta Pionii il s'agit des fêtes en souvenir des martyrs (Rufin : in collectis solemnibus). I1 eùt pu trouver une confirmation de sa thèse dans le texte de Sedulius Scotus tel qu'il est cité par WW. : aliter memoriis sanctorum communicantes, 4oc est ministrantes cis. Maïs il est clair que dans ce passage il faut intervertir le texte commenté : necessitatibus sanctorum communicantes. Wanifestum est quia qui preces suas exaudiri σαι, aemulus debet esse vitae sancitorum, ut hoe sit mcemorem esse et communicatorem, imüari actus illorum. Aliter memores {sie, sanctorum communicantes : oc est ministrantes eis qui, propter Chri stu'n omnia contemnentes, alienis ad tempus indigent ministeriis (M1GxE, P. 1.. CIII, c. 413). Il est évident que Sedulius commente d'abord μνείαις, puis en* L'interprétation de Zahn n’a done aucun appui, et il faut choisir entre la leçon μνείαις qui rentre dans l'ordre de la prière et du culte des saints et la leçon χρείαις qui vise les aumônes faites aux saints. Dès lors la seconde leçon assurée par les mss. et les versions est aussi la plus vraisemblable. Elle se lie sans difficulté à l'hospitalité, tandis que μνείαις ne se lie qu'en apparence à la prière : qu'est-ce que participer aux souvenirs des saints? On pensera avec Weiss, SH. etc. que χρείαις ἃ été remplacé par μνείαις lorsque la pensée des besoins temporels des saints a fait place au souci très légitime de s'inspirer de leur vie. — χοινωνεῖν « s'associer à » (cf. IT To. 11; I Pet. 1v, 13}, terme délicat très bien expliqué par Orig.-lat. : si vraiment on fait siennes les souffrances d'autrui par la charité, on est bien près d'y porter remède par l’aumône. Quand on s’est trouvé sans gîte, on comprend mieux l'obligation d'accueillir des frères. L’hospitalité est une forme spéciale de ces bons offices. Le mot διώχοντες est très énergique : il faut pour ainsi dire s'arracher les hôtes ; alors seulement ils ne craindront point d'être à charge. L'hospitalité est un devoir très pressant en Orient, surtout chez les nomades. Les premiers chrétiens l'avaient fort à cœur : I Tim. ur, 2; Tit. 1, 8; Heb. xx, 23 I Pet. 1v, 9. Le mot ne se trouvait pas dans l'A. T. mais bien la chose (cf. I Clem. x, 7; xt,
12:14
On serait tenté de dire avec Kühl qu'ici l'horizon s'élargit et que déjà Paul passe aux rapports des chrétiens avec les étrangers ou les ennemis. Mais le v. 16 parle encore des rapports des chrétiens entre eux. L’allusion aux persécuteurs vient peut-être ici de ce que Paul ayant écrit διωκόντων (au v. 18), ce mot lui a remis en mémoire la parole du Seigneur : προσεύχεσθε ὑπὲρ τῶν διωχόντων ὑμᾶς (Mt. v, 44), ou bien, à propos d'hospitalité, a-t-il pensé à ceux qui fuyaient la persécution et à leurs persécuteurs (Corn.\? Dans ce cas il faudrait supprimer ὑμᾶς après διώκοντας (avec B}, d'autant que ce mot s'imposait presque aux copistes par le souvenir de Mt. v, 44, et le mouvement naturel du discours. Bénir signifie ici souhaiter du bien, comme le prouve l'opposition avec le précepte négatif, « ne maudissez pas », καὶ μὴ χαταρᾶσθε. Le précepte négatif n’est point oiseux quand on songe que les Juifs n'allaient pas tarder à introduire dans leurs prières officielles la malédiction des Nazaréens ou chrétiens (οἷ. Le Messianisme... p. 294). On mesure ici la différence des deux esprits. Thom. ἃ proposé une partition très ingénieuse des offices de la charité dont il est question à partir de ce verset : considerandum est quod ad caritatem tria pertinent : Primo quidem benevolentia, quae consistit in hoc quod aliquis velit bonum alteri, et malum eius nolit; secundo concordia, quae consistit ἐμ hoc quod amicorum sit idem nolle et velle; tertio beneficentia, quae consistit in hoc quod aliquis benefaciat ei quem amat, et eum non laedat. WW. suppriment vos après persequentibus (avec Nestle, contre Soden\.
12:15
La construction change, mais le ton demeure impératif, avec une nuance adoucie; sur cet infinitif pour l'impératif ou l'optatif, cf. Künxer- GerrH, II, 2 p. 19 ss. Chrys. ἃ remarqué finement qu'il est beaucoup plus rare de se réjouir avec ceux qui sont dans la joie que de pleurer avec ceux qui pleurent. Le malheur excite naturellement la compassion, et le bonheur, en élevant les autres au-dessus de nous, fait plutôt germer l'envie. On emploie souvent le mot de sympathie; congratulation est à peine usité. Paul aime cette communion des joies, d'autant que les meilleures joies des chrétiens viennent des biens spirituels : γαίρω xat συνχαίρω πᾶσιν ὑμῖν... χαίρετε καὶ συνχαίρετέ μοι (Phil. 11, 17 s.). À cause du v. 16 il semble qu'il ἃ en vue les rapports entre chrétiens ; mais il n'eût évidemment pas exclu les Juifs ni les païens de ces démonstrations charitables venant du cœur. — καί devant χλαίειν (Soden) n'est pas suffisamment attesté par les mss. et ne fait qu'alourdir la phrase.
12:16
Les participes reparaissent, ce qui suppose un temps d'arrêt avant le verset 16; c’est donc avec raison que Nestle et Soden mettent un point après χλαιόντων, En effet le début du v. 16 est une phrase de transition. Quelquesuns (Orig., Corn., Jül., Zahn), il est vrai, le rapportent à ce qui précède et entendent τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες du précepte de la charité : « ayez des autres la même opinion que de vous-mêmes et par conséquent traitez-les bien ». Mais dans Paul τὸ αὐτὸ φρονεῖν semble signifier être d'accord, avoir les mêmes opinions, les mêmes sentiments (οἵ, xv, 5; II Cor. χπὶ, 11; Phil, 2 τὸ αὐτὸ φρονῆτε... τὸ ἕν φρονοῦντες; Phil. 1v, 2), et εἰς ἀλλήλους indique seulement que cette concorde dans les sentiments doit se manifester ἃ l'extérieur (Thom., Lips., SH., Liets., Kühl). Les chrétiens ne doivent pas seulement être unis dans la même foi; il y a comme un ensemble de jugements, de senti= ments, d'attraits qui constituent l'esprit chrétien et qui fait qu'on tombe d'accord dans les occasions, et que l'exercice de la charité est plus facile. C'est du moins ce que demandait l'Apôtre avec insistance (cf. pour le sens I Cor: 1, 40). Le signe le plus sûr de cet esprit chrétien et en même temps le meilleur moyen de maintenir cette concorde, c’est l'humilité. D'ordinaire les hommes regardent en haut et ne songent qu'à s'élever; les relations qu'ils recherchent sont celles qui peuvent les faire monter; ils estiment singulière ment ceux qui ont su gravir les sommets: ils sont τὰ ὑψηλὰ φρονοῦντες, Mais Je chrétien, à l'exemple du Christ (Orig.}, doit rechercher ce qui est bas, non pas certes dans l’ordre intellectuel ou moral, mais dans l’ordre social (Jüdi= cher); il estime tout ce qui est chétif, humble, méprisé. — La seule difficulté est de savoir si τοῖς ταπεινοῖς est au neutre ou au masc. On dit ordinairement neutre, à cause du parallélisme avec τὰ ὑψηλά, d'autant que le verbe συναπαγόμένοι peut avoir pour complément une chose (cf. Gal. 11, 43; II Pet. mr, 17), dans le sens de « se laisser séduire par », aussi bien qu’une personne, de même que συμπεριφέρεσθαί τινι « condescendre » peut se dire des choses (Évicr. I, 1x, 12) aussi bien que des personnes (Épicr. 1, xxx, θά. 66). — Mais le parallélisme n’est pas toujours rigoureux, ct l'on admettra plutôt le masc. parce qu'on ne trouve τὰ ταπεινά qu'une fois dans la Bible, Ps. σχχχυπ, 6 : ὅτι ὑψηλὸς ὃ κύριος, rat τὰ ταπεινὰ ἐφορᾷ, καὶ τὰ δψηλὰ ἀπὸ μαχρόθεν γινώσχει [où l'hébreu a d'ailleurs le masculin), tandis que οἱ ταπεινοί revient constamment (Field). Dans ce sens Chrys. : « Abaïisse-toi vers leur vulgarité, condescends, va avec eux de compagnie. Et ne te contente pas de partager leur bassesse par la pensée, aide-les, tends la main, non par l'intermédiaire d'un autre, mais en personne... » Un vrai chrétien trouve mieux sa place dans les mansardes que dans les palais. Quelle perfection demande Paul! — À cette facilité d'adaptation aux personnes de condition modeste et à toute adaptation complaisante s'oppose la prélention d'être fort sage d'avance on se donne raison. C'est ce que Paul condamne en revenant à l'impératif parce qu'il cite Prov. nr, & : μὴ ἴσθι φρόνιμος παρὰ σεαυτῷ, « ne sois pas sage à tes propres yeux », peu disposé à céder, — sens légèrement différent de celui que nous avons reconnu (plus haut xt, 25), en suivant une leçon ditférente, Je ne vois rien à changer à la Ve. D'après la première opinion indiquée (Corn. ete.), le début devrait se traduire : eodem animo «lii in alios affecti (Érasme). Pourle reste, cf. Tert. (Ado. Mare. V, 14) : non alium sapientes, sed humilibus adsectantes (Migne : assentantes).
12:17
C'est ici que Paul envisage les rapports avec les étrangers. Au v. 14 on bénissait les persécuteurs, mais on le faisait au sein de la communauté. Ici se pose la question des relations. Si elles étaient bonnes, la situation serait résolue d'avance d’après les principes mêmes des païens (Mt. v, 46). Mais trop souvent le milieu, composé de païens ou de Juifs, était hostile, Rendre le mal pour le mal était déjà réprouvé par le psalmiste (vu, 5), malgré la loi du talion, et par la saine morale des anciens; Paul l'avait interdit aux Thessaloniciens {v, 15; cf. I Pet. ur, 9). — Le verset se continue par un texte des Proverbes (ur, 4) : καὶ προνοοῦ καλὰ ἐνώπιον Κυρίου καὶ ἀνθρώπων, cité très librement. Paul a sûrement retranché la mention du Seigneur, qui a pénétré dans quelques textes d’après IT Cor. ναι, 21, et il a ajouté πάντων, pour donner un pendant à μηδενί, parce qu’il pense désormais à l'attitude des chrétiens dans le monde. Ne pas rendre le mal pour le mal est noble et généreux, de nature à concilier aux chrétiens l'estime de tous; s’il ne faut pas la rechercher pour elle-même, il ne convient pas de la dédaigner, dans l'intérêt des âmes, et pour l'honneur du christianisme (Tit. 1, 10 etc.). — Jülicher et Kühl ont pensé que la citation n’était qu'une réminiscence, et qu'il ne fallait pas tenir grand compte du mot ἐνώπιον amené par ce souvenir. Le texte ne serait pas à expliquer au sens de Prov. 11, 4, et tous les hommes seraient les objets plutôt que les témoins de l'attitude chrétienne. Mais alors il faudrait aller jusqu'au bout et entendre χαλά de la bienfaisance, selon l’enseignement de Jésus de rendre le bien pour le mal (Mt. v, 43 s.). Or cela est impossible, car χαλά signifie bien des actions bonnes, mais dans le sens de probes, honnêtes, nobles, non dans le sens de charitables. Dans la Vg. il faudrait retrancher non tantum coram Deo sed etiam.
12:18
εἰ δυνατόν, τὸ ἐξ ὑμῶν, cf. Mix. FEL. Oct. xvi : Dicam equidem, ut potero, pro viribus (cité par Field). Dans l’auteur latin ce n’est guère qu'une affectation de modestie. La pensée de Paul poursuit les excuses possibles. Être en paix avec tout le monde, mais il faudrait d’abord qu’on ne m'attaque pas! — Soit, peut-être est-ce en effet impossible; maïs avez-vous fait tout ce qui dépendait de vous ?
12:19
Le secret le plus sûr pour garder cette paix, c’est de ne point vous venger des hostilités qu'on a commencées contre vous, de ne pas vous faire justice à vous-mêmes. Conduite héroïque peut-être, Paul le sait, aussi témoigne-t-il plus de tendresse, ἀγαπητοί. Que faire? laisser à Dieu 16 soin de punir. Sur δότε τόπον, cf. Eph. 1v, 27 μηδὲ δίδοτε τόπον, — ὀργή est la colère divine, comme le prouve la citation. Le chrétien disposé à venger ses propres injures, prétextera qu'il fait œuvre de justice. Qu'il se souvienne que Dieu seul est juste juge et qu'il devra lui aussi comparaître devant son tribunal. Le monde comprendra qu'il accomplit par sentiment religieux ce que le stoïcien jugeait convenable à sa dignité : Semper et infirmi est animi exiguique voluptas ultio (Juv. Sat. XII, 190 s.), et pusilli hominis et miseri est repetere mordentem (SEN. De ira, II, 84). — La citation (cf. Ifeb. x, 30 sous la même forme) est de Dt. xxxnr, 85; elle ne suit ni l’hébreu : « à moi la vengeance et la rétribution », ni les LXX®: ἐν ἡμέρᾳ ἐχδιχήσεως ἀνταποδώσω, mais le Targum d'Ongelos : ΝΙΝ "ATP ΟΝ INT « devant moi (c'est-à-dire à moi) la vengeance et je rétribuerai ». C’est ‘ainsi que l’on expliquait le texte dans les écoles que Paul avait suivies. Il ajoute pour la clarté λέγει Κύριος. — La Vg. vosmetipsos defendentes doit être entendue dans le sens de vindicantes (Or.-lat., Ambrst.) ou de ulciscentes (Tert., Jér.); c'est déjà le sens de defendere dans Cars. Civ. I, vu, 7 : sese (milites) paratos esse imperatoris sui tribunorumque plebis iniurias defendere; TErr. (Ado. Mare. IT, 18) a cité Deut. xxxn, 35 sous cette forme : mihi defensam et ego defendam. WW. écrivent vindictam.
12:20
ἀλλά (authentique, contre Zahn) est parallèle à ἀλλά v. 19, mais marque un crescendo. Il ne suflit pas de demeurer passif, il faut exercer la charité envers ses ennemis s'ils en ont besoin. C'était le principe du Seigneur (ΜΠ. v, 44); mais Paul l’exprime en termes empruntés aux Proverbes (xxv, 21 8, exactement selon le texte de B). Deux choses sont certaines : soulager la détresse de son ennemi dans l'intention d'amasser sur sa tête la colère de Dieu, ce serait exercer la charité avec une intention haïneuse, sentiment aussi étranger à l'A. T. qu’à Paul lui-même. D'autre part, « avoir des charbons sur la tête » constitue une situation des plus douloureuses et dont il paraît facile de sortir si on le veut. L'idée est done que l'ennemi devra se sentir vaincu par tant de générosité, et disposé à de meilleurs sentiments. C'est précisément la morale du v. 21. — Le même contexte dans Sénèque Irascetur aliquis? Tu contra beneficiis provoca; cadit statim simultas ab altera parte deserta… ille est melior qui prior pedem rettulit, victus est qui
12:21
Le mal ne triomphe que par la contagion du mal. L'ennemi a commis une mauvaise action; ce mal grandit au lieu d’être réprimé, si l’on se venge, et le chrétien est donc vaincu, non par le mal qu'il a enduré, mais par celui qu'il a commis. Au contraire, s’il pardonne, le mal est vaincu, puisqu'il est impuissant à se propager, et l'on peut espérer qu'il sera même expulsé du cœur qu'il a entraîné. Que le chrétien ne pense plus à son adversaire; son véritable adversaire, c'est le mal. Et puisqu'il est trop dur de demeurer vaincu, qu’il s’anime par la pensée d’une victoire plus glorieuse. Le discours s'adresse à tous les chrétieris; il est à la seconde personne du singulier pour s'harmoniser avec la citation du v. précédent.
12:1
… days after the birth, the command to redeem the firstborn (Num. 18:15-16) after having consecrated them to the Lord (Ex. 13:2). J. assumes the character of a victim offered to the Father (cf. the sacrificial sense of the word παραστῆσαι of Lk. 2:22 in Rom. 12:1; M.-J. …
… VI, can. 7), affirming the necessity of preparation without which justification would not be connatural to man, but foreign to his nature, not vital, not worthy of man himself, who must offer God a "rationabile obsequium" (Rom. 12:1), that is, a "spiritual," intelligent and free worship (cf. Sum. Theol., 1ᵃ-2ᵃᵒ, q. 113, a. 3; De Veritate, q. 28, a. 3-4). Scripture is explicit: God invites man to awake, to rise …
… by St. Peter, but from the adjective "spiritual" and from the parallel passages of St. Paul it emerges that these are oblations improperly so called, whose object is the bona animae, prayer (Hebr. 13:15), faith (Phil. 2:17); the bona corporis (Rom. 12:1); the bona fortunae (Hebr. 13:16; Phil. 4:18). If the nature of every priesthood is inferred from the nature of the victims offered, the priestly prerogative with which the simple …
12:2
… "Father, not my will, but thine be done" (Lk. 22, 42); "Our Father, who art in heaven... thy will be done, on earth as it is in heaven" (Mt. 6, 9, 10); "Be transformed by the renewal of your spirit, so that you may discern what is the will of God" (Rom. 12, 2).
12:3
… throughout the whole world (Mark 3:13-19; 6:7-13; 13:9 f.; 16:15 f., 20; Acts 1:8; etc.), pass to the gentiles (Matt. 8:10 ff.; 21:33-46; 22:2-10 etc.); it is identified with the Church, with Peter at its head (Matt. 16:13-20; John 21:15 ff.; 1 Cor. 12; Rom. 12:3-8 etc.); it includes good and bad (Matt. 13:24-30, 36-43, 47-50; 25:1-13, etc.); it is the economy of Grace (John 1:16 f.; Rom. 3:21-31, etc.), with a new moral legislation (Matt. 5-6); …
12:4
… If you wish to understand (intelligere) what the Body of Christ is, listen to the Apostle: Vas autem estis Corpus Christi et Membra (Rom. 12, 4-5)" (Sermo 272: PL 38, 1346). The two streams of the Antiochene and Alexandrian tradition, which flowed so well into the limpid channel of Augustinian theology, became muddied in the …
12:6
… When the sense has been declared neither by the ecclesiastical magisterium nor by the consensus of the Fathers, the interpreter must follow the analogy of faith (cf. Rom. 12:6), that is, conformity with the sum of the doctrine that the Catholic Church professes and teaches, the mutual harmony of the revealed truths by virtue of which they illuminate one …
… In Rom. 12:6-8 seven are listed, and in Eph. 4:11 only five. …
… In the New Testament it indicates the revelations made by God to Moses (Acts 7, 38), the revelations contained in the Old Testament, especially the Messianic prophecies (Rom. 3, 2), the Christian Revelation (Heb. 5, 12), the sayings of the charismatics (Rom. 12, 6 ff.; I Cor. 12, 8 ff.; I Pt. 4, 11). St. Polycarp (7, 1) calls the sayings of Jesus "l. of the Lord."
12:7
… catechists called in the New Testament "evangelists" or proclaimers of the "good news," to whom were added the "doctors" or "teachers," that is, persons endowed by the Spirit with the "gift" of teaching (cf. Acts 21:8; 8:5 ff., 40; Eph. 4:11; II Tim. 4:5; Rom. 12:7; I Cor. 12:8: to the "evangelists" was perhaps entrusted the first evangelization, and to the "doctors" or "teachers" the task of perfecting instruction, always in dependence on the Apostles). …
12:8
… Nevertheless he vindicates the binding force of the natural law and of the dictate of conscience (ibid. 2, 14, 15). Finally in the letters lists of long moral recommendations are not rare (cf. I Thess. 5, 14, 19-22; Rom. 12, 8-15). In general, however, P. insists much more on the positive side of ascetics and mysticism than on the negative one of sin to be avoided. …
the "those who are over" (προϊστάμενοι: I Thess. 5, 12; Rom. 12, 8; cf.
… example (1 Thess. 1:7) in the generosity of the newly converted of Macedonia, whose "extreme poverty overflowed in the riches of their simplicity" on behalf of the poor (2 Cor. 8:1-4); simplicity explains that luminous abundance of good works (Matt. 5:16; Rom. 12:8; 2 Cor. 9:11), which resembles the "shadowless" light of God (James 1:17; 1 John 1:5), who "gives to all simply" (Matt. 5:43-48; James 1:5). Its symbol is the earth without thorns, …
12:9
… reductio omnium epistolarum beati Pauli in unam, requested by the same cardinal, which in 73 chapters logically 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; …
12:10
The Christian knows, moreover, that he must honor those to whom honor is due (Rom. 12:10). In the family society the stronger party, the husband, will be exhorted to honor the weaker party, the wife (1 Pt. 3:7); in society subjects will be invited to render honor to kings …
12:12
… VI, chaps. 6-7, de iustif.; Denz-U, 798, 800) and the Apostle admonishes us to put on as a helmet the h. of salvation (I Thess. 5:8), to be joyful in h. (Rom. 12:12) and to live piously in this world in expectation of the blessed h. (Tit. 2:13). For this same reason there exists no condition of life and degree of holiness from which h. must or can be excluded. …
12:16
… benevolent gaze of the Lord (Lk. 18:9-14) and makes one avoid ostentation in the fulfillment of the duties of prayer, penance and almsgiving (Mt. 6:3-18). St. Paul recommends humility to his faithful with particular insistence (Phil. 2:3-11; Eph. 4:2; Rom. 12:16; Gal. 6:3, 5). St. Peter says to the faithful, "Clothe yourselves with humility, because God resists the proud and gives his Grace to the humble; humble yourselves under the mighty
12:17
… toward the enemy, whose misfortune one must not rejoice in (24:17 f.). A free use of 25:6 f. is found in Lk. 14:8 ff. Prov. 20:22 (cf. 24:29) forbids returning evil for evil: once the law of retaliation is surpassed, it approaches that of charity (cf. Rom. 12:17; I Thess. 5:15; I Pt. 3:9). The motive for not repaying the enemy in his own coin is trust not in the intervention of a vengeful God (Deut. 32:35), but in his protection.
12:18
… uncertain whether what is at issue there is a provision of positive law or of natural law. On the other hand, however, the unlawfulness of self-defense cannot be demonstrated in any way from Sacred Scripture, because the passages of Mt. 5:38-39; 26:52; Rom. 12:18-19, which would seem to present some difficulty, are commonly interpreted in the sense that only the lust for vengeance is forbidden there.
12:20
The book of P., like other wisdom books, offers notable analogies with the dogmatic and moral doctrine of the New Testament; for which reason 25:21 is cited (Rom. 12:20) with regard to certain acts of courtesy to be performed even toward the enemy, whose misfortune one must not rejoice in (24:17 f.). A free use of 25:6 f. is found in Lk. 14:8 ff. …
12:24
… intercession of infinite extent and efficacy, because he has merited every grace in strict justice, but is indeed in the proper sense the sole mediator between God and men and the only way that leads to the Father (I Tim. 2:5; Io. 14:6; Mt. 11:27; Rom. 5:1; 12:24; Hebr. 10:19-25; Act. 4:12), so that any other intercession with God for men, after original sin, must be understood as subordinate to and dependent on this supreme mediation of Christ, …
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.