Other instructions and directions for life and doctrine.
To teach them obedience vnto Princes, and meekenes tovvardes al men, considering that vve also vvere as they, til God of his goodnes brought vs to Baptisme. 8 To teach good vvorkes, 9 and to auoid vaine questions; 10 and obstinate Heretikes.
1Admonish them to be subject to princes and powers, to obey at a word, to be ready to every good work.Rammenta loro, che siano soggetti ai principi, e alle potestà, che siano ubbidienti, che siano pronti ad ogni buona opera:ADMONISH them to be subiect to Princes and Potestates, to obey at a vvord, to be ready to euery good vvorke,Admone illos principibus, et potestatibus subditos esse, dicto obedire, ad omne opus bonum paratos esse: 2To speak evil of no man, not to be litigious but gentle: shewing all mildness towards all men.Che non dican male di alcuno, che non siano amanti delle liti, ma modesti, e che tutta la mansuetudine dimostrino l'uso di tutti gli uomini.to blaspheme no mā, not to be litigious, but modest: shevving al mildenes tovvard al men.neminem blasphemare, non litigiosos esse, sed modestos, omnem ostendentes mansuetudinem ad omnes homines. 3For we ourselves also were some time unwise, incredulous, erring, slaves to divers desires and pleasures, living in malice and envy, hateful and hating one another.Imperocché eravamo una volta anche noi stolti, increduli, erranti, schiavi delle cupidità, e di varj piaceri, viventi nella malizia, e nell'invidia, degni d'odio, e odiando altrui.for we also vvere sometime vnvvise, incredulous, erring, seruing diuerse desires & voluptuousnesses, liuing in malice & enuie, odible, hating one an other.Eramus enim aliquando et nos insipientes, increduli, errantes, servientes desideriis, et voluptatibus variis, in malitia et invidia agentes, odibiles, odientes invicem. 4But when the goodness and kindness of God our Saviour appeared:Ma allorché apparve la benignità, e l'amore del salvatore Dio nostro;But vvhen the benignitie and kindnes tovvard man of our Sauiour God appeared:Cum autem benignitas et humanitas apparuit Salvatoris nostri Dei, 5Not by the works of justice which we have done, but according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Ghost.Non per le opere di giustizia fatte da noi, ma per sua misericordia ci fece; salvi mediante la lavanda di rigenerazione, e di rinnovellamento dello Spirito santo,not by the vvorkes of iustice vvhich vve did, but according to his mercie he hath saued vs by the lauer of regeneratiō and renouation of the holy Ghost,non ex operibus justitiæ, quæ fecimus nos, sed secundum suam misericordiam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus Sancti, 6Whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour:cui egli diffuse in noi copiosamente per Gesù Cristo salvator nostro:vvhom he hath povvred vpon vs aboundantly by IESVS Christ our Sauiour:quem effudit in nos abunde per Jesum Christum Salvatorem nostrum:
7That, being justified by his grace, we may be heirs according to hope of life everlasting.Affinchè giustificati per la grazia di lui siamo secondo la speranza eredi della vita eterna.that being iustified by his grace, vve may be heires according to hope of life euerlasting.ut justificati gratia ipsius, hæredes simus secundum spem vitæ æternæ. 8It is a faithful saying. And these things I will have thee affirm constantly, that they who believe in God may be careful to excel in good works. These things are good and profitable unto men.Parola fedele è questa: e queste cose voglio, che siano da te stabilite: affinchè quelli, che credono a Dio, proccurino di star intenti alle buone opere. Questo è quello, che è buono, ed utile per gli uomini.It is a faithful saying, and of these things I vvil haue thee auouch earnestly: that they vvhich beleeue in God, be careful to excell in good vvorkes. These things be good and profitable for men.Fidelis sermo est: et de his volo te confirmare: ut curent bonis operibus præesse qui credunt Deo. Hæc sunt bona, et utilia hominibus. 9But avoid foolish questions and genealogies and contentions and strivings about the law. For they are unprofitable and vain.Ma le pazze questioni, e le genealogie, e le dispute, e le battaglie legali sfuggile, conciossiachè sono inutili, e vane.But foolish questions, and genealogies, and cōtentions, and controuersies of the Lavv auoid. For they are vnprofitable and vaine.Stultas autem quæstiones, et genealogias, et contentiones, et pugnas legis devita: sunt enim inutiles, et vanæ. 10A man that is a heretic, after the first and second admonition, avoid:L'uomo eretico dopo la prima, e la seconda correzione sfuggilo:A man that is an heretike after the first and second admonition auoid:Hæreticum hominem post unam et secundam correptionem devita: 11Knowing that he that is such an one is subverted and sinneth, being condemned by his own judgment.Sapendo, che questo tale è pervertito, e pecca, come quegli che per suo proprio giudizio è condannato.knovving that he that is such an one, is subuerted, and sinneth, being condemned by his ovvne iudgement.sciens quia subversus est, qui ejusmodi est, et delinquit, cum sit proprio judicio condemnatus. 12When I shall send to thee Artemas or Tychicus, make haste to come unto me to Nicopolis. For there I have determined to winter.Quando avrò mandato da te Artema, o Tichico, affrettati a venir da me a Nicopoli: imperocché ivi ho determinato di passar il verno.Vvhen I shal send to thee Artemas or Tychicus, hasten to come vnto me to Nicopolis. for there I haue determined to vvinter.Cum misero ad te Artemam, aut Tychicum, festina ad me venire Nicopolim: ibi enim statui hiemare.
13Send forward Zenas the lawyer and Apollo, with care that nothing be wanting to them.Spedisci avanti sollecitamente Zena dottor di legge, e Apollo, (e fa' si) che nulla manchi ad essi.Set forvvard Zenas the lavvyer and Apollos carefully, that nothing be vvanting to them.Zenam legisperitum et Apollo sollicite præmitte, ut nihil illis desit. 14And let our men also learn to excel in good works for necessary uses: that they be not unfruitful.E imparino anche i nostri a soprastare per le buone opere alle occorrenze, necessarie: affinchè non siano disutili.And let our men also learne to excel in good vvorkes to necessarie vses: that they be not vnfruiteful.Discant autem et nostri bonis operibus præesse ad usus necessarios: ut non sint infructuosi. 15All that are with me salute thee. Salute them that love us in the faith. The grace of God be with you all. Amen.Ti salutano tutti quelli, che sono con me: saluta quelli, che ci amano nella fede. La grazia di Dio con tutti voi. Così sia.Al that are vvith me, salute thee: salute them that loue vs in the faith. The grace of God be vvith you al. Amen.Salutant te qui mecum sunt omnes: saluta eos qui nos amant in fide. Gratia Dei cum omnibus vobis. Amen.
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St. Jerome
Princes and powers. At the time St. Paul wrote this epistle to Titus, there were many Jews, particularly the disciples of Judas of Gaulan, who maintained that the Hebrews were under no obligation of obeying any other than God, or at most the rulers of their own nation. St. Paul here admonishes them, that in conformity with the example and instruction of our divine Saviour, they ought likewise to obey every other temporal prince set over them by the Almighty, provided they commanded nothing contrary to the law of God. (St. Jerome; Estius; Menochius)
Piety teaches, and pastors should enforce three duties towards princes: submission to their authority, obedience to their laws, and a disposition of heart to meet all their just desires.
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We may see in this portrait of a child of Adam, drawn by the hand of a master, what we should have been without Jesus Christ, and what we perhaps have been, as often as he has abandoned us to ourselves. Whoever cannot read in this his own depravity, has never studied as he ought his own heart.
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Witham
The goodness and kindness. Literally, humanity of our Saviour. By humanity[Ver. 4. Benignitas et humanitas, chrestotes kai philanthropia. See Estius.] some expound Christ's appearing in his human nature, but by the Greek is meant the love of God towards mankind. (Witham)
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Not by the works, etc. St. Paul in this verse alludes to the sacrament of baptism. This text is brought by divines to prove that baptism, like every other sacrament, produces its effect by its own power, (or, as it is termed in the schools, ex opere operato) independently of any disposition on the part of the receiver. We are saved, says the apostle, not by the works of justice, or any good works we have performed, but our salvation must be attributed solely to the mercy of our Saviour, God, manifested to us by the washing itself of regeneration and renovation of the Holy Ghost.
Witham
By the laver of regeneration, etc.[Ver. 5. Lavacrum, loutron. See Ephesians 5:26.] That is, baptism, by which we are born anew the adoptive children of God, by the grace of the Holy Ghost, whom he hath poured, etc. (Witham)
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All presumption of human merits, which have not the grace of Jesus Christ for their principle, is here completely confounded; and the whole glory of our salvation is justly attributed to the mercy of God, through Jesus Christ. A new birth, new creature, new spirit. The effusion of the water upon the body in baptism, is a figure of the salutary effusion of the holy Spirit in the soul to renew it, and to make it a child of God.
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This admirable, and I may say divine adoption, is the sole foundation of a Christian's hope, as the eternal life of the blessed is the sole end of this adoption.
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It is a faithful saying. He means what he has already said, of our being justified by the grace and mercies of God.
Witham
And of these things I will have thee to affirm[Ver. 8. De his volo te confirmare, peri touton boulomai se diabebaiousthai: on which St. Chrysostom says, (log. st. p. 406.) toutesti, tauta dialegesthai; I would have to declare these things, etc.] earnestly. The sense is not, I would herein confirm thee, (as Mr. N. translates, without attention to the Greek, which in so many places shews us the literal sense of the Latin text) but that he would have his disciple, Titus, to confirm and settle others in the belief of these truths, that, as it follows, they may be careful to excel in good works. (Witham)
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A man that is, etc. Many ancient copies have this passage thus, Avoid a heretic after one reprehension. St. Irenaeus, Tertullian, St. Cyprian, St. Ambrose, etc. and many ancient Greek copies, omit a second reprehension. They thought once warning a heretic sufficient; a second correction only served to render him more insolent, and more obstinate in his false opinions. Certainly the faith of Christ has been so firmly established, that a man instructed in Scripture and tradition cannot conscientiously remain a heretic; he must be well aware of the crime of disunion; his own judgment, as St. Paul says, must condemn him.
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Knowing that he that is such a one is subverted:[Ver. 11. Subversus est, exestraptai, eversus est.] a metaphor, from a house that is thrown down, even to the foundation, by the Greek. He speaks of heretics whose obstinacy seems evident, for no one is properly a heretic but who is obstinate in his errors.
Witham
And sinneth, being[Ver. 11. Proprio judicio condemnatus, autokatakritos.] condemned; or, condemned by his own judgment, when his ignorance cannot be a sufficient plea for him. (Witham)
Challoner
Other offenders are judged and cast out of the Church by the sentence of the pastors of the same Church. Heretics, more unhappy, run out of the Church of their own accord; and by so doing, give judgment and sentence against their own souls. (Challoner)
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Witham
Let our men (that is, all Christians) also learn to excel in good and charitable works, by furnishing to others, for necessary uses, according to their wants. (Witham)
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There is no tie so tender or so strong as that of faith and charity. Nothing unites us truly together, but that which unites us all to God and to Jesus Christ, by an union of the same sentiments of faith, the same emotions of love, and the same inclinations of grace.
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By his own judgment.... Other offenders are judged, and cast out of the church, by the sentence of the pastors of the same church. Heretics, more unhappy, run out of the church of their own accord, and by doing so, give judgment and sentence against their own souls.
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THE EPISTLE OF ST. PAUL TO PHILEMON
Philemon, a noble citizen of Colossa, had a servant named Onesimus, who robbed him and fled to Rome, where he met St. Paul, who was then a prisoner there the first time. The apostle took compassion on him and received him with tenderness and converted him to the faith; for he was a Gentile before. St. Paul sends him back to his master with this Epistle in his favour: and though he beseeches Philemon to pardon him, yet the Apostle writes with becoming dignity and authority. It contains divers profitable instructions and points out the charity and humanity that masters should have for their servants.
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In the liturgy The Epistle at the 2 Masse on Christmas day, and in the Votiue Masse of our B. Lady betvvene Christmas and Candlemas.
〈Greek〉
Concordance 2, Tim. 1, 9.
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As before in the Sacrament of holy Orders (1. Tim. 4. and 2 Tim. 1) so here it is plaine that Baptisme giueth grace, & that by it as by an instrumental cause we be saued.
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Concordance 1 Tim. 4.
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Concordance 2. Tim. 2, 23.
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10. A man that it an Heretike.] Vvho is proprely an Heretike, & vvho is not. Not euery one that erreth in religion, is an Heretike, but he onely that after the Churches determination, vvilfully and stubburnely standeth in his false opinion, not yelding to decree of Councel or the cheefe Pastors of the Church therein. They (saith S. Augustine ep. 162.) that defend their sentence (though false and peruerse) vvith no stubburne stomake or obstinate hart, specially if it be such as them selues by bold presumption broched not, but receiued it of their deceiued parents, Description or markes hovv to knovv an Heretike. and do seeke the truth vvarily and carefully, being ready to be reformed if they finde it, such are not to be reputed among Heretikes. And againe. li. 18. de Ciuit. c. 55. They that in the Church of Christ haue any cr••ed or peruerse opinion, if being admonished to be of a sound and right opinion, they resist obstinatly, and vvil not amend their pestiferous opinions, but persist in defense of them, are thereby become Heretikes, and going forth out of the Church, are counted for enimies that exercise vs. Again, li. 4 de Bapt. cont. Donat. c. 16. He is an Heretike that, vvhen the doctrine of the Catholike faith is made plaine and manifest vnto him, had rather resist it, and choose that vvhich him self held &c. And in diuers places he declareth that S. Cyprian, though he held an errour, yet vvas no Heretike, because he vvould not haue defended it after a general Councel had declared it to be an errour. li. 2 de bapt. c. 4. So Possidonius in the life of S. Augustine reporteth, vit Aug. c. 1•. hovv, after the determination of the See Apostolike that Pelaglus opinion vvas heretical, al men esteemed Pelagius an Heretike, and the Emperour made lavves against him as against an Heretike. Againe S. Augustine saith, He is an Heretike in my opinion, that for some temporal commoditie, and specially for his glorie and principalitie, coineth or els folovveth false or nevv opinion. de vtillit. credendi cap. 1.
Let our Protestants behold them selues in this glasse, The former markes agree to the Protestants. and vvithal let them marke al other propretles that old Heretikes euer had, and they shal finde al definitions and markes of an Heretike to fall vpon them selues. And therfore they must not maruel if vve vvarne al Catholike men by the vvordes of the Apostle in this place, to take heede of them, and to shunne their preachings, bookes, Their bookes, seruice, & preaching must be auoided. conuenticles and companies. Neither neede the people be curious to knovv vvhat they say, much lesse to confure them: but they must trust Gods Church, vvhich doth refute and condemne them. And it is ynough for them to knovv that they be condemned, as S. Augustine noteth in the later end of his booke de heresibus. And S. Cyprian saith notably to Antonianus demaunding curiously vvhat heresies Nouatianus did teach: Ep. 52. nu. 7. No matter, ꝙ he, What heresies he hath or teacheth, vvhen he teacheth vvithout. that is to say, out of the Church.
; These admonitions or correptions must be giuen to such as erre, by our Spiritual Gouernours and Pastors: to vvhom if they yeld not, Christian men must auoid them.
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11. Subueried.] The Church seeketh the amendement of the most obstinate Heretikes. Heretikes be often in corrigible, yet the Church of God ceaseth not by al meanes possible to reuoke them. therefore S. Augustine saith ep. 162. The Heretike him self though svvelling vvith odious and detestable pride, and madde vvith the frovvardnes of vvicked contention, as we admonish that he be aucided lest he decriue the vveaklings and litle ones, so vve refuse not by al meanes possible to seeke his amendment and reformation.
11. By his ovvne iudgement.] Heretikes cut them selues frō the Church. Other greuous offenders be separated by excommunication from the cōmunion of Saincts and the fellovvship of Gods Church, by the sentence of their Superiors in the same Church: but Heretikes more miserable and infortunate then they, runne out of the Church of their ovvne accord, and so giue sentence against their ovvne soules to damnation.
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〈Greek〉 praesse.
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 2
… Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the transgressions of your neighbours: their deficiencies you deemed your own. Ye never grudged any act of kindness, being “ready to every good work.”
St Polycarp † AD 155 The Martyrdom of Polycarp 10
… for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God.
Tertullian † AD 220 On Idolatry 15
… So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family. Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept, “subject to magistrates, and princes, and powers;”
St John Chrysostom † AD 407 Homilies on Titus 5
Chap. iii. 1 . “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.13
When they came where he was, and saw their beloved pastor, with lamentations and groanings they shed floods of tears, and tried to persuade him to remain, and not abandon the sheep to the wolves. But all was of no avail, and he read them the apostolic law which clearly bids us be subjects to magistrates and authorities.
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.108
In Solomon, in the Proverbs: “Love not to detract, lest thou be taken away.” Also in the forty-ninth Psalm: “Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block.” Also in the Epistle of Paul to the Colossians: “To speak ill of no man, nor to be litigious.”
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;
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,
St Augustine of Hippo † AD 430 Letters of St. Augustin 133.2
… “Let your moderation,” he says, “be known unto all men;” and in another place, “Showing all meekness unto all men.”
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Origen † AD 254 Origen Against Celsus i.64
… “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour towards man appeared, by the washing of regeneration, and renewing of the Holy Ghost, which He shed upon us richly,”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
… Excellent, then, is that grace which changes the rage of beasts into the simplicity of the Spirit: “For we also were aforetime foolish, unbelieving, erring, serving divers lusts and pleasures. But now by the renewing of the Spirit we begin to be heirs of Christ, and joint-heirs with the Angels.”
St John Chrysostom † AD 407 Homilies on Ephesians 20
… And yet for all that, He did not abhor her, nor loathe her for her surpassing deformity. Wouldest thou hear her deformity described? Hear what Paul saith, “For ye were once darkness.” ( Eph. v. 8 .) Didst thou see the blackness of her hue? What blacker than darkness? But look again at her boldness, “living,” saith he, “in malice and envy.” (
St John Chrysostom † AD 407 Homilies on Titus 5
Ver. 3 . “For we ourselves also were sometimes foolish.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… nor let us, when it is time for lovingkindness, be searching out their wickedness; but considering what our own state was once, let us now be gentle and kind. What then was our state? Hear Paul say; “For we ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, hateful, and hating one another” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.49
… which He shed on us abundantly through Jesus Christ our Saviour; that, being justified by His grace, we should be made heirs according to the hope of eternal life.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 12
… “For we ourselves also were formerly foolish, unbelieving, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.35
… and His love towards man appeared, not by works of righteousness which we had done, but according to His mercy He saved us, through the washing of regeneration, and the renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that being justified by His grace, we might be made heirs, according to hope, of eternal life
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.25
… But as for my fate, let it lead whither God pleases, only may its course be the better for his intercessions. As regards himself, the manifold love of God toward man,
St John Chrysostom † AD 407 Homilies on Titus 5
Ver. 4 . “But after that the kindness and love of God our Saviour toward man appeared.” How? “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost.”
St Jerome † AD 420 Against the Pelagians 2
Tit. iii. 4–7 . The kindness and mercy of God our Saviour saved us.
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 12
… that, being justified by His grace, we should be made heirs according to the hope of eternal life.”
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Tertullian † AD 220 On Modesty 1
… I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation—(Christian modesty), which derives its all from heaven; its nature, “through the laver of regeneration;”
Origen † AD 254 Origen's Commentary on Matthew 13.27
Then again one might inquire at what time those who are called their angels assume guardianship of the little ones pointed out by Christ; whether they received this commission to discharge concerning them, from what time “by the laver of regeneration,”
Origen † AD 254 Origen's Commentary on Matthew 13.28
With reference to the words, “ When through the laver I became a child in Christ, ”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.6
6. But what a thing it is, to assert and contend that they who are not born in the Church can be the sons of God! For the blessed apostle sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, “He saved us by the washing of regeneration.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 3.8
… For he who says that the bones and flesh of Wisdom are understanding and virtue, says most rightly; and that the side is the Spirit of truth, the Paraclete, of whom the illuminated
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 3.10
… and therefore he, cutting off very sharply these dishonest follies and invented excuses, and having arrived at the subject of instructing them how men should behave to their wives, showing that it should be as Christ did to the Church, “who gave Himself for it, that He might sanctify and cleanse it by the washing
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… And this very thing the prophet before had announced in the words: No ambassador, nor angel, but the Lord Himself saved them; because He loved them, and spared them, and He took them up, and exalted them. And all this was, not of works of righteousness
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.34
34. Then after being chastened in a measure, according to the necessities of the case, she is commanded to rejoice anew; and she blossoms as a lily and exhales her divine odor among all men. ‘For,’ it is said, ‘water hath broken out in the wilderness,’ the fountain of the saving bath of divine regeneration.
St Gregory of Nyssa † AD 395 Against Eunomius 2.8
… Thus, just as by having shared in the washing of regeneration
St Ambrose of Milan † AD 397 On the Holy Spirit 3.10
64. Who is he who is born of the Spirit, and is made Spirit, but he who is renewed in the Spirit of his mind? This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit.
St John Chrysostom † AD 407 Instructions to Catechumens 1.2
But, if you will, let us discourse about the name which this mystic cleansing bears: for its name is not one, but very many and various. For this purification is called the laver of regeneration. “He saved us,” he saith, “through the laver of regeneration, and renewing of the Holy Ghost.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… Let us then gain accurate knowledge of our own nobility, and display a life worthy of it. For in it is nothing fleshly or earthy: hence neither let there be in us. For it was neither sleep, nor the will of the flesh ( John i. 13 ), nor embraces, nor the madness of desire, but “God’s love toward man,” which wrought the whole. (
St John Chrysostom † AD 407 Homilies on Second Corinthians 11
For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again “through the laver of regeneration and the renewing of the Holy Ghost;” (
St John Chrysostom † AD 407 Homilies on Philippians 11
… was not wroth, turned not away, hated us not, for He was a Master, and could not hate His own creation. But what does he do? As a most excellent physician, He prepareth medicines of great price, and Himself tastes them first. For He Himself first followed after virtue, and thus gave it to us. And He first gave us the washing,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… Now what He saith, is something like this: “If thou art not born again, if thou partakest not of the Spirit which is by the washing of Regeneration, thou canst not have a right opinion of Me, for the opinion which thou hast is not spiritual, but carnal.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 11.7
… Set your affections upon things above, and not on things on the earth." It is true we have not yet risen as Christ has, but we are said to have risen with Him on account of the hope which we have in Him. So again he says: "According to His mercy He saved us, by the washing of regeneration."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.23
… Whence the apostle says: “Not by works of righteousness which we have done, but according to His mercy He saved us by the laver of regeneration.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.34
… So much also does Scripture testify, according to the words which we already quoted. For wherein does their opinion, who designate baptism by the term salvation , differ from what is written: “He saved us by the washing of regeneration?”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.9
… Now it is men who are already baptized and faithful whom he exhorts to do this,—an exhortation which would be unsuitable to them, if the absolute and perfect change had been already made in their baptism. And yet made it was, since we were then actually saved ; for “He saved us by the laver of regeneration.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.1
… Because, then, we affirm this doctrine, which is contained in the oldest and unvarying rule of the catholic faith, these propounders of the novel and perverse dogma, who assert that there is no sin in infants to be washed away in the laver of regen eration,
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.37
… For what merits of a good will did God convert him by a marvellous and sudden calling from those evils to good things? What shall I say, when he himself cries, “Not by works of righteousness that we have done, but according to His mercy He saved us”?
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.5
… but whosoever attributes to it now that which we shall receive by its means indeed, but yet hereafter, cuts off hope. For if any one should ask of me whether we have been saved by baptism, I shall not be able to deny it, since the apostle says, “He saved us by the washing of regeneration and renewing of the Holy Ghost.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 86.1
… “Now I know in part, but then shall I know, even as also I am known; and now through a glass in a riddle, but then face to face.” For the same apostle also says that we have been saved by the washing of regeneration,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
… While he saith there, “so shall I not be confounded:” he saith here, “that I be not ashamed.” The heart then of the members and the body of Christ is made unspotted, through the grace of God, by means of the very Head of that Body, that is, through Jesus Christ our Lord, by the “laver of regeneration,”
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St John Chrysostom † AD 407 Homilies on Titus 5
Ver. 6 . “Which He shed on us abundantly through Jesus Christ our Saviour.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.6
… Thus Abraham was faithful, because He believed God’s word; and God faithful, for, as David says in the Psalm, ‘The Lord is faithful in all His words ,’ or is trustworthy, and cannot lie. Again, ‘If any faithful woman have widows ,’ she is so called for her right faith; but, ‘It is a faithful saying
St John Chrysostom † AD 407 Homilies on Philippians 4
… ii. 10 .) And in another, “If it be meet for me to go also.” ( 1 Cor. xvi. 4 .) And in every place, turn where you will, ye see him anxious about this very thing. And again, “And let our people also learn to maintain good works.” ( Tit. iii. 14 .) And again, “These things are good and profitable unto men.” (
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Tertullian † AD 220 The Prescription Against Heretics 7
… an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those “fables and endless genealogies,” and “unprofitable questions,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.4
… He further bids that foolish questions and contentions be avoided.
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St Irenaeus of Lyons † AD 202 Against Heresies 1.16.3
… But as many as separate from the Church, and give heed to such old wives’ fables as these, are truly self-condemned; and these men Paul commands us, “after a first and second admonition, to avoid.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.3.4
… as Paul also says, “A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.”
Tertullian † AD 220 The Prescription Against Heretics 6
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts “heresies” among “the sins of the flesh,” who also intimates to Titus, that “a man who is a heretic” must be “rejected after the first admonition,” on the ground that “he that is such is perverted, and committeth sin, as a self-condemned man.”
Tertullian † AD 220 The Prescription Against Heretics 16
… position to remedy distrust in my case, or from a desire of entering on the contest in some other way, were there not reasons on my side, especially this, that our faith owes deference to the apostle, who forbids us to enter on “questions,” or to lend our ears to new-fangled statements, or to consort with a heretic “after the first and second admonition,”
Origen † AD 254 Origen De Principiis 2.7.1
… We have heard, indeed, that certain heretics have dared to say that there are two Gods and two Christs, but we have never known of the doctrine of two Holy Spirits being preached by any one.
Origen † AD 254 Origen Against Celsus 5.63
… And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: “A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sinneth, being condemned of himself.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.21
… as the apostle says, “Evil communications corrupt good manners.” And again: “A man that is an heretic, after one admonition, reject: knowing that he that is such is subverted, and sinneth, being condemned of himself.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.79
To Titus: “A man that is an heretic, after one rebuke avoid; knowing that one of such sort is perverted, and sinneth, and is by his own self condemned.”
St Dionysius of Alexandria † AD 265 Exegetical Fragments 1.3
A time to speak, when there are hearers who receive the word; but a time to keep silence, when the hearers pervert the word; as Paul says: “A man that is an heretic, after the first and second admonition, reject.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 4.14.7
… as Paul also said, ‘A man that is a heretic, after the first and second admonition, reject; knowing he that is such is subverted, and sinneth, being condemned of himself.’
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… Perhaps even thus, being put to shame by the ill savour of the names, they may be enabled to perceive into what a depth of impiety they have fallen. And it would be within our rights not to answer them at all, according to the apostolic advice
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 61
… ‘If thou be the Son of God save Thyself .’ But if even after this they will not give in, yet do you remember the apostolic injunction, and ‘a man that is heretical after a first and second admonition refuse, knowing that such an one is perverted and sinneth being self-condemned
St Basil the Great † AD 379 The Letters 22.3
… He who says that he has repented of a sin ought not only to be pricked with compunction for his sin, but also to bring forth fruits worthy of repentance. He who has been corrected in first faults, and received pardon, if he sins again prepares for himself a judgment of wrath worse than the former. He, who after the first and second admonition
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.6
… For it is written: “Hedge thine ears about with thorns;” and again: “Beware of dogs, beware of evil workers;” and yet again: “A man that is an heretic, avoid after the first reproof, knowing that such an one is fallen, and is in sin, being condemned of his own judgment.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.5
… the Arians degrade the majesty of Godhead to the weakness of humanity. Detestable as are the Jews, who crucified the Lord’s flesh, more detestable still do I hold them who have believed that the Godhead of Christ was nailed to the Cross. So one who ofttimes had dealings with Jews said: “An heretic avoid, after once reproving him”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.4
4. Yet he, being so great a man, and chosen by Christ for the care of His flock, so as to strengthen the weak and to heal the sick,—he, I say, rejects forthwith after one admonition
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… Therefore Paul also said to Timothy, “Of whom be thou ware also; for he hath greatly withstood our words;” and again in another place, “From such turn away,” and, “A man that is an heretic, after the first and second admonition, reject.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
“From such withdraw thyself.” He does not say, engage and contend with them, but “withdraw thyself,” turn away from them; as elsewhere he says, “A man that is an heretic after the first and second admonition reject.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
“Apt to teach”; that is, those who are willing to be taught. For “a man that is an heretic,” he says, “after the first and second admonition reject.” (
St Jerome † AD 420 The Letters of St. Jerome 136
… and for this reason he gives direction that heretics should be admonished once or twice in the beginning of their heresy and not subjected to a long series of rebukes. Where this rule is negligently observed, the evil to be guarded against so far from being evaded is rather intensified.
St Augustine of Hippo † AD 430 Letters of St. Augustin 43.1
1. The Apostle Paul hath said: “A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sinneth, being condemned of himself.”
Pope St Leo I the Great † AD 461 Letters 164
… Of whom the Apostle says, “a man that is heretical after a first and a second admonition, avoid, knowing that such a one is perverse and condemned by his own judgment
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.2
… But if everywhere heretics are called nothing else than adversaries and antichrists, if they are pronounced to be people to be avoided, and to be perverted and condemned of their own selves, wherefore is it that they should not be thought worthy of being condemned by us, since it is evident from the apostolic testimony
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 2
… but the assembled Bishops who were three hundred more or less, mildly and charitably required of them to explain and defend themselves on religious grounds. Scarcely, however, did they begin to speak, when they were condemned
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.23
32. But it will be urged that it is written of heretics that "they are condemned of themselves."
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St John Chrysostom † AD 407 Homilies on Titus 1
… But this Epistle seems to have been written before that to Timothy, for that he wrote as near his end and in prison, but here, as free and at liberty. For his saying, “I have determined to winter at Nicopolis” (
St John Chrysostom † AD 407 Homilies on Titus 6
… After having appointed him to preside over Crete, dost thou again summon him to thyself? It was not to withdraw him from that occupation, but to discipline him the more for it. For that he does not call him to attend upon him, as if he took him everywhere with him as his follower, appears from what he adds:
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St Ignatius of Antioch † AD 108 Epistle to the Romans: Shorter and Longer Versions 9
… But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not near to me in the way, I mean according to the flesh, have gone before me,
St John Chrysostom † AD 407 Homilies on Titus 1
… They say that he also was a young man, because he calls him his son, though this does not prove it. I think that there is mention made of him in the Acts. Perhaps he was a Corinthian, unless there was some other of the same name. And he summons Zenas, and orders Apollos to be sent to him, never Titus. (
St Augustine of Hippo † AD 430 Of the Work of Monks 16
… had whereof they might supply the needs of the servants of God, should hence take occasion to wax lazy, providing against this he hath straightway added, “But ye, brethren, become not weak in showing beneficence.” And when he was writing to Titus, saying, “Zenas the lawyer and Apollos do thou diligently send forward, that nothing may be wanting to them;”
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Tertullian † AD 220 On Idolatry 9
… There is no part nor lot for you in that system of yours. He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.
St John Chrysostom † AD 407 Homilies on Philippians 4
… Much mention doth Paul, too, make of this mercy. In one place, hear him say, “Only that we should remember the poor.” ( Gal. ii. 10 .) And in another, “If it be meet for me to go also.” ( 1 Cor. xvi. 4 .) And in every place, turn where you will, ye see him anxious about this very thing. And again, “And let our people also learn to maintain good works.” (
St John Chrysostom † AD 407 Homilies on Titus 6
Ver. 14 . “Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 32
… For this reason, as we know, the divine Apostle in his Epistle to Titus writes “Let ours also learn to maintain good works for necessary uses,”
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St John Chrysostom † AD 407 Homilies on Ephesians 24
What is this, “in uncorruptness”? It either means, “in purity”; or else, “for the sake of those things which are incorruptible,” as, for example, not in riches, nor in glory, but in those treasures which are incorruptible. The “in” means, “through.” “Through uncorruptness,” that is, “through virtue.”
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1. Admonish them to be subject to princes and powers. — In Greek ἀρχαῖς καὶ ἐξουσίαις, that is to principalities and powers, that is, to princes and magistrates having authority: for abstract terms are put for concrete ones, as I said on Colossians I, 16. To be subject. — After the Apostle in the preceding chapter gave laws and precepts to individual states of men, here he gives precepts common to all; and especially that they obey princes and magistrates, even pagan ones, both lest they provoke them against the Christian religion, but rather by their obedience draw them to Christ; and lest they disturb the peace. The reason why Paul, Peter, and indeed Christ himself so often command this obedience is that which I mentioned on Romans XIII, 1, namely to show that they are not a sect of Galileans, which taught that the faithful people ought to be subject to God alone, not to pagans: for the Apostles were suspected of this, as being Galileans. And this sect among the Jews so prevailed that not even when death was threatened could the Jews be induced to call Caesar Lord; indeed many of them, under the leadership of Eleazar, would not allow themselves to be registered and enrolled by the prefect of Syria Cyrenius, lest they profess themselves subject to Caesar, as Josephus relates in Book VII of the Wars, chapters XXVIII and XXIX; but they and the Romans at last rebelled with public and common conspiracy of all, and persisted most stubbornly in their opinion and rebellion even to the final destruction of Jerusalem; and therefore they were utterly destroyed by Titus. To obey the word. — In Greek πειθαρχεῖν, that is to obey promptly, willingly and from the heart. To be ready for every good work. — He speaks of a work not undertaken of one's own accord, but prescribed by a prince or magistrate, so that whatever good he commands to be done, Christians should show themselves ready for it. For if he should command something evil, a Christian cannot obey him, but must say: "We ought to obey God rather than men." Whence St. Augustine in Psalm CXXIV, speaking of Christian soldiers who served the Emperor Julian the apostate and idolater: "When," he says, "it came to the cause of Christ, they recognized none but him who was in heaven. When he wished them to worship idols, to offer incense, they preferred God to him; but when he said: Draw up your line, go against that nation, they immediately obeyed. They distinguished the eternal Lord from the temporal lord, and yet they were subject to the temporal lord because of the eternal Lord."
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2. To revile no one, — that is, to speak evil of no one, or to curse anyone, to insult no one. For this is βλασφημεῖν. Thus in I Corinthians IV, 13, it is said, "we are reviled," that is, we are cursed, "and we entreat." Otherwise in Latin blasphemy properly is abuse poured out against God and the Saints. The Apostle forbids Christians to speak evil of anyone, even a private person, but especially of any of the princes or magistrates, as many do when they are burdened by them with taxes and other burdens, whether justly or unjustly; and he commands that they bear patiently both what is commanded and those who command. Thus Paul did, and sanctified this his teaching by his own example in Acts XXIII, 3, where, ordered by Ananias the wicked high priest to be struck: "God shall strike thee," he says, "thou whited wall." And when those standing by said: "Dost thou revile the high priest of God?" he answered: "I knew not, brethren, that he is the high priest. For it is written: Thou shalt not speak evil of the prince of thy people." Not contentious, — ἀμάχους, that is not quarrelsome, not so much with blows as with words, namely lest they be talkative and prone to quarrels and brawls against superiors and magistrates, and also against any others. For gradually the Apostle extends himself and his thoughts to all. Whence he adds: "Showing all gentleness toward all men."
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3. We were also once foolish, unbelieving, erring. — For this "voice" gives the reason why Christians ought to be gentle toward all, even unbelieving, perverse and wicked pagans, both magistrates and private individuals alike. And there is here a tacit objection, as if to say: You will say to me, O Christians, that pagans are impious and wicked, and that they are harsh, troublesome and intolerable to you: how then can you avoid disputes with them and be gentle? The Apostle answers that peace and gentleness of Christians should not be retarded, but rather kindled by this: for those miserable ones are worthy of all compassion; Christians ought to think that these are the vices of paganism and ignorance of God, and that they themselves were such when they lived among them in pagan fashion: therefore let them acknowledge the difference and disparity between their present Christian life and the former life which they led in paganism; let them marvel at God's grace bestowed upon them, and give thanks for it, and have mercy on those who still dwell in the darkness and snares of paganism; let them bear their passions and vices, and pray to God that they themselves also may sometime be converted to Christ and to Christian modesty, gentleness and holiness along with them. St. Jerome notes the word "we," as if to say: I Paul also before my conversion lived unbelieving in Judaism, I followed the desires of the flesh, nor was I able to restrain them, being destitute of the grace of Christ; but after my conversion, imbued with it, I became a vessel of election and of virtues. Note: For "foolish" the Greek is ἀνόητοι, which St. Jerome translated as "foolish"; St. Ambrose as "unadvised." Secondly, for "unbelieving" the Greek is ἀπειθεῖς, that is, not to be persuaded. It can secondly with Jerome be translated "disobedient," and with Cyprian, "stubborn." Thirdly, malice is the same as wickedness, perversity, depravity and desire to harm. Hence wicked men are called perverse, who provoke others by words and deeds, and are troublesome and malicious to all. Thus Theophylactus. "Through sin," says Prosper in the book On the Grace of God, against the Collator, "man lost the knowledge of good: for injustice drove out justice, pride destroyed humility, lust extinguished continence, infidelity took away faith, captivity removed freedom, nor could any portion of virtues remain there, where such a throng of vices burst in."
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4. When the goodness and humanity of our Saviour God appeared, not from the works of justice which we have done. — For "goodness" in Greek is χρηστότης, that is, goodness, benevolence and beneficence. "Humanity" is not the same as the assumption of human nature, as St. Thomas explains. For in Greek it is φιλανθρωπία, that is, that singular love, zeal and affection of God the Father toward men, and, as St. Jerome translates it, clemency: by which indeed God the Father, as it were a savior, wishing to lead us to salvation, gave us His Son as savior, a brother and one born of the same nature as us, who, having assumed human nature, instituted baptism by merit and the price of His blood, by which He would wash us from our former vices and concupiscences and save us; and thus He would make us new men, so that from foolish we might become wise, from unbelievers believers, serving not the desires of the flesh, but of the spirit. St. Bernard speaks elegantly and piously, sermon 1 On the Feast of the Nativity of the Lord: "Power," he says, "had appeared in the creation of things, wisdom appeared in their governance; but the goodness of mercy has now appeared most of all in humanity." And soon after: "Let goodness appear, O Lord, to which man (who was created in your image) might be able to conform himself: for we can neither imitate majesty, power, and wisdom, nor is it fitting to rival them. How long has your mercy been confined to the angels alone, while judgment occupies the rest with the whole human race? Let mercy extend its boundaries, stretch out its cords, expand its bosom, reach from end to end mightily, disposing all things gently." Note: In this love of mankind, or that singular love of God toward us, there are many things to be admired. First, that He who is God, that is, who is the highest majesty and happiness, who has in Himself all good, loved us from eternity, so that He has no need of us or any other thing. Second, that He does not love us necessarily, as He necessarily loves the Son and the Holy Spirit, but entirely freely and liberally. Third, that He loves us without His own utility or personal advantage. For, as Cyril says, in book I of the Treasury, chapter VI, the production of creatures is superfluous to God, as far as God's perfection is concerned. For God was this before we were created, and He is this now: we brought nothing to Him when produced from nothing to being, and if we were reduced to nothing, we would take nothing from Him. Fourth, because God loves man in whom no prior reason preceded, no merit, no dignity, on account of which he ought to be loved, but rather many and great demerits, on account of which he was worthy of all hatred. "God commends," says Paul to the Romans, chapter V, verse 8, "His charity toward us, because when we were yet sinners, Christ died for us." Fifth, because He loved those whom He foreknew would be ungrateful, indeed His enemies. Sixth, because this love of God toward men does not proceed from ignorance, nor from passion, as men foolishly often love their mistresses from insane love, or because they persuade themselves that they are most gracious; but all the love of God is joined with the highest equity and wisdom. You will say: What wisdom is there in God to love sinful and miserable men? For this object in itself is not lovable. I answer: The reason for loving in God is not sought from the lovable object, as it is among men, but from God Himself. For God loves us for His own sake, because He is supremely good, and thus abounds in goodness, that He wishes to pour out His goodness and liberality upon us, wholly unworthy of His affection. Therefore, the infinite goodness of God is the root and reason for loving men, and for communicating Himself and His goods to them. St. John wonderfully inculcates this love when he says, chapter III, verse 16: "God so loved the world, as to give His only begotten Son; that whosoever believeth in Him, may not perish, but may have life everlasting." Where note that each word has emphasis, and emphatically exaggerates the love of God. First, he says "so," that is, with such vehemence, effort, and excess of love. Second, not a king, not a Caesar, not an angel, but "God." Third, "loved," namely first and freely, without merit, indeed without our desire. Fourth, "the world" contrary to Himself, His enemy and guilty of damnation. Fifth, "as to give" not a man, not an angel, not another world, but "His Son," not an alien, not an adopted one, but "His own," proper and natural, and not one among many, but "His only begotten" and unique. Sixth, He did not sell at a price, did not lend, but freely "gave," not for kingdom and triumphs, but for death and the cross. Seventh, He did this not for Himself, not seeking some fruit for Christ, but so that He Himself, that is the Creator His creatures, might vivify them by His death, exalt them by His humility, by His self-emptying, eternal glory, riches and immense goods heap upon them. Of our Savior God. — Note: Here the Savior is called God the Father; for he distinguishes him from the Savior whom he adds in verse 6, saying: "Through Jesus Christ our Savior." Whence St. Jerome teaches that the Holy Trinity is noted here: for the third person, the Holy Spirit, is named when he says: "Through the washing of regeneration and renewal of the Holy Spirit he saved us." He speaks of salvation begun, which is justification itself, by which we are freed and saved from sins and the debt of death and hell, and we tend toward the full and complete salvation, which in heaven, freed from all afflictions, concupiscences and dangers of sinning, we shall attain. Thus St. Augustine, book III Against Two Letters of the Pelagians, chapter III.
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5. Not from works of justice (that is, not from the merit of just works, since no such works preceded faith and justice), but according to (that is, on account of, see Canon 25) his mercy, — that is, freely, from mere mercy of God. Through the washing of regeneration. — The Apostle asserts here that we obtain the salvation already mentioned in baptism: for baptism is the washing of regeneration, by which namely we are regenerated and reborn in Christ. And renewal of the Holy Spirit, — by which namely through the grace of the Holy Spirit we are renewed, and are made new men, namely holy, just, friends and children of God. Whence Tertullian, in the book On the Resurrection of the Flesh, explaining the power of baptism: "The flesh," he says, "is washed that the soul may be cleansed, the flesh is anointed that the soul may be consecrated, the flesh is fattened that the soul may be fortified, the flesh is shadowed by the imposition of hands that the soul also may be illuminated by the Spirit, the flesh feeds on the body and blood of Christ that the soul may be fattened by God." For in baptism honey and milk, and the Eucharist were given to the newly baptized to taste, as I have said elsewhere, and the sacrament of Confirmation was immediately conferred on the baptized through the imposition of hands, as Tertullian hints here. Note here the emphasis: for baptism is called renewal, in Greek παλιγγενεσία, that is, repeated generation, because it regenerates those born anew as it were a second time according to the flesh, according to the spirit and virtues. Whence Theophylactus rightly exclaims here: "O difficult and admirable thing!" he says, "We were so immersed in vices that we could not be cleansed by any means, but regeneration was necessary; for regeneration and renewal signify a second birth and new formation. For just as we do not shore up a ruined and completely old house, but tear it down and demolish it to the foundations, and build a new one: in a similar manner God did not patch up what was corrupted by mending, but created it anew. How? through the Holy Spirit: for do not ask the manner, the Spirit, he says, accomplished the whole thing. How is this evident? whom he poured out, he says, abundantly upon us: for not only did he through this reshape us, but he also imparted him abundantly to us, so that this might also be shown through that. And rightly: for after he cleansed us, then he also filled us abundantly with his Holy Spirit; this is what he means by: He poured out. Into the unclean that pure and clean Spirit did not enter." Again St. Thomas here: "Man," he says, "in a state of perdition needed two things, namely participation in divinity and the putting off of oldness. Christ provided both for us: the former, when through his grace he made us sharers in the divine nature; the latter, when through baptism he regenerated us into a new creation." And again: "In justification," says St. Thomas, "of the impious there are two termini: from which, remission of guilt, and this is renewal; to which, infusion of grace, and this is regeneration." But this does not seem sufficiently sound: for just as regeneration, so also renewal has its terminus, both to which and from which: for newness of grace and life is the terminus to which of renewal. St. Thomas therefore speaks only accommodatively, and by renewal understands precisely the putting off of oldness: for he wishes to distinguish in justification the terminus from which from the terminus to which; and just as he assigns this to regeneration, so he attributes that to renewal. Finally note that this renewal from sins is complete, but from vices and concupiscences only begun in baptism, in which we must make progress daily, namely by mortifying concupiscences, so that we may obtain full healing and renewal from them in heaven. Thus St. Augustine, book XIV On the Trinity, chapter XVI.
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6. Whom (namely the Holy Spirit, that is the grace and gifts of the Holy Spirit) He poured out upon us abundantly through Jesus Christ our Saviour, 7. that being justified by His grace, we may be heirs according to the hope of eternal life. — Note: He does not say "gave," but "poured out," and that not sparingly, but "abundantly," in Greek πλουσίως, that is opulently, as Jerome says, largely, copiously; and this for this end, that "being justified," that is purged from sins and endowed with justice; not by our merit, but by His grace, "we may be heirs according to the hope of eternal life," that is we may hope to be heirs in heaven of eternal life. Note: Just as a son who is written down as heir by his father is the father's heir, not in reality, but only according to his hope and according to the father's designation, by which it will come to pass that, the father being dead, he will in reality become the father's heir: so in baptism while we are justified, we are designated and written down as heirs of eternal life, but only according to our hope and God's designation. For in reality we shall be heirs after death, if indeed we persevere in the justice received, which gives us the right to eternal life, and die in it.
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8. Faithful is the saying; and concerning these things I will have thee affirm: that they who believe in God may be careful to excel in good works. — That is to say, those things which I have said concerning God's kindness and humanity towards us, concerning renewal, concerning salvation, concerning the hope of eternal life, are not fabulous, not uncertain, not doubtful, as are the doctrines and hopes of the Jews and Philosophers; but faithful, that is, certain and undoubted (as I said in I Timothy, chapter 1, verse 15); and therefore I will have thee affirm these things not so much to thyself (since thou art sufficiently firm in these matters) as to others, as the Syrian version renders it, namely that they themselves, being stirred up and confirmed by this faith and hope, may be careful to excel in good works. Thus St. Chrysostom and St. Jerome. Whence note first: For "affirm" the Greek is διαβεβαιοῦσθαι, which thou mayest translate more clearly and aptly as "affirm," asseverate, assert and proclaim, as a matter certain and undoubted; for the Apostle wishes that Titus should affirm these things to others and set them forth as most certain and most true, that they may be incited thereby to good works. Note secondly: For "that they may be careful to excel in good works," the Greek is ἵνα φροντίζωσι καλῶν ἔργων προΐστασθαι, which Ambrose renders, "that they may be solicitous for the affection of good works"; but Beza, "that they may strive to maintain good works." For it cannot, he says, be rendered "to excel"; for thus in Greek it would have to be said in the dative καλοῖς ἔργοις, but now it is said in the genitive καλῶν ἔργων. But I answer with Jerome and Budaeus, indeed with Vatable and Erasmus, that προΐστασθαι properly signifies "to excel," and governs the genitive: for this is required by the preposition πρό. For hence προστάς and προστάτης τοῦ ἔργου is called the prefect of the work. The Apostle therefore wishes Christians to strive and apply themselves to good works, especially almsgiving and beneficence, in such a way that they excel in them as it were as leaders and prefects, just as in a camp someone is said to excel in provisions, grain and engines of war. For as it is his duty to see that nothing is lacking in these matters, so it is the duty of Christians to see that nothing is lacking to anyone, so that they do not wait for the petitions of the poor, but seek them out, and prevent them by their almsgiving. Thus Theophylactus. As Cato, according to Plutarch, was wont to say, "that illustrious actions are to be seized upon," that is, to be sought after and procured, so that we may always heap later benefits upon earlier ones. For just as vain and worldly men seek after honours, magistracies and prefectures, and contend for them, so that they may snatch them from others: so Christians ought to contend for good works, so that in almsgiving they may excel all others and snatch them from others. Whence Chrysostom, explaining what it is to excel in good works, says: "This is," he says, "to bring aid to those oppressed by injustice, not only with money, but also with exhortation and wholesome doctrine; likewise to bring aid to widows and orphans, and to provide for all who are in affliction or distress, with a feeling of compassion." To this end the same Chrysostom here in his moral homily 6 suggests a spur to the rich, namely that they should think and persuade themselves that those who give alms receive more from the poor than they give to them, namely more of good prayers and intercessions, more of virtue, more of merit, more of grace, more of reward both present and eternal: and for this reason Christ, though He could have provided for Himself in other ways as to food, nevertheless wished to be nourished by Mary Magdalene and other pious women, namely not that He might receive, but that He might confer a benefit upon them. And Chrysostom adds: "Beneficence," he says, "makes us like unto God. This is the mother of charity, the proper badge of Christian virtue, by which the disciples of Christ are known: this is the medicine for our sins, this cleanses the filth of our soul, this is the ladder which reaches even to heaven, this connects the body of Christ, and embraces all the members of Christ." Some thus expound it, "let those who believe," that is, Christians, "be careful to excel in good works," that is, to surpass and excel unbelievers, and to snatch the palm from them, not in glory or riches, but in the study of good works: for the Greek προΐστασθαι is the same as "to stand before," that is, to excel others, or to be first whom others follow, not one who follows others. But thus in Greek it would have been better to say καλοῖς ἔργοις rather than καλῶν ἔργων, and ἀπίστων should have been added, that is "unbelievers."
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9. But avoid foolish questions, and genealogies, and contentions, and strivings about the law. — By "genealogies" he means those of the Jews and Judaizers, who from childhood are so devoted to these, that from the beginning with Adam, down to Zerubbabel they run through the generations of all so readily and swiftly, that thou wouldst think they were reciting their own name, says Jerome. Again, by "strivings about the law" he means futile questions and quarrels which are raised concerning the law, such as in what year Solomon took a wife, whether in the eleventh year he begat Rehoboam; and things similar to these, says Jerome.
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10 and 11. Avoid a heretical man after one and a second correction, knowing that he who is such is subverted, and sins, being condemned by his own judgment. — For "correction" the Greek is νουθεσίαν, that is, as Jerome translates it, admonition, which is done gently, by teaching and admonishing sweetly without more severe rebuke. For the Apostle speaks of a heretic not obstinate and confirmed, but one who errs from ignorance or bad instruction, and follows the sect of those erring; or one concerning whom it is doubtful whether he be obstinate or not. For such a one ought to be corrected and instructed, first more gently, secondly more harshly and strongly; but if, thus admonished, he despises it and shows himself obstinate, he is to be avoided, and not corrected: for there will be no fruit of correction. Indeed, such a one, if corrected, resists more, and becomes hardened, says Ambrose, because "such a one," as the Apostle adds, "is subverted," in Greek ἐκπέπτωκεν, that is, is overthrown, namely in faith, hope and all good things, inasmuch as he is wholly perverted and immersed in heresy and his obstinacy. Whence Tertullian, in the book On Prescription, chapter XVI, teaches that among heretics there is no place for the precept of the Lord, Matthew XVIII, concerning the order to be observed in correction. Hence also the same Tertullian and Ambrose read here thus, "Avoid a heretical man after the first correction"; and thus, says Erasmus, heretics, if they relapsed after the first correction, we do not avoid, but we burn. But everywhere the Latin, Greek and Syriac texts read, "Avoid a heretical man after one and a second correction." For the Apostle speaks of a heretic not obstinate, but erring, as I have said. Note first: For "avoid" the Greek is παραιτοῦ, that is, reject, turn away from, refute. Here Erasmus, in his customary biting manner, reproaches theologians, because from this place of the Apostle they prove that heretics ought to be punished and chastised, thinking namely that "avoid" is the same as "take from life," just as "behead" is the same as "remove his head." Nor content with this sarcasm, he imputes a similar but sharper charge, not so much of ignorance as of injustice, to Jurists, when he adds: "Thus Jurists hang a thief, because the law orders a robber to be punished by death, and the French call a thief a robber (larron); thus physicians by ignorance of words sometimes give poison for remedy." You err, Erasmus, this was not the stupidity of French Jurists, but the just law and decree of Princes and magistrates, which everywhere adjudges thieves to the cross, as robbers to the wheel. Much less is it the ignorance of Theologians, but the decrees of Kings and Emperors, that condemn heretics to the pyre. Who, I ask, of the Interpreters or Latin Fathers was so foolish, so insipid, as to say that "avoid" is the same as "take from life"? There may have been some babbler who thus explained it, as you say, either in jest or in earnest: what council, king, or prince did this persuade to inflict this punishment on heretics for this reason? There are other Scriptures certain and clear, which teach that heretics ought to be punished, which see, if you please, in Bellarmine. Tertullian speaks excellently, Scorpiaci chapter II: "It is fitting," he says, "that heretics be compelled to duty, not enticed. Hardness must be overcome, not persuaded." Note second: "Sins," in Greek ἁμαρτάνει, that is errs, or sins and transgresses, supply knowingly, prudently and obstinately in his heresy, malice and sin. Heresy therefore, by antonomasia, is here called a sin, transgression and crime. Note third: "Being condemned by his own judgment," in Greek ὢν αὐτοκατάκριτος, that is, being condemned by himself, and, as Cyprian reads it, by himself, because namely he willingly and obstinately separates himself from all the faithful, and from the whole Church, outside which there is no salvation, but certain damnation. Thus Jerome, Anselm and others. Whence Saint Maximus, sermon 50, aptly compares the heretic to Judas, who was not cast out by Christ, but of his own accord separated himself from the college of Apostles, while he wished to betray Christ: "Such a heretic," he says, "is condemned with the same punishment as Judas, so that he is both guilty of the crime and judge of the vengeance, because the Lord whom Judas sold, the heretic blasphemes." Again, as Vatablus says, since the heretic judges those who resist truth and faith to be worthy of eternal damnation, by this very fact he condemns himself, inasmuch as he too resists truth and the faith of the whole Church. Thirdly, others explain it thus: the heretic trusts too much in his own judgment: for in this consists the sin of heresy: therefore the heretic sins by the presumption of his own judgment, and consequently condemns himself by the same, that is, makes himself guilty of condemnation and subject to it. But this is beyond the mind of the Apostle.
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12. When I shall send Artemas to you, or Tychicus, — namely that they may supply your absence in Crete, and instruct and feed the Cretans in your stead. Make haste to come to me at Nicopolis. — Chrysostom understands Nicopolis of Thrace; but St. Jerome more correctly takes Nicopolis of Epirus. It was called Nicopolis, that is the city of victory, by Augustus, who there, namely near Actium, a promontory of Epirus, defeated Antony and Cleopatra in a naval battle.
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13. Send Zenas the lawyer and Apollos diligently ahead, so that nothing may be lacking to them. — The Apostle commands these to be sent to him, so that he might have them as companions and helpers in the preaching of the Gospel. For Apollos was eloquent and mighty in the Scriptures, Acts XVIII, 24. But Zenas was not skilled in Caesar's law, but rather a teacher of the law, namely the Mosaic law, and therefore of great authority and repute. Whence, now converted to Christ, he could from the law and the Prophets refute the Jews, and teach that Jesus is the Messiah. These therefore Paul commits to Titus, so that he might direct them to himself, and carefully ensure that nothing in provisions and other things necessary for the journey be lacking to them.
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14. Let our people also learn to excel in good works for necessary uses. — The Apostle repeats this sentence on the occasion of the provision which he commanded to be given to Zenas and Apollos: and it is an exhortation, as if to say, You will say to me, O Titus, that you are poor and cannot provide them with all things necessary for the journey. I answer, go to our faithful, teach them to exercise this charity toward God's ministers and Apostles, so that they themselves may learn not only through doctrine, but also through experience and practice, to excel in good works and almsgiving, things so necessary, so worthy and holy, and to be liberal and generous toward their teachers. Thus Jerome, Theodoret and others. The same St. John, in his third epistle, commends Gaius: "Most beloved," he says, "thou dost faithfully whatever thou dost for the brethren, and that for strangers, etc., whom if thou bring forward on their way worthy of God: because that for his name they went out. We therefore ought to support such, that we may be fellow helpers of the truth." Hence among the first Christians the right of hospitality was strict and great: so much so that Peregrinus the impostor (as Lucian testifies in his Life) for this reason pretended to be a Christian and preacher, because he knew that in the hospitality of Christians he would have sufficient provision for his journey, so that he would not only be fed by them, but also be conducted on the way, and thus (as Lucian says) would go about everywhere attended. Concerning this hospitality I shall say more on Hebrews, XIII, 2.
Concluding Blessing Grant, O Lord, that we may excel in good works, so that we may spend this brief span of life fruitfully, so that we may become heirs according to the hope of eternal life.
Machine translation from the Latin, not reviewed.
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Supra apostolus posuit particulares admonitiones pertinentes ad singulos status, hic ponit generales ad omnes. Et primo ponit ipsas; secundo rationem ipsarum, ibi eramus; tertio inducit Titum ad utrorumque praedicationem, ibi et de his volo te. Circa primum duo facit, quia primo monet omnes qualiter se habeant ad superiores; secundo quomodo ad aequales, ibi neminem blasphemare. Item prima in duas, quia primo ostendit quod superioribus debent subditi reverentiam subiectionis; secundo obedientiam iussionis, ibi dicto obedire. Dicit ergo: dixi de quo moneas praedictos, sed admone illos, id est, omnes, principibus, id est, maioribus, scilicet regibus et huiusmodi, et potestatibus, id est, aliis officialibus, subditos esse. I Pet. II, 13: subiecti estote omni humanae creaturae propter Deum, sive regi tamquam praecellenti, sive ducibus tamquam ab eo Missis. Rom. XIII, 1: omnis anima potestatibus sublimioribus subdita sit. Et haec monitio necessaria est, primo ad tollendum errorem circa Iudaeos, qui dicunt non esse obediendum mandatis hominum; secundo ut nullam inquietudinem facerent in Ecclesia; tertio quia tenentur ad obedientiam iussionis. Hebr. ult.: obedite praepositis vestris, et subiacete eis, et cetera. Et dixit dicto obedire, id est, ad solum verbum praesidis. I Reg. XV, 22: melior est enim obedientia, quam victimae. II Thess. III, 14: si quis non obedierit verbo nostro, per epistolam, hunc notate. Non solum autem est necessaria promptitudo, sed discretio. Unde dicit ad omne opus bonum, alioquin non esset obediendum; tunc enim magis Deo obediendum est, quo maior est. Act. IV, 19: si iustum est in conspectu Dei, vos potius audire, quam Deum, iudicate. Unde milites non tenentur obedire in bello iniusto. Deinde cum dicit neminem, ostendit qualiter se habeant erga aequales. Et primo quoad vitationem mali; secundo quoad operationem boni, ibi sed modestos. Monet autem eos specialiter de verbis, quia in primitiva Ecclesia pauci peccabant factis. Verbis autem aliquis peccat, primo contra personam alterius, si ei improperia inferat.
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Unde dicit neminem blasphemare. Sed contra: quia blasphemia est relatio criminis in Deum, non ergo est blasphemia in proximum. Respondeo. Inquantum dilectio proximi refertur in dilectionem Dei, et honor proximi in honorem Dei, sic eius improperium est in Deum. Sumitur ergo hic blasphemare, pro qualibet maledictione occulta vel manifesta. II Pet. II, 10: sectas non metuunt introducere blasphemantes. Secundo quis peccat contra proximum propter res exteriores. Et ideo dicit non litigiosos esse. Ubi est sciendum, quod tria sunt genera hominum: quidam eorum sunt virtuosi, et duo vitiosi. Quidam enim omnibus verbis auditis in nullo contristantur, et hi sunt adulatores. Et quidam omni verbo resistunt, et hi litigiosi sunt. Contra hos loquitur hic. Ideo dicitur II Tim. II, 24: servum autem domini non oportet litigare, sed mansuetum esse ad omnes. Prov. XX, 3: honor est homini, qui se separat a contentionibus. Sed medium tenens, ut quandoque delectetur verbis, quandoque contristetur, est virtuosus. II Cor. II: si contristavi vos epistola, non me poenitet, et cetera. Deinde cum dicit sed modestos, ostendit quomodo se habeant in operatione boni. Et primo in exterioribus actibus, dicens sed modestos. Est autem modestia virtus, per quam aliquis in omnibus exterioribus modum tenet, ut non offendat cuiusquam aspectum. Phil. IV, 5: modestia vestra nota sit omnibus hominibus. Prov. XXII, 4: finis modestiae, timor domini, divitiae, gloria, et vita, et cetera. Quanto autem quis est impetuosior in interioribus affectibus, tanto refraenatur difficilius etiam in exterioribus. Talis autem est inter omnes affectus ira. Et ideo contra hoc ponit mansuetudinem, quae moderatur passiones irae. Unde dicit omnem mansuetudinem ostendentes ad omnes homines. Matth. XI, v. 29: discite a me, quia mitis sum et humilis corde. Iac. I, 21: in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras. Deinde cum dicit eramus enim et nos, etc., assignat rationem praedictorum, et maxime huius ultimi, scilicet quod sint mansueti. Possent enim dicere: quomodo erimus mansueti ad infideles, quomodo ad malos? Non enim hoc possumus. Respondet: considera te qualis fueris. Et ideo contra iram optimum remedium est recognitio fragilitatis propriae. Et ideo primo ponit statum eorum praeteritum; secundo ostendit unde venerunt ad statum perfectionis, ibi cum autem benignitas. Item primo ponit defectus pertinentes ad intellectum; secundo ad affectum, ibi servientes. Intellectus autem potest dupliciter deficere: vel quia deficit a vera cognitione, sicut per ignorantiam negationis; vel quia incidit in opinionem falsi. Verum autem in rebus divinis dupliciter aliqui percipiunt. Quidam enim solum per fidem, quidam praegustando per lumen sapientiae per apertam aliquam cognitionem. Unde quantum ad secundum dicit eramus enim insipientes, id est privati ista sapientia. Lc. XXI, 15: dabo vobis os et sapientiam, et cetera. Quantum ad primum dicit et increduli, id est, infideles. Ez. II, 6: increduli et subversores sunt tecum. Sed erramus incidentes in contrariam opinionem. Unde dicit errantes, id est, falsum pro vero tenentes. Is. XIX, 14: errare fecerunt Aegyptum in omni opere suo. Deinde ponit ea quae pertinent ad corruptionem affectus: et primo quantum ad se; secundo quantum ad alios, ibi in malitia, et cetera. Affectus autem hominis tunc est rectus, quando servit rationi, et utitur licitis delectationibus secundum rationem. Quando ergo non sequitur rationem, sed sua desideria, tunc corrumpitur.
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Unde dicit servientes desideriis et voluptatibus variis. Voluptates respiciunt peccata delectationum carnalium, ut sunt luxuria et gula. Desideria vero quaelibet alia vita, ut sunt ambitio et avaritia, et huiusmodi. Eccli. XVIII, 30: post concupiscentias tuas non eas, et a voluptate tua avertere. Rom. VI, 12: non regnet peccatum in vestro mortali corpore, ut obediatis concupiscentiis eius. II Tim. III, 4: voluptatum amatores magis quam Dei. Deinde cum dicit in malitia et invidia agentes, ponit peccata in ordine ad alios: et primo malitiam, quae est voluntas nocendi alteri; effectus enim denominatur a fine. Qui ergo intendit inferre malum, dicitur malitiosus. Iac. I, 21: propter quod abiicientes omnem immunditiam et abundantiam malitiae. Secundo ponit invidiam, quae dolet de proximi bono, sicut malitia infert malum. Prov. XIV, 30: putredo ossium, invidia. Tertio ponit odium. Unde dicit odibiles, scilicet vel Deo, per hoc quod faciunt peccatum. Sap. XIV, 9: similiter odibiles sunt Deo impius et impietas eius. Rom. I, 30: detractores Deo odibiles. Vel proximo, quando faciunt illud unde proximus eos odio habere debeat. Et addit odientes invicem; quasi dicat: et nos etiam odiebamus alios. I Io. III, 15: qui odit fratrem suum, homicida est. Deinde cum dicit cum autem benignitas, ostendit statum salutis nostrae, cuius ordinem et processum primo describit; secundo confirmat dictum, ibi fidelis sermo. Circa primum quatuor facit, quia primo ostendit causam salutis; secundo rationem salvandi, ibi non ex operibus iustitiae; tertio modum eius, ibi per lavacrum; quarto finem, ibi ut iustificati. Causa autem nostrae salutis est charitas Dei. Eph. II, 4: Deus autem, qui dives est in misericordia, propter nimiam charitatem suam, qua dilexit nos, et cetera. Hanc charitatem describit, primo quantum ad affectum; secundo quantum ad effectum. Interior charitatis affectus designatur in benignitate, quae dicitur bona igneitas. Ignis autem significat amorem. Cant. VIII, 6: lampades eius, lampades ignis atque flammarum. Benignitas ergo est amor interior, profundens bona ad exteriora. Haec ab aeterno fuit in Deo, quia amor eius est causa omnium. Ioel c. II, 13: benignus et misericors est, et cetera. Sed hoc quandoque non apparebat. Is. c. LXIII, 15: ubi nunc zelus tuus et fortitudo tua, multitudo viscerum tuorum et miserationum tuarum? Super me continuerunt se.
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Sed per effectum apparuit, quod designatur cum dicit humanitas: quod dupliciter potest intelligi, vel secundum quod significat humanam naturam, quasi dicat apparuit benignitas et humanitas, quando Deus ex benignitate est homo factus. Phil. II, 7: habitu inventus ut homo. Ps. LXIV, 12: benedices coronae anni benignitatis tuae. Vel secundum quod designat virtutem, quae consistit in exteriori subventione in defectibus aliorum. Unde humanum esse, est condescendere. Act. ult.: barbari autem praestabant non modicam humanitatem nobis. Sic Deus condescendit nostris defectibus. Ps. CII, 14: ipse cognovit figmentum nostrum. Et hoc salvatoris, quia, ut dicitur Ps. XXXVI, 39: salus autem iustorum a domino. Deinde cum dicit non ex operibus, etc., ponit rationem salvandi; et primo excluditur ratio praesumpta; secundo ostenditur ratio vera.
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Ratio praesumpta est, quod propter merita nostra simus salvati; quod excludit, cum dicit non ex operibus iustitiae quae fecimus nos. Rom. XI, 5: reliquiae secundum electionem gratiae Dei salvae factae sunt. Deut. IX, 5: non propter iustitias tuas et aequitates cordis tui ingredieris, ut possideas terram eorum, et cetera. Sed vera ratio est sola misericordia Dei, unde dicit sed secundum suam misericordiam, et cetera. Thren. III, 22: misericordiae domini, quod non sumus consumpti. Lc. I, 50: et misericordia eius a progenie in progenies. Modus salutis adipiscendae est per Baptismum, quem primo ponit; secundo effectum eius; tertio causam. Dicit ergo per lavacrum, id est, salvati sumus per ablutionem spiritualem. Eph. c. V, 26: mundans eam lavacro aquae in verbo vitae. Zac. XIII, 1: erit fons patens domui David, et habitantibus Ierusalem, in ablutionem peccatoris et menstruatae. Quantum ad effectus eius subdit regenerationis et renovationis. Pro quo sciendum est, quod homo indigebat duobus in statu perditionis, quae consecutus est per Christum, scilicet participatione divinae naturae, et depositione vetustatis. Erat enim separatus a Deo. Is. LIX, 2: iniquitates vestrae diviserunt inter vos et Deum vestrum, et peccata vestra absconderunt faciem eius a vobis ne exaudiret. Et erat inveteratus. Bar. III, 11: inveterasti in terra aliena. Sed primum consequimur per Christum, scilicet per participationem naturae divinae. I Pet. II: ut per hoc efficiamur consortes divinae naturae. Sed nova natura non acquiritur nisi per generationem. Sed tamen haec natura ita datur, quod etiam remanet nostra, et ita superadditur. Sic enim generatur participatio in filium Dei, quo non destruitur homo. Io. III, 7: oportet vos nasci denuo. Et ideo dicitur generatio. Iac. I, 18: voluntarie genuit nos verbo veritatis suae. Homo etiam per Christum deposuit vetustatem peccati renovatus ad integritatem naturae, et hoc vocatur renovatio. Eph. IV, 23: renovamini spiritu mentis vestrae. Sed quae est causa huius effectus, ut cor abluat? Haec virtus est a sancta et individua Trinitate. Matth. ult.: in nomine patris, et filii, et spiritus sancti, et cetera. Unde et Christo baptizato pater in voce, filius in carne, spiritus sanctus in columbae specie apparuerunt. Et ideo dicit spiritus sancti, id est, quam spiritus sanctus facit. Ps. CIII, 30: emitte spiritum tuum, et cetera. Item est regeneratio per spiritum. Gal. IV, 6: misit Deus spiritum filii sui in corda vestra clamantem: abba pater. Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: abba pater.
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Sed hunc spiritum dat Deus pater, quem effudit in nos abunde, ut designet copiam gratiae in Baptismo; unde fit plena peccatorum remissio. Ioel II, 28: effundam de spiritu meo super omnem carnem, et cetera. Is. XLIV, v. 3: effundam spiritum meum super semen tuum. Et propter diversa dona gratiarum. Iac. I, 5: qui dat omnibus affluenter, et non improperat. Hoc etiam datur per Christum Iesum. Io. c. XVI, 7: Paraclitus quem ego mittam vobis, et cetera. In Christo enim duas naturas invenimus, et ad utramque pertinet, quod Christus det spiritum sanctum. Quantum quidem ad divinam, quia est verbum, ex quo simul et a patre procedit ut amor. Amor autem in nobis procedit ex conceptione cordis, cuius conceptio est verbum. Quantum vero ad humanam, quia Christus accepit summam plenitudinem eius, ita quod per eum ad omnes derivatur. Io. I, 14: plenum gratiae et veritatis. Et paulo post: et de plenitudine eius omnes nos accepimus gratiam pro gratia. Et cap. III, 34: non enim ad mensuram dat Deus spiritum, et cetera. Et ideo Baptismus et alia sacramenta non habent efficaciam, nisi virtute humanitatis et passionis Christi.
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Deinde cum dicit ut iustificati gratia ipsius, ponitur finis salutis nostrae, quae est participatio vitae aeternae. Unde dicit haeredes. Idem autem est iustificati et quod prius dixerat regenerati. In iustificatione impii sunt duo termini, scilicet a quo, qui est remissio culpae, et haec est renovatio, et ad quem, qui est infusio gratiae, et hoc ad regenerationem pertinet. Dicit ergo: ideo verbum caro factum est, ut iustificati, id est renovati per gratiam, quia iustificatio non fit sine gratia. Sed numquid Deus posset remittere culpam sine gratiae infusione? Videtur quod sic, quia a principio poterat constituere hominem esse sine gratia et culpa. Respondeo. Dicendum est, quod aliud est de homine, qui numquam offendit, quia sic potest esse sine gratia et sine culpa; et aliud est de homine, qui iam peccavit, qui non potest esse quin odiatur, vel diligatur; et si a Deo diligitur, oportet quod diligat, et si diligit, oportet quod praestetur ei gratia: quia sine gratia non diligit, et quod etiam per hoc efficiantur haeredes. I Pet. I, 4: haereditatem incorruptibilem, et incontaminatam, et immarcescibilem conservatam in caelis in vobis, et cetera. Et hoc vitae aeternae. Ps. XV, 6: funes ceciderunt mihi in praeclaris, etenim haereditas mea praeclara est mihi, et cetera. Sed quomodo haeredes? Secundum spem, quia iam non est spes huius vitae. Rom. V, 2: gloriamur in spe gloriae filiorum Dei.
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Deinde cum dicit fidelis sermo est, probat dicta de salute nostra et spe; quasi dicat: hoc dictum est fidele. Apoc. ult.: haec verba fidelissima et vera sunt. Deinde cum dicit et de his volo, mandat hoc praedicari. Et primo ponit praeceptum; secundo rationem assignat, ibi haec sunt. Dicit ergo et de his, scilicet quae ad Dei beneficia, reprehensionem peccatorum, documenta fidei et morum, volo te confirmare, scilicet alios. Iob IV, 4: vacillantes confirmaverunt sermones tui. Act. XV, 32: et confirmaverunt eos. Et ratio huius est ut curent, et cetera. Quod potest intelligi de praelatis; quasi dicat: volo quod confirmes viatores, id est, praelatos, ut, ipsi, curent praeesse his qui credunt Deo, scilicet fidelibus in bonis operibus. I Pet. II, v. 12: ex bonis operibus vos considerantes, glorificent Deum. Matth. V, 16: ut videant opera vestra bona, et glorificent patrem vestrum. Haec verba sunt bona, quia de bonitate Dei. Matth. XII, 35: bonus homo de bono thesauro profert bona. Et utilia hominibus. Is. XLVIII, 17: ego dominus Deus tuus docens te utilia.
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Supra apostolus docuit Titum qualia ad instructionem populi proponat, nunc ostendit quae vitet in doctrina. Et primo facit hoc; secundo scribit quaedam familiaria, ibi cum misero. Item prima in duas, quia primo ostendit quomodo vitet inutilia et aliena dogmata; secundo quomodo vitet haereticos, ibi haereticum. Circa primum duo facit, quia primo ostendit quae sunt vitanda in sua doctrina; secundo rationem assignat, ibi sunt enim. Notandum est autem circa primum quod ad eum, qui profitetur doctrinam alicuius scientiae, primo pertinet, ut satisfaciat quaestionibus quae moventur in illa; secundo ut per se aliqua tractet; tertio ut disputet cum resistentibus; et quarto quod doceat quid circa eam sit vitandum. In aliis autem scientiis nullus sapiens cuilibet quaestioni respondet, sed tantum ad eas, quae pertinent ad suam scientiam. Ita doctor veritatis non debet cuilibet quaestioni respondere. Stultitia enim sapientiae opponitur. Haec autem doctrina est sapientiae. Deut. IV, v. 6: haec enim sapientia vestra, et intellectus coram populis. Ideo dicit stultas quaestiones. Quaestiones ergo adversantes intentionibus doctrinae istius, stultae sunt. Adversantur autem ei illa, quae sunt indisciplinabilia. Iob c. XXXIV, 35: Iob autem stulte locutus est, et verba illius non sonant disciplinam. Item quando manifestum proponitur ut dubium, scilicet quaecumque debet aliquis per se tenere in scientia. Et haec sunt quae spectant ad instructionem fidei et eruditionem morum. Et quaedam sunt quae debet vitare. Unde dicit genealogias. Ponuntur enim genealogiae in Scripturis propter mysteria, et propter intellectum historialem. In resistendo impugnantibus debet vitare contentiones et pugnas. Quando enim est disputatio ad inquisitionem veritatis, est laudabile; sed quando est contentio ad ostendendum quid sit tenendum, et quid vitandum, tales sunt vitandae. Prov. XX, 3: honor est homini, qui separat se a contentionibus. II Tim. II, 14: noli verbis contendere. Pugnae legis sunt, quae non ex vitio disputantium, sed quae oriuntur ex contrarietate in Scriptura, vel rationibus contrariis. Sed numquid huiusmodi semper sunt vitandae? Dicendum est: in Scriptura sacra, secundum veritatem, nihil est contrarium. Sed si aliquid apparet contrarium, vel est, quia non intelligitur, vel quia corrupta sunt vitio scriptorum, quod patet specialiter in numeris et genealogiis. Et ideo haec, quia determinari non possunt, vult quod vitentur. Et hoc ideo, quia inutiles sunt. Et doctor ad duo intendere debet, scilicet ad utilitatem, et ad veritatem. Prov. VIII, 7: veritatem meditabitur guttur meum, et cetera. Is. c. XLVIII, 17: ego dominus Deus tuus docens te utilia. Non est ergo intromittendum se de inutilibus, et quae non habent solidam veritatem. Scire enim singularia, ut sunt genealogiae, non est ad perfectionem intellectus, nec ad instructionem morum, nec fidei. Et sunt vanae, quia non habent solidam veritatem. Deinde cum dicit haereticum, ostendit qui sunt vitandi inter homines; et primo ostendit quod haeretici; secundo ostendit rationem huius, ibi sciens quia. Dicit ergo haereticum hominem. Ubi notandum est, quid faciat esse haereticum, et accipienda est prima ratio huius nominis haereticus. Non enim dicitur a divisione, sed ab electione, ut dicit Hieronymus; in Graeco enim haeresis dicitur electio. Unde haereticus, id est, electivus, quasi pertinaciter adhaerens sectae alicuius, quam elegit. Unde sciendum est, quod omnis haereticus est errans, et non e converso, propter duo. Primo ex parte materiae circa quam errat, puta si non est circa finem vitae humanae, vel circa id quod ad fidem pertinet et bonos mores. Talis enim sic errans non est haereticus. Si vero erraret circa ea quae sunt ad finem vitae humanae, semper est haereticus. Et dico finem vitae humanae, quia apud antiquos erant sectae ponentes diversum finem, ut patet de Stoicis et Epicureis. Vel circa fidem; et sic si aliquis diceret Deum non esse trinum et unum, et fornicationem non esse peccatum, est haereticus. Secundo ex parte electionis, quia eligens, si non est pertinax, sed est paratus corrigi secundum Ecclesiae determinationem, et sic non est ex malitia, sed ex ignorantia, non est haereticus. Hunc ergo devita, propter periculum. II Tim. II, 17: sermo eorum ut cancer serpit. Item nec aliquis communicet peccatis eorum, ne videatur eis consentire. II Io. cap. unico: si quis venerit ad vos, et hanc doctrinam non affert, et cetera. Item propter poenam. Num. XVI, 26: recedite a tabernaculis hominum impiorum, et nolite tangere quae ad eos pertinent, et cetera. Vult tamen quod moneatur, et si non dimittit, tunc est haereticus et vitandus.
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Et dicit post primam et secundam correptionem. Sic enim fit in Ecclesia in excommunicationibus. Et ratio est, quia numerus omnis rei habet principium, medium, et finem. Ideo accipitur ut sufficiens ad omnia. II Cor. ult. v. 1: ecce iam tertio hoc venio ad vos, et cetera. Item propter perfectionem numeri ternarii. Ratio autem devitationis est, quia cum errante agendum a principio, ut corrigatur. Matth. IX, 12: non est opus valentibus medicus, sed male habentibus. Et ideo non est dimittendum quousque videatur si curari poterit; sed si non potest sanari, tunc est dimittendus. Lc. XIX, 22: ex ore tuo te iudico, serve nequam. Deinde cum dicit cum misero, scribit quaedam familiaria. Et primo quaedam disponenda circa ipsum; secundo epistolam terminat in salute. Dicit ergo cum misero, et cetera. Hi duo discipuli erant apostoli. Alios misit quia volebat quod Titus iret ad eum, nec determinat ei tempus, sed locum: eo enim indiguit in adiutorium praedicationis. Voluit tamen praemitti Arthemam, et ostendit quid de eis disponat; secundo obiectioni respondet, ibi discant autem et vestri. Apollo iste, de quo Act. XIX, 1, erat episcopus Corinthiorum, propter quorum culpam dimisit eos, et ivit Cretam ad Titum, sed, correctis Corinthiis, apostolus revocat eum. Vocat autem Zenam legisperitum, licet et Apollo esset valde doctus, quia in Iudaismo habuit hanc dignitatem. Ratio autem quare istos vult praemitti, et non Titum, est quia Titus necessarius erat apud Cretam propter episcopatum, isti autem non habebant aliquam curam.
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Et dicit ut nihil illis desit, quasi dicat: si non habes, provideant subditi tui. Et ideo subiungit sic discant vestri, scilicet fideles providere, sicut faciunt Iudaei. Et dicit vestri, scilicet subditi, discant excellere Iudaeos, et alios de Asia, qui suis praedicatoribus et indigentibus provident.
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Et dicit ad usus necessarios, id est, in casibus necessitatis. I Tim. VI, 8: habentes alimenta, et quibus tegamur, his contenti simus. Ratio autem quare praesint, est ut non sint infructuosi. I Cor. IX, 7: quis plantat vineam, et de fructu eius non edit? et cetera. Populus ergo si est ut vinea domini, debet ferre fructum, non solum spiritualem, sed etiam temporalem, ut exinde cultores sustententur, alias essent infructuosi. Matth. VII, 19: omnis arbor, quae non facit fructum bonum, excidetur. Deinde salutat eos primo ex parte aliorum; secundo rogat, quod salutent alios; tertio ponit suam. Quantum ad primum dicit salutant, etc., id est, salutem optant.
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Secundo dicit saluta eos qui nos amant in fide Christi existentes, quia non est conventio fidelis cum infideli. II Par. XIX, 2: impio praebes auxilium, et his qui oderunt dominum amicitia iungeris. Vel qui nos amant in fide, id est, fideli affectu. Eccli. VI, 15: amico fideli nulla est comparatio. Gratia Dei, scilicet quae est principium omnium bonorum. Rom. III, 24: iustificati gratis per gratiam ipsius. Et dicit vobis, quia non scribit uni propter utilitatem ipsius tantum, sed propter totam Ecclesiam. Deo gratias.
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Dicto obedire. Graece TCeiftapxsTv, dictione composita, id est obedire principibus seu magistratibus. Inculcatio est ejusdem praecepti. Ad omne opus bonum paratos esse. Eam partem ad omne opus bonum, Hieronymus connectit superiori: Obedire ad omne opus bonum; u t id, quod sequitur: paratos esse, proprium et speciale sit praeceptum. Alii omnes, quod nec Hieronymus improbat, nostram servant distinctionem, ut haec pars sit quaedam explicatio praecedentium, quasi dicat Apostolus: Quod praecipio obediendum esse principibus ac magistratibus, id eatenus intelligi volo, dum bona sunt ac licita, quae jubent. Ad omne enim opus bonum, quodcunque potestas superior injunxerit, etiamsi grave sit et ex parte praecipientis injustum, paratos esse fideles oportet; saltem avertendi scandali causa. Si vero contra Deum aliquid praecipitur, ibi locum habeat illud B. Petri Act. 5. Deo potius obediendum esse quam hominibus. Nonnulli sententiam hanc simpliciter accipiunt, ut per eam fideles in genere admoneantur ad beneficentiam. Nam et ea, quae sequuntur, generalia sunt praecepta.
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2. Neminem blasphemare. Id est ne cuiquam aut de quoquam maledicant. Gravitatem hujus peccati docet 1 Cor. 6., quum maledicos recenset in eorum numero, qui regnum Dei non possidebunt. Huc revocantur et caetera linguae vitia, ex odio aut contemptu proximi nata, ut convitium, contumelia, calumnia, detractio, susurratio, irrisio. His affine est, quod sequitur: Non litigiosos esse. Graece auaxoog, alienos a pugnis, sive ut Erasmus vertit: non pugnaces. Quanquam ipso etiam Calvino judice, melius vertit vetus interpres: Non litigiosos, quod et apud Hieronymum et Ambrosianum legitur. Significantur enim pugnae verborum, ut lites, rixae, contentiones, a quibus alienos oporteat esse fideles. Idem vocabulum habetur inter virtutes episcopi 1 Tim. 3.
Sed modestos. Graece eiueixeTg, quod his*modis vertunt: placidos, mites, humanos, moderatos. Usus est eadem voce Paulus Phil. 4., ubi nos habemus: Modestia vestra nota sit omnibus hominibus. Graeco nomine significatur ea virtus, qua quis commodum et facilem sese exhibet aliis; eorumque dicta et facta, quamvis etiam in speciem mala, benigne interpretatur, ac de jure suo cedit interdum pacis causa. Disserit de hac virtute Philosophus lib. 5. Eth. cap. 10. Omnem ostendentes mansuetudinem ad omnes homines. Quod in 2 Tim. 2. servum Domini, id est episcopum dixit non oportere litigare, sed mansuetum esse ad omnes: id nunc ab omnibus fidelibus exigit. Omnem erga omnes mansuetudinem ostendit sive exhibet, non qui nusquam severitatem adhibet, aut nullum peccatum punit; sed qui servatis circumstantiis loci, temporis, personarum, ab hujus virtutis officio nulla parte deficit; maxime cum Christi praeceptum sit: Non resistere malo. Matth- 5.
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3. Eramus enim aliquando et nos insipientes, increduli, errantes. Quia praeceperat, omnem exhiberi mansuetudinem erga omnes homines, volens ea generalitate comprehendi etiam infideles et veritatis adversarios: nunc quam aequum ac rationi consonum sit ejusmodi praeceptum, ostendit a lege charitatis, quae dictat, ut tales simus erga alios quoscunque, quales vicibus commutatis alios erga nos esse vellemus. Et quidem haec pars complura continet documenta. Primum, ut qui per gratiam Christi jam fideles sunt, et in novitate vitae ambulant, erroris pristini et conversationis memores, non se fastuose efferant adversus eos, qui adhuc in errore et vetustate vitae detinentur; sed humanos ac mites se illis exhibeant, condolentes eorum miseriae, et parati subvenire. Deinde, ut suo exemplo cogitent, etiam illos posse, si Deus misereatur, gratiae Christi fieri participes; eaque spe nihil praetermittant, quo eos in societatem tanti beneficii perducant. Tertium, ut ex hac descriptione discamus, quales ante gratiam Christi sint omnes homines, etiam illi, qui putantur honeste et sine querela conversari secundum legem, vel naturalem, vel scriptam. Nam Apostolus etiam seipsum hic aperte includit, dicendo et nos. Includit et Titum, qui in gentilitate honeste vixerat, juxta illud de Episcopo 1 Tim. 3. Oportet illum et testimonium habere bonum ab iis, qui foris sunt. Non nominat autem crimina manifesta, velut adulteria, sacrilegia, furta, rapinas, homicidia, a quibus multi sola natura vel lege edocti sese abstinent; plures metu poenarum, aut honoris cupiditate manum cohibent. Unde de quibusdam ait Dominus, quod omnia faciunt, ut videantur ab hominibus. Matth. 23. At neque idololatriam nominat, peccatum gentilibus commune; quoniam hoc ad Paulum et Judaeos non attinebat: sed ea recenset, quae ut plurimum latere solent in animo, quaeque in iis etiam, qui cultum unius Dei profitentur, et vitam forinsecus honestam degunt, inveniri possunt; cujusmodi sunt errores, illicita desideria, malitia, invidia, odium. Ex his colligi potest, quo sensu dixerit idem Apostolus ad Phil. 3. secundum justisiam, quae in lege est, conversatum se fuisse sine querela. Quae verba suo loco plenius a nobis sunt exposita. Certe Hieronymus in hujus loci comm. ostendit, ea, quae hic dicuntur, in ipsum etiam Paulum competere ante conversionem; ut qui sine Christo vitiis omnibus servierit: nec ista pugnare cum iis, quae de se scripsit ad Philippenses. Dicit ergo: nos, qui nunc Dei beneficio Christiani sumus, quondam eramus insipientes, sive stulti, quia vera sapientia destituti. Item increduli, Graece aTcstfrsTg, pro quo Hieronymus inobedientes legit; Ambrosianus, inobsequentes. Verum alibi Paulus eo vocabulo denotat infideles, qui praedicationi veritatis resistunt, nec ullam persuasionem admittunt; quales erant plerique Judaei, qualis et ipse Paulus fuerat, quando miraculis Apostolorum et doctissima Stephani disputatione nihil commotus, Ecclesiam toto conatu persequebatur. Item eramus errantes, tam in via morum quam doctrinae; juxta illud Jes. 5. Omnes nos quasi oves erravimus: unusquisque in viam suam declinavit. Forte specialiter respicit ad errores Judaicos ac Pharisaicos, quibus ipse fuerat imbutus.
Servientes desideriis et voluptatibus variis. Servientes, id est addicti more servorum. Hinc enim omnis peccator servus peccati vocatur. Hac parte potissimum significari videntur cupiditates et voluptates carnales omnis generis. Unde Hieronymus negat, etiam Paulum potuisse aestuantem flammam restinguere voluptatum, quando non erat templum Dei. Porro vitia spiritualia consequenter jam enumerat: In malitia et invidia agentes. Graece Stayovxsg, degentes. Malitiam intelligit, non ut generale vitium est, sed malignitatem, qua quis malum vultalteri, quadam specie vindictae; ut exponit Theophylactus. Sic enim apte cum invidia conjungitur.
Odibiles, odientes invicem. Odibiles, sive odiosi, ut legit Hieronymus, dicuntur, qui morum improbitate aliorum odia adversum se provocant; ut fere homines contentiosi, quique privatis ubique commodis aut honoribus intenti sunt. Hinc autem sequitur alterum, ut scilicet invicem odio prosequantur. Quaeret aliquis, an omnia vitia jam enumerata competant in omnes et singulos a Christo alienos. Resp. etsi non omnia, tamen pleraque in omnes competere ex mente Pauli. Voluit enim is declarare, quales sint homines fide Christi nondum illuminati: nec quemquam esse, qui non prius cupiditatibus eerviat; tametsi nec omnibus iisdem, nec aequaliter, omnes sint addicti.
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4. Cum autem benignitas et humanitas apparuit Salvatoris nostri Dei. Dixit quales simus omnes antequam veniamus ad Christum; nunc decet, quid Christi gratia nobis praestet, nobis inquam malis et immerentibus, quales jam descripsit. Est autem doctrina valde illu- Btris, qua beneficium gratuitae justificationis nostrae breviter quidem, sed luculenter et graviter exponit. Benignitas, pro qua Hieronymus et Ambrosiauus bonitatem legunt, Graece xp^aioi^Q, virtus est, juxta Stoicos, qua quis ultro studet bene mereri de aliis. Quod maxime Deo convenit, qui praevenit nos suis beneficiis, et commodi nihil a nobis exspectat. Humanitatem nonnulli interpretati sunt humanam naturam sive incarnationem, ut sensus sit: Postquam mysterium incarnationis Christi Salvatoris nostri mundo patefactum est. Sed hunc intellectum respuit vox Graece <pi\av§pu)Tzia, quae non aliud significat quam amorem erga homines, id est, studium hominibus benefaciendi. Quem affectum etiam Latini humanitatem appellant. Sic enim ipse Erasmus vertit eandem dictionem Act. ult., ubi dicuntur barbari Paulo et sociis ejus non modicam praestitisse humanitatem. Priori sensui illud etiam obstat, quod humanitas hic attribuitur Patri, non Filio. Nam istud: Salvatoris nostri Dei, de Patre dicitur, ut patet ex subjunctis. Dicit enim, eum effudisse in nos abunde Spiritum sanctum per Jesum Christum Salvatorem nostrum. Quod non de alio quam de Patre potest intelligi. Sicut et veteres intellexerunt, nominatim Hieronymus, qui studiose lectorem monet, in Ouil. Estii Coram. Tom. II. praesenti capitulo manifestissimam, ut loquitur, inveniri Trinitatem. Congruunt et aliae Scripturae, charitatem hanc erga genus humanum Deo Patri tribuentes, ut Joan. 3. Sic Deus dilexit mundum, ut filium suum unigenitum daret. Et Joan. 4. In hoc apparuit charitas Dei in nobis, quoniam filium suum unigenitum misit Deus in mundum, et Rom. 5. Commendat charitatem suam Deus in nobis, quoniam cum adhuc peccatores essemus, Christus pro nobis mortuus est. Similiter Ecclesia Dei Patris cpiXavftporJ.av confitetur, quando in publicis precibus eum appellat humanae salutis amatorem. Atque interim observa, in hac Apostoli sententia tam Patri quam Filio Salvatoris epitheton adscribi. Quod et in superioribus hujus Epistolae animadvertere est. Verbum apparuit eodem modo exponendum est, quo in cap. superiori et ad idem tempus referendum. Non enim sensus est: Postquam benignitas et humanitas Dei declarata est in nativitate, aut passione filii ejus, sicut quidam exponunt; sed: Postquam ea per Evangelii praedicationem mundo illuxit atque innotuit. Neque enim Christo nascente, aut patiente, sed Evangelio Christi nati et passi per Apostolorum praedicationem coruscante, salvos fecit Deus eos, de quibus deinceps Apostolus loquitur, uti modo patebit.
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5. Kon ex operibus justitiae, quae fecimus nos. Graece: Non ex operibus, quae sunt in justitia, quae fecimus nos; aut, ut alii mutato modo commodius vertunt: Ron ex operibus, quae essent in justitia, quae fecissemus nos. Sed tamen idem est sensus. Unde nec veteres Latini aliter legunt, quam noster interpres transtulit. Sentit enim Apostolus, non ex ullo operum, quasi justorum, merito, quae a nobis facta essent, nos salvos factos esse per Christum; quia nimirum nulla erat nostra justitia, nisi falsa; nulla opera justa. Neque enim significat, nos fecisse opera justitiae, ex quibus tamen non simus salvi facti: sed, quia opera justitiae salutem adferunt, ideo simpliciter intendit a nobis opera justitiae removere. Similis loquendi medus est, quo Dominus ait Joan. 5. Non quaero voluntatem meam, sed voluntatem ejus, qui misit me. Non enim habebat voluntatem suam, id est a voluntate Patris diversam, quam quaereret. Loquitur autem Apostolus de ea justitia, quam Scripturae commendant: quippe ea sola apud Deum pondus habet ad salutem, aut partem aliquam salutis nostrae. Rejiciuntur ergo opera moralia tam legis quam naturae, quantumlibet speciosa, tanquam ad justificationem nostram nihil omnino conferentia. Nam opera vere justa, quae Paulus in hac eadem Epistola sexies bona opera vocat et vehementer commendat; non sunt nostrae justificationis antecedentia merita; sed sub ipsa gratuita justificatione comprehenduntur, tanquam a Deo per Christum nobis praeparata. Ipsius enim sumus factura 9 creati in Christo Jesu, in operibus bonis, quae praeparavit Deus, ut in illis ambulemus. Eph. 2.
Sed secundum suam misericordiam salvos nos fecit. Id est per gratuitam beneficentiam, qua nostri misertus est, in quibus nihil boni reperit ad quod respiceret, salvos nos fecit. Ubi notandum est, hanc salutem non intelligi in sola gloria coelesti, sed complecti totam hominis renovationem ab initio fidei usque ad perfectam ejas beatitadinem. Sic ad Eph. 2. Gratia estis salvati per fidem. Igitur, salvos nos fecit, quatenus justificavit, et per hoc in via salutis constituit, ad perfectam salutem deinde perducturus: quam et nunc in spe possidemtts; juxta illud Rom. 8. Spe salvi facti sumus. Recte igitur et solide Augustinus et Thomas, aliique scriptores orthodoxi docent ex hac Scriptura, Deum nos ad salutem praedestinasse non ex ulla nostrormn operum praescientia, sed ex sola sua misericordia. Sicut enim salvos nos fecit, ait B. Thomas 1. p. q. 23. art. 5., ita praedestinavit nos salvos fieri: igitur si salvos fecit non ex operibus, sed ex sola sua misericordia 5 sic quoque praedestinavit. Caeterum male ex eodem hoc loco colligunt haeretici, vitam aeteram, quae est perfecta salus, non reddi pro meritis bonorum operum. Quamvis enim tota salus nostra sit ex gratia Dei, non ex meritis nostris: per eandem tamen benignam et gratiosam Dei providentiam ille constitutus est ordo salutis nostrae, ut priores ejus partes meriti rationem haberent respectu posteriorum; id est bona opera collata ad vitam aeternam. Tanta est enim Dei bonitas, ait Papa Coelestinus, ut nostra velit esse merita, quae sunt ipsius dona. Non ergo merita nostra statuimus, tanquam nostra, sed tanquam a Deo donata; ut nihil prorsus habeat homo, de quo tanquam de suo glorietur. Porro quod ait in prima persona: Salvos nos fecit, non de omnibus omnium temporum justis, aut electis loquitur; sed referendum ad eosdem, de quibus superius dixit: Eramus enim aliquando et nos insipientes etc. Hoc est, ad omnes eos, qui illo tempore erant rldeies et justi. Quod manifeste liquet ex eo quod subjungit: Per lavacrum regenerationis etc. Non enim per baptismum salvi facti sunt omnes omnium temporum electi. Verumtamen sicut in periodo superiori tacite voluit intelligi, quales sint omnes homines, antequam ad fidem vocentur; ita et hic vult eandem esse rationem de caeteris omnibus hominibus quicunque salvantur, aut salvi facti sunt; videlicet non ex operibus justitiae, quae ipsi fecerint, sed secundum Dei misericordiam salvos fieri, aut factos esse.
Per lavacrum regenerationis. Baptismum vocat lavacrum regenerationis, quia qui baptismi sacramento foris abluuntur, intus regenerantur in filios Dei per gratiam adoptionis; idqtte ex institutione Christi, qua dixit: Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei. Joan. 3. Hinc ergo refellitur haereticorum novitium dogma, quo statuunt, sacramenta a Christo instituta non aliud esse, qnani symbola quaedam externa, quibus salus per Christum accepta velut sigillis obsignetur et confirmetur. Quod enim Christus dicit, ex aqua; et Apostolus, per lavacrum; idemque alibi: mundans eam lavacro aquae: non nudam sonat obsignationem salutis acceptae, sed causalitatem quandam, ita ut vere dicatur, homines per baptismum, tanquam instrumentum operationis divinae, regenerari, mundari, justificari.
Et renovationis Spiritus sancti. Idem baptismus lavacrum renovationis vocatur, quia per e.um homo vetus exuitur, et novus induitur, dum scilicet is, qui baptizatur, deposita vetustate peccati, in novam transit creaturam. Ostendit hic locus, ut et alii multi similes, non justificari fideles sola imputatione justitiae Christi, quemadmodum sectarii docent; sed veram habere justitiam sibi inhaerentem, sine qua nemo spiritu ac mente renovatus vere dici possit. Sunt qui accusativum pro genitivo malint, renovationem, pro renuvationis; hoc videlicet modo: Per lavacrum regenerationis, et renovationem Spiritus sancti. Sic enim Hieronymus legit, et Chrysostomus interpretatur, repetita praepositione, per renovationem. Quod et videre est in editione Syriaca. Nam Graeca. ad utramque constructionem ambigua sunt. Sed profecto convenientius est, quod dedit noster interpre3. Conjunguntur enim regeneratio et renovatio, tanquam effectus ejusdem baptismi, quem propterea re^enerationis etrenovationis lavacrum appellandum Paulus censeat, id est, quo regeneramur et renovamur. Jara quod additur, Spiritus sancti, tara ad regenerationem, quam ad renovationem referri debet. Utraque enim est Spiritus sancti, tanquam causae efficientis: et quidem manifeste regenerationem Spiritui sancto tribuit Dominus Joan. 3. Nisi quis renatus fuent ex aqua et Spirilu sancto etc. Et iterum: Quod natum est ex spiritu, spiritus est. Nominatur autem Spiritus sancti persona, quod huic ea peculiariter opera soleant adscribi, quae sunt gratuitae erga homines bonitatis divinae.
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6. Quem effudit in nos abunde. Graece TCAouaun-, id est opulenter, ut legit Hieronymus: pro quo Augustinus, ditissime, lib. de gratia et lib. arb. cap. 5. Sensus ewt: Deum non tenuiter aut parce, sed liberaliter et copiose contulisse in nos dona Spiritus sancti. Quod si de corpore ecclesiae intelligatur, aperte verum est: nam in ecclesiam abunde effusa est gratia Spiritus sancti. Sin autem referas ad singulos regeneratos; minus apparet verum, cum sint multi, in quos tenuiter admodum stillare gratia Dei videatur. Attamen si con3iderctur excellentia charitatis, quae inter dona Spiritus sancti primatum tenet (per eam enim amici et filii Dei, atque haeredes regni constituimur), non videbitur Deus parce effudisse Spiritum sanctum in eum, cui tantum illius donum impertitus fuerit. Liquet etiam ex hac parte, justificationem nostram non consistere in sola remissione peccatorum, quod haeretici volunt; sed etiam, ac praecipue, iu donis Spiritus sancti super nos effusis: cujusmodi sunt fides, spes et charitas. Nam remissio peccatorum non apte dicitur effundi. Nonnulli vertendum putant: Quod effudit; ut ad lavacrum haec pars referatur, sitque sensus: Quod lavacrum, sive quam aquam abunde, quoad effectum ipsius, in nos effudit. Sed hanc lectionem quamvis Graeca permittant, usus tamen loquendi respuit. Nusquam enim dicitur effundi lavacrum: at Spiritus sanctus, ejusve dona effundi, aut diffundi, non raro dicuntur in scripturis, ut Jes. 44. Effundam spiritum meum super semen tuum, et Joel. 2. Effundam spiritum meum super omnem carnem. Quod et Petrus Actor. 2. pro tostimocio citat. Alius locus e*t Ezech. 39. Tale etiam ert illud Pauli Rom. 6. Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis. Ut jam dubitandum non sit, quin Spiritui sancto, cujur mentio proxime praecesserat, aptandnm sit relativum.
Per Jesum Christum Salvatorem nostrum. Hicsermo: Per Jesum Christum, tam in epistolis Paulinis, quam in orationibus ecclesiae, causam promerentem significat. Itaque sensus est, Christum ut hominem sua passione nobis promeruisse affluentiam donorum Spiritus sancti, quibus renovamur. Ob eandem causam Christum vocat Salvatorem nostrum, quia nimirum universa salus nostra, ab initio fidei usque ad gloriae consummationem, ex illius est merito. Nisi cum aliis hoc ad Christum ut Deum referamus, ut ad significandam aequalitatem personarum idem nunc de Filio dicatur, quod antea de Patre. Erit fortassis, qui hanc clausulam putet referendam ad illud remotius, salvos nos fecit.
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7. Ut justificati^gratia ipsius. Id est non nostro merito, sed gratuito ejus beneficio, omne meritum nostrum praeveniente. Id latius in superioribus explicatum est, ibi: Eramus enim aliquando et nos insipientes, etc. Relativum, ipsius, tam ad Patrem, quam ad Filium referri potest: utriusque enim gratia passim ab Apostolo commendatur. Sed quia Graece estixsivoo, illius, sicut et Hieronymus atque Ambrosianus legunt (quo quidem pronomine id quod remotius est referri solet), idcirco potius ad Patrem videtur pertinere.
Haeredes simus secundum spem vitae aeternae. Simus, Graece, efficiamur; quemadmodum et legitur apud auctores modo citatos. Sensus est: Ut gratis ab eo justificati, per ipsam justitiam nobis donatam institueremur haeredes vitae aeternae, idque cum spe certissima ipsius haereditatis consequendae: Spe enim salvi facti sumus. Rom. 8. Spes autem non confundit, ejusdem cap. 5. Docte Cajetanus annotat utrumque dici ab Apostolo, et quod gratiaDei, et quod haereditario jure vitam aeternam adipiscimur. Nam gratia Dei justificamur, et filii Dei efficimur: adoptati autem in filios, jam haeredes 6umus, quibus eo nomine vita aeterna debeatur.
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8. Fidelis sermo est. Hanc partem Ambrosianus jungit sequentibus: at vero Hieronymus, Chrysostomus efc alii plerique referunt ad doctrinam superiorem, idque multo congruentius; ut sensus sit: Haec quae jam dixi de beneficio gratuitae justificationis et salvationis nostrae, certa sunt et fide dignissima. Tota quidem Apostoli doctrina erat hujusmodi; sed hac notula admonet, quid ut tale praecipue velit auditoribus inculcari. Unde sequitur: Et de his volo te confirmare. Graeca vox affirmare, sive asseverare significat. Quod tamen etiam Latine dicitur, confirmare. Sensus est: Et volo, ut, omissis nugis et fabulis Judaicis, de his quae dixi seimonem habeas, haec affirmes et cum asseveratione doceas.
Ut curent bonis operibus praeesse qui credunt Deo. Graece: Qui crediderunt Deo. Non tantum, inquit, haec doctrina praestat integritatem fidei; verum etiam eo conducit, ut qui in Deum tanquam salutis auctorem crediderunt, cui am habeant bonorum operum, ac soliciti sint, ut ea non solum exerceant, sed etiam omni studio promoveant, tanquam operum exactores et praefecti. Si enim per gratiam Dei regenerati, renovati et justificati sumus; utique deinceps ambulandum nobis est in novitate vitae et operibus justitiae, ut promissam salutem assequamur: quomodo diserte ratiocinatur Apostolus Rom. 6. Estque plane similis exhortatio in hac epist. cap. praeced. Nonnulli sententiam Apostoli sic explicant: ut studeant praecellere, sive, piae aliis eminere bonis operibus, sicuti decet bonorum operum professores. Sed hunc sensum Graeca non facile admittunt. Eadem phrasis repetitur infra sub finem epistolae.
Haec sunt bona et utilia hominibus. Bona, Graece xaAa: quod alii vertunt, honesta. Significat enim bonitatem moralem. Pronomen, haec, non demonstrat opera, sed ea, quae dicta sunt de justificatione et bonis operibus: quemadmodum et capite superiori, cum dixisset: Sectatorem bonorum operum, mox subjecit: Haec loquere et exhortare. Est igitur commendatio dictorum. Haec, inquit, quae dixi, et in sese recta atque honesta sunt, et hominum societati utilitatem aojferunt. Metonymice verbis seu dictis tribuit, quod convenit rebus significatis.
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9. Stultas autem quaestiones, et genealogias, et contentiones, ct pugnas legis devita. Superiori doctrinae a se traditae nunc eam opponit, qua Judaizantes occupabantur: et illam quidem, ut bonam et utilem praedicavit; hanc vero fugiendam docet ut vanam et inutilem. Pro devita, quod etiam apud Hieronymum et Ambrosianum legitur, Erasmus vertit, omitte. Sed antiquis versionibus patrocinantur Theophylactus et Oecumenius Graeci, testantes idem significari quod fuge. Plus autem est fugere, seu vitare, quam omittere. Graece est 7tspttoxaoo. Usus est eodem Graeco verbo Apostolus 2 Tim. 2. ubi nos habemus: Profana inaniloquia devita. Stultas quaestiones vocat, quae carent rationabili causa quaerendi, quaeque nihil adferunt aedificationis. Quales ut plurimum erant Judaicae quaestiones: utpote de rebus frivolis, interdum ridiculis, nonnullis etiam plane incertis, ac nulla auctoritate traditis. Exempla require apud Hieronymum et Ambrosianura. Caeterum hoc crimine non facile patiemur notari scholastica Theologorum problemata. Quamvis enim multa sint, quorum ratio et utilitas non statim quibusvis appareat: eos tamen haud latet, qui pro consuetudine sensus habent in sacris Theologiae studiis exercitatos.
Genealogiae, quas interpres Ambrosianus Latine reddidit originum enumerationes, quaenam et quales ab Apostolo taxentur, diximus ad illud 1 Tim. 1. Et genealogiis interminatis. Etenim, ut refert Hieronymus in hujus loci comm., Judaei magnam ex eo sibi arrogabant scientiam, si generationum series longo ordine possent enumerare; sive eas quae exstant in sacris literis, sive alias quascunque privatas suarum tribuum ac familiarum. Atque hujusmodi disciplina filios etiam suos a teneris annis imbuebant. His adjungit Apostolus contentiones; quod eae soleant esse comites stultarum et inutilium quaestionum. Quanquam recte intelligitur in universum admonere Titum, ut contentiones vitet, etiam ubi de rebus necessariis incidit disputatio, sicut Timotheum admonuit, dicens: Noli contendere verbis 2 Tim. 2. Denique pugnas legis, sive, ut est in Graeco, pugnas legales, appellat eas verborum concertationes, quas occasione legis Mosaicae Judaei inter se movebant, maxime de ceremoniarum in ea praescriptarum observatione et modo. Sunt enim inutiles et vanae. Refertur ad quatuor praecedentia; stultas quaestiones, genealogias, contentiones, et pugnas legales. Quas omnes inutiles et vanas atque supervacaneas pronunciat; praesertim lege jam abrogata per Christum; quia fructu pietatis carent, qui solus in omni disputatione spectandus est.
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10. Haereticum hominem, post unam et secundam correptionem, devita. Graece, post unam et alteram admonitionem rejice: quod alii vertunt, fuge: tametsi in Graeco diversum est verbum a superiore: Ttapaixoo. Dicere poterat Titus: Mones me, ut fugiam contentiosas disputationes: quid igitur agam cum eo, qui contendere non cessat adversus veritatem satis sibi declaratam? Respondet Apostolus, admonendum esse semel et iterum: quod si ne sic quidem acquiescat sanae doctrinae, repellendum esse, nec amplius audiendum. Graeca vox voofrsoia admonitionem significat, non qualemcunque, sed quae cum reprehensione et severitate quadatn fiat: ut recte quoque noster interpres correptionem verterit; etsi Hieronymus admonitionem mavult. Porro, sive admonitionem, sive correptionem, intellige ab episcopo faciendam; eoque, non ut homine privato, sed ut ecclesiae praefecto, nimirum cum auctoritate et potestate, qua etiam excomuiunicationem ilii minetur, ni resipiscat. Hujusmodi correptionem, eamque unam et alteram, adhiberi vult haeretico, priusquam rejiciatur: tum quia rejiciendus non est, nisi via prius tentata, qua revocari possit ad sanam mentem; tum quia nec constare poterit, quod sit haereticus, id est in errore pertinax, nisi praecesserit admonitio cum veritatis declaratione. Nam haereticus est non omnis ille, qui quovis modo aberrat a recta fide, sed qui fidem Christianam professus, contra Catholicae et Apostolicae ecclesiae sententiam atque doctrinam satis sibi declaratam, suum errorem illi doctrinae contrarium eligit retinere. A qua electione nomen accepit. Hanc haeretici notionem, licet aliis verbis, tradit nobis August. lib. 18. de civit. Dei cap. 51. Qui, inquit, in ecclesia Christi morbidum aliquid pravumque sapiunt; si correpti ut sanum rectumque sapiant, resistunt contumaciter, suaque pestifera et mortifera dogmata emendare nolunt, sed defensare persistunt: haeretici fiunt. Nam qui, ut idem Augustinus ait epist. 162., sententiam suam quamvis falsam atque perversam nulla pertinaci animositate defendunt, quaerunt autem cauta solicitudine veritatem, corrigi parati, quum invenerint: nequaquam sunt inter haereticos deputandi. Et lib. 4. contra Don. cap. 16. Si aliquis hoc idem sentiat de Christo, quod Photinus opinatus est, et hoc credit esse fidem CathoUcam; nondum eum dico esse haereticum, nisi manifestata doctrina Catholicae fidei resistere maluerit, et illud quod tenebat, elegerit. Ex his liquet, neminem esse haereticum, nisi pertinaciter erret in fide: pertinaciam autem ex eo aestirnandam, si veritati satis sibi manifestatae nolit acquiescere. Quod ut cognoscatur, admonitio adhibenda est, et veritas declaranda. Jam autem talis cognitus non amplius admittendus est ad colloquium; sed aversandus et fugiendus. Atque id est, quod Titum Apostolus monet, non quidem propter ipsius periculum, sed quia post unam et alteram correptionem prodita satis haeretici pervicacia jam frustra cum eo verbis agitur, seu corripiendo, seu disputando. Proinde sibi relinquendus est et precibus agendum apud Deum, ut det ei poenitentiam. Est et alt^ra praecepti ratio; scilicet, ui episcopi et pastoris exemplo commoniti fideles noverint, haereticum, ut hominem pestilentem, fugiendum esse; etiamsi censura excommunicationis nondum accesserit. Sed quaeritur, cum Christus in Evangelio tres correptionis gradus praescribat, post quos frater, si non obtemperet, habendus sit velut ethnicus et publicanus Matth. 18., quomodo Paulus post secundam correptionem velit haereticum devitari? Quaestionem auget, quod nonnulli codices olim tantum habebant, post primam correptionem devita. Sic enim legit S. Ambrosius lib. 2. de Abraham cap. 6. et ejus titulo commentator loci. Nam sic eum legisse probant haec verba commentarii: Idcirco hujusmodi homines, ut inexcusabiles sint, semel oportere corripi dicit. Quin et Hieronymus eam lectionem Graecis codicibus adscribit, tametsi ab Athanasio, utait, improbatam. Eadem lectio reperitur apud Irenaeum lib. 5. cap. 3., Tertull. lib. de praescript. cap. 16., S: Cyprian. Epist. 55. et Testim. lib. 3. cap. 78. Vide Bellarm. lib. 3. de laicis cap. 22. in solut, object. 14. Forte respondebis, Apostolum scribere ad Titum, qui erat Episcopus, et repraesentabat Ecclesiam, de qua dicitur: Si Ecclesiam non audierit etc, atque ita sufficere vel duas correptiones, vel unam solam. At contra est, quod Christi praeceptum etiam Praelatos obligat ad eum correptionis ordinem servandum. Nam Petro totius Ecclesiae futuro Pastori Christus loquebatur. Primum resp. lectionem, quao unam et alteram postulat correptionem, quod receptissima sit, et omnibus hodie codicibus, tam Graecis et Syris, quam Latinis communis, omnino retinendam esse. Qua posita, quanquam responderi posset, in numero non esse vim faciendam, neque Apostolum excludere tertiam correptionem, sed magis admittere: ut, sicut Hieronymus ait, in ore duorum aut trium testium stet omne verbum; certior tamen responsio est, ordinem correptionis a Christo praescriptum non esse universalem atque adeo non pertinere ad peccatores manifestos, sed occultos; ut ex Evangelii contextu perspicuum est. Apostolus autem loquitur de manitesto haeretico, qui pravam suam doctrinam inter fideles disseminat. Hic restabat objectio removenda eorum, qui ex hoc loco nituntur ostendere, non esse tollendos e medio haereticos. etiamsi tales sint, ut alios sua doctrina pervertanc. Praecipit Apostolus, inquiunt vitandos esse haereticoo, non occidendos. Sed pro nobis ipse respondet Calvinus, alias esse partes episcopi, alias politici magistratus; ac Paulum Tito scribentem non disserere de officio magistratus, sed docere quid episcopo conveniat. Haec ille et plura in eandem sententiam, hac quidem in parte sentiens cum Catholicis.
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11. Sciens, quia subversus est, qui ejusmodi est. Rationem subjicit, non tam cur fugiendus sit post unam alteramque correptionem haereticus, qua de re supra diximus; quam, cur episcopo deinceps ab eo corripiendo cessandum. Pro subversus, in Ambrosiano legitur perversus, sed rectius alii ex Graeco vertunt eversus. Sumpta est enim metaphora ab aedificio, quod si fuerit aliqua sui parte collapsum, instaurari potest; at eversis fundamentis jam nullus est reparationi locus. Sic, inquit, eum, qui ejusmodi est, id est, qui semel et iterum monitus adhuc in errore persistit, noveris eversum aut subversum esse, videlicet dissipato fidei fundamento; ut spes nulla reliqua sit, admonitionibus seu correptionibus apud eum quidquam proficiendi, magis autem metuendum, ne saepius increpatus per avTircspiOTaoiv quandam durior efficiatur. Non excludit omnem spem Apostolus, sed eam, quae correptionibus nititur. Semper enim manet illud Rom. 11. Potens est Deus iterum inserere illos.
Et delinquit, cum sit proprio judicio condemnatus. Deliwjuit, Graece peccat, ne quis in vocabulo delinquendi vim faciat peculiarem. Pro tribus autem vocibus: proprio judicio condemnatus, una composita dictio est auTOxaTaxpiTog, id est a seipso aut per seipsum, id est suapte sententia condemnatus. Id autem varie exponitur. A nonnullis hoc modo: Peccat contra conscientiam, ut qui sciens et prudens veritatem oppugnet, itaque condemnat seipsum. Hic sensus non potestprobari. Nam qui doctrinam oppugnat, quam veram reputat, valde quidem ille perversus est, non tamen haereticus: hic autem de haeretico sermo est. Alii sic exponunt: Peccat in eo, quod a caeteris omnibus dissidens, proprium sequatur judicium. Sed non apparet, quomodo talis condemnet seipsum, id quod Graeca voce signiticatur. Tertius igitur sensus est: Haereticum peccare, non quomodocunque, sed ita, ut proprio se judicio condemnet, dum praeveniens quodammodo judicium episcopi, quo condemnandus esset et a fidelium societate separandus, ipse semetipsum ab ea separat, palam et pertinaciter ab ejus doctrina dissentiens. Per hoc ergo, quod dicit, haereticum esse proprio judicio condemnatum, distinguit eum ab aliis excommunicatis. Nam alii solent inviti projici extra Ecclesiam, at haeretici semetipsos segregant, ut ait Judas Apostolus, id est seiosos excommunicant. Cum igitur excommunicatio sit quaedam condemnatio, sic enim a Patribus vocatur, imo cum sit aeternae condemnationis quaedam anticipatio, summumque divini judicii praejudicium, ut ait Tertullianus in Apolog. contra gentes cap. 39.: consequens est, haereticum seipsum etiam condemnare. Non dissimile est, quod Dominus ait Joan. 3. Qui non credit, jam judicatus est, id est, suae condemnationis manifestam habet causam. Nam in manifestis criminibus dici solet: Hic homo judicium suum secum portat. Potest autem haec pars dupliciter annecti superioribus: aut ut sit secunda ratio, cur in haeretico corrlpieudo non sit ulterius laborandum, velut qui jam sit condemnatus, aut ut sit occupatiuncula, ne quis culpet episcopi severitatem, quod eum sine spe correctionis abjiciat. Jani enim, inquit, a semetipso condemnatus est, et proinde incorrigibilis.
3:12
12. Cum misero ad te Artemam aut Tychicum, festina ad me venire Nicopolim. Festina, Graece stude, da operam, non enim celeritatis, sed sedulitatis significatio est. Hic observa providentiam Apostolicam. Titi praesentia opus habet ad promovendum aliis in locis Evangelium: non prius tamen eum vult ad se venire, quam in ejus locum submiserit Artemam aut Tychicum, ne Cretenses episcopali cura destituerentur. Tale quid etiam in 2. ad Tim. epist. vidimus. Ex quibus et illud patet, non sic ad residentiam in propriis Ecclesiis episcopos teneri, ut non interdum publici boni causa possint ad tempus abesse, modo ne desint interim, qui gregibus eorum praestmtes invigilent. De Tychico frequens alibi mentio est: Artemas autem, quis fuerit, aliunde non habemus; ex hoc tamen loco colligitur, Pauli discipulum fuisse, eumque idoneum, qui Ecclesiam regeret. Nicopolis, Hieronymo teste, ea civitas est, quae ob victoriam Augusti, quod ibi Antonium Cleopatramque superarit, nomen accepit. Haec sita est in Epiro, contermina Graeciae. An autem in ea scripta sit haec Epistola, discussimus in argumento. Ibi enim statui hyemare. Td est hysmem transigere, quod Latine dicitur hybernare. Non hoc dicit, quasi vaeaturus ab opere evangelico, propter hyemis incommoda, ut solent milites in hyberna deduci, sed quia res Evangelii poscebat, ut Nicopoli tantisper subsisteret. Vide, quae diximus 1 Cor. 16. ad illud: Vel etiam hyemabo.
3:13
13. Zenam legisperitum, et ApoJlo solicite praemitte, ut nihil illis desit. Quod nos habemus: solicite praemitte, melius alii vertunt ex Graeco: studiose deducito seu prosequere. Quod officium solet hospitibus abeuntibus exhiberi. Tn qua significatione etalibinon raro Graecum hoc verbum occurrit tam in Actis, quam Epistolis Apostolicis, ubi nos Latine eemper habemus: deducere, ut mirum sit interpretem hic aliud reddidisse. Commendat igitur Tito Zenam et Apollo, ut per Cretam iter facturis viaticum subministrari curet, ne quid iis desit. Apollo quis fuerit, ex Actis Apost. et 1. ad Cor. epist. notum est. Hieronymus episcopum Corinthiorum vocat, et propter eorum dissensiones ad vicinam insulam Cretam cum Zena transfretasse putat, iisque dissidiis a Paulo per Epistolam sedatis, Corinthum revertisse. Zenam, de quo alibi nihil legitur, vocat legisperitum, Graece vofxtxov, quem Hieronymus interpretatur legis doctorem, quod talis apud Judaeos aliquando fuisset, eoque nomine postquam ad Christum transierat, evangelicae legis esset idoneus minister.
3:14
14. Discant autem et nostri bonis operibus praeesse ad usus necessarios. Rationem viatici procurandi ostendit. Discant, inquit, te hortante, nostri, id est Christiani, qui apud te sunt, bonis operibus praeesse atque intendere, ubicunque postulat necessitas, qualis ista erat deducendi viros Apostolicos Zenam et Apollo. Quid sit bonis operibus praeesse, superius explicatum est. Nonnulli ex hac locutione probari posse putant, hominem esse dominum suarum actionum et liberum habere arbitrium etiam in iis, quae ad pietatem pertinent, quod hodio sectarii negant. Ut non si?it infructuosi. Non putent, inquit, se gravari, si urgeantur ad hujusmodi benignitatis opera: Non enim onus est, sed fructus; si bonis operibus stuodiose propter Deum incumbant. Per haec enim ipsis aeterna vita comparatur.
3:15
15. Salutant te, qui mecum sunt, omnes. More suo salutationibus Epistolam claudit. Salutem, inquit, tibi precantur omnes, qui mecum sunt, id est familiares et adjutores mei. Saluta eos, qui nes amant in fide. Addit in fide, non quod essent apud Cretenses, qui Paulum aliter, quam in fide amarent, sed utinnuat, qualis omnium Christianorum amor esse debeat, scilicet profectus et directus a fide.
Gratia Dei cum omnibus vobis. Amen. In Graeco et Syro genitivus Dei non exprimitur, sed intelligitur. Cum omnibus vobis, id est fidelibus, qui apud te sunt. Hypograpbe Graeca sic habet: Scripta ex Nicopoli Macedoniae. Quid de ea sentiamus, in argumento dictum est. Adjiciunt nonnulli, missam esse per Zenam et Apollo. Quod ex superiori eorum commendatione quandam habet probabilitatem.
3:1
… The Apostles, while recommending subjection to the public powers, however unfaithful (Rom. 13, 1 ff.; Tit. 3, 1; I Pet. 2, 13), in the case of a higher right declare resistance to be a duty (Act. 4, 19; 5, 29; Phil. 1, 13; I Pet. 4, 16) and seal this principle with their blood, followed by the martyrs.
3:2
… voice) means "injurious word." In Sacred Scripture this term designates the uttering of insult either against God or against creatures (II Sam. 21:21; II Reg. 13:28-35; 19:10, 13, 22; Ez. 20:27; Tob. 13:16; I Par. 20:7; I Cor. 4:13; 10:30; Tit. 3:2); but according to the observation of St. Augustine: "blasphemia non accipitur nisi mala verba de Deo dicere" (PL 32, 1354), by b. is meant an injurious expression against God.
3:4
St. Paul, moreover, conceives the whole design of the Redemption in function of the divine b. of the Father; Jesus is both the incarnation and the executor of this b., because while he lavishes his merciful goodness upon us, he also offers us the active and efficient means to supernatural good (Tit. 3, 4). Therefore the apostles too, ambassadors of Jesus and bearers of the message of salvation to men, will consider themselves stamped with this virtue, as every Christian must do who …
… Although he has most felicitous Trinitarian expressions (cf. Rom. 8, 9-11. 14-17; 15, 15. 16; I Cor. 6, 11; 12, 4-6; II Cor. 2, 21; 13, 13; Gal. 4, 6; Eph. 1, 3-14; Tit. 3, 4-6), P. presents an eminently Christocentric doctrine. …
3:5
… The term "B." in Sacred Scripture is not reserved exclusively to the Sacrament instituted by Jesus Christ (cf. Mt. 3:7; Mk. 7:4, 8; Lk. 3:3), nor is it even the only word chosen to designate it (Eph. 5:26; Tit. 3:5; F. Prat, I, p. 551; Oepke, pp. 527-28, 543).
… 14-19), whereby a new creation is brought about (II Cor. 5, 17), the new man clothed in Christ (Col. 3, 9; Gal. 3, 27), living of Christ (Gal. 2, 20). The synthesis of St. Paul's thought, which vibrates in all the Epistles (Eph., first chapters) is read in Tit. 3, 5: « Secundum suam misericordiam salvos nos fecit per laxacrum regenerationis et renovationis Spiritus Sancti, quem effudit in nos abunde per Iesum Christum Salvatorem nostrum; ut iustificati …
if the Spirit of him who raised Jesus from the dead dwells in you... and the other in 1 Cor. 3:16: "Do you not know that you are God's temple and that God's Spirit dwells in you?" (cf. Eph. 6:19). In Tit. 3:5 it is said that the Spirit is sent to us by the Father through the Son. Furthermore, the mutual relation of the three divine Persons is clearly signified, in such a way that the Son …
… dispositions in the subject, as conditions that cannot be postponed if the sacramental effect is to be introduced. b) The S. are instruments in the hands of God to produce Grace: the Heavenly Father has saved us "per lavacrum regenerationis et renovationis" (Tit. 3, 5); Christ purified his Church "lavacro aquae in verbo" (Eph. 5, 26); the Holy Spirit regenerates by means of water "ex aqua" (Io. 5, 3). It is God who saves, purifies, regenerates …
… Likewise St. Paul speaks of a new creature (II Cor. 5, 17), of a renewal of man by virtue of the Holy Spirit (Tit. 3, 5), to which is linked the whole life of faith and of charity, called therefore pneumatic, charismatic, in antithesis with the life of the natural man (ψυγικός). b) Fathers: especially …
… Cretan poet Epimenides (6th century B.C.), whom it calls a "prophet" perhaps because his countrymen regarded him as such (Cicero, Divin., I, 18); despite the approval of the hagiographer, a wide margin remains for poetic hyperbole and for exceptions. Tit. 3, 5-8 perhaps cites a baptismal liturgical hymn (analogous to that of I Tim. 3, 16; cf. I Cor. 14, 26; Eph. 5, 14, 19). Some similarity has also been noted with I Pt., written around …
3:6
… One also customarily cites the texts where the temporal mission of the Holy Spirit is spoken of (Jn. 14:16; 14:26; 15:26; 16:7; Lk. 24:49; Acts 2:33; Tit. 3:6), which presupposes the dependence, as regards origin, of the Person sent upon the one who sends him. A compendium of the whole doctrine of the New Testament on the procession of the …
3:10
… discussions of the false gnosis, τῆς ψευδωνύμου γνώσεως; some, who have adhered to it, have gone far from the faith" (1 Tim. 6:20-21; 1:3-4; 4:7; 2 Tim. 1:13-14; 4:2-4). "From anyone who fosters divisions, separate after a first and second warning" (Tit. 3:10-11). "If anyone does not bring you the doctrine of Christ, do not receive him into your house; do not greet him!" (2 Jn. 7, 11). Peter denounces the sects or heresies of perdition (2 …
3:12
ARTEMAS. - Disciple and collaborator of St. Paul, who in 64 or 65 hypothetically assigned him to Crete to replace Titus, who had been invited to join the Apostle at Nicopolis (Tit. 3:12).
… It was evangelized by St. Paul (Rom. 15:19), who stayed there several times until the end of his apostolic activity (Tit. 3:12: he goes to Nicopolis, where he summons Titus). …
Nicopolis, cf. Tit. 3:12), where he was probably
… According to the final annotation of some codices, it would have been written from Nicopolis, but this is perhaps a conjecture occasioned by Tit. 3, 12; it is more likely that Paul wrote it from some locality in Macedonia, before arriving in Epirus.
3:13
He remained a faithful collaborator of Paul (ibid. 3:4-6), who later recommended him to Titus (Tit. 3:13): A. was therefore in Crete (perhaps as the bearer of the letter) around the year 65, and was preparing with Zenas for a journey whose destination we do not know (a return to Corinth, …
3:15
… The community will, however, have to know the content of these letters from the voice of those through whom Paul exercises his superior authority as Apostle (I Tim. 2:1 ff.; 4:12; 6:3 ff., 21; Tit. 2:1 ff.; 3:15; II Tim. 4:22).
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.