Superiors are admonished to do iustice, sincerely seking God. 7. Who being euery where seeth al thinges. 11. Murmuration, detraction, and lying bring to perdition. 13. God created men to liue, but they brought death vpon themselues.
1Love justice, you that are the judges of the earth. Think of the Lord in goodness, and seek him in simplicity of heart:Amate la giustizia, voi che governate la terra: pensate bene di Dio, e lui cercate colla semplicità del cuore.LOVE iustice, you that iudge the earth. Thincke of our Lord in goodnes, and in simplicitie of hart seeke him:Diligite justitiam, qui judicatis terram. / Sentite de Domino in bonitate, / et in simplicitate cordis quærite illum: 2For he is found by them that tempt him not: and he sheweth himself to them that have faith in him.Perocché egli si trova da quei, che nol tentano: e si da a vedere a quelli, che in lui hanno fede.because he is found of them, that tempt him not: and he appeareth to them, that haue saith in him.quoniam invenitur ab his qui non tentant illum, / apparet autem eis qui fidem habent in illum. 3For perverse thoughts separate from God: and his power, when it is tried, reproveth the unwise:Conciossiache i pensieri malvagi allontanano da Dio, e la dimostrata possanza di lui corregge gli stolti:For peruerse cogitations seperate from God: and proued powre chasteneth the vnwise:Perversæ enim cogitationes separant a Deo; / probata autem virtus corripit insipientes. 4For wisdom will not enter into a malicious soul, nor dwell in a body subject to sins.Perocché in anima malevola non entrerà la sapienza, e non abiterà in corpo venduto al peccato.because wisdom wil not enter into a malicious soule, nor dwel in a bodie subiect to sinnes.Quoniam in malevolam animam non introibit sapientia, / nec habitabit in corpore subdito peccatis. 5For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding, and he shall not abide when iniquity cometh in.Perocché lo spirito di disciplina santo fugge l'ipocrita, e si tien lungi dagli imprudenti pensieri, ed è disonorato dalla sopravvegnente iniquità.For the Holie Ghost of discipline, wil flie from him that feyneth, and wil withdraw himselfe from the cogitations, that are without vnderstanding, and he shal be chastened of iniquitie •ni• wing.Spiritus enim sanctus disciplinæ effugiet fictum, / et auferet se a cogitationibus quæ sunt sine intellectu, / et corripietur a superveniente iniquitate. 6For the spirit of wisdom is benevolent, and will not acquit the evil speaker from his lips: for God is witness of his reins, and he is a true searcher of his heart, and a hearer of his tongue.Or lo spirito di sapienza è benigno, e non lascerà impunite le labbra del maldicente; perché degli affetti di lui è testimone Iddio, scrutatore vero del cuor di lui, e uditore di sue parole.For the spirite of wisdom is gentle, and wil no〈…〉 the •• for from his lippes: because God is witnes of 〈…〉 is a true searcher of his hart, and an hearer 〈…〉causeBenignus est enim spiritus sapientiæ, / et non liberabit maledicum a labiis suis: / quoniam renum illius testis est Deus, / et cordis illius scrutator est verus, / et linguæ ejus auditor.
7For the Spirit of the Lord hath filled the whole world: and that which containeth all things, hath knowledge of the voice.Perocché lo spirito del Signore riempie il mondo tutto: e questi, che il tutto contiene, ha cognizione fin d'una voce.the Spirite of our Lord hath 〈…〉 whole world and that, which contayneth al 〈…〉 iudge of voice.Quoniam spiritus Domini replevit orbem terrarum, / et hoc quod continet omnia, scientiam habet vocis. 8Therefore he that speaketh unjust things, cannot be hid, neither shall the chastising judgment pass him by.Per questo chi parla male non può star nascosto, e non sarà risparmiato dal giudizio di vendetta.For this cause he that speaketh ••••st thinges, can not be hid, neither shal the chastising iudgment passe him.Propter hoc qui loquitur iniqua non potest latere, / nec præteriet illum corripiens judicium. 9For inquisition shall be made into the thoughts of the ungodly, and the hearing of his words shall come to God, to the chastising of his iniquities.Perocché si farà ricerca de' pensieri dell'empio, e a Dio giungerà il suono di sue parole, affinchè sian punite le sue iniquità.For in the cogitations of the impious there shal be examination: and the hearing of his workes shal come to God, to the chastising of his iniquities.In cogitationibus enim impii interrogatio erit; / sermonum autem illius auditio ad Deum veniet, / ad correptionem iniquitatum illius. 10For the ear of jealousy heareth all things, and the tumult of murmuring shall not be hid.Conciossiachè un'orecchia gelosa ascolta ogni cosa; e non rimarrà nascosto lo strepito delle mormorazioni.Because the eare of ielousie heareth al thinges, and the tumult of murmurings shal not be hid.Quoniam auris zeli audit omnia, / et tumultus murmurationum non abscondetur. 11Keep yourselves, therefore, from murmuring, which profiteth nothing, and refrain your tongue from detraction, for an obscure speech shall not go for nought: and the mouth that belieth, killeth the soul.Guardatevi adunque dalla mormorazione, che non è utile; e rattenete la lingua dalle detrazioni; perocché i segreti discorsi non saranno senza castigo: e la bocca, che proferisce menzogna, da morte all'anima.Kepe your selues therfore from murmuring, which profiteth nothing, and refraine your tongue from detraction, because an obscure speache shal not passe in vaine: and the mouth that lyeth, killeth the soule.Custodite ergo vos a murmuratione quæ nihil prodest, / et a detractione parcite linguæ: / quoniam sermo obscurus in vacuum non ibit, / os autem quod mentitur occidit animam.
12Seek not death in the error of your life, neither procure ye destruction by the works of your hands.Non andate cercando la morte cogli errori di vostra vita, e guardatevi dal tirarvi addosso la perdizione colle opere delle vostre mani.Zeale not death in the errour of your life, neither procure ye perdition by the workes of your handes.Nolite zelare mortem in errore vitæ vestræ, / neque acquiratis perditionem in operibus manuum vestrarum. 13For God made not death, neither hath he pleasure in the destruction of the living.Perché Dio non ha fatta la morte, né gode della perdizione de' viventi.Because God made not death, neither doth he reioyce in the perdition of the liuing.Quoniam Deus mortem non fecit, / nec lætatur in perditione vivorum. 14For he created all things that they might be: and he made the nations of the earth for health: and there is no poison of destruction in them, nor kingdom of hell upon the earth.Perocché tutte le cose egli creò, perché fossero, salubri fece le cose, che nascono nel mondo, nelle quali non è veleno sterminatore, e il regno dell'inferno sopra la terra non è.For he created al thinges to be: and he made the nations of the earth to health and there is no medicine of destruction in them, nor kingdome of hel in the earth. (Creavit enim ut essent omnia, / et sanabiles fecit nationes orbis terrarum: / et non est in illis medicamentum exterminii, / nec inferorum regnum in terra. 15For justice is perpetual and immortal.Imperocché perpetua, ed immortale ell'è la giustizia.For iustice is perpetual and immortal.)Justitia enim perpetua est, et immortalis. 16But the wicked with works and words have called it to them: and esteeming it a friend, have fallen away and have made a covenant with it: because they are worthy to be of the part thereof.Ma la morte e co' fatti, e colle parole la chiamarono a se gli empj, e credendola amica si consumarono, contratta avendo con lei alleanza, come quelli, che degni sono di appartenere a lei.But the impious with handes & wordes haue prouoked it: and esteming it a freind, haue fallen to decay, and haue made couenances with it: because they are worthie to be of the part therof.Impii autem manibus et verbis accersierunt illam, / et æstimantes illam amicam, defluxerunt; / et sponsiones posuerunt ad illam, / quoniam digni sunt qui sint ex parte illius.
1:1
Goodness. Entertain just sentiments of the Deity, and avoid all duplicity. This truth is placed in the strongest light in the five first chapters, or preface.
1:3
Calmet
Unwise. He shews that their wisdom is all folly, and that they cannot withstand his power. (Calmet)
Worthington
There are mortal sins of thought. (Worthington)
1:4
Haydock
Subject. Or "enslaved to sin." (Haydock)
Soul and body are intimately connected, so that the actions of one defile the other, and banish wisdom.
1:5
Discipline. The instructive light of the Holy Ghost.
Haydock
Understanding. Those who deny God or Providence, (Calmet) and lead a wicked life, are abandoned. (Haydock)
Menochius
Not abide. Elegchthesetai: "He shall be connected or manifested," shewing that he will not acquit the guilty, ver. 6. (Menochius)
Calmet
When Solomon fell, his wisdom ceased. Iniquity soon betrays itself. (Calmet)
1:7
Haydock
That. St. Augustine reads hic, "this who," more correctly than hoc, as it refers to the spirit, (Calmet) which having made and filled all things, must be perfectly acquainted with every transaction. (Haydock)
1:10
Calmet
Jealousy. God is strong and jealous, Exodus xx. (Calmet)
Haydock
He examines the smallest deviation from the paths of rectitude. (Haydock)
1:12
Seek not with such eagerness (zelare) your own ruin, (Calmet) by an evil life, (Worthington) or rather throw not the blame on death, as if you were necessitated to sin. God created man to be immortal.
1:14
Worthington
Poison, or medicine, (Worthington) medicamentum. (Worthington)
Poison and wild beasts become noxious to man only after sin. It is this which infects the veins. All may derive an antidote from Jesus Christ.
1:16
It. Septuagint, auton.
Haydock
Death. The wicked strive (Menochius) to draw upon themselves the second death (Calmet) as they will not repent. (Worthington) (Isaias 28:15.) (Haydock)
1:1
Concordanza 3. Reg. 3. Isa 56. 2. Par. 1•.
1:3
Mortal sinnes are not only committed in dedes & vvordes, but also in though tes.
1:6
He that maliciously curseth s•u•sed of God.
•al. 5. v. 22.
1:12
Be not cause of your owne eternal death by euil life.
1:14
Desperate death deliuereth not the wicked from calamities.
Neither are anie damned vvhile they are in th•• life.
1:16
But sinners not repenting being eternal 〈…〉 them 〈…〉.
1:1
Tertulliano † 220 d.C. The Prescription Against Heretics 7
… What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from “the porch of Solomon,” who had himself taught that “the Lord should be sought in simplicity of heart.”
Tertulliano † 220 d.C. Against the Valentinians 2
… since it is perhaps better to have a wisdom which falls short in quantity, than that which is bad in quality —better to be in error than to mislead. Besides, the face of the Lord is patiently waited for by those who “seek Him in simplicity of heart,” as says the very Wisdom—not of Valentinus, but—of Solomon.
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.54
In the first Epistle of Paul to the Corinthians: “We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known.” Also in Solomon, in Wisdom: “And in simplicity of heart seek Him.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.2
8. “Blessed are the pure in heart: for they shall see God.” How foolish, therefore, are those who seek God with these outward eyes, since He is seen with the heart! as it is written elsewhere, “And in singleness of heart seek Him.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.14
… But let not any one who wishes to love God, and to beware of offending Him, suppose that he can serve two masters; and let him disentangle the upright intention of his heart from all doubleness: for thus he will think of the Lord with a good heart, and in simplicity of heart will seek Him.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 3.7
… if ye do now detest and abhor such impiety, if ye keep clean for the Creator His own temple, if ye would that He should come and make His abode with you, “Think of the Lord with a good heart, and in simplicity of heart seek for Him.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 46.3
3. In respect, then, of the profound nature of this question, I shall tell you what I think: let each one make the choice that pleases him, but let him think of it reverently; as it is written, “Think of the Lord with goodness, and in simplicity of heart seek Him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 4.9
… tabernacle weigheth down the mind that museth on many things.” A soul like this, by the departure and succession of temporal goods, that is, “from the time of His corn, wine, and oil,” filled with numberless idle fancies, is so multiplied, that it cannot do that which is commanded, “Think on the Lord in goodness, and in simplicity of heart seek Him.”
1:2
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 12.10
… being slain by death, He slew death. And you know, brethren, that this death entered into the world through the devil’s envy. “God made not death,” saith the Scripture, “nor delights He in the destruction of the living; but He created all things to be.” But what saith it here? “But by the devil’s envy, death entered into the whole world.”
1:4
Origene † 254 d.C. Origen Against Celsus 3.60
And as we teach, moreover, that “wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin,”
Origene † 254 d.C. Origen Against Celsus 5.29
… For such a procedure would be impious, being equivalent to a betrayal of the mysterious declarations of God’s wisdom, of which it has been well said: “Into a malicious soul wisdom shall not enter, nor dwell in a body subject to sin.”
san Basilio † 379 d.C. The Letters 8.12
… For, it is said, into a malicious soul Wisdom shall not enter, nor dwell in the body that is subject unto sin.
san Gregorio di Nissa † 395 d.C. On Virginity 15
… So the soul whose life is in God will find her pleasure in no single one of those things which make a beauteous show to deceive her. If she were, in some fit of weakness, to admit the defilement to her heart, she would herself have broken the covenant of her spiritual marriage; and, as the Scripture tells us, “into the malicious soul Wisdom cannot come
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.11
… “For the Spirit Himself intercedeth for us with groanings which cannot be uttered;” that is, the grace of the Spirit, unless perchance you have been able to hear the groanings of the Holy Spirit. Therefore here too God is worshipped, not in the wickedness of the heart, but in the grace of the Spirit. “For into a malicious soul wisdom does not enter,”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.17
128. Or because, “into a malicious soul wisdom does not enter,”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 15
… Whereas whenever a bitter man fares prosperously, one and all lament it, as though some evil thing happened; but if he is unfortunate, one and all rejoice. Let us then pity them, for they have common enemies all over the world. Jacob was a guileless man, yet he overcame the treacherous Esau. “For into a malicious soul wisdom shall not enter.” (
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.17
That Book of Wisdom also which is read to us as the work of Solomon says:
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.2
… and if these follow each other in turn in the order of which we have spoken, man can attain to a height to which he could not fly, if the first step were wanting. In vain then does one strive for the vision of God, who does not shun the stains of sins: “For the spirit of God hates deception, and dwells not in a body subject to sins.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.16
… “For the Spirit of God will avoid deception, and dwelleth not in a body that is subject to sin.”
Pseudo-Clement The Recognitions of Clement 8.59
… But He is soon found by those who diligently seek Him through love of the truth, and whose souls are not taken possession of by wickedness. For He is present with those who desire Him in the innocency of their spirits, who bear patiently, and draw sighs from the bottom of their hearts through love of the truth; but He deserts malevolent minds,
1:5
Origene † 254 d.C. Origen Against Celsus 7.8
… but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. “For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
… but because bad and unthankful men are such as manifestly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds. ‘For the holy Spirit of discipline will flee deceit, nor dwell in a body that is subject unto sin; but will remove from thoughts that are without understanding
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 41
Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, saith one, “To the perverse God sendeth crooked paths” ( Prov. xxi. 8 , LXX.); and, “The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding.” (
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 16
29. Paul says, "The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us;" and the prophet says, "The Holy Spirit of knowledge will shun guile."
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.12
Chapter 12.— 18. What if he approached baptism itself in deceit? were his sins remitted, or were they not? Let them choose which they will. Whichever they choose will answer our purpose. If they say they were remitted, how then shall "the Holy Spirit of discipline flee deceit,"
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 5.23
… For it is not restored to him when he returns, just because he did not lose it when he seceded. But as the disaffected sons have not the Holy Spirit in the same manner as the beloved sons, and yet they have baptism; so heretics also have not the Church as Catholics have, and yet they have baptism. "For the Holy Spirit of discipline will flee deceit,"
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.12
… For we must perforce grant one of two things,—either those who renounce the world deceitfully are born of the Spirit, though it is to their destruction, not to salvation, and therefore heretics may be so born; or if what is written, that "the Holy Spirit of discipline will flee deceit,"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.26
… You will certainly answer, False. Why then were they able both to have and to give true baptism? Why did not their falseness as men corrupt in them the truth of God? Is it not most truly written, "For the Holy Spirit of discipline will flee deceit?"
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.29
… If, therefore, we are to follow this precedent in declaring that each several baptizer is now to be examined, then each must also be believed, whatever he may say of himself. But who is there that is made up of deceit, whom we know that the Holy Spirit flees from, in accordance with the Scripture,
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.31
… While their true character was concealed, while they wished to be thought good, though really bad, and to be reputed chaste, though really guilty of adultery, so long they were involved in deceit; and so the Holy Spirit, according to the Scripture, was fleeing from them.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.35
… Why did they who were baptized by that hypocrite, whose sins were concealed, fail to try the spirit, to prove that it was not of God? For the Holy Spirit of discipline was even then fleeing from the hypocrite.
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 11
… Therefore they have not the Holy Ghost who are outside the Church; for it is written of them, "They separate themselves being sensual, having not the Spirit." But neither does he receive it who is insincerely in the Church, since this is also the intent of what is written: "For the Holy Spirit of discipline will flee deceit."
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 3.2
… but if you do think him to be just and holy, you ruin yourself by holding communion with catholics. You are, indeed, only feigning yourself a catholic if you are in mind the same as he was on whom you bestow your love; and you are aware how terribly the Scripture has spoken on this subject: “The Holy Spirit of discipline will flee from the man who feigns.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.32
32. But neither can he be said to be in the Church, and to belong to that fellowship of the Spirit, who is mixed up with Christ’s sheep by a bodily intercourse only in deceitfulness of heart. For the “Holy Spirit of discipline will flee deceit.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.11
Let the insincere hear what is written, He that walketh in simplicity walketh surely ( Prov. x. 9 ). For indeed simplicity of conduct is an assurance of great security. Let them hear what is said by the mouth of the wise man, The holy spirit of discipline will flee deceit (
1:6
Tertulliano † 220 d.C. A Treatise on the Soul 15
… and better than all others, there are our Christian authorities. We are taught by God concerning both these questions—viz. that there is a ruling power in the soul, and that it is enshrined in one particular recess of the body. For, when one reads of God as being “the searcher and witness of the heart;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… And He is the Author of spiritual regeneration. Here is your proof:—None can see or enter into the Kingdom, except he be born again of the Spirit, and be cleansed from the first birth, which is a mystery of the night, by a remoulding of the day and of the Light, by which every one singly is created anew. This Spirit, for He is most wise and most loving,
sant'Agostino d'Ippona † 430 d.C. On Lying 31
… For the ear of jealousy heareth all things, and the tumult of murmurings will not be hid. Therefore keep yourselves from murmuring, which profiteth nothing, and from backbiting refrain your tongue: because an obscure response will not go into the void. But the mouth that lieth, slayeth the soul.”
1:7
Origene † 254 d.C. Origen Against Celsus 4.5
… not from what, next raises an additional objection against us, as if we asserted that “God Himself will come down to men.” He imagines also that it follows from this, that “He has left His own abode;” for he does not know the power of God, and that “the Spirit of the Lord filleth the world, and that which upholdeth all things hath knowledge of the voice.”
san Basilio † 379 d.C. De Spiritu Sancto 9
… not growing by additions; but straightway full, self-established, omnipresent, origin of sanctification, light perceptible to the mind, supplying, as it were, through Itself, illumination to every faculty in the search for truth; by nature unapproachable, apprehended by reason of goodness, filling all things with Its power,
san Basilio † 379 d.C. De Spiritu Sancto 23
… nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own post in heaven. But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah, and with Ezekiel at the Chebar. For the Spirit of the Lord filleth the world,
san Basilio † 379 d.C. The Letters 8.10
Furthermore if he calls the Holy Ghost a creature he describes His nature as limited. How then can the two following passages stand? “The Spirit of the Lord filleth the world;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
VIII. And how shall we preserve the truth that God pervades all things and fills all, as it is written “Do not I fill heaven and earth? saith the Lord,” and “The Spirit of the Lord filleth the world,”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
87. But lest they should object that this was said according to the flesh, though He alone from Whose flesh went forth virtue to heal all, was more than all; yet, as the Lord fills all things, so, too, we read of the Spirit: “For the Spirit of the Lord filled the whole world.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.pref.3
… we undertook then to inquire, since the Son was sent thither, where He already was, for He came into the world, and “was in the world;” since also the Holy Spirit was sent thither, where He already was, for “the Spirit of the Lord filleth the world, and that which containeth all things hath knowledge of the voice;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 75.8
… Take heed what thou doest. Thou art speaking iniquity against God. “The Spirit of the Lord hath filled the round world” (another Scripture saith this), “and that which containeth all things hath knowledge of the voice: wherefore he that speaketh unjust things cannot be hid.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 139.7
7. Behold thou findest that the runaway in a far country cannot escape His eyes, from whom he fleeth. And whither can he go now, whose “limit is tracked out”? Behold, what saith he? “Whither shall I go from Thy Spirit?” ( ver. 7 ). Who can in the world flee from that Spirit, with whom the world is filled?
1:9
sant'Agostino d'Ippona † 430 d.C. City of God 20.26
… and that He will be “swift,” either because He is to come suddenly, and the judgment which seemed to lag shall be very swift by His unexpected arrival, or because He will convince the consciences of men directly and without any prolix harangue. “For,” as it is written, “in the thoughts of the wicked His examination shall be conducted.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 75.8
… For the Lord maketh question of the righteous and of the ungodly. This you know ye have sung, this have we sung together; “The Lord maketh question of the righteous and the ungodly.” And what follows? “But he that loveth iniquity, hateth his own soul.” And in another place, “Into the thoughts of the ungodly there shall be questioning made.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.1
… There hath been set before their eyes that which in their conscience to see they would be compelled; and as if from without the voice of God were brought to them, to his own inward parts hath man been thus driven, the Scripture saying, “For in the thoughts of the ungodly man there will be questioning.”
1:11
sant'Atanasio di Alessandria † 373 d.C. Defence Against the Arians (Apologia Contra Arianos) 1.3
… and from indignation at his deliverance venture on still more atrocious schemes against him, and are ready with an accusation, fearless of the words in holy Scripture
sant'Atanasio di Alessandria † 373 d.C. Apology to the Emperor. (Apologia Ad Constantium.) 5
… I beseech you, either cause me to appear before you that the thing may be proved, or else condemn these calumnies, and follow the example of David, who says, ‘Whoso privily slandereth his neighbour, him will I destroy .’ As much as in them lies, they have slain me; for ‘the mouth that belieth, slayeth the soul
san Girolamo † 420 d.C. The Letters of St. Jerome 14.6
… Now the perfect servant of Christ has nothing beside Christ. Or if he have anything beside Christ he is not perfect. And if he be not perfect when he has promised God to be so, his profession is a lie. But “the mouth that lieth slayeth the soul.”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… You must either deny that you are a sinner if you are not to be in danger of Gehenna: or, if you are a sinner you will be sent to hell for even a light offence:
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 2.10
… Cleanse thine eyes, whilst thou dost withdraw them from all concupiscence, and dost never turn them away from the sight of the poor, and dost keep them from all dyes, in that purity in which they were made by God. Cleanse thy tongue from falsehood, because “a mouth
sant'Agostino d'Ippona † 430 d.C. On Lying 6
… for whoso utters any thing bears witness to his own mind. But lest any should contend that not every lie is to be called false witness, what will he say to that which is written, “The mouth that lieth slayeth the soul:”
sant'Agostino d'Ippona † 430 d.C. On Lying 9
… For that death which men are foolishly afraid of who are not afraid to sin, kills not the soul but the body, as the Lord teacheth in the Gospel; whence He charges us not to fear that death: but the mouth which lies kills not the body but the soul. For in these words it is most plainly written, “The mouth that lieth slayeth the soul.”
sant'Agostino d'Ippona † 430 d.C. On Lying 31
31. Thus then what is written, “The mouth that lieth, slayeth the soul;”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.15
35. Augustin answered: Their throat is an open sepulchre, whence they breathe out death by lies. For "the mouth that belieth slayeth the soul."
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 16
… As it is, however, it simply goes on to say: “The tongue is an unruly evil, full of deadly poison,” —such, of course, as is more noxious than that of beasts and creeping things. For while the one destroys the flesh, the other kills the soul. For, “The mouth that belieth slayeth the soul.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 15.6
… that I might understand whether the soul was alive also. So also when I hear a man speak, I understand that the body is alive; I ask what does he speak, that I may know whether the soul is alive also. He speaks a lie. If so, then is the soul dead. How do we prove this? Let us ask the truth itself, which saith, “The mouth that lieth, slayeth the soul.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 31.5
… He wished to persuade thee out of the Law to tell a lie. For he said, “speak.” And perhaps he did not dare to say, “speak a lie;” but thus, “speak what the other wishes.” Thou sayest, “But it is a lie.” And he to excuse it, says, “All men are liars.” Then do thou, my brother, say against this, “The mouth that lieth slayeth the soul.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 57.10
… What canst thou do to me? Thou wilt kill my body; my soul will depart at liberty, to receive again at the end of the world even this very body she hath despised. What canst thou do to me then? Whereas if I should give false witness for thee, with thy tongue do I kill myself; and not in my body do I kill myself; ‘For the mouth that lieth killeth the soul.’”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 47.8
8. How can I know, thou wilt say, that mine dieth not? Slay it not thyself, and it cannot die. How, thou asketh, can I slay my soul? To say nothing meanwhile of other sins, “The mouth that lieth, slayeth the soul.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.7
… since those who only lie in this way, will attain in time to a freedom from all lying. For in those that are perfect, not even these lies are found. For to these it is said, “Let there be in your mouth, yea, yea; nay, nay; whatsoever is more, is of evil.” Nor is it without reason written in another place, “The mouth that lieth slayeth the soul:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 27.13
13. “I believe to see the good things of the Lord in the land of the living” ( ver. 13 ). And since my Lord hath first suffered these things, if I too despise the tongues of the dying (“for the mouth that lieth slayeth the soul”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 3.53
… But, if your Holiness knew both what I referred to in my letter and what had been done, whether against John the presbyter or against Athanasius, monk of Isauria and presbyter, and wrote to me, I know not; what can I reply to this, since the Truth says through His Scripture, The mouth that lieth slayeth the soul (
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 51.22
… And in the Gospel He says, “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons that need no repentance.” For since it is written, “God did not make death, neither hath He pleasure in the destruction of the living,”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 29
… Manes said : But in that way it would also follow that God was its maker. Archelaus said : By no means; away with such a supposition! “For God made not death; neither hath He pleasure in the destruction of the living.”
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.47
47. And, indeed, death was no part of man’s nature, but became natural; for God did not institute death at first, but gave it as a remedy. Let us then take heed that it do not seem to be the opposite. For if death is a good, why is it written that “God made not death,
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.12
… yet both persuaded us to ungodliness, and thereby brought it to pass that we deserved to come into the death of the flesh. We desired therefore the one through wicked persuasion, the other followed us by a just condemnation; and therefore it is written, “God made not death,”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 21.9
… himself;" or again, in the passage already quoted of the judgment of God, "God gave them over to a reprobate mind, to do those things which are not convenient." Similarly, in the Old Testament, after the words, "God did not create death, nor hath He pleasure in the destruction of the living," we read, "By the envy of the devil death entered into the world."
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.7
… “For all have sinned and come short of the glory of God;” nor can we believe that “death passed on all men.” And so far do all who perish, perish against the will of God, that God cannot be said to have made death, as Scripture itself testifies: “For God made not death, neither rejoiceth in the destruction of the living.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.28
… For the origin of all things is from God, but their destruction has been introduced by our wickedness for our punishment or benefit. For God did not create death, neither does He take delight in the destruction of living things
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san Metodio d'Olimpo † 311 d.C. From the Discourse on the Resurrection, Part I 1
… But God did not work in vain, or do that which was worst. God therefore ordered the creation with a view to its existence and continuance, as also the Book of Wisdom confirms, saying, “For God created all things that they might have their being; and the generations of the world were healthful, and there is no poison of destruction in them.”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 4
… xi. 23 .) For this cause they were anointed with oil: and indeed it was from mercy He appointed the priesthood. And kings were anointed with oil; and would one praise a ruler, he can make mention of nothing so becoming him as mercy. For pity is peculiar to power. Consider that the world was established by pity,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.4
… but not that we should believe that He makes sky, earth, and luminaries, of His Mercy; since they are marks of His Goodness, who created all things very good. For He created all things, that they might have their being;
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sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 21.9
… and thinking her a friend, they are drawn down."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.12
… Does man “call on” man as God is called upon? No, but “calls on” is equivalent to “calls to him.” For it was said of a certain person, he calls on death;
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Dum ergo, o homo, o sacerdos, o religiose, quid mente concipis, lingua dicis, manu operaris, cogita aurem zeli, id est Deum zelantem, te audire et intueri magno affectu et ardore, ut nil nisi ipsi gratum placitumque concipias, dicas, facias. Id cogitabat sponsa, dicens Cant. II, 9: "En ipse (sponsus) stat post parietem nostrum, respiciens per fenestras, prospiciens per cancellos." Huc facit gnome prisci rabbini in Pirke Aboth, id est in Apophth. Patrum Hebr. cap. II: "Tria tibi servanda sunt, ut nunquam in peccatum labaris, primo, ut attendas oculum omnia videntem; secundo, ut aurem, cui nec ipsum tacet silentium, in omni loco reverearis; tertio, ut cogites omnia et singula opera tua in libro scientiae illius esse exarata." Tropologice Dionysius Carthusianus: Deus, inquit, non tantum est zelotes, sed et ipse zelus in abstracto, ob fervidum et eximium zelum animarum, quo pollet, juxta illud, Zachar. VIII, 2: "Zelatus sum Sion zelo magno, et indignatione magna zelatus sum eam;" quare simili zelo erga illum ferri et fervere debemus, ut magno studio et sollicitudine illi per omnia placere satagamus, nec quid dicamus, vel agamus, quod zelotypos tantae majestatis, sanctitatis et bonitatis oculos offendat; imo quidquid tale est non tantum in nobis, sed et in aliis quibuslibet, totis viribus amoliri, praesertim cum verba blasphema, maledica, spurca, etc., audimus, laboremus: ita faciebat Elias, Baal et baalitas persequens, imo occidens, III Reg. XIX, 10: "Zelo zelatus sum, inquit, pro Domino Deo exercituum;" et David dicens, Psalm. CXVIII, 139: "Tabescere me fecit zelus meus, quia obliti sunt verba tua inimici mei;" et Mathathias, I Machab. II, 27: "Omnis, inquit, qui zelum habet legis statuens testamentum, exeat post me," ubi vide plura zeli exempla, quae ipse suis filiis imitanda proponit, vers. 54 et seq.
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Pro tumultus graece est bogos; id est fremitus et strepitus tumultuarius, qualis est grunnitus porcorum, a borborizein et borboreisthai, sive borbyrizesthai, id est turbare et turbari, ac tumultuari; Arabicus, et minae non abscondentur ab eo; S. Augustinus, lib. De Mendacio, cap. XVI, accipit tumultum internarum cogitationum, murmurantium contra Deum, vel proximum, hae enim aeque patent Deo, ac si in externum strepitum et tumultum erumperent; magis ad litteram alii tumultum proprie accipiunt pro voce et gestu tumultuante. Sensus ergo est, q. d. Tumultus murmurationum, etiam illarum quibus impii secreto inter se mussitant contra Deum, vel proximum, non latent Deum, sed ejus aures feriunt, et offendunt instar grunnituum porcorum: quare ab eo severe castigabuntur, uti Deus semper castigavit murmura Hebraeorum in deserto, cum alia peccata dissimularet, et impunita in hac vita relinqueret, uti patet Exod. XVI, 2, et Numer. XI, 1 et seq., et cap. XII, vers. 8. 11. CUSTODITE ERGO VOS A MURMURATIONE, QUAE NIHIL PRODEST, ET A DETRACTIONE PARCITE LINGUAE, QUONIAM SERMO OBSCURUS IN VACUUM NON IBIT: OS AUTEM, QUOD MENTITUR, OCCIDIT ANIMAM. Probat cavendum a murmuratione et detractione, tribus rationibus, prima est, quod illa nihil prosit, sitque anopheleis, id est inutilis, ut habent Graeca, imo vehementer obsit, graviaque damna accersat: est enim miosis: sic Job, cap. XV, vers. 16, et Salomon, Proverb. VI, 12, apostatam, qui nihil boni facit, sed plurimum mali, vocat inutilem; inutilis ergo, id est plane impius, noxius, scelestus, et ad omne opus bonum reprobus, ut ait Paulus, II Timoth. II, 21. Secunda est, quod sermo obscurus, id est obscure, latenter et secreto dictus, in vacuum non ibit, sed regeretur in os dicentis illudque verberabit et feriet. Tertia, quod os maledicendo mentiens occidat animam. Murmur intellige, tum contra Deum Deique providentiam, v. g. eo quod immittat sterilitatem frugibus, vitibus, arboribus, aut pestem, vel bellum, similesve calamitates; tum contra proximum per detractionem, vel susurrationem, quae clanculariis susurris dissolvit amicitiam inter amicos. COMMENTARIA IN SAPIENTIAM, CAP. I. A DETRACTIONE. - Graece est, apo katalalias, id est a contralocutione, qua contra aliquem secreto loqueris, eumque vel falso, vel injuste criminaris: haec enim comes, imo filia est murmurationis, uti docet B. Antiochus serm. 29. Prudenter detractionem cavendam monet Sapiens, quia, ut ait S. Hieronymus, epist. 14 ad Celantiam: "Pauci admodum sunt, qui huic vitio renuntient; raruque invenies, qui ita vitam suam irreprehensibilem exhibere velint, ut non libenter reprehendant alienam; tantaque hujus mali libido mentes hominum invasit, ut etiam qui procul ab aliis vitiis recesserunt, in istud tamen quasi in extremum diaboli laqueum incidant:" vide dicta Jacob. IV, 11 et seq. Syrus vertit, a detractore, vel propter detractorem, parcite linguae, q. d. Nolite sermonem miscere cum detractore.
PARCITE LINGUAE. - Hebraeum chamal, id est parcere, significat etiam misereri, et commiseratione duci; unde aliqui vertunt, miseratione tangimini linguae, ne eam temerari patiamini detractione, et obligari flammis suppliciorum, uti contigit diviti epuloni, Luc. XVI, 25, qui forte a vino temulentus, laxabat linguae maledicae frena in Lazarum et Deum; in utrumque dure, sed durius in seipsum desaeviens, unde positus in gehenna, linguae suae ardenti petiit guttam aquae, nec impetravit, quia Lazaro negavit micam panis, ait S. Augustinus. Hinc Lyranus, Hugo et Dionysius exponunt, q. d. Nolite hanc injuriam linguae vestrae inferre, quae illi tam noxia erit et damnosa: linguae enim jus et officium est laudare Deum et proximum, quare ingens fit ei injuria, si quis ea abutatur ad vituperandum Deum, vel proximum. Accedit Bonaventura: Detractor, inquit, primo laedit seipsum, suamque linguam et animam. Deinde graece est pheidesthe glosses, id est abstinete lingua, ne scilicet per eam maledica loquamini: parcite ergo, id est cohibete et coercete prurientem linguam, ne garrulitate sua in murmura et maledicta erumpat; unde Guarinus vertit, linguam ab obtrectatione continete; alii ad verbum, a contradictione abstinete: sic Virgilius, I Aeneid.: "Parce metu, Cytherea," id est depone metum; et Seneca, epist. 115: "Parcere gladio," id est abstinere a caedibus; et Cicero, lib. II ad Atticum: "Dolori et iracundiae parcere;" et Lucretius, lib. VI: "Lamentis parcere," id est abstinere. Sic passim dicimus: Labori, impensae, periculo, injuriis parcere, id est cohibere se a labore, impensa, periculo, injuriis.
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Arabicus, non justificabitur: pro obscurus, graece est lathriaios, id est occultus, latens, secretus, qualis est clancularia detractio et susurratio; unde Vatablus vertit, sermo clandestinus non abibit impune; Lyranus et Hugo vertunt, sermo palliatus, dubius, aequivocus; S. Bonaventura, sophisticus et fallax, licet aureo veritatis colore coopertus; non ergo redibit vacuus, sed plenus et onustus poena et supplicio sibi congruente et debito. Minus recte Osorius explicat, q. d. Sermo impurus, licet clanculum inter sodales pronuntiatus, non frustra effertur; sed animos audientium impuritate sua inficit et sauciat, purosque et castos facit impuros et incestos. Pro sermo graece est phthegma, quod inter alia significat ingeniosam locutionem, sententiosam et breve pronuntiatam, qualia sunt lepida, sed acuta et mordacia detractionum dicteria et scommata, quae pariter obscura sunt, id est tecta, amphibologica, dissimulanter et argute vitium ejus, cui detrahitur, significantia. Hinc Cicero, Officior. lib. III, virum obscurum vocat astutum et fallacem, cujus consilia obscura sunt et ignota. Sapienter S. Ephrem, tractatu De Timore Dei: "Sicut, inquit, qui bonum aliquod sibi in thesaurum recondit, ita vir, qui celebrat ac laudat proximum in absentia sua." Ita prorsus sese habet rei veritas per experientiam frequentem comprobata, sed multis obscura, imo paradoxa videtur, eo quod aliorum vituperia suas aestiment laudes, qua in re graviter falluntur. Vis ergo laudari? lauda alios, etiam absentes; imo adversantes, teque vituperantes: hoc enim te, ut magnanimum et magnificum, omnibus laudabilem et admirabilem efficit. OS AUTEM, QUOD MENTITUR, OCCIDIT ANIMAM.
Syrus, os mendax. Quod scilicet mentitur murmurando, detrahendo, maledicendo, uti paulo ante dixit; et hoc significat vox graeca katapseudomenos, q. d. Os quod contra aliquem mentitur, puta vel contra Deum, blaspheme negando providentiam aliave ejus attributa, aut affirmando et attribuendo illi ignorantiam, incuriam, aliave vitia, aut errores et haereses fingendo et docendo, uti faciunt haeretici; vel contra proximum, falsum crimen ei affingendo, vel verum nimis et mendaciter exaggerando: ita S. Augustinus, lib. De Mendacio, cap. XVI. Unde ex hoc loco non colligas omne mendacium esse peccatum mortale, sed tantum perniciosum, quod scilicet grave damnum vel perniciem famae, bonis vel vitae proximi infert; hoc ergo occidit animam dicentis aeque ac audientis, praesertim ejus qui dicenti consentit, ejus criminationes cum voluptate audit. Hoc autem contra naturam est, scilicet ut os, per quod vitalem halitum attrahimus, lethale detractionis virus in animam transmittat, quod illam occidat; ergo mendacium officiosum, aeque ac jocosum, tantum est peccatum veniale, ut communiter docent theologi. COMMENTARIA IN SAPIENTIAM, CAP. I. Quare quod nonnulli, ut S. Augustinus, lib. De Mendacio, cap. VI, ait: "Si quis ad te confugiat, qui mendacio tuo possit a morte liberari, tibi non est mentiendum, quia os quod mentitur, occidit animam, Sapient. I, 11; et cum mentiendo vita aeterna amittatur, numquid pro cujusquam vita temporali mentiendum est?" Hoc, inquam, intellige de mendacio pernicioso, quo injuste vel fidei et Deo, vel proximo nocetur, v. g., si quis, ut alium a morte liberet, juret falsum, vel neget fidem, aut dicat eum negasse fidem coram tyranno, qui ob fidem eum ad necem persequitur: ita enim explicat S. Augustinus, sub finem cap. XVI, dicens: "Sicut autem quaeritur quo ore dixerit: Os autem quod mentitur, occidit animam, Sapient. I, 11: ita quaeri potest de quo mendacio: videtur enim de illo proprie dicere, quo cuidam detrahitur. Ait enim ibidem: Abstinete ergo vos a murmuratione, quae nihil prodest, et a detractione linguae parcite. Fit autem ista detractio per malevolentiam." Et Chromatius in S. Matth. cap. V (exstat tom. VII Biblioth. SS. Patrum): "Perjurium, inquit, et mendacium divini judicii poena damnatur, dicente Scriptura, Sapient. I, 11: Os quod mentitur, occidit animam," quae verba citantur in jure Canonico 22, Quaest. V, cap. Juramentum. Unde hac gnome refelluntur basilides et helseceittae, docentes licere in persecutione fidem ore negare, dummodo eam in corde retineas. Vide Alphonsum a Castro, lib. X Contra haeres. de martyrio.
OCCIDIT ANIMAM. - Graece anairei, id est tollit, aufert animam, hoc est animae vitam, puta Dei gratiam et amicitiam: sicut enim vita corporis est anima, sic vita animae est Deus, Deique gratia, ait S. Augustinus: quocirca conciliat ei mortem et interitum in gehenna. Nonnulli exponunt, occidit animam, id est saepe aufert vitam corporalem ejus cui illi detrahit: ita S. Athanasius, Apolog. ad Constant. imperat., ait arianos se persequentes et calumniantes, quantum in ipsis est, caedem facere, quoniam "os, quod mentitur, occidit animam:" ariani enim petebant vitam Athanasii. Huc accedit noster a Castro, qui sic exponit, q. d. Os mentiens in Deum, ejusque detrahens potentiae, bonitati aut providentiae, animam, id est vitam, tum praesentem, tum aeternam, interimit: itaque non evadet poenam, quantumvis occulte mentiatur; sed gravi scelere irretit animam ad interitum utriusque vitae: blasphemus enim et maledicens Deo lege veteri jubebatur lapidari et occidi, Levit. XXIV, 14; et Deus ipse aerumnis ingentibus et calamitatibus eumdem affligebat. Minus apposite Arabicus vertit, os, quod mentitur, tradit vel ducit animam, q. d. Fabulones suis fabulis alliciant ad se aures mentesque audientium. Porro mendacium materiale est omnis error omneque falsum, quod profertur; formale et proprie est illud duntaxat, quod contra mentem mentisque conscientiam profertur, cum scilicet quis loquitur quod corde scit esse falsum; unde mendacium dicitur quasi menda, id est error vel erratum mentis, puta dictum contra mentem: hoc proprie est mentiri, prius vero est mendacium dicere, ait P. Nigidius apud Nonium: "Qui mentitur, inquit, ipse non falsus, alterum fallere conatur: qui mendacium dicit, ipse fallitur quantum in se est. Vir bonus praestare debet ut non mentiatur: prudens, ne mendacium dicat; alterum judicet in homine, alterum non." Hinc S. Isidorus, lib. X Origin. litt. M: "Mendax, inquit, dicitur, quod mentem alterius fallat." Hunc gnomen citans Clemens Romanus, epistola I: "Praecipiebat, inquit, S. Petrus os suum a multo et pravo colloquio custodire, et verba vana et mendacia non loqui; quia os quod mentitur, occidit animam." Omnibus quidem cavendum est mendacium, sed praecipue praelatis et principibus, quos maxime hic compellat Sapiens, ut patet ex vers. 1; unde S. Thomas, opusc. De principum eruditione, multis probat principi amandam esse veritatem, abominandum vero mendacium: "Cavendum, inquit, est principi mendacium ut venenum. Caveant ergo principes sibi a corporali veneno, amplius vero cavendum est eis a veneno mendacii, quod adeo mortiferum est, ut adhuc in ore hominum exsistens occidat, secundum illud, Sapient. I, 11: Os quod mentitur, occidit animam. Hoc venenum habuit in ore serpens, qui Evam matrem nostram decepit, imo hoc venenum occasio dicitur fuisse quod serpens venenum corporale habeat in ore." Symbolice Caesarius Arelatensis, serm. 33 De Energum.: "Os, inquit, quod mentitur, occidit animam, quia in se admittit diabolum, qui animae est interfector." Rursum S. Augustinus, lib. De Mendacio, cap. XVI, per os quod mentitur, non accipit os corporis, sed os cordis, puta signaculum mentis: "Cum os dicit, inquit, conceptaculum ipsum cordis significat, ubi placet et decernitur quidquid etiam per vocem, cum verum loquimur, enuntiatur, ut corde mentiatur, cui placet mendacium." Probat id ex simili phrasi Psalm. XIV, 3: "Qui loquitur veritatem in corde suo, qui non egit dolum in lingua sua;" et Matth. XV, 19: "De corde enim exeunt cogitationes malae, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiae: haec sunt, quae coinquinant hominem." Verum hic sensus symbolicus est, nam ad litteram os corporis hic intelligitur. 12. NOLITE ZELARE MORTEM IN ERRORE VITAE VESTRAE, NEQUE ACQUIRATIS PERDITIONEM IN OPERIBUS MANUUM VESTRARUM. Graece, neque epispasesthe, id est attrahatis. Syrus, ne invideatis mortem in seductione habitationis vestrae, et ne attrahamini jactura (perditione) operationum manuum vestrarum. Lyranus putat hoc dici contra eos qui censent animam esse mortalem, ideoque in rebus adversis ex desperatione sibi necem consciscunt; verum nulla eorum hic facta est mentio; spectat ergo haec gnome ad id quod praecessit: "Os quod mentitur, occidit animam," q. d. Cum mendacium omnisque iniquitas occidat animam, nolite haec ipsa zelare et ambire, in errore, id est per errorem et insipientiam pravae vitae vestrae, scilicet concupiscentiis, invidiis et passionibus erranter et stulte indulgenti, ideoque a lege, virtute, Deo et salute aberranti. Errorem ergo hic vocat illum, quo quis, ut res, famam et opes sua vita adaugeat, proximo detrahit, eumque calumniatur, ut ejus opes statumque invadat: error enim est, velle vitae suae commoda procurare per aliena damna; quia, ut hic ait Sapiens, per hoc non vitam, sed mortem sibi accersit. COMMENTARIA IN SAPIENTIAM, CAP. I. Verbis suis addit opera manuum, quia ex maledictis venitur ad malefacta, et ex verbis prosilitur ad verbera acriora; nolite ergo zelare, id est vehementer appetere et studiose affectare, aeque accersere vobis perditionem per opera linguae et manuum vestrarum. To zelare sumitur in actu exercito, non signato, nemo enim tam stolidus est, ut signate zelet mortem: nam, sicut ait Comicus: "Nolens beatus nemo est, nec miser volens," miser autem est moriens: dicitur tamen eam zelare, qui zelat, id est avide ambit, calumnias, detractiones, cupiditates et scelera, quae mortem animae afferunt: sic gulosus et luxuriosus zelando, id est avide inhiando epulis, vinis et veneri, implicite ambit et zelat mortem praesentem et aeternam, quia utramque epulae, vina et veneres adducunt: sic de homine petulante, qui potentem, vel principem conviciis et injuriis lacessit, vulgo dicimus: Hic homo sibi verbera quaerit, suam necem ambit. Sic peccator zelando suas cupiditates zelat et ambit gehennam, juxta illud, Psalm. XLVIII, 5: "Sicut oves in inferno positi sunt (Symmachus, constituerunt seipsos), mors depascet eos;" S. Augustinus, pastor erit eis. S. Hieronymus: "Merito, ait, pascuntur a morte, qui Christum noluerunt habere pastorem bonum." Theodoretus: "Supplicia sibi asciverunt, et mortem magis voluerunt quam vitam."
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13. Quoniam Deus mortem non fecit, nec laetatur in perditione vivorum. Syrus, nec vult. Arabicus, neque percutit percussione vivos, q. d. Ideo impii zelant et attrahunt sibi mortem, quia Deus eam primitus non fecit, sed potius vitam: quia creavit hominem ad vitam et immortalitatem; verum homo peccando, mortem sibi accersivit: per peccatum enim Deum Deique justitiam offendit, quae proinde justum mortis supplicium homini peccanti inflixit: nam, ut ait Apostolus, Rom. V, 12: "Per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt." Peccatum ergo a Deo quasi invito mortem extorsit: Deus enim sicut gaudet de hominum vita et felicitate, ita dolet de eorum morte et miseria; id significant ejus voces, Isai. I, 3: "Heu! consolabor super hostibus meis, et vindicabor de inimicis meis:" heu enim est vox et nota dolentis et gementis; et cum immissurus orbi scelerato diluvium, "tactus dolore cordis intrinsecus: Delebo, inquit, hominem quem creavi, a facie terrae," Genes. VI, 6; et Christus videns Jerusalem, praevidensque ejus excidium, flevit super eam, Luc. XIX, 41. Quod ergo subinde Deus dicitur gaudere de poena impiorum, intellige eum gaudere non de malo poenae, sed de bono justitiae justaeque vindictae; unde ait ipse, Ezech. V, 13: "Complebo furorem meum, et requiescere faciam indignationem meam in eis; et consolabor:" similia sunt, Deuter. XXVIII, 63; Isai. I, 24, et alibi. Mortem intellige, tum corporis, tum animae, quae duplex est: prima, qua anima moritur Deo per peccatum; secunda, qua semper morietur, id est poenas mortis sustinebit, et tamen nunquam erit mortua in gehenna.
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Deus quidem mundum fecit, et corpora prorsus omnia; sed ut corpus corruptibile aggravet animam, et caro concupiscat adversus spiritum, non est praecedens natura hominis instituti, sed consequens poena peccati:" aliqui pro peccati legunt damnati. Quin et Faustus Rhegiensis, De Gratia Dei, cap. I, tom. IV Biblioth. SS. Patrum: "Deus, inquit, mortem non fecit; mors itaque peregrinum et adventitium malum, non est ordo naturae, sed poena sententiae:" vide dicta Genes. cap. II, vers. 17. Ita hanc gnomen quoque exponit S. Chrysostomus, lib. I De Providentia, tom. V, et S. Augustinus, De Praedestinatione Sanctorum cap. IV et V, et S. Thomas, part. I, Quaest. XLIX, art. 2, et I II, Quaest. XIX, art. 1, et Quaest. CLXIV, art. 1. COMMENTARIA IN SAPIENTIAM, CAP. I. Rursum Deus mortem non fecit, quia non fecit peccatum, per quod solum mors introduci potuit: mors enim non est aliud quam peccati poena, uti docet Concilium Tridentinum, sess. V; et Concilium Arausicanum II, can. II: "Injustitiam, inquit, Deo dare convincitur, qui mortem, quae est poena peccati, sine peccato, quod est meritum mortis, ad nos transisse docet." Unde S. Augustinus passim contra pelagianos ex morte omnium hominum, etiam infantium, probat peccatum originale ex Adamo transfusum in omnes posteros. Hinc Symbolice S. Bonaventura, Dionysius et Holcot per mortem accipiunt peccatum: analogias utriusque perplures recenset hic Holcot. Denique S. Augustinus, in Solilog. cap. XXIV, ex hac gnome sapienter et pie ita Deum precatur: "Quod salus nostra ex Deo est, audivimus, ait, de tua misericordia, Domine, quod tu mortem non facis, neque laetaris in perditione morientium; propter hoc, Domine, oramus te, ne permittas dominari, quod non fecisti, creaturae tuae, quam fecisti: si enim doles de perditione, quid te prohibet, Domine, qui omnia potes, ne semper laeteris de nostra salvatione?" non-esse transferre ad esse: huic autem adversatur easdem transferre ex esse ad non-esse: ergo Deus non creavit mortem, mors enim transfert res ab esse ad non-esse, quia esse rerum perimit. Rursum creatio est rei positivae, puta boni cujuspiam: mors autem non est quid positivum, sed privativum: est enim privatio vitae, ideoque ipsa est malum, quod Deus per se et primitus non fecit; verum, quia creatura, puta homo abusus est suo esse, ac peccando Deum privavit honore et cultu sibi debito, hinc vicissim congrua talionis poena Deus, ut justus judex et scelerum vindex, privavit hominem suo esse, eumque morte mulctavit: mors ergo non est conditio naturae, sed punitio culpae. Porro S. Thomas, I Quaest., disp. LXV, art. 2, ad 1: "In hoc ipso, ait, quod creatura aliqua habet esse, repraesentat divinum esse, et bonitatem ejus; et ideo per hoc quod Deus creavit omnia ut essent, non excluditur (sed potius includitur) quin creaverit omnia ad suam bonitatem" creaturis communicandam, manifestandam, amandam, et cum gratiarum actione venerandam. Dices: Deus creavit hominem constantem quatuor elementis: haec autem inter se sunt contraria, et se mutuo agendo et reagendo conficient et interiment; ergo creavit in eo causas et principia mortis. Respondetur: Verum id est, si puram hominis naturam consideres; at Deus non creavit hominem in puris naturalibus, sed in creatione naturam ejus vestivit justitia originali, quae tum animae, tum corporis actiones et motus ita inter se componebat et adaequabat, ut homo pacificus, laetus, sanus, sanctusque victurus fuisset per multa saecula, scilicet donec Deus eum in caelum ad beatam plenamque immortalitatem transtulisset. Adde corruptionis originalem causam in homine caeterisque corporibus, non Deo auctori naturae, sed naturali rerum ipsorum conditioni et imperfectioni tribuendam esse, scilicet tum ipsis elementis, quae contrarias habent naturas et qualitates, ideoque se mutuo interimunt, tum ipsi materiae primae, quae novarum semper formarum est capax et avida. Anagogice S. Ambrosius, lib. De Fide resurrectionis: "Deus mortem non fecit, quia, ait, Deus mortem non instituit, sed pro remedio dedit," ut scilicet ipsa mederetur, daretque finem miseriis, aeque ac peccatis hujus vitae, ac panderet introitum ad vitam beatam et aeternam. 14. CREAVIT ENIM, UT ESSENT OMNIA. S. Antonius Magnus, epist. 2, vocavit ex nihilo, ut essent cuncta, q. d. Deus creavit res ad esse, hoc est, ut essent, et in suo esse conservarentur; non autem ad non-esse, ut scilicet moriantur et pereant. Probat Deum non fecisse mortem, ex eo quod sit creator omnium: creatoris enim officium et opus est res ex nihilo educere, et ex
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Sanabiles, id est salubres, sanativas, quae possent sanare, non sanari: hoc enim significat graecum soterious: sic sanare pro salvare sumitur Psalm. X, vers. 5: "Sana (id est salva) animam meam, quia peccavi tibi," Job. XXXIV, 17; Prov. XXVIII, 25; Jerem. XVII, 14, et alibi. Pro nationes graece est geneseis, id est generationes, uti vertit S. Hieronymus in Zachar. cap. XII, hoc est vires genitales mundi, puta virtutes quas Deus plantis, herbis, animalibus, gemmis, etc., in earum creatione inseruit ad se propagandum, et generandum sibi simile. Item res ipsae initio a Deo creatae et genitae, hae enim vocantur nationes, id est res natae et productae, q. d. Deus fecit ut res primitus a se creatae essent salutiferae, non mortiferae. Quaecumque in mundo a Deo creata sunt, ea sunt salutifera: sic Festus: "In pecoribus, inquit, bonus proventus, bona natio dicitur;" et Plinius, lib. XXII, cap. XXIV, et lib. XXIV, cap. VI, nationes mellis et resinae vocat earumdem generationes et proventus: alludit enim natio ad nasci, sicut genesis ad ginesthai, et gennesis ad gennasthai. Simile est cap. ult. vers. 10. Nationes ergo orbis sunt omnia quae nascuntur in orbe. Aut nationes, sive generationes, vocat natales, origines et ortus mundi, q. d. Deus primordia et natalitia mundi, puta opus creationis hexaemeron, sive sex dierum, initio mundi fecit salutiferum, non lethiferum. Deus fecit ut, initio mundi, nil ei a se creato inesset noxii, sed omnia salubria; quare "vidit Deus cuncta quae fecerat, et erant valde bona," Gen. I, 31. Sic dicitur Gen. II, 4: "Istae sunt generationes caeli et terrae," id est, istae sunt natales et origines, quibus geniti, et in lucem a Deo per creationem educti sunt caeli et terra; hinc Vatablus hoc loco vertit, initia mundi salutifera sunt;
COMMENTARIA IN SAPIENTIAM, CAP. I. Syrus, in generatione mundi vita: Arabicus, et generationes mundi habentes salutem, supple, fecit Deus. Rursum, S. Hieronymus per nationes, sive generationes, praecise intelligit primos homines a Deo genitos et in mundo natos, scilicet Adam et Evam, ex quibus generationes mundi, omnesque homines nascituri erant, quos Deus sanos creavit et immortales, ita ut mori non possent, quamdiu in Dei obedientia et justitia persisterent; adeoque ipsi hanc sanitatem et immortalitatem generatione sua in posteros omnes transfudissent. Hoc verum, sed hoc loco duriusculum. Porro Lyranus sic explicat, q. d. Deus fecit primos homines sanabiles, id est medicabiles, sive remediabiles: quia scilicet contra mortem animae per peccatum contractam, suggessit eis remedium poenitentiae, quae animam peccato mortuam, per gratiam ad vitam spiritualem resuscitat: contra infirmitates vero et mortem corporis suggessit eis, tum varia pharmaca, quae infirmitates ejus sanarent, tum spem resurrectionis ad vitam aeternam et beatam. Secus fuit in angelis, hos enim creavit Deus insanabiles; unde Lucifer et socii ejus in peccatum prolapsi poenitere, sanari et salvari nequiverunt. "Creavit ergo homines, ait S. Bonaventura, in spirituali sanitate per innocentiam, ad sanitatem reducibiles per poenitentiam:" sic et Hugo ac Dionysius; unde S. Chrysostomus, hom. 8 et 22 ad Popul., quae est de poenitentia, et hom. 24 in Matth., et hom. 24 in Acta, docet multa corporis vulnera esse insanabilia, nullum vero animae; sed omnia facile, puta per contritionem et poenitentiam sanari et curari posse. Verum hic sensus non est genuinus, sed symbolicus, aut potius accommodatitius. ET NON EST IN ILLIS MEDICAMENTUM EXTERMINII.
medicamento, q. d. pheron achos, id est ferens medelam; nunc in malum pro veneno, q. d. pheron achos, id est afferens tristitiam; unde illud: Pharmaca non vendes pharmacopola mihi. Pharmacum ergo exterminii, graece olethrou, id est perditionis, est pharmacum e vita exterminans, perdens, interimens, puta venenum mortiferum; unde Syrus vertit, venenum mortis; Arabicus, venenum perditionis. Sensus ergo est, q. d. Deus in genesi, sive in mundi natalibus vel originibus, omnia creavit salutaria, ac proinde nihil in ea est venenatum, nihil quod exterminet, occidat et perimat; unde Guarinus vertit, in illis nationibus, sive initiis mundi non est venenum perimens; Jansenius, non est in generationibus mundi creatum a Deo venenum exterminans, sive perdens, hoc est, non est inter creaturas a Deo creatas, creata perditio corrumpens, aut corruptio vel malum perditionis; Vatablus, initia mundi salutifera sunt, nec inest in eis medicamentum perniciosum; S. Hieronymus in Zachar. cap. XII, creavit ut essent omnia, et salutares generationes mundi, et non erat in eis venenum mortiferum. Quaeritur hic an nulla fuerint venena a Deo creata in genesi mundi, v. g. venenatae herbae aut animalia? D. Augustinus, lib. I De Genes. contra manich. cap. XIII, censet in genesi non fuisse creatas herbas venenatas, sed post peccatum tantum, idque in poenam peccati, atque hoc omne videtur hic dicere Sapiens; et favet Scriptura, Genes. I, 12, et cap. III, vers. 17 et 18. Huic affine est, quod docet S. Basilius, hom. 3 Hexam., et Ambrosius, lib. III Hexam. IX, Damascenus, lib. II De Fide, cap. X, Beda et Rabanus in Genes., primum rosam ante peccatum productam fuisse sine spinis, post peccatum vero spinis armatam. COMMENTARIA IN SAPIENTIAM, CAP. I. Verum contrarium, ut probabilius, passim sentiunt alii. Dico ergo, primo: Probabilius est venenatas herbas et animalia, item rosam cum spinis initio mundi cum aliis herbis et animalibus a Deo creata esse: ita S. Augustinus, qui quod lib. I De Genes. contra manichaeos dixerat, retractat lib. III De Genes. ad litt. cap. XVIII, Basilius, hom. 3 Hexam., et Ambrosius, lib. III Hexam. cap. IX. Idem censent de herbis, excepta rosa, S. Thomas, I part., Quaest. LXIX, art. 2, ad 2, et ibi scholastici ac passim recentiores scribentes in Genesin, vel in opus sex dierum, uti Pererius, Molina, Valentia, etc. Probatur, primo, quia id plane videtur dici Genes. II, 2, et 5, ubi Deus dicitur creasse omnem herbam; ergo etiam venenatam. Secundo, quia animalia homini noxia tum creata sunt, scilicet cete et serpens; idem ergo de lupis, ursis et herbis venenatis dicendum. Tertio, quia hoc exigebat universi perfectio, ut omnes perfectae rerum species tum crearentur: maxime quia quae hominibus venenosa sunt, aliis animalibus saepe non sunt, ut patet de cicuta; imo quae uno tempore homini sunt venenata, altero sunt eidem salutaria. Ita cicuta sturnis est pabulum, elleborus coturnucibus, mandragora somnum conciliat; opium, sive papaver, sedat dolores corporis, ait S. Basilius hom. 5 Hexam., et ex eo S. Ambrosius, lib. III Hexam. cap. IX, et lib. VI, cap. VI; et quia illae res, licet secundum se noxiae sint, tamen in medicamentis cum aliis commixtae, medicinae sunt hominum et animalium; ac saltem earum scientia homini tum prodesse poterat. Rursum rosa tum nata est cum spinis, quia haec est rosae natura, hoc ejus bonum et perfectio. Dico, secundo: Haec tamen venena et venenata ante peccatum hominum, homini non erant noxia, saltem in actu secundo, sive potentia propinqua: ut enim Sapiens hic dicit, et cap. sequent. vers. 23, Deus creavit hominem immortalem; licet ergo venena in se homini noxia essent, tamen partim, quia homo dominium habebat omnium animalium; partim per scientiam, qua norat omnia venena, et per prudentiam ac dexteritatem, qua facile omnia cavere poterat, praesertim per assistentiam et protectionem Dei, homini innocentiam servanti, uti nec gladius, nec ignis, nec saxa, ita nec venenatae herbae aut animalia, ideoque nihil nocere poterat. Unde cum serpente innoxie et intrepide loquebatur Eva: Deus enim cohibebat serpentem, ne Evam tangeret et morderet, eique venenum mortiferum infunderet; atque Adam omnibus animalibus, etiam ursis, lupis et pardis, eorum nomina imposuit. At postquam homo peccavit in Deum, sublata illa singulari Dei protectione, omnia libera relicta sunt, et naturae suae reddita, ut in hominem tanquam in hostem insurgerent, eique insidiarentur, et nocere conarentur, ac si ex eo tempore bellum indictum fuerit, et publicatum inter animalia noxia et res alias veneficas, et hominem, contra quem armavit se orbis terrarum, atque hoc est quod post peccatum Deus dicitur posuisse inimicitias inter mulierem et serpentem. Respondetur ergo hic primo, non negari venena simplicia, sed tantum pharmaca (ut habent Graeca) venenata esse composita a Deo: quia haec inventa sunt a diabolo et pravis hominibus: rursum Deus nulli naturae vel creaturae particulari indidit venenum, aut quid noxium, quod illam interimeret et mortem afferret. Respondetur secundo et melius, nullum, neque simplex, neque compositum fuisse venenum, quod homini vel propinarit, vel incauto objecerit Deus; quin vero diligentissime cavit (ut jam dixi) ne quid tale homini obveniret, ac consequenter, ut nihil in actu secundo homini esset pharmacum mortis; atque hoc proprie intendit hic Sapiens: tantum enim vult probare mortem non Deo procurante, sed a peccato in orbem invectam. Sic Genes. I, 31, omnia dicitur fecisse Deus bona, in se scilicet, et respectu totius universi; non autem respectu alicujus particularis, cui mala et contraria esse possunt, ut patet experientia. Sic Genes. III, maledicta dicitur terra, et spinas productura, quia terra eadem, quae ante fuerat a Deo benedicta, felix et fertilis, homini ex paradiso expulso, et ad eam excolendam damnato, coepit esse maledicta et molesta: imo terra nativa bonitate et fertilitate ob peccatum hominis privata est, et degener facta scatens sentibus et spinis.
NEC INFERORUM REGNUM IN TERRA. Pro regnum graece est basileion, id est regia, palatium, aula regis; item signum regale, regium insigne, diadema. Graeca ergo ad verbum habent, neque regia, vel regium insigne Orci super terram: Orcus a poetis fingitur rex inferorum; unde Syrus, neque inferno est regnum super terram, q. d. Deus non fecit ut inferi et daemones haberent in terram et in homines potestatem, sed id fecit culpa hominum et injustitia; quia credendo tentationibus diaboli ultro ei consensere, et ejus potestati se subjecere. Rursum inferorum, id est mortis et interitus regnum, sive mortis palatium et arx regia, primitus non erat in terra, sed ex inferis ad nos evocata est arte diaboli, impellentis Adamum in peccatum: hujus enim poena est mors, q. d. Mortis regnum et regia non erat in terra, sed in imis terrae visceribus apud inferos, "ubi umbra mortis, et nullus ordo, sed sempiternus horror inhabitat," ut ait Job, cap. X, vers. 22. Igitur Adamo et hominibus in statu innocentiae constitutis dominabantur gratia, vita, caelum et caelites, puta angeli ac Deus ipse; at postquam peccarunt, eisdem dominati sunt peccatum, mors, infernus, daemones et Lucifer; unde omnes, qui ante Christum moriebantur, etiam justi, descendebant ad inferos. Hinc S. Joannes, Apocal. cap. VI, vers. 8, invitatur ut videat: "Et ecce, ait, equus pallidus: et qui sedebat super eum, nomen illi Mors, et infernus sequebatur eum, et data est illi potestas super quatuor partes terrae, interficere gladio, fame et morte, et bestiis terrae." Nota, pro inferorum graece est Hades; Hades autem est Orcus, Pluto, Tartarus, inferi: dictus hic quasi apo tou aeidous, ab a privativo, et idein, id est videre, q. d. Locus privatus visu, id est obscurus, profundus, tenebrosus, solis expers, qui ab Hebraeis vocatur tsalmaveth, id est umbra mortis, Isai. IX, 2. Unde Plutarchus, tract. in illud Lathe biosas, id est latenter vive: "Qui solem, inquit, Apollinem esse credunt ex majorum et priscorum mysteriis, Delium et Pythium eumdem cognominant. Ceterum qui diversae partis est dominus, sive Deus is est, sive daemon, Haden, id est Orcum, appellant (quod mortui in locum tenebrosum et obscurum demigremus) ac densae noctis somnique inertis regem." COMMENTARIA IN SAPIENTIAM, CAP. I. Hades ergo est inferorum rex, et quasi deus, qui reipsa non est alius quam Lucifer, cujus regia est in gehenna: hunc post peccatum Adae in homines exercuisse potestatem ostendit nomen Orcus, quod Festus ab urgendo derivat, eo quod omnes homines ad mortem urgeat: idem vocatur Pluto a divitiis, quod dives sit tum opum, tum animarum peccantium et damnatarum: ploutoi enim sunt divitiae, puta aurum, argentum, gemmae, quae in imis terrae visceribus sunt reconditae; hinc poetae Jovem caeli, Neptunum maris, Plutonem inferni deum constituunt, eique uxorem dant Proserpinam, de quo Statius ita canit: Sorte sedens media, regni infelicis in arce / Dux Erebi, populos poscebat crimina vitae. Idem dicitur Tartarus, et in plurali Tartara, a tarassein, id est turbare, quod omnia turbet, ac sursum deorsumque misceat, aut a tartarizein, id est a tremore frigoris, quod sit locus profundissimus et frigidissimus: unde Virgilius, V Aeneid., vocat intima lethi tartara; alibi tristia, funesta, nigra, opaca, profunda tartara. Hinc idem VI Aeneid. ita canit: At laeva malorum / Exercet poenas, et ad impia Tartara mittit. Et rursum: Bis patet in praeceps tantum, tenditque sub umbras, / Quantus ad aethereum caeli suspectus Olympum. Ergo Orcus, Pluto et inferus, puta Lucifer, regnum mortis, quod habebat in gehenna, post peccatum Adae extendit super terram in omnes homines ex Adam nascentes, quos telo mortis transfigit: nam, ut dicet cap. sequent. vers. 23: "Deus creavit hominem inexterminabilem, etc.; invidia autem diaboli mors introivit in orbem." Alludit ad poetas (unde colligas auctorem hujus libri non esse Salomonem, utpote qui Orpheo, Homero, Hesiodo, omnibusque poetis et philosophis longe fuit anterior et antiquior) qui Haden, sive Orcum, et Plutonem, asserunt esse inferorum regem, in tenebrosa et horrida regione sub terra dominantem, qui animas defunctorum omnium inevitabilibus vinculis constringat, habeatque pro stemmate regali claves, eo quod infernus ingredientibus adamantinis quasi claustris obseretur, ac nulli in illum ingresso detur egressus, de quo plura Natalis Comes, lib. X Mythol. cap. IX. Sic auctor lib. Judith cap. XVI, vers. 8, alludit ad fabulam Titanum, id est gigantum cum Jove pugnantium: "Nec filii Titan, inquit, percusserunt eum," scilicet Holophernem.
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15. Justitia enim perpetua est, et immortalis. Graeca habent dikaiosyne, id est autem perpetua est, et immortalis. Addunt aliqui codices, ut Complutenses, injustitia autem mortis acquisitio: quae verba non sunt authentica textus, sed ejus per antithesin exaggeratio et explicatio: nam ea non habent codices Vaticani, Graeci, et caeteri melioris notae. Probat mortem non esse factam a Deo, ac consequenter nec medicamentum externum, ex eo quod Deus homini primitus indiderit justitiam, quae est pharmacum immortalitatis: justitia enim ex Dei decreto, dono et praemio est immortalis, facitque hominem immortalem: quare quamdiu Adam in justitia originali perstitit, mori non potuit; et si semper in ea perstitisset, nunquam mori potuisset. Justitiam hic non specialem, uti videtur velle S. Augustinus, lib. XIV De Trinit. cap. IX, sed generalem et originalem intellige, quae erat chorus sive complexio omnium virtutum: haec enim Adae dabat vitam et immortalitatem; qua eversa peccatum eidem et posteris omnibus inflixit debitum mortalitatis, ipsamque mortem. Justitia ergo velut sol dat lucem, vitam, laetitiam, felicitatem, felicemque aeternitatem. Quis ergo ea non amet et ambiat? Ipsa est athanatos: facit ergo athanasios, gloriosos et immortales. Porro Cantacuzenus justitiam non hominum, sed Dei intelligit, q. d. Justitia, id est justa, benefica et suavis Dei optimi providentia et beneficentia, quantum est ex se, facit ut esse quod semel creaturis dedit, non revocet, sed stabiliat, faciatque ut sit perpetuum; et noster a Castro: "Justitia, ait, quam servat Deus, dum tribuit rebus juxta insitam naturam quod illis proprium est, ad earum perpetuitatem, facit illas esse perpetuas;" et Didymus in epist. II S. Joannis, cap. II (exstat tom. V Biblioth. SS. Patrum): "Dei, ait, cum sanctis voluntas permanens virtus est, de qua scriptum est, Sapient. I, 15: Justitia est immortalis." Verum prior sensus est genuinus. COMMENTARIA IN SAPIENTIAM, CAP. I.
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S. Augustinum sequitur S. Thomas, I II, Quaest. LXVIII, art. 1, ubi resolute docet omnes quatuor virtutes cardinales mansuras in caelo, velut ornamenta animae rationalis, ac velut lucida, quam anima cum concupiscentiis in hac vita generose obiit, puta victoriae ejus, praemia et trophaea. 16. IMPII AUTEM MANIBUS ET VERBIS ACCERSIERUNT ILLAM: ET AESTIMANTES ILLAM AMICAM, DEFLUXERUNT, ET SPONSIONES POSUERUNT AD ILLAM: QUONIAM DIGNI SUNT QUI SINT EX PARTE ILLIUS. Impii, graece asebeeis, id est irreligiosi, nefarii, scelesti, qui Numen non cognoscunt, vel non timent, non venerantur, non colunt, ideoque in omnia scelera se effundunt. Illam, scilicet mortem, graece enim est auton masculinum, quod non potest referre dikaiosynen, id est justitiam, nec adikian, id est injustitiam, quam nonnulli addunt vers. 13, ut vult S. Bonaventura, cum utraque sit feminini generis, sed masculinum thanaton, id est mortem. Probat hominem justum, sanum, sanctum, immortalem: jam veram mortis causam assignat, primorum parentum caeterorumque impiorum vesaniam, qui mortiferas suas cupiditates adeo ardenter adamarunt, ut mortem, quam in eis repositam sciebant, non exhorruerint; sed ultro illam sibi manibus iniqua agendo, caedesque et rapinas exercendo, ac verbis murmurando, blasphemias in Deum, contumelias in proximos jactando (uti faciunt tyranni, et insolentes principes ac judices, quos maxime hic taxat, ut patet ex versu 1), accersierint, quasi illam suam amicam aestimarint, cum ipsa revera esset eis hostis acerrimus; hinc defluxerunt ad suas voluptates, ac ad mortem et interitum in iis repositum, ibique contabuerunt, id est tabem et corruptionem, tam animae quam corpori induxerunt; quare ita se reipsa gesserunt cum morte, ac si cum illa amicitiam et foedus iniissent, idque stolide, sed jure, digne et merito, quoniam digni sunt, qui partem et societatem habeant cum morte, ejusque aerumnarum et dolorum sint participes, eo quod cum ipsa sponte foedus inierint. Mortem intellige, primo corporis, ut patet ex versu 14; deinde animae per peccatum et damnationem in gehenna. Nota, singula verba habent emphasim, notantque in impiis singularem aestum vel furorem cupiditatis, qua caeci, velut effraenes et amore insanientes equi, sese praecipitant in mortem praesentem et aeternam. Ait ergo: "Manibus et verbis accersierunt illam," scilicet mortem, hoc est omni conatu et studio, quod vulgo dicitur, velis remisque, vel manibus pedibusque: solent enim ardenter amantes manuum jactatione, extensione et gesticulatione advocare remotos et procul dissitos. Rursum primi parentes manus extendendo ad pomum vetitum, verbaque miscendo cum serpente, mortem sibi et posteris accersiverunt. Glossa explicat, factis et dictis; S. Bonaventura, manibus defensionis, et dictis gloriationis: suas enim cupiditates et scelera manibus propugnant, eademque verbis magnificant et celebrant. Id fecit Eva, cum pomum vetitum porrexit Adae, eumque ad comedendum allexit; quod ille fecit, etiamsi sciret sibi dictum a Deo: "In quocumque die comederis, morte morieris," Gen. II, 17. Huic proverbio antistropha sunt illa veterum: "Mala ad se trahentes velut Caecias nubem. His qui quaerunt bona vix accedunt, mala vero etiam non quaerentibus." Apologus exstat apud Aesopum de bajulo sub onere gemente, ideoque invocante mortem. Stitit se illa; tum bajulus: "Te, inquit, invocavi non ut occidas, sed ut onus mecum in humeros leves." COMMENTARIA IN SAPIENTIAM, CAP. I.
ET AESTIMANTES ILLAM AMICAM, - non directe, sed indirecte et concomitanter: Adam enim, et quivis peccator, aestimat amicam non ipsam mortem, sed suam gulam et voluptatem, quam ardenter et perdite adamat, etiamsi sciat illam sibi a Deo vetitam sub poena mortis; dum ergo eam ardenter et amore ebrius haurit, mortem ipsam haurit. Rursum proprie mortem amicam aestimant voluptuarii, quia toti suis cupidinibus hujus vitae inhiantes, tandem aestimant omnia in morte finiri, omniaque cum corpore interire, ut dicet initio cap. seq., ideoque libere omnibus voluptatibus in vita indulgent, ac in omnia vitia defluunt. Aliam expositionem addit noster a Castro, q. d. Arbitrati non sibi nocituram accersitam mortem, propter illam serpentis promissionem: "Nequaquam moriemini," aliter accidisse experti sunt, quam putarent: nam continuo mortis stimulo puncti tabescere, atque in modum labentis undae ad mortem defluere ac properare coeperunt, atque sic tandem perierunt. DEFLUXERUNT, - Graece etakesen, id est instar cerae paulatim liquati sunt, colliquati sunt, perierunt, consumpti et in tabem resoluti sunt; Arabicus, liquefacti sunt; Syrus, corrupti sunt. "Defluxerunt" ergo, id est instar cerae colliquati, a soliditate justitiae originalis, sanctitatis, gratiae, laetitiae et immortalitatis, ad fluxam voluptatem, intemperantiam, peccatum, moerorem, mortem et gehennam se transtulerunt; fluere coeperunt in mortem, primo culpae, ait S. Bonaventura, deinde poenae et gehennae, puta in omnes aerumnas hujus vitae et futurae, quas sibi omnibusque suis posteris accersiverunt. SPONSIONES POSUERUNT AD ILLAM, - id est ad illius comitem, imo matrem, puta ad voluptatem vetitam a Deo sub poena mortis: illi enim tanto ardore copulati sunt, ac si cum ea foedus arctissimum sanxissent: ideoque dicuntur pariter cum morte, quae voluptati inseparabiliter annexa est, foedus sanxisse; unde Arabicus vertit, et posuerunt cum ea pactum; Syrus, juraverunt et foedus constituerunt cum ea. Rursum proprie cum ipsa morte quasi foedus inierunt, dum ita secure libidini et tyrannidi se totos tradiderunt, perinde ac si non essent morituri, aut potius ac si non nisi post multa saecula essent morituri, et in ipsa morte amice et pacifice conquieturi, nullum post eam exspectantes judicium, nullam vitam, nullum supplicium, eo quod aestimarent omnia in morte consummari, nec aliam superesse vitam; quare laete se morituros putarunt, juxta illud, Job. XXI, 13: "Ducunt in bonis dies suos, et in puncto ad inferna descendunt;" sic Augustus Caesar optabat sibi euthanasian, id est facilem hilaremque mortem, illaque ipsi obtigit, teste Suetonio. Foedus ergo impiorum cum morte est, quasi ei dixerint: Ne noceas nobis, o mors, nos vicissim non nocebimus tibi, sed erimus amici; verum errarunt: nam, ut eis minatur Deus, Isai. cap. XXVIII, vers. 18: "Delebitur foedus vestrum cum morte, et pactum vestrum cum inferno non stabit: flagellum cum transierit, eritis ei in conculcationem." QUONIAM DIGNI SUNT QUI SINT EX PARTE ILLIUS.
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… (Prov. 16, 2 e 21, 2), che infonde nel corpo di Adamo un'anima spirituale che dovrà tornare a lui dopo la morte (Gen. 2, 7; Eccl. 12, 7); «Spirito è Dio e quelli che l'adorano devono adorarlo in spirito e verità» (Io. 4, 24; cf. Is. 31, 3; Sap. 1, 6; 6, 24; 9, 17). Né fanno difficoltà le espressioni bibliche, che presentano Dio metaforicamente, come un uomo che cammina, parla, ecc. (v. ANTROPOMORFISMO).
… 6, 12-18, 13). L'opposto della c., o materia animata (σάρξ) racchiudente la ψυχή, era l'invisibile dinamismo dell'uomo detto « s. » (πνεῦμα; I Cor. 5, 5); la « c. fragile » resiste allo « s. » pronto (Mt. 26, 41; Mc. 14, 38) in cui Dio o lo S. di Dio (Sap. 1, 6-7; Iob 10, 12; Proc. 8, 31) opera con misteriosa efficacia (Io. 3, 6-8; 6, 64). Il dualismo s.-c. …
… Evēques, in DThC, V, coll. 1658-59). Nella traduzione dei Settanta si indicano con tal nome i governatori (Iude, 9, 28), i prefetti (II Esdr. 11, 9) i magistrati (Is. 60, 17), gli ambasciatori regi (II Mach. 1, 46), lo stesso Dio (Iob. 20, 20; Sap. 1, 6). Nel Nuovo Testamento la parola ἐπίσκοπος è usata solamente cinque volte, di cui quattro per indicare i superiori della comunità cristiana (Act. 20, 28; Phil. 1, 1; I Tim. 3, …
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… In tal senso parla la S. Scrittura (cf., ad es., Ps. 14, 3; 33, 14; Prov. 20, 19; 30, 10; Sap. 1, 11 agg.; I Tim. 3, 2; Rom. 1, 30; II Cor. 12, 20; Inc. 4, 11, ecc.) e la tradizione patriottica (specialmente i commenti dei Padri ai passi biblici citati).
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… Iud., II, 8, 11; VII, 8, 7). Sap. 1, 12-4, 20 insiste sulla retribuzione futura: immortalità gloriosa dei giusti e castigo degli empi nell'aldilà, che saranno sanciti dal giudizio divino (ibid. 5, 1-25). Nel martirio dei …
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… Dio non si diletta della morte e dei dolori degli uomini (Sap. 1,13), anzi, in un piano di provvidenza che fu frustrato dal peccato, aveva stabilito che l'uomo passasse dalla vita terrena a quella celeste senza attraversare la dissoluzione: ma è motivo …
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… Iud., III, 8, 5). Nel Nuovo Testamento la f. è detta ᾱᾱᾱ, il cui dominio non è sulla terra (cf. Sap. 1, 14), ma sotto (Mt. 11, 23 = Lc. 10, 15; Apoc. 9, 1). Dio ha inabissato nel Tartaro (ἐταρτάρωσα) gli angeli ribelli, chiudendoli in quelle cavità tenebrose (II Pt. 2, 4); così …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.