PL 35 · cols. 2105–2148

Augustine, Commentary on Galatians

Editors' preface

PL 35:2105

S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI

OF ST AURELIUS AUGUSTINE, BISHOP OF HIPPO,

EPISTOLAE AD GALATAS Expositionis liber unus.

ONE BOOK OF EXPOSITION OF THE LETTER TO THE GALATIANS.

PRAEFATIO.

PREFACE.

1. Causa propter quam scribit Apostolus ad Galatas, haec est, ut intelligant gratiam Dei id secum agere, ut sub Lege jam non sint. Cum enim praedicata eis esset Evangelii gratia, non defuerunt quidam ex circumcisione, quamvis Christiani nomine, nondum tamen tenentes ipsum gratiae beneficium, et

1. The reason for which the Apostle writes to the Galatians is this: that they may understand that the grace of God does this for them, that they are no longer under the Law. For when the grace of the Gospel had been preached to them, there were not lacking some of the circumcision who, although Christians in name, did not yet hold the very benefit of grace, and […]

Editors' notes and page, col. 2105

Footnotes

(a) ‹anchor: Expositionis liber unus› · printed under col 2105 (full width, at the foot of the page, below the admonition)

Scriptus circiter Christi annum 394: scilicet Augustino adhuc presbytero, ex lib. 1 Retract., capp. 23 et 24.

Written about the year of Christ 394, that is, while Augustine was still a priest, from book 1 of the Retractations, chapters 23 and 24.

Editors' prose

De subsequenti opere, vide lib. 1, cap. 24, Retractationum, a col. 622, verbis, Post hunc librum exposui, usque ad col. 623, verbis, Scripsit Apostolus. M.

On the following work, see book 1, chapter 24, of the Retractations, from col. 622, at the words "After this book I expounded", as far as col. 623, at the words "The Apostle wrote". M.

ADMONITIO PP. BENEDICTINORUM.

ADMONITION OF THE BENEDICTINE FATHERS.

Castigatus est (hic liber) ad eosdem codices cum Expositione Epistolae ad Romanos: praetereaque ad alterum Thuaneum, ad Albinensem, Michaelinum et Sergiensem.

This book has been corrected against the same manuscripts as the Exposition of the Letter to the Romans, and besides against the second Thuanean, the Albinensis, the Michaelinus and the Sergiensis.

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PL 35:2106

adhuc volentes esse sub oneribus Legis, quae Dominus Deus imposuerat, non justitiae servientibus, sed peccato, justam scilicet Legem injustis hominibus dando ad demonstranda peccata eorum, non auferenda: non enim aufert peccata nisi gratia fidei, quae per dilectionem operatur: sub hac ergo gratia jam Galatas constitutos, illi volebant constituere sub oneribus

[…] still wishing to be under the burdens of the Law, which the Lord God had imposed on those who served not righteousness but sin, giving, that is, a just Law to unjust men to show their sins, not to take them away: for nothing takes away sins but the grace of faith, which works through love. So those men wished to set the Galatians, already established under this grace, under the burdens […]

Editors' notes and page, col. 2106

Editors' prose

Comparavimus praeterea eas omnes editiones initio Retr. et Confess. t. 1, memoratas. M.

We have besides collated all those editions mentioned at the beginning of the Retractations and Confessions, vol. 1. M.

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PL 35:2107

Legis, asseverantes nihil eis prodesse Evangelium, nisi circumciderentur, et caeteras carnales Judaici ritus observationes subirent. Et ideo Paulum apostolum suspectum habere coeperant, a quo illis Evangelium praedicatum erat, tanquam non tenentem disciplinam caeterorum Apostolorum, qui Gentes cogebant judaizare. Cesserat enim talium hominum scandalis apostolus Petrus, et in simulationem ductus erat, tanqnam et ipse hoc sentiret, nihil prodesse Gentibus Evangelium, nisi onera Legis implerent: a qua simulatione idem apostolus Paulus eum revocat, sicut in hac ipsa Epistola docet (Galat. II, 14). Talis quidem quaestio est et in Epistola ad Romanos: verumtamen videtur aliquid interesse, quod ibi contentionem ipsam dirimit, litemque componit, quae inter eos qui ex Judaeis, et eos qui ex Gentibus crediderant, orta erat, cum illi tanquam ex meritis operum Legis sibi redditum Evangelii praemium arbitrarentur, quod praemium incircumcisis tanquam immeritis nolebant dari; illi contra Judaeis se praeferre gestirent, tanquam interfectoribus Domini: in hac vero Epistola ad eos scribit, qui jam commoti erant auctoritate illorum qui ex Judaeis erant, et ad observationes Legis cogebant; coeperant enim eis credere, tanquam Paulus apostolus non vera praedicasset, quod eos circumcidi noluisset. Et ideo sic coepit: Miror quoa sic tam cito transferimini ab eo, qui vos vocavit in gloriam Christi, in aliud Evangelium. Hoc ergo exordio causae quaestionem breviter insinuavit. Quanquam et ipsa salutatione, cum dicit se apostolum, non ab hominibus, neque per hominem (Id. I, 6, 1), quod in nulla alia epistola dixisse invenitur, satis ostendit, et illos qui talia persuadebant, non esse a Deo, sed ab hominibus; et caeteris Apostolis, quantum ad auctoritatem testimonii evangelici pertinet, imparem se haberi non oportere: quandoquidem non ab hominibus, neque per hominem, sed per Jesum Christum et Deum Patrem se apostolum noverit. Singula igitur ab ipso Epistolae vestibulo, permittente Domino et adjuvante studium nostrum, sic consideranda et tractanda suscepimus.

[…] of the Law, asserting that the Gospel was of no benefit to them unless they were circumcised and submitted to the other carnal observances of the Jewish rite. And therefore they had begun to hold suspect the apostle Paul, by whom the Gospel had been preached to them, as one who did not hold the discipline of the other Apostles, who were compelling the Gentiles to judaize. For the apostle Peter had given way to the scandals raised by such men, and had been led into dissimulation, as though he too held this view, that the Gospel was of no benefit to the Gentiles unless they fulfilled the burdens of the Law; and from this dissimulation the same apostle Paul calls him back, as he relates in this very Letter (Gal. 2:14). There is indeed such a question in the Letter to the Romans also; yet there seems to be some difference, in that there he settles the contention itself and composes the quarrel which had arisen between those who had believed from among the Jews and those who had believed from among the Gentiles, since the former supposed that the reward of the Gospel had been rendered to them as if for the merits of the works of the Law, and did not want this reward to be given to the uncircumcised as undeserving, while the latter, on the contrary, were eager to set themselves above the Jews, as above the slayers of the Lord. But in this Letter he writes to those who had already been shaken by the authority of those who were from the Jews and were compelling them to the observances of the Law; for they had begun to believe them, as though the apostle Paul had not preached the truth, because he had not wished them to be circumcised. And so he began thus: I marvel that you are so quickly being transferred from Him Who called you into the glory of Christ, to another Gospel. By this opening, then, he briefly introduced the question at issue. And yet by the very salutation too, when he calls himself an apostle not from men, nor through man (ibid. 1:6, 1), which he is found to have said in no other letter, he shows well enough both that those who were urging such things were not from God but from men, and that he ought not to be held unequal to the other Apostles as far as concerns the authority of the Gospel testimony, since he knew himself to be an apostle not from men, nor through man, but through Jesus Christ and God the Father. We have therefore undertaken to consider and treat each point in this way, from the very entrance of the Letter, the Lord permitting and helping our study.

2. [GALAT. cap. I, ℣ ℣. 1, 2.] Paulus apostolus non ab hominibus, neque per hominem, sed per Jesum Christum, et Deum Patrem, qui suscitavit illum a mortuis; et qui mecum sunt omnes fratres, Ecclesiis Galatiae. Qui ab hominibus mittitur, mendax est; qui per hominem mittitur, potest esse verax, quia et Deus verax potest per hominem mittere: qui ergo neque ab hominibus, neque per hominem, sed per Deum mittitur, ab illo verax est, qui etiam per hominem missos veraces facit. Priores ergo Apostoli veraces, qui non ab hominibus, sed a Deo per hominem missi sunt, per Jesum Christum scilicet adhuc mortalem. Verax etiam novissimus Apostolus, qui per Jesum Christum totum jam Deum post resurrectionem ejus missus est. Priores sunt caeteri Apostoli per Christum adhuc ex parte hominem, id est mortalem: novissimus est

2. [GAL. chap. 1, vv. 1, 2.] Paul an apostle, not from men, nor through man, but through Jesus Christ and God the Father, Who raised Him from the dead; and all the brothers who are with me, to the Churches of Galatia. He who is sent from men is a liar; he who is sent through a man can be truthful, because God, being truthful, can also send through a man: he, then, who is sent neither from men nor through man, but through God, is truthful from Him Who makes truthful even those sent through a man. The earlier Apostles, therefore, are truthful, who were sent not from men but from God through a man, namely through Jesus Christ while still mortal. Truthful too is the last Apostle, who was sent through Jesus Christ, now wholly God, after His resurrection. The earlier are the other Apostles, [sent] through Christ still in part man, that is, mortal; the last is […]

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Footnotes

(a) ‹anchor: resurrectionem ejus missus est› · printed under col 2107

I Retract. cap. 24, n. 1.

Retractations I, chap. 24, n. 1.

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PL 35:2108

Paulus apostolus, per Christum jam totum Deum, id est, omni ex parte immortalem. Sit ergo testimonii ejus aequalis auctoritas, in cujus honorem implet clarificatio Domini, si quid habebat ordo temporis minus. Ideo enim cum dixisset, Et Deum Patrem, addidit, qui suscitavit illum a mortuis; ut etiam ex hoc modo breviter jam a clarificato missum se esse commemoraret.

[…] Paul the apostle, [sent] through Christ now wholly God, that is, immortal in every part. Let the authority of his testimony, then, be equal, since in his honour the glorification of the Lord makes up whatever the order of time left lacking. For this is why, when he had said, And God the Father, he added, Who raised Him from the dead: that in this way too he might briefly recall that he had been sent by [Christ] already glorified.

3. [Ib. I, 3-5.] Gratia vobis et pax a Deo Patre et Domino Jesu Christo. Gratia Dei est qua nobis donantur peccata, ut reconciliemur Deo; pax autem, qua reconciliamur Deo. Qui dedit semetipsum pro peccatis nostris, ut eximeret nos de praesenti saeculo maligno. Saeculum praesens malignum propter malignos homines, qui in eo sunt, intelligendum est: sicut dicimus et malignam domum, propter malignos inhabitantes in ea. Secundum voluntatem Dei et Patris nostri, cui est gloria in saecula saeculorum, Amen. Quanto igitur magis homines non debent arroganter ad seipsos referre, si quid operantur boni; quando et ipse Dei Filius in Evangelio, non gloriam suam se quaerere dixit (Joan. VIII, 50), neque voluntatem suam venisse facere, sed voluntatem ejus qui eum misit (Id. VI, 38)? Quam voluntatem gloriamque Patris nunc commemoravit Apostolus, ut ipse quoque Domini exemplo, a quo missus est, non se quaerere gloriam suam significaret, nec facere voluntatem suam in praedicatione Evangelii, sicut paulo post dicit: Si hominibus placerem, Christi servus non essem. (Galat. I, 10).

3. [Ibid. 1:3–5.] Grace to you and peace from God the Father and the Lord Jesus Christ. The grace of God is that by which sins are forgiven us, that we may be reconciled to God; and peace is that by which we are reconciled to God. Who gave Himself for our sins, to deliver us from the present evil age. The present age is to be understood as evil because of the evil men who are in it, just as we also speak of an evil house because of the evil people living in it. According to the will of God and our Father, to Whom is glory for ever and ever, Amen. How much the more, then, ought men not to refer to themselves arrogantly whatever good they do, when the Son of God Himself said in the Gospel that He did not seek His own glory (John 8:50), nor had come to do His own will, but the will of Him Who sent Him (ibid. 6:38)? This will and glory of the Father the Apostle has now recalled, so that he too, by the example of the Lord by Whom he was sent, might show that he was not seeking his own glory, nor doing his own will, in the preaching of the Gospel, as he says a little later: If I were pleasing men, I would not be a servant of Christ. (Gal. 1:10).

4. [Ib. I, 6-9.] Miror quod sic tam cito transferimini ab eo, qui vos vocavit in gloriam Christi, in aliud Evangelium, quod non est aliud. Evangelium enim si aliud est, praeter id quod, sive per se, sive per aliquem Dominus dedit; jam nec Evangelium recte dici potest. Vigilanter autem, cum dixisset, transferimini ab eo qui vos vocavit; adjunxit, in gloriam Christi, quam volebant illi evacuare, quasi frustra venerit Christus, si jam circumcisio carnis atque hujusmodi opera Legis tantum valebant, ut per illa homines salvi fierent. Nisi aliqui sunt conturbantes vos, et volentes convertere Evangelium Christi. Non quemadmodum istos conturbant, ita etiam convertunt Evangelium Christi, quia manet firmissimum: sed tamen convertere volunt, qui ab spiritualibus ad carnalia revocant intentionem credentium. Illis enim ad ista conversis, manet Evangelium non conversum. Et ideo cum dixisset, conturbantes vos, non dixit, et convertentes, sed, volentes, inquit, convertere Evangelium Christi. Sed licet nos, aut angelus de coelo vobis evangelizaverit praeterquam quod evangelizavimus vobis, anathema sit. Veritas propter seipsam diligenda est, non propter hominem, aut propter angelum, per quem annuntiatur. Qui enim propter annuntiatores diligit eam, potest etiam mendacia diligere, si qua forte ipsi sua protulerint. Sicut praediximus, et nunc iterum dico, si quis vobis evangelizaverit praeterquam quod accepistis, anathema sit. Aut praesens hoc praedixerat, aut quia iteravit quod dixit, propterea voluit dicere, Sicut praediximus. Tamen ipsa iteratio saluberrime intentionem

4. [Ibid. 1:6–9.] I marvel that you are so quickly being transferred from Him Who called you into the glory of Christ, to another Gospel, which is not another. For if a gospel is other than that which the Lord gave, whether by Himself or through someone, it can no longer rightly be called a Gospel. And he spoke with care when, having said, you are being transferred from Him Who called you, he added, into the glory of Christ, which those men wished to make void, as if Christ had come in vain, if circumcision of the flesh and works of the Law of this kind now availed so much that men were saved through them. Unless there are some who are troubling you, and wishing to turn about the Gospel of Christ. They do not turn about the Gospel of Christ in the way that they trouble these people, for it remains most firm; but they nevertheless wish to turn it about, those who call the attention of believers back from spiritual things to carnal. For when they have been turned to those things, the Gospel remains unturned. And therefore, having said, troubling you, he did not say, and turning about, but, wishing, he says, to turn about the Gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel besides what we have preached to you, let him be anathema. The truth is to be loved for its own sake, not for the sake of the man or the angel through whom it is announced. For he who loves it for the sake of those who announce it can love lies too, if perhaps they should bring forth any of their own. As we have said before, and now I say again, if anyone preaches to you a gospel besides what you have received, let him be anathema. Either he had said this before when he was present, or, because he was repeating what he had said, he chose on that account to say, As we have said before. Yet the very repetition most wholesomely […]

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PL 35:2109

movet ad firmitatem retinendi eam, quae sic commendatur, fidem.

[…] moves [them] to firmness in holding fast the faith that is thus commended.

5. [Ib. I, 10.] Modo ergo hominibus suadeo, an Deo? aut quaero hominibus placere? Si adhuc hominibus placerem, Christi servus non essem. Nemo Deo suadet, quia manifesta sunt illi omnia: sed hominibus ille bene suadet, qui non se illis placere vult, sed ipsam quam suadet veritatem. Qui enim placet hominibus, non ab ipsis suam gloriam quaerens, sed Dei, ut salvi fiant, non jam hominibus, sed Deo placet: aut certe jam cum et Deo placet simul et hominibus, non utique hominibus placet. Aliud est enim placere hominibus, aliud et Deo et hominibus. Item qui hominibus propter veritatem placet, non jam ipse illis, sed veritas placet. Placerem autem dixit quantum in seipso est, quantum ad ejus voluntatem attinet; ac si diceret, placere vellem. Non enim si hoc eo non agente placeat alicui, quasi propter seipsum, et non propter Deum atque Evangelium quod annuntiat, superbiae ipsius potius, quam errori ejus cui perverse placet, tribuendum est.

5. [Ibid. 1:10.] Am I now then persuading men, or God? Or am I seeking to please men? If I were still pleasing men, I would not be a servant of Christ. No one persuades God, because all things are manifest to Him; but he persuades men well who wishes not himself to please them, but the very truth of which he persuades them. For he who pleases men, seeking from them not his own glory but God's, that they may be saved, is no longer pleasing men but God; or at any rate, when he pleases God and men at the same time, he is surely not pleasing men [alone]. For it is one thing to please men, another to please both God and men. Again, when someone pleases men for the sake of the truth, it is no longer he himself who pleases them, but the truth. And he said, I were pleasing, as far as lies in himself, as far as concerns his own will; as if he were saying, I wished to please. For if, without his doing so, he pleases someone as if for his own sake, and not for the sake of God and the Gospel which he announces, this is not to be put down to his own pride rather than to the error of the one whom he perversely pleases.

Iste itaque sensus est: Modo ergo hominibus suadeo, an Deo? aut quia hominibus suadeo, quaero hominibus placere? Si adhuc hominibus quaererem placere, Christi servus non essem. Jubet enim ille servis suis ut discant ab ipso mites esse et humiles corde (Matth. XI, 29). Quod nullo modo potest qui propter seipsum, id est propter suam quasi privatam et propriam gloriam, placere hominibus quaerit. Dicit autem et alibi, Hominibus suademus, Deo autem manifestati sumus (II Cor. V, 11); ut intelligas quod hic ait, Hominibus suadeo, an Deo? non utique Deo, sed hominibus suadendum. Non ergo moveat quod alibi dixit, Sicut et ego omnibus per omnia placeo: addidit enim, Non quaerens quod mihi prodest, sed quod multis, ut salvi fiant (I Cor. X, 33). Nulli autem prodest, ut salvus fiat, si homo ei propter seipsum placeat: qui non placet utiliter, nisi cum propter Deum placet, id est, ut Deus placeat et glorificetur, cum dona ejus attenduntur in homine, aut per ministerium hominis accipiuntur; cum autem sic homo placet, non jam homo, sed Deus placet. Utrumque ergo recte dici potest; et, Ego placeo, et, non ego placeo. Si enim adsit bonus intellector, piusque pulsator, patebit utrumque, et nulla inter se repugnantia repellet intrantem.

This, then, is the sense: Am I now then persuading men, or God? Or, because I persuade men, am I seeking to please men? If I were still seeking to please men, I would not be a servant of Christ. For He commands His servants to learn from Him to be meek and humble of heart (Matt. 11:29). And this he can in no way do who seeks to please men for his own sake, that is, for the sake of his own, as it were private and personal, glory. And he says elsewhere too, We persuade men, but to God we are made manifest (2 Cor. 5:11), so that you may understand what he says here, Am I persuading men, or God? [to mean] that it is surely not God but men who are to be persuaded. Let it not trouble anyone, then, that he said elsewhere, As I also please all men in all things; for he added, Not seeking what profits me, but what profits the many, that they may be saved (1 Cor. 10:33). But it profits no one towards being saved if a man pleases him for his own sake. He does not please profitably except when he pleases for God's sake, that is, so that God may please and be glorified when His gifts are noticed in a man, or are received through a man's ministry; and when a man pleases in this way, it is no longer the man but God who pleases. Both, then, can rightly be said: both, I please, and, It is not I who please. For if there is at hand a good interpreter and a devout knocker, both will lie open, and no contradiction between them will repel him as he enters.

6. [Ib. I, 11, 12.] Notum enim vobis facio, fratres, Evangelium, quod evangelizatum est a me, quia non est secundum hominem. Neque enim ego ab homine accepi illud, neque didici, sed per revelationem Jesu Christi. Evangelium quod secundum hominem est, mendacium est. Omnis enim homo mendax (Psal. CXV, 11): quia quidquid veritatis invenitur in homine, non est ab homine, sed a Deo per hominem. Ideo jam quod secundum hominem est, nec Evangelium dicendum est: quale illi afferebant, qui in servitutem ex libertate attrahebant eos quos Deus ex servitute in libertatem vocabat.

6. [Ibid. 1:11–12.] For I make known to you, brothers, the Gospel which was preached by me, that it is not according to man. For I did not receive it from man, nor did I learn it, but through the revelation of Jesus Christ. A gospel that is according to man is a lie. For every man is a liar (Ps. 115:11); because whatever of truth is found in a man is not from man, but from God through man. Hence what is according to man is not even to be called a Gospel: such as those men were bringing who were drawing into slavery out of freedom those whom God was calling out of slavery into freedom.

7. [Ib. I, 13, 14.] « Audistis enim conversationem meam aliquando in Judaismo, quia supra modum

7. [Ibid. 1:13–14.] “For you have heard of my former way of life in Judaism, that beyond measure […]

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PL 35:2110

persequebar Ecclesiam Dei, et vastabam illam; et proficiebam in Judaismo supra multos coaetaneos meos in genere meo, abundantius aemulator existens paternarum mearum traditionum. » Si persequendo et vastando Ecclesiam Dei proficiebat in Judaismo, apparet contrarium esse Judaismum Ecclesiae Dei, non per illam spiritualem Legem quam acceperunt Judaei, sed per carnalem conversationem servitutis ipsorum. Et si aemulator, id est, imitator paternarum suarum traditionum persequebatur Paulus Ecclesiam Dei, paternae ipsius traditiones contrariae sunt Ecclesiae Dei, non autem Legis illius culpa est; Lex enim spiritualis est (Rom. VII, 14), nec carnaliter se cogit intelligi: sed illorum vitium est, qui et illa quae acceperunt, carnaliter sentiunt, et multa etiam sua tradiderunt, dissolventes, sicut Dominus dicit, mandatum Dei, propter traditiones suas (Matth. XV, 3).

[…] I persecuted the Church of God and laid it waste; and I advanced in Judaism beyond many of my contemporaries in my race, being more abundantly a zealot for the traditions of my fathers.” If by persecuting and laying waste the Church of God he advanced in Judaism, it is plain that Judaism is contrary to the Church of God, not through that spiritual Law which the Jews received, but through the carnal way of life of their slavery. And if Paul, as a zealot, that is, an imitator, of the traditions of his fathers, persecuted the Church of God, the traditions of his fathers are contrary to the Church of God; but the fault is not that Law's; for the Law is spiritual (Rom. 7:14), and does not compel itself to be understood carnally: the vice is theirs who both understand carnally the things they received, and have also handed down many things of their own, making void, as the Lord says, the commandment of God for the sake of their traditions (Matt. 15:3).

8. [Ib. I, 15-19.] Cum autem placuit Deo, qui me segregavit de ventre matris meae, et vocavit per gratiam suam, revelare Filium suum in me, ut annuntiarem eum in Gentibus, continuo non acquievi carni et sanguini. Segregatur quodammodo de ventre matris, quisquis a carnalium parentum consuetudine caeca separatur: acquiescit autem carni et sanguini, quisquis carnalibus propinquis et consanguineis suis carnaliter suadentibus assentitur. Neque veni in Jerosolymam ad praecessores meos Apostolos, sed abii in Arabiam, et iterum reversus sum Damascum. Deinde post annos tres, ascendi Jerosolymam videre Petrum, et mansi apud illum diebus quindecim. Si cum evangelizasset Paulus in Arabia, postea vidit Petrum, non ideo ut per ipsum Petrum disceret Evangelium; nam ante eum utique vidisset: sed ut fraternam charitatem etiam corporali notitia cumularet. Alium autem Apostolorum non vidi, nisi Jacobum fratrem Domini. Jacobus Domini frater, vel ex filiis Joseph de alia uxore, vel ex cognatione Mariae matris ejus debet intelligi.

8. [Ibid. 1:15–19.] But when it pleased God, Who set me apart from my mother's womb and called me through His grace, to reveal His Son in me, that I might proclaim Him among the Gentiles, I did not at once yield to flesh and blood. Whoever is separated from the blind custom of carnal parents is in a certain way set apart from his mother's womb; and whoever assents to his carnal relatives and kinsmen when they give him carnal counsel yields to flesh and blood. Nor did I come to Jerusalem to the Apostles who went before me, but I went away into Arabia, and again I returned to Damascus. Then after three years I went up to Jerusalem to see Peter, and I stayed with him fifteen days. If Paul saw Peter afterwards, when he had preached the Gospel in Arabia, it was not in order to learn the Gospel through Peter himself; for then he would surely have seen him before: but so that he might crown fraternal charity with bodily acquaintance as well. But I saw no other of the Apostles, except James the brother of the Lord. James the brother of the Lord ought to be understood either as one of the sons of Joseph by another wife, or as from the kindred of Mary His mother.

9. [Ib. I, 20-24.] Quae autem scribo vobis, ecce coram Deo, quia non mentior. Qui dicit, Ecce coram Deo, quia non mentior, jurat utique. Et quid sanctius hac juratione? Sed non est contra praeceptum juratio quae a malo est, non jurantis, sed incredulitatis ejus cui jurare cogitur. Nam hinc intelligitur ita Dominum prohibuisse a jurando, ut quantum in ipso est quisque non juret: quod multi faciunt in ore habentes jurationem tanquam magnum aut suave aliquid. Nam utique Apostolus noverat praeceptum Domini, et juravit tamen. Non enim audiendi sunt, qui has jurationes esse non putant. Quid enim facient de illa, Quotidie morior, per gloriam vestram, fratres, quam habeo in Christo Jesu Domino nostro (I Cor. XV, 31)? quam graeca exemplaria manifestissimam jurationem esse convincunt. Quantum ergo in ipso est, non jurat Apostolus: non enim appetit jurationem cupiditate aut delectatione jurandi. Amplius est enim quam, Est, est; Non, non; et ideo a malo est (Matth. V, 37), sed infirmitatis aut incredulitatis eorum qui non aliter

9. [Ibid. 1:20–24.] Now in what I write to you, behold, before God, I do not lie. He who says, Behold, before God, I do not lie, is certainly swearing. And what is holier than this oath? But an oath which comes from evil is not against the commandment, [the evil] not of the one swearing but of the unbelief of the one to whom he is compelled to swear. For from this it is understood that the Lord forbade swearing in such a way that, as far as lies in himself, no one should swear: which many do, having an oath in their mouth as something great or pleasant. For the Apostle certainly knew the commandment of the Lord, and yet he swore. For those are not to be listened to who think that these are not oaths. For what will they do with that saying, I die daily, by your glory, brothers, which I have in Christ Jesus our Lord (1 Cor. 15:31)? which the Greek copies prove to be a most manifest oath. As far as lies in himself, then, the Apostle does not swear: for he does not seek an oath from any desire or delight in swearing. For it is more than Yes, yes; No, no, and therefore it comes from evil (Matt. 5:37), but from the weakness or unbelief of those who are not otherwise […]

Editors' notes and page, col. 2110

Footnotes

(a) ‹anchor: manifestissimam jurationem esse convincunt› · printed under col 2110

Vid. lib. 1 de Serm. Dom. in monte, cap. 17, n. 51.

See book 1 of On the Lord's Sermon on the Mount, chap. 17, n. 51.

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moventur ad fidem. Deinde veni in partes Syriae, et Ciliciae. Eram autem ignotus facie Ecclesiis Judaeae, quae in Christo sunt. Animadvertendum, non in sola Jerosolyma Judaeos in Christum credidisse, nec tam paucos fuisse, ut Ecclesiis Gentium miscerentur; sed tam multos, ut ex illis Ecclesiae fierent. Tantum autem audientes erant quia qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat; et in me magnificabant Deum. Hoc est quod dicebat, non se placere hominibus, utique per seipsum, sed ut in illo magnificaretur Deus: hoc est quod etiam Dominus dicit, Luceant opera vestra coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum qui in coelis est (Matth. V, 16).

[…] are moved to faith. Then I came into the regions of Syria and Cilicia. And I was unknown by face to the Churches of Judaea which are in Christ. It is to be noted that the Jews had believed in Christ not in Jerusalem alone, and that they were not so few as to be mingled with the Churches of the Gentiles, but so many that Churches were formed from them. But they had only heard that he who once persecuted us now preaches the faith which he once laid waste; and they glorified God in me. This is what he meant in saying that he did not please men, that is, by himself, but so that God might be glorified in him: this is what the Lord too says, Let your works shine before men, that they may see your good deeds, and glorify your Father Who is in heaven (Matt. 5:16).

10. [Ib. II, 1, 2.] Deinde post annos quatuordecim iterum ascendi Jerosolymam cum Barnaba, assumpto etiam Tito. Tanquam testimoniis pluribus agit, cum etiam istos nominat. Ascendi autem secundum revelationem: ne moveret eos quare vel tunc ascenderit, quo tam diu non ascenderat. Quapropter si ex revelatione ascendit, tunc proderat ut ascenderet. Et exposui illis Evangelium quod praedico in Gentibus; seorsum autem his qui videntur. Quod seorsum exposuit Evangelium eis qui eminebant in Ecclesia, cum jam illud exposuisset coram omnibus, non ideo factum est, quod aliqua falsa dixerat, ut seorsum paucioribus vera diceret: sed aliqua tacuerat, quae adhuc parvuli portare non poterant; qualibus se ad Corinthios lac dicit dedisse, non escam (I Cor. III, 2). Falsum enim dicere nihil licet; aliquando autem aliquid veri tacere, utile est. Perfectionem ipsius opus erat ut scirent caeteri Apostoli. Non enim sequebatur ut, si fidelis esset, veramque et rectam teneret fidem, jam etiam apostolus esse deberet. Illud autem quod subjungit, Ne forte in vacuum curro, aut cucurri, non ad illos cum quibus seorsum contulit Evangelium, sed ad istos quibus scribit, quasi per interrogationem dictum intelligendum est; ut ex eo appareret non eum in vacuum currere aut cucurrisse, quia jam etiam attestatione caeterorum nihil ab Evangelii veritate dissentire approbatur.

10. [Ibid. 2:1–2.] Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. He acts as if with more witnesses when he names these too. And I went up according to a revelation: lest it should trouble them why he went up at that time, when he had not gone up for so long. Therefore, if he went up by revelation, it was profitable at that time that he should go up. And I set before them the Gospel which I preach among the Gentiles; but privately to those who seem. That he set out the Gospel privately to those who were eminent in the Church, when he had already set it out before all, was not done because he had said some false things, so as to say true things privately to fewer: but he had kept silent about some things which the little ones could not yet bear; to such as these, he says, [writing] to the Corinthians, he gave milk, not solid food (1 Cor. 3:2). For it is never lawful to say anything false; but sometimes it is useful to keep silent about something true. It was needful that the other Apostles should know his perfection. For it did not follow that, if he was a believer and held the true and right faith, he must therefore also be an apostle. And what he adds, Lest perhaps I am running or have run in vain, is to be understood as said, as it were by way of question, not to those with whom he conferred privately about the Gospel, but to these to whom he is writing; so that it might appear from this that he was not running and had not run in vain, since now by the attestation of the others as well he is proved to dissent in nothing from the truth of the Gospel.

11. [Ib. II, 3-5.] Sed neque Titus qui mecum erat, inquit, cum esset Graecus, compulsus est circumcidi. Quamvis Titus Graecus esset, et nulla eum consuetudo aut cognatio parentum circumcidi cogeret, sicut Timotheum, facile tamen etiam istum circumcidi permisisset Apostolus. Non enim tali circumcisione salutem docebat auferri, sed si in ea constitueretur spes salutis, hoc esse contra salutem ostendebat. Poterat ergo ut superfluam aequo animo tolerare, secundum sententiam quam alibi dixit: Circumcisio nihil est, et praeputium nihil est; sed observatio mandatorum Dei (I Cor. VII, 19). Propter subintroductos autem falsos fratres non est compulsus Titus circumcidi: id est, non

11. [Ibid. 2:3–5.] But not even Titus, who was with me, he says, though he was a Greek, was compelled to be circumcised. Although Titus was a Greek, and no custom or kinship of parents compelled him to be circumcised, as [they did] Timothy, yet the Apostle would readily have allowed him too to be circumcised. For he did not teach that salvation is taken away by such circumcision, but he showed that if the hope of salvation were placed in it, this was against salvation. He could therefore bear it with an even mind as something superfluous, according to the saying which he spoke elsewhere: Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God (1 Cor. 7:19). But because of false brothers brought in secretly Titus was not compelled to be circumcised: that is, not […]

Editors' notes and page, col. 2111

Footnotes

(1) ‹anchor: seorsum autem his qui videntur› · printed under col 2111 (numbered call 1)

Lovanienses codicis Amandiensis auctoritate reponunt, his qui videbantur esse aliquid. Caeteris tamen libris abest, esse aliquid, quo etiam in antiquis Corbeiensibus Bibliis caret Vulgata; atque haec ibi habet, his qui videbantur, sicque tres Mss. hic: at alii octo, necnon Am. et Er., his qui videntur. Porro in graeco est, tois docoûsi, id est eis qui eminent in Ecclesia, uti interpretatur Augustinus.

The Louvain editors, on the authority of the Amandine manuscript, restore, to those who seemed to be something. In the other books, however, "to be something" is absent, which the Vulgate too lacks in the ancient Corbie Bibles; and there it has, to those who seemed, and so do three MSS. here: but eight others, and also Am. and Er., have, to those who seem. Further, in the Greek it is, tois dokousi, that is, to those who are eminent in the Church, as Augustine interprets it.

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ei potuit extorqueri ut circumcideretur, quia illi qui subintroierunt, dicit, proscultare libertatem eorum, vehementer observabant, et cupiebant circumcidi Titum, ut jam circumcisionem, etiam ipsius Pauli attestatione et consensione, tanquam saluti necessariam praedicarent; et sic eos, ut ait, in servitutem redigerent, id est, sub onera Legis servilia revocarent. Quibus se nec ad horam, id est, nec ad tempus cessisse dicit subjectioni, ut veritas Evangelii permaneret ad Gentes.

[…] could be wrung from him that he should be circumcised, because those who came in secretly, he says, to spy out their freedom, were watching closely, and were eager for Titus to be circumcised, so that they might then proclaim circumcision as necessary to salvation, with the attestation and consent even of Paul himself; and so, as he says, might bring them into slavery, that is, call them back under the servile burdens of the Law. To these, he says, he did not yield in subjection even for an hour, that is, not even for a time, so that the truth of the Gospel might remain for the Gentiles.

12. [Ib. II, 6-9.] Denotabant autem suspectumque haberi volebant invidi apostolum Paulum, quod aliquando persecutor Ecclesiarum fuerit; et ideo dicit. De his autem qui videntur esse aliquid, quales aliquando fuerint, nihil mea interest. Quia et qui videntur esse aliquid, carnalibus hominibus videntur esse aliquid: nam non sunt ipsi aliquid. Et si enim boni ministri Dei sunt, Christus in illis est aliquid, non ipsi per se⟨.⟩ Nam si ipsi per se essent aliquid, semper fuissent aliquid. Quales aliquando fuerint, id est, quia et ipsi peccatores fuerunt, nihil sua dicit interesse: quia Deus hominis personam non accipit, id est, sine personarum acceptione omnes ad salutem vocavit, non reputans illis delicta eorum.

12. [Ibid. 2:6–9.] Now the envious were marking out the apostle Paul and wished him to be held suspect, because he had once been a persecutor of the Churches; and therefore he says: But of those who seem to be something, what they once were matters nothing to me. For those who seem to be something seem to be something to carnal men; for they are not themselves something. For even if they are good ministers of God, it is Christ in them Who is something, not they by themselves. For if they were something by themselves, they would always have been something. What they once were, that is, that they too were sinners, he says matters nothing to him: because God does not accept the person of man, that is, He has called all to salvation without respect of persons, not imputing to them their offences.

Et ideo absentibus illis qui priores facti erant apostoli, Paulus a Domino perfectus est: ut quando cum eis contulit, nihil esset quod perfectioni ejus adderent; sed potius viderent eumdem Dominum Jesum Christum, qui sine personarum acceptione salvos facit, hoc dedisse Paulo ut ministraret Gentibus, quod etiam Petro dederat ut ministraret Judaeis. Non ergo inventi sunt in aliquo dissentire ab illo, ut cum ille se perfectum Evangelium accepisse diceret, illi negarent, et aliquid vellent tanquam imperfecto addere: sed e contrario pro reprehensoribus imperfectionis, approbatores perfectionis fuerunt. Et dederunt dexteras societatis, id est, consenserunt in societatem, et paruerunt voluntati Domini, consentientes ut Paulus et Barnabas irent ad Gentes, ipsi autem in circumcisionem, quae praeputio, id est, Gentibus contraria videtur. Nam etiam sic potest intelligi, quod ait, e contrario, ut ordo iste sit: Mihi enim qui videntur aliquid, nihil apposuerunt, sed e contrario, ut nos quidem in Gentes iremus, quae sunt contrariae circumcisioni, ipsi autem in circumcisionem, consenserunt mihi et Barnabae; hoc est, dexteras societatis nobis dederunt.

And therefore, in the absence of those who had been made apostles before him, Paul was made perfect by the Lord: so that when he conferred with them there would be nothing for them to add to his perfection; but rather they would see that the same Lord Jesus Christ, Who saves without respect of persons, had given this to Paul, that he should minister to the Gentiles, which He had also given to Peter, that he should minister to the Jews. They were not found, then, to dissent from him in anything, so that, when he said he had received the Gospel perfect, they should deny it and wish to add something as though to something imperfect: but on the contrary, instead of censurers of imperfection they were approvers of perfection. And they gave the right hands of fellowship, that is, they agreed to fellowship, and obeyed the will of the Lord, agreeing that Paul and Barnabas should go to the Gentiles, and they themselves to the circumcision, which appears contrary to the uncircumcision, that is, to the Gentiles. For what he says, on the contrary, can also be understood thus, so that the order is this: For those who seem something added nothing to me, but on the contrary, that we should go to the Gentiles, who are contrary to the circumcision, and they themselves to the circumcision, they agreed with me and Barnabas; that is, they gave us the right hands of fellowship.

13. Neque in contumeliam praecessorum ejus putet quis ab eo dictum, Qui videntur esse aliquid, quales aliquando fuerint, nihil mea interest. Et illi enim tanquam spirituales viri volebant resisti carnalibus, qui putabant aliquid ipsos esse, et non potius Christum in eis; multumque gaudebant, cum persuaderetur hominibus, et seipsos praecessores Pauli, sicut eumdem Paulum, ex peccatoribus justificatos esse a Domino, qui personam hominis non accipit: quia Dei gloriam quaerebant, non suam. Sed quia carnales et superbi homines, si quid de vita ipsorum praeterita dicitur, irascuntur, et in contumeliam accipiunt; ex

13. Nor let anyone think it was said by him as an insult to his predecessors, Those who seem to be something, what they once were matters nothing to me. For they too, as spiritual men, wished those carnal men to be resisted who thought that they themselves were something, and not rather Christ in them; and they rejoiced greatly when men were persuaded that they themselves too, Paul's predecessors, like Paul himself, had been justified from being sinners by the Lord, Who does not accept the person of man: because they sought the glory of God, not their own. But because carnal and proud men, if anything is said about their past life, become angry and take it as an insult, from […]

Editors' notes and page, col. 2112

Footnotes

(1) ‹anchor: nihil apposuerunt› · printed under col 2112 (numbered call 1)

Am. Er. et Mss. decem, Mihi enim qui videntur, nihil apposuerunt; nec habent, aliquid.

Am., Er. and ten MSS. have, For those who seem added nothing to me; and they do not have, something.

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PL 35:2113

animo suo conjiciunt Apostolos. Petrus autem et Jacobus et Joannes honoratiores in Apostolis erant, quia ipsis tribus se in monte Dominus ostendit in significatione regni sui, cum ante sex dies dixisset: Sunt hic quidam de circumstantibus, qui non gustabunt mortem, donec videant Filium hominis in regno Patris sui (Matth. XVI, 28). Nec ipsi erant columnae, sed videbantur. Noverat enim Paulus sapientiam aedificasse sibi domum, et non tres columnas constituisse, sed septem (Prov. IX, 1): qui numerus vel ad unitatem Ecclesiarum refertur (solet enim pro universo poni, sicut in Evangelio dictum est, Accipiet in hoc saeculo septies tantum [Matth. XIX, 29]; ac si diceret, Quasi nihil habentes, et omnia possidentes [II Cor. VI, 10]. Unde etiam Joannes ad septem scribit Ecclesias [Apoc. I, 4], quae utique universalis Ecclesiae personam gerunt); vel certe ad septenariam operationem Spiritus sancti magis refertur septenarius numerus columnarum, sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, et timoris Dei (Isai. XI, 2, 3), quibus operationibus domus Filii Dei, hoc est, Ecclesia continetur.

[…] their own mind they judge the Apostles. Now Peter and James and John were the more honoured among the Apostles, because it was to these three that the Lord showed Himself on the mount as a sign of His kingdom, when six days before He had said: There are some of those standing here who will not taste death until they see the Son of man in the kingdom of His Father (Matt. 16:28). Nor were they themselves pillars, but they seemed [to be]. For Paul knew that Wisdom had built herself a house, and had set up not three pillars but seven (Prov. 9:1): a number which either refers to the unity of the Churches (for it is customarily put for the whole, as it is said in the Gospel, He will receive in this age sevenfold as much [Matt. 19:29]; as if he were saying, As having nothing, and possessing all things [2 Cor. 6:10]. Hence John too writes to seven Churches [Rev. 1:4], which certainly bear the person of the universal Church); or else the sevenfold number of the pillars refers rather to the sevenfold operation of the Holy Spirit, of wisdom and understanding, of counsel and fortitude, of knowledge and piety, and of the fear of God (Isa. 11:2–3), by which operations the house of the Son of God, that is, the Church, is held together.

14. [Ib. II, 10.] Quod autem ait, Tantum ut pauperum memores essemus, quod et studui hoc ipsum facere: communis cura erat omnibus Apostolis de pauperibus sanctorum, qui erant in Judaea, qui rerum suarum venditarum pretia ad pedes Apostolorum posuerant (Act. IV, 35). Sic ergo ad Gentes missi sunt Paulus et Barnabas, ut Ecclesiae Gentium quae hoc non fecerant, ministrarent, hortatione ipsorum, eis qui hoc fecerant: sicut ad Romanos dicit, « Nunc autem pergam Jerusalem ministrare sanctis: placuit enim Macedoniae et Achaiae communionem aliquam facere in pauperes sanctorum, qui sunt in Jerusalem. Placuit enim illis, et debitores eorum sunt. Si enim spiritualibus eorum communicaverunt Gentes, debent et in carnalibus ministrare eis (Rom. XV, 25-27).

14. [Ibid. 2:10.] And as for what he says, Only that we should be mindful of the poor, which very thing I was also eager to do: all the Apostles shared a care for the poor among the saints who were in Judaea, who had laid the prices of their goods when sold at the feet of the Apostles (Acts 4:35). Thus, then, Paul and Barnabas were sent to the Gentiles, so that the Churches of the Gentiles, which had not done this, might minister, at their exhortation, to those who had done it: as he says to the Romans, “But now I shall go on to Jerusalem to minister to the saints: for it has pleased Macedonia and Achaia to make some contribution for the poor among the saints who are in Jerusalem. For it pleased them, and they are their debtors. For if the Gentiles have shared in their spiritual things, they ought also to minister to them in carnal things (Rom. 15:25–27).

15. [Ib. II, 11-16.] In nullam ergo simulationem Paulus lapsus erat, quia servabat ubique quod congruere videbat, sive Ecclesiis Gentium, sive Judaeorum, ut nusquam auferret consuetudinem, quae servata non impediebat ad obtinendum regnum Dei: tantum admonens ne quis in superfluis poneret spem salutis, etiam si consuetudinem in eis propter offensionem infirmorum custodire vellet. Sicut ad Corinthios dicit: « Circumcisus quis vocatus est? non adducat praeputium. In praeputio quis vocatus est? non circumcidatur. Circumcisio nihil est, et praeputium nihil est; sed observatio mandatorum Dei. Unusquisque in qua vocatione vocatus est, in ea permaneat » (I Cor. VII, 18-20). Hoc enim ad eas consuetudines vel conditiones vitae retulit, quae nihil obsunt fidei bonisque moribus. Non enim si latro erat quisque cum vocatus est, debet in latrocinio permanere. Petrus autem cum venisset Antiochiam, objurgatus est a Paulo, non quia servabat consuetudinem Judaeorum

15. [Ibid. 2:11–16.] Paul, then, had fallen into no dissimulation, because everywhere he kept what he saw to be fitting, whether for the Churches of the Gentiles or for those of the Jews, so that he nowhere took away a custom which, when kept, was no hindrance to obtaining the kingdom of God: only warning that no one should place the hope of salvation in superfluous things, even if he wished to keep the custom in them so as not to offend the weak. As he says to the Corinthians: “Was anyone called when circumcised? Let him not bring on the foreskin. Was anyone called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. Let each one remain in the calling in which he was called” (1 Cor. 7:18–20). For he referred this to those customs or conditions of life which do no harm to faith and good morals. For if someone was a robber when he was called, he ought not to remain in robbery. But Peter, when he had come to Antioch, was rebuked by Paul, not because he was keeping the custom of the Jews […]

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Footnotes

(a) ‹anchor: Accipiet in hoc saeculo septies› · printed under col 2113 (call printed in square brackets, "[a]", inside the author's parenthesis)

Forte in graeco erat, heptaplasiona.

Perhaps in the Greek it was heptaplasiona [sevenfold].

(1) ‹anchor: quae utique universalis Ecclesiae› · printed under col 2113 (numbered call 1)

Am. et Er. consentientibus decem Mss., quae utique universitatis Ecclesiae.

Am. and Er., with ten MSS. agreeing, [read] which certainly [bear the person] of the universality of the Church.

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, in qua natus atque educatus erat (quanquam apud Gentes eam non servaret): sed objurgatus est, quia Gentibus eam volebat imponere, cum vidisset quosdam venisse ab Jacobo, id est, a Judaea; nam Ecclesiae Jerosolymitanae Jacobus praefuit. Timens ergo eos qui adhuc putabant in illis observationibus salutem constitutam, segregabat se a Gentibus, et simulate illis consentiebat ad imponenda Gentibus illa onera servitutis: quod in ipsius objurgationis verbis satis apparet. Non enim ait, Si tu, cum Judaeus sis, Gentiliter, et non Judaice vivis, quemadmodum rursus ad consuetudinem Judaeorum reverteris? sed, quemadmodum, inquit, Gentes cogis judaizare? Quod autem hoc ei coram omnibus dixit, necessitas coegit, ut omnes illius objurgatione sanarentur. Non enim utile erat errorem qui palam noceret, in secreto emendare. Huc accedit quod firmitas et charitas Petri, cui ter a Domino dictum est, Amas me? pasce oves meas (Joan. XXI, 15), objurgationem talem posterioris pastoris pro salute gregis libentissime sustinebat.

[…], in which he had been born and brought up (although among the Gentiles he did not keep it): but he was rebuked because he wished to impose it on the Gentiles, when he had seen that certain men had come from James, that is, from Judaea; for James presided over the Church of Jerusalem. Fearing, then, those who still thought that salvation was established in those observances, he separated himself from the Gentiles, and feignedly agreed with them in imposing those burdens of slavery on the Gentiles: which is plain enough from the words of the rebuke itself. For he does not say, If you, though you are a Jew, live in the manner of the Gentiles and not of the Jews, how is it that you return again to the custom of the Jews? but, how is it, he says, that you compel the Gentiles to judaize? And that he said this to him before all was a matter of necessity, so that all might be healed by his rebuke. For it was not useful to correct in secret an error which did harm openly. Add to this that the firmness and charity of Peter, to whom it was said three times by the Lord, Do you love Me? Feed My sheep (John 21:15), most willingly bore such a rebuke from a later shepherd for the salvation of the flock.

Nam erat objurgatore suo ipse qui objurgabatur mirabilior, et ad imitandum difficilior. Facilius est enim videre quid in alio corrigas, atque id vituperando vel objurgando corrigere, quam videre quid in te corrigendum sit, libenterque corrigi, vel per teipsum, nedum per alium; adde posteriorem, adde coram omnibus. Valet autem hoc ad magnum humilitatis exemplum, quae maxima est disciplina christiana: humilitate enim conservatur charitas. Nam nihil eam citius violat quam superbia. Et ideo Dominus non ait, Tollite jugum meum et discite a me quoniam quatriduana de sepulcris cadavera exsuscito, atque omnia daemonia de corporibus hominum morbosque depello, et caetera hujus modi: sed, Tollite, inquit, jugum meum, et discite a me quia mitis sum, et humilis corde (Matth. XI, 29). Illa enim signa sunt rerum spiritualium: mitem autem esse et humilem charitatis conservatorem, res ipsae spirituales sunt, ad quas per illa ducuntur, qui oculis corporis dediti fidem invisibilium, quia jam de notis usitatisque non possunt, de novis et repentinis visibilibus quaerunt. Si ergo et illi qui cogebant Gentes judaizare, didicissent mites esse et humiles corde, quod a Domino Petrus didicerat; saltem correcto tanto viro ad imitandum invitarentur, nec putarent Evangelium Christi justitiae suae tanquam debitum redditum: sed scientes quoniam non justificatur homo ex operibus Legis, nisi per fidem Christi Jesu, ut impleat opera Legis, adjuvante infirmitatem suam, non merito suo, sed gratia Dei; non exigerent de Gentibus carnales Legis observationes, sed per ipsam gratiam fidei, spiritualia opera Legis eos implere posse cognoscerent. Quoniam ex operibus Legis, cum suis viribus ea quisque tribuerit, non gratiae miserantis Dei, non justificabitur omnis caro, id est, omnis homo, sive omnes carnaliter sentientes. Et ideo illi, qui cum jam essent sub Lege, Christo crediderunt, non quia justi erant, sed ut justificarentur, venerunt ad gratiam fidei.

For he who was rebuked was himself more wonderful than his rebuker, and harder to imitate. For it is easier to see what you should correct in another, and to correct it by blaming or rebuking, than to see what is to be corrected in yourself, and to be corrected willingly, even by yourself, let alone by another; add, by a later one; add, before all. And this serves as a great example of humility, which is the greatest Christian discipline: for by humility charity is preserved. For nothing violates it more quickly than pride. And therefore the Lord does not say, Take My yoke and learn from Me, because I raise four-day-old corpses from their tombs, and drive all demons and diseases out of men's bodies, and other things of this kind; but, Take, He says, My yoke, and learn from Me, because I am meek and humble of heart (Matt. 11:29). For those things are signs of spiritual things; but to be meek and humble, a keeper of charity, these are the spiritual things themselves, to which those are led by means of the signs who, given over to the eyes of the body, seek faith in invisible things from new and sudden visible things, since they can no longer [find it] from things known and familiar. If, then, those too who were compelling the Gentiles to judaize had learned to be meek and humble of heart, as Peter had learned from the Lord, they would at least have been invited to imitation when so great a man was corrected, and would not have thought the Gospel of Christ rendered as a debt to their own righteousness: but, knowing that a man is not justified by the works of the Law, but through the faith of Christ Jesus, so that he may fulfil the works of the Law with the grace of God, not his own merit, helping his weakness, they would not have demanded carnal observances of the Law from the Gentiles, but would have recognized that through the very grace of faith they could fulfil the spiritual works of the Law. For by the works of the Law, when anyone attributes them to his own strength and not to the grace of the merciful God, no flesh shall be justified, that is, no man, or all who think carnally. And therefore those who, when they were already under the Law, believed in Christ, came to the grace of faith not because they were righteous, but that they might be justified.

Editors' notes and page, col. 2114

Footnotes

(1) ‹anchor: humilem charitatis conservatorem› · printed under col 2114 (numbered call 1)

Ita Mss. At editi, charitatis conservatio est, Res ipsae, etc.

So the MSS. But the editions [read], is the preservation of charity. The things themselves, etc.

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16. [Ib. II, 15-18.] Peccatorum autem nomen Gentibus imposuerant Judaei, jam vetusta quadam superbia, tanquam ipsi justi essent, videndo stipulam in oculo alieno, et non trabem in suo. Secundum eorum morem locutus Apostolus ait, Nos natura Judaei, et non ex Gentibus peccatores; id est, quos appellant peccatores, cum sint et ipsi peccatores: Nos ergo, inquit, natura Judaei, cum Gentiles non essemus, quos ipsi peccatores appellant, tamen et nos peccatores in Christo Jesu credidimus, ut justificemur per fidem Christi. Non autem quaererent justificari, nisi essent peccatores. An forte quia in Christo voluerunt justificari, peccaverunt? quia, si jam justi erant, aliud quaerendo utique peccaverunt: sed, si ita est, inquit, ergo Christus peccati minister est. Quod utique non possunt dicere, quia et ipsi qui nolebant nisi circumcisis Gentibus tradi Evangelium, in Christo crediderant. Et ideo quod dicit, Absit, non solus, sed cum ipsis dicit. Destruxit autem superbiam gloriantem de operibus Legis, quae destrui et deberet et posset, ne gratia fidei videretur non necessaria, si opera Legis etiam sine illa justificare crederentur. Et ideo praevaricator est, si rursus illa aedificat, dicens quod opera Legis etiam sine gratia justificant, ut Christus peccati minister inveniatur. Posset ergo illi objici dicenti, Si enim quae destruxi, haec eadem rursus aedifico, praevaricatorem meipsum constituo. Quid ergo, quia fidem Christi oppugnabas antea, quam nunc aedificas, praevaricatorem te constituis? Sed illam non destruxit, quia destrui non potest. Hanc autem superbiam vere destruxerat, constanterque destruebat, quia destrui poterat. Et ideo non ille praevaricator est, qui rem veram cum conaretur destruere, et postea veram esse ac destrui non posse cognosceret, tenuit eam ut in ea aedificaretur: sed ille praevaricator est, qui cum destruxerit rem falsam, quia destrui potest, eam rursus aedificat.

16. [Ibid. 2:15–18.] Now the Jews had put the name of sinners on the Gentiles, out of a certain long-standing pride, as though they themselves were righteous, seeing the straw in another's eye and not the beam in their own. Speaking according to their custom, the Apostle says, We are Jews by nature, and not sinners from among the Gentiles; that is, those whom they call sinners, though they themselves are sinners too. We then, he says, Jews by nature, although we were not Gentiles, whom they call sinners, yet we too, as sinners, have believed in Christ Jesus, that we may be justified through the faith of Christ. And they would not seek to be justified unless they were sinners. Or perhaps they sinned because they wished to be justified in Christ? For if they were already righteous, they certainly sinned by seeking something else: but, if it is so, he says, then Christ is the minister of sin. Which they certainly cannot say, because even those who would not have the Gospel handed on to the Gentiles unless they were circumcised had believed in Christ. And therefore when he says, Far from it, he says it not alone, but together with them. Now he had destroyed the pride that gloried in the works of the Law, which both ought to be and could be destroyed, lest the grace of faith should seem unnecessary, if the works of the Law were believed to justify even without it. And therefore he is a transgressor if he builds those things up again, saying that the works of the Law justify even without grace, so that Christ is found to be the minister of sin. It could, then, be objected to him when he says, For if I build up again the very things which I destroyed, I make myself a transgressor: What then? Because you formerly attacked the faith of Christ, which you now build up, do you make yourself a transgressor? But he did not destroy it, because it cannot be destroyed. This pride, however, he had truly destroyed, and was steadily destroying, because it could be destroyed. And therefore he is not a transgressor who, when he was trying to destroy a true thing, and afterwards recognized that it was true and could not be destroyed, held to it so as to be built up in it: but he is a transgressor who, when he has destroyed a false thing, since it can be destroyed, builds it up again.

17. [Ib. II, 19-21.] Mortuum autem se Legi dicit, ut jam sub Lege non esset, sed tamen per Legem: sive quia Judaeus erat, et tanquam paedagogum Legem acceperat, sicut postea manifestat (Galat. III, 24). Hoc autem agitur per paedagogum, ut non sit necessarius paedagogus: sicut per ubera nutritur infans, ut jam uberibus non indigeat; et per navem pervenitur ad patriam, ut jam navi opus non sit. Sive per Legem spiritualiter intellectam Legi mortuus est, ne sub ea carnaliter viveret. Nam hoc modo per Legem Legi ut morerentur volebat, cum eis paulo post ait, Dicite mihi, sub Lege volentes esse, Legem non legistis? Scriptum est enim quod Abraham duos filios habuit (Ib. IV, 21, 22), etc., ut per eamdem Legem spiritualiter intellectam morerentur carnalibus observationibus Legis. Quod autem adjungit, Ut Deo vivam; Deo vivit qui sub Deo est; Legi autem, qui sub Lege est: sub Lege autem vivit, in quantum quisque peccator est, id est, in quantum a vetere homine non est mutatus; sua enim vita vivit, et ideo Lex supra illum est; quia qui eam non implet, infra illam est. Nam justo Lex posita non est (I Tim. I, 9), id est imposita, ut supra illum sit: in

17. [Ibid. 2:19–21.] He says that he is dead to the Law, so that he was no longer under the Law, but yet through the Law: either because he was a Jew and had received the Law as a tutor, as he shows later (Gal. 3:24). And this is what a tutor achieves, that a tutor should no longer be necessary: just as an infant is nourished at the breast so that it may no longer need the breast, and one reaches one's homeland by ship so that there is no longer need of a ship. Or else through the Law spiritually understood he died to the Law, so as not to live carnally under it. For in this way he wished them to die to the Law through the Law, when a little later he says to them, Tell me, you who wish to be under the Law, have you not read the Law? For it is written that Abraham had two sons (ibid. 4:21–22), etc., so that through the same Law spiritually understood they might die to the carnal observances of the Law. And as for what he adds, That I may live to God: he lives to God who is under God; and to the Law, he who is under the Law. And each one lives under the Law in so far as he is a sinner, that is, in so far as he has not been changed from the old man; for he lives by his own life, and therefore the Law is above him, since he who does not fulfil it is beneath it. For the Law is not laid down for the righteous man (1 Tim. 1:9), that is, laid upon him, so as to be above him: in […]

Editors' notes and page, col. 2115

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illa est enim potius quam sub illa; quia non sua vita vivit, cui coercendae Lex imponitur. Ut enim sic dicam, ipsa quodammodo Lege vivit, qui cum dilectione justitiae juste vivit, non proprio ac transitorio, sed communi ac stabili gaudens bono. Et ideo Paulo non erat Lex imponenda, qui dicit, Vivo autem jam non ego, vivit vero in me Christus. Quis ergo audeat Christo Legem imponere, qui vivit in Paulo? Non enim audet quis dicere Christum non recte vivere, ut ei coercendo Lex imponenda sit. Quod autem nunc vivo, inquit, in carne; quia non posset dicere C⟨h⟩ristum adhuc mortaliter vivere, vita autem in carne mortalis est; in fide, inquit, vivo Filii Dei: ut etiam sic Christus vivat in credente, habitando in interiore homine per fidem (Ephes. III, 16, 17), ut postea per speciem impleat eum, cum absorptum fuerit mortale a vita (II Cor. V, 4). Ut autem ostenderet quod vivit in illo Christus, et quod in carne vivens in fide vivit Filii Dei, non meriti sui esse, sed gratiae ipsius: Qui me, inquit, dilexit, et tradidit seipsum pro me. Pro quo utique, nisi pro peccatore, ut eum justificaret? Et dicit hoc qui Judaeus natus et educatus erat, et abundantius aemulator exstiterat paternarum suarum traditionum. Ergo si et pro talibus se tradidit Christus, etiam ipsi peccatores erant. Non ergo meritis justitiae suae datum dicant, quod non opus erat justis dari. Non enim veni vocare justos, ait Dominus, sed peccatores (Matth. IX, 13): ad hoc utique, ne sint peccatores. Si ergo Christus me dilexit, et tradidit seipsum pro me; non irritam facio gratiam Dei, ut dicam per Legem esse justitiam. Nam si per Legem justitia, ergo Christus gratis mortuus est: id est, sine causa mortuus est, quando per Legem, id est per opera Legis quibus Judaei confidebant, posset esse justitia in hominibus. Gratis autem mortuum Christum nec illi dicunt quos refellit, quoniam Christianos se volebant haberi. Non ergo recte per illa Legis opera Christianos justificari suadebant.

[…] it, rather than under it; for he does not live by his own life, the life for whose restraint the Law is imposed. For, so to speak, he in a certain manner lives by the Law itself who lives justly with love of justice, rejoicing not in a private and passing good but in a common and stable one. And therefore the Law was not to be imposed on Paul, who says, And I live, now not I, but Christ lives in me. Who then would dare to impose the Law on Christ, who lives in Paul? For no one dares to say that Christ does not live rightly, so that the Law must be imposed on Him to restrain Him. And that I now live, he says, in the flesh; since he could not say that Christ still lives mortally, and yet life in the flesh is mortal; I live, he says, in the faith of the Son of God: so that even thus Christ lives in the believer, dwelling in the inner man through faith (Eph. 3:16, 17), so that afterwards He may fill him through sight, when what is mortal has been swallowed up by life (2 Cor. 5:4). And to show that Christ's living in him, and his living in the faith of the Son of God while living in the flesh, is not of his own merit but of His grace: Who loved me, he says, and gave Himself up for me. For whom indeed, if not for a sinner, that He might justify him? And he says this who had been born and brought up a Jew, and had been more abundantly zealous for the traditions of his fathers. If then Christ gave Himself up even for such men, they too were sinners. Let them not say, then, that what there was no need to give to the just was given for the merits of their justice. For I came not to call the just, says the Lord, but sinners (Matt. 9:13): to this end, surely, that they may not be sinners. If then Christ loved me, and gave Himself up for me, I do not make void the grace of God by saying that justice is through the Law. For if justice is through the Law, then Christ died in vain: that is, He died without cause, if through the Law, that is, through the works of the Law in which the Jews trusted, there could be justice in men. But not even those whom he refutes say that Christ died in vain, since they wished to be regarded as Christians. Therefore they were not rightly persuading [them] that Christians are justified through those works of the Law.

18. [Ib. III, 1.] Quibus recte dicit, O stulti Galatae, quis vos fascinavit? Quod non recte diceretur de his qui nunquam profecissent, sed de his qui ex profectu defecissent. Ante quorum oculos Christus Jesus proscriptus est, crucifixus: hoc est, quibus videntibus Christus Jesus haereditatem suam possessionemque suam amisit; his utique auferentibus eam, Dominumque inde expellentibus, qui ex gratia fidei per quam Christus possidet Gentes, ad Legis opera eos qui crediderant revocabant, auferendo illi possessionem suam, id est, eos in quibus jure gratiae fideique inhabitabat. Quod in ipsis Galatis accidisse vult videri Apostolus: nam ad hoc pertinet quod ait, Ante quorum oculos. Quid enim tam ante oculos eorum contigit, quam quod in ipsis contigit? Cum autem dixisset, Jesus Christus proscriptus est, addidit, crucifixus: ut hinc eos maxime moveret, cum considerarent quo pretio emerit possessionem, quam in eis amittebat; ut parum esset gratis eum mortuum, quod superius dixerat. Illud enim ita sonat, tanquam non pervenerit ad

18. [Ibid. 3:1.] To them he rightly says, O foolish Galatians, who has bewitched you? This would not rightly be said of those who had never made progress, but of those who had fallen away after making progress. Before whose eyes Christ Jesus was proscribed, crucified: that is, before whose eyes Christ Jesus lost His inheritance and His possession; those indeed taking it away and driving the Lord out from it who were calling those who had believed back from the grace of faith, through which Christ possesses the Gentiles, to the works of the Law, taking away from Him His possession, that is, those in whom He dwelt by right of grace and faith. The Apostle wants this to be seen to have happened in the Galatians themselves: for to this belongs what he says, Before whose eyes. For what happened so much before their eyes as what happened in themselves? And when he had said, Jesus Christ was proscribed, he added, crucified: so as to move them most of all by this, when they considered at what price He had bought the possession which He was losing in them; so that what he had said above, that He died in vain, was too little. For that sounds as though He had not attained to […]

Editors' notes and page, col. 2116

Footnotes

(1) ‹anchor: ipsa quodammodo Lege vivit› · printed under col 2116

Sic aliquot Mss. At editi, ipsam quodammodo legem vivit.

So some MSS. But the editions [read], lives in a certain manner the law itself.

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possessionem, pro qua sanguinem dedit. Proscripto autem etiam quae tenebat, auferuntur: sed haec proscriptio non obest Christo, qui etiam sic per divinitatem Dominus est omnium; sed ipsi possessioni, quae hujus gratiae cultura caret.

[…] the possession for which He gave His blood. And from one who is proscribed even the things that he held are taken away: but this proscription does no harm to Christ, Who even so is Lord of all by His divinity; but to the possession itself, which lacks the cultivation of this grace.

19. Hinc jam incipit demonstrare quemadmodum gratia fidei sufficiat, ad justificandum sine operibus Legis; ne quis diceret non se quidem operibus Legis tantum totam hominis justificationem tribuere, sed neque tantum gratiae fidei, ex utroque autem perfici salutem. Sed haec quaestio ut diligenter tractetur, ne quis fallatur ambiguo, scire prius debet opera Legis bipartita esse. Nam partim in sacramentis, partim vero in moribus accipiuntur. Ad sacramenta pertinent, circumcisio carnis, sabbatum temporale, neomeniae, sacrificia, atque omnes hujusmodi innumerae observationes. Ad mores autem, Non occides, Non moechaberis, Non falsum testimonium dices (Exod. XX, 13-16), et talia caetera. Numquidnam ergo Apostolus ita potest non curare utrum christianus homicida aut moechus sit, an castus atque innocens; quemadmodum non curat utrum circumcisus carne, an praeputiatus sit? Nunc ergo de his operibus maxime tractat, quae sunt in sacramentis, quanquam et illa interdum se admiscere significet. Prope finem autem Epistolae, de his separatim tractabit, quae sunt in moribus: et illud breviter, hoc autem diutius.

19. From here he now begins to show how the grace of faith suffices for justifying without the works of the Law; lest anyone should say that he did not indeed ascribe the whole of a man's justification to the works of the Law alone, but neither to the grace of faith alone, and that salvation is perfected from both. But for this question to be treated carefully, so that no one is misled by an ambiguity, one must first know that the works of the Law are of two parts. For they are taken partly in the sacraments, partly in morals. To the sacraments belong the circumcision of the flesh, the temporal sabbath, new moons, sacrifices, and all the innumerable observances of this kind. To morals, however, [belong] You shall not kill, You shall not commit adultery, You shall not bear false witness (Exod. 20:13–16), and the other things of this sort. Can the Apostle, then, so fail to care whether a Christian is a murderer or an adulterer, or chaste and innocent, as he does not care whether he is circumcised in the flesh or uncircumcised? Now therefore he treats chiefly of those works which are in the sacraments, although he indicates that the others too are at times mixed in. But near the end of the Epistle he will treat separately of those which are in morals: and of the former briefly, of the latter at greater length.

Haec enim onera potius imponi Gentibus quorum utilitas in intellectu est: nam haec omnia exponuntur Christianis, ut quid valeant, tantum intelligant, non etiam facere cogantur. In observationibus autem, si non intelligantur, servitus sola est; qualis erat in populo Judaeorum, et est usque adhuc: si autem et observentur illa, et intelligantur, non modo nihil obsunt, sed etiam prosunt aliquid, si tempori congruant; sicut ab ipso Moyse Prophetisque observata sunt, congruentibus illi populo, cui adhuc talis servitus utilis erat, ut sub timore custodiretur. Nihil enim tam pie terret animam, quam sacramentum non intellectum: intellectum autem, gaudium pium parit, et celebratur libere, si opus est tempori; si autem non est opus, cum suavitate spirituali tantummodo legitur, et tractatur. Omne autem sacramentum cum intelligitur, aut ad contemplationem veritatis refertur, aut ad bonos mores. Contemplatio veritatis in solius Dei dilectione fundata est: boni mores in dilectione Dei et proximi, in quibus duobus praeceptis tota Lex pendet et Prophetae (Matth. XXII, 37-40). Nunc igitur quemadmodum circumcisio carnis, et caetera hujusmodi Legis opera, ubi jam gratia fidei est, non sint necessaria, videamus.

For these burdens are rather to be imposed on the Gentiles [so printed; the editors suggest 'he forbids them to be imposed', or rather 'he expounds'], burdens whose usefulness lies in understanding: for all these things are expounded to Christians so that they may only understand what they mean, and not also be compelled to do them. In observances, however, if they are not understood, there is mere servitude; such as there was in the people of the Jews, and is up to now: but if those things are both observed and understood, not only do they do no harm, but they even do some good, if they suit the time; as they were observed by Moses himself and the Prophets, being suited to that people for whom such servitude was still useful, that it might be kept under fear. For nothing so piously frightens the soul as a sacrament not understood: but understood, it brings forth pious joy, and is celebrated freely, if the time requires it; and if there is no need, it is only read and treated with spiritual delight. And every sacrament, when it is understood, is referred either to the contemplation of truth or to good morals. The contemplation of truth is founded in the love of God alone: good morals in the love of God and of neighbour, on which two commandments the whole Law depends and the Prophets (Matt. 22:37–40). Let us see now, therefore, how the circumcision of the flesh and the other works of the Law of this kind are not necessary where there is now the grace of faith.

20. [Ib. III, 2-9.] Hoc solum, inquit, volo discere a vobis: Ex operibus Legis Spiritum accepistis, an ex auditu fidei? Respondetur: Utique ex auditu fidei. Ab Apostolo enim praedicata est eis fides, in qua praedicatione utique adventum et praesentiam sancti Spiritus senserant: sicut illo tempore in novitate invitationis ad fidem etiam sensibilibus miraculis praesentia sancti Spiritus apparebat, sicut in Actibus Apostolorum

20. [Ibid. 3:2–9.] This only, he says, I wish to learn from you: Did you receive the Spirit from the works of the Law, or from the hearing of faith? The answer is: From the hearing of faith, surely. For faith was preached to them by the Apostle, and in that preaching they had surely felt the coming and presence of the Holy Spirit: just as at that time, in the newness of the invitation to faith, the presence of the Holy Spirit appeared even through miracles perceptible to the senses, as in the Acts of the Apostles […]

Editors' notes and page, col. 2117

Footnotes

(a) ‹anchor: Haec enim onera potius imponi› · printed under col 2117

Forte, prohibet imponi, aut potius exponit.

Perhaps [read] "he forbids to be imposed", or rather "he expounds".

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other: col ends "Apostolo-", completed from the head of col 2118 and set whole as "Apostolorum" at the end of col 2117. The suggested words of note (a) are printed in italic.

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legitur (Act. II). Hoc autem factum erat apud Galatas antequam isti ad eos pervertendos et circumcidendos venissent. Iste ergo sensus est: Si in illis operibus Legis esset salus vestra, non vobis Spiritus sanctus nisi circumcisis daretur. Deinde intulit: Sic stulti estis, ut cum spiritu coeperitis, nunc carne consummemini. Hoc est quod superius in exordio dixerat: Nisi aliqui sunt conturbantes vos, et volentes convertere Evangelium Christi (Galat. I, 7). Conturbatio enim ordini contraria est: ordo est autem a carnalibus ad spiritualia surgere, non ab spiritualibus ad carnalia cadere, sicut istis acciderat. Et haec est Evangelii conversio retrorsus: quod quia bonum non est, non est Evangelium, cum hoc annuntiatur. Quod autem dicit, Tanta passi estis; multa jam pro fide toleraverant, non timore, tanquam sub Lege positi, sed magis in ipsis passionibus charitate timorem vicerant: quoniam charitas Dei diffusa est in cordibus eorum per Spiritum sanctum quem acceperunt (Rom. V, 5). Sine causa ergo, inquit, tanta passi estis, qui ex charitate, quae in vobis tanta sustinuit, ad timorem relabi vultis.

[…] we read (Acts 2). And this had happened among the Galatians before those men had come to pervert and circumcise them. This, then, is the sense: If your salvation lay in those works of the Law, the Holy Spirit would not be given to you unless you were circumcised. Then he added: Are you so foolish that, having begun in the spirit, you are now being made perfect in the flesh? This is what he had said above in the opening: Unless there are some who trouble you, and wish to overturn the Gospel of Christ (Gal. 1:7). For troubling is contrary to order: and order is to rise from carnal things to spiritual ones, not to fall from spiritual things to carnal ones, as had befallen these men. And this is the overturning of the Gospel backwards: and because this is not good, it is not the Gospel when it is announced. And as for his saying, You have suffered so much; they had already endured much for the faith, not out of fear, as men placed under the Law, but rather in those very sufferings they had overcome fear by charity: since the charity of God has been poured out in their hearts through the Holy Spirit whom they received (Rom. 5:5). In vain then, he says, have you suffered so much, you who wish to slip back into fear from the charity which has endured so much in you.

Si tamen sine causa tanta passi estis. Quod enim sine causa factum dicitur, superfluum est; superfluum autem nec prodest, nec nocet: hoc vero videndum est, ne ad perniciem valeat. Non enim hoc est non surgere, quod est cadere: quamvis isti nondum cecidissent, sed jam inclinarentur ut caderent. Nam utique adhuc in eis Spiritus sanctus operabatur, sicut consequenter dicit: Qui ergo tribuit vobis Spiritum, et virtutes operatur in vobis, ex operibus Legis, an ex auditu fidei? Respondetur, Utique ex auditu fidei, sicut superius tractatum est. Deinde adhibet exemplum patris Abraham, de quo in Epistola ad Romanos uberius apertiusque dissertum est (Rom. IV, 3). Hoc enim maxime in eo victoriosum est, quod antequam circumcideretur, deputata est fides ejus ad justitiam, et ad hoc rectissime refertur quod ei dictum est, Quia benedicentur in te omnes gentes (Gen. XXII, 18): imitatione utique fidei ejus, qua justificatus est etiam ante sacramentum circumcisionis, quod ad fidei signaculum accepit, et ante omnem servitutem Legis, quae multo post data est.

If indeed in vain you have suffered so much. For what is said to be done in vain is superfluous; and what is superfluous neither helps nor harms: but here one must see to it that it does not avail for ruin. For not to rise is not the same as to fall: although these men had not yet fallen, but were already leaning so as to fall. For the Holy Spirit was surely still working in them, as he says next: He then who gives you the Spirit, and works mighty deeds among you, [does He do it] from the works of the Law, or from the hearing of faith? The answer is, From the hearing of faith, surely, as was treated above. Then he brings in the example of father Abraham, of whom there was fuller and plainer discussion in the Epistle to the Romans (Rom. 4:3). For this is the most victorious point in his case, that before he was circumcised his faith was reckoned to him as justice, and to this is most rightly referred what was said to him, That in you all nations shall be blessed (Gen. 22:18): by imitation, surely, of his faith, by which he was justified even before the sacrament of circumcision, which he received as a seal of faith, and before all the servitude of the Law, which was given long afterwards.

21. [Ib. III, 10-12.] Quod autem ait, Quicumque enim ex operibus Legis sunt, sub maledicto sunt Legis; sub timore vult intelligi, non in libertate: ut scilicet corporali praesentique vindicta vindicaretur in eos qui non permanerent in omnibus quae scripta sunt in libro Legis, ut facerent ea; huc quoque accederet, ut in ipsa corporum poena etiam maledicti ignominiam formidarent. Ille autem justificatur apud Deum, qui eum gratis colit, non scilicet cupiditate appetendi aliquid ab ipso praeter ipsum, aut timore amittendi. In ipso enim solo vera nostra beatitudo atque perfecta est; et quoniam invisibilis est oculis carneis, fide colitur, quamdiu in hac carne vivimus, sicut supra dixit, Quod autem nunc vivo in carne, in fide vivo Filii Dei (Galat. II, 20); et ipsa est justitia. Quo pertinet quod dictum est, Quia justus ex fide vivit. Hinc enim

21. [Ibid. 3:10–12.] And when he says, For whoever are of the works of the Law are under the curse of the Law; he wishes it to be understood [as] under fear, not in freedom: namely, that bodily and present punishment would be inflicted on those who did not abide in all the things written in the book of the Law, to do them; to which was added this too, that in the very punishment of their bodies they should dread also the disgrace of the curse. But he is justified before God who worships Him freely, that is, not out of desire to seek something from Him besides Himself, nor out of fear of losing it. For in Him alone is our true and perfect blessedness; and since He is invisible to the eyes of flesh, He is worshipped by faith as long as we live in this flesh, as he said above, And that I now live in the flesh, I live in the faith of the Son of God (Gal. 2:20); and this itself is justice. To this belongs what was said, That the just man lives by faith. For from this […]

Editors' notes and page, col. 2118

Footnotes

(1) ‹anchor: quod ad fidei signaculum accepit› · printed under col 2118

Mss. novem, quod fidei signaculum accepit; praetermisso, ad.

Nine MSS. [read] which he received [as] a seal of faith, omitting ad.

Page

running head: …NIS LIBER UNUS. 2118 (right half of the head spread over cols 2117–2118)
marginal letters: (none seen)
old-edition numerals: (none)
signature: (none)
other: the text begins after "rum", the end of "Apostolorum", set whole in col 2117. In "Si tamen sine causa" a mark over the a of tamen (a stray speck or macron) was read as plain tamen. In "in carne, in fide" the stop after carne is worn and was read as a comma.

PL 35:2119

ostendere voluit quia in Lege nemo justificatur, quia scriptum est justum ex fide vivere. Quare intelligendum est in Lege, quod nunc ait in operibus Legis, dictum esse; et hoc istis qui in circumcisione carnis et talibus observationibus continentur: in quibus qui vivit, ita in Lege est, ut sub Lege vivat. Sed Legem, ut dictum est, pro ipsis operibus Legis nunc posuit, quod in posterioribus manifestatur. Ait enim: Lex autem non est ex fide, sed qui fecerit ea, vivet in illis. Non ait, Qui fecerit eam, vivet in ea; ut intelligas Legem in hoc loco pro ipsis operibus positam. Qui autem vivebant in his operibus, timebant utique ne, si non ea fecissent, lapidationem, vel crucem, vel aliquid hujusmodi paterentur. Ergo qui fecerit ea, inquit, vivet in illis; id est, habebit praemium, ne ista morte puniatur. Non ergo apud Deum, cujus ex fide si quis in hac vita vixerit, cum hinc excesserit, tunc eum magis habebit praesentissimum praemium. Non itaque ex fide vivit, quisquis praesentia quae videntur, vel cupit, vel timet; quia fides Dei ad invisibilia pertinet, quae post dabuntur. Nam est ista quaedam in operibus Legis justitia (quando sine suo praemio relicta non est), ut qui fecerit ea, vivat in eis. Unde et ad Romanos dicit: Si enim Abraham ex operibus justificatus est, habet gloriam, sed non ad Deum (Rom. IV, 2). Aliud est ergo, non justificari; aliud, non justificari apud Deum. Qui omnino non justificatur, nec illa servat quae temporale habent praemium, nec illa quae aeternum: qui autem in operibus Legis justificatur, non apud Deum justificatur; quia temporalem inde exspectat visibilemque mercedem. Sed tamen est etiam ista, ut dixi, quaedam, ut sic dicam, terrena carnalisque justitia: nam et ipse Apostolus eam justitiam vocat, cum alibi dicit, Secundum justitiam quae in Lege est, conversatus qui fuerim sine querela (Philipp. III, 6).

[…] he wished to show that no one is justified in the Law, because it is written that the just man lives by faith. Therefore it must be understood that 'in the Law' was said for what he now calls 'in the works of the Law'; and this of those who are held fast in the circumcision of the flesh and such observances: for whoever lives in these is in the Law in such a way that he lives under the Law. But, as has been said, he has here put 'the Law' for the works of the Law themselves, which is made plain in what follows. For he says: But the Law is not of faith, but he who does these things shall live in them. He does not say, He who does it shall live in it; so that you may understand that the Law is put in this place for the works themselves. And those who lived in these works were surely afraid lest, if they had not done them, they should suffer stoning, or the cross, or something of this kind. Therefore he who does these things, he says, shall live in them; that is, he will have the reward of not being punished with that death. It is not, then, before God, by faith in whom, if anyone has lived in this life, when he departs hence he will then rather have Him as his most present reward. And so whoever either desires or fears the present things that are seen does not live by faith; because faith in God concerns invisible things, which will be given afterwards. For there is indeed a certain justice in the works of the Law (since it has not been left without its reward), namely that he who does these things shall live in them. Hence he also says to the Romans: For if Abraham was justified by works, he has glory, but not before God (Rom. 4:2). It is one thing, then, not to be justified; another, not to be justified before God. He who is not justified at all keeps neither those things which have a temporal reward nor those which have an eternal one: but he who is justified in the works of the Law is not justified before God; because he expects from them a temporal and visible wage. But nevertheless this too is, as I said, a certain earthly and carnal justice, so to speak: for the Apostle himself also calls it justice when he says elsewhere, According to the justice which is in the Law, I who have lived without complaint (Phil. 3:6).

22. [Ib. III, 13, 14.] Propterea Dominus Jesus Christus jam libertatem daturus credentibus, quaedam earum observationum non servavit ad litteram. Unde etiam cum sabbato esurientes discipuli spicas evulsissent, respondit indignantibus, Dominum esse Filium hominis etiam sabbati (Matth. XII, 1-8). Itaque illa carnaliter non observando, carnalium conflagravit invidiam; et suscepit quidem poenam propositam illis, qui ea non observassent, sed ut credentes in se talis poenae timore liberaret: quo pertinet quod adjungit, Christus nos redemit de maledicto Legis, factus pro nobis maledictum; quia scriptum est, Maledictus omnis qui pendet in ligno. Quae sententia spiritualiter intelligentibus sacramentum est libertatis: carnaliter autem sentientibus, si Judaei sunt, jugum est servitutis; si pagani aut haeretici, velamentum est caecitatis. Nam quod quidam nostri minus in Scripturis eruditi, sententiam istam nimis timentes, et Scripturas veteres debita pietate approbantes, non putant hoc de Domino esse dictum, sed de Juda traditore

22. [Ibid. 3:13, 14.] For this reason the Lord Jesus Christ, being now about to give freedom to believers, did not keep certain of those observances according to the letter. Hence also, when His disciples, being hungry, had plucked ears of grain on the sabbath, He answered those who were indignant that the Son of man is Lord even of the sabbath (Matt. 12:1–8). And so, by not observing those things carnally, He set ablaze the ill-will of carnal men; and He did indeed undergo the penalty laid down for those who had not observed them, but so as to free those who believe in Him from the fear of such a penalty: to which belongs what he adds, Christ has redeemed us from the curse of the Law, being made a curse for us; because it is written, Cursed is everyone who hangs on a tree. This sentence, for those who understand it spiritually, is a sacrament of freedom: but for those who take it carnally, if they are Jews, it is a yoke of servitude; if pagans or heretics, a veil of blindness. For as to the fact that some of ours, less learned in the Scriptures, fearing this sentence too much and approving the old Scriptures with due piety, do not think this was said of the Lord, but of Judas the traitor […]

Editors' notes and page, col. 2119

Footnotes

(1) ‹anchor: magis habebit praesentissimum praemium› · printed under col 2119

Lov., habebit praestantissimum praemium. Alii codices, praesentissimum praemium.

Lov. [reads] will have a most excellent reward. Other codices, a most present reward.

Page

running head: 2119 EPISTOLAE AD GALATAS… (left half of the head spread over cols 2119–2120)
marginal letters: (none seen)
old-edition numerals: (none)
signature: (none)
other: a single dot printed above the running head, centred on the column. "Unde" (ad Romanos) has a worn n, read as intended. The readings quoted in the note are printed in italic.

PL 35:2120

ejus: aiunt enim propterea non esse dictum, Maledictus omnis, qui figitur in ligno; sed, qui pendet in ligno; quia non hic Dominus significatus est, sed ille qui se laqueo suspendit: nimis errant, nec attendunt se contra Apostolum disputare: qui ait, Christus nos redemit de maledicto Legis, factus pro nobis maledictum; quia scriptum est, Maledictus omnis qui pendet in ligno. Qui ergo pro nobis factus est maledictum, ipse utique pependit in ligno, id est, Christus, qui nos liberavit a maledicto Legis; ut non jam timore justificaremur in operibus Legis, sed fide apud Deum, quae non per timorem, sed per dilectionem operatur. Spiritus enim sanctus, qui hoc per Moysen dixit, utrumque providit, ut et timore visibilis poenae custodirentur qui nondum poterant ex invisibilium fide vivere; et ipse timorem istum solveret suscipiendo quod timebatur, qui timore sublato donum dare poterat charitatis.

[…] his: for they say that it was for this reason not said, Cursed is everyone who is fixed to a tree, but, who hangs on a tree; because here not the Lord is meant, but he who hanged himself with a noose: they err greatly, and do not notice that they are arguing against the Apostle, who says, Christ has redeemed us from the curse of the Law, being made a curse for us; because it is written, Cursed is everyone who hangs on a tree. He then who was made a curse for us is surely the one who hung on the tree, that is, Christ, who freed us from the curse of the Law; so that we might no longer be justified by fear in the works of the Law, but by faith before God, which works not through fear but through love. For the Holy Spirit, who said this through Moses, provided for both: that those who could not yet live by faith in invisible things should be kept by fear of a visible penalty; and that He Himself, who, once fear was removed, could give the gift of charity, should dissolve that fear by undergoing what was feared.

Nec in hoc quod maledictus est appellatus qui pendet in ligno, contumelia in Dominum putanda est. Ex parte quippe mortali pependit in ligno: mortalitas autem unde sit, notum est credentibus; ex poena quippe est, et maledictione peccati primi hominis, quam Dominus suscepit, et peccata nostra pertulit in corpore suo super lignum (I Petr. II, 24). Si ergo diceretur, Mors maledicta est; nemo exhorresceret: quid autem nisi mors Domini pependit in ligno, ut mortem moriendo superaret? eadem igitur maledicta, quae victa est. Item si diceretur, Peccatum maledictum est; nemo miraretur: quid autem pependit in ligno, nisi peccatum veteris hominis, quod Dominus pro nobis in ipsa carnis mortalitate suscepit? Unde nec erubuit nec timuit Apostolus dicere, peccatum eum fecisse pro nobis, addens, Ut de peccato condemnaret peccatum (Rom. VIII, 3). Non enim et vetus homo noster simul crucifigeretur, sicut idem apostolus alibi dicit, nisi in illa morte Domini peccati nostri figura penderet, ut evacuaretur corpus peccati, ut ultra non serviamus peccato (Id. VI, 6). In cujus peccati et mortis figura, etiam Moyses in eremo super lignum exaltavit serpentem (Num. XXI, 9). Persuasione quippe serpentis homo in damnationem mortis cecidit. Itaque serpens ad significationem ipsius mortis, convenienter in ligno exaltatus est: in illa enim figura mors Domini pendebat in ligno. Quis autem abhorreret, si diceretur, Maledictus serpens qui pendet in ligno? Et tamen mortem carnis Domini praefigurans serpens pendebat in ligno, cui sacramento ipse Dominus attestatus est, dicens: Sicut exaltavit Moyses serpentem in eremo, ita exaltari oportet Filium hominis super terram (Joan. III, 14). Non enim et hoc in contumeliam Domini Moysen fecisse aliquis dixerit, cum tantam in ea cruce salutem hominum esse cognosceret, ut non ob aliud ad ejus indicium serpentem illum erigere juberet, nisi ut eum intuentes qui morsi a serpentibus

Nor is it to be thought an insult to the Lord that he who hangs on a tree is called cursed. For He hung on the tree in His mortal part: and whence mortality comes is known to believers; for it comes from the penalty and curse of the sin of the first man, which the Lord took up, and He bore our sins in His body upon the tree (1 Pet. 2:24). If then it were said, Death is cursed; no one would shudder: and what hung on the tree but the Lord's death, that He might overcome death by dying? The same, therefore, is cursed which was conquered. Likewise, if it were said, Sin is cursed; no one would wonder: and what hung on the tree but the sin of the old man, which the Lord took up for us in the very mortality of the flesh? Hence the Apostle was neither ashamed nor afraid to say that [God] made Him sin for us, adding, That by sin He might condemn sin (Rom. 8:3). For our old man would not also have been crucified together [with Him], as the same apostle says elsewhere, unless in that death of the Lord a figure of our sin had hung, that the body of sin might be destroyed, so that we may no longer serve sin (Ibid. 6:6). In a figure of this sin and death Moses too lifted up a serpent upon a tree in the desert (Num. 21:9). For man fell into the condemnation of death by the persuasion of a serpent. And so a serpent, to signify that very death, was fittingly lifted up on a tree: for in that figure the death of the Lord was hanging on the tree. And who would shrink back if it were said, Cursed is the serpent that hangs on a tree? And yet a serpent prefiguring the death of the Lord's flesh hung on a tree, to which sacrament the Lord Himself bore witness, saying: As Moses lifted up the serpent in the desert, so must the Son of man be lifted up above the earth (John 3:14). For no one would say that Moses did this too as an insult to the Lord, since he knew that so great a salvation of men lay in that cross that he ordered that serpent to be raised up as a sign of it for no other reason than that those bitten by serpents […]

Editors' notes and page, col. 2120

Footnotes

(1) ‹anchor: dixit, utrumque providit› · printed under col 2120

Editi, praevidit. Melius Mss., providit.

The editions [read] foresaw. Better, the MSS., provided.

(2) ‹anchor: et maledictione peccati› · printed under col 2120

Editi: Ex poena quippe est et maledictio peccati. Mss. duo, et maledicto peccato. Item duo, maledicti peccati; omissa particula, et. Nos cum aliis novem Mss., et maledictione peccati.

The editions [read]: For it comes from the penalty, and [is] the curse of sin. Two MSS., and by cursed sin. Likewise two, of cursed sin, omitting the particle et. We, with nine other MSS., and the curse of sin.

Page

running head: …ALATAS, S. AUGUSTINI 2120 (right half of the head spread over cols 2119–2120)
marginal letters: (none seen)
old-edition numerals: (none)
signature: (none)
other: the stop after "disputare" is worn (a raised dot only) and was read as a colon. The readings quoted in the notes are printed in italic.

PL 35:2121

morituri erant, continuo sanarentur. Nec propter aliud ille serpens aeneus factus erat, nisi ut permansurae passionis Domini fidem significaret. Etiam vulgo quippe dicuntur aenea, quorum numerus manet. Si enim obliti essent homines, et obliteratum esset de memoria temporis, quod Christus pro hominibus mortuus est, vere morerentur: nunc autem tanquam aenea permanet crucis fides, ut cum alii moriantur, alii nascantur, ipsam tamen sublimem permanere inveniant, quam intuendo sanentur. Non igitur mirum si de maledicto vicit maledictum, qui vicit de morte mortem, et de peccato peccatum, de serpente serpentem. Maledicta autem mors, maledictum peccatum, maledictus serpens; et haec omnia in cruce triumphata sunt. Maledictus igitur omnis qui pendet in ligno. Quia ergo non ex operibus Legis, sed ex fide justificat Christus credentes in se, timor maledictionis crucis ablatus est: charitas benedictionis Abrahae propter exemplum fidei permanet ad Gentes. Ut annuntiationem, inquit, spiritus per fidem accipiamus: id est, ut non quod timetur in carne, sed quod spiritu diligitur, credituris annuntietur.

[…] were going to die, should at once be healed. Nor had that serpent been made of bronze for any other reason than to signify faith in the Lord's passion, which was to endure. For even in common speech those things are called bronze whose number remains. For if men had forgotten, and it had been blotted out of the memory of time, that Christ died for men, they would truly die: but now faith in the cross endures as if of bronze, so that, while some die and others are born, they may yet find it remaining lifted up, so that by gazing on it they may be healed. It is no wonder, then, that He conquered a curse by a curse, who conquered death by death, and sin by sin, a serpent by a serpent. For death is cursed, sin is cursed, the serpent is cursed; and all these were triumphed over on the cross. Cursed therefore is everyone who hangs on a tree. Since, then, Christ justifies those who believe in Him not from the works of the Law but from faith, the fear of the curse of the cross has been taken away: the charity of the blessing of Abraham, on account of the example of his faith, remains for the Gentiles. That we may receive, he says, the announcement of the spirit through faith: that is, that not what is feared in the flesh, but what is loved in the spirit, may be announced to those who are to believe.

23. [Ib. III, 15-18.] Unde etiam testamenti humani mentionem facit, quod utique multo est infirmius quam divinum. Tamen hominis confirmatum testamentum, inquit, nemo irritum facit, aut superordinat. Quia cum testator mutat testamentum, non confirmatum mutat: testatoris enim morte confirmatur. Quod autem mors testatoris valet ad confirmandum testamentum ejus, quia consilium mutare jam non potest; hoc incommutabilitas promissionis Dei valet ad confirmandam haereditatem Abrahae, cujus fides deputata est ad justitiam (Rom. IV, 9). Et ideo semen Abrahae, cui dictae sunt promissiones, Christum dicit Apostolus, hoc est omnes Christianos fide imitantes Abraham: quod ad singularitatem redigit, commendando quod non dictum est, Et seminibus, sed, Semini tuo; quia et una est fides, et non possunt similiter justificari qui vivunt ex operibus carnaliter, cum his qui vivunt ex fide spiritualiter. Vincuntur autem quod infert, Lex nondum data erat, nec posset post tot annos ita dari, ut antiquas Abrahae promissiones irritas faceret. Si enim Lex justificat, non est justificatus Abraham, qui multum ante Legem fuit. Quod quia dicere non possunt, coguntur fateri non Legis operibus justificari hominem, sed fide. Simul etiam nos cogit intelligere, omnes antiquos qui justificati sunt, ex ipsa fide justificatos. Quod enim nos ex parte praeteritum, id est, primum adventum Domini; ex parte futurum, id est, secundum adventum Domini credendo salvi efficimur: hoc totum illi, id est, utrumque adventum futurum credebant, revelante sibi Spiritu sancto, ut salvi fierent. Unde est etiam illud: Abraham concupivit diem meum videre, et vidit, et gavisus est (Joan. VIII, 56).

23. [Ibid. 3:15–18.] Hence he also makes mention of a human testament, which is surely much weaker than a divine one. Yet a man's testament, once confirmed, he says, no one makes void or adds to. For when a testator changes his testament, he does not change a confirmed one: for it is confirmed by the testator's death. And what the testator's death avails for confirming his testament, because he can no longer change his intention, this the unchangeableness of God's promise avails for confirming the inheritance of Abraham, whose faith was reckoned as justice (Rom. 4:9). And therefore the Apostle says that the seed of Abraham, to whom the promises were made, is Christ, that is, all Christians who imitate Abraham by faith: which he brings down to the singular, pointing out that it was not said, And to seeds, but, To your seed; because faith is one, and those who live carnally from works cannot be justified in the same way as those who live spiritually from faith. And they are overcome by what he adds: the Law had not yet been given, nor could it be given after so many years in such a way as to make void the ancient promises to Abraham. For if the Law justifies, Abraham, who lived long before the Law, was not justified. And since they cannot say this, they are compelled to confess that a man is justified not by the works of the Law but by faith. At the same time he also compels us to understand that all the ancients who were justified were justified by that same faith. For what we are saved by believing, partly as past, that is, the first coming of the Lord, and partly as future, that is, the second coming of the Lord: this whole they believed, that is, both comings, as future, the Holy Spirit revealing it to them, that they might be saved. Hence too that saying: Abraham longed to see My day, and he saw it, and was glad (John 8:56).

24. [Ib. III, 19, 20.] Sequitur quaestio satis necessaria: Si enim fides justificat, et priores sancti, qui apud Deum justificati sunt, per ipsam justificati sunt, quid opus erat Legem dari? Quam quaestionem tractandam

24. [Ibid. 3:19, 20.] There follows a quite necessary question: For if faith justifies, and the earlier saints who were justified before God were justified through it, what need was there for the Law to be given? This question, to be dealt with, […]

Editors' notes and page, col. 2121

Page

running head: 2121 EXPOSITIONIS LIB… (left half of the head spread over cols 2121–2122)
marginal letters: (none seen)
old-edition numerals: (none)
signature: PATROL. XXXV. (at the page foot under col 2121; the page's signature numeral "(Soixante-sept.)" stands under col 2122)
other: col ends "tra-", completed from the head of col 2122 and set whole as "tractandam" at the end of col 2121. A stray mark after "Abraham" in the John 8:56 quotation was ignored.

PL 35:2122

sic intulit, interrogans, et dicens, Quid ergo? Hucusque enim interrogatio est: deinde infertur responsio, Lex transgressionis gratia proposita est, donec veniret, inquit, semen cui promissum est, dispositum per Angelos in manu Mediatoris. Mediator autem unius non est, Deus vero unus est. Mediatorem Jesum Christum secundum hominem dici, ex illa ejusdem apostoli sententia fit planius, cum ait: Unus enim Deus, unus et mediator Dei et hominum homo Christus Jesus (I Tim. II, 5). Mediator ergo inter Deum et Deum esse non posset, quia unus est Deus: mediator autem unius non est, quia inter aliquos medius est. Angeli porro, qui non lapsi sunt a conspectu Dei, mediatore non opus habent, per quem reconcilientur. Item angeli qui nullo suadente spontanea praevaricatione sic lapsi sunt, per mediatorem non reconciliantur. Restat ergo ut qui mediatore superbo diabolo superbiam persuadente, dejectus est, mediatore humili Christo humilitatem persuadente erigatur.

[…] he introduced thus, asking and saying, What then? For up to this point it is a question: then the answer is brought in, The Law was set forth for the sake of transgression, until there should come, he says, the seed to whom the promise was made, ordained through Angels in the hand of a Mediator. Now a mediator is not of one, but God is one. That Jesus Christ is called Mediator according to [His] manhood is made plainer from that sentence of the same apostle, where he says: For there is one God, and one mediator also of God and men, the man Christ Jesus (1 Tim. 2:5). A mediator, then, could not be between God and God, because God is one: but a mediator is not of one, because he is in the middle between some [parties]. Moreover the Angels who have not fallen from the sight of God have no need of a mediator through whom to be reconciled. Likewise the angels who fell thus by a spontaneous transgression, with no one persuading them, are not reconciled through a mediator. It remains, then, that he who was cast down through a proud mediator, the devil, persuading pride, should be raised up through a humble mediator, Christ, persuading humility.

Nam si Filius Dei in naturali aequalitate Patris manere vellet, nec se exinaniret, formam servi accipiens (Philipp. II, 7); non esset mediator Dei et hominum: quia ipsa Trinitas unus Deus est, eadem in tribus, Patre et Filio et Spiritu sancto, deitatis aeternitate et aequalitate constante. Sic itaque unicus Filius Dei, mediator Dei et hominum factus est, cum Verbum Dei Deus apud Deum, et majestatem suam usque ad humana deposuit, et humilitatem humanam usque ad divina subvexit, ut mediator esset inter Deum et homines homo per Deum ultra homines. Ipse est enim speciosus forma prae filiis hominum, et unctus oleo exsultationis prae participibus suis (Psal. XLIV, 33). Sanati sunt ergo ab impietate superbiae, ut reconciliarentur Deo, quicumque homines humilitatem Christi, et per revelationem antequam fieret, et per Evangelium posteaquam facta est, credendo dilexerunt, diligendo imitati sunt. Sed haec justitia fidei, quia non pro merito data est hominibus, sed pro misericordia et gratia Dei, non erat popularis antequam Deus homo inter homines nasceretur. Semen autem cui promissum est, populum significat; non illos paucissimos qui revelationibus eam futuram cernentes, quamvis per eamdem salvi fierent, populum tamen salvum facere non poterant. Qui populus sane, si per totum orbem consideretur (nam de toto orbe Ecclesiam Jerusalem coelestem congregat), pauci sunt, quia via angusta paucorum est: in unum tamen congregati, quotquot existere potuerunt, ex quo Evangelium praedicatur, et quotquot poterunt usque in finem saeculi per omnes gentes, adjunctis sibi etiam illis, quamvis paucissimis, qui ex fide Domini, fide prophetica, ante ambos adventus ejus salutem gratiae perceperunt, implent sanctorum beatissimum civitatis sempiternae statum. Superbienti ergo populo Lex posita est, ut quoniam gratiam charitatis

For if the Son of God had wished to remain in His natural equality with the Father, and had not emptied Himself, taking the form of a servant (Phil. 2:7), He would not be the mediator of God and men: because the Trinity itself is one God, the same in the three, Father and Son and Holy Spirit, the eternity and equality of the Godhead standing firm. Thus, therefore, the only Son of God became the mediator of God and men, when the Word of God, God with God, both laid down His majesty as far as human things, and raised human lowliness up to divine things, that He might be a mediator between God and men, a man through God beyond men. For He is beautiful in form above the sons of men, and anointed with the oil of gladness above His fellows (Ps. 44:3, 8). Healed, therefore, of the impiety of pride, so as to be reconciled to God, were all those men who loved the humility of Christ by believing, and imitated it by loving, both through revelation before it came to pass and through the Gospel after it had come to pass. But this justice of faith, because it was given to men not for merit but in accordance with the mercy and grace of God, was not [the justice] of a people before God was born a man among men. And the seed to whom the promise was made signifies a people; not those very few who, discerning it through revelations as future, although they were saved through the same [faith], yet could not save a people. This people indeed, if it is considered throughout the whole world (for He gathers the Church, the heavenly Jerusalem, from the whole world), are few, because the narrow way belongs to few: yet gathered into one, as many as have been able to exist since the Gospel has been preached, and as many as will be able until the end of the world throughout all nations, with those too joined to them, very few though they are, who by faith in the Lord, a prophetic faith, received the salvation of grace before both His comings, they fill up the most blessed state of the saints of the everlasting city. The Law, therefore, was laid down for a proud people, so that, since the grace of charity […]

Editors' notes and page, col. 2122

Footnotes

(a) ‹anchor: Deus vero unus est› · printed under col 2122

I Retract., cap. 24, n. 2.

1 Retractations, chap. 24, n. 2.

(1) ‹anchor: Ecclesiam Jerusalem coelestem congregat› · printed under col 2122

Tres Mss., Ecclesia Jerusalem coelestem congregat. Unus, Ecclesia in Jerusalem coelestem congregatur.

Three MSS. [read], The Church gathers the heavenly Jerusalem. One, The Church is gathered into the heavenly Jerusalem.

(2) ‹anchor: Domini, fide prophetica› · printed under col 2122

Sic Mss. At Lov., ex fide Domini per prophetiam.

So the MSS. But Lov. [reads], by faith in the Lord through prophecy.

Page

running head: …NIS LIBER UNUS. 2122 (right half of the head spread over cols 2121–2122)
marginal letters: (none seen)
old-edition numerals: (none)
signature: (Soixante-sept.) (at the page foot under col 2122; "PATROL. XXXV." stands under col 2121)
other: the text begins after "ctandam", the end of "tractandam", set whole in col 2121. Col ends "cha-", completed from the head of col 2123 and set whole as "charitatis" at the end of col 2122. Note (a) is printed "I Retract.. cap. 24" with a doubled stop, read as "Retract.,". The psalm reference is printed "XLIV, 33" (checked at zoom 7), for verses 3 and 8; logged as a misprint. The readings in notes 1 and 2 are printed in italic.

PL 35:2123

ritatis nisi humiliatus accipere non posset, et sine hac gratia nullo modo praecepta Legis impleret, transgressione humiliaretur, ut quaereret gratiam, nec se suis meritis salvum fieri, quod superbum est, opinaretur; ut esset non in sua potestate et viribus justus, sed in manu Mediatoris justificantis impium. Per Angelos autem ministrata est omnis dispensatio Veteris Testamenti, agente in eis Spiritu sancto, et ipso Verbo veritatis, nondum incarnato, sed nunquam ab aliqua veridica administratione recedente. Quia per Angelos disposita est illa dispensatio Legis, cum aliquando suam, aliquando Dei personam, sicut Prophetarum etiam mos est, agerent; perque illam Legem morbos ostendentem, non auferentem, etiam praevaricationis crimine contrita est superbia: dispositum est per Angelos semen in manu Mediatoris, ut ipse liberaret a peccatis, jam per transgressionem Legis coactos confiteri opus sibi esse gratiam et misericordiam Domini, ut sibi peccata dimitterentur, et in nova vita per eum, qui pro se sanguinem fudisset, reconciliarentur Deo.

[…] it could not receive unless humbled, and without this grace could in no way fulfil the precepts of the Law, it should be humbled by transgression, so that it might seek grace, and not suppose that it was saved by its own merits, which is proud; so that it might be just not in its own power and strength, but in the hand of the Mediator who justifies the ungodly. Now the whole dispensation of the Old Testament was ministered through Angels, the Holy Spirit acting in them, and the Word of truth Himself, not yet incarnate, but never withdrawing from any truthful administration. Because that dispensation of the Law was ordained through Angels, since they acted sometimes in their own person, sometimes in the person of God, as is also the custom of the Prophets; and through that Law, which showed diseases but did not remove them, pride was crushed even by the guilt of transgression: the seed was ordained through Angels in the hand of a Mediator, that He might free from sins those who were now compelled by the transgression of the Law to confess that they needed the grace and mercy of the Lord, so that their sins might be forgiven them, and that in a new life they might be reconciled to God through Him who had shed His blood for them.

25. [Ib. III, 21, 22.] In istis enim erat per transgressionem Legis confringenda superbia, qui gloriantes de patre Abraham, quasi naturalem se jactabant habere justitiam, et merita sua in circumcisione caeteris gentibus tanto perniciosius, quanto arrogantius praeferebant, Gentes autem facillime etiam sine hujusmodi Legis transgressione humiliarentur. Homines enim nullam ex parentibus originem justitiae se trahere praevidentes, simulacrorum etiam servos invenit evangelica gratia. Non enim, sicut istis dici poterat non fuisse illam justitiam parentum eorum in colendis idolis, quam esse arbitrabantur, ita etiam Judaeis dici poterat falsam fuisse justitiam patris Abraham. Itaque illis dicitur: « Facite ergo fructum dignum poenitentiae: et ne dixeritis vobis, Patrem habemus Abraham. Potens est enim Deus de lapidibus istis suscitare filios Abraham » (Matth. III, 8, 9). Istis autem dicitur: « Propter quod memores estis quia vos aliquando Gentes in carne, qui dicimini praeputium ab ea quae dicitur circumcisio in carne manu facta, qui eratis illo tempore sine Christo, alienati a societate Israel, et peregrini testamentorum, promissionis spem non habentes, et sine Deo in hoc mundo » (Ephes. II, 11, 12). « Denique illic infideles de oliva sua fracti, hic autem fideles de oleastro in olivam illorum inserti esse monstrantur (Rom. XI, 17). Illorum ergo erat de Legis transgressione atterenda superbia. Sicut ad Romanos cum Scripturarum verbis peccata eorum exaggerasset, Scitis autem, inquit, quoniam quaecumque Lex dicit, his qui in Lege sunt loquitur, ut omne os obstruatur, et reus fiat omnis mundus Deo (Id. III, 19): Judaei scilicet de transgressione Legis, et Gentes de impietate sine Lege. Unde et iterum ait: Conclusit enim Deus omnia in incredulitatem, ut omnibus misereatur (Id. XI, 32). Hoc et nunc dicit, refricans ipsam quaestionem: Lex ergo adversus promissa

25. [Ibid. 3:21, 22.] For in these men pride was to be broken through the transgression of the Law, who, glorying in their father Abraham, boasted that they had, as it were, a natural justice, and set their merits in circumcision above the other nations the more perniciously the more arrogantly [they did so], whereas the Gentiles would be humbled most easily even without a transgression of the Law of this kind. For the grace of the Gospel found men who foresaw that they drew no origin of justice from their parents, and who were even slaves of idols. For just as it could be said to these that that which they supposed to be the justice of their parents in the worship of idols had not been justice, it could not likewise be said to the Jews that the justice of their father Abraham had been false. And so it is said to those: « Bring forth therefore fruit worthy of repentance: and do not say to yourselves, We have Abraham as father. For God is able from these stones to raise up children to Abraham » (Matt. 3:8, 9). But to these it is said: « For which reason you are mindful that you were once Gentiles in the flesh, who are called the uncircumcision by that which is called the circumcision made by hand in the flesh, who were at that time without Christ, alienated from the fellowship of Israel, and strangers to the testaments, having no hope of the promise, and without God in this world » (Eph. 2:11, 12). « Finally, there the unbelievers are shown to have been broken off from their own olive tree, but here the believers to have been grafted from the wild olive into their olive tree (Rom. 11:17). It was their pride, therefore, that was to be worn down by the transgression of the Law. So too, when he had heaped up their sins with the words of the Scriptures to the Romans, Now we know, he says, that whatever the Law says, it speaks to those who are under the Law, that every mouth may be stopped, and all the world may become guilty before God (Ibid. 3:19): the Jews, that is, through transgression of the Law, and the Gentiles through ungodliness without the Law. Hence also he says again: For God has shut up all things in unbelief, that He may have mercy on all (Ibid. 11:32). This he says now too, rubbing open the question itself: Is the Law then against the promises […]

Editors' notes and page, col. 2123

Footnotes

(1) ‹anchor: per Angelos semen in manu› · printed under col 2123

Sic plures Mss. At editi, per Angelos, sed in manu.

So most MSS. But the editions [read], through Angels, but in the hand.

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running head: 2123 EPISTOLAE AD GALATA… (left half of the head spread over cols 2123–2124)
marginal letters: (none seen)
old-edition numerals: (none)
signature: (none)
other: the text begins after "ritatis", the end of "charitatis", set whole in col 2122. The call stands after "manu", before "Mediatoris". Quotations from Matthew and Ephesians are printed between guillemets « »; the passage beginning "Denique illic" opens with « and has no closing mark; all set as printed. Col ends "pro-", completed from the head of col 2124 and set whole as "promissa" at the end of col 2123.

PL 35:2124

Dei? Absit. Si enim data esset Lex quae posset vivificare, omnino ex Lege esset justitia. Sed conclusit Scriptura omnia sub peccato, ut promissio ex fide J⟨e⟩su Christi daretur credentibus. Non ergo Lex data est ut peccatum auferret, sed ut sub peccato omnia concluderet. Lex enim ostendebat esse peccatum, quod illi per consuetudinem caecati, possent putare justitiam: ut hoc modo humiliati, cognoscerent non in sua manu esse salutem suam, sed in manu Mediatoris. Maxime quippe humilitas revocat, unde nos dejecit superbia. Et ipsa humilitas est accommodata percipiendae gratiae Christi, qui singulare humilitatis exemplum est.

[…] of God? Far from it. For if a Law had been given which could give life, justice would indeed be from the Law. But the Scripture has shut up all things under sin, that the promise by faith in Jesus Christ might be given to those who believe. The Law, then, was not given to take away sin, but to shut up all things under sin. For the Law showed to be sin what they, blinded by custom, might think justice: so that, humbled in this way, they might know that their salvation lay not in their own hand, but in the hand of the Mediator. For it is humility above all that calls [us] back from where pride cast us down. And humility itself is fitted to receiving the grace of Christ, who is the singular example of humility.

26. [Ib. III, 23.] Nec quisquam hic tam imperite dixerit: Cur ergo non profuit Judaeis, quod per Angelos Legem ministrantes, in manu Mediatoris dispositi sunt? Profuit enim, quantum dici non potest. Quae enim Gentium Ecclesiae venditarum rerum suarum pretia ad pedes Apostolorum posuerunt, quod tot millia hominum tam repente fecerunt (Act. IV, 34)? Nec turbae infidelium considerandae sunt: omnis enim area multis partibus ampliorem habet paleam, quam frumentum. Unde autem etiam illa ejusdem apostoli verba ad Romanos, nisi de sanctificatione Judaeorum? Quid ergo? numquid repulit Deus plebem suam? Absit. Nam et Ego Israelita sum ex semine Abraham, de tribu Benjamin. Non repulit Deus plebem suam, quam praescivit (Rom. XI, 1, 2). Cum autem laudaret prae caeteris Ecclesiis Gentium Ecclesiam Thessalonicensium, similes eos factos ait Ecclesiis Judaeae; quia multa a contribulibus suis pro fide passi erant, quomodo et illi a Judaeis (I Thess. II, 14).

26. [Ibid. 3:23.] Nor let anyone here say so ignorantly: Why then did it not profit the Jews that through Angels ministering the Law they were ordained in the hand of the Mediator? For it profited them more than can be told. For which Churches of the Gentiles laid the prices of their sold goods at the feet of the Apostles, as so many thousands of men did so suddenly (Acts 4:34)? Nor are the crowds of unbelievers to be considered: for every threshing-floor has far more chaff than grain. And whence, too, are those words of the same apostle to the Romans, if not from the sanctification of the Jews? What then? Has God cast off His people? Far from it. For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast off His people, whom He foreknew (Rom. 11:1, 2). And when he praised the Church of the Thessalonians above the other Churches of the Gentiles, he says that they had become like the Churches of Judaea; because they had suffered much for the faith from their own countrymen, as those too had from the Jews (1 Thess. 2:14).

Hinc est et illud, quod paulo ante commemoravi, quod ait ad Romanos: Si enim spiritualibus eorum communicaverunt Gentes, debent et in carnalibus ministrare eis (Rom. XV, 27). De ipsis ergo Judaeis etiam consequenter dicit: Prius autem quam veniret fides, sub Lege custodiebamur, conclusi in eam fidem, quae postea revelata est. Ut enim tam prope invenirentur, et tam de proximo ad Deum venditis suis rebus accederent, quod Dominus eis praecepit qui vellent esse perfecti (Matth. XIX, 21), Lege ipsa factum est, sub qua custodiebantur, conclusi in eam fidem, id est in adventum ejus fidei, quae postea revelata est: conclusio enim eorum erat tum timor unius Dei. Et quod praevaricatores ipsius Legis inventi sunt, non ad perniciem, sed ad utilitatem valuit eis qui crediderunt: cognitio enim majoris aegritudinis, et desiderari medicum vehementius fecit, et diligi ardentius. Cui enim plurimum dimittitur, plurimum diligit (Luc. VII, 43, 47).

Hence too is that which I mentioned a little before, which he says to the Romans: For if the Gentiles have shared in their spiritual things, they ought also to minister to them in carnal things (Rom. 15:27). Of these same Jews, then, he says next: But before faith came, we were kept under the Law, shut up for that faith which was afterwards revealed. For that they were found so near, and approached God so closely by selling their goods, which the Lord commanded to those who wished to be perfect (Matt. 19:21), was brought about by the Law itself, under which they were kept, shut up for that faith, that is, for the coming of that faith which was afterwards revealed: for their confinement then was the fear of the one God. And the fact that they were found transgressors of that very Law availed, not for ruin but for benefit, to those who believed: for the knowledge of a greater sickness made the physician both more vehemently desired and more ardently loved. For he to whom most is forgiven loves most (Luke 7:43, 47).

27. [Ib. III, 24⟨-⟩27.] Itaque Lex, inquit, paedagogus noster fuit in Christo: hoc est, quod ait, Sub Lege custodiebamur conclusi in ea (Galat. III, 23). Posteaquam venit fides, jam non sumus sub paedagogo. Eos ergo nunc reprehendit, qui faciunt irritam gratiam Christi: quasi enim nondum venerit, qui vocaret in libertatem, sic adhuc volunt esse sub paedagogo. Quod autem filios Dei dicit esse omnes per fidem, quia induerunt Christum, quicumque in Christo baptizati sunt; ad

27. [Ibid. 3:24–27.] Therefore the Law, he says, was our tutor in Christ: this is what he says, We were kept under the Law, shut up in it (Gal. 3:23). After faith has come, we are no longer under a tutor. He therefore now rebukes those who make void the grace of Christ: for as if He had not yet come who was to call [them] into freedom, so they still wish to be under a tutor. And as for his saying that all are sons of God through faith, because whoever have been baptized in Christ have put on Christ; [this he says] to […]

Editors' notes and page, col. 2124

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marginal letters: (none seen)
old-edition numerals: (none)
signature: (none)
other: the text begins after "missa", the end of "promissa", set whole in col 2123. In "ex fide Jesu" the e is lost to damaged type (a gap with a speck), supplied as J⟨e⟩su. In the reference of §27 the hyphen between 24 and 27 has dropped out, leaving a gap; supplied as 24⟨-⟩27. Col ends "ad" with no hyphen.

PL 35:2125

hoc valet, ne Gentes de se desperarent, quia non custodiebantur sub paedagogo, et ideo se filios non putarent: sed per fidem induendo Christum, omnes fiunt filii; non natura, sicut unicus Filius, qui etiam Sapientia Dei est; neque praepotentia et singularitate susceptionis ad habeadam naturaliter et agendam personam Sapientiae, sicut ipse Mediator unum cum ipsa suscipiente Sapientia sine interpositione alicujus mediatoris effectus: sed filii fiunt participatione sapientiae, id praeparante atque praestante Mediatoris fide: quam fidei gratiam nunc indumentum vocat, ut Christum induti sint, qui in eum crediderunt, et ideo filii Dei fratresque ejus Mediatoris effecti sunt.

[…] this avails, that the Gentiles should not despair of themselves because they were not kept under a tutor, and so think themselves not sons: but by putting on Christ through faith all become sons; not by nature, as the only Son, who is also the Wisdom of God; nor by a pre-eminence and singularity of assumption for having naturally and bearing the person of Wisdom, as the Mediator Himself was made one with the very Wisdom that assumed [Him], without the interposition of any mediator: but they become sons by participation in wisdom, the faith of the Mediator preparing and granting this: and this grace of faith he now calls a garment, so that those who have believed in Him have put on Christ, and have therefore been made sons of God and brothers of Him, the Mediator.

28. [Ib. III, 28, 29.] In qua fide non est distantia Judaei, neque Graeci, non servi neque liberi, non masculi et feminae: in quantum enim omnes fideles sunt, omnes unum sunt in Christo Jesu. Et si hoc facit fides, per quam in hac vita juste ambulatur; quanto perfectius atque cumulatius id species ipsa factura est, cum videbimus facie ad faciem (I Cor. XIII, 12)? Nam nunc quamvis primitias habentes spiritus, qui vita est, propter justitiam fidei; tamen quia adhuc mortuum est corpus propter peccatum (Rom. VIII, 23, 10), differentia ista vel Gentium, vel conditionis, vel sexus, jam quidem ablata est ab unitate fidei, sed manet in conversatione mortali; ejusque ordinem in hujus vitae itinere servandum esse, et Apostoli praecipiunt, qui etiam regulas saluberrimas tradunt, quemadmodum secum vivant pro differentia gentis Judaei et Graeci; et pro differentia conditionis, domini et servi; et pro differentia sexus, viri et uxores, vel si qua talia caetera occurrunt: et ipse prior Dominus, qui ait, Reddite Caesari quae Caesaris sunt, et Deo quae Dei sunt (Matth. XXII, 21). Alia sunt enim quae servamus in unitate fidei sine ulla distantia, et alia in ordine vitae hujus tanquam in via, ne nomen Dei et doctrina blasphemetur. Et hoc non solum propter iram, ut effugiamus offensionem hominum; sed etiam propter conscientiam, ut non simulate, quasi ad oculos hominum ista faciamus, sed pura dilectionis conscientia propter Deum, qui omnes homines vult salvos fieri, et in agnitionem veritatis venire (I Tim. II, 4). Omnes ergo, inquit, vos unum estis in Christo Jesu. Et addidit, Si autem, ut hic subdistinguatur et subaudiatur, vos unum estis in Christo Jesu, ac deinde inferatur, Ergo Abrahae semen estis: ut iste sit sensus, Omnes ergo vos unum estis in Christo Jesu; si autem vos unum estis in Christo Jesu, vos ergo Abrahae semen estis. Superius enim dixerat, Non dicit, Et seminibus, tanquam in multis; sed tanquam in uno, et semini tuo, quod est Christus (Galat. III, 16). Hic ergo ostendit unum semen Christum, non tantum ipsum Mediatorem intelligendum esse, verum etiam Ecclesiam, cujus ille corporis caput est: ut omnes in Christo unum sint, et capiant secundum promissionem haereditatem per fidem, in quam conclusus erat; id est, in cujus adventum tanquam sub

28. [Ibid. 3:28, 29.] In this faith there is no distinction of Jew or Greek, of slave or free, of male and female: for inasmuch as all are faithful, all are one in Christ Jesus. And if faith, through which one walks justly in this life, does this, how much more perfectly and abundantly will sight itself do it, when we shall see face to face (1 Cor. 13:12)? For now, although we have the first-fruits of the spirit, which is life because of the justice of faith, yet because the body is still dead because of sin (Rom. 8:23, 10), this difference, whether of nations, or of condition, or of sex, has indeed already been taken away from the unity of faith, but remains in mortal life; and that its order is to be kept on the journey of this life both the Apostles teach, who also hand down most wholesome rules on how they should live with one another according to the difference of nation, Jew and Greek; and according to the difference of condition, master and slave; and according to the difference of sex, husbands and wives, or whatever other such things occur: and the Lord Himself first, who says, Render to Caesar the things that are Caesar's, and to God the things that are God's (Matt. 22:21). For there are some things which we keep in the unity of faith without any distinction, and others in the order of this life as on the way, lest the name of God and His teaching be blasphemed. And this not only because of wrath, that we may escape giving offence to men; but also because of conscience, so that we do these things not feignedly, as if for the eyes of men, but with a pure conscience of love, for the sake of God, who wills all men to be saved and to come to the knowledge of the truth (1 Tim. 2:4). You are all one, then, he says, in Christ Jesus. And he added, But if, so that here a pause is made and there is understood, you are one in Christ Jesus, and then it is inferred, Then you are the seed of Abraham: so that this is the sense, You are all one, then, in Christ Jesus; but if you are one in Christ Jesus, then you are the seed of Abraham. For he had said above, He does not say, And to seeds, as of many; but as of one, and to your seed, which is Christ (Gal. 3:16). Here, then, he shows that by the one seed, Christ, is to be understood not only the Mediator Himself, but also the Church, of which body He is the head: so that all may be one in Christ, and may receive the inheritance according to the promise through faith, for which [the people] had been shut up; that is, for whose coming, as under […]

Editors' notes and page, col. 2125

Footnotes

(1) ‹anchor: neque praepotentia et singularitate› · printed under col 2125

Sic Am. Er. et novem Mss. At Lov., per potentiam et singularitatem.

So Am., Er. and nine MSS. But Lov. [reads], through power and singularity.

(2) ‹anchor: viri et uxores› · printed under col 2125

Sic juxta Er. Lugd. Ven. In B., uxoris. M.

So according to Er., Lugd., Ven. In B., of the wife. M.

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other: "habeadam" (for habendam) checked at zoom 7 and logged as a misprint. "Judaei" in §28 is printed with worn type (the ligature faint), read as intended. Note 2 ends with the siglum "M." set apart after the note. The readings quoted in the notes are printed in italic.

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paedagogo custodiebatur populus usque ad aetatis opportunitatem, qua in libertatem vocandi erant, qui in eodem populo secundum propositum vocati sunt, id est, qui in illa area frumentum inventi sunt.

[…] a tutor the people was kept until the fitting time of age, at which those were to be called into freedom who in the same people have been called according to purpose, that is, those who have been found grain on that threshing-floor.

29. [Ib. IV, 1-3.] Ad hoc enim adjungit: Dico autem, Quanto tempore haeres parvulus est, nihil differt a servo, cum sit dominus omnium; sed sub procuratoribus et actoribus est usque ad praefinitum tempus a patre: sic et nos cum essemus parvuli, sub elementis hujus mundi eramus servientes. Quaeri autem potest quomodo secundum hanc similitudinem sub elementis hujus mundi fuerint Judaei, cum illis per Legem quam acceperunt, unus Deus qui fecit coelum et terram, colendus commendaretur. Sed potest esse alius exitus capituli hujus, ut cum superius Legem paedagogum fecerit (Gal. III, 24), sub quo erat ille populus Judaeorum; nunc procuratores et actores dicat elementa mundi, sub quibus serviebant Gentes: ut filius ille parvulus, id est populus propter unam fidem ad unum semen Abrahae pertinens, quoniam et de Judaeis et de Gentibus congregatus est, partim fuerit sub paedagogo Legis, tempore pueritiae suae, id est ex ea parte qua de Judaeis congregatus est; partim sub elementis hujus mundi, quibus tanquam procuratoribus et actoribus serviebat, ex ea parte qua de Gentibus congregatus est: ut quod immiscet Apostolus personam suam, non dicens, Cum essetis parvuli, sub elementis hujus mundi eratis; sed dicens, Cum essemus parvuli, sub elementis hujus mundi eramus servientes, non pertineat ad significationem Judaeorum, ex quibus Paulus originem ducit, sed magis ad Gentium, hoc duntaxat loco: quoniam et eorum personae decenter se potest annectere, quibus ad evangelizandum missus est.

29. [Ibid. 4:1–3.] For to this he adds: Now I say, As long as the heir is a child, he differs in nothing from a slave, though he is lord of all; but he is under guardians and stewards until the time appointed by the father: so we too, when we were children, were serving under the elements of this world. But it can be asked how, according to this likeness, the Jews were under the elements of this world, since through the Law which they received the one God who made heaven and earth was commended to them to be worshipped. But there can be another outcome of this passage: that, whereas above he made the Law a tutor (Gal. 3:24), under which that people of the Jews was, he now calls the elements of the world guardians and stewards, under which the Gentiles served: so that that little son, that is, the people belonging through one faith to the one seed of Abraham, since it has been gathered both from the Jews and from the Gentiles, was partly under the tutor of the Law in the time of its boyhood, that is, in the part in which it was gathered from the Jews; and partly under the elements of this world, which it served as guardians and stewards, in the part in which it was gathered from the Gentiles: so that the Apostle's bringing in his own person, not saying, When you were children, you were under the elements of this world, but saying, When we were children, we were serving under the elements of this world, does not concern the signification of the Jews, from whom Paul draws his origin, but rather that of the Gentiles, in this place at least: since he can fittingly join himself to the person of those too to whom he was sent to preach the Gospel.

30. [Ib. IV, 4, 5.] Deinde jam dicit, veniente plenitudine temporis Deum misisse Filium suum ad liberandum parvulum haeredem, servientem ex parte Legi, tanquam paedagogo, ex parte elementis hujus mundi, tanquam procuratoribus et actoribus: Misit Deus, inquit, Filium suum factum ex muliere. Mulierem pro femina posuit, more locutionis Hebraeorum. Non enim quia de Eva dictum est, Formavit eam in mulierem (Gen. II, 22), jam passa erat concubitum viri, quod non scribitur passa, nisi cum dimissi essent de paradiso. Factum autem dixit, propter susceptionem creaturae; quia qui nascuntur ex feminis, non tunc ex Deo nascuntur, sed tamen Deus illos facit, ut sic nasci possint, ut omnem creaturam. Factum autem sub Lege dixit, quia et circumcisus est, et hostia pro illo legitima oblata est (Luc. II, 21, 24). Nec mirum si et illa Legis opera sustinuit, ex quibus liberaret qui eis serviliter tenebantur; qui etiam mortem sustinuit, ut ex ea liberaret eos qui mortalitate tenebantur. Ut adoptionem, inquit, filiorum recipiamus. Adoptionem propterea dicit, ut distincte intelligamus unicum Dei Filium. Nos enim beneficio et dignatione misericordiae ejus filii Dei sumus: ille natura est Filius, qui hoc est quod Pater. Nec dixit, accipiamus; sed, recipiamus: ut significaret hoc nos amisisse in Adam, ex quo mortales sumus. Hoc ergo quod ait, Ut eos qui sub Lege

30. [Ibid. 4:4, 5.] Then he now says that, when the fullness of time came, God sent His Son to free the little heir, who was serving partly the Law, as a tutor, partly the elements of this world, as guardians and stewards: God sent, he says, His Son, made of a woman. He put 'woman' for 'female', after the manner of speech of the Hebrews. For it is not because it was said of Eve, He formed her into a woman (Gen. 2:22), that she had already known intercourse with a man, which is not written to have happened until they had been sent out of paradise. And he said 'made' because of His taking up of the creature; for those who are born of women are not then born of God, but yet God makes them, so that they can be born thus, as [He makes] every creature. And he said 'made under the Law' because He was both circumcised and the lawful victim was offered for Him (Luke 2:21, 24). Nor is it any wonder if He also bore those works of the Law, to free from them those who were held by them in servitude; He who bore even death, to free from it those who were held by mortality. That we might receive back, he says, the adoption of sons. He says 'adoption' so that we may understand the only Son of God as distinct. For we are sons of God by the benefit and condescension of His mercy: He is Son by nature, who is what the Father is. Nor did he say, that we might receive; but, that we might receive back: to signify that we lost this in Adam, from whom we are mortal. This, then, that he says, That those who under the Law […]

Editors' notes and page, col. 2126

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running head: …NIS LIBER UNUS. 2126 (right half of the head spread over cols 2125–2126)
marginal letters: (none seen)
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erant redimeret, et ad liberandum eum populum pertinet, qui parvulus sub paedagogo serviebat; et refertur ad id quod dixit, factum sub Lege. Illud autem quod ait, ut adoptionem filiorum recipiamus, refertur ad id quod dixit, factum ex muliere. Hinc enim adoptionem recipimus, quod ille Unicus non dedignatus est participationem naturae nostrae, factus ex muliere, ut non solum Unigenitus esset ubi fratres non habet, sed etiam Primogenitus in multis fratribus fieret (Rom. VIII, 29). Duo enim proposuit, factum ex muliere, factum sub Lege: sed mutato ordine respondit.

[…] were under the Law, pertains to setting free that people which, as a little child, was in bondage under the tutor; and it refers to what he said, made under the Law. But what he says, that we might receive the adoption of sons, refers to what he said, made of a woman. For we receive adoption from this, that that Only One did not disdain participation in our nature, made of a woman, so that He might not only be the Only-begotten, where He has no brothers, but might also become the Firstborn among many brothers (Rom. 8:29). For he put forward two things, made of a woman, made under the Law; but he answered them in reversed order.

31. [Ib. IV, 6.] Jam illum populum adjungens, qui parvulus sub procuratoribus et actoribus serviebat, id est, elementis hujus mundi, ne putarent se non esse filios, quia non erant sub paedagogo, Quoniam autem filii estis, inquit, misit Deus Spiritum Filii sui in corda vestra, clamantem, Abba, Pater. Duo sunt verba quae posuit, ut posteriore interpretaretur primum: nam hoc est, Abba, quod Pater. Eleganter autem intelligitur non frustra duarum linguarum verba posuisse idem significantia, propter universum populum, qui de Judaeis et de Gentibus in unitatem fidei vocatus est: ut hebraeum verbum ad Judaeos, graecum ad gentes, utriusque tamen verbi eadem significatio ad ejusdem fidei spiritusque unitatem pertineat. Nam et ad Romanos, ubi similis quaestio de pace in Christo Judaeorum Gentiumque tractatur, hoc dicit: Non enim accepistis spiritum servitutis iterum in timore; sed accepistis Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater (Ibid. 15). Recte autem de praesentia et de dono Spiritus sancti probare voluit Gentibus quod pertineant ad promissionem haereditatis.

31. [Ib. 4:6.] Now joining on that people which, as a little child, was in bondage under guardians and stewards, that is, the elements of this world, lest they should think they were not sons because they were not under the tutor, And because you are sons, he says, God has sent the Spirit of His Son into your hearts, crying, Abba, Father. There are two words that he set down, so as to interpret the first by the latter: for Abba is the same as Father. And it is understood, fittingly, that he did not set down words of two languages signifying the same thing without purpose, but on account of the whole people which was called from the Jews and from the Gentiles into the unity of the faith: so that the Hebrew word should pertain to the Jews, the Greek to the gentiles, yet the same meaning of both words to the unity of the same faith and spirit. For to the Romans too, where a like question about peace in Christ between Jews and Gentiles is treated, he says this: For you have not received the spirit of bondage again in fear; but you have received the Spirit of adoption of sons, in which we cry, Abba, Father (Rom. 8:15). And rightly did he wish to prove to the Gentiles from the presence and the gift of the Holy Spirit that they pertain to the promise of the inheritance.

Non enim evangelizatum est Gentibus, nisi post ascensum Domini et adventum Spiritus sancti. Coeperant enim jam Judaei credere, cum in terris adhuc Filius Dei mortalem hominem gereret, sicut in Evangelio scriptum est: ubi quanquam et Chananaeae mulieris fidem ipse laudaverit (Matth. XV, 28), et illius Centurionis, de quo ait non se invenisse talem fidem in Israel (Id. VIII, 10); tamen proprie tunc Judaeis esse evangelizatum, verbis ipsius Domini satis clarum est, cum ad ipsius Chananaeae deprecationem dixit non se esse missum nisi ad oves quae perierunt domus Israel (Id. XV, 24): et discipulos cum mitteret, ait, In viam Gentium ne abieritis, et in civitates Samaritanorum ne introieritis; sed ite primum ad oves quae perierunt domus Israel (Id. X, 5, 6). Gentium autem aliud ovile appellavit, cum diceret, Habeo alias oves quae non sunt de hoc ovili; quas tamen se adducturum ait, ut esset unus grex, et unus pastor (Joan. X, 16): quando autem, nisi post clarificationem suam? Post resurrectionem autem etiam ad Gentes discipulos misit, cum eos interim Jerosolymae manere jussisset, donec eis secundum promissionem suam Spiritum sanctum mitteret (Act. I, 4). Cum ergo dixisset Apostolus, Misit Deus Filium suum, factum ex muliere, factum sub Lege, ut eos qui sub Lege erant redimeret, ut adoptionem filiorum recipiamus (Galat. IV, 4); restabat ut etiam Gentes, quae non erant sub Lege, ad eamdem tamen adoptionem

For the Gospel was not preached to the Gentiles except after the ascension of the Lord and the coming of the Holy Spirit. For the Jews had already begun to believe while the Son of God was still bearing mortal manhood on earth, as it is written in the Gospel: where, although He Himself praised both the faith of the Canaanite woman (Matt. 15:28) and that of the centurion, of whom He said that He had not found such faith in Israel (Matt. 8:10), yet that the Gospel was at that time preached properly to the Jews is clear enough from the words of the Lord Himself, when, at the entreaty of that same Canaanite woman, He said that He was not sent except to the sheep that were lost of the house of Israel (Matt. 15:24); and when He was sending the disciples, He said, Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans; but go first to the sheep that were lost of the house of Israel (Matt. 10:5, 6). But He called the Gentiles another fold, when He said, I have other sheep which are not of this fold; which, however, He said that He would bring, so that there might be one flock and one shepherd (John 10:16): but when, if not after His glorification? And after the resurrection He sent the disciples to the Gentiles as well, having bidden them to stay meanwhile at Jerusalem until He should send them the Holy Spirit according to His promise (Acts 1:4). When therefore the Apostle had said, God sent His Son, made of a woman, made under the Law, that He might redeem those who were under the Law, that we might receive the adoption of sons (Gal. 4:4), it remained that he should show that the Gentiles also, who were not under the Law, nevertheless [pertained] to the same adoption […]

Editors' notes and page, col. 2127

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other: last line ends "adoptio-" hyphenated across the break to col 2128; set whole ("adoptionem") at the end of this column. "Do-mini" printed with the line-end hyphen as a raised dot. Worn type read as intended: "autem" (§30), "muliere" (§30), "enim" and "unus" (§31)

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filiorum pertinere ostenderet: quod de sancti Spiritus dono, qui omnibus datus est, docet. Unde se etiam Petrus de baptizato incircumciso Centurione Cornelio defendit apud Judaeos qui crediderant, dicens non se potuisse aquam negare illis quos jam Spiritum sanctum accepisse claruerat (Act. X, 47). Nam et ipso gravissimo documento etiam superius usus est Paulus, cum diceret, Hoc solum volo discere a vobis: Ex operibus Legis Spiritum accepistis, an ex auditu fidei? Et paulo post, Qui ergo tribuit vobis Spiritum, et virtutes operatur in vobis: Ex operibus Legis, an ex auditu fidei (Galat. III, 2, 5)? Sic et hic, Quoniam, inquit, filii Dei estis, misit Deus Spiritum Filii sui in corda vestra clamantem, Abba, Pater.

[…] of sons: and this he teaches from the gift of the Holy Spirit, which was given to all. Hence Peter too defended himself before the Jews who had believed, concerning the uncircumcised centurion Cornelius whom he had baptized, saying that he could not refuse water to those who, it had become clear, had already received the Holy Spirit (Acts 10:47). For Paul too used this very weighty proof above, when he said, This only would I learn from you: Did you receive the Spirit by the works of the Law, or by the hearing of faith? And a little after, He therefore who gives you the Spirit, and works miracles among you: [does He do it] by the works of the Law, or by the hearing of faith (Gal. 3:2, 5)? So here too, Because, he says, you are sons of God, God has sent the Spirit of His Son into your hearts crying, Abba, Father.

32. [Ib. IV, 7, 8.] Deinde manifestissime ostendit de his etiam se dicere, qui ex Gentibus ad fidem venerant, ad quos etiam Epistolam scribit, Itaque jam, inquit, non est servus, sed filius: propter id quod dixerat, Quamdiu haeres parvulus est, nihil differt a servo. Si autem filius, inquit, et haeres per Deum: id est, per misericordiam Dei, non per promissiones patrum, de quibus carnaliter sicut Judaei natus non est; sed tamen filius Abrahae secundum imitationem fidei, cujus fidei gratiam per misericordiam Domini meruit. Sed tunc quidem, inquit, ignorantes Deum, his qui naturaliter non sunt dii servistis. Nunc certe quia non Judaeis scribit, sed Gentibus; nec ait, servivimus, sed, servistis: satis probabile est etiam superius de Gentibus dictum, quod sub elementis hujus mundi erant servientes, tanquam sub procuratoribus et actoribus (Id. IV, 1-3).

32. [Ib. 4:7, 8.] Then he shows most plainly that he is speaking also of those who had come to the faith from the Gentiles, to whom he is also writing the Epistle: Therefore now, he says, he is not a servant, but a son: on account of what he had said, As long as the heir is a little child, he differs nothing from a servant. And if a son, he says, an heir also through God: that is, through the mercy of God, not through the promises to the fathers, from whom he was not born according to the flesh as the Jews [were]; but yet a son of Abraham according to the imitation of faith, the grace of which faith he obtained through the mercy of the Lord. But then indeed, he says, not knowing God, you served those who by nature are not gods. Now surely, since he is writing not to Jews but to Gentiles, and does not say, we served, but, you served, it is quite probable that what was said above, that they were serving under the elements of this world as under guardians and stewards, was also said of the Gentiles (Gal. 4:1-3).

Nam ipsa elementa utique non sunt naturaliter dii, « sive in coelo, sive in terra: quemadmodum multi dii, et domini multi: sed nobis unus Deus Pater, ex quo omnia, et nos in ipso; et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum » (I Cor. VIII, 5, 6). Cum autem dicit, His qui naturaliter non sunt dii, servistis, satis demonstrat unum verum Deum natura esse Deum, quo nomine Trinitas fidelissimo et catholico gremio cordis accipitur. Eos autem qui natura non sunt dii, propterea superius procuratores actoresque appellat, quia nulla creatura est, sive quae in veritate manet, dans gloriam Deo; sive quae in veritate non stetit, quaerens gloriam suam: nulla inquam creatura est, quae non, velit nolit, divinae providentiae serviat; s⟨e⟩d volens facit cum ea quod bonum est; de illa vero quae hoc non vult, fit quod justum est. Nam si etiam ipsi praevaricatores angeli, cum principe suo diabolo, non recte dicerentur procuratores vel actores divinae providentiae, non Dominus magistratum hujus mundi diabolum diceret; nec uteretur illo ad correptionem hominum ipsa potestas apostolica, eodem Paulo alibi dicente, Quos tradidi satanae, ut discant non blasphemare (I Tim. I, 20): et alio loco ad salutem; ait enim, « Ego quidem sicut absens corpore, praesens

For the elements themselves are certainly not gods by nature, « whether in heaven or on earth: as there are many gods and many lords: but to us there is one God the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him » (1 Cor. 8:5, 6). And when he says, You served those who by nature are not gods, he shows clearly enough that the one true God is God by nature, under which name the Trinity is received in the most faithful and catholic bosom of the heart. But those who by nature are not gods he therefore called guardians and stewards above, because there is no creature, whether one that abides in the truth, giving glory to God, or one that did not stand in the truth, seeking its own glory: there is no creature, I say, that does not, willing or unwilling, serve divine providence; but the willing one does with it what is good, while with that which does not will this, what is just is done. For if even the transgressing angels themselves, with their prince the devil, could not rightly be called guardians or stewards of divine providence, the Lord would not call the devil the magistrate of this world; nor would the apostolic power itself use him for the correction of men, the same Paul saying elsewhere, Whom I have delivered to Satan, that they may learn not to blaspheme (1 Tim. 1:20): and in another place [he uses him] for salvation; for he says, « I indeed, as absent in body, but present […]

Editors' notes and page, col. 2128

Footnotes

(1) ‹anchor: quod bonum est› · printed under col 2128

Lov., ex auctoritate trium manuscriptorum, volens facit, cum de ea quod bonum est fit. Ante vero in editis Am. et Er. legebatur, volens facit cum ea (subaudi, divina providentia) quod bonum est: quam lectionem firmant omnes nostri Mss. excepto Albinensi, qui habet, volens facit, cum facit id quod bonum est.

Lov., on the authority of three manuscripts, [reads] volens facit, cum de ea quod bonum est fit [the willing one acts, since what is good comes about from it]. But before, in the editions of Am. and Er., it was read volens facit cum ea (understand, divine providence) quod bonum est [the willing one does with it what is good]: a reading which all our Mss. confirm, except the Albinensis, which has volens facit, cum facit id quod bonum est [the willing one acts, since it does what is good].

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running head: …ATAS, S. AUGUSTINI 2128 (right half of the head spread over cols 2127–2128; printed "S.AUGUSTINI" without a space)
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other: col 2128 begins "nem", the second half of "adoptio-nem" set whole in col 2127. Guillemets « » printed round the 1 Cor. VIII quotation, and an opening « before "Ego quidem" (continued in col 2129); set as printed. "sed" before "volens facit" printed with its e lost (s⟨e⟩d). "quae non , velit nolit" printed with a space before the comma. "editis" in the note printed with a damaged e. Footnote read at zoom 4.

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autem spiritu, jam judicavi quasi praesens, eum qui sic operatus est, in nomine Domini nostri Jesu Christi congregatis vobis et meo spiritu, cum potentia Domini nostri Jesu Christi, tradere hujusmodi satanae in interitum carnis, ut spiritus salvus sit in die Domini Jesu (I Cor. V, 3-5). Sed et magistratus sub statuto imperatore non facit, nisi quantum illi permittitur; et procuratores actoresque hujus mundi nihil faciunt, nisi quantum Dominus sinit. Non enim latet eum aliquid, sicut hominem; aut in aliquo est minus potens, ut procuratores atque actores, qui sunt in ejus potestate, aliquid ipso sive non permittente, sive nesciente, in subjectis sibi pro suo gradu rebus efficiant. Non eis tamen rependitur, quod de ipsis juste fit, sed quo animo ipsi faciunt: quia neque liberam voluntatem rationali creaturae suae Deus negavit; et tamen potestatem, qua etiam injustos juste ordinat, sibi retinuit. Quem locum latius et uberius in libris aliis saepe tractavimus (In libris de Libero Arbitrio). Sive ergo solem et lunam et sidera et coelum et terram, caeteraque hujusmodi Gentes colebant, sive daemonia, recte sub procuratoribus et actoribus fuisse intelliguntur.

[…] in spirit, have already judged, as though present, him who has so done, in the name of our Lord Jesus Christ, you and my spirit being gathered together, with the power of our Lord Jesus Christ, to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus (1 Cor. 5:3-5). But a magistrate too does nothing under an appointed emperor except so far as is permitted him; and the guardians and stewards of this world do nothing except so far as the Lord allows. For nothing is hidden from Him, as from a man; nor is He less powerful in anything, so that the guardians and stewards who are in His power could bring anything about, in the things subject to them according to their rank, either without His permitting it or without His knowing it. Yet what is justly done by means of them is not what is repaid to them, but the mind with which they themselves act: because God neither denied free will to His rational creature, and yet retained for Himself the power by which He justly orders even the unjust. This subject we have often treated more broadly and fully in other books (In the books On Free Will). Whether therefore the Gentiles worshipped the sun and the moon and the stars and the heaven and the earth and the other things of this kind, or demons, they are rightly understood to have been under guardians and stewards.

33. [Ib. IV, 9.] Verumtamen ea quae sequuntur, jam quasi explicatam quaestionem rursus implicant. Cum enim per totam Epistolam non ab aliis ostendat sollicitatam fuisse Galatarum fidem, nisi ab eis qui ex circumcisione erant, et ad carnales observationes Legis, tanquam in eis salus esset, adducere cupiebant; hoc tantum loco ad eos loqui videtur, qui ad Gentilium superstitiones redire tentarent. Ait enim: « Nunc autem cognoscentes Deum, imo cogniti a Deo, quomodo revertimini iterum ad infirma et egena elementa, quibus rursus ut antea servire vultis? » In eo enim quod dicit, revertimini, quando non circumcisis, sed Gentibus loquitur, sicut in tota Epistola apparet; non utique ad circumcisionem dicit eos reverti, in qua nunquam erant, sed ad infirma, inquit, et egena elementa, quibus rursus ut antea servire vultis. Quod de Gentibus intelligere cogimur: his enim supra dixerat, Sed tunc quidem ignorantes Deum, his qui natura non sunt dii, servistis (Galat. IV, 8); ad quam servitutem reverti eos velle significat, cum ait, Quomodo revertimini ad infirma et egena elementa, quibus rursus ut antea servire vultis?

33. [Ib. 4:9.] Nevertheless the words that follow entangle again a question already, as it were, unravelled. For whereas through the whole Epistle he shows that the faith of the Galatians had been unsettled by no others than those who were of the circumcision, and who were eager to draw them to the carnal observances of the Law, as though salvation lay in them; in this place alone he seems to be speaking to those who were attempting to return to the superstitions of the Gentiles. For he says: « But now, knowing God, or rather being known by God, how do you turn again to the weak and needy elements, which you wish to serve again as before? » For in saying, you turn back, when he is speaking not to the circumcised but to Gentiles, as appears in the whole Epistle, he certainly does not say that they turn back to circumcision, in which they had never been, but to the weak, he says, and needy elements, which you wish to serve again as before. And this we are compelled to understand of the Gentiles: for to them he had said above, But then indeed, not knowing God, you served those who by nature are not gods (Gal. 4:8); and he indicates that they wish to return to this servitude when he says, How do you turn back to the weak and needy elements, which you wish to serve again as before?

34. [Ib. IV, 10, 11.] Quod autem adjungit, Dies observatis, et menses, et annos, et tempora: timeo vos, ne forte sine causa laboraverim in vos, magis hanc sententiam confirmare videri potest. Vulgatissimus est enim error Gentilium iste, ut vel in agendis rebus, vel in exspectandis eventis vitae ac negotiorum suorum, ab astrologis et Chaldaeis notatos dies, et menses, et annos, et tempora observent. Fortasse tamen non opus est ut hoc de Gentilium errore intelligamus, ne intentionem causae, quam ab exordio susceptam ad finem usque perducit, subito in aliud

34. [Ib. 4:10, 11.] And what he adds, You observe days, and months, and years, and times: I fear for you, lest perhaps I have laboured upon you in vain, may seem to confirm this view the more. For this error of the Gentiles is very widespread, that, whether in doing things or in awaiting the outcomes of their life and affairs, they observe days, and months, and years, and times marked out by astrologers and Chaldaeans. Perhaps, however, there is no need for us to understand this of the error of the Gentiles, lest [we should seem to wish rashly to twist] the aim of the case, which, taken up from the beginning, he carries through to the very end, suddenly into something else […]

Editors' notes and page, col. 2129

Footnotes

(1) ‹anchor: magistratus sub statuto› · printed under col 2129

Am. Er. et decem Mss., sub tanto.

Am., Er. and ten Mss. [read] sub tanto [under so great an emperor].

(2) ‹anchor: in libris aliis saepe› · printed under col 2129

Deest, saepe, apud Am. Er. et septem Mss.

Saepe [often] is lacking in Am., Er. and seven Mss.

(3) ‹anchor: laboraverim in vos› · printed under col 2129

Editi hic et infra, in vobis. At Mss., in vos, juxta graecum.

The editions, here and below, [read] in vobis [among you]. But the Mss. [read] in vos, according to the Greek.

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other: the 1 Cor. V quotation opened with « in col 2128 has no closing mark before "(I Cor. V, 3-5)"; set as printed, no mark added. "3-5" printed with the 3 like a 5, read by sense. Guillemets « » printed round the Gal. IV, 9 quotation in §33; set as printed. Worn type read as intended: "hujusmodi" (1 Cor. quotation), "eum" (Non enim latet eum). A stray mark after "dixerat" in §33 not set. Footnotes read at zoom 4; note (3) worn but legible.

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temere detorquere velle videamur; sed de his potius, de quibus cavendis eum agere per totam Epistolam apparet. Nam et Judaei serviliter observant dies, et menses, et annos, et tempora in carnali observatione sabbati et neomeniae, et mense novorum, et septimo quoque anno quem vocant Sabbatum sabbatorum. Quae quoniam erant umbrae futurorum, jam adveniente Christo in superstitione remanserunt, cum tanquam salutaria observarentur a nescientibus quo referenda sint: ut tanquam hoc dixerit Apostolus Gentibus, Quid prodest vos evasisse servitutem qua tenebamini, cum serviretis elementis mundi, quando rursus ad talia reditis, seducti ab eis qui nondum agnoscentes libertatis suae tempus, inter caetera opera Legis quae carnaliter sapiunt, etiam temporibus serviunt; quibus et vos rursus ut antea servire vultis, et observare cum eis dies, et menses, et annos, et tempora, quibus serviebatis et antequam Christo crederetis? Manifestum est enim, volumina temporum per elementa hujus mundi, hoc est, coelum et terram et motus atque ordinem siderum administrari. Quae infirma appellat, ex eo quod infirma et instabili specie variantur: egena vero, ex eo quod egent summa et stabili specie Creatoris, ut quomodo sunt, esse possint.

[…] we should seem to wish rashly to twist; but rather of those things the guarding against which, it is clear, he is dealing with through the whole Epistle. For the Jews too servilely observe days, and months, and years, and times in the carnal observance of the sabbath and the new moon, and in the month of new things, and in every seventh year, which they call the Sabbath of sabbaths. And since these were shadows of things to come, now that Christ has come they have remained as superstition, when they are observed as things bringing salvation by those who do not know to what they are to be referred: so that it is as though the Apostle said this to the Gentiles, What does it profit you to have escaped the servitude by which you were held when you served the elements of the world, when you return again to such things, led astray by those who, not yet recognizing the time of their liberty, among the other works of the Law that savour of the flesh serve times as well; whom you too wish to serve again as before, and to observe with them days, and months, and years, and times, which you served even before you believed in Christ? For it is manifest that the revolutions of the times are administered through the elements of this world, that is, the heaven and the earth and the motions and order of the stars. These he calls weak, because they vary with a weak and unstable form: and needy, because they need the supreme and stable form of the Creator in order to be able to be as they are.

35. Ergo eligat lector utram volet sententiam, dummodo intelligat ad tantum periculum animae pertinere superstitiosas temporum observationes, ut huic loco subjecerit Apostolus, Timeo vos, ne forte sine causa laboraverim in vos. Quod cum tanta celebritate atque auctoritate per orbem terrarum in Ecclesiis legatur, plena sunt conventicula nostra hominibus qui tempora rerum agendarum a mathematicis accipiunt. Jam vero ne aliquid inchoetur, aut aedificiorum, aut hujusmodi quorumlibet operum, diebus quos Aegyptiacos vocant, saepe etiam nos monere non dubitant, nescientes, ut dicitur, ubi ambulant. Quod si locus iste de Judaeorum superstitiosa observatione intelligendus est, quam spem habent, cum christianos se dici velint, ex ephemeridis vitam naufragam gubernantes, quando de divinis Libris, quos Deus adhuc carnali populo dedit, si more Judaeorum tempora observarent, diceret eis Apostolus, Timeo vos, ne forte sine causa laboraverim in vos? Et tamen si deprehendatur quisquam vel catechumenus Judaico ritu sabbatum observans, tumultuatur Ecclesia. Nunc autem innumerabiles de numero fidelium cum magna confidentia in faciem nobis dicunt, Die post calendas non proficiscor. Et vix lente ista prohibemus arridentes, ne irascantur, et timentes ne quasi novum aliquid mirentur. Vae peccatis hominum, quae sola inusitata exhorrescimus: usitata vero pro quibus abluendis Filii Dei sanguis effusus est, quamlibet magna sint, et omnino claudi contra se faciant regnum Dei, saepe videndo omnia tolerare, saepe tolerando nonnulla etiam facere cogimur! atque utinam, o Domine, non omnia quae non potuerimus prohibere, faciamus!

35. Let the reader therefore choose whichever view he will, provided he understands that superstitious observances of times pertain to so great a peril of the soul that the Apostle added to this place, I fear for you, lest perhaps I have laboured upon you in vain. And though this is read with such renown and authority throughout the world in the Churches, our assemblies are full of people who take the times for doing things from the astrologers. Indeed, they often do not hesitate to warn even us not to begin anything, whether of buildings or of any works of this kind, on the days they call Egyptian, not knowing, as the saying is, where they are walking. But if this place is to be understood of the superstitious observance of the Jews, what hope have they, who, though they wish to be called Christians, steer their shipwrecked life by almanacs, when, if they observed times after the manner of the Jews from the divine Books which God gave to a people still carnal, the Apostle would say to them, I fear for you, lest perhaps I have laboured upon you in vain? And yet, if anyone, even a catechumen, is caught observing the sabbath by the Jewish rite, the Church is in an uproar. But now countless people from the number of the faithful say to our faces with great confidence, I do not set out on the day after the calends. And we scarcely forbid these things, gently, with a smile, lest they be angry, and fearing lest they wonder at it as at something new. Woe to the sins of men, which we shudder at only when they are unusual: but the usual ones, for the washing away of which the blood of the Son of God was shed, however great they may be, and though they cause the kingdom of God to be wholly shut against them, by often seeing we are compelled to tolerate all of them, and by often tolerating to commit some of them as well! And would, O Lord, that we may not commit all that we have not been able to forbid!

Editors' notes and page, col. 2130

Footnotes

(a) ‹anchor: prohibere, faciamus› · printed under col 2130

Hunc locum, « Vae peccatis, » etc., transtulit in librum Enchiridii, cap. 80.

This passage, « Woe to the sins, » etc., he transferred into the book of the Enchiridion, chap. 80.

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36. [Ib. IV, 9.] Sed jam videamus quae sequuntur. Sane praeterieramus quod dictum est, Nunc autem cognoscentes Deum, imo cogniti a Deo. Videtur enim certe hoc loco etiam Apostolica locutio congruere velle infirmitati hominum; ne tantummodo in Veteris Testamenti libris usque ad terrenas hominum cogitationes modus divini eloquii descendisse videatur. Nam quoniam correxit quod dixerat, cognoscentes Deum, nihil nos movere debet: manifestum est enim quamdiu per fidem ambulamus, non per speciem (II Cor. V, 7), nondum nos cognovisse Deum; sed ea fide purgari, ut opportuno tempore cognoscere valeamus. Sed quod in ipsa correctione ait, imo cogniti a Deo, si proprie accipitur, putabitur Deus quasi ex tempore aliquid cognoscere, quod ante non noverat. Translate ergo dictum est, ut oculos Dei accipiamus ipsam dilectionem ejus, quam commendavit mittendo pro impiis occidendum unicum Filium: sic enim de iis qui diliguntur dicere solemus quod ante oculos habeantur. Hoc est ergo cognoscentes Deum, imo cogniti a Deo, quod et Joannes dixit, Non quod nos dilexerimus Deum, sed quoniam ipse dilexit nos (I Joan. IV, 10).

36. [Ib. 4:9.] But now let us see what follows. We had indeed passed over what was said, But now, knowing God, or rather being known by God. For certainly in this place the Apostle's speech too seems to wish to accommodate itself to the weakness of men; lest the manner of the divine utterance should seem to have come down to the earthly thoughts of men only in the books of the Old Testament. For that he corrected what he had said, knowing God, ought not to trouble us: for it is manifest that as long as we walk by faith, not by sight (2 Cor. 5:7), we have not yet known God; but are being cleansed by that faith, so that at the fitting time we may be able to know [Him]. But as to what he says in the correction itself, or rather being known by God, if it is taken in the proper sense, God will be thought to come to know something, as it were, in time, which He did not know before. It is said figuratively, therefore, so that we may take the eyes of God to be His love itself, which He commended by sending His only Son to be slain for the ungodly: for so we are accustomed to say of those who are loved, that they are held before our eyes. This, then, is knowing God, or rather being known by God, which John also said, Not that we loved God, but because He loved us (1 John 4:10).

37. [Ib. IV, 12-18.] Dicit autem, Estote sicut et ego: qui utique cum Judaeus natus sim, jam ista carnalia spirituali dijudicatione contemno. Quoniam et ego sicut vos: id est, homo sum. Deinde opportune ac decenter facit eos recolere charitatem suam, ne tanquam inimicum illum deputent. Dicit enim, Fratres, precor vos, nihil me laesistis: tanquam si diceret, Ne ergo putetis quod ego laedere vos cupiam. Scitis quia per infirmitatem carnis jam pridem evangelizavi vobis: id est, cum persecutionem paterer. Et tentationem vestram in carne mea non sprevistis, neque respuistis. Tentati sunt enim, cum persecutionem pateretur Apostolus, utrum timore desererent eum, an charitate amplecterentur. Et neque sprevistis, inquit, tanquam utilem istam tentationem: neque respuistis, ut non susciperetis communionem periculi mei. Sed sicut angelum Dei excepistis me, sicut Christum Jesum. Deinde admirans, opus eorum spirituale commendat, ut hoc intuentes, in carnalem timorem non decidant. Quae ergo fuit, inquit, beatitudo vestra? Testimonium enim vobis perhibeo quoniam si fieri posset, oculos vestros eruissetis, et dedissetis mihi. Ergo inimicus factus sum vobis verum vobis praedicans? Respondetur utique, Non. Sed quid verum praedicans, nisi ut non circumcidantur? Et ideo vide quid adjungit, Aemulantur vos non bene: id est, invident vobis, qui vos carnales de spiritualibus volunt facere, hoc est, aemulantur non bene. Sed excludere, inquit, vos volunt, ut illos aemulemini, hoc est, imitemini: quomodo, nisi ut servitutis jugo attineamini, sicut ipsi attinentur? Bonum autem, ait, aemulari in bono semper. Vult enim ut semper ipsum imitentur: propter hoc addidit, Et non solum cum praesens sum apud vos. Cum enim praesenti oculos suos dare vellent, utique ipsum conabantur imitari, quem ita diligebant.

37. [Gal. 4:12–18] But he says, Be as I am: I who, though born a Jew, already despise these carnal things by a spiritual discernment. Because I also am as you are: that is, I am a man. Then, opportunely and becomingly, he makes them call to mind his charity, lest they reckon him as an enemy. For he says, Brethren, I beseech you, you have injured me in nothing: as if he were saying, Do not, then, suppose that I desire to injure you. You know that through the infirmity of the flesh I preached the gospel to you long since: that is, when I was suffering persecution. And your temptation in my flesh you did not despise, nor did you reject [it]. For they were tempted, when the Apostle was suffering persecution, whether out of fear they would desert him, or out of charity embrace him. And you did not despise [it], he says, as [being] a useful temptation; nor did you reject [it], so as not to take up the fellowship of my peril. But you received me as an angel of God, as Christ Jesus. Then, in admiration, he commends their spiritual work, so that looking upon this they may not fall away into carnal fear. What then was, he says, your blessedness? For I bear you witness that, if it could have been done, you would have plucked out your own eyes and given them to me. Am I therefore become your enemy, preaching the truth to you? The answer, assuredly, is No. But preaching what truth, except that they should not be circumcised? And therefore see what he adds: They are zealous over you, not well: that is, they envy you — they who wish to make you carnal out of spiritual, which is to be zealous not well. But they wish, he says, to shut you out, that you may be zealous for them, that is, may imitate them: how, except that you should be held fast by the yoke of servitude, as they themselves are held fast? But it is good, he says, to be zealous in what is good always. For he wills that they should always imitate him; for this reason he added, And not only when I am present with you. For when they were willing to give their own eyes to him present, they were certainly trying to imitate him whom they so loved.

38. [Ib. IV, 19.] Ad hoc dicit etiam, Filioli mei, ut

38. [Gal. 4:19] To this end he says also, My little children, that

Editors' notes and page, col. 2131

Footnotes

(1) ‹anchor: ipse dilexit nos› · printed under col 2131

Lov., prior dilexit nos. M.

Lov. [reads] prior dilexit nos [He first loved us]. M.

(2) ‹anchor: Bonum autem› · printed under col 2131

Sic Mss. juxta graecum. At editi, bonum autem est.

So the Mss., according to the Greek. But the editions [read] bonum autem est [but it is good].

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tanquam parentem utique imitentur. Quos iterum, inquit, parturio, donec Christus formetur in vobis. Magis hoc ex persona matris Ecclesiae locutus est: nam et alibi dicit, Factus sum parvulus in medio vestrum, tanquam si nutrix foveat filios suos (I Thess. II, 7). Formatur autem Christus in credente per fidem in interiore homine, vocato in libertatem gratiae, miti et humili corde, non se jactante de operum meritis, quae nulla sunt; sed ab ipsa gratia meritum aliquod inchoante, quem possit dicere minimum suum, id est, seipsum, ille qui ait, Cum enim fecistis uni ex minimis meis, mihi fecistis (Matth. XV, 25, 40). Formatur enim Christus in eo qui formam accipit Christi: formam autem accipit Christi, qui adhaeret Christo dilectione spirituali. Ex hoc enim fit ut hujus imitatione sit quod ille, quantum gradu suo sinitur. Qui enim dicit se in Christo manere, ait Joannes, debet quomodo ille ambulavit, et ipse ambulare (I Joan. II, 6). Sed cum homines a matribus concipiantur ut formentur, jam formati autem parturiantur ut nascantur, potest movere quod dictum est, Quos iterum parturio, donec Christus formetur in vobis. Nisi parturitionem hanc pro curarum angoribus positam intelligamus, quibus eos parturivit ut nascerentur in Christo; et iterum parturit propter pericula seductionis, quibus eos conturbari videt. Sollicitudo autem talium de illis curarum, qua se quodammodo parturire dicit, tamdiu esse poterit, donec perveniant in mensuram aetatis plenitudinis Christi, ut jam non moveantur omni vento doctrinae (Ephes. IV, 13, 14). Non ergo propter initium fidei, quo jam nati erant, sed propter robur et perfectionem dictum est, Quos iterum parturio, donec Christus formetur in vobis. Hanc parturitionem aliis verbis etiam alibi commendat, ubi dicit: Incursus in me quotidianus, sollicitudo omnium Ecclesiarum. Quis infirmatur, et ego non infirmor? quis scandalizatur, et ego non uror (II Cor. XI, 28, 29)?

they may certainly imitate him as a parent. Of whom I am again in labour, he says, until Christ be formed in you. He has spoken this rather from the person of the mother Church: for elsewhere too he says, I became a little one in your midst, as if a nurse were cherishing her own children (1 Thess. 2:7). Now Christ is formed in the believer through faith in the inner man, called into the liberty of grace, meek and humble of heart, not boasting of the merits of works — which are none — but with grace itself beginning some merit: him whom He can call His own least one, that is, Himself, He Who says, For when you did it to one of the least of Mine, you did it to Me (Matt. 25:40). For Christ is formed in him who receives the form of Christ; and he receives the form of Christ who cleaves to Christ with a spiritual love. For from this it comes about that by imitation of Him he is what He is, so far as his own degree allows. For he who says that he abides in Christ, says John, ought himself also to walk as He walked (1 John 2:6). But since men are conceived by mothers in order that they may be formed, and, once formed, are travailed with in order that they may be born, what is said may disturb us: Of whom I am again in labour, until Christ be formed in you. Unless we understand this travail to be set down for the anguishes of his cares, by which he travailed with them that they might be born in Christ; and he travails again because of the perils of seduction by which he sees them thrown into confusion. Now the solicitude of such cares over them, by which he says he is in a manner in labour, will be able to last just so long, until they come to the measure of the age of the fulness of Christ, so that they be no longer moved by every wind of doctrine (Eph. 4:13, 14). Not, therefore, on account of the beginning of faith, by which they had already been born, but on account of strength and perfection, was it said: Of whom I am again in labour, until Christ be formed in you. This travail he commends elsewhere also in other words, where he says: The daily assault upon me, the solicitude of all the Churches. Who is weak, and I am not weak? who is scandalized, and I am not set on fire (2 Cor. 11:28, 29)?

39. [Ib. IV, 20.] Quod vero subjecit, Vellem autem nunc adesse apud vos, et mutare vocem meam, quia confundor in vobis; quid aliud intelligatur, nisi quia filios suos esse dixerat, parcens eis fortasse per litteras, ne severiore objurgatione commoti, facile in ejus odium traducerentur a deceptoribus illis, quibus absens non posset resistere. Vellem ergo, inquit, nunc adesse apud vos, et mutare vocem meam, id est, negare vos filios; quia confundor in vobis. Malos enim filios, ne de his erubescant, etiam parentes abdicare solent.

39. [Ib. 4:20.] And as for what he added, But I would that I were present with you now, and could change my voice, because I am put to shame in you; what else is to be understood, except that he had said they were his sons, sparing them perhaps in a letter, lest, stirred by a severer rebuke, they should easily be led over into hatred of him by those deceivers, whom he could not resist while absent? I would therefore, he says, that I were present with you now, and could change my voice, that is, deny that you are sons; because I am put to shame in you. For even parents are accustomed to disown bad sons, so as not to be ashamed of them.

40. [Ib. IV, 21-31.] Deinde subjungit, Dicite mihi, sub Lege volentes esse, Legem non audistis? Et de duobus quidem filiis Abrahae quod dicit, facile intelligitur: nam ipse interpretatur hanc allegoriam. Hos enim duos filios habebat Abraham, cum duo Testamenta significata sunt. Post mortem autem Sarae, quos de alia uxore genuit, non pertinent ad hanc significationem. Et ideo multi legentes Apostolum, librum autem Geneseos ignorantes, putant solos habuisse duos filios Abraham. Hos ergo solos commemorat Apostolus, quia solos adhuc habebat, cum haec

40. [Ib. 4:21-31.] Then he adds, Tell me, you who wish to be under the Law, have you not heard the Law? And what he says of the two sons of Abraham is easily understood: for he himself interprets this allegory. For Abraham had these two sons when the two Testaments were signified. But those whom he begot of another wife after the death of Sarah do not pertain to this signification. And so many who read the Apostle, but do not know the book of Genesis, think that Abraham had only two sons. The Apostle therefore mentions these alone, because he had these alone as yet when these things […]

Editors' notes and page, col. 2132

Footnotes

(1) ‹anchor: ille qui ait› · printed under col 2132

Duo Mss., minimum suum eumdem ipsum ille qui ait.

Two Mss. [read] minimum suum eumdem ipsum ille qui ait [his least one, that same himself, He who says].

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significarentur, quae consequenter exponit: quod ille de ancilla, quae Agar vocabatur, Vetus Testamentum significat, id est, populum Veteris Testamenti, propter jugum servile carnalium observationum, et promissa terrena, quibus irretiti, et quae tantummodo sperantes de Deo, non admittuntur ad haereditatem spiritualem coelestis patrimonii. Non autem sufficit quod de libera uxore natus est Isaac, ad significandum populum haeredem Novi Testamenti; sed plus hic valet quod secundum promissionem natus est. Ille autem et de ancilla secundum carnem, et de libera nasci potuit secundum carnem, sicut de Cethura, quam postea duxit Abraham, non secundum promissionem, sed secundum carnem suscepit filios (Gen. XXV, 1, 2). Isaac enim mirabiliter natus est per repromissionem, cum ambo parentes senuissent. Quod si data per Apostolum fiducia, qua duos illos allegorice accipiendos apertissime ostendit, voluerit aliquis etiam Cethurae filios in aliqua rerum figura futurarum inspicere (non enim frustra de talibus personis administratione Spiritus sancti haec gesta conscripta sunt); inveniet fortasse haereses et schismata significari.

[…] were signified, which he consequently expounds: that the one from the bondwoman, who was called Hagar, signifies the Old Testament, that is, the people of the Old Testament, on account of the servile yoke of carnal observances, and the earthly promises, entangled in which, and hoping for which alone from God, they are not admitted to the spiritual inheritance of the heavenly patrimony. Yet it is not enough, for signifying the people that is heir of the New Testament, that Isaac was born of the free wife; but what counts more here is that he was born according to the promise. For one could be born according to the flesh of the bondwoman, and also of the free woman according to the flesh, just as from Keturah, whom Abraham married afterwards, he received sons not according to the promise but according to the flesh (Gen. 25:1, 2). For Isaac was born wonderfully through the promise, when both parents had grown old. But if anyone, taking confidence from the Apostle, who shows most plainly that those two are to be taken allegorically, should wish to look upon the sons of Keturah also as some figure of things to come (for not without purpose were these deeds concerning such persons written down under the direction of the Holy Spirit), he will perhaps find that heresies and schisms are signified.

Qui filii de libera quidem, sicut isti de Ecclesia; sed tamen secundum carnem nati sunt, non spiritualiter per repromissionem. Quod si ita est, nec ipsi ad haereditatem inveniuntur pertinere, id est ad coelestem Jerusalem, quam sterilem vocat Scriptura, quia diu filios in terra non genuit. Quae deserta etiam dicta est, coelestem justitiam deserentibus hominibus terrena sectantibus, tanquam virum habente illa terrena Jerusalem, quia Legem acceperat. Et ideo coelestem Jerusalem Sara significat, quae diu deserta est a concubitu viri propter cognitam sterilitatem. Non enim tales homines, qualis erat Abraham, ad explendam libidinem utebantur feminis, sed ad successionem prolis. Accesserat autem sterilitati etiam senectus, ut ex omni desperatione divina promissio magnum meritum credentibus daret. Certus ergo de promissione Dei officio gignendi accessit ad aetatem jam gravem, quam in annis vigentioribus corporali copulatione deseruerat. Non enim ob aliud Apostolus, adjuncta earum mulierum figura, interpretatur quod per prophetam dictum est, Quoniam multi filii desertae, magis quam ejus quae habet virum; cum et marito prior Sara sit mortua, neque inter eos ullum exstitisset divortium. Unde ergo illa deserta, aut illa habens virum, nisi quod Abraham propagandae prolis operam ad Agar ancillae fecunditatem ab uxoris Sarae sterilitate transtulerat? ipsa tamen permittente et ultro offerente, ut maritus ejus de ancilla susciperet filios. Antiqua enim justitiae regula est, quam commendat ad Corinthios idem apostolus; Mulier sui corporis potestatem non habet, sed vir; similiter autem et vir sui corporis potestatem non habet, sed mulier (I Cor. VII, 4), Et hujusmodi enim, debita, sicut caetera, in eorum quibus debentur potestate consistunt. Cui potestati qui fraudem non facit, ille castitatis conjugalis jura custodit. Senectus autem parentum

These sons were indeed of the free woman, as those [heretics and schismatics] are of the Church; but yet they were born according to the flesh, not spiritually through the promise. And if this is so, they too are not found to pertain to the inheritance, that is, to the heavenly Jerusalem, which Scripture calls barren, because for a long time it bore no sons on earth. It was also called desolate, since men pursuing earthly things deserted the heavenly righteousness, while that earthly Jerusalem had, as it were, a husband, because it had received the Law. And therefore Sarah signifies the heavenly Jerusalem, who was for a long time deserted by the embrace of her husband on account of her known barrenness. For men such as Abraham was did not use women to satisfy lust, but for the succession of offspring. And old age too had been added to barrenness, so that out of utter hopelessness the divine promise might give great merit to those who believed. Certain therefore of God's promise, he approached, for the duty of begetting, an age already heavy, [her] whom in more vigorous years he had forsaken in bodily union. For it is for no other reason that the Apostle, adding the figure of these women, interprets what was said through the prophet, For many are the children of the desolate, more than of her who has a husband; since Sarah died before her husband, and no divorce had arisen between them. Whence then was the one desolate, or the other having a husband, except that Abraham had transferred the work of propagating offspring from the barrenness of his wife Sarah to the fruitfulness of the bondwoman Hagar? yet with her permitting and of her own accord offering, that her husband should receive sons from the bondwoman. For it is an ancient rule of justice, which the same apostle commends to the Corinthians: The woman does not have power over her own body, but the man; and likewise the man too does not have power over his own body, but the woman (1 Cor. 7:4). For debts of this kind too, like the rest, lie in the power of those to whom they are owed. He who does not defraud this power keeps the rights of conjugal chastity. And the old age of the parents

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Footnotes

(1) ‹anchor: coelestem justitiam› · printed under col 2133

Tres Mss., coelestibus justitiam deserentibus.

Three Mss. [read] coelestibus justitiam deserentibus [that is, coelestibus for coelestem].

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other: last line ends "paren-" hyphenated across the break to col 2134; set whole ("parentum") at the end of this column. "(I Cor. VII, 4), Et hujusmodi" printed with a comma before a capital Et; set as printed. Footnote read at zoom 4; "coelestibus" printed with a damaged b, read as intended.

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Isaac ad eam significationem valet, quoniam Novi Testamenti populus quamvis sit novus, praedestinatio tamen ejus apud Deum, et ipsa Jerusalem coelestis antiqua est. Unde et Joannes ad Parthos dicit: Scribo vobis, patres, quoniam cognovistis quod erat ab initio (I Joan. II, 13). Carnales autem qui sunt in Ecclesia, ex quibus haereses et schismata fiunt, ex Evangelio quidem occasionem nascendi acceperunt; sed carnalis error quo concepti sunt, et quem secum trahunt, non refertur ad antiquitatem veritatis: et ideo de matre adolescentula, et de patre sene sine repromissione nati sunt. Quia et Dominus non nisi ob antiquitatem veritatis in Apocalypsi albo capite apparuit (Apoc. I, 14). Nati sunt ergo tales ex occasione antiquae veritatis in novitio temporalique mendacio. Dicit ergo nos Apostolus secundum Isaac promissionis filios esse: et sic persecutionem passum Isaac ab Ismaele, quemadmodum hi qui spiritualiter vivere coeperant, a carnalibus Judaeis persecutionem patiebantur; frustra tamen, cum secundum Scripturam ejiciatur ancilla et filius ejus, nec haeres esse possit cum filio liberae. Nos autem, inquit, fratres, non sumus ancillae filii, sed liberae. Ea enim libertas nunc maxime opponenda est servitutis jugo, quo in operibus Legis tenebantur, qui ad circumcisionem istos trahebant.

[…] of Isaac avails for this signification, because the people of the New Testament, although it is new, yet its predestination with God, and the heavenly Jerusalem itself, is ancient. Hence John too says to the Parthians: I write to you, fathers, because you have known that which was from the beginning (1 John 2:13). But the carnal who are in the Church, from whom heresies and schisms arise, received indeed from the Gospel the occasion of being born; but the carnal error in which they were conceived, and which they drag along with them, is not referred to the antiquity of the truth: and therefore they were born of a young mother and an old father without the promise. For the Lord too appeared in the Apocalypse with a white head only because of the antiquity of the truth (Rev. 1:14). Such men, therefore, were born, on the occasion of the ancient truth, into a new-fangled and temporal falsehood. The Apostle therefore says that we are sons of the promise according to Isaac: and that Isaac thus suffered persecution from Ishmael, just as those who had begun to live spiritually suffered persecution from the carnal Jews; but in vain, since according to Scripture the bondwoman and her son are cast out, and he cannot be heir with the son of the free woman. But we, he says, brothers, are not sons of the bondwoman, but of the free. For this liberty is now above all to be set against the yoke of servitude by which those who were dragging these men to circumcision were held in the works of the Law.

41. [Ib. V, 1-3.] Cum autem dicit, State ergo, significat eos nondum cecidisse: accommodatius enim diceret, Surgite. Sed quod addidit, Et ne iterum servitutis jugo attineamini, quandoquidem hic nullum aliud jugum potest intelligi, quo eos attineri nolit, nisi circumcisionis taliumque observationum Judaicarum; ita enim et sequitur, Ecce ego Paulus dico vobis, quia si circumcidamini, Christus vobis nihil proderit: quomodo accepturi sumus quod ait, ne iterum servitutis jugo attineamini; cum ad eos scribat qui Judaei nunquam fuerant? Nam hoc agit utique, ne circumcidantur. Sed nimirum hic declaratur et confirmatur illa sententia de qua superius disputavimus. Quid enim aliud hoc loco Gentibus dicat, non invenio, nisi ut prosit illis quod a servitute superstitionis suae per fidem Christi liberati sunt, ne iterum servi esse velint sub jugo observationum carnalium, quamvis sub Lege Dei, tamen carnalem populum serviliter alligantiu⟨m⟩. Christum autem nihil eis profuturum esse dicit, si circumcidantur: sed illo modo, quo eos isti volebant circumcidi, id est, ut in carnis circumcisione ponerent spem salutis. Non enim Timotheo non profuit Christus, quia Paulus ipse illum jam christianum juvenem circumcidit: fecit autem hoc propter scandalum suorum (Act. XVI, 3), nihil simulans omnino, sed ex illa indifferentia qua dicit, Circumcisio nihil est, et praeputium nihil est (I Cor. VII, 19). Nihil enim obest illa circumcisio ei qui salutem in illa esse non credit. Secundum hanc sententiam etiam illud addidit, Testificor autem omni homini circumcidenti se, id est, tanquam salutarem istam circumcisionem appetenti, quia debitor est universae Legis faciendae. Quod ideo ait, ut vel terrore tam innumerabilium observationum, quae

41. [Ib. 5:1-3.] Now when he says, Stand therefore, he signifies that they had not yet fallen: for otherwise he would more fittingly say, Rise up. But as for what he added, And be not held again by the yoke of servitude, since here no other yoke can be understood by which he would not have them held than that of circumcision and of such Jewish observances (for so indeed there follows, Behold, I Paul say to you, that if you are circumcised, Christ will profit you nothing), how are we to take what he says, be not held again by the yoke of servitude, when he is writing to those who had never been Jews? For this is certainly what he is about, that they should not be circumcised. But assuredly the view which we discussed above is here made plain and confirmed. For I do not find what else he may be saying to the Gentiles in this place, except that it should profit them that they have been set free through the faith of Christ from the servitude of their superstition, so that they should not wish to be slaves again under the yoke of carnal observances, which, though under the Law of God, yet bind a carnal people in servile fashion. And he says that Christ will profit them nothing if they are circumcised: but in that manner in which those men wished them to be circumcised, that is, so as to place the hope of salvation in the circumcision of the flesh. For Christ did not fail to profit Timothy because Paul himself circumcised him when he was already a Christian young man: he did this on account of the scandal of his own [people] (Acts 16:3), feigning nothing at all, but from that indifference by which he says, Circumcision is nothing, and uncircumcision is nothing (1 Cor. 7:19). For that circumcision does no harm to one who does not believe that salvation is in it. In accordance with this view he also added, And I testify to every man who circumcises himself, that is, who seeks this circumcision as bringing salvation, that he is a debtor to do the whole Law. He says this so that, at least by the terror of such innumerable observances, which […]

Editors' notes and page, col. 2134

Footnotes

(1) ‹anchor: ad Parthos dicit› · printed under col 2134

Ita sex Mss. At Lov., ad patres. Am. et Er., ad parentes

So six Mss. But Lov. [reads] ad patres [to the fathers]; Am. and Er., ad parentes [to the parents].

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other: col 2134 begins "Isaac", after "paren-tum" set whole in col 2133. The footnote ends "ad parentes" with no stop visible; set so. Damaged type: "alligantiu⟨m⟩" (last letter lost in a gap). Worn type read as intended: "spem" (§41), the comma after "Circumcisio nihil est" (printed like a stop). "Act. XVI, 3" printed with the 3 like a 5, read by sense. A stray mark after "Ismaele" not set. Footnote read at zoom 4.

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in Legis operibus scriptae sunt, ne omnes implere cogerentur (quod nec ipsi Judaei, nec parentes eorum implere potuerunt, sicut Petrus in Actibus Apostolorum dicit [Act. XV, 10]), abstinerent se ab his, quibus eos isti subjugare cupiebant.

[…] are written in the works of the Law, lest they should be compelled to fulfil them all (which neither the Jews themselves nor their fathers were able to fulfil, as Peter says in the Acts of the Apostles [Acts 15:10]), they might keep themselves from these things, to which those men were eager to subjugate them.

42. [Ib. V, 4-12.] Evacuati, inquit, estis a Christo, qui in Lege justificamini. Haec est illa proscriptio qua Christum proscriptum superius dixerat (Galat. III, 1), ut cum isti evacuarentur a Christo, id est, Christus ab eis tanquam a possessione quam tenebat, abscedit, opera Legis in eam possessionem tanquam in vacuam inducantur. Quod quia non Christo, sed illis obest, addidit, a gratia excidistis. Cum enim hoc agat gratia Christi, ut illi qui debitores erant operum Legis, liberentur hoc debito; isti ingrati tantae gratiae, debitores esse volunt universae Legis faciendae. Nondum autem erat factum; sed quia voluntas moveri coeperat; ita plerisque locis loquitur quasi factum sit. Nos enim, inquit, spiritu ex fide spem justitiae expectamus. In quo demonstrat ea pertinere ad fidem Christi, quae spiritualiter exspectantur; non quae carnaliter desiderantur, qualibus promissionibus servitus illa tenebatur: sicut alio loco dicit, Non respicientibus nobis quae videntur, sed quae non videntur. Quae enim videntur, temporalia sunt; quae autem non videntur, aeterna sunt (II Cor. IV, 18).

42. [Ib. 5:4-12.] You are emptied from Christ, he says, you who are justified in the Law. This is that proscription by which he had said above that Christ was proscribed (Gal. 3:1), so that when these men were emptied from Christ, that is, [when] Christ departs from them as from a possession which He held, the works of the Law are brought into that possession as into an empty one. And because this harms not Christ but them, he added, you have fallen from grace. For whereas the grace of Christ brings it about that those who were debtors of the works of the Law are set free from this debt, these men, ungrateful for so great a grace, wish to be debtors to do the whole Law. Now it had not yet been done; but because the will had begun to be moved, he therefore speaks in many places as though it had been done. For we, he says, in the spirit, by faith, wait for the hope of righteousness. In this he shows that the things which are awaited spiritually pertain to the faith of Christ; not those which are desired carnally, by promises of which kind that servitude was held: as he says in another place, While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal; but the things which are not seen are eternal (2 Cor. 4:18).

Deinde subjunxit, In Christo enim Jesu neque circumcisio quidquam valet, neque praeputium; ut illam indifferentiam declararet, nihilque perniciosum esse in hac circumcisione ostenderet, nisi ex illa salutem sperare. Nihil ergo valere dicit in Christo circumcisionem aut praeputium, sed fidem quae per dilectionem operatur. Et hic illud tetigit, quia sub Lege servitus per timorem operatur. Currebatis bene, inquit; quis vos impedivit veritati non obedire? Hoc est, quod superius ait, Quis vos fascinavit (Galat. III, 1)? Suasio, inquit, vestra non ex eo est qui vocavit vos. Haec enim suasio carnalis est, ille autem in libertatem vocavit. Suasionem autem eorum dixit, quod eis suadebatur. Eos autem paucos, qui ad illos veniebant, ut ista suaderent, quia in comparatione multitudinis credentium Galatarum exigui numero erant, fermentum appellat. Recipient autem isti fermentum; et tota massa, id est, tota eorum Ecclesia in corruptione carnalis servitutis quodammodo fermentabitur, si tales suasores tanquam justos et fideles recipientes honoraverint. Ego, inquit, confido in vobis in Domino, quod nihil aliud sapietis. Hinc utique manifestum est, nondum illos fuisse possessos a talibus. Qui autem conturbat vos, inquit, portabit judicium, quicumque ille fuerit. Haec est illa conturbatio contraria ordini, ut de spiritualibus carnales fiant. Et quoniam intelligendum est fuisse quosdam qui cum vellent eis istam servitutem persuadere, et viderent eos Pauli apostoli auctoritate revocari, dicerent etiam ipsum Paulum id sentire, sed non eis facile aperire voluisse sententiam suam; opportunissime subjecit, Ego autem, fratres, si circumcisionem adhuc praedico, quid adhuc persecutionem patior? Etiam ab ipsis enim patiebatur persecutionem, qui talia persuadere

Then he added, For in Christ Jesus neither circumcision avails anything, nor uncircumcision; so as to declare that indifference, and to show that there is nothing pernicious in this circumcision except hoping for salvation from it. He says therefore that neither circumcision nor uncircumcision avails anything in Christ, but faith which works through love. And here he touched on this, that under the Law servitude works through fear. You were running well, he says; who hindered you, that you should not obey the truth? This is what he said above, Who has bewitched you (Gal. 3:1)? Your persuasion, he says, is not from Him who called you. For this persuasion is carnal, but He called [you] into liberty. And he called it their persuasion because they were being persuaded. And those few who came to them to urge these things, because in comparison with the multitude of the Galatian believers they were small in number, he calls leaven. These, then, will receive the leaven; and the whole lump, that is, their whole Church, will in a manner be leavened into the corruption of carnal servitude, if they receive such persuaders and honour them as righteous and faithful. I have confidence in you, he says, in the Lord, that you will be of no other mind. From this it is surely manifest that they had not yet been possessed by such men. But he who troubles you, he says, will bear the judgement, whoever he may be. This is that troubling contrary to order, that from spiritual men they should become carnal. And since it is to be understood that there were some who, when they wished to persuade them to this servitude and saw them being called back by the authority of the apostle Paul, said that Paul himself also held this view, but had not wished to disclose his opinion to them readily; he very opportunely added, But I, brothers, if I still preach circumcision, why do I still suffer persecution? For he was suffering persecution even from those very men who, to persuade [them] of such things […]

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moliebantur, cum jam Evangelium suscepisse viderentur. Quos tangit alio loco, ubi ait, Periculis in falsis fratribus (II Cor. XI, 26); et hic in capite Epistolae, ubi dicit, « Propter subintroductos autem falsos fratres, qui subintroierunt proscultare libertatem nostram, quam habemus in Christo Jesu, ut nos in servitutem redigerent » (Galat. II, 4). Ergo si circumcisionem praedicabat, desinerent eum persequi. Qui tamen ne timerentur ab eis, quibus christiana libertas annuntiabatur; aut ne ab ipso Apostolo timeri putarentur, propterea superius libera plenus fiducia, nomen suum etiam professus est, dicens, Ecce ego Paulus dico vobis, quia si circumcidamini, Christus vobis nihil proderit (Id. V, 2): tanquam si diceret, Ecce me imitamini, ut non timeatis; aut in me causam refundite, si timetis. Quod autem dicit, Ergo evacuatum est scandalum crucis, sententiam illam repetit, Si ex Lege justitia, ergo Christus gratis mortuus est (Id. II, 21). Sed hic quoniam scandalum nominat, in memoriam revocat propterea maxime in Christo passos esse scandalum Judaeos, quia istas carnales observationes, quas pro ipsa salute se habere arbitrabantur, eum saepe animadvertebant praeterire atque contemnere. Hoc ergo ita dixit, ac si diceret: Sine causa ergo Christum, cum ista contemneret, scandalizati Judaei crucifixerunt, si adhuc eis pro quibus crucifixus est, talia persuadentur. Et adjecit elegantissima ambiguitate quasi sub specie maledictionis benedictionem, dicens: Utinam et abscidantur qui vos conturbant. Non tantum, inquit, circumcidantur, sed et abscidantur. Sic enim fient spadones propter regnum coelorum (Matth. XIX, 12), et carnalia seminare cessabunt.

[…] were striving, when they seemed already to have received the Gospel. He touches on these in another place, where he says, In perils among false brothers (2 Cor. 11:26); and here at the head of the Epistle, where he says, « But because of false brothers brought in unawares, who came in secretly to spy out our liberty which we have in Christ Jesus, that they might bring us into servitude » (Gal. 2:4). If, then, he was preaching circumcision, they would stop persecuting him. Yet so that they should not be feared by those to whom Christian liberty was announced, or lest the Apostle himself should be thought to fear them, he therefore above, full of free confidence, even declared his own name, saying, Behold, I Paul say to you, that if you are circumcised, Christ will profit you nothing (Gal. 5:2): as if he were saying, Behold, imitate me, so that you may not fear; or throw the blame back on me, if you fear. And when he says, Then the scandal of the cross has been made void, he repeats that saying, If righteousness is from the Law, then Christ died in vain (Gal. 2:21). But here, since he names the scandal, he recalls to memory that the Jews suffered scandal in Christ chiefly for this reason, that they often observed Him passing over and disregarding these carnal observances, which they supposed they held for salvation itself. He said this, therefore, as if he were saying: Without cause, then, did the scandalized Jews crucify Christ for disregarding these things, if such things are still urged upon those for whom He was crucified. And he added, with a most elegant ambiguity, a blessing under the appearance, as it were, of a curse, saying: Would that they who trouble you were even cut off. Not only, he says, let them be circumcised, but let them even be cut off. For so they will become eunuchs for the kingdom of heaven (Matt. 19:12), and will cease to sow carnal things.

43. [Ib. V, 13.] Vos enim, inquit, in libertatem vocati estis, fratres. Quia illa conturbatio a spiritualibus ad carnalia revocans in servitutem trahebat. Sed jam hinc opera illa Legis tractare incip⟨i⟩t, de quibus eum supra dixeram in fine Epistolae tractaturum (Supra, n. 19), quae ad Novum quoque Testamentum pertinere nemo ambigit; sed alio fine, quo liberos ea facere decet, id est, charitatis aeterna sperantis hinc praemia, et ex fide exspectantis. Non sicut Judaei, qui timore ista implere cogebantur, non illo casto permanente in saeculum saeculi (Psal. XVIII, 10), sed quo timebant praesenti vitae suae: et ideo quaedam opera Legis implebant, quae in sacramentis sunt; illa vero quae ad bonos mores pertinent, omnino non poterant. Non enim implet ea nisi charitas. Quia et hominem si propterea non occidit aliquis, ne et ipse occidatur; non implet praeceptum justitiae: sed si ideo non occidit, quia injustum est, etiam si id possit facere impune, non solum apud homines, sed etiam apud Deum. Sicut David cum divinitus accepisset in potestatem regem Saül, impune utique occideret, nec hominibus in se vindicaturis, quia multum ab eis diligebatur idem David; nec Deo, qui hanc ipsam potestatem dedisse se dixerat, ut omnino ei faceret quod vellet (I Reg XXIV, 4-8). Pepercit ergo diligens proximum tanquam seipsum, non solum persecutum, sed etiam persecuturum, qui eum corrigi quam interfici malebat: homo

43. [Ib. 5:13.] For you, he says, have been called into liberty, brothers. Because that troubling, calling them back from spiritual things to carnal, was dragging them into servitude. But from here he now begins to treat of those works of the Law, which I said above that he would treat at the end of the Epistle (Above, n. 19), which no one doubts pertain to the New Testament also; but with another end, the end with which it befits free men to do them, that is, [the end] of charity, which hopes from this for eternal rewards and awaits them by faith. Not as the Jews, who were compelled to fulfil these things by fear, not by that chaste [fear] which endures for ever and ever (Ps. 18:10), but by that with which they feared for their present life: and therefore they fulfilled certain works of the Law which lie in the sacraments, but those which pertain to good morals they were wholly unable [to fulfil]. For nothing fulfils these but charity. Because if someone does not kill a man for this reason, lest he himself be killed, he does not fulfil the precept of righteousness: but [he does] if he does not kill him for this reason, that it is unjust, even if he could do it with impunity, not only before men but also before God. As David, when he had divinely received King Saul into his power, could certainly have killed him with impunity, since neither men would avenge him upon David, because the same David was much loved by them; nor God, who had said that He had given him this very power, so that he might do to him altogether what he would (1 Sam. 24:4-8). He spared him therefore, loving his neighbour as himself, not only one who had persecuted him but one who would persecute him still, he who preferred that he be corrected rather than killed: a man […]

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in Veteri Testamento, sed non homo de Veteri Testamento, quem fides futurae haereditatis Christi revelata et credita salvum faciebat, et ad imitandum vocabat. Ideo nunc dicit Apostolus, In libertatem vocati estis, fratres; tantum ne libertatem in occasionem carnis detis: id est, ne audito nomine libertatis, impune vobis peccandum esse arbitremini. Sed per charitatem, inquit, servite invicem. Qui enim per charitatem servit, libere servit, et sine miseria obtemperans Deo, cum amore faciendo quod docetur, non cum timore quod cogitur.

[…] in the Old Testament, but not a man of the Old Testament, whom faith in the future inheritance of Christ, revealed and believed, was saving, and was calling to imitation. Therefore the Apostle now says, You have been called into liberty, brothers; only do not make liberty an occasion for the flesh: that is, lest, having heard the name of liberty, you should think that you may sin with impunity. But through charity, he says, serve one another. For he who serves through charity serves freely, obeying God without misery, doing with love what he is taught, not with fear what he is compelled [to do].

44. [Ib. V, 14.] Omnis enim Lex, inquit, in uno sermone impleta est, in eo quod diliges proximum tuum tanquam teipsum. Omnem ergo Legem nunc dicit ex his operibus quae ad bonos mores pertinent: quia et illa quae sunt in sacramentis, cum bene a liberis intelliguntur, nec carnaliter observantur a servis, ad illa duo praecepta referantur necesse est, dilectionis Dei et proximi. Recte itaque accipitur ad hoc pertinere quod etiam Dominus ait, Non veni Legem solvere, sed implere (Matth. V, 17): quia erat ablaturus timorem carnalem; spiritualem autem charitatem daturus, qua sola Lex impleri potest. Plenitudo enim Legis, charitas: ut quoniam fides impetrat Spiritum sanctum, per quem charitas Dei diffusa est in cordibus operantium justitiam (Rom. V, 5), nullo modo quisquam ante gratiam fidei de bonis operibus glorietur.

44. [Ib. 5:14.] For the whole Law, he says, is fulfilled in one word, in this, you shall love your neighbour as yourself. He now speaks of the whole Law, then, in respect of those works which pertain to good morals: because those too which lie in the sacraments, when they are well understood by the free and not observed carnally by slaves, must be referred to those two precepts, of the love of God and of neighbour. Rightly, therefore, is what the Lord also says taken to pertain to this, I came not to destroy the Law, but to fulfil it (Matt. 5:17): because He was to take away carnal fear, but to give spiritual charity, by which alone the Law can be fulfilled. For charity is the fullness of the Law: so that, since faith obtains the Holy Spirit, through whom the charity of God is poured forth in the hearts of those who work righteousness (Rom. 5:5), no one should in any way glory in good works before the grace of faith.

Quapropter istos jactantes se de operibus Legis ita refellit Apostolus, dum ostendit opera vetusta sacramentorum umbras futurorum fuisse, quas jam adventu Domini libero haeredi necessarias non esse monstravit: opera vero ad bonos mores pertinentia non impleri nisi dilectione, per quam fides operatur (Galat. V, 6). Unde si opera Legis quaedam post fidem superflua, quaedam ante fidem nulla sunt; vivat justus ex fide (Habac. II, 4), ut et onus grave servitutis abjiciat, levi sarcina Christi vegetatus (Matth. XI, 30), et justitiae metas non transgrediatur, leni jugo charitatis obtemperans.

Wherefore the Apostle refutes those who boast of the works of the Law in this way, by showing that the ancient works of the sacraments were shadows of things to come, which he has shown are no longer necessary to the free heir since the coming of the Lord: but that the works pertaining to good morals are not fulfilled except by love, through which faith works (Gal. 5:6). Hence, if some works of the Law are superfluous after faith, and some are nothing before faith, let the just man live by faith (Hab. 2:4), so that he may both cast off the heavy burden of servitude, quickened by the light burden of Christ (Matt. 11:30), and not overstep the bounds of righteousness, obeying the gentle yoke of charity.

45. [Ib. V, 15, 16.] Quaeri autem potest cur Apostolus et hic solam commemoravit proximi dilectionem, qua Legem dixit impleri; et ad Romanos cum in eadem quaestione versaretur, « Qui enim diligit alterum, inquit, Legem implevit: nam, Non adulterabis, Non homicidium facies, Non furaberis, Non concupisces, et si quod est aliud mandatum, in hoc sermone recapitulatur, Diliges proximum tuum tanquam teipsum. Dilectio proximi malum non operatur. Plenitudo autem Legis, charitas » (Rom. XIII, 8-10). Cum ergo nonnisi in duobus praeceptis dilectionis Dei et proximi perfecta sit charitas, cur Apostolus et in hac et in illa Epistola solam proximi dilectionem commemorat: nisi quia de dilectione Dei possunt mentiri homines, quia rariores tentationes eam probant; in dilectione autem proximi facilius convincuntur eam non habere, dum inique cum hominibus agunt? Consequens est autem ut qui ex toto corde, ex tota anima, ex tota mente Deum diligit, diligat et proximum

45. [Ib. 5:15, 16.] But it may be asked why the Apostle here too mentioned only the love of neighbour, by which he said the Law is fulfilled; and [why], when he was engaged in the same question to the Romans, [he said,] « For he who loves another, he says, has fulfilled the Law: for, You shall not commit adultery, You shall not commit murder, You shall not steal, You shall not covet, and if there is any other commandment, it is summed up in this word, You shall love your neighbour as yourself. The love of neighbour works no evil. But charity is the fullness of the Law » (Rom. 13:8-10). Since, then, charity is perfect only in the two precepts of the love of God and of neighbour, why does the Apostle, both in this Epistle and in that, mention only the love of neighbour: unless because men can lie about the love of God, since temptations that test it are rarer; but in the love of neighbour they are more easily convicted of not having it, when they deal unjustly with men? And it follows that he who loves God with his whole heart, with his whole soul, with his whole mind, loves his neighbour also […]

Editors' notes and page, col. 2137

Footnotes

(1) ‹anchor: revelata et credita› · printed under col 2137

Sic Mss. Editi vero, et reddita.

So the Mss. But the editions [read] et reddita [and rendered].

(2) ‹anchor: leni jugo› · printed under col 2137

Editi, levi jugo. Mss., leni jugo.

The editions [read] levi jugo [light yoke]. The Mss., leni jugo [gentle yoke].

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tanquam seipsum; quia hoc jubet ille, quem ex toto corde, ex tota anima, ex tota mente diligit. Item diligere proximum, id est omnem hominem, tanquam seipsum, quis potest, nisi Deum diligat, cujus praecepto et dono dilectionem proximi possit implere? Cum ergo utrumque praeceptum ita sit, ut neutrum sine altero possit teneri, etiam unum horum commemorare plerumque sufficit, cum agitur de operibus justitiae: sed opportunius illud, de quo quisque facilius convincitur. Unde Joannes dicit: Qui enim non diligit fratrem suum quem videt, Deum quem non videt quomodo potest diligere (I Joan. IV, 20)? Mentiebantur enim quidam dilectionem se Dei habere, et de odio fraterno eam non habere convincebantur: de quo judicare in quotidiana vita et moribus facile est. Si autem mordetis, inquit, et comeditis invicem, videte ne ab invicem consumamini: hoc enim maxime vitio contentionis et invidentiae, perniciosae disputationes inter eos nutriebantur, male de invicem loquendo, et quaerendo quisque gloriam suam vanamque victoriam, quibus studiis consumitur societas populi, dum in partes discinditur. Quomodo autem ista vitare possunt, nisi spiritu ambulent, et concupiscentias carnis non perficiant? Primum enim et magnum munus est spiritus, humilitas, et mansuetudo. Unde illud quod jam commemoravi, Dominus clamat, Discite a me, quia mitis sum, et humilis corde (Matth. XI, 29): et illud prophetae, Super quem requiescit Spiritus meus, nisi super humilem et quietum, et trementem verba mea (Isai. LXVI, 2)?

as himself; because He commands this, Whom he loves with his whole heart, with his whole soul, with his whole mind. Again, who can love his neighbour, that is, every man, as himself, unless he loves God, by Whose precept and gift he may be able to fulfil the love of neighbour? Since, then, each of the two precepts is such that neither can be kept without the other, it is usually enough to mention one of them when the works of justice are in question; but that one is the more fitting of which each man is more easily convicted. Hence John says: For he who does not love his brother whom he sees, how can he love God Whom he does not see (1 John 4:20)? For some were lying that they had the love of God, and they were convicted of not having it by their hatred of their brothers; and about this it is easy to judge in daily life and conduct. But if you bite, he says, and devour one another, see that you are not consumed by one another: for it was chiefly by this vice of contention and envy that pernicious disputes were being fostered among them, by speaking ill of one another, and by each seeking his own glory and an empty victory; by which pursuits the fellowship of a people is consumed, while it is split into parties. But how can they avoid these things, unless they walk by the spirit and do not fulfil the desires of the flesh? For the first and great gift of the spirit is humility and meekness. Hence, as I have already mentioned, the Lord cries out, Learn from Me, for I am meek and humble of heart (Matt. 11:29); and that [word] of the prophet, Upon whom does My Spirit rest, but upon the humble and quiet man, and the one who trembles at My words (Isa. 66:2)?

46. [Ib. V, 17.] Quod autem ait, Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem: haec enim invicem adversantur; ut non ea quae vultis faciatis; putant hic homines liberum voluntatis arbitrium negare Apostolum nos habere, nec intelligunt hoc eis dictum, si gratiam fidei susceptam tenere nolunt, per quam solam possunt spiritu ambulare, et concupiscentias carnis non perficere; si ergo nolunt eam tenere, non poterunt ea quae volunt facere. Volunt enim operari opera justitiae, quae sunt in Lege, sed vincuntur concupiscentia carnis, quam sequendo deserunt gratiam fidei. Unde et ad Romanos dicit, Prudentia carnis inimica in Deum: Legi enim Dei non est subjecta; neque enim potest (Rom. VIII, 7). Cum enim charitas Legem impleat, prudentia vero carnis commoda temporalia consectando spirituali charitati adversetur; quomodo potest Legi Dei esse subjecta, id est, libenter atque obsequenter implere justitiam, eique non adversari; quando etiam dum conatur, vincatur necesse est, ubi invenerit majus commodum temporale de iniquitate se posse assequi, quam si custodiat aequitatem? Sicut enim prima hominis vita est ante Legem, cum nulla nequitia et malitia prohibetur, neque ulla ex parte pravis cupiditatibus resistit; quia non est qui prohibeat: sic secunda est sub Lege ante gratiam, quando prohibetur quidem et conatur a peccato abstinere se, sed vincitur; quia nondum justitiam propter Deum et propter ipsam justitiam diligit, sed eam sibi vult ad conquirendum

46. [Ib. 5:17.] But as to his saying, For the flesh desires against the spirit, and the spirit against the flesh: for these are opposed to one another, so that you do not do the things that you will; men think that here the Apostle denies that we have free choice of the will, and they do not understand that this was said to them if they are unwilling to hold fast the grace of faith they have received, through which alone they can walk by the spirit and not fulfil the desires of the flesh; if, then, they are unwilling to hold it fast, they will not be able to do the things that they will. For they will to work the works of justice which are in the Law, but they are overcome by the desire of the flesh, and by following it they desert the grace of faith. Hence to the Romans too he says, The wisdom of the flesh is hostile to God: for it is not subject to the Law of God, nor indeed can it be (Rom. 8:7). For since charity fulfils the Law, while the wisdom of the flesh, by pursuing temporal advantages, is opposed to spiritual charity, how can it be subject to the Law of God, that is, fulfil justice willingly and obediently and not be opposed to it, when even while it strives it must needs be overcome, whenever it finds that it can obtain a greater temporal advantage from iniquity than if it keeps to equity? For just as man's first life is before the Law, when no wickedness and malice is forbidden, and he does not resist evil desires in any part, because there is no one to forbid; so the second is under the Law before grace, when he is indeed forbidden and strives to keep himself from sin, but is overcome; because he does not yet love justice for God's sake and for the sake of justice itself, but wants it for himself for the obtaining of

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terrena servire. Itaque ubi viderit ex alia parte ipsam, ex alia commodum temporale, trahitur pondere temporalis cupiditatis, et relinquit justitiam: quam propterea tenere conabatur, ut haberet illud quod se nunc videt amittere, si illam tenuerit. Tertia est vita sub gratia, quando nihil temporalis commodi justitiae praeponitur: quod nisi charitate spirituali, quam Dominus exemplo suo docuit, et gratia donavit, fieri non potest. In hac enim vita etiamsi existant desideria carnis de mortalitate corporis, tamen mentem ad consensionem peccati non subjugant. Ita jam non regnat peccatum in nostro mortali corpore (Rom. VI, 12); quamvis non possit nisi inhabitare in eo, quamdiu mortale corpus est. Primo enim non regnat, cum mente servimus Legi Dei, quamvis carne legi peccati (Id. VII, 25), id est, poenali consuetudini, cum ex illa existunt desideria, quibus tamen non obedimus. Postea vero ex omni parte exstinguitur. Quoniam si Spiritus Jesu habitat in nobis, qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora nostra, propter Spiritum qui habitat in nobis (Id. VIII, 11). Nunc ergo implendus est gradus sub gratia, ut faciamus quod volumus spiritu, etiamsi carne non possumus; id est, non obediamus desideriis peccati ad praebenda illi membra nostra arma iniquitatis (Id. VI, 13), etiamsi non valemus efficere ut eadem desideria non existant: ut quamvis nondum simus in pace illa aeterna ex omni hominis parte perfecta, jam tamen desinamus esse sub Lege, ubi praevaricationis rea mens tenetur, dum eam concupiscentia carnis in consensionem peccati captivam ducit; simus autem sub gratia, ubi nulla est condemnatio iis qui sunt in Christo Jesu (Id. VIII, 1); quia non certantem, sed victum poena consequitur.

earthly things. And so, when it sees justice itself on one side and a temporal advantage on the other, it is dragged by the weight of temporal desire and abandons justice, which it was striving to hold for this reason, that it might have the thing which it now sees itself losing if it holds to justice. The third is the life under grace, when no temporal advantage is preferred to justice; and this cannot come about except by spiritual charity, which the Lord taught by His example and bestowed by grace. For in this life, even if desires of the flesh arise from the mortality of the body, yet they do not subjugate the mind to consent to sin. So sin no longer reigns in our mortal body (Rom. 6:12), although it cannot but dwell in it as long as the body is mortal. For first it does not reign, when with the mind we serve the Law of God, although with the flesh [we serve] the law of sin (ibid. 7:25), that is, the penal habit, when desires arise from it which we nevertheless do not obey. But afterwards it is extinguished in every part. Since, if the Spirit of Him Who raised Jesus Christ from the dead dwells in us, He will give life also to our mortal bodies, because of the Spirit Who dwells in us (ibid. 8:11). Now, therefore, the step under grace must be fulfilled, so that we do what we will with the spirit, even if we cannot with the flesh; that is, that we do not obey the desires of sin so as to offer it our members as weapons of iniquity (ibid. 6:13), even if we are not able to bring it about that those same desires do not arise: so that, although we are not yet in that eternal peace made perfect in every part of man, yet we may already cease to be under the Law, where the mind is held guilty of transgression while the desire of the flesh leads it captive into consent to sin; but may be under grace, where there is no condemnation for those who are in Christ Jesus (ibid. 8:1); because punishment follows not the one who is fighting, but the one who is overcome.

47. [Ib. V, 18.] Ordinatissime itaque subjungit, Quod si spiritu ducimini, non adhuc estis sub Lege: ut intelligamus eos esse sub Lege, quorum spiritus ita concupiscit adversus carnem, ut non ea quae volunt faciant; id est, non se teneant invictos in charitate justitiae, sed a concupiscente adversum se carne vincantur; non solum ea repugnante legi mentis eorum, sed etiam captivante illos sub lege peccati, quae est in membris mortalibus (Id. VII, 23). Qui enim non ducuntur spiritu, sequitur ut carne ducantur. Non autem pati adversitatem carnis, sed duci a carne, damnatio est. Et ideo, Quod si spiritu, inquit, ducimini, non adhuc estis sub Lege. Nam et superius non ait, Spiritu ambulate, et concupiscentias carnis non habueritis; sed, ne perfeceritis (Galat. V, 16). Quippe non eas omnino habere, non jam certamen, sed certaminis praemium est, si obtinuerimus victoriam perseverando sub gratia. Commutatio enim corporis in immortalem statum sola carnis concupiscentias non habebit.

47. [Ib. 5:18.] Most fittingly, then, he adds, But if you are led by the spirit, you are no longer under the Law: so that we may understand that those are under the Law whose spirit so desires against the flesh that they do not do the things that they will; that is, they do not keep themselves unconquered in the charity of justice, but are overcome by the flesh desiring against them; since it not only fights against the law of their mind, but also takes them captive under the law of sin which is in their mortal members (ibid. 7:23). For those who are not led by the spirit, it follows that they are led by the flesh. But to suffer the opposition of the flesh is not damnation; to be led by the flesh is. And therefore he says, But if you are led by the spirit, you are no longer under the Law. For above, too, he does not say, Walk by the spirit, and you will not have the desires of the flesh; but, you will not fulfil them (Gal. 5:16). For not to have them at all is no longer the contest but the prize of the contest, if we win the victory by persevering under grace. For only the change of the body into an immortal state will not have the desires of the flesh.

48. [Ib. V, 19-21.] Deinde incipit opera carnis enumerare, ut intelligant se, si ad operandum ista desideriis carnalibus consenserint, tunc duoi carne, non spiritu. « Manifesta autem sunt, inquit, opera carnis,

48. [Ib. 5:19–21.] Then he begins to enumerate the works of the flesh, so that they may understand that, if they consent to fleshly desires so as to do these things, they are then led by the flesh, not by the spirit. « Now the works of the flesh are manifest, he says,

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Footnotes

(a) ‹anchor: adversum se carne vincantur› · printed under col 2139

I Retract. cap. 24, n. 2

1 Retractations, chap. 24, no. 2.

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quae sunt fornicationes, immunditiae, idolorum servitus, veneficia, inimicitiae, contentiones, animositates, aemulationes, dissensiones, haereses, invidiae, ebrietates, comessationes, et his similia; quae praedico vobis, sicut praedixi, quoniam qui talia agunt; regnum Dei non possidebunt. » Agunt autem haec qui cupiditatibus carnalibus consentientes facienda esse decernunt, etiam si ad implendum facultas non datur. Caeterum qui tanguntur hujusmodi motibus, et immobiles in majore charitate consistunt, non solum non eis exhibentes membra corporis ad male operandum, sed neque nutu consensionis ad exhibendum consentientes; non haec agunt, et ideo regnum Dei possidebunt. Non enim jam regnat peccatum in eorum mortali corpore, ad obediendum desideriis ejus; quamvis habitet in eorum mortali corpore peccatum, nondum exstincto impetu consuetudinis naturalis, qua mortaliter nati sumus, et propriae vitae nostrae, cum et nos ipsi peccando auximus quod ab origine peccati humani damnationisque trahebamus. Aliud est enim non peccare; aliud, non habere peccatum. Nam in quo peccatum non regnat, non peccat, id est, qui non obedit desideriis ejus: in quo autem non existunt omnino ista desideria, non solum non peccat, sed etiam non habet peccatum. Quod etiam si ex multis partibus in ista vita possit effici, ex omni tamen parte nonnisi in resurrectione carnis atque commutatione sperandum est. Potest autem movere quod ait, Quae praedico vobis, sicut praedixi, quoniam qui talia agunt, regnum Dei non possidebunt, si quaeratur ubi ista praedixerit; nam in hac Epistola non invenitur. Ergo aut praesens cum esset, hoc praedixerat; aut cognoverat pervenisse ad illos Epistolam quae missa est ad Corinthios. Ibi enim sic ait: « Nolite errare; neque fornicatores, neque idolis servientes, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt » (I Cor. VI, 9, 10).

which are fornications, impurities, the service of idols, sorceries, enmities, contentions, animosities, rivalries, dissensions, heresies, envyings, drunkenness, revellings, and things like these; of which I forewarn you, as I have forewarned you, that those who do such things will not possess the kingdom of God. » Now those do these things who, consenting to fleshly desires, resolve that they are to be done, even if the means to carry them out is not given. But those who are touched by movements of this kind and stand unmoved in a greater charity, not only not offering them the members of the body for doing evil, but not even consenting by a nod of consent to offer them, do not do these things, and therefore they will possess the kingdom of God. For sin no longer reigns in their mortal body so that they obey its desires; although sin dwells in their mortal body, since the force of the natural habit, by which we were born mortal, and of our own life, has not yet been extinguished, since we ourselves too by sinning have increased what we drew from the origin of human sin and damnation. For it is one thing not to sin, another not to have sin. For he in whom sin does not reign does not sin, that is, he who does not obey its desires; but he in whom these desires do not arise at all not only does not sin but also does not have sin. And even if this can be brought about in many parts in this life, yet in every part it is to be hoped for only in the resurrection and transformation of the flesh. But it may trouble someone that he says, Of which I forewarn you, as I have forewarned you, that those who do such things will not possess the kingdom of God, if it is asked where he forewarned them of these things; for it is not found in this Epistle. So either he had forewarned them of this when he was present, or he knew that the Epistle which was sent to the Corinthians had reached them. For there he speaks thus: « Do not be deceived; neither fornicators, nor those who serve idols, nor adulterers, nor the effeminate, nor those who lie with males, nor thieves, nor the avaricious, nor drunkards, nor revilers, nor robbers will possess the kingdom of God » (1 Cor. 6:9–10).

49. [Ib. V, 22, 23.] Hic ergo cum enumerasset opera carnis, quibus clausum est regnum Dei, subjecit etiam opera spiritus, quos spiritus fructus vocat. Fructus autem spiritus est, inquit, charitas, gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia: et addidit, Adversus hujusmodi non est lex; ut intelligamus illos sub Lege positos, in quibus ista non regnant. Nam in quibus haec regnant, ipsi Lege legitime utuntur, quia non est illis Lex ad coercendum posita: major enim et praepollentior delectatio eorum justitia est. Sic enim ad Timotheum dicit: « Scimus enim quia bona est Lex, si quis ea legitime utatur: sciens hoc quia Lex justo posita non est; injustis autem, et non subditis, impiis et peccatoribus, et scelestis, et contaminatis, patricidis, et matricidis, homicidis, fornicatoribus, masculorum concubitoribus, plagiariis, mendacibus, perjuris, et si quid aliud sanae doctrinae adversatur » (I Tim. I, 8-10): subauditur, his Lex posita est. Regnant ergo spirituales isti fructus in homine, in quo peccata non regnant. Regnant

49. [Ib. 5:22–23.] Here, then, when he had enumerated the works of the flesh, by which the kingdom of God is closed, he added also the works of the spirit, which he calls the fruits of the spirit. But the fruit of the spirit, he says, is charity, joy, peace, long-suffering, kindness, goodness, faith, meekness, continence: and he added, Against such things there is no law; so that we may understand that those are placed under the Law in whom these things do not reign. For those in whom these things reign use the Law lawfully themselves, because the Law is not laid down for them in order to restrain them: for their greater and more prevailing delight is justice. For thus he says to Timothy: « For we know that the Law is good, if one uses it lawfully: knowing this, that the Law is not laid down for the just man, but for the unjust and the insubordinate, for the impious and sinners, and the wicked and the defiled, for parricides and matricides, for murderers, fornicators, those who lie with males, kidnappers, liars, perjurers, and whatever else is opposed to sound doctrine » (1 Tim. 1:8–10): it is understood, for these the Law is laid down. These spiritual fruits, then, reign in the man in whom sins do not reign. But […] reign

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other: col 2140 begins "quae sunt fornicationes" inside the quotation opened by « in col 2139; the closing » is printed after "possidebunt". Col 2140 ends "Re-", hyphenated across the break; the word "Regnant" is set whole at the end of col 2140 (completed from the first line of col 2141).

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autem ista bona, si tantum delectant, ut ipsa teneant animum in tentationibus ne in peccati consensionem ruat. Quod enim amplius nos delectat, secundum id operemur necesse est: ut verbi gratia, occurrit forma speciosae feminae, et movet ad delectationem fornicationis: sed si plus delectat pulchritudo illa intima et sincera species castitatis, per gratiam quae est in fide Christi, secundum hanc vivimus, et secundum hanc operamur; ut non regnante in nobis peccato ad obediendum desideriis ejus, sed regnante justitia per charitatem cum magna delectatione faciamus quidquid in ea Deo placere cognoscimus. Quod autem de castitate et de fornicatione dixi, hoc de caeteris intelligi volui.

[…] these good things, if they delight so much that they themselves hold the mind in temptations, lest it rush into consent to sin. For whatever delights us more, we must needs act according to it: as, for example, the form of a beautiful woman presents itself and moves us to the delight of fornication; but if that inner beauty and pure loveliness of chastity delights us more, through the grace which is in the faith of Christ, we live according to it and act according to it; so that, with sin not reigning in us so that we obey its desires, but with justice reigning through charity, we do with great delight whatever we know to be pleasing to God in it. And what I have said of chastity and of fornication I wished to be understood of the rest.

50. Neque moveat, vel quod non omnino ad eumdem numerum et ordinem opera carnis in hac Epistola enumeravit, atque in illa ad Corinthios: vel quod spiritualia bona pauciora, pluribus carnalibus vitiis opposuit; neque ita e contrario ut fornicationibus castitas, immunditiis munditia, atque ita caeteris caetera occurrerent. Non enim hoc suscepit ut doceret quot sint, sed in quo genere illa vitanda, illa vero expetenda sint; cum carnis et spiritus nominibus a poena peccati atque peccato ad gratiam Domini atque justitiam nos converti oportere praediceret: ne deserendo gratiam temporalem, qua pro nobis Dominus mortuus est, non perveniamus ad aeternam quietem, in qua pro nobis Dominus vivit; neque intelligendo poenam temporalem in qua nos Dominus mortalitate carnis edomare dignatus est, in poenam sempiternam incidamus, quae perseveranti adversum Dominum superbiae praeparata est. Cum enim commemoratis multis operibus carnis, addidit, et his similia; satis ostendit non se ista examinatiore numero collocasse, sed liberiore sermone posuisse. Hoc etiam de spiritualibus fructibus fecit. Non enim ait, Adversus haec non est Lex: sed, Adversus hujusmodi; hoc est, sive ista, sive etiam caetera hujusmodi.

50. Nor let it trouble anyone either that he did not enumerate the works of the flesh in quite the same number and order in this Epistle as in that to the Corinthians; or that he set fewer spiritual goods against more fleshly vices, and not in such a way that, conversely, chastity met fornications, cleanness impurities, and so the rest the rest. For he did not undertake this in order to teach how many they are, but in what kind some things are to be avoided and others to be sought; since by the names of flesh and spirit he was proclaiming that we ought to be converted from the punishment of sin and from sin to the grace of the Lord and to justice: lest by deserting the temporal grace by which the Lord died for us, we do not arrive at the eternal rest in which the Lord lives for us; and lest, by not understanding the temporal punishment in which the Lord deigned to tame us by the mortality of the flesh, we fall into the everlasting punishment which is prepared for pride persevering against the Lord. For when, after mentioning many works of the flesh, he added, and things like these, he showed clearly enough that he had not set these down in a more carefully weighed number, but had put them in a freer manner of speech. This he did also with the spiritual fruits. For he does not say, Against these things there is no Law; but, Against such things; that is, whether these or other things of this kind.

51. Sed tamen diligenter considerantibus non hic omni modo carnalium spiritualiumque operum oppositio inordinata atque confusa est. Ob hoc autem latet, quia pauciora, vel singula quibusdam pluribus opponuntur. Nam ex eo quod carnalium vitiorum in capite posuit fornicationes, in capite autem virtutum spiritualium charitatem; quem non divinarum Litterarum studiosum faciat intentum ad perscrutanda caetera? Si enim fornicatio est amor a legitimo connubio solutus et vagus, explendae libidinis consectando licentiam; quid tam legitime ad spiritualem fecunditatem conjungitur quam anima Deo? Cui quanto fixius inhaeserit, tanto est incorruptior. Inhaeret autem charitate. Recte igitur fornicationi opponitur charitas, in qua sola est custodia castitatis. Immunditiae autem sunt omnes perturbationes de illa fornicatione conceptae, quibus gaudium tranquillitatis opponitur. Idolorum autem servitus, ultima fornicatio est animae, propter quam etiam bellum adversus Evangelium cum reconciliatis Deo furiosissimum gestum est, cujus reliquiae

51. But yet, to those who consider carefully, the setting of fleshly and spiritual works against each other here is not in every way disordered and confused. But it is hidden for this reason, that fewer things, or single ones, are set against a greater number. For from the fact that he put fornications at the head of the fleshly vices, and charity at the head of the spiritual virtues, what student of the divine Letters would this not make attentive to search out the rest? For if fornication is love released from lawful wedlock and wandering, pursuing licence to satisfy lust, what is so lawfully joined for spiritual fruitfulness as the soul to God? And the more firmly it has clung to Him, the more incorrupt it is. And it clings by charity. Rightly, then, is charity set against fornication, since in charity alone is the safeguard of chastity. And impurities are all the disturbances conceived from that fornication, and to them the joy of tranquillity is opposed. And the service of idols is the last fornication of the soul, on account of which also a most furious war was waged against the Gospel and against those reconciled to God, whose remnants

Editors' notes and page, col. 2141

Footnotes

(1) ‹anchor: mortalitate carnis› · printed under col 2141

Tres Mss., in qua Dominus mortalitatem carnis.

Three Mss. [read] in qua Dominus mortalitatem carnis [in which the Lord (deigned to tame) the mortality of the flesh].

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quamvis tritae diu, adhuc tamen recalent. Huic itaque pax contraria est, qua reconciliamur Deo, eademque pace etiam cum hominibus custodita, veneficiorum, inimicitiarum, contentionum, aemulationum, animositatum, dissensionumque vitia sanantur in nobis: ut autem in aliis, inter quos vivimus, justa moderatione tractentur, et ad sustinendum longanimitas, et ad curandum benignitas, et ad ignoscendum bonitas militat. Jam vero haeresibus fides, invidiae mansuetudo, ebrietatibus et comessationibus continentia reluctatur.

[…], though long worn away, are still warm. To it, therefore, peace is contrary, by which we are reconciled to God; and by this same peace, kept also with men, the vices of sorceries, enmities, contentions, rivalries, animosities and dissensions are healed in us; and that in others, among whom we live, they may be handled with just moderation, long-suffering serves for bearing them, kindness for curing them, and goodness for forgiving them. Further, faith struggles against heresies, meekness against envy, continence against drunkenness and revellings.

52. Ne quis sane arbitretur hoc esse invidiam quod est aemulatio: vicina enim sunt, et propter ipsam vicinitatem plerumque utrumlibet horum pro altero, vel aemulatio pro invidia, vel invidia pro aemulatione ponitur. Sed quia utrumque hic locis suis dictum est, utique distinctionem de nobis flagitant. Nam aemulatio est dolor animi, cum alius pervenit ad rem quam duo pluresve appetebant, et nisi ab uno haberi non potest. Istam sanat pax, qua id appetimus, quod omnes qui appetunt, si assequantur, unum in eo fiunt. Invidia vero dolor animi est, cum indignus videtur aliquis assequi, etiam quod tu non appetebas. Hanc sanat mansuetudo, cum quisque ad judicium Dei revocans, non resistit voluntati ejus, et magis ei credit recte factum esse, quam sibi quod putabat indignum.

52. Let no one, indeed, think that envy is the same as rivalry: for they are neighbours, and because of this very nearness either of them is often put for the other, rivalry for envy or envy for rivalry. But since each is spoken of here in its own place, they certainly demand a distinction from us. For rivalry is pain of mind when another reaches a thing which two or more were seeking, and which cannot be had except by one. Peace heals this, by which we seek that thing in which all who seek it, if they attain it, become one. But envy is pain of mind when someone who seems unworthy attains something, even what you were not seeking. Meekness heals this, when each man, referring [it] to the judgement of God, does not resist His will, and believes Him, that it was rightly done, rather than himself, that it was unworthy.

53. [Ib. V, 24.] Crucifixerunt autem carnem suam cum passionibus et concupiscentiis, sicut consequenter dicit, qui sunt in Christo Jesu. Unde autem crucifixerunt, nisi timore illo casto permanente in saeculum saeculi (Psal. XVIII, 10), quo cavemus offendere illum quem toto corde, tota anima, tota mente diligimus? Non enim hoc timore timet adultera, ne custodiatur a viro, quo timet casta ne deseratur: illi enim tristis est praesentia viri, huic absentia. Et ideo timor ille corruptus est, et transire non vult hoc saeculum: iste autem castus permanet in saeculum saeculi. De quo timore crucifigi optat propheta, cum dicit: Confige clavis a timore tuo carnes meas (Psal. CXVIII, 120). Ista crux est de qua Dominus dicit: Tolle crucem tuam, et sequere me (Matth. XVI, 24).

53. [Ib. 5:24.] And they have crucified their flesh with its passions and desires, as he says next, who are in Christ Jesus. But whence have they crucified it, if not by that chaste fear which endures for ever and ever (Ps. 18:10), by which we take care not to offend Him Whom we love with the whole heart, the whole soul, the whole mind? For the adulteress does not fear with the same fear, lest she be watched by her husband, as that with which the chaste wife fears lest she be deserted: for to the one the presence of her husband is grievous, to the other his absence. And therefore that fear is corrupt and does not wish to pass beyond this world; but this one, being chaste, endures for ever and ever. The prophet desires to be crucified with this fear when he says: Pierce my flesh with nails from Thy fear (Ps. 118:120). This is the cross of which the Lord says: Take up your cross and follow Me (Matt. 16:24).

54. [Ib. V, 25.] Si spiritu, inquit, vivimus, spiritu et sectemur. Manifestum est certe secundum id nos vivere quod sectati fuerimus; sectabimur autem quod dilexerimus. Itaque si ex adverso existant duo, praeceptum justitiae, et consuetudo carnalis, et utrumque diligitur, id sectabimur quod amplius dilexerimus: si tantumdem utrumque diligitur, nihil horum sectabimur; sed aut timore, aut inviti trahemur in alterutram partem; aut si utrumque aequaliter etiam timemus, in periculo sine dubio remanebimus, fluctu dilectionis et timoris alternante quassati. Sed pax Christi vincat in cordibus nostris (Coloss III, 15). Tunc enim orationes et gemitus, et in auxilium invocata dextera misericordiae Dei, sacrificium contribulati cordis non despicit, charitatemque sui ampliorem commendatione periculi, de quo liberavit, exsuscitat. In eo autem

54. [Ib. 5:25.] If we live by the spirit, he says, let us also follow the spirit. It is certainly plain that we live according to that which we have followed; and we shall follow what we have loved. And so, if two things stand opposed, the precept of justice and fleshly habit, and both are loved, we shall follow the one we have loved more: if both are loved equally, we shall follow neither of them; but we shall be dragged to one side or the other either by fear or against our will; or if we also fear both equally, we shall without doubt remain in peril, shaken by the alternating surge of love and fear. But let the peace of Christ conquer in our hearts (Col. 3:15). For then the prayers and groans, and the right hand of God's mercy called on for help, does not despise the sacrifice of a contrite heart, and arouses a greater love of itself by the commendation of the peril from which it has delivered. But in this

Editors' notes and page, col. 2142

Footnotes

(1) ‹anchor: Dei revocans› · printed under col 2142

Tres Mss., se revocans.

Three Mss. [read] se revocans [recalling himself].

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illi fallebantur, quod negare quidem non poterant, sectandum sibi esse Spiritum sanctum, assertorem ac ducem libertatis suae; sed ad opera servilia carnaliter conversi, retrorsum se conari non intelligebant. Propterea non ait, Si spiritu vivimus, spiritum sectemur; sed, spiritu sectemur, inquit. Fatebantur enim Spiritui sancto servire oportere: et eum non spiritu suo, sed carne volebant sectari; non spiritualiter obtinentes gratiam Dei, sed in circumcisione carnali et caeteris hujusmodi spem constituentes salutis.

[…] those men were deceived, that they could not indeed deny that the Holy Spirit, the champion and leader of their freedom, was to be followed by them; but, turned in a fleshly way to servile works, they did not understand that they were striving backwards. Therefore he does not say, If we live by the spirit, let us follow the spirit; but, let us follow by the spirit, he says. For they acknowledged that one must serve the Holy Spirit; and yet they wished to follow Him, not by their spirit, but by the flesh; not holding fast the grace of God spiritually, but placing their hope of salvation in fleshly circumcision and other things of this kind.

55. [Ib. V, 26.] Non efficiamur, inquit, inanis gloriae cupidi, invicem invidentes, et invicem provocantes. Prorsus magnifice et omnino divino ordine, posteaquam eos instruxit adversus illos a quibus in servitutem Legis seducebantur, hoc in eis cavet, ne instructiores facti, et volentes jam calumniis carnalium respondere, contentionibus studeant, et appetitu inanis gloriae, Legis oneribus non servientes, vanis cupiditatibus serviant.

55. [Ib. 5:26.] Let us not become, he says, desirous of empty glory, envying one another and provoking one another. Altogether splendidly and in a wholly divine order, after he has equipped them against those by whom they were being seduced into the servitude of the Law, he guards against this in them: lest, having been better equipped and wishing now to answer the calumnies of the fleshly, they give themselves to contentions, and, by the appetite for empty glory, while not serving the burdens of the Law, they serve vain desires.

56. [Ib. VI, 1.] Nihil autem sic probat spiritualem virum, quam peccati alieni tractatio, cum liberationem ejus potius quam insultationem, potiusque auxilia quam convicia meditatur, et quantum facultas tribuitur suscipit. Et ideo dicit: Fratres, etsi praeoccupatus fuerit homo in aliquo delicto, vos qui spirituales estis, instruite hujusmodi. Deinde ne sibi quisque videatur instruere, etiam cum proterve exagitat irridetque peccantem, aut superbe tanquam insanabilem detestatur, in spiritu, inquit, mansuetudinis, intendens teipsum, ne et tu tenteris. Nihil enim ad misericordiam sic inclinat, quam proprii periculi cogitatio. Ita eos nec deesse voluit fratrum correptioni, nec studere certamini. Multi enim homines cum a somno excitantur, litigare volunt; aut rursus dormire, cum litigare prohibentur. Pax igitur et dilectio, communis periculi cogitatione, in corde serventur: modus autem sermonis, sive acrius, sive blandius proferatur, sicut salus ejus quem corrigis postulare videtur, moderandus est. Nam et alio loco dicit: Servum autem Domini litigare non oportet; sed mitem esse ad omnes, docibilem, patientem. Et ne quisquam ex eo putet cessandum sibi esse a correptione erroris alterius, vide quid adjungat: In modestia, inquit, corripientem diversa sentientes (II Tim. II, 24-25). Quomodo in modestia, quomodo corripientem, nisi cum lenitatem corde retinemus, et aliquam medicamenti acrimoniam verbo correptionis aspergimus? Nec aliter accipiendum video quod in eadem Epistola positum est: Praedica verbum, insta opportune, importune; argue, hortare, increpa in omni longanimitate et doctrina (Id. IV, 2). Importunitas enim opportunitati utique contraria est: neque omnino ullum medicamentum sanat, nisi quod opportune adhibueris. Quanquam ergo et sic possit distingui, Insta opportune, ut alius sit sensus, Importune argue, deinde caetera contexantur, Hortare, increpa cum omni longanimitate et doctrina: ut tunc

56. [Ib. 6:1.] But nothing so proves a spiritual man as his handling of another's sin, when he considers its deliverance rather than insult, and help rather than reproaches, and undertakes it as far as the means is granted him. And therefore he says: Brothers, even if a man has been overtaken in some fault, you who are spiritual, instruct such a one. Then, lest anyone should think that he is instructing even when he wantonly harasses and mocks the sinner, or proudly loathes him as incurable, he says, in the spirit of meekness, looking to yourself, lest you too be tempted. For nothing so inclines to mercy as the thought of one's own peril. Thus he wished them neither to fail in correcting their brothers nor to be eager for strife. For many men, when they are roused from sleep, want to quarrel; or else to sleep again when they are prevented from quarrelling. Let peace and love, then, be kept in the heart by the thought of the common peril; but the manner of speech, whether it is uttered more sharply or more gently, is to be regulated as the salvation of the one you are correcting seems to require. For in another place too he says: But the servant of the Lord must not quarrel, but be gentle towards all, teachable, patient. And lest anyone should think from this that he must cease from correcting another's error, see what he adds: In modesty, he says, correcting those who think otherwise (2 Tim. 2:24–25). How in modesty, how correcting, unless we keep gentleness in the heart and sprinkle some sharpness of medicine in the word of correction? Nor do I see any other way of taking what is set down in the same Epistle: Preach the word, press on in season, out of season; reprove, exhort, rebuke in all long-suffering and teaching (ibid. 4:2). For out of season is certainly contrary to in season: and no medicine at all heals unless you apply it in season. Although, therefore, it can also be divided thus, Press on in season, so that there is another sense, Out of season reprove, and then the rest is joined on, Exhort, rebuke with all long-suffering and teaching: so that then

Editors' notes and page, col. 2143

Footnotes

(1) ‹anchor: in corde serventur› · printed under col 2143

Am. Er., et communis periculi cogitatio in corde reservetur. Sic etiam Mss. uno tantum excepto.

Am. [and] Er. [read] et communis periculi cogitatio in corde reservetur [and let the thought of the common peril be kept in the heart]. So also the Mss., with only one excepted.

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opportunus sentiaris, cum instas aedificando; cum autem destruis arguendo, non cures etiamsi importunus videaris, si hoc est talibus importunum: ita duo quae sequuntur, ad duo superiora possunt singillatim referri, Hortare cum opportune instas, increpa cum importune arguis; deinde caetera duo similiter, sed converso ordine, referuntur, Cum omni longanimitate, ad sustinendas indignationes eorum quos destruis; et doctrina, ad instruenda eorum studia quos aedificas: tamen etiamsi illo usitatiore modo distinguatur, Insta opportune; quod si hoc modo non proficis, importune: ita intelligendum est, ut tu opportunitatem omnino non deseras, et sic accipias quod dictum est, importune, ut illi videaris importunus, qui non libenter audit quae dicuntur in eum; tu tamen scias hoc illi esse opportunum, et dilectionem curamque sanitatis ejus animo teneas mansueto, et modesto, et fraterno.

you may be felt to be timely, when you press on by building up; but when you pull down by reproving, you are not to care even if you seem untimely, if this is untimely to such people: so the two things that follow can be referred one by one to the two above, Exhort when you press on in season, rebuke when you reprove out of season; then the other two are likewise referred, but in reverse order, With all long-suffering, for bearing the indignation of those whom you pull down; and teaching, for instructing the zeal of those whom you build up: yet even if it is divided in that more usual way, Press on in season; but if you do not succeed in this way, out of season: it must be understood so that you do not abandon timeliness altogether, and so take what is said, out of season, that you seem untimely to him who does not willingly hear what is said against him; yet you are to know that this is timely for him, and are to keep love and care for his healing with a mind that is meek and modest and brotherly.

Multi enim postea cogitantes quae audierint, et quam justa audierint, ipsi se gravius et severius arguerunt; et quamvis perturbatiores a medico viderentur abscedere, paulatim verbi vigore in medullas penetrante, sanati sunt: quod non fieret, si semper exspectaremus periclitantem putrescentibus membris, quando eum liberet aut uri aut secari. Quod nec ipsi corporis medici attendunt, qui terrenae mercedis intuitu curant. Quotus enim quisque reperitur, qui ferrum eorum aut ignem non ligatus expertus sit? cum et illi rariores sint qui volentes ligati fuerint. Plures enim resistentes, et mori se malle clamantes, quam illo curari modo, vix lingua ipsa eorum relicta libera omnibus membris constrinxerunt; neque ad suum, neque ad reluctantis, sed ad ipsius artis arbitrium: quorum tamen vocibus conviciisque dolentium nec commovetur curantis animus, nec quiescit manus. Medicinae autem coelestis ministri, aut per odiorum trabem cernere stipulam in oculo fratris volunt (Matth. VII, 3), aut tolerabilius mortem videre peccantis, quam verbum indignantis audire: quod non ita accidisset, si tam sanum animum curando alterius animo adhiberemus, quam sanis manibus illi medici aliena membra pertractant.

For many, afterwards thinking over what they had heard, and how just were the things they had heard, have reproved themselves more heavily and more severely; and although they seemed to go away from the physician more disturbed, yet, as the force of the word gradually penetrated into their marrow, they have been healed: which would not happen if we always waited, while a man is in danger with his members putrefying, until it should please him to be burned or cut. Physicians of the body themselves do not attend to this, who cure with an eye to earthly reward. For how many are found who have experienced their knife or their fire without being bound? since those too are rarer who have been bound willingly. For many who resist, and cry out that they would rather die than be cured in that way, they have tied down in all their limbs, scarcely leaving their very tongue free; not at their own will, nor at that of the one resisting, but at the discretion of the art itself: and yet the mind of the one curing is not moved by their cries and the reproaches of those in pain, nor does his hand rest. But the ministers of the heavenly medicine either wish to see the straw in their brother's eye through the beam of hatreds (Matt. 7:3), or would more tolerably see the death of a sinner than hear the word of one who is indignant: which would not have happened thus if we brought as sound a mind to the curing of another's mind as the sound hands with which those physicians handle other people's limbs.

57. Nunquam itaque alieni peccati objurgandi suscipiendum est nogotium, nisi cum internis interrogationibus examinantes nostram conscientiam, liquido nobis coram Deo responderimus, dilectione nos facere. Quod si convicium, vel minae, vel etiam persecutiones ejus quem argueris, laceraverint animum; si adhuc ille per te sanari posse videbitur, nihil respondeas donec saneris prior: ne forte carnalibus motibus tuis ad nocendum consentias, et exhibeas linguam tuam arma iniquitatis peccato (Rom. VI, 13) ad reddendum malum pro malo, aut maledictum pro maledicto (I Petr. III, 9). Quidquid enim lacerato animo dixeris, punientis est impetus, non charitas corrigentis. Dilige, et dic quod voles: nullo modo maledictum erit quod specie maledicti sonuerit, si memineris senserisque te in gladio verbi Dei, liberatorem hominis esse velle ab obsidione vitiorum. Quod si forte, ut plerumque accidit, dilectione quidem talem

57. Never, then, is the task of rebuking another's sin to be undertaken, unless, examining our conscience with inward questions, we have answered ourselves clearly before God that we do it out of love. But if the reproach, or threats, or even persecutions of the one you are reproving have wounded your mind; if he still seems able to be healed through you, make no reply until you are healed first: lest perhaps you consent to your fleshly movements to do harm, and offer your tongue to sin as a weapon of iniquity (Rom. 6:13) to render evil for evil or curse for curse (1 Pet. 3:9). For whatever you say with a wounded mind is the onset of one who punishes, not the charity of one who corrects. Love, and say what you will: in no way will that be a curse which sounds like a curse, if you remember and feel that with the sword of the word of God you wish to be the deliverer of a man from the siege of vices. But if perhaps, as often happens, with love indeed such […]

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suscipis actionem, et ad eam corde dilectionis accedis, sed inter agendum subrepserit aliquid, dum tibi resistitur, quod te auferat ab hominis vitio percutiendo, et ipsi homini faciat infestum; postea te lacrymis lavantem hujusmodi pulverem, multo salubrius meminisse oportebit, quam non debeamus super aliorum superbire peccata, quando in ipsa eorum objurgatione peccamus, cum facilius nos ira peccantis iratos, quam miseria misericordes facit.

[…] an action you undertake, and you approach it with a heart of love, but in the course of acting something has crept in, while you are being resisted, which draws you away from striking at the man's vice and makes you hostile to the man himself; afterwards, as you wash away dust of this kind with tears, it will be much more wholesome for you to remember how little we ought to be proud over the sins of others, when we sin in the very rebuking of them, since the anger of the sinner more easily makes us angry than his misery makes us merciful.

58 [Ib. VI, 2.] Alter alterius onera portate, et sic adimplebitis Legem Christi: Legem utique charitatis. Si autem implet Legem qui diligit proximum, dilectioque proximi etiam in veteribus Scripturis maxime commendatur (Levit. XIX, 18), in qua dilectione dicit alio loco idem apostolus, recapitulari omnia mandata Legis (Rom. XIII, 8, 9): manifestum est etiam illam Scripturam, quae priori populo data est, Legem Christi esse, quam venit implere charitate (Matth. V, 17), quae non implebatur timore. Eadem igitur Scriptura et idem mandatum, cum bonis terrenis inhiantes premit servos, Testamentum Vetus; cum in bona aeterna flagrantes erigit liberos, Testamentum Novum vocatur.

58 [Ib. 6:2.] Bear one another's burdens, and so you will fulfil the law of Christ: the Law, that is, of charity. Now if he who loves his neighbour fulfils the Law, and the love of neighbour is most strongly commended even in the old Scriptures (Lev. 19:18), in which love, the same apostle says in another place, all the commandments of the Law are summed up (Rom. 13:8–9): it is plain that that Scripture too which was given to the former people is the Law of Christ, which He came to fulfil by charity (Matt. 5:17), since it was not being fulfilled by fear. The same Scripture, then, and the same commandment, when it presses down slaves who gape after earthly goods, is called the Old Testament; when it raises up free men burning for eternal goods, it is called the New Testament.

59. [Ib. VI, 3-5.] Si enim aliquis, inquit, videtur esse aliquid, cum nihil sit, seipsum seducit. Non enim eum seducunt laudatores ejus, sed ipse potius; quia cum sibi sit ipse praesentior quam illi, mavult se in illis quaerere, quam in seipso. Sed quid dicit Apostolus? Opus autem suum probet unusquisque, et tunc in seipso tantum gloriam habebit, et non in altero, id est, intus in conscientia sua: et non in altero, id est, cum eum alter laudat. Unusquisque enim, inquit, proprium onus portabit. Non ergo laudatores nostri minuunt onera conscientiae nostrae: atque utinam non etiam accumulent, cum plerumque ne illis offensis laus nostra minuatur, aut objurgatione illos curare negligimus, aut jactanter eis aliquid nostrum ostentamus, potius quam constanter ostendimus. Omitto ea quae fingunt et mentiuntur de se homines propter hominum laudes. Quid enim ista caecitate tenebrosius, ad obtinendam inanissimam gloriam errorem hominis aucupari, et Deum testem in corde contemnere? Quasi vero ullo modo comparandus sit error illius qui te bonum putat, errori tuo qui homini de falso bono placere studes, de vero malo displices Deo.

59. [Ib. 6:3–5.] For if anyone, he says, thinks himself to be something when he is nothing, he deceives himself. For it is not his praisers who deceive him, but rather he himself; because, though he is more present to himself than they are, he prefers to seek himself in them rather than in himself. But what does the Apostle say? But let each one prove his own work, and then he will have glory in himself alone, and not in another, that is, inwardly in his own conscience; and not in another, that is, when another praises him. For each one, he says, will bear his own burden. Our praisers, then, do not lessen the burdens of our conscience: and would that they did not even heap them up, since very often, lest our praise be lessened by offending them, we either neglect to cure them by rebuke, or boastfully display to them something of ours rather than steadfastly show it. I pass over the things that men invent and lie about themselves for the sake of men's praise. For what is darker than this blindness, to hunt after a man's error in order to obtain the emptiest glory, and to despise God as witness in the heart? As if the error of him who thinks you good were in any way to be compared with your error, who, while you are eager to please a man with a false good, displease God with a true evil.

60. [Ib. VI, 6.] Jam caetera planissima esse existimo. Nam et illud usitatum praeceptum est, ut praedicatori verbi Dei praebeat necessaria, cui praedicatur. Ad bona enim opera hortandi erant, ut etiam egenti Christo ministrarent, staturi ad dexteram cum agnis; ut plus in eis operaretur dilectio fidei, quam Legis posset timor. Neque hoc quisquam majore fiducia debet praecipere, quam hic apostolus, qui manibus suis victum transigens (Act. XVIII, 3; XX, 34; I Cor. IV, 12; I Thess. II, 9; II Thess. III, 8), haec in se nolebat fieri, ut majore pondere, propter eorum magis utilitatem qui haec exhiberent, quam propter eorum quibus exhiberent ea, se monere omnibus demonstraret.

60. [Ib. 6:6.] The rest I now judge to be very plain. For that too is a customary precept, that he to whom the word of God is preached should provide necessities for the preacher. For they were to be exhorted to good works, so that they might minister also to Christ in need, being about to stand at the right hand with the lambs; so that the love that comes of faith might work more in them than the fear of the Law could. And no one ought to enjoin this with greater confidence than this apostle, who, getting his living with his own hands (Acts 18:3; 20:34; 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8), did not wish this to be done for himself, so that he might show all with greater weight that he gave this counsel more for the benefit of those who provided these things than for the sake of those to whom they provided them.

61. [Ib. VI, 7-10.] Quod autem deinde subjungit,

61. [Ib. 6:7–10.] But as to what he then adds,

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Nolite errare, Deus non subsannatur: quod enim seminaverit homo, hoc et metet; novit inter quae verba perditorum hominum laborent, qui constituuntur in fide rerum earum quas non vident. Vident enim seminationem operum suorum, sed messem non vident. Nec talis eis messis promittitur, qualis hic reddi solet, quia justus ex fide vivit (Habac. II, 4). Quia qui seminaverit, inquit, in carne sua, ex carne metet corruptionem. Hoc dicit de amatoribus voluptatum magis quam Dei. In carne enim sua seminat, qui omnia quae facit, etiamsi bona videantur, propterea tamen facit, ut carnaliter ei bene sit. Qui autem seminaverit in spiritu, de spiritu metet vitam aeternam. Seminatio in spiritu est, ex fide cum charitate servire justitiae, et non obaudire desideriis peccati, quamvis de mortali carne existentibus. Messis autem vitae aeternae cum inimica novissima destruetur mors, et absorbebitur mortale a vita, et corruptibile hoc induet incorruptionem. In hoc ergo tertio gradu, quo sub gratia sumus, seminamus in lacrymis, cum existunt desideria de animali corpore; quibus non consentiendo renitimur, ut in gaudio metamus, cum etiam reformato corpore, ex nulla parte hominis, ulla nos sollicitabit molestia ullumve tentationis periculum. Nam etiam ipsum animale corpus deputatur in semine. Seminatur enim corpus animale, ait alio loco; ut ad messem pertineat quod adjunxit, surget corpus spirituale (I Cor. XV, 26, 44). Huic ergo sententiae propheta concinit, dicens, Qui seminat in lacrymis, in gaudio metet (Psal. CXXV, 5).

Do not be deceived, God is not mocked: for whatever a man sows, that also he will reap; he knows amid what words of lost men those labour who are established in faith in the things they do not see. For they see the sowing of their works, but they do not see the harvest. Nor is such a harvest promised them as is usually rendered here, because the just man lives by faith (Hab. 2:4). For he who sows, he says, in his own flesh, will from the flesh reap corruption. This he says of lovers of pleasures rather than of God. For he sows in his own flesh who does all that he does, even if it seems good, yet for this reason, that it may be well with him in the flesh. But he who sows in the spirit will from the spirit reap eternal life. Sowing in the spirit is to serve justice from faith with charity, and not to obey the desires of sin, although they arise from the mortal flesh. But the harvest of eternal life [will be] when death, the last enemy, will be destroyed, and the mortal will be swallowed up by life, and this corruptible will put on incorruption. In this third step, then, in which we are under grace, we sow in tears, when desires arise from the animal body; which we resist by not consenting, so that we may reap in joy, when, the body too being reformed, no trouble and no peril of temptation will disturb us in any part of man. For even the animal body itself is counted as in the seed. For it is sown an animal body, he says in another place; so that what he added belongs to the harvest, it will rise a spiritual body (1 Cor. 15:26, 44). With this saying, then, the prophet agrees, saying, He who sows in tears will reap in joy (Ps. 125:5).

Bene autem seminare, id est, bene operari, facilius est, quam in eo perseverare. Fructus enim solet laborem consolari: messis autem nostra in fine promittitur; et ideo perseverantia opus est. Qui enim perseveraverit usque in finem, hic salvus erit (Matth. X, 22): et propheta clamat, Sustine Dominum, viriliter age; et confortetur cor tuum, et sustine Dominum (Psal. XXVI, 14). Quod nunc Apostolus ait, Bonum autem facientes, inquit, non infirmemur: proprio enim tempore metemus infatigabiles. Itaque dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei. Quos eum credendum est, nisi Christianos significare? Omnibus enim pari dilectione vita aeterna optanda est; sed non omnibus eadem possunt exhiberi dilectionis officia.

But to sow well, that is, to work well, is easier than to persevere in it. For fruit usually consoles labour; but our harvest is promised at the end; and therefore there is need of perseverance. For he who perseveres to the end, he will be saved (Matt. 10:22); and the prophet cries out, Wait for the Lord, act manfully; and let your heart be strengthened, and wait for the Lord (Ps. 26:14). This is what the Apostle now says: But in doing good, he says, let us not grow weak; for in due time we shall reap, unwearied. Therefore, while we have time, let us do good to all, but especially to those of the household of the faith. Whom must we believe him to mean by these, if not Christians? For eternal life is to be wished for all with equal love; but the same offices of love cannot be shown to all.

62. [Ib. VI, 11-14.] Deinde cum docuisset, opera ipsa Legis, quae sunt salubria et ad bonos mores pertinent, dilectione fidei posse tantummodo impleri, non timore servili; redit ad illud unde tota causa agitur. Vidistis, inquit, qualibus litteris vobis scripsi manu mea. Cavet ne quisquam sub nomine Epistolae ejus fallat incautos. Qui volunt, inquit, placere in carne, hi cogunt vos circumcidi, tantum ut in cruce Christi persecutionem non patiantur. Multum enim persequebantur Judaei eos qui videbantur deserere traditas hujusmodi observationes: quos ipse quam non timeat satis ostendit, cum tales litteras etiam sua manu scribere voluit. Docet ergo timorem adhuc in istis operari, tanquam sub Lege constitutis, qui ad circumcisionem Gentes cogerent. Neque enim qui circumcisi sunt, hi Legem

62. [Ib. 6:11–14.] Then, when he had taught that the very works of the Law which are wholesome and pertain to good morals can be fulfilled only by the love that comes of faith, not by servile fear, he returns to that from which the whole case is argued. You have seen, he says, with what letters I have written to you with my own hand. He takes care lest anyone deceive the unwary under the name of his Epistle. Those who wish, he says, to please in the flesh, these compel you to be circumcised, only so that they may not suffer persecution for the cross of Christ. For the Jews greatly persecuted those who seemed to desert observances of this kind that had been handed down: how little he himself fears them he shows well enough, since he chose to write such a letter even with his own hand. He teaches, then, that fear was still at work in those men, as being placed under the Law, who were compelling the Gentiles to circumcision. For neither do those who are circumcised […] the Law

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custodiunt. Illam enim dicit custoditionem Legis, non occidere, non moechari, non falsum testimonium dicere; et si qua hujusmodi ad bonos mores pertinere manifestum est: quae nisi charitate et spe bonorum aeternorum, quae per fidem accipiuntur, impleri non posse jam dictum est. Sed volunt vos circumcidi, inquit, ut in vestra glorientur carne: id est, ut non solum non patiantur persecutionem a Judaeis, qui nullo modo ferebant incircumcisis Legem prodi, sed etiam glorientur apud eos, quod tam multos proselytos faciunt. Ut enim unum proselytum Judaei facerent, mare et terram eos circuire solere, Dominus dixit (Matth. XXIII, 15). Mihi autem absit gloriari nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Mundus mihi crucifixus est, ait, ut me non teneat; et ego mundo, ut eum non teneam; id est, ut neque mundus mihi nocere possit, neque ego de mundo aliquid cupiam. Qui autem in cruce Christi gloriatur, non vult placere in carne; quia persecutiones carnalium non timet, quas prior ut crucifigeretur ille sustinuit, ut vestigia sua sectantibus praeberet exemplum.

[…] keep. For he calls that the keeping of the Law: not to kill, not to commit adultery, not to bear false witness, and whatever of this kind is plainly seen to pertain to good morals: and it has already been said that these cannot be fulfilled except by charity and the hope of eternal goods, which are received through faith. But they wish you to be circumcised, he says, so that they may glory in your flesh: that is, so that they may not only not suffer persecution from the Jews, who in no way bore that the Law should be betrayed to the uncircumcised, but may even glory before them that they are making so many proselytes. For the Lord said that the Jews were accustomed to go round sea and land to make one proselyte (Matt. 23:15). But far be it from me to glory except in the cross of our Lord Jesus Christ, through Whom the world is crucified to me, and I to the world. The world is crucified to me, he says, so that it does not hold me; and I to the world, so that I do not hold it; that is, so that neither can the world harm me, nor may I desire anything from the world. But he who glories in the cross of Christ does not wish to please in the flesh; because he does not fear the persecutions of the fleshly, which He first endured so as to be crucified, that He might give an example to those who follow His footsteps.

63. [Ib. VI, 15, 16.] Neque enim circumcisio aliquid est, neque praeputium. Servat usque in finem illam indifferentiam, ne quis eum putaret vel in Timothei circumcisione simulate aliquid egisse, vel in cujusquam agere, si forte aliqua talis causa extitisset. Ostendit enim non ipsam circumcisionem obesse aliquid credentibus, sed spem salutis in talibus observationibus constitutam. Nam et in Actibus Apostolorum hoc modo inveniuntur illi circumcisionem persuadere, ut aliter eos qui ex Gentibus crediderant, salvos fieri negent posse (Act. XV, 1). Non ergo ipsius operis, sed hujus erroris perniciem refellit Apostolus. Neque circumcisio ergo, aliquid est, neque praeputium, sed nova, inquit, creatura. Novam creaturam dicit vitam novam per fidem Jesu Christi: et notandum verbum est. Difficile enim inveneris creaturam vocari etiam eos, qui jam credendo in adoptionem filiorum venerunt. Dicit tamen et alio loco: Si qua igitur in Christo nova creatura, vetera transierunt, ecce facta sunt omnia nova: omnia autem ex Deo (II Cor. V, 17 et 18). Ubi autem dicit, Et ipsa creatura liberabitur a servitute interitus; et postea dicit, Non solum autem, sed et nos ipsi primitias Spiritus habentes (Rom. VIII, 21, 23): discernit eos qui crediderant ab appellatione creaturae

63. [Ib. 6:15–16.] For neither is circumcision anything, nor uncircumcision. He keeps that indifference right to the end, lest anyone should think that he had done anything in pretence either in the circumcision of Timothy, or would do so in anyone's, if perhaps some such cause had arisen. For he shows that it is not circumcision itself that harms believers at all, but the hope of salvation placed in such observances. For in the Acts of the Apostles too those men are found urging circumcision in such a way as to deny that those who had believed from among the Gentiles could be saved otherwise (Acts 15:1). It is not, then, the work itself, but the ruin of this error that the Apostle refutes. Neither, then, is circumcision anything, nor uncircumcision, but a new, he says, creature. By a new creature he means the new life through the faith of Jesus Christ: and the word is to be noted. For you will hardly find that those too are called a creature who by believing have already come into the adoption of sons. Yet he says in another place too: If then there is any new creature in Christ, the old things have passed away, behold, all things have been made new: but all things are from God (2 Cor. 5:17–18). But where he says, And the creature itself will be set free from the servitude of corruption; and afterwards says, And not only so, but we ourselves also, who have the first-fruits of the Spirit (Rom. 8:21, 23): he distinguishes those who had believed from the name of creature

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PL 35:2148

quomodo eosdem aliquando homines, aliquando non homines dicit. Nam exprobrans objecit Corinthiis quodam loco, quod adhuc homines essent, ubi ait: Nonne homines estis, et secundum hominem ambulatis (I Cor. III, 3, 4)? Quomodo eundem Dominum etiam post resurrectionem, alicubi non hominem appellat, sicut in principio hujus Epistolae, cum ait, Non ab hominibus, neque per hominem, sed per Jesum Christum (Galat. I, 1); alicubi autem hominem, sicut illo loco ubi ait, Unus enim Deus, unus et mediator Dei et hominum homo Christus Jesus (I Tim. II, 5). Et quicumque, inquit, hanc regulam sectantur, pax super illos et misericordia, et super Israel Dei: id est, eos qui vere ad visionem Dei praeparantur, non qui vocantur hoc nomine, et carnali caecitate videre Dominum nolunt, quando gratiam ejus respuentes servi esse temporum cupiunt.

[…], as he calls the same people sometimes men and sometimes not men. For in a certain place he reproachfully charged the Corinthians with being still men, where he says: Are you not men, and do you not walk according to man (1 Cor. 3:3–4)? As he calls the same Lord, even after the resurrection, in some places not a man, as at the beginning of this Epistle, when he says, Not from men, nor through man, but through Jesus Christ (Gal. 1:1); but in some places a man, as in that place where he says, For there is one God, and one mediator of God and men, the man Christ Jesus (1 Tim. 2:5). And whoever, he says, follow this rule, peace upon them and mercy, and upon the Israel of God: that is, those who are truly being prepared for the vision of God, not those who are called by this name and in fleshly blindness refuse to see the Lord, when, spurning His grace, they desire to be slaves of the times.

64. [Ib. VI, 17.] De caetero, inquit, laborem nemo mihi praestet. Non vult per turbulentas contentiones taedium sibi fieri de re, quantum satis erat, exposita, et in Epistola quam ad Romanos scripsit, et hac ipsa. Ego enim stigmata Domini Jesu Christi in corpore meo porto: id est, habeo alios conflictus et certamina cum carne mea, quae in persecutionibus quas patior, mecum dimicant. Stigmata enim dicuntur notae quaedam poenarum servilium: ut si quis, verbi gratia, servus in compedibus fuerit propter noxam, id est propter culpam, vel hujusmodi aliquid passus fuerit, stigmata habere dicatur; et ideo in jure manumissionis, inferioris est ordinis. Nunc ergo Apostolus stigmata voluit appellare, quasi notas poenarum de persecutionibus quas patiebatur. Propter culpam enim persecutionis qua persecutus erat Ecclesias Christi, haec sibi retribui cognoverat: sicut ab ipso Domino dictum est Ananiae, cum idem illum Ananias tanquam persecutorem Christianorum formidaret, Ego illi ostendam, inquit, quae oporteat eum pati pro nomine meo (Act. IX, 16). Verumtamen propter remissionem peccatorum, in qua baptizatus erat, omnes illae tribulationes non ei valebant ad perniciem, sed ad coronam victoriae proficiebant.

64. [Ib. 6:17.] Henceforth, he says, let no one cause me trouble. He does not wish, through turbulent contentions, to be wearied over a matter expounded as far as was sufficient, both in the Epistle which he wrote to the Romans and in this very one. For I bear the marks of the Lord Jesus Christ in my body: that is, I have other conflicts and contests with my flesh, which fight with me in the persecutions that I suffer. For certain marks of servile punishments are called stigmata: so that if, for example, a slave has been in fetters on account of an offence, that is, on account of a fault, or has suffered something of this kind, he is said to have stigmata; and therefore in the law of manumission he is of a lower rank. Now, therefore, the Apostle wished to call them stigmata, as marks of punishments from the persecutions that he was suffering. For he knew that these things were being paid back to him on account of the fault of the persecution with which he had persecuted the Churches of Christ: as was said by the Lord Himself to Ananias, when that same Ananias feared him as a persecutor of Christians, I will show him, He says, what he must suffer for My name (Acts 9:16). Yet, because of the remission of sins in which he had been baptized, all those tribulations availed not for his ruin, but served for the crown of victory.

65. [Ib. VI, 18.] Conclusio Epistolae tanquam subscriptio manifesta est; nam et in nonnullis aliis Epistolis ea utitur: Gratia Domini nostri Jesu Christi cum spiritu vestro, fratres. Amen.

65. [Ib. 6:18.] The conclusion of the Epistle, like a signature, is plain; for he uses it in some other Epistles as well: The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

Editors' notes and page, col. 2148

Page

running head: …AUGUSTINI EXPOSIT. LIBER UNUS. 2148 (right half of the head spread over cols 2147–2148)
marginal letters: (none seen)
old-edition numerals: (none)
signature: (none)
other: col 2148 begins "quomodo eosdem" with nothing hyphenated from col 2147. The work ends in this column: §65 closes with "fratres. Amen." (the last word, worn type, read as Amen) about three-quarters down the page; nothing follows in the column. A woodcut tailpiece (Ecce Homo with instruments of the Passion) is printed centred below both columns of page 422; no FINIS line. Col 2149 (page 423) opens with the full-width title "Appendix tertii tomi operum S. Augustini" (works once falsely ascribed to him) and an Admonitio to the next piece, seen on the page image; it is not in this unit.