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PL 35 · cols. 2063–2106
Augustinus, Expositio quarumdam propositionum ex Epistola ad Romanos; Epistolae ad Romanos inchoata expositio
Editors' preface
S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI EXPOSITIO QUARUMDAM PROPOSITIONUM EX EPISTOLA AD ROMANOS Liber unus (a).
OF ST AURELIUS AUGUSTINE, BISHOP OF HIPPO, AN EXPOSITION OF CERTAIN PROPOSITIONS FROM THE EPISTLE TO THE ROMANS. One book.
Sensus hi sunt in Epistola ad Romanos Pauli apostoli. Primo omnium ut quisque intelligat in hac Epistola quaestionem versari operum Legis et gratiae.
These are the meanings in the Epistle of the apostle Paul to the Romans. First of all, that each person should understand that in this Epistle the question at issue concerns the works of the Law and grace.
PROPOSITIO PRIMA. [Rom. cap. I, ℣. 4.] Quod autem ait, Secundum Spiritum sanctificationis ex resurrectione mortuorum, id est, quia Spiritus donum acceperunt post ejus resurrectionem: mortuorum vero resurrectionem memorat, quia in ipso omnes crucifixi sumus, et resurreximus.
First proposition. [Rom. 1:4] As for his saying, According to the Spirit of sanctification by the resurrection of the dead, that is, because they received the gift of the Spirit after His resurrection; and he mentions the resurrection of the dead because in Him we have all been crucified and have risen again.
II. [Ib. I, 11.] Quod autem dicit, Ut gratiam vobis spiritualem impertiar: dilectionem scilicet Dei et proximi, ut per charitatem Christi Gentibus in Evangelium vocatis minime inviderent.
II. [Ibid. 1:11] As for his saying, That I may impart to you spiritual grace: namely the love of God and of neighbour, so that through the charity of Christ they should in no way envy the Gentiles called into the Gospel.
III. [Ib. I, 18.] Quod autem dicit, Revelatur ira Dei de coelo super omnem impietatem, etc., ait et Salomon de sapientibus mundi: Si enim tantum potuerunt scire, ut possent aestimare saeculum; quomodo ipsius mundi Dominum et Creatorem non facilius invenerunt (Sap. XIII, 9)? Sed quos arguit Salomon, non cognoverunt per creaturam Creatorem: quos autem arguit Apostolus, cognoverunt; sed gratias non egerunt, et dicentes se esse sapientes, stulti facti sunt, et ad colenda simulacra deciderunt (Rom. I, 21-23). Nam sapientes Gentium quod invenirent Creatorem, manifeste idem apostolus, cum Atheniensibus loqueretur, ostendit. Cum enim dixisset, Quia in ipso vivimus, et movemur, et sumus; addidit, Sicut et quidam secundum vos dixerunt (Act. XVII, 28). Hac autem intentione prius arguit impietatem Gentium, ut ex hac probet etiam ad gratiam posse pertingere conversos. Injustum est enim ut poenam subeant impietatis, et praemium fidei non accipiant.
III. [Ibid. 1:18] As for his saying, The wrath of God is revealed from heaven against all impiety, etc., Solomon too speaks of the wise of the world: For if they were able to know so much that they could appraise the world, how did they not more easily find the Lord and Creator of the world itself (Wis. 13:9)? But those whom Solomon rebukes did not come to know the Creator through the creature, whereas those whom the Apostle rebukes did come to know Him; but they did not give thanks, and saying that they were wise they became fools, and fell to worshipping idols (Rom. 1:21–23). For that the wise of the Gentiles found the Creator, the same apostle plainly shows when he was speaking to the Athenians. For when he had said, For in Him we live, and move, and are, he added, As also some according to you have said (Acts 17:28). Now it is with this intention that he first rebukes the impiety of the Gentiles, so that from this he may prove that, once converted, they can also attain to grace. For it is unjust that they should undergo the punishment of impiety and not receive the reward of faith.
Editors' notes and page, col. 2063
Footnotes
(Admonitio) ‹editors' notice set full width under the text, no call› · cols 2063-2064 ADMONITIO PP. BENEDICTINORUM. Collata est (praesens Expositio) ad Mss. Victorinos duos, ad unum Vaticanum, ad Thuaneum, Corbeiensem, Germanensem, Colbertinum, Jolyensem, Navarricum, et unum Bernardinorum Parisiensis collegii; ad variantes lectiones Lov. ex tribus Belgicis codicibus; ad editiones Am. Er. et Lov. Quibus in editionibus observamus propositionum distinctionem haud esse idoneam, una videlicet atque eadem propositione in duas pluresve passim dissecta: nunc porro alia induci distinctio cum numericarum notarum mutatione non potuit, ne pareret confusionem. Comparavimus praeterea omnes editiones initio Retr. et Confess. t. 1, memoratas. M.
NOTICE OF THE BENEDICTINE FATHERS. The present Exposition has been collated with two Saint-Victor manuscripts, with one Vatican, with the Thuanean (de Thou), the Corbie, the Saint-Germain, the Colbert, the Joly, the Navarre manuscript, and one of the Bernardines' college at Paris; with the Louvain editors' variant readings from three Belgian codices; and with the Amerbach, Erasmus and Louvain editions. In those editions we observe that the division of the propositions is far from suitable, one and the same proposition being here and there cut into two or more; but another division could not now be introduced along with a change of the numerals without creating confusion. We have compared, besides, all the editions listed at the beginning of the Retractations and Confessions, vol. 1. M.
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(a) ‹Liber unus (title)› · call in the work's title at the head of col 2063
Scriptus circiter Christi an. 394: scilicet Augustino adhuc presbytero, ex lib. 1 Retract., cap. 23, n. 1
Written about the year of Christ 394, that is, while Augustine was still a priest, according to Retractations book 1, chapter 23, no. 1.
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IV. [Ib. I, 21.] Quod autem dicit, Cognoscentes Deum, non ut Deum glorificaverunt, aut gratias egerunt, hoc caput est peccati, de quo dictum est, Initium omnis peccati superbia (Eccli. X, 15). Qui si gratias egissent Deo, qui dederat hanc sapientiam, non sibi aliquid tribuissent cogitationibus suis. Quapropter in desideria cordis sui traditi sunt a Domino, ut facerent quae non convenirent.
IV. [Ibid. 1:21.] As for his saying, Knowing God, they did not glorify Him as God, or give thanks, this is the head of sin, of which it was said, The beginning of all sin is pride (Sir. 10:15). For if they had given thanks to God, Who had given this wisdom, they would not have attributed anything to their own thoughts. For this reason they were handed over by the Lord to the desires of their heart, so that they did things that were not fitting.
V. [Ib. I, 24.] Quod autem dicit, Tradidit, intelligitur, dimisit in desideria cordis eorum. Mercedem autem mutuam dicit recepisse de Deo, ut traderentur in desideria cordis sui.
V. [Ibid. 1:24.] As for his saying, He handed over, it is understood as: He let them go into the desires of their heart. And he says that they received from God a recompense in return, so that they were handed over to the desires of their heart.
VI. [Ib. I, 28, 29.] Quod autem demum dicit, Tradidit illos Deus in reprobam mentem, etc., repletos, ait, omni iniquitate, datur intelligi, ad nocendum pertinere ista quae nunc dicit, id est facinora. Superius autem dicebat de corruptelis quae flagitia nominantur, ex quibus ad facinora pervenitur; quoniam quisque perniciosam dulcedinem flagitiorum sequens, dum impedientes personas removere conatur, pergit in facinus. Sic distinctus est etiam ille locus in Sapientia Salomonis, ubi cum enumerasset superiora flagitia, ait: Circumveniamus pauperem justum, quoniam inutilis est nobis (Sap. II, 12), etc.
VI. [Ibid. 1:28-29.] As for what he says finally, God handed them over to a reprobate mind, etc., filled, he says, with all iniquity, it is given to be understood that these things which he now speaks of, that is, crimes, pertain to doing harm. Earlier, however, he was speaking of the corruptions which are called disgraceful acts, from which one comes to crimes; since anyone who pursues the pernicious sweetness of disgraceful acts, while he tries to remove the persons who stand in his way, proceeds to crime. In this way too that passage in the Wisdom of Solomon is distinguished, where, after he had enumerated the disgraceful acts above, he says: Let us circumvent the poor just man, since he is useless to us (Wis. 2:12), etc.
VII-VIII. [Ib. I, 32; II, 1.] Quod autem dicit, Non solum qui ea faciunt, sed etiam qui consentiunt facientibus, significat quia quaecumque fecerunt, non inviti, sed cum ad mala facta consentiunt, etiam illa quae fecerunt approbant: et ideo de perfectis jam peccatis dicit, Propterea inexcusabilis es, o homo omnis qui judicas. Omnis autem cum dicit, subintrat jam ut monstret non solum Gentilem, sed etiam Judaeum qui
VII-VIII. [Ibid. 1:32; 2:1.] As for his saying, Not only those who do them, but also those who consent to those who do them, it signifies that whatever they did, [they did] not unwillingly, but since they consent to evil deeds, they also approve those things which they did: and therefore, concerning sins already accomplished, he says, Therefore you are inexcusable, O man, everyone who judges. And when he says Everyone, he now slips in so as to show not only the Gentile, but also the Jew who
Editors' notes and page, col. 2064
Footnotes
(1) ‹non inviti› · call in col 2064
Editi: non inviti fecerunt. Nam cum ad mala. At omnes Mss., non inviti, sed cum, etc., excepto uno Victorino qui habet, non inviti fecerunt, sed cum.
The printed editions: "they did not do unwillingly. For when to evil things." But all the manuscripts have "not unwillingly, but when," etc., except one Saint-Victor manuscript, which has "they did not do unwillingly, but when."
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(2) ‹illa quae fecerunt› · call in col 2064
Editi: illa quae non fecerunt. Abest, non, ab octo Mss.
The printed editions: "those things which they did not do." The word "not" is absent from eight manuscripts.
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(3) ‹jam peccatis dicit› · call in col 2064
Editi, jam peccatis dicit. Quod autem ait, Propterea. At Mss. carent istis verbis, Quod autem ait; quae in editis initium sunt Propositionis octavae. Sed contra in Mss. verba sequentia ad Propositionem septimam pertinent.
The printed editions: "of sins already ... he says. But as to his saying, Therefore." But the manuscripts lack the words "But as to his saying," which in the printed editions are the beginning of the eighth Proposition. In the manuscripts, on the contrary, the following words belong to the seventh Proposition.
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secundum Legem volebat judicare de Gentibus.
according to the Law he wished to judge concerning the Gentiles.
IX. [Ib. II, 5.] Quod autem dicit, Thesaurizas tibi iram in die irae, iram Dei ubique loquitur pro vindicta. Idcirco ait justi judicii Dei. Notandum autem quia ira Dei ponitur et in Novo Testamento: quod cum in Vetere legunt homines qui Legi veteri adversantur, culpandam eam putant; cum Deus utique, sicuti nos, perturbationibus non subjaceat, dicente Salomone, Tu autem, Domine virtutum, cum tranquillitate judicas (Sap. XII, 18). Sed ira, ut dictum est, in vindictae significatione ponitur.
IX. [Ibid. 2:5.] As to his saying, You are storing up for yourself wrath on the day of wrath, he everywhere speaks of the wrath of God in the sense of vengeance. That is why he says of the just judgement of God. It should be noted, however, that the wrath of God is mentioned in the New Testament too. When men who oppose the old Law read of it in the Old, they think the Law blameworthy, since God is certainly not subject to disturbances of mind as we are, as Solomon says, But Thou, Lord of powers, judgest with tranquillity (Wisd. 12:18). But wrath, as has been said, is used in the sense of vengeance.
X. [Ib. II, 15.] Quod autem dicit, Contestante conscientia illorum, secundum illud loquitur Joannis apostoli quo ait, Dilectissimi, si cor nostrum nos reprehenderit, major est Deus conscientia nostra, etc., (I Joan. III, 20).
X. [Ibid. 2:15.] As to his saying, Their conscience bearing witness, he speaks in accordance with that saying of the apostle John, in which he says, Most beloved, if our heart reproves us, God is greater than our conscience, etc. (1 John 3:20).
XI. [Ib. II, 29.] Quod autem dicit, Spiritu, non littera, hoc est, ut secundum spiritum, non secundum quod habet littera, Lex intelligatur: quod utique contigit illis qui circumcisionem magis carnaliter quam spiritualiter acceperunt.
XI. [Ibid. 2:29.] As to his saying, In the spirit, not in the letter, this means that the Law is to be understood according to the spirit, not according to what the letter contains. This certainly applies to those who received circumcision in a carnal rather than a spiritual way.
XII. [Ib. II, 29.] Quod autem dicit, Cujus laus non ex hominibus, sed ex Deo, illi convenit quod ait, Qui in secreto Judaeus est.
XII. [Ibid. 2:29.] As to his saying, Whose praise is not from men but from God, it fits what he says, He who is a Jew in secret.
XIII-XVIII. [Ib. III, 20.] Quod autem dicit, Quia non justificabitur in Lege omnis caro coram illo: per legem enim cognitio peccati, et caetera similia, quae quidam putant in contumeliam Legis objicienda, sollicite satis legenda sunt, ut neque lex ab Apostolo improbata videatur, neque homini arbitrium liberum sit ablatum. Itaque quatuor istos gradus hominis distinguamus; ante Legem, sub Lege, sub gratia, in pace. Ante Legem, sequimur concupiscentiam carnis: sub Lege, trahimur ab ea: sub gratia, nec sequimur eam, nec trahimur ab ea: in pace, nulla est concupiscentia carnis. Ante Legem ergo non pugnamus; quia non solum concupiscimus et peccamus, sed etiam approbamus peccata: sub Lege pugnamus, sed vincimur; fatemur enim mala esse quae facimus, et fatendo mala esse, utique nolumus facere, sed quia nondum est gratia, superamur. In isto gradu ostenditur nobis quomodo jaceamus, et dum surgere volumus et cadimus, gravius affligimur. Inde hic dicitur, Lex subintravit, ut abundaret delictum (Rom. V, 20). Inde et quod nunc positum est, Per Legem enim cognitio peccati. Non enim ablatio peccati est; quia per solam gratiam aufertur peccatum. Bona est ergo Lex, quia ea vetat quae vetanda sunt, et ea jubet quae jubenda sunt. Sed cum quisque illam viribus suis se putat implere, non per gratiam Liberatoris sui, nihil ei prodest ista praesumptio: imo etiam tantum nocet, ut et vehementiori peccati desiderio rapiatur, et in peccatis etiam praevaricator inveniatur. Ubi enim non est Lex, nec praevaricatio (Id. IV, 15). Sic ergo jacens cum se quisque cognoverit per seipsum surgere non valere, imploret Liberatoris auxilium. Venit ergo gratia quae donet peccata praeterita, et conantem adjuvet, et tribuat charitatem justitiae, et auferat metum.
XIII-XVIII. [Ibid. 3:20.] As to his saying, Because no flesh will be justified in the Law before Him, for through the law comes knowledge of sin, and other such things, which some think are to be brought forward as an insult to the Law, they must be read with great care, so that the law may not seem to be condemned by the Apostle, nor free choice be taken away from man. Let us therefore distinguish these four stages of man: before the Law, under the Law, under grace, in peace. Before the Law, we follow the concupiscence of the flesh; under the Law, we are dragged by it; under grace, we neither follow it nor are dragged by it; in peace, there is no concupiscence of the flesh. Before the Law, then, we do not fight, because we not only desire and sin but even approve of sins. Under the Law we fight, but we are conquered. For we admit that what we do is evil, and in admitting it to be evil we certainly do not wish to do it, but because there is not yet grace, we are overcome. In this stage it is shown to us how we lie fallen, and when we wish to rise and yet fall, we are afflicted more grievously. Hence it is said here, The Law came in besides, so that the offence might abound (Rom. 5:20). Hence also what is now set down, For through the Law comes knowledge of sin. For it is not the removal of sin, because sin is taken away by grace alone. The Law, therefore, is good, because it forbids what ought to be forbidden and commands what ought to be commanded. But when anyone thinks he fulfils it by his own strength, and not through the grace of his Deliverer, this presumption profits him nothing. Indeed it does so much harm that he is both carried off by a more violent desire for sin and is even found a transgressor in his sins. For where there is no Law, there is no transgression either (ibid. 4:15). So, then, when anyone lying fallen has recognized that he cannot rise by himself, let him implore the help of the Deliverer. Grace therefore comes, to forgive past sins, to help the one who strives, to bestow the charity of righteousness, and to take away fear.
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(a) ‹call not visible in the foot image; probably at "quae quidam putant"› · call in col 2065
Manichaei.
The Manichaeans.
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Quod cum fit, tametsi desideria quaedam carnis, dum in hac vita sumus, adversus spiritum nostrum pugnant, ut eum ducant in peccatum; non tamen his desideriis consentiens spiritus, quoniam est fixus in gratia et charitate Dei, desinit peccare. Non enim in ipso desiderio pravo, sed in nostra consensione peccamus. Ad hoc valet quod dicit idem apostolus, Non ergo regnet peccatum in vestro mortali corpore ad obediendum desideriis ejus (Rom. VI, 12). Hinc enim ostendit esse desideria, quibus non obediendo, peccatum in nobis regnare non sinimus. Sed quoniam ista desideria de carnis mortalitate nascuntur, quae trahimus ex primo peccato primi hominis, unde carnaliter nascimur; non finientur haec, nisi resurrectione corporis immutationem illam, quae nobis promittitur, meruerimus, ubi perfecta pax erit, cum in quarto grada constituemur. Ideo autem perfecta pax, quia nihil nobis resistet non resistentibus Deo. Hoc est quod dicit Apostolus, Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Si ergo Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum Jesum a mortuis, vivificabit et mortalia corpora vestra per inhabitantem Spiritum ejus in vobis (Id. VIII, 10, 11). Liberum ergo arbitrium perfecte fuit in primo homine, in nobis autem ante gratiam non est liberum arbitrium ut non peccemus, sed tantum ut peccare nolimus. Gratia vero efficit ut non tantum velimus recte facere, sed etiam possimus; non viribus nostris, sed Liberatoris auxilio, qui nobis etiam perfectam pacem in resurrectione tribuet, quae pax perfecta bonam voluntatem consequitur. Gloria enim in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. II, 14).
When this happens, although certain desires of the flesh, while we are in this life, fight against our spirit so as to lead it into sin, yet the spirit, not consenting to these desires, because it is fixed in the grace and charity of God, ceases to sin. For we sin not in the depraved desire itself, but in our consent. To this point applies what the same apostle says, Let not sin therefore reign in your mortal body so as to obey its desires (Rom. 6:12). For by this he shows that there are desires by not obeying which we do not allow sin to reign in us. But since these desires arise from the mortality of the flesh, which we draw from the first sin of the first man, whence we are born according to the flesh, they will not be ended unless in the resurrection we merit that change of the body which is promised to us, where there will be perfect peace, when we are set in the fourth stage. And it is perfect peace for this reason, that nothing will resist us when we do not resist God. This is what the Apostle says, The body indeed is dead because of sin, but the spirit is life because of righteousness. If therefore the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will give life also to your mortal bodies through His Spirit dwelling in you (Rom. 8:10–11). Free choice, therefore, existed perfectly in the first man, but in us before grace there is no free choice to not sin, but only to be unwilling to sin. Grace, however, brings it about that we not only will to act rightly but are also able to; not by our own strength, but by the help of the Deliverer, Who will also grant us perfect peace in the resurrection, which perfect peace follows upon good will. For Glory to God in the highest, and on earth peace to men of good will (Luke 2:14).
XIX. [Ib. III, 31.] Quod autem dicit, Legem ergo evacuamus per fidem? Absit: sed Legem statuimus, id est, firmamus. Sed quemadmodum firmanda erat Lex, nisi per justitiam? Justitiam autem quae est per fidem; quia ea ipsa quae non poterant impleri per Legem, per fidem impleta sunt.
XIX. [Ibid. 3:31.] As for what he says, Do we then make void the Law through faith? Far from it: rather we establish the Law, that is, we make it firm. But how was the Law to be made firm, except through righteousness? And [through] the righteousness which is through faith; because those very things which could not be fulfilled through the Law have been fulfilled through faith.
XX. [Ib. IV, 2.] Quod autem ait, Si enim Abraham ex operibus justificatus est, habet gloriam, sed non apud Deum; hoc est, quia Abraham sine Lege dum non ex operibus Legis gloriam conquirit, quasi suis viribus Legem impleat, cum adhuc Lex ista data non esset, Dei illa gloria, non sua est. Non enim merito sui tanquam ex operibus, sed Dei gratia fide justificatus est.
XX. [Ibid. 4:2.] As for what he says, For if Abraham was justified by works, he has glory, but not before God; that is, since Abraham, without the Law, while he does not seek glory from the works of the Law, as though he were fulfilling the Law by his own strength, since that Law had not yet been given, that glory is God's, not his own. For he was justified not by his own merit, as if from works, but by the grace of God through faith.
XXI. [Ib. IV, 4.] Quod autem ait, Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum, dixit quemadmodum homines hominibus reddant mercedem. Nam Deus per gratiam dedit, quia p⟨e⟩ccatoribus dedit, ut per fidem just⟨e⟩ viverent, id est bene operarentur. Quod ergo bene operamur jam accepta gratia, non nobis, sed illi tribuendum est, qui per gratiam nos justificavit. Nam si debitam mercedem vellet reddere, poenam redderet debitam peccatoribus.
XXI. [Ibid. 4:4.] As for what he says, But to him who works, the reward is not reckoned according to grace, but according to debt, he spoke of the way in which men pay a wage to men. For God gave through grace, because He gave to sinners, so that through faith they might live justly, that is, work well. What therefore we do well, having already received grace, is to be attributed not to ourselves but to Him Who justified us through grace. For if He wished to pay the wage that was owed, He would pay sinners the punishment that was owed.
XXII. [Ib. IV, 5.] Quod autem ait, Qui justificat impium, hoc est ex impio pium facit, ut de caetero in
XXII. [Ibid. 4:5.] As for what he says, Who justifies the ungodly, that is, He makes the ungodly man godly, so that for the rest he
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Am. et Er., pax erit quam in quarto gradu constituimus.
Amerbach and Erasmus: "there will be the peace which we placed in the fourth stage."
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ipsa pietate permaneat atque justitia; quia ideo justificatus est ut justus sit, non ut peccare sibi licere arbitretur.
may persevere in piety itself and righteousness; because he was justified for this purpose, that he might be righteous, not that he should think himself permitted to sin.
XXIII. [Ib. IV, 15.] Quod autem ait, Lex enim iram operatur, vindictam significat, et ad illum gradum pertinet, cum est quisque sub Lege.
XXIII. [Ibid. 4:15.] As to his saying, For the Law works wrath, he means punishment, and it belongs to that stage when anyone is under the Law.
XXIV. [Ib. IV, 17.] Quod autem ait, Ante Deum cui credidit, significavit fidem in interiore homine esse in conspectu Dei; non in ostentatione hominum, sicuti est carnis circumcisio.
XXIV. [Ibid. 4:17.] As to his saying, Before God in Whom he believed, he indicated that faith is in the inner man, in the sight of God; not in display before men, as is the circumcision of the flesh.
XXV. [Ib. IV, 20.] Quod autem ait de Abraham, Dans gloriam Deo, adversus illos positum est, qui gloriam suam de operibus Legis coram hominibus quaerebant.
XXV. [Ibid. 4:20.] As to what he says of Abraham, Giving glory to God, this is set against those who sought their own glory from the works of the Law before men.
XXVI. [Ib. V, 3.] Quod autem ait, Non solum aute⟨m⟩, sed et gloriamur in tribulationibus, et caetera gradatim perducit usque ad charitatem Dei; quam charitatem dum dicit nos habere per donum Spiritus, monstrat illa omnia quae possemus nobis tribuere, Deo esse tribuenda, qui per Spiritum sanctum gratiam dare dignatus est.
XXVI. [Ibid. 5:3.] As to his saying, And not only so, but we also glory in tribulations, and the rest, he leads step by step up to the charity of God; and while he says that we have this charity through the gift of the Spirit, he shows that all those things which we might attribute to ourselves are to be attributed to God, Who has deigned to give grace through the Holy Spirit.
XXVII-XXVIII. [Ib. V, 13.] Quod autem ait, Usque ad Legem enim peccatum in mundo fuit, intelligendum est quousque veniret gratia. Contra eos enim dictum est, qui arbitrantur per Legem auferri potuisse peccata. Dicit autem Apostolus manifestata esse peccata per Legem, non autem ablata, cum dicit, Peccatum autem non deputabatur, cum Lex non esset. Non enim ait, non erat; sed, non deputabatur. Neque cum Lex data est, ablatum est; sed deputari coepit, id est, apparere. Non ergo putemus, usque ad Legem, ita dictum esse, quasi jam sub Lege non esset peccatum: sed sic dictum est, usque ad Legem, ut totum Legis tempus annumeres usque ad finem Legis, quod est Christus.
XXVII-XXVIII. [Ibid. 5:13.] As to his saying, For until the Law sin was in the world, it is to be understood as until grace should come. For it was said against those who think that sins could have been taken away through the Law. Now the Apostle says that sins were made manifest through the Law, but not taken away, when he says, But sin was not imputed, when there was no Law. For he does not say, it was not; but, it was not imputed. Nor when the Law was given was it taken away; but it began to be imputed, that is, to appear. Let us not therefore think that until the Law was said as though under the Law there were no longer sin: but until the Law was said in such a way that you should count in the whole time of the Law, up to the end of the Law, which is Christ.
XXIX. [Ib. V, 14.] Quod autem ait, Sed regnavit mors ab Adam usque ad Moysen, et in iis qui non peccaverunt in similitudinem praevaricationis Adae, duobus modis distinguitur: aut, In similitudinem praevaricationis Adae regnavit mors; quia et qui non peccaverunt, ex origine mortalitatis Adam, mortui sunt. Aut certe, Regnavit mors et in his qui non in similitudinem praevaricationis Adae peccaverunt, sed ante Legem peccaverunt: ut illi peccasse intelligantur in similitudinem praevaricationis Adae, qui Legem acceperunt; quia et Adam accepta praecepti lege peccavit. Sane etiam id quod dictum est, usque ad Moysen, totum tempus Legis intelligendum est. Forma autem futuri dictus est Adam, sed a contrario: ut quomodo per illum mors, sic per Dominum nostrum vita.
XXIX. [Ibid. 5:14.] As to his saying, But death reigned from Adam until Moses, even in those who did not sin in the likeness of Adam's transgression, it is divided in two ways: either, In the likeness of Adam's transgression death reigned; because even those who did not sin died from the origin of Adam's mortality. Or certainly, Death reigned even in those who did not sin in the likeness of Adam's transgression, but sinned before the Law: so that those are understood to have sinned in the likeness of Adam's transgression who received the Law; because Adam too sinned after receiving the law of a commandment. Indeed, what was said, until Moses, is also to be understood as the whole time of the Law. Now Adam is called the form of the one to come, but by contrast: so that as through him came death, so through our Lord came life.
[Ib. V, 15-19.] Quod autem ait, Sed non sicut delictum, ita est et donatio, duobus modis donatio praecellit: vel quod multo magis abundat gratia, quia utique in aeternum per illam vivitur; temporaliter
[Ibid. 5:15-19.] As to his saying, But not as the offence, so also is the gift, the gift excels in two ways: either in that grace abounds much more, since through it one certainly lives for eternity; temporally
Editors' notes and page, col. 2067
Footnotes
(1) ‹praevaricationis Adae› · call in col 2067
Ad isthaec verba, in similitudinem praevaricationis Adae, apud Am. et Er. omittuntur versus circiter quadraginta, et lacuna his tribus impletur verbis, hic minus habet, quae haud dubie e margine irrepserunt in textum. Atque inde contigit ut cum Propositione vigesima nona confunderetur altera quae incipiebat ab istis verbis: Quod autem ait, sed non sicut delictum, etc.
At these words, "after the likeness of Adam's transgression," about forty lines are omitted in Amerbach and Erasmus, and the gap is filled with these three words, "here it has less," which beyond doubt crept into the text from the margin. And so it came about that the twenty-ninth Proposition was run together with another that began with the words: "But as to his saying, But not as the offence," etc.
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autem per mortem Adae mors regnavit: vel quod unius delicti condemnatione mors multorum facta est per Adam; per Dominum autem nostrum Jesum Christum multorum delictorum donatione data gratia in vitam aeternam. Aliam vero differentiam sic explicat dicens: Et non sicut per unum peccantem ita est et donum. Nam judicium quidem ex uno in condemnationem: gratia autem ex multis delictis, aa justificationem. Ex uno ergo quod dictum est, subauditur, delicto; quia sequitur, gratia autem ex multis delictis. Ergo haec differentia est, quod in Adam unum delictum damnatum est, a Domino autem multa donata sunt. Quod ergo sequitur, ambas istas differentias tenet, ut explicetur sic: Si enim ob unius delictum mors regnavit per unum, multo magis qui abundantiam gratiae et justitiae accipiunt, in vita regnabunt per unum Jesum Christum. Quod ergo dixit, Multo magis regnabunt, ad vitam aeternam pertinet: quod autem dixit, Abundantiam gratiae accipiunt, ad donationem multorum pertinet delictorum. Post explicatas autem has differentias, redit ad formam unde coeperat, cujus ordinem suspenderat, cum diceret: Sicut enim per unum hominem peccatum intravit in hunc mundum, et per peccatum mors (Rom. V, 12). Ad quod nunc redit, cum dicit: Itaque sicut per unius delictum in omnes homines ad condemnationem; ita et per unius justificationem in omnes homines ad justificationem vitae. Sicut enim per inobedientiam unius hominis peccatores constituti sunt multi; ita et per unius obedientiam justi constituentur multi. Haec est forma futuri Adam, de qua superius loqui coeperat, et ejus aliquas differentias interponens distulerat ordinem, ad quem nunc redeundo conclusit, dicens, Itaque sicut per unius delictum in omnes homines, etc.
however, through the death of Adam death reigned: or that by the condemnation of one offence the death of many came about through Adam; but through our Lord Jesus Christ grace was given unto eternal life by the forgiveness of many offences. Another difference, however, he explains thus, saying: And not as through one who sinned, so also is the gift. For the judgement indeed was from one unto condemnation: but grace from many offences unto justification. So with "from one", which was said, "offence" is understood; because there follows, but grace from many offences. So this is the difference, that in Adam one offence was condemned, but by the Lord many were forgiven. What follows, then, holds both these differences, so that it may be unfolded thus: For if because of the offence of one death reigned through one, much more will those who receive the abundance of grace and of righteousness reign in life through one, Jesus Christ. So what he said, Much more will they reign, pertains to eternal life; but what he said, They receive the abundance of grace, pertains to the forgiveness of many offences. Having unfolded these differences, he returns to the pattern from which he had begun, whose order he had suspended, when he said: For as through one man sin entered into this world, and through sin death (Rom. 5:12). To this he now returns when he says: Therefore as through the offence of one unto all men unto condemnation; so also through the justification of One unto all men unto justification of life. For as through the disobedience of one man many were made sinners; so also through the obedience of One many will be made righteous. This is the "form of the one to come", Adam, of which he had begun to speak above, and, interposing some differences of it, he had put off the order, to which he has now returned and concluded, saying, Therefore as through the offence of one unto all men, etc.
XXX. [Ib. V, 20.] Quod autem ait, Lex subintravit ut abundaret delictum, ipso verbo satis significavit nescisse Judaeos qua dispensatione Lex data sit. No⟨n⟩ enim data est quae posset vivificare; quia gratia vivificat per fidem: sed data est Lex ad ostendendum quantis quamque arctis vinculis peccatorum constringerentur, qui de suis viribus ad implendam justitiam praesumebant. Sic abundavit peccatum, cum et concupiscentia ex prohibitione ardentior facta est, et peccantibus contra Legem praevaricationis crimen accessit. Quod intelligit qui secundum gradum in illis quatuor gradibus considerat.
XXX. [Ibid. 5:20.] As to his saying, The Law entered in so that the offence might abound, by that very word he indicated clearly enough that the Jews did not know with what dispensation the Law was given. For it was not given as something that could give life; for grace gives life through faith: but the Law was given to show by how many and how tight chains of sins those were bound who presumed on their own strength to fulfil righteousness. Thus sin abounded, both when concupiscence was made more ardent by the prohibition, and when the crime of transgression was added for those sinning against the Law. This is understood by whoever considers the second stage among those four stages.
XXXI. [Ib. VI, 1, 2.] Quod autem ait, Quid ergo dicemus? permanebimus in peccato, ut gratia abundet? Absit. Qui mortui sumus peccato, quomodo vivemus in eo? hinc ostendit de praeteritis peccatis factum esse ut donarentur, et in eo superabundasse gratiam, ut praeterita peccata dimitterentur. Ergo quisquis adhuc quaerit augmenta peccati, ut augmentum gratiae sentiat, non intelligit se id agere, ut nihil in eo gratia operetur. Opus enim gratiae est ut moriamur peccato.
XXXI. [Ibid. 6:1-2.] As to his saying, What then shall we say? Shall we remain in sin, so that grace may abound? Far from it. We who are dead to sin, how shall we live in it? from this he shows that it was done concerning past sins that they might be forgiven, and that grace superabounded in this, that past sins were remitted. So whoever still seeks increases of sin, so as to feel an increase of grace, does not understand that he is bringing it about that grace works nothing in him. For the work of grace is that we die to sin.
Editors' notes and page, col. 2068
Footnotes
(1) ‹call not visible in the foot image (upper part of the column, at "per unum peccantem")› · call in col 2068
Sic Mss. juxta graecum, di' henòs hamartèsantos. At editi per unum peccatum.
So the manuscripts, following the Greek, "through one that sinned." But the printed editions have "through one sin."
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(2) ‹peccata dimitterentur› · call in col 2068
Mss., ut praevaricata peccata dimitterentur.
The manuscripts: "that the sins of transgression should be forgiven."
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(a) ‹gradibus considerat› · call in col 2068
Supra, Prop. 13.
Above, Proposition 13.
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XXXII-XXXIV. [Ib. VI, 6.] Quod autem ait, Hoc scientes, quia vetus homo noster simul crucifixus est, ut evacuaretur corpus peccati, refertur ad illud quod per Moysen dictum est, Maledictus omnis qui in ligno pependerit (Deut. XXI, 23). Veteris enim hominis crucifixio significata est in cruce Domini, sicut novi hominis instauratio in resurrectione significata est. Manifestum est autem secundum eum nos agere veterem hominem, qui maledictus est: propter quem peccatum et de Domino dictum esse nemo ambigit, quod peccata nostra portavit (Isai. LIII, 11), et peccatum pro nobis fecit (II Cor. V, 21), et de peccato condemnavit peccatum (Rom. VIII, 3). Quid est autem evacuare corpus peccati? Ipse exposuit: Ut ultra non serviamus peccato. Et illud quod ait, Si mortui sumus cum Christo, hoc est, si crucifixi sumus cum Christo. Dicit enim alio loco: Qui enim Christi Jesu sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis (Galat. V, 24). Non ergo Domino maledixit Moyses, sed quid ostenderet ejus crucifixio prophetavit.
XXXII-XXXIV. [Ibid. 6:6.] Now as for his saying, Knowing this, that our old man was crucified together [with Him], that the body of sin might be made void, it refers to what was said through Moses, Cursed is everyone who has hung on a tree (Deut. 21:23). For the crucifixion of the old man was signified in the cross of the Lord, just as the renewal of the new man was signified in the resurrection. Moreover, it is manifest that in respect of him we bear the old man, who is cursed: on whose account no one doubts that "sin" was said even of the Lord, in that He bore our sins (Isa. 53:11), and [God] made [Him] sin for us (2 Cor. 5:21), and by sin condemned sin (Rom. 8:3). But what is it to make void the body of sin? He himself explained: That we may no longer serve sin. And what he says, If we are dead with Christ, that is, if we are crucified with Christ. For he says in another place: For those who are Christ Jesus' have crucified their flesh with its vices and lusts (Gal. 5:24). Moses, therefore, did not curse the Lord, but prophesied what His crucifixion would show.
XXXV. [Ib. VI, 14.] Quod autem ait, Peccatum enim in vobis non dominabitur: non enim estis sub Lege, sed sub gratia, utique ad tertium illum gradum jam pertinet, ubi homo jam mente servit Legi Dei, quamvis carne serviat legi peccati (Rom. VII, 25). Non enim obaudit desiderio peccati, quamvis adhuc sollicitent concupiscentiae, et provocent ad consensionem, donec vivificetur etiam corpus, et absorbeatur mors in victoriam (I Cor. XV, 54). Quia ergo non consentimus desideriis pravis, in gratia sumus, et non regnat peccatum in nostro mortali corpore: et omnino ex illo loco ubi ait, Qui mortui sumus peccato, quomodo vivemus in eo (Rom. VI, 12, 2)? eum describit, qui est sub gratia constitutus. Cui autem dominatur peccatum, quamvis velit peccato resistere, adhuc sub Lege est, nondum sub gratia.
XXXV. [Ibid. 6:14.] Now as for his saying, For sin shall not have dominion over you: for you are not under the Law, but under grace, this certainly belongs now to that third stage, where a man now serves the Law of God with the mind, although with the flesh he serves the law of sin (Rom. 7:25). For he does not obey the desire of sin, although lusts still solicit him and provoke him to consent, until the body too is quickened and death is swallowed up in victory (1 Cor. 15:54). Because, therefore, we do not consent to depraved desires, we are in grace, and sin does not reign in our mortal body: and throughout, from that place where he says, We who are dead to sin, how shall we live in it (Rom. 6:12, 2)? he describes the man who is established under grace. But he over whom sin has dominion, although he wishes to resist sin, is still under the Law, not yet under grace.
XXXVI. [Ib. VII, 2.] Quod autem dicit, Mulier enim sub viro, vivo marito, vincta est legi; si autem mortuus fuerit vir ejus, evacuata est a lege viri, etc., animadvertendum est istam similitudinem in hoc differre ab ea re propter quam adhibita est, quod hic virum dicit mori, et mulier nubat cui volet, liberata utique a lege viri: ibi autem cum constituat animam quasi mulierem, virum autem quasi passiones peccatorum, quae operantur in membris, ut fructum ferant morti, id est, ut tali conjugio proles digna nascatur; et Lex quae data est non ad auferendum peccatum, vel ad liberationem a peccato, sed ad ostendendum peccatum ante gratiam; per quod factum est ut sub Lege positi vehementiori desiderio peccandi raperentur, et amplius etiam praevaricatione peccarent: cum ergo et ibi tria sint, anima tanquam mulier, passiones peccatorum tanquam vir, et Lex tanquam lex viri, non ibi tamen peccatis mortuis, tanquam viro mortuo, liberari animam dicit; sed ipsam animam mori peccato, et liberari a Lege, ut sit alterius viri, id est Christi, cum mortua fuerit peccato, quamvis adhuc quasi vivente ipso peccato: quod fit cum adhuc manentibus in nobis
XXXVI. [Ibid. 7:2.] Now as for his saying, For the woman under a husband, while her husband lives, is bound to the law; but if her husband has died, she is released from the law of the husband, etc., it must be observed that this likeness differs in this respect from the matter for whose sake it is applied: that here he says the husband dies, and the woman may marry whom she will, being freed indeed from the law of the husband; but there, since he sets up the soul as the woman, and as the husband the passions of sins, which work in the members so as to bear fruit unto death, that is, so that an offspring worthy of such a marriage may be born; and the Law, which was given not to take away sin, nor for deliverance from sin, but to show sin before grace, through which it came about that those placed under the Law were swept away by a more vehement desire of sinning, and sinned even more by transgression: since, therefore, there too there are three things, the soul as the woman, the passions of sins as the husband, and the Law as the law of the husband, he nevertheless does not say there that the soul is freed through the sins having died, as through the husband having died; but that the soul itself dies to sin and is freed from the Law, so that it may belong to another husband, that is, to Christ, when it has died to sin, although sin itself is as it were still living: which happens when, while there still remain in us
Editors' notes and page, col. 2069
Footnotes
(a) ‹et Lex› · call in col 2069
Forte, et legem viri quasi legem quae.
Perhaps: "and the law of the husband as the law which."
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desideriis et incitamentis quibusdam ad peccandum, non obedimus tamen, neque consentimus, mente servientes legi Dei; quia mortui sumus peccato. Morietur autem et peccatum, cum reformatio corporis in resurrectione facta fuerit, de qua post dicit, Vivificabit et mortalia corpora vestra, propter Spiritum manentem in vobis (Rom. VIII, 11).
desires and certain incitements to sin, we nevertheless do not obey, nor do we consent, serving the law of God with the mind; because we are dead to sin. But sin too will die, when the reformation of the body has been accomplished in the resurrection, of which he speaks afterwards: He will give life also to your mortal bodies, because of the Spirit abiding in you (Rom. 8:11).
XXXVII. [Ib. VII, 8, 13.] Quod autem dicit, Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam, intelligendum est non omnem fuisse concupiscentiam, antequam prohibitione aucta esset. Augetur enim prohibitione concupiscentia, quando deest gratia liberantis: ideo nondum est omnis antequam prohibeatur; cum autem prohibita fuerit, desistente, ut diximus, gratia, tantum crescit concupiscentia, ut ita in suo genere omnis, id est consummata fiat, ut etiam contra Legem fiat, et praevaricatione crimen accumulet. Quod autem dicit, Sine Lege enim peccatum mortuum est, non quia non est, dixit mortuum est, sed quia latet: quod in consequentibus manifestat, cum dicit, Sed peccatum, ut appareat peccatum, per bonum mihi operatum est mortem. Bona est enim Lex; sed sine gratia ostendit tantummodo peccata, non tollit.
37. [Ibid. 7:8, 13.] As for his saying, But, the occasion having been taken, sin through the commandment wrought in me all concupiscence, it is to be understood that concupiscence was not all [concupiscence] before it had been increased by the prohibition. For concupiscence is increased by prohibition when the grace of the One Who sets free is lacking: therefore it is not yet all before it is prohibited; but once it has been prohibited, grace, as we have said, being absent, concupiscence grows so much that it thus becomes all in its own kind, that is, consummated, so that it acts even against the Law and heaps up the crime by transgression. As for his saying, For without the Law sin is dead, he said is dead not because it does not exist, but because it lies hidden: which he makes plain in what follows, when he says, But sin, that sin might appear, wrought death for me through what is good. For the Law is good; but without grace it only shows sins, it does not take them away.
XXXVIII. [Ib. VII, 9, 10.] Quod autem ait, Ego autem vivebam aliquando sine Lege, intelligendum est, vivere mihi videbar; quia ante mandatum latebat peccatum. Et quod ait, Adveniente autem mandato, peccatum revixit; ego autem mortuus suum, intelligendum est, peccatum apparere coepit; ego autem mortuum me esse cognovi.
38. [Ibid. 7:9-10.] As for his saying, But I was once living without the Law, it is to be understood: I seemed to myself to be living; because before the commandment sin lay hidden. And as for his saying, But when the commandment came, sin revived; and I died, it is to be understood: sin began to appear; and I recognized that I was dead.
XXXIX. [Ib. VII, 11.] Quod autem ait, Peccatum enim, occasione accepta per mandatum, fefellit me, et per illud occidit, ideo dictum est, quia desiderii prohibiti fructus dulcior est. Unde etiam quaecumque peccata occulte fiunt, dulciora sunt: quamvis mortifera ista dulcedo sit. Inde est quod apud Salomonem fallacis doctrinae imagine sedens mulier, et invitans ut ad se veniant insipientes, scribitur dicere: Panes occultos libenter edite, et aquam furtivam dulcem bibite (Prov. IX, 17). Ista dulcedo est occasio per mandatum inventa peccati: quae cum appetitur, utique fallit, et in majores amaritudines vertit.
39. [Ibid. 7:11.] As for his saying, For sin, having taken occasion through the commandment, deceived me, and through it killed [me], this was said because the fruit of a forbidden desire is sweeter. Hence also whatever sins are done in secret are sweeter: although that sweetness is deadly. That is why in Solomon a woman sitting, in the image of a deceitful teaching, and inviting the foolish to come to her, is written as saying: Eat hidden bread gladly, and drink sweet stolen water (Prov. 9:17). This sweetness is the occasion of sin found through the commandment: which, when it is sought, certainly deceives, and turns into greater bitternesses.
XL. [Ib. VII, 13.] Quod autem ait, Quod ergo bonum est, mihi factum est mors? Absit: sed peccatum, ut appareat peccatum, per bonum mihi operatum est mortem, hic evidenter ostendit, quod superius dixerat, Sine Lege enim peccatum mortuum est (Rom. VII, 8), ideo dixisse, quia latet: quandoquidem nunc dicit, non illud bonum, id est, Legem factam sibi esse mortem, sed peccatum operatum esse mortem per bonum Legis, id est, ut appareret peccatum quod latebat sine Lege. Tunc enim se mortuum quisque cognoscit, cum illud quod recte praeceptum esse confitetur, implere non potest; et praevaricationis crimine amplius peccat, quam si non prohiberetur. Hoc est quod in consequentibus dicit; Ut fiat supra modum peccator aut peccatum per mandatum: quod ante mandatum minus
40. [Ibid. 7:13.] As for his saying, Did that which is good, then, become death for me? Far from it: but sin, that sin might appear, wrought death for me through what is good, here he shows clearly that what he had said above, For without the Law sin is dead (Rom. 7:8), he said because it lies hidden: since he now says, not that that good thing, that is, the Law, had become death for him, but that sin had wrought death through the good of the Law, that is, so that sin which lay hidden without the Law might appear. For each one recognizes himself to be dead at the moment when he cannot fulfil that which he confesses to have been rightly commanded; and by the crime of transgression he sins more than if it were not forbidden. This is what he says in what follows: That the sinner or sin may become beyond measure through the commandment: which before the commandment was less
Editors' notes and page, col. 2070
Footnotes
(1) ‹peccator aut peccatum› · call in col 2070
Editi, peccator peccans. Mss. vero, peccator aut pecca- (continues)
The printed editions: "a sinner sinning." But the manuscripts: "a sinner or sin- (continues)
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erat; quia ubi non est lex, nec praevaricatio.
so; because where there is no law, there is no transgression either.
XLI. [Ib. VII, 14.] Quod autem ait, Scimus quia Lex spiritualis est, ego autem carnalis sum, satis ostendit non posse impleri Legem, nisi ab spiritualibus, quales facit gratia Dei, Similis enim quisque factus ipsi Legi, facile implet quod praecipit; nec erit sub illa, sed cum illa: is est autem qui jam non capitur temporalibus bonis, nec terretur temporalibus malis.
XLI. [Ibid. 7:14.] As for his saying, We know that the Law is spiritual, but I am carnal, it shows clearly enough that the Law cannot be fulfilled except by the spiritual, such as the grace of God makes them. For each one who has been made like the Law itself easily fulfils what it commands; nor will he be under it, but with it: and this is the one who is no longer taken by temporal goods, nor terrified by temporal evils.
XLII. [Ib. VII, 14.] Quod autem ait, Venumdatus sub peccato, intelligendum est quod unusquisque peccando animam suam diabolo vendit, accepta tanquam pretio dulcedine temporalis voluptatis. Unde et Dominus Redemptor noster dictus est, quia hoc modo quo dictum est, venditi eramus.
XLII. [Ibid. 7:14.] As for his saying, Sold under sin, it is to be understood that each one by sinning sells his soul to the devil, receiving as if in payment the sweetness of temporal pleasure. Hence also the Lord has been called our Redeemer, because in the manner that has been stated we had been sold.
XLIII. [Ib. VII, 15, 13.] Quod autem ait, Quod enim operor, ignoro, potest videri minus intelligentibus, contrarium esse illi sententiae qua dixit, Peccatum, ut appareat peccatum, per bonum mihi operatum est mortem. Quomodo enim apparet, si ignoratur? Sed ignoro, sic dictum est hoc loco, ut intelligatur, non approbo. Quomodo enim tenebrae non videntur, sed lucis comparatione sentiuntur; hoc est autem sentire tenebras, quod est non videre: sic et peccatum, quia non illustratur luce justitiae, non intelligendo dignoscitur, sicuti tenebras dictum est non videndo sentiri. Et ad hoc pertinet quod in Psalmo dicitur, Delicta quis intelligit (Psal. XVIII, 13)?
XLIII. [Ibid. 7:15, 13.] As for his saying, For what I do, I do not know, it may seem to those of lesser understanding to be contrary to that statement in which he said, Sin, that it might appear as sin, worked death for me through what is good. For how does it appear, if it is not known? But I do not know is said in this place in such a way that it is understood as I do not approve. For just as darkness is not seen, but is perceived by comparison with light, and to perceive darkness is this, namely not to see: so also sin, because it is not illuminated by the light of righteousness, is discerned by not understanding, just as darkness has been said to be perceived by not seeing. And to this pertains what is said in the Psalm, Who understands sins? (Ps. 18:13).
XLIV. [Ib. VII, 19, 20.] Quod autem ait, Non enim quod volo, hoc ago; sed quod nolo, hoc facio. Si autem quod nolo, hoc facio, consentio Legi, quoniam bona est, satis quidem Lex ab omni criminatione defenditur: sed cavendum, ne quis arbitretur his verbis auferri nobis liberum voluntatis arbitrium, quod non ita est. Nunc enim homo describitur sub Lege positus ante gratiam. Tunc enim peccatis vincitur, dum viribus suis juste vivere conatur sine adjutorio liberantis gratiae Dei. In libero autem arbitrio habet ut credat Liberatori, et accipiat gratiam, ut jam illo qui eam donat liberante et adjuvante non peccet; atque ita desinat esse sub Lege, sed cum Lege vel in Lege, implens eam charitate Dei, quod timore non poterat.
XLIV. [Ibid. 7:19, 20.] As for his saying, For what I will, that I do not do; but what I do not will, that I do. But if what I do not will, that I do, I consent to the Law, that it is good, the Law is indeed sufficiently defended against every accusation: but care must be taken that no one should think that by these words the free choice of the will is taken away from us, which is not so. For here a man is described placed under the Law before grace. For then he is overcome by sins, while he tries to live righteously by his own strength without the help of the liberating grace of God. But in free choice he has it that he may believe the Liberator and receive grace, so that now, with Him Who gives it liberating and helping him, he may not sin; and thus he may cease to be under the Law, but be with the Law or in the Law, fulfilling it by the love of God, which he could not do by fear.
XLV-XLVI. [Ib. VII, 23-25.] Quod autem ait, Video aliam legem in membris meis, repugnantem legi mentis meae, et captivantem me sub lege peccati, quae est in membris meis, legem peccati dicit, qua quisque carnali consuetudine implicatus astringitur. Hanc repugnare ait legi mentis suae, et se captivare sub lege peccati: unde intelligitur ille homo describi, qui nondum est sub gratia. Si enim repugnaret tantum consuetudo carnalis, et non captivaret, non esset damnatio. In eo enim est damnatio, quod obtemperamus et servimus desideriis pravis carnalibus. Si autem existant, et non desint talia desideria, non tamen his obediamus; non captivamur, et sub gratia jam sumus, de qua loquetur cum exclamaverit et imploraverit
XLV-XLVI. [Ibid. 7:23-25.] As for his saying, I see another law in my members, fighting against the law of my mind, and taking me captive under the law of sin, which is in my members, he calls the law of sin that by which each one entangled in carnal habit is bound. This, he says, fights against the law of his mind and takes him captive under the law of sin: whence it is understood that that man is described who is not yet under grace. For if carnal habit only resisted and did not take him captive, there would be no condemnation. For condemnation lies in this, that we obey and serve depraved carnal desires. But if such desires arise and do not cease, yet we do not obey them, we are not taken captive, and we are already under grace, of which he will speak when he has cried out and implored
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Footnotes
(a) ‹call not visible in the foot image (upper part of the column)› · call in col 2071
1 Retract. cap. 23, n. 1.
Retractations book 1, chapter 23, no. 1.
(printed under page 384)
(b) ‹sub gratia› · call in col 2071
Ibid.
The same place.
(printed under page 384)
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Liberatoris auxilium, ut possit per gratiam charitas, quod per Legem timor non poterat. Dixit enim, Infelix ego homo, quis me liberabit de corpore mortis hujus? Et subjecit, Gratia Dei per Jesum Christum Dominum nostrum. Deinde incipit describere hominem sub gratia constitutum: qui tertius gradus est illorum quatuor quos superius distinximus (Prop., 13). Ad hunc gradum jam pertinet quod statim subjungit, Igitur ego ipse mente servio Legi Dei, carne autem legi peccati: quia licet existentibus desideriis carnalibus, jam non servit consentiendo ad faciendum peccatum, qui sub gratia constitutus mente servit Legi Dei, carne autem legi peccati. Legem autem peccati dicit ex transgressione Adae conditionem mortalem, qua mortales facti sumus. Ex hac enim labe carnis concupiscentia carnalis sollicitat, et secundum hanc dicit alio loco: Fuimus et nos natura filii irae, sicut et caeteri (Ephes. II, 3).
the help of the Deliverer, so that through grace charity may be able to do what through the Law fear was not able to do. For he said, Unhappy man that I am, who will deliver me from the body of this death? And he added, The grace of God through Jesus Christ our Lord. Then he begins to describe the man set under grace, which is the third stage of those four which we distinguished above (Prop. 13). To this stage now belongs what he adds immediately, Therefore I myself with the mind serve the Law of God, but with the flesh the law of sin: because, although carnal desires exist, he who, set under grace, with the mind serves the Law of God, but with the flesh the law of sin, no longer serves sin by consenting to commit it. Now he calls the law of sin the mortal condition resulting from the transgression of Adam, by which we have been made mortal. For from this blemish of the flesh carnal concupiscence solicits us, and according to this he says in another place: We too were by nature children of wrath, even as the rest (Eph. 2:3).
XLVII. [Ib. VIII, 1.] Quod autem dicit, Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu, satis ostendit condemnationem non esse, si existant desideria carnalia, sed si eis ad peccandum non obediatur. Quod contingit his qui sub Lege constituti sunt, nondum sub gratia. Nam sub Lege constituti non solum repugnantem habent concupiscentiam, sed etiam captivi ducuntur, cum obtemperant ei. Non autem contingit his qui mente serviunt Legi Dei.
XLVII. [Ibid. 8:1] Now what he says, There is therefore now no condemnation for those who are in Christ Jesus, shows sufficiently that there is no condemnation if carnal desires exist, provided that they are not obeyed so as to sin. Which happens to those who are set under the Law, not yet under grace. For those set under the Law not only have concupiscence fighting against them, but are also led captive, when they comply with it. But it does not happen to those who with the mind serve the Law of God.
XLVIII. [Ib. VIII, 3, 4.] Quod autem ait, « Quod enim impossibile erat Legi, in quo infirmabatur per carnem, Deus Filium suum misit in similitudine carnis peccati, et de peccato damnavit peccatum in carne, ut justitia Legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum, » manifestissime docet, eadem ipsa praecepta Legis propterea non impleta, quamvis essent implenda, quoniam quibus data erat Lex ante gratiam, dediti erant carnalibus bonis, et ex his beatitudinem acquirere cupiebant, neque metuebant, nisi cum talibus bonis imminebat adversitas; et ideo cum illa temporalia bona turbarentur, facile recedebant a praeceptis Legis. Infirmabatur ergo Lex non implendo quod praecipiebat; non sua culpa, sed per carnem, id est, eos homines qui carnalia bona appetendo non amabant Legis justitiam, sed ei temporalia commoda praeponebant. Ideo Liberator noster Dominus Jesus Christus suscipiendo mortalem carnem, venit in similitudine carnis peccati. Carni enim peccati debita mors est. At vero illa mors Domini, dignationis fuit, non debiti: et tamen hoc quoque Apostolus peccatum vocat susceptionem mortalis carnis, quamvis non peccatricis, ideo quia immortalis tanquam peccatum facit cum moritur. Sed de peccato, inquit, damnavit peccatum in carne. Id enim egit mors Domini, ne mors timeretur, et ex eo jam non appeterentur temporalia bona, nec metuerentur temporalia mala, in quibus carnalis erat illa prudentia, in qua impleri Legis praecepta non poterant. Hac autem prudentia in homine Dominico destructa et ablata, justitia Legis impletur, cum secundnm carnem non ambulatur, sed secundum
XLVIII. [Ibid. 8:3–4] Now what he says, "For what was impossible for the Law, in that it was weakened through the flesh, God sent His Son in the likeness of the flesh of sin, and from sin He condemned sin in the flesh, so that the justice of the Law might be fulfilled in us, who walk not according to the flesh but according to the spirit," teaches most plainly that those very same precepts of the Law were not fulfilled, although they ought to have been fulfilled, for this reason: because those to whom the Law had been given before grace were devoted to carnal goods, and desired to acquire happiness from them, and did not fear except when adversity threatened such goods; and therefore, when those temporal goods were disturbed, they readily withdrew from the precepts of the Law. The Law therefore was weakened by not fulfilling what it commanded; not by its own fault, but through the flesh, that is, through those men who, by seeking carnal goods, did not love the justice of the Law, but preferred temporal advantages to it. Therefore our Deliverer, the Lord Jesus Christ, by taking up mortal flesh, came in the likeness of the flesh of sin. For to the flesh of sin death is owed. But that death of the Lord was a matter of condescension, not of debt: and yet the Apostle calls this too, the taking up of mortal flesh, though not sinful flesh, sin, for this reason, that the immortal One, when He dies, does as it were a sin. But from sin, he says, He condemned sin in the flesh. For the death of the Lord accomplished this: that death should not be feared, and that consequently temporal goods should no longer be sought, nor temporal evils feared, in which lay that carnal prudence in which the precepts of the Law could not be fulfilled. But when this prudence has been destroyed and taken away in the Lord's man, the justice of the Law is fulfilled, when one does not walk according to the flesh, but according to
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spiritum. Unde verissime dictum est, Non veni Legem solvere, sed implere (Matth. V, 17). Plenitudo ergo Legis charitas (Rom. XIII, 10). Et charitas eorum est qui secundum spiritum ambulant. Haec enim ad gratiam pertinet Spiritus sancti. Quando enim non erat charitas justitiae, sed timor, Lex non implebatur.
spirit. Hence it was most truly said, I came not to abolish the Law, but to fulfil it (Matt. 5:17). The fullness of the Law, therefore, is charity (Rom. 13:10). And charity belongs to those who walk according to the spirit. For this pertains to the grace of the Holy Spirit. For when there was not the charity of righteousness but fear, the Law was not fulfilled.
XLIX. [Ib. VIII, 7.] Quod autem ait, Quia prudentia carnis inimica in Deum: Legi enim Dei non est subjecta; nec enim potest, ostendit quid dixerit, inimica: ne quis putaret tanquam ex adverso principio aliquam naturam, quam non condidit Deus, inimicitias adversus Deum exercere. Inimicus ergo Dei dicitur, qui Legi ipsius non obtemperat, et hoc per carnis prudentiam, id est, cum appetit temporalia bona, et timet temporalia mala. Definitio enim prudentiae in appetendis bonis et vitandis malis explicari solet. Quapropter recte appellat Apostolus carnis prudentiam, qua haec appetuntur pro magnis bonis, quae non perseverant cum homine; et ne haec amittantur timetur, quae quandoque amittenda sunt. Non potest autem talis prudentia Legi Dei obtemperare. Sed tunc obtemperatur Legi, cum haec prudentia exstincta fuerit, ut ei succedat prudentia spiritus, qua nec in temporalibus bonis spes nostra est, neque in malis timor. Eadem namque animae natura et prudentiam carnis habet, cum inferiora sectatur; et prudentiam spiritus, cum superiora eligit: quemadmodum eadem aquae natura et frigore congelascit, et calore resolvitur. Sic ergo dictum est, Legi Dei non est subjecta prudentia carnis; nec enim potest; quomodo recte diceretur, nivem non posse calefieri; neque enim potest: sed cum adhibito calore solvitur, et calescit aqua, jam nemo potest eam nivem dicere.
XLIX. [Ibid. 8:7.] As for his saying, Because the prudence of the flesh is hostile towards God: for it is not subject to the Law of God, nor indeed can it be, he has shown what he meant by hostile: lest anyone should think that some nature which God did not create, as though from an opposing principle, wages enmity against God. He, therefore, is called God's enemy who does not obey His Law, and this through the prudence of the flesh, that is, when he desires temporal goods and fears temporal evils. For the definition of prudence is usually set out in terms of seeking goods and avoiding evils. Therefore the Apostle rightly calls it the prudence of the flesh, by which these things are sought as great goods which do not abide with a man; and it is feared that these may be lost, which must at some time be lost. Such prudence, however, cannot obey the Law of God. But the Law is obeyed when this prudence has been extinguished, so that the prudence of the spirit may succeed it, by which neither is our hope in temporal goods nor our fear in evils. For the same nature of the soul has both the prudence of the flesh, when it pursues lower things, and the prudence of the spirit, when it chooses higher things: just as the same nature of water both freezes with cold and is melted by heat. So, then, it was said, The prudence of the flesh is not subject to the Law of God; nor indeed can it be; in the way that it would rightly be said that snow cannot be warmed; nor indeed can it: but when it is melted by the application of heat, and the water grows warm, no one can any longer call it snow.
L. [Ib. VIII, 10.] Quod autem ait, Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam; Corpus mortuum dicitur, mortale. Ex ipsius enim mortalitate indigentia rerum terrenarum sollicitat animam, et quaedam desideria excitat, quibus ad peccandum non obtemperat qui jam mente servit Legi Dei.
L. [Ibid. 8:10.] As for his saying, The body indeed is dead because of sin, but the spirit is life because of righteousness; the body is called dead, [meaning] mortal. For out of its very mortality the need for earthly things troubles the soul and arouses certain desires, which he who already serves the Law of God with his mind does not obey so as to sin.
LI. [Ib. VIII, 11.] Quod autem ait, Si Spiritus ejus qui suscitavit Jesum Christum a mortuis, habitat in vobis; qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra per inhabitantem Spiritum ejus in vobis, jam quartum gradum demonstrat ex illis quatuor quos superius distinximus (Prop. 13). Sed gradus iste in hac vita non invenitur. Pertinet enim ad spem qua exspectamus redemptionem corporis nostri, quando corruptibile hoc induet incorruptionem, et mortale hoc induet immortalitatem (I Cor. XV, 53, 54). Ibi pax perfecta est, quia nihil molestiarum anima de corpore patitur jam vivificato, et in coelestem qualitatem immutato.
LI. [Ibid. 8:11.] As for his saying, If the Spirit of Him Who raised Jesus Christ from the dead dwells in you, He Who raised Jesus Christ from the dead will also give life to your mortal bodies through His Spirit dwelling in you, he now shows the fourth stage of those four which we distinguished above (Prop. 13). But this stage is not found in this life. For it belongs to the hope by which we await the redemption of our body, when this corruptible shall put on incorruption, and this mortal shall put on immortality (1 Cor. 15:53–54). There peace is perfect, because the soul suffers nothing troublesome from the body, which has now been given life and changed into a heavenly quality.
LII. [Ib. VIII, 15, 16.] Quod autem ait, Non enim accepistis spiritum servitutis in timorem, sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba,
LII. [Ibid. 8:15-16.] As for his saying, For you have not received the spirit of slavery unto fear, but you have received the spirit of adoption of sons, in which we cry, Abba,
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Footnotes
(1) ‹servitutis in timorem› · call in col 2073
Editi, in tumore. At Mss., in timorem; juxta graecum eis phobon, cui consentit Vulgata in antiquis Corbeiensibus Bibliis.
The printed editions: "in swelling." But the manuscripts: "unto fear," following the Greek "unto fear," with which the Vulgate agrees in the old Corbie Bibles.
(printed under page 385)
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Pater, evidentissime duorum Testamentorum distincta sunt tempora. Illud enim ad timorem pertinet, Novum autem ad charitatem. Sed quaeritur quis sit spiritus servitutis? Nam spiritus adoptionis filiorum, utique Spiritus sanctus est. Spiritus ergo servitutis in timore, ille est qui potestatem habet mortis; quia ipso timore per totam vitam rei erant servitutis qui sub Lege agebant, non sub gratia. Nec mirum est quod eum acceperunt per divinam providentiam qui bona temporalia sectabantur, non quia ipsius est Lex et mandatum. Nam Lex sancta, et mandatum sanctum, et justum et bonum (Rom. VII, 12): ille autem spiritus servitutis non utique bonus, quem accipiunt qui praecepta datae Legis implere non possunt, dum serviunt desideriis carnalibus, nondum gratia Liberatoris assumpti in filiorum adoptionem. Quia et ipse spiritus servitutis non habet quemquam in potestate, nisi qui ei per ordinem divinae providentiae traditus fuerit, Dei justitia sua cuique tribuente. Quam potestatem acceperat Apostolus, cum dicit de quibusdam, Quos tradidi satanae ut discant non blasphemare (I Tim. I, 20): et iterum de alio, Jam judicavi, inquit, tradere hujusmodi satanae in interitum carnis, ut anima salva sit (I Cor. V, 3, 5). Qui ergo nondum sub gratia sunt, et sub Lege constituti vincuntur peccatis ad obediendum desideriis carnalibus, et praevaricatione augent reatum criminum suorum, spiritum acceperunt servitutis, id est, spiritum ejus qui potestatem mortis habet. Nam si spiritum servitutis ipsum spiritum hominis intellexerimus, incipit et spiritus adoptionis ipse intelligi tanquam in melius commutatus. Sed quia spiritum adoptionis Spiritum sanctum accipimus, quem manifeste ostendit cum dicit, Ipse Spiritus testimonium reddit spiritui nostro; restat ut spiritum servitutis illum intelligamus, cui serviunt peccatores: ut quemadmodum Spiritus sanctus a timore mortis vindicat, sic spiritus servitutis qui potestatem habet mortis, ejusdem mortis terrore reos teneat; ut se ad Liberatoris auxilium quisque convertat, etiam ipso diabolo invito, qui eum semper in potestate habere desiderat.
Father, the times of the two Testaments are most evidently distinguished. For the former pertains to fear, but the New to charity. But it is asked what the spirit of servitude is. For the spirit of the adoption of sons is certainly the Holy Spirit. The spirit of servitude in fear, therefore, is he who has the power of death; because through that very fear those who lived under the Law, not under grace, were throughout their whole life liable to servitude. Nor is it surprising that those who pursued temporal goods received him through divine providence, not because the Law and the commandment are his. For the Law is holy, and the commandment holy, and just and good (Rom. 7:12): but that spirit of servitude is certainly not good, which those receive who cannot fulfil the precepts of the Law that was given, while they serve carnal desires, not yet taken up by the grace of the Liberator into the adoption of sons. For that spirit of servitude too has no one in his power except him who has been handed over to him through the order of divine providence, God's justice rendering to each his own. This power the Apostle had received, when he says of certain people, Whom I have handed over to Satan, that they may learn not to blaspheme (1 Tim. 1:20): and again of another, I have already judged, he says, to hand such a one over to Satan for the destruction of the flesh, that the soul may be saved (1 Cor. 5:3, 5). Those, therefore, who are not yet under grace, and, placed under the Law, are overcome by sins so as to obey carnal desires, and by transgression increase the guilt of their crimes, have received the spirit of servitude, that is, the spirit of him who has the power of death. For if we understand the spirit of servitude to be the very spirit of man, the spirit of adoption too begins to be understood as that same spirit changed, as it were, for the better. But since we take the spirit of adoption to be the Holy Spirit, Whom he plainly shows when he says, The Spirit Himself bears witness to our spirit; it remains that we understand the spirit of servitude to be him whom sinners serve: so that, just as the Holy Spirit delivers from the fear of death, so the spirit of servitude, who has the power of death, may hold the guilty by the terror of that same death; so that each may turn to the help of the Liberator, even against the will of the devil himself, who always desires to have him in his power.
LIII. [Ib. VIII, 19-23.] Quod autem ait, Nam exspectatio creaturae revelationem filiorum Dei exspectat. Vanitati enim creatura subjecta est non sponte, etc., usque ad id quod ait, Et ipsi in nobismetipsis ingemiscimus, adoptionem exspectantes, redemptionem corporis nostri, sic intelligendum est, ut neque sensum dolendi et gemendi opinemur esse in arboribus et oleribus et lapidibus, et caeteris hujuscemodi creaturis; hic enim error Manichaeorum est: neque Angelos sanctos vanitati subjectos esse arbitremur; et de his existimemus quod liberabuntur a servitute interitus, cum interituri utique non sint: sed omnem creaturam in ipso homine sine ulla calumnia cogitemus. Non enim creatura ulla esse potest, nisi aut spiritualis, quae excellit in Angelis; aut animalis, quae etiam in vita bestiarum satis apparet; aut corporalis, quae videri aut tangi potest: omnis autem est etiam in homine; quia homo constat spiritu et anima et corpore. Ergo creatura
LIII. [Ibid. 8:19-23.] But what he says, For the expectation of the creature awaits the revelation of the sons of God. For the creature was made subject to vanity not willingly, etc., up to where he says, And we ourselves groan within ourselves, awaiting the adoption, the redemption of our body, is to be understood thus: that we should neither suppose that there is a sense of grieving and groaning in trees and vegetables and stones, and other creatures of this kind; for this is the error of the Manichaeans: nor should we judge the holy Angels to be subject to vanity; and think of them that they will be freed from the servitude of destruction, since they are certainly not going to perish: but we should think of every creature in man himself, without any captious objection. For there can be no creature except either spiritual, which excels in the Angels; or animal, which is sufficiently apparent even in the life of beasts; or corporeal, which can be seen or touched: but all of it is also in man; because man consists of spirit and soul and body. Therefore the creature
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revelationem filiorum Dei exspectat, quidquid nunc in homine laborat, et corruptioni subjacet, illam scilicet manifestationem de qua idem dicit apostolus: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo: cum Christus apparuerit vita vestra, tunc et vos cum ipso apparebitis in gloria (Coloss. III, 3, 4). Dicit et Joannes: Dilectissimi, nunc filii Dei sumus et nondum apparuit quid erimus: scimus autem quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est (I Joan. III, 2). Hanc ergo revelationem filiorum Dei exspectat creatura quae in homine nunc vanitati subjecta est, quamdiu dedita est temporalibus rebus, quae transeunt tanquam umbra. Unde et in Psalmo dicitur: Homo vanitati similis factus est; dies ejus velut umbra praetereunt (Psal. CXLIII, 4). De qua vanitate etiam Salomon loquitur, cum dicit: Vanitas vanitantium, et omnia vanitas: quae abundantia homini in omni labore suo, quo ipse laborat sub sole (Eccle. I, 2, 3)? De qua item David dicit: Utquid diligitis vanitatem, et quaeritis mendacium (Psal. IV, 3)? Non sponte autem dicit esse subjectam vanitati creaturam, quoniam poenalis est ista subjectio. Non enim homo sicut sponte peccavit, sic etiam sponte damnatus est: quae tamen damnatio non sine spe reparationis irrogata est naturae nostrae. Et ideo, Propter eum, inquit, qui subjecit in spe; quia et ipsa creatura liberabitur a servitute interitus, in libertatem gloriae filiorum Dei; id est, etiam ipsa quae tantummodo creatura est, nondum per fidem aggregata numero filiorum Dei: sed tamen in eis qui credituri erant, videbat Apostolus quod dicit, quia creatura liberabitur a servitute interitus, ut interitui non serviat, cui serviunt omnes peccatores. Peccatori enim dictum est, Morte morieris (Gen. II, 17). Liberabitur autem in libertatem gloriae filiorum Dei, id est, ut et ipsa perveniat ad libertatem gloriae filiorum Dei per fidem: quae fides cum in ea non erat, tantummodo creatura dicebatur. Et ad ipsam refert quod sequitur: Scimus enim quia creatura congemiscit et dolet usque adhuc. Erant enim adhuc credituri qui etiam spiritu subjacebant laboriosis erroribus. Sed ne quis putaret de ipsorum labore tantum dictum esse, subjungit etiam de iis qui jam crediderant. Quanquam enim spiritu, hoc est, mente servirent Legi Dei, tamen quia carne servitur legi peccati (Rom. VII, 25), quamdiu molestias et sollicitationes mortalitatis nostrae patimur, ideo addidit, dicens: Non solum autem ipsi, sed et nos primitias spiritus habentes, et ipsi in nobismetipsis ingemiscimus. Non solum ergo, inquit, ipsa quae tantummodo creatura dicitur in hominibus qui nondum crediderunt, et ideo nondum in filiorum Dei numero constituti sunt, congemiscit et dolet: sed etiam nosmetipsi qui credimus, et spiritus primitias habemus, quia jam spiritu adhaeremus Deo per fidem, et ideo non jam creatura, sed filii D⟨e⟩i appellamur; tamen et ipsi in nobismetipsis ingemiscimus, adoptionem exspectantes,
awaits the revelation of the sons of God, whatever in man now toils and is subject to corruption, that is, that manifestation of which the same apostle says: For you are dead, and your life is hidden with Christ in God: when Christ your life appears, then you too will appear with Him in glory (Col. 3:3–4). John too says: Most beloved, now we are sons of God, and it has not yet appeared what we shall be: but we know that when He appears, we shall be like Him, because we shall see Him as He is (1 John 3:2). This revelation of the sons of God, then, is awaited by the creature which in man is now subjected to vanity, so long as it is given over to temporal things, which pass away like a shadow. Hence too it is said in the Psalm: Man has become like vanity; his days pass away like a shadow (Ps. 143:4). Of this vanity Solomon also speaks, when he says: Vanity of the vain, and all is vanity: what abundance has man in all his labour, wherein he labours under the sun (Eccl. 1:2–3)? Of this likewise David says: Why do you love vanity, and seek falsehood (Ps. 4:3)? Now he says that the creature was subjected to vanity not willingly, since this subjection is penal. For man, though he sinned willingly, was not also condemned willingly: yet this condemnation was not imposed upon our nature without hope of restoration. And therefore, Because of Him, he says, Who subjected it in hope; for the creature itself also will be set free from the slavery of destruction into the liberty of the glory of the sons of God; that is, even that which is merely a creature, not yet joined through faith to the number of the sons of God: but nevertheless in those who were going to believe the Apostle saw what he says, that the creature will be set free from the slavery of destruction, so that it does not serve destruction, which all sinners serve. For to the sinner it was said, You shall die the death (Gen. 2:17). But it will be set free into the liberty of the glory of the sons of God, that is, so that it too may come to the liberty of the glory of the sons of God through faith: and when that faith was not in it, it was called merely a creature. And to it he refers what follows: For we know that the creature groans and is in pain until now. For there were still those who were going to believe who were subject in spirit too to toilsome errors. But lest anyone should think that this was said only of their toil, he adds something also concerning those who had already believed. For although in spirit, that is, in mind, they served the Law of God, yet because with the flesh the law of sin is served (Rom. 7:25), so long as we suffer the troubles and solicitations of our mortality, he therefore added, saying: And not only they, but we too who have the first-fruits of the spirit, we ourselves also groan within ourselves. Not only, then, he says, does that which is called merely a creature, in men who have not yet believed and are therefore not yet established in the number of the sons of God, groan and suffer pain: but we ourselves also who believe, and have the first-fruits of the spirit, since we already cleave to God in spirit through faith, and are therefore no longer called creature but sons of God; nevertheless we ourselves also groan within ourselves, awaiting the adoption,
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Editi, Vanitas vanitatum. At Mss., Vanitas vanitantium; sicuti se aliquando legisse testatur Augustinus in lib. 1 Retractationum, cap. 7.
The printed editions: "Vanity of vanities." But the manuscripts: "Vanity of the vain," as Augustine testifies he once read it, in Retractations book 1, chapter 7.
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(2) ‹ipsa perveniat› · call in col 2075
Apud Am. et Er. omittitur, id est etiam ipsa quae tantummodo, etc. usque ad illud, id est ut et ipsa perveniat.
In Amerbach and Erasmus there is omitted "that is, even that which only," etc., as far as "that is, that it too may come."
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redemptionem corporis nostri. Haec enim adoptio, quae jam facta est in iis qui crediderunt, spiritu non corpore facta est. Nondum enim etiam corpus reformatum est in coelestem illam immutationem, sicut spiritus jam mutatus est reconciliatione fidei ab erroribus conversus ad Deum. Ergo etiam in iis qui crediderunt, exspectatur adhuc illa manifestatio quae in corporis resurrectione proveniet: quae pertinet ad quartum illum gradum, ubi ex toto perfecta pax erit, et quies aeterna, nulla nobis ex aliqua parte corruptione resistente, aut sollicitante molestia.
the redemption of our body. For this adoption, which has already been made in those who have believed, has been made in the spirit, not in the body. For the body has not yet been reformed into that heavenly change, as the spirit has already been changed by the reconciliation of faith, turned from errors to God. Therefore even in those who have believed, that manifestation is still awaited which will come about in the resurrection of the body: this belongs to that fourth stage, where there will be peace wholly perfect, and eternal rest, with no corruption resisting us in any part, nor any trouble disturbing us.
LIV. [Ib. VIII, 26, 27.] Quod autem ait, Similiter et Spiritus adjuvat infirmitatem nostram: quid enim oremus, sicut oportet, nescimus, manifestum est eum de Spiritu sancto dicere; quod in consequentibus clarum est, ubi ait, Quia secundum Deum interpellat pro sanctis. Nos ergo quid oremus, sicut oportet, nescimus, duas ob res: quod et illud quod futurum speramus, et quo tendimus, nondum apparet; et in hac ipsa vita multa possunt nobis prospera videri quae adversa sunt, et adversa quae prospera. Nam et tribulatio quando accidit servo Dei ad probationem vel emendationem, videtur nonnunquam minus intelligentibus inutilis: sed si referatur ad illud quod dictum est, Da nobis auxilium de tribulatione; et vana salus hominis (Psal. LIX, 13), intelligitur quia plerumque de tribulatione nos adjuvat Deus; et frustra salus optatur, quae aliquando adversa est, cum delectatione et amore hujus vitae implicat animam. Inde est et illud: Tribulationem et dolorem inveni, et nomen Domini invocavi (Psal. CXIV, 3 et 4). Cum enim dicit, inveni, significat utilem: non enim recte gratulamur nos invenisse, nisi quod quaerebamus. Ergo quid oremus, sicut oportet, nescimus. Deus enim novit et quid nobis in hac vita expediat, et quid post hanc vitam daturus sit. Sed ipse Spiritus interpellat gemitibus inenarrabilibus. Gemere dicit Spiritum, quod nos gemere faciat charitate, concitans desiderium futurae vitae: sicut dicit, Tentat vos Dominus Deus vester, ut sciat si diligitis eum (Deut. XIII, 3), id est, ut scire vos faciat. Non enim Deum aliquid latet.
LIV. [Ibid. 8:26-27.] But when he says, Likewise the Spirit also helps our weakness: for what we should pray for, as we ought, we do not know, it is clear that he is speaking of the Holy Spirit; this is plain in what follows, where he says, Because He intercedes for the saints according to God. We therefore do not know what we should pray for, as we ought, for two reasons: because both that which we hope for as future, and that towards which we are tending, does not yet appear; and in this very life many things can seem favourable to us which are adverse, and adverse which are favourable. For tribulation too, when it befalls a servant of God for his testing or correction, sometimes seems useless to those who understand less: but if it is referred to what was said, Give us help from tribulation; and vain is the safety of man (Ps. 59:13), it is understood that God for the most part helps us from tribulation; and that safety is wished for in vain, which is sometimes adverse, when it entangles the soul in the delight and love of this life. Hence also that saying: I found tribulation and sorrow, and I called upon the name of the Lord (Ps. 114:3–4). For when he says, I found, he signifies that it was useful: for we do not rightly rejoice to have found anything except what we were seeking. Therefore what we should pray for, as we ought, we do not know. For God knows both what is expedient for us in this life, and what He will give after this life. But the Spirit Himself intercedes with unutterable groanings. He says that the Spirit groans because He makes us groan with charity, stirring up the desire of the future life: as it says, The Lord your God tests you, so that He may know whether you love Him (Deut. 13:3), that is, so that He may make you know. For nothing is hidden from God.
LV. [Ib. VIII, 28-30.] Quod autem ait, Quos vocavit, ipsos et justificavit, potest movere, et quaeri utrum omnes qui vocati sunt, justificentur. Sed alibi legimus, Multi vocati, pauci autem electi (Matth. XXII, 14). Tamen quia ipsi quoque electi utique vocati sunt, manifestum est non justificatos nisi vocatos, quanquam non omnes vocatos, sed eos qui secundum propositum vocati sunt, sicut superius dixit. Propositum autem Dei accipiendum est, non ipsorum. Ipse autem exponit quid sit secundum propositum, cum dicit, Quoniam quos ante praescivit, et praedestinavit conformes imaginis Filii ejus. Non enim omnes qui vocati sunt, secundum propositum vocati sunt: hoc enim propositum ad praescientiam et ad praedestinationem Dei pertinet; nec praedestinavit aliquem, nisi quem praescivit crediturum et secuturum vocationem suam, quos et electos dicit. Multi enim non veniunt, cum
LV. [Ibid. 8:28-30.] But what he says, Those whom He called, them He also justified, can trouble someone, and it can be asked whether all who have been called are justified. But elsewhere we read, Many are called, but few are chosen (Matt. 22:14). Yet because the chosen too are certainly called, it is clear that none are justified unless called, though not all who are called, but those who have been called according to purpose, as he said above. And the purpose is to be understood as God's, not their own. And he himself explains what "according to purpose" is, when he says, For those whom He foreknew, He also predestined to be conformed to the image of His Son. For not all who have been called have been called according to purpose: for this purpose pertains to the foreknowledge and to the predestination of God; and He predestined no one except him whom He foreknew would believe and would follow His call, whom he also calls the chosen. For many do not come, when
Editors' notes and page, col. 2076
Footnotes
(a) ‹call not visible in the foot image (upper part of the column)› · call in col 2076
Vid. Prop. 13.
See Proposition 13.
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vocati fuerint: nemo autem venit qui vocatus non fuerit.
they have been called: but no one comes who has not been called.
LVI. [Ib. VIII, 29.] Quod autem dicit, Ut sit primogenitus in multis fratribus, satis docet aliter intelligendum Dominum nostrum unigenitum, aliter primogenitum. Nam ubi Unigenitus dicitur, fratres non habet, et naturaliter est Filius Dei, Verbum in principio, per quod facta sunt omnia (Joan. I, 1, 3). Secundum susceptionem autem hominis et incarnationis dispensationem, per quam nos etiam non naturaliter filios in adoptionem filiorum vocare dignatus est, primogenitus dicitur cum adjunctione fratrum. Ubi enim primus dicitur, non utique solus, sed consecuturis fratribus in id quo ipse praecessit. Unde et alio loco primogenitum eum a mortuis dicit, ut sit ipse primatum tenens (Coloss. I, 18). Resurrectio enim mortuorum ut jam non moriantur, ante illum nulla: post illum autem multorum sanctorum est, quos fratres non confunditur appellare propter ipsam communicationem humanitatis.
56. [Ibid. 8:29.] But what he says, That He might be the firstborn among many brothers, sufficiently teaches that our Lord is to be understood as only-begotten in one sense and as firstborn in another. For where He is called the Only-begotten, He has no brothers, and is by nature the Son of God, the Word in the beginning, through Whom all things were made (John 1:1, 3). But according to the taking up of man and the dispensation of the incarnation, by which He deigned to call us also, who are not sons by nature, into the adoption of sons, He is called firstborn with the addition of brothers. For where someone is called first, he is certainly not alone, but has brothers who are to follow him into that in which he himself went before. Hence also in another place he calls Him the firstborn from the dead, that He Himself might hold the primacy (Col. 1:18). For a resurrection of the dead such that they no longer die there was none before Him; but after Him it belongs to many saints, whom He is not ashamed to call brothers on account of that very sharing of humanity.
LVII. [Ib. VIII, 35.] Quod autem dicit, Quis nos separabit a charitate Christi? tribulatio? an angustia? an persecutio? etc., ex superiore sententia pendet, ubi ait, Si tamen compatimur, ut et glorificemur: existimo enim quod non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis (Rom. VIII, 17, 18). Ad ipsam enim hortationem omnis hujus loci intentio directa est, ne illi quibus loquitur persecutionibus frangerentur, si viverent secundum prudentiam carnis, qua temporalia bona appetuntur, et timentur temporalia mala.
57. [Ibid. 8:35.] But what he says, Who shall separate us from the charity of Christ? tribulation? or distress? or persecution? etc., depends on the earlier statement, where he says, If indeed we suffer with Him, that we may also be glorified: for I reckon that the sufferings of this time are not worthy of the future glory which will be revealed in us (Rom. 8:17–18). For the whole intention of this passage is directed to that very exhortation, that those to whom he is speaking might not be broken by persecutions, as they would be if they lived according to the prudence of the flesh, by which temporal goods are sought and temporal evils are feared.
LVIII. [Ib. VIII, 38.] Quod autem ait, Certus sum enim, et non dixit, Opinor enim; plena fide tenuit, quod nec mors ulla, nec vita temporalis promissa, nec caetera subsequentia possunt credentem a charitate Dei detorquere. Nemo ergo separat, nec qui minatur mortem; quia qui credit in Christo, licet moriatur, vivet: neque qui pollicetur vitam; quia ille dat vitam aeternam. Nam temporalis vitae pollicitatio, aeternae comparatione contemnenda est. Neque Angelus separat, quia licet Angelus, inquit, de coelo descendat, et annuntiet vobis praeterquam quod accepistis, anathema sit (Galat. I, 8, 9). Neque principatus, id est, contrarius, quia exuit se ipse hos principatus et potestates, triumphans eos in semetipso (Coloss. II, 15). Neque praesentia neque futura, id est, temporalia vel quae delectant, vel quae premunt, vel quae spem dant, vel quae incutiunt timorem. Neque virtus: et hic virtutem contrariam oportet intelligi, secundum quam dicit, Nemo vasa fortis diripiet, nisi prius alligaverit fortem (Matth. XII, 29). Neque altitudo, neque profundum. Plerumque enim inanis curiositas earum rerum quae inveniri non possunt, aut frustra etiam inveniuntur sive in coelo sive in abysso, separat a Deo, nisi charitas vincat, quae ad certa spiritualia non vanitate rerum quae foris sunt, sed veritate quae intus, homines invitat. Neque creatura alia. Quod duobus modis intelligi potest: aut visibilis creatura, quia et nos, id
58. [Ibid. 8:38.] But in that he says, For I am certain, and did not say, For I think, he held with full faith that neither any death, nor promised temporal life, nor the other things that follow, can wrench the believer away from the charity of God. So no one separates [us]: neither he who threatens death, since he who believes in Christ, though he die, shall live; nor he who promises life, since He gives eternal life. For the promise of temporal life is to be despised in comparison with eternal life. Nor does an Angel separate, since, he says, even if an Angel should come down from heaven and announce to you anything other than what you have received, let him be anathema (Gal. 1:8–9). Nor principality, that is, a hostile one, since He stripped off from Himself these principalities and powers, triumphing over them in Himself (Col. 2:15). Nor things present nor things to come, that is, temporal things, whether those which delight, or those which oppress, or those which give hope, or those which strike fear. Nor power: here too a hostile power must be understood, according to which He says, No one will plunder the vessels of the strong man unless he first binds the strong man (Matt. 12:29). Nor height, nor depth. For very often an empty curiosity about those things which cannot be found, or are found to no purpose, whether in heaven or in the abyss, separates from God, unless charity prevails, which invites men to certain spiritual things not by the vanity of the things that are outside, but by the truth that is within. Nor any other creature. This can be understood in two ways: either visible creation, since we too, that
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Footnotes
(1) ‹homines invitat› · call in col 2077
Quatuor Mss., sed interno homine invitat. Am. et Er., sed interno volumine invitat. Germanensis Ms., sed intra hominem invitat.
Four manuscripts: "but invites by the inner man." Amerbach and Erasmus: "but invites by an inner volume." The Saint-Germain manuscript: "but invites within the man."
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est anima, creatura sumus, sed invisibilis; ut hoc dixerit, quod nos non separat alia creatura, id est, amor corporum: aut certe quia nos non separat alia creatura a charitate Dei, ex eo quod nulla creatura est alia inter nos et Deum, quae se opponat, et a complexu ejus excludat. Supra humanas enim mentes quae rationales sunt, jam nulla creatura, sed Deus est.
is the soul, we are a creature, but an invisible one; so that he may have meant this: that another creature does not separate us, that is, the love of bodies; or else because another creature does not separate us from the love of God, for the reason that there is no other creature between us and God which might set itself in the way and shut [us] out from His embrace. For above human minds, which are rational, there is no longer any creature, but God.
LIX. [Ib. IX, 5.] Quod autem dicit, Quorum patres et ex quibus Christus secundum carnem, et adjecit, Qui est super omnes Deus benedictus in saecula, plenissimam fidem commendat, quia Dominum nostrum et secundum susceptionem carnis filium hominis confitemur, et secundum aeternitatem Verbum in principio Deum, benedictum super omnes in saecula. Hujus autem confessionis Judaei quoniam partem tenuerunt refelluntur a Domino. Nam cum eos interrogasset, cujus filium dicerent esse Christum; responderunt, David. Hoc autem secundum carnem est. De divinitate vero ejus quod Deus est, nihil responderunt. Ideo Dominus ait eis, Quomodo ergo David in spiritu vocat eum Dominum (Matth. XXII, 42, 43)? Ut intelligerent hoc se confessos esse tantum, quod Christus filius est David; hoc autem tacuisse, quod est Christus Dominus ipsius David. Illud enim est secundum susceptionem carnis, hoc secundum aeternitatem divinitatis.
LIX. [Ibid. 9:5.] But in saying, Whose are the fathers, and of whom is Christ according to the flesh, and in adding, Who is over all, God blessed for ever, he commends the fullest faith, since we confess our Lord both as Son of man according to the assumption of flesh, and as the Word in the beginning according to eternity, God, blessed over all for ever. But because the Jews held only a part of this confession, they are refuted by the Lord. For when He had asked them whose son they said Christ was, they answered, David's. Now this is according to the flesh. But of His divinity, that He is God, they answered nothing. Therefore the Lord says to them, How then does David in the spirit call Him Lord? (Matt. 22:42–43) So that they might understand that they had confessed only this, that Christ is the son of David, but had kept silent about this, that Christ is the Lord of David himself. For the former is according to the assumption of flesh, the latter according to the eternity of His divinity.
LX. [Ib. IX, 11-13.] Quod autem ait, « Nondum enim nascentium, neque agentium aliquid boni aut mali, ut secundum electionem propositum Dei maneret, non ex operibus, sed ex vocante dictum est ei, Quia major serviet minori, sicut scriptum est, Jacob dilexi, Esau autem odio habui, » nonnullos movet, ut putent apostolum Paulum abstulisse liberum voluntatis arbitrium, quo promeremur Deum bono pietatis, vel malo impietatis offendimus. Dicunt enim quod ante opera aliqua, seu bona seu mala, duorum nondum nascentium Deus unum dilexerit, alterum odio habuerit. Sed respondemus, praescientia Dei factum esse, qua novit etiam de nondum natis, qualis quisque futurus sit. Sed ne quis dicat: Opera ergo elegit Deus in eo quem dilexit, quanquam nondum erant, quod ea futura praesciebat; quod si opera elegit, quomodo dicit Apostolus non ex operibus factam electionem? Propterea ergo intelligendum est, opera bona per dilectionem fieri, dilectionem autem esse in nobis per donum Spiritus sancti, sicut idem apostolus dicit; Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. V, 5). Non ergo quisquam gloriari debet ex operibus tanquam suis, quae per donum Dei habet, cum ipsa dilectio in eo bonum operetur. Quid ergo elegit Deus? Si enim cui vult donat Spiritum sanctum, per quem dilectio bonum operatur, quomodo elegit cui donet? Si enim nullo merito, non est electio; aequales en⟨i⟩m omnes
LX. [Ibid. 9:11-13.] But what he says, 'For when they were not yet born, nor had done anything good or evil, so that the purpose of God according to election might stand, not from works but from Him Who calls, it was said to her, The elder shall serve the younger, as it is written, Jacob I loved, but Esau I hated', moves some to think that the apostle Paul took away the free choice of the will, by which we win God's favour by the good of piety, or offend Him by the evil of impiety. For they say that before any works, whether good or evil, of the two not yet born, God loved the one and hated the other. But we answer that this was done by the foreknowledge of God, by which He knows even of those not yet born what sort of person each will be. But lest anyone say: Then God chose the works in him whom He loved, although they did not yet exist, because He foreknew that they would be; but if He chose works, how does the Apostle say that the election was not made from works? For this reason, then, it must be understood that good works are done through love, and that love is in us through the gift of the Holy Spirit, as the same apostle says: The love of God is poured out in our hearts through the Holy Spirit Who has been given to us (Rom. 5:5). Therefore no one ought to glory in works as his own, which he has through the gift of God, since it is love itself that works the good in him. What then did God choose? For if He gives the Holy Spirit, through Whom love works the good, to whom He wills, how did He choose to whom He should give? For if by no merit, there is no election; for all are equal
Editors' notes and page, col. 2078
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(1) ‹futura praesciebat› · call in col 2078
In B., quod erant futura praesciebat. Er. Lugd. Ven Lov. secuti sumus. M.
In the Benedictine edition: "because he foreknew that they were to be." We have followed Erasmus, the Lyons, Venice and Louvain editions. M.
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sunt ante meritum, nec potest in rebus omnino aequalibus electio nominari. Sed quoniam Spiritus sanctus non datur nisi credentibus, non quidem Deus elegit opera quae ipse largitur, cum dat Spiritum sanctum, ut per charitatem bona operemur: sed tamen elegit fidem. Quia nisi quisque credat in eum, et in accipiendi voluntate permaneat, non accipit donum Dei, id est, Spiritum sanctum, per quem diffusa charitate bonum possit operari. Non ergo elegit Deus opera cujusquam in praescientia, quae ipse daturus est; sed fidem elegit in praescientia: ut quem sibi crediturum esse praescivit, ipsum elegerit cui Spiritum sanctum daret, ut bona operando etiam vitam aeternam consequeretur. Dicit enim idem apostolus, Idem Deus qui operatur omnia in omnibus (I Cor. XII, 6). Nusquam autem dictum est, Deus credit omnia in omnibus. Quod ergo credimus, nostrum est: quod autem bonum operamur, illius qui credentibus in se dat Spiritum sanctum. Hoc autem exemplum quibusdam Judaeis objectum est, qui Christo crediderunt, et de operibus ante gratiam gloriabantur, et dicebant se ipsam Evangelii gratiam per sua bona opera praecedentia meruisse; cum bona opera in nullo esse possint, nisi qui acceperit gratiam. Est autem gratia ut vocatio peccatori praerogetur, cum ejus merita nulla, nisi ad damnationem praecesserint. Quod si vocatus vocantem secutus fuerit, quod est jam in libero arbitrio, merebitur et Spiritum sanctum, per quem bona possit operari; in quo permanens (quod nihilominus est in libero arbitrio) merebitur etiam vitam aeternam, quae nulla possit labe corrumpi.
before merit, nor can there be talk of choice among things wholly equal. But since the Holy Spirit is not given except to those who believe, God did not indeed choose the works which He Himself bestows when He gives the Holy Spirit, so that through charity we may do good; but He did nevertheless choose faith. For unless each person believes in Him and abides in the will to receive, he does not receive the gift of God, that is, the Holy Spirit, through Whom, charity having been poured forth, he may be able to do good. God therefore did not, in foreknowledge, choose the works of anyone, which He Himself is to give; but He chose faith in foreknowledge, so that the one whom He foreknew would believe in Him, him He chose to give the Holy Spirit to, so that by doing good he might also attain eternal life. For the same apostle says, It is the same God Who works all things in all (1 Cor. 12:6). But nowhere is it said, God believes all things in all. What we believe, therefore, is ours; but the good that we do is His Who gives the Holy Spirit to those who believe in Him. Now this example was set against certain Jews who believed in Christ and boasted of works before grace, and said that they had merited the very grace of the Gospel by their own good works which went before; whereas good works can be in no one except him who has received grace. And it is grace that the calling is granted beforehand to the sinner, when no merits of his have gone before, except unto damnation. But if the one called has followed the One calling, which is already within free choice, he will merit also the Holy Spirit, through Whom he may be able to do good; and abiding in Him (which is no less within free choice) he will merit also eternal life, which can be corrupted by no stain.
LXI. [Ib. IX, 11-15.] Quod autem ait, Miserebor cui misertus ero, et misericordiam praestabo cui misericors fuero, hinc ostenditur non esse iniquitatem apud Deum; quod possunt dicere quidam, cum audiunt, Antequam nascerentur, Jacob dilexi, Esau autem odio habui. Miserebor enim, inquit, cui misertus ero. Primo enim misertus e⟨s⟩t nostri Deus, cum peccatores essemus ut vocaret nos. Cui ergo misertus ero, inquit, ut eum vocem, miserebor adhuc ejus cum crediderit. Quomodo autem adhuc, nisi ut det credenti et petenti Spiritum sanctum? Quo dato misericordiam praestabit cui misericors fuerit, id est, ut faciat eum misericordem, quo bona possit per dilectionem operari. Nemo ergo sibi audeat tribuere quod misericorditer operatur; quia Deus illi per Spiritum sanctum dedit dilectionem, sine qua nemo potest esse misericors. Non ergo elegit Deus bene operantes, sed credentes potius, ut ipse illos faciat bene operari. Nostrum enim est credere et velle, illius autem dare credentibus et volentibus facultatem bene operandi per Spiritum sanctum, per quem charitas Dei diffunditur in cordibus nostris, ut nos misericordes efficiat.
LXI. [Ibid. 9:11-15.] Now as to his saying, I will have mercy on whom I have had mercy, and I will show mercy to whom I have been merciful, by this it is shown that there is no iniquity with God, which certain people might allege when they hear, Before they were born, Jacob I loved, but Esau I hated. For I will have mercy, He says, on whom I have had mercy. For first God had mercy on us, when we were sinners, so that He might call us. On whom, then, I have had mercy, He says, so as to call him, I will yet have mercy on him when he has believed. And how yet, except by giving the Holy Spirit to the one who believes and asks? When He has been given, He will show mercy to whom He has been merciful, that is, so as to make him merciful, so that he may be able to do good through love. Let no one, therefore, dare to ascribe to himself that he acts mercifully; for God gave him love through the Holy Spirit, without which no one can be merciful. God therefore did not choose those who do good, but rather those who believe, so that He Himself might make them do good. For it is ours to believe and to will, but His to give to those who believe and will the capacity of doing good through the Holy Spirit, through Whom the charity of God is poured forth in our hearts, so that He may make us merciful.
LXII. [Ib. IX, 15-21.] Quod autem ait, Igitur non
LXII. [Ibid. 9:15-21.] Now as to his saying, So then not
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Footnotes
(1) ‹peccatori praerogetur› · call in col 2079
Editi, ut vocatio peccatoris prorogetur. Melius Mss., peccatori praerogetur.
The printed editions: "that the sinner's calling be prolonged." Better, the manuscripts: "be bestowed beforehand on the sinner."
(printed under page 388)
(a) ‹call not visible in the foot image (upper part of the column)› · call in col 2079
1 Retract. cap. 23, n. 2, et lib. 1 de Praedest. SS., c. 3, dicit se hic errasse.
In Retractations book 1, chapter 23, no. 2, and in book 1 On the Predestination of the Saints, chapter 3, he says that he erred here.
(printed under page 388)
(b) ‹misericordes efficiat› · call in col 2079
Ibid., n. 3.
The same place, no. 3.
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volentis, neque currentis, sed miserentis est Dei, non tollit liberum voluntatis arbitrium; sed non sufficere dicit velle nostrum, nisi adjuvet Deus, misericordes nos efficiendo ad bene operandum per donum Spiritus sancti, ad hoc referens, quod superius dixit, Miserebor cui misertus ero, et misericordiam praestabo cui misericors fuero. Quia neque velle possumus, nisi vocemur; et cum post vocationem voluerimus, non sufficit voluntas nostra et cursus noster, nisi Deus et vires currentibus praebeat, et perducat quo vocat. Manifestum est ergo non volentis neque currentis, sed miserentis Dei esse, quod bonum operamur: quanquam ibi sit etiam voluntas nostra, quae sola nihil posset. Unde sequitur etiam de Pharaonis supplicio testimonium, cum ait Scriptura de Pharaone, Quia ad hoc te excitavi, ut ostendam in te potentiam meam, et ut annuntietur nomen meum in universa terra. Sicut enim legimus in Exodo, obduratum est cor Pharaonis (Exod. X, 1), ut tam evidentibus signis non moveretur. Quod ergo tunc Pharao non obtemperabat praeceptis Dei, jam de supplicio veniebat. Non autem quisquam potest dicere obdurationem illam cordis immerito accidisse Pharaoni, sed judicio Dei retribuentis incredulitati ejus debitam poenam. Non ergo hoc illi imputatur, quod tunc non obtemperaret, quandoquidem obdurato corde obtemperare non poterat; sed quia dignum se praebuit, cui cor obduraretur priore infidelitate. Sicut enim in iis quos elegit Deus, non opera sed fides inchoat meritum, ut per munus Dei bene operentur: sic in his quos damnat, infidelitas et impietas inchoat poenae meritum, ut per ipsam poenam etiam male operentur; sicut et superius idem dicit apostolus, Et quoniam non probaverunt Deum in notitia habere, tradidit illos Deus in reprobum sensum, ut faciant quae non conveniunt (Rom. I, 28). Quapropter ita concludit Apostolus, Ergo cui vult miseretur, et quem vult obdurat. Cujus enim miseretur, facit eum bene operari; et quem obdurat, relinquit eum ut male operetur. Sed et illa misericordia praecedenti merito fidei tribuitur, et ista obduratio praecedenti impietati: ut et bona per donum Dei operemur, et mala per supplicium; cum tamen homini non auferatur liberum voluntatis arbitrium, sive ad credendum Deo ut consequatur nos misericordia, sive ad impietatem ut consequatur supplicium. Qua conclusione illata, infert quaestionem tanquam a contradicente. Ait enim: Dicis itaque mihi, Quid adhuc conqueritur? nam voluntati ejus quis resistit? Cui sane inquisitioni sic respondet, ut intelligamus spiritualibus viris, et jam non secundum terrenum hominem viventibus, patere posse prima merita fidei et impietatis, quomodo Deus praescius eligat credituros, et damnet incredulos; nec illos ex operibus eligens, nec istos ex operibus damnans; sed illorum fidei praestans ut bene operentur, et istorum impietatem obdurans deserendo, ut male operentur. Qui quoniam intellectus, ut dixi, spiritualibus patet, a carnali autem
of him who wills, nor of him who runs, but of God who shows mercy, does not take away the free choice of the will; rather he says that our willing is not sufficient unless God helps, making us merciful for doing good through the gift of the Holy Spirit, referring this to what he said above, I will have mercy on whom I have had mercy, and I will show mercy to whom I have been merciful. For we cannot even will unless we are called; and when after the calling we have willed, our will and our running are not sufficient unless God both supplies strength to those who run and leads them through to where He calls. It is therefore manifest that the good we do is not of him who wills nor of him who runs, but of God who shows mercy: although our will too is present there, which by itself could do nothing. Hence there follows also the testimony concerning the punishment of Pharaoh, when Scripture says of Pharaoh, For to this end I have raised you up, that I may show My power in you, and that My name may be proclaimed in all the earth. For, as we read in Exodus, the heart of Pharaoh was hardened (Exod. 10:1), so that he was not moved by signs so evident. That Pharaoh did not then obey the commandments of God therefore came already from punishment. But no one can say that that hardening of heart befell Pharaoh undeservedly; rather it came by the judgement of God repaying to his unbelief the punishment due. This, then, is not imputed to him, that he did not obey at that time, since with his heart hardened he could not obey; but that he showed himself worthy to have his heart hardened, by his earlier unbelief. For just as in those whom God has chosen it is not works but faith that begins merit, so that through the gift of God they may do good: so in those whom He condemns, unbelief and impiety begin the merit of punishment, so that through that very punishment they also do evil; as the same apostle also says above, And since they did not see fit to hold God in knowledge, God handed them over to a reprobate mind, to do what is not fitting (Rom. 1:28). Wherefore the Apostle concludes thus, Therefore He has mercy on whom He wills, and whom He wills He hardens. For him on whom He has mercy He makes to do good; and him whom He hardens He leaves to do evil. But that mercy too is granted to the preceding merit of faith, and this hardening to preceding impiety: so that we do both good things through the gift of God, and evil things through punishment; while yet free choice of the will is not taken away from man, whether for believing God so that mercy may follow us, or for impiety so that punishment may follow. Having drawn this conclusion, he brings in a question as from one who contradicts. For he says: You say then to me, Why does He still complain? for who resists His will? To this inquiry he certainly answers in such a way that we may understand that to spiritual men, who no longer live according to the earthly man, the first merits of faith and of impiety can lie open, how God in His foreknowledge chooses those who will believe, and condemns the unbelieving; neither choosing the former on the basis of works, nor condemning the latter on the basis of works; but granting to the faith of the former that they do good, and hardening the impiety of the latter by deserting them, so that they do evil. And since this understanding, as I have said, lies open to the spiritual, but is far removed from carnal
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Footnotes
(a) ‹praecedenti impietati› · call in col 2080
De hoc et superioribus locis vid. Retract. lib. 1, cap. 23, nn. 3, 4.
On this and the preceding passages see Retractations book 1, chapter 23, nos. 3 and 4.
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prudentia longe remotus est, sic refellit inquirentem, ut intelligat se deponere debere prius hominem luti, ut ista per spiritum investigare mereatur. Itaque, inquit, O homo tu quis es, qui respondeas Deo? Numquid dicit figmentum ei qui se finxit, Quare sic me fecisti? Annon habet potestatem figulus luti, ex eadem conspersione vas facere, aliud quidem in honorem, aliud in contumeliam? Quamdiu figmentum es, inquit, et ad massam luti pertines, nondum perductus ad spiritualia, ut sis spiritualis omnia judicans, et a nemine judiceris, cohibeas te oportet ab hujusmodi inquisitione, et non respondeas Deo. Cujus consilium quis scire cupiens, oportet ut prius in ejus amicitiam recipiatur: quod contingere nisi spiritualibus non potest, jam portantibus imaginem coelestis hominis; Jam enim inquit, non vos dicam servos, sed amicos: omnia enim quae audivi a Patre meo, nota feci vobis (Joan. XV, 15). Quamdiu itaque vas fictile es, conterendum est hoc ipsum in te prius virga illa ferrea, de qua dictum est, Reges eos in virga ferrea, et tanquam vas figuli conteres eos (Psal. II, 9): ut corrupto exteriore homine, et interiore renovato, possis in charitate radicatus et fundatus comprehendere latitudinem, longitudinem, altitudinem, et profundum, cognoscere etiam supereminentem scientiam charitatis Dei (Ephes. III, 16-19). Nunc itaque cum ex eadem conspersione Deus alia vasa in honorem facit, alia in contumeliam, non est tuum discutere, quisquis secundum hanc conspersionem adhuc vivis, id est, terreno sensu et carnaliter sapis.
prudence, he so refutes the one who inquires that he may understand that he must first put off the man of clay, so that he may deserve to investigate these things through the spirit. And so he says, O man, who are you that you answer back to God? Does the thing formed say to Him Who formed it, Why hast Thou made me thus? Or does the potter of clay not have power to make from the same lump a vessel, one indeed for honour, another for dishonour? So long as you are a thing formed, he says, and belong to the mass of clay, not yet brought through to spiritual things so that you may be spiritual, judging all things and judged by no one, you must restrain yourself from inquiry of this kind and not answer back to God. Whoever desires to know His counsel must first be received into His friendship: which cannot happen except to the spiritual, who already bear the image of the heavenly man; for now, He says, I will not call you servants, but friends: for all things that I have heard from My Father I have made known to you (John 15:15). So long, then, as you are an earthen vessel, this very thing in you must first be broken by that iron rod of which it was said, Thou shalt rule them with an iron rod, and like a potter's vessel Thou shalt break them in pieces (Ps. 2:9): so that, the outer man being destroyed and the inner renewed, you may, rooted and grounded in charity, comprehend the breadth, the length, the height and the depth, and know also the surpassing knowledge of the charity of God (Eph. 3:16–19). Now, therefore, when from the same lump God makes some vessels for honour and others for dishonour, it is not for you to discuss it, whoever you are who still live according to this lump, that is, who think with an earthly sense and carnally.
LXIII. [Ib. IX, 22.] Quod autem ait, Attulit in multa patientia vasa irae, quae perfecta sunt in perditionem, hinc satis significavit obdurationem cordis quae in Pharaone facta est, ex meritis venisse occultae superioris impietatis: quam tamen patienter sustinuit Deus, donec ad illud tempus perduceretur, quo opportune in eum vindicta procederet, ad correctionem eorum quos ab errore instituerat liberare, et ad cultum suum pietate vocando perducere, precibus eorum et gemitibus opem praebens.
63. [Ibid. 9:22.] As for his saying, He bore with much patience the vessels of wrath which were completed for perdition, by this he sufficiently signified that the hardening of heart which was brought about in Pharaoh came from the merits of a hidden, earlier impiety: which God nevertheless patiently endured, until it was brought to that time at which vengeance might fittingly proceed against him, for the correction of those whom He had resolved to free from error and, by calling them, to bring through with piety to His worship, giving aid to their prayers and groans.
LXIV. [Ib. IX, 24, 25.] Quod autem ait, Quos et vocavit nos, non solum ex Judaeis, sed etiam ex Gentibus: sicut et in Osee dicit, Vocabo non plebem meam, plebem meam, etc., totius hujus disputationis propositum ad hoc perducit, ut quoniam docuit misericordiae Dei esse quod bene operamur, non tanquam ex operibus Judaei glorientur, qui cum Evangelium percepissent, tanquam meritis suis id tribuendum existimantes, nolebant Gentibus dari: a qua superbia jam debent desistere, intelligentes quoniam si non ex operibus, sed misericordia Dei vocamur ut credamus, et credentibus praestatur ut bene operemur, non est Gentibus ista invidenda misericordia, quasi praelato merito Judaeorum, quod nullum est.
64. [Ibid. 9:24-25.] As for his saying, Whom He has also called, namely us, not only from the Jews but also from the Gentiles: as He also says in Hosea, I will call not-my-people My people, etc., he brings the purpose of this whole disputation to this point: that, since he has taught that it is of God's mercy that we work well, the Jews should not glory as though from works, who, when they had received the Gospel, thinking that it was to be attributed to their own merits, did not want it given to the Gentiles: from which pride they ought now to desist, understanding that if we are called to believe not from works but by the mercy of God, and it is granted to those who believe that they work well, this mercy is not to be begrudged to the Gentiles, as though the merit of the Jews, which is nothing, were preferred.
LXV. [Ib. IX, 27.] Quod autem dicit, Isaias autem clamat pro Israel, Si fuerit numerus filiorum Israel
65. [Ibid. 9:27.] As for his saying, But Isaiah cries out on behalf of Israel, If the number of the sons of Israel should be
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Footnotes
(1) ‹vocando perducere› · call in col 2081
Nostri omnes Mss., et ad cultum suum pietatemque revocando perducere.
All our manuscripts: "and to bring them, by calling them back, to his worship and to godliness."
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(a) ‹invidenda misericordia› · call in col 2081
1 Retract. cap. 23, n. 4.
Retractations book 1, chapter 23, no. 4.
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quasi arena maris, reliquiae salvae fient, ostendit quemadmodum sit Deus lapis angularis, utrumque parietem in se conjungens (Ephes. II, 20). Testimonium enim Osee prophetae dictum est pro Gentibus, Vocabo non plebem meam, plebem meam, et non dilectam, dilectam (Osee II, 24); et Isaiae testimonium dictum est pro Israel, Quoniam reliquiae salvae fient (Isai. X, 22), ut ipsae deputentur in semen Abrahae, quae crediderunt in Christum: ita concordes ambos populos facit, secundum et Domini testimonium dicentis in Evangelio de Gentibus, Habeo alias oves quae non sunt de hoc ovili, quas oportet me adducere; et erit unus grex, et unus pastor (Joan. X, 16).
as the sand of the sea, a remnant will be saved, he shows how God is the cornerstone, joining each wall together in Himself (Eph. 2:20). For the testimony of the prophet Hosea was spoken for the Gentiles, I will call not my people, my people, and not beloved, beloved (Hos. 2:24); and the testimony of Isaiah was spoken for Israel, For a remnant will be saved (Isa. 10:22), so that those [remnants] who believed in Christ may be reckoned as the seed of Abraham: thus he makes both peoples concordant, in accordance also with the testimony of the Lord, Who says in the Gospel concerning the Gentiles, I have other sheep which are not of this fold, which I must bring; and there will be one flock and one shepherd (John 10:16).
LXVI. [Ib. X, 1.] Quod autem ait, Fratres, bona voluntas cordis mei et deprecatio ad Deum fit pro illis in salutem; hinc jam incipit de spe Judaeorum loqui, ne etiam Gentes superbire audeant adversus Judaeos; Sicut enim Judaeorum superbia refellenda erat tanquam ex operibus gloriantium; sic et Gentibus occurrendum est, ne tanquam Judaeis praelati superbiant.
LXVI. [Ibid. 10:1.] As to what he says, Brethren, the good will of my heart and my prayer to God is for them unto salvation; here he now begins to speak of the hope of the Jews, lest the Gentiles too should dare to be proud against the Jews; For just as the pride of the Jews had to be refuted, as of men glorying in works; so also the Gentiles must be met, lest they be proud as though preferred to the Jews.
LXVII. [Ib. X, 8-10.] Quod autem dicit, « Prope est verbum in ore tuo, et in corde tuo; hoc est verbum fidei quod praedicamus: quia si confitearis in ore tuo quia Dominus est Jesus, et credideris in corde tuo quia Deus illum suscitavit a mortuis, salvus eris. Corde enim creditur ad justitiam, ore autem confessio fit in salutem; » totus hic locus ad illud refertur quod superius dixit, Verbum enim consummans et brevians faciet Dominus super terram (Rom. IX, 28). Remotis enim innumerabilibus et multiplicibus sacramentis quibus Judaicus populus premebatur, per misericordiam Dei factum est ut brevitate confessionis fidei ad salutem perveniremus.
LXVII. [Ibid. 10:8-10.] As to what he says, 'The word is near, in your mouth and in your heart; this is the word of faith which we preach: for if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, but with the mouth confession is made unto salvation;' this whole passage refers to what he said above, For the Lord will make a word consummating and abbreviating upon the earth (Rom. 9:28). For, the innumerable and manifold sacraments by which the Jewish people was burdened having been removed, it came about through the mercy of God that by the brevity of the confession of faith we should attain to salvation.
LXVIII. [Ib. X, 19.] Quod autem dicit, secundum testimonium Moysi, Ego ad aemulationem vos perducam in non gentem; in gentem insipientem irritabo vos; dicendo, gentem insipientem, exposuit quid dixerit, in non gentem: quasi quod nec gens dicenda sit quae insipiens est. De cujus tamen fide irritandum dicit populum Judaicum, quia illi apprehenderunt quod isti respuerunt. Vel certe in non gentem, in gentem insipientem; quia cum esset gens insipiens omnis populus idola colens, tamen gentilitatem credendo deposuit. Unde illud etiam est: Si igitur praeputium justitias Legis custodiat, nonne praeputium ejus in circumcisione deputabitur (Id. II, 26)? Ut sit hic sensus: Ego in aemulationem vos adducam in eam quae non gens facta est, deponendo gentilitatem per fidem Christi, cum fuisset gens insipiens colendo idola.
LXVIII. [Ibid. 10:19.] As to what he says, according to the testimony of Moses, I will bring you to jealousy against a non-nation; against a foolish nation I will provoke you; by saying foolish nation, he explained what he had said, against a non-nation: as though a nation which is foolish should not even be called a nation. Yet he says that the Jewish people is to be provoked by its faith, because they laid hold of what these rejected. Or certainly, against a non-nation, against a foolish nation; because, although it was a foolish nation, the whole people worshipping idols, yet by believing it put off its heathenism. Hence also that saying: If then the uncircumcision keeps the righteous requirements of the Law, will not his uncircumcision be reckoned as circumcision (Ibid. 2:26)? So that this is the sense: I will bring you to jealousy against that which has been made no nation, by putting off its heathenism through faith in Christ, although it had been a foolish nation by worshipping idols.
LXIX. [Ib. XI, 11.] Quod autem ait, Numquid repulit Deus plebem suam? Absit. Nam et ego Israelita sum, ex senine Abr⟨a⟩ham, de tribu Benjamin, ad hoc refertur quod su⟨p⟩erius dixit, Non potest autem excidere verbum Dei. Non enim omnes qui sunt ex Israel, hi sunt Israelitae; neque quia sunt semen Abraham, omnes filii; sed in Isaac vocabitur tibi semen: ut de ipso scilicet populo Judaeorum illi deputentur in semen, qui Domino crediderunt. De hoc item dicit superius, Reliquiae salvae fient (Id. IX, 6, 7, 27).
LXIX. [Ibid. 11:1.] As to what he says, Has God rejected His people? Far from it. For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin, this refers to what he said above, But the word of God cannot fail. For not all who are of Israel are Israelites; nor, because they are the seed of Abraham, are all children; but in Isaac shall your seed be called: so that, namely, of the very people of the Jews those who believed in the Lord are reckoned as the seed. Of this he likewise says above, A remnant will be saved (Ibid. 9:6, 7, 27).
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- other: left column (col. 2081) fragments visible at the image edge, not set; "Jesus,. et" has a stray point after the comma, not set; "corde" (prints like "cordo"), "dicendo", "Deus", "Dei" read through worn type (e prints like c/o); "Abr⟨a⟩ham" and "su⟨p⟩erius" have letters lost to damaged type; LXIX heading reference prints "xi, 11." (verse quoted is Rom. 11:1), set as printed, English gives 11:1; no editors' matter; no full-width line
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LXX. [Ib. XI, 11.] Quod autem dicit, Dico ergo, Numquid sic deliquerunt ut caderent? Absit. Sed illorum delicto salus Gentibus, non ideo dicit, quia non ceciderunt; sed quia casus ipsorum non fuit inanis, quoniam ad salutem Gentium profecit. Non ergo ita deliquerunt ut caderent, id est, ut tantummodo caderent, quasi ad poenam suam solum; sed ut hoc ipsum quod ceciderunt, prodesset Gentibus ad salutem. Deinde incipit ex hoc loco Judaeorum populum commendare, etiam de ipso casu infidelitatis, ut non superbiant Gentes; quia etiam casus Judaeorum tam pretiosus existit pro salute Gentium: sed magis debent cavere Gentes ne, dum, superbiunt, similiter cadant.
LXX. [Ibid. 11:11.] When he says, I say then, Have they so transgressed that they should fall? Far from it. But by their transgression salvation to the Gentiles, he does not say this because they did not fall, but because their fall was not empty, since it served for the salvation of the Gentiles. So they did not transgress in such a way that they should fall, that is, that they should merely fall, as if solely for their own punishment, but so that this very fact that they fell might benefit the Gentiles for salvation. Next, from this place he begins to commend the people of the Jews, even on account of the very fall of unbelief, so that the Gentiles may not grow proud; because even the fall of the Jews turns out to be so precious for the salvation of the Gentiles: but the Gentiles ought rather to beware lest, while they grow proud, they fall in like manner.
LXXI. [Ib. XII, 20, 14, 17.] Quod autem dixit, Si esurierit inimicus tuus, ciba illum; si sitit, potum da illi: hoc enim faciens, carbones ignis congeres super caput ejus, multis videri potest repugnare illi sententiae qua Dominus praecepit ut diligamus inimicos nostros, et oremus pro iis qui nos persequuntur (Matth. V, 44). vel huic etiam quam idem apostolus superius dixit, Benedicite persequentes vos; benedicite, et nolite maledicere; et iterum, Nulli malum pro malo reddentes. Quomodo enim quisque diligit eum cui propterea cibum et potum dat, ut carbones ignis congerat super caput ejus, si carbones ignis hoc loco aliquam gravem poenam significant? Quapropter intelligendum est ad hoc dictum esse, ut eum qui nos laeserit provocemus ad poenitentiam facti sui, cum ei nos benefacimus. Isti enim carbones ignis ad exustionem, id est contribulationem spiritus valent, qui est quasi caput animae, in qua exuritur omnis malitia, cum homo in melius per poenitentiam commutatur, ut sunt illi carbones, de quibus dicitur in Psalmis: Quid detur tibi, aut quid apponatur tibi ad linguam subdolam? Sagittae potentis acutae cum carbonibus vastatoribus (Psal. CXIX, 3, 44).
LXXI. [Ibid. 12:20, 14, 17.] What he said, If your enemy is hungry, feed him; if he is thirsty, give him drink: for in doing this you will heap coals of fire upon his head, may seem to many to conflict with that saying by which the Lord commanded that we love our enemies and pray for those who persecute us (Matt. 5:44), or also with this which the same apostle said above, Bless those who persecute you; bless, and do not curse; and again, Rendering to no one evil for evil. For how does anyone love him to whom he gives food and drink for this purpose, that he may heap coals of fire upon his head, if coals of fire in this place signify some grave punishment? Therefore it must be understood to have been said for this purpose, that we may provoke the one who has injured us to repentance for his deed when we do him good. For these coals of fire serve for burning out, that is, for the contrition of the spirit, which is as it were the head of the soul, in which all malice is burned out when a man is changed for the better through repentance; just as are those coals of which it is said in the Psalms: What shall be given to you, or what shall be added to you, against a deceitful tongue? The sharp arrows of the mighty, with devastating coals (Ps. 119:3–4).
LXXII. [Ib. XIII, 1.] Quod autem ait, Omnis anima potestatibus sublimioribus subdita sit: non est enim potestas nisi a Deo, rectissime jam monet, ne quis ex eo quod a Domino suo in libertatem vocatus est, factusque christianus, extollatur in superbiam, et non arbitretur in hujus vitae itinere servandum esse ordinem suum, et potestatibus sublimioribus, quibus pro tempore rerum temporalium gubernatio tradita est, putet non se esse subdendum. Cum enim constemus ex anima et corpore, et quamdiu in hac vita temporali sumus, etiam rebus temporalibus ad subsidium degendae hujus vitae utamur; oportet nos ex ea parte, quae ad hanc vitam pertinet, subditos esse potestatibus, id est, hominibus res humanas cum aliquo honore administrantibus. Ex illa vero parte qua credimus Deo, et in regnum ejus vocamur, non nos oportet esse subditos cuiquam homini, idipsum in nobis evertere cupienti, quod Deus ad vitam aeternam donare dignatus est. Si quis ergo putat quoniam christianus est, non sibi esse vectigal reddendum, aut tributum, aut non esse exhibendum honorem debitum
LXXII. [Ibid. 13:1.] When he says, Let every soul be subject to the higher powers: for there is no power except from God, he now most rightly warns that no one, from the fact that he has been called into freedom by his Lord and has become a Christian, should be lifted up into pride and not consider that on the journey of this life his own order must be kept, and think that he need not be subject to the higher powers, to whom for the time being the governance of temporal affairs has been handed over. For since we consist of soul and body, and as long as we are in this temporal life we also use temporal things as a support for living this life, it is fitting that in that part which pertains to this life we be subject to the powers, that is, to men who administer human affairs with some honour. But in that part by which we believe God and are called into His kingdom, it is not fitting that we be subject to any man who desires to overturn in us that very thing which God has deigned to give for eternal life. If anyone therefore thinks that, since he is a Christian, tax need not be paid by him, or tribute, or that the honour due
Editors' notes and page, col. 2083
Footnotes
(1) ‹call not visible in the foot image (upper part of the column)› · call in col 2083
In editis additur, est, quod a Mss. et a graeco abest: at Vaticanus Ms. ejus loco habet, venit.
In the printed editions "is" is added, which is absent from the manuscripts and from the Greek; but the Vatican manuscript has "comes" in its place.
(printed under page 390)
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eis quae haec curant potestatibus; in magno errore versatur. Item si quis sic se putat esse subdendum, ut etiam in suam fidem habere potestatem arbitretur eum qui temporalibus administrandis aliqua sublimitate praecellit; in majorem errorem labitur. Sed modus iste servandus est, quem Dominus ipse praescribit, ut reddamus Caesari quae Caesaris sunt, et Deo quae Dei sunt (Matth. XXII, 21). Quanquam enim ad illud regnum vocemur ubi nulla erit potestas hujusmodi, in hoc tamen itinere dum agimus, donec perveniamus ad illud saeculum ubi fit evacuatio omnis principatus et potestatis, conditionem nostram pro ipso rerum humanarum ordine toleremus, nihil simulate f⟨a⟩cientes, et in eo ipso non tam hominibus quam Deo, qui haec jubet, obtemperantes.
to the authorities that take care of these things need not be shown, he is in great error. Likewise, if anyone thinks he must be subject in such a way that he supposes that the one who excels by some eminence in administering temporal affairs has power even over his faith, he falls into a greater error. But the measure must be kept which the Lord Himself prescribes, that we render to Caesar the things that are Caesar's, and to God the things that are God's (Matt. 22:21). For although we are called to that kingdom where there will be no power of this kind, yet while we are on this journey, until we arrive at that age where there comes about the making void of every principality and power, let us bear our condition for the sake of the very order of human affairs, doing nothing feignedly, and in this very thing obeying not so much men as God, Who commands these things.
LXXIII. [Ib. XIII, 3, 4.] Quod autem ait, Vis autem non timere potestatem? bonum fac, et habebis laudem ex illa, potest movere aliquos, cum cogitaverint ab istis potestatibus persecutionem saepe passos fuisse Chri⟨s⟩tianos. Numquid ergo non faciebant bonum, quia ⟨n⟩on solum non sunt laudati ab istis potestatibus, sed etiam poenis affecti et necati sunt? Consideran⟨d⟩a ergo sunt verba Apostoli. Non enim ait, Bonum fac, et laudabit te potestas; sed ait, Bonum fac, et habebis laudem ex illa. Sive enim probet factum tuum bonum, sive persequatur, laudem habebis ex illa; vel cum eam in obsequium Dei lucratus fueris, vel cum ejus persecutione coronam merueris. Hoc etiam in consequentibus intelligitur, cum dicit, Dei enim minister est tibi in bonum, etiam si sibi in malum.
LXXIII. [Ibid. 13:3–4.] But what he says, But do you wish not to fear the power? Do good, and you will have praise from it, can trouble some, when they consider that Christians have often suffered persecution from these powers. Did they then not do good, since not only were they not praised by these powers, but were even subjected to punishments and put to death? The words of the Apostle must therefore be considered. For he does not say, Do good, and the power will praise you; but he says, Do good, and you will have praise from it. For whether it approves your good deed or persecutes it, you will have praise from it; either when you have won it over to the service of God, or when you have earned a crown through its persecution. This is understood also in what follows, when he says, For he is God's minister to you for good, even if for evil to himself.
LXXIV. [Ib. XIII, 5.] Quod autem ait, Ideoque necessitati subditi estote, ad hoc valet, ut intelligamus quia necesse est propter hanc vitam subditos nos es⟨s⟩e oportere, non resistentes si quid illi auferre voluerint, in quod sibi potestas data est, de temporalibus rebus; quae quoniam transeunt, ideo et ista subjectio non in bonis quasi permansuris, sed in necessariis huic tempori constituenda est. Tamen quoniam dixit, Necessitati subditi estote; ne quis non integro animo et pura dilectione subditus fieret hujusmodi potestatibus, addidit, dicens, Non solum propter iram, sed etiam propter conscientiam: id est, non solum ad iram evadendam, quod potest etiam simulate fieri; sed ut in tua conscientia certus sis, illius dilectione te facere, cui subditus fueris jussu Domini tui, qui omnes vult salvos fieri, et in agnitionem veritatis venire (I Tim. II, 4). Et hoc enim cum diceret Apostolus, de ipsis potestatibus agebat. Hoc est quod servis alio loco suadet, Non ad oculum servientes, quasi hominibus placentes (Ephes. VI, 6): ut idipsum quod subduntur dominis suis, non eos oderint, aut fallaciis promereri desiderent.
LXXIV. [Ibid. 13:5.] But what he says, And therefore be subject out of necessity, serves to make us understand that, because of this life, it is necessary that we be subject, not resisting if they wish to take away anything of temporal things over which power has been given to them; and since these things pass away, this subjection too is to be established not in goods as though they would last, but in things necessary for this time. Yet since he said, Be subject out of necessity, lest anyone should become subject to powers of this kind without a whole mind and pure love, he added, saying, Not only on account of wrath, but also on account of conscience: that is, not only in order to escape wrath, which can be done even feignedly, but so that you may be sure in your own conscience that you do it out of love for him to whom you have become subject by the command of your Lord, Who wills all men to be saved and to come to the knowledge of the truth (1 Tim. 2:4). For when the Apostle said this too, he was dealing with these very powers. This is what he urges upon slaves in another place, Not serving to the eye, as pleasers of men (Eph. 6:6): so that in the very fact that they are subject to their masters, they should not hate them, nor desire to win their favour by deceits.
LXXV. [Ib. XIII, 8, 10.] Quod autem dicit, Qui enim diligit alterum, Legem implevit, ostendit consummationem
LXXV. [Ibid. 13:8, 10.] But what he says, For he who loves another has fulfilled the Law, shows the fulfilment
Editors' notes and page, col. 2084
Footnotes
(1) ‹in majorem errorem labitur› · call in col 2084
Isthaec sententia, Item si quis.... in majorem errorem labitur, quam Mss. omnes exhibent, omissa est apud Am. et Er.
This sentence, "Likewise if anyone .... falls into a greater error," which all the manuscripts present, is omitted in Amerbach and Erasmus.
(printed under page 390)
(2) ‹Ideoque necessitati› · call in col 2084
Am. Er. et sex Mss. hic et infra, necessitate.
Amerbach, Erasmus and six manuscripts, here and below: "by necessity."
(printed under page 390)
(3) ‹iram evadendam› · call in col 2084
Omnes nostri Mss., evacuandam.
All our manuscripts: "to be emptied out."
(printed under page 390)
(4) ‹diligit alterum› · call in col 2084
Editi, diligit proximum. At Mss., alterum; juxta graec., ton eteron.
The printed editions: "loves his neighbour." But the manuscripts: "the other," following the Greek "the other."
(printed under page 390)
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Legis in dilectione positam, id est, in charitate. Unde et Dominus in illis duobus praeceptis totam Legem pendere dicit, et omnes Prophetas, id est in dilectione Dei et proximi (Matth. XXII, 37 40.) Unde et ipse qui Legem venit implere, dilectionem donavit per Spiritum sanctum, ut quod antea timor implere non poterat, charitas postmodum impleret. Inde est et illud ejusdem apostoli, Plenitudo autem Legis charitas: et illud, Finis autem praecepti est charitas de corde puro, et conscientia bona, et fide non ficta (I Tim. I, 5).
of the Law placed in love, that is, in charity. Hence also the Lord says that the whole Law hangs on those two commandments, and all the Prophets, that is, on the love of God and of neighbour (Matt. 22:37–40). Hence too He Himself, Who came to fulfil the Law, gave love through the Holy Spirit, so that what fear could not fulfil before, charity might fulfil afterwards. From this comes also that saying of the same apostle, But the fullness of the Law is charity: and that one, But the end of the commandment is charity from a pure heart, and a good conscience, and faith unfeigned (1 Tim. 1:5).
LXXVI. [Ib. XIII, 11.] Quod autem ait, Et hoc scientes tempus, quia hora est jam nos de somno surgere, illuc spectat quod dictum e⟨s⟩t, Ecce nunc tempus acceptabile, ecce nunc dies salutis (II Cor. VI, 2). Tempus enim Evangelii significatur, et illa opportunitas salvos faciendi credentes in Deum.
LXXVI. [Ibid. 13:11.] But what he says, And this, knowing the time, that it is now the hour for us to rise from sleep, looks to what was said, Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6:2). For the time of the Gospel is signified, and that opportunity of saving those who believe in God.
LXXVII. [Ib. XIII, 14.] Quod autem ait, Et carnis providentiam ne feceritis in concupiscentiis, ostendit non esse culpandam carnis providentiam, quando ea providentur quae ad necessitatem salutis corporalis valent. Si autem ad suporfluas delectationes atque luxurias, ut quisque in his gaudeat quae carne cupit, recte reprehenditur, quia providentiam carnis in concupiscentiis facit. Quoniam qui seminat in carne sua, de carne metet corruptionem (Galat. VI, VIII), id est, qui delectationibus carnalibus gaudet.
LXXVII. [Ibid. 13:14.] But what he says, And make no provision for the flesh in its lusts, shows that provision for the flesh is not to be blamed when those things are provided which serve the needs of bodily health. But if [it is made] for superfluous delights and luxuries, so that each one rejoices in those things which he desires with the flesh, he is rightly rebuked, because he makes provision for the flesh in its lusts. For he who sows in his flesh will from the flesh reap corruption (Gal. 6:8), that is, he who rejoices in carnal delights.
LXXVIII. [Ib. XIV, 1-3.] Quod autem dicit, Infirmum autem in fide recipite, non in dijudicationibus cogitationum, hoc dicit, ut eum qui infirmus in fide est, recipiamus, et nostra firmitate infirmitatem ejus sustineamus, neque dijudicemus cogitationes ejus, id est, quasi ferre audeamus sententiam de alieno corde, quod non videmus. Ideo sequitur, et dicit, Alius quidem credit manducare omnia: qui autem infirmus est, olus manducet. Quia illo jam tempore multi jam firmi in fide, et scientes secundum sententiam Domini, non commaculare ea quae in eos intrant, sed quae exeunt (Matth. XV, 11-20), indifferenter sumebant cibos salva conscientia: quidam vero infirmiores abstinebant a carnibus et a vino, ne vel nescientes inciderent in ea quae idolis sacrificabantur. Omnis enim tunc immolatitia caro in macello vendebatur, et de primitiis vini libabant Gentes simulacris suis, et quaedam in ipsis torcularibus sacrificia faciebant. Jubet ergo Apostolus et his qui salva conscientia talibus alimentis utebantur, non spernere infirmitatem illorum qui se a talibus cibis et potu abstinebant: et illis infirmis, ne eos qui carnibus non abstinebant, et vinum bibebant, tanquam pollui judicarent. Ad hoc valet quod consequenter dicit, Qui manducat, non manducantem non spernat; et qui non manducat, manducantem non judicet. Firmi enim infirmiores contumaciter contemnebant, et infirmi firmos temere judicabant.
LXXVIII. [Ibid. 14:1–3.] But what he says, But receive him who is weak in faith, not in judgements of thoughts, he says this: that we should receive him who is weak in faith, and with our firmness bear his weakness, and not pass judgement on his thoughts, that is, as though we should dare to pronounce sentence on another's heart, which we do not see. Therefore he goes on and says, One indeed believes he may eat all things: but he who is weak, let him eat vegetables. For at that time many, already firm in faith and knowing, according to the Lord's judgement, that the things which enter them do not defile, but those which go out (Matt. 15:11–20), took food indifferently with a safe conscience: but some weaker ones abstained from meat and from wine, lest even unknowingly they should fall upon things which were sacrificed to idols. For at that time all sacrificial meat was sold in the market, and the Gentiles poured libations of the first-fruits of wine to their images, and made certain sacrifices in the very winepresses. The Apostle therefore commands both those who used such foods with a safe conscience not to despise the weakness of those who abstained from such food and drink: and those weak ones not to judge as polluted those who did not abstain from meat and drank wine. To this purpose is what he says next, Let him who eats not despise him who does not eat; and let him who does not eat not judge him who eats. For the firm contemptuously despised the weaker, and the weak rashly judged the firm.
LXXIX. [Ib. XIV, 4.] Quod autem dicit, Tu quis es qui judices alienum servum? ad hoc dicit, ut in his
LXXIX. [Ibid. 14:4.] But what he says, Who are you to judge another's servant? he says to this end, that in those things
Editors' notes and page, col. 2085
Footnotes
(1) ‹feceritis› · call in col 2085
Vaticanus codex, superfeceritis. Caeteri Mss., perfeceritis.
The Vatican codex: "you shall have done over and above." The other manuscripts: "you shall have accomplished."
(printed under page 391)
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rebus quae possunt et bono animo fieri et malo, judicium Deo dimittamus, nec audeamus de alterius corde, quod non videmus, ferre sententiam. In his vero rebus quae ita comprehenduntur, ut eas bono et casto animo non posse fieri manifestum sit, non improbatur, si judicemus. Itaque hoc quod de cibis dicit, quia ignoratur quo animo fiat, non vult nos esse judices, sed Deum: de illo autem nefario stupro, ubi uxorem patris sui quidam habuerat, praecepit debere judicari (I Cor. V, 1). Non enim poterat ille dicere, bono animo se tam immane flagitium commisisse. Ergo quaecumque facta ita manifestantur, ut non possit dici, Bono animo feci, judicanda sunt a nobis; quaecumque autem ita fiunt, ut quo animo fiant incertum sit, non sunt judicanda, sed reservanda judicio Dei: sicut scriptum est, Quae occulta sunt, Deo; quae autem palam sunt, vobis et filiis vestris erunt (Deut. XXIX, 29).
which can be done both with a good intention and with a bad one, let us leave the judgement to God, and not dare to pass sentence on another's heart, which we do not see. But in those matters which are so understood that it is manifest that they cannot be done with a good and chaste intention, it is not disapproved if we judge. Therefore, as to what he says about foods, since it is not known with what intention it is done, he does not want us to be the judges, but God; but concerning that wicked debauchery, where a certain man had taken his father's wife, he directed that it ought to be judged (1 Cor. 5:1). For that man could not say that he had committed so monstrous an outrage with a good intention. Therefore whatever deeds are so manifest that it cannot be said, 'I did it with a good intention', are to be judged by us; but whatever things are done in such a way that it is uncertain with what intention they are done are not to be judged, but are to be reserved for the judgement of God: as it is written, The things that are hidden are God's; but the things that are open shall be yours and your sons' (Deut. 29:29).
LXXX. [Ib. XIV, 5, 6.] Quod autem ait, Alius quidem judicat alternos dies, alius autem judicat omnem diem, sequestrata interim meliore consideratione, non de duobus hominibus mihi videtur dictum, sed de homine et Deo. Qui enim alternos dies judicat, homo est: potest enim hodie aliud, cras aliud judicare: id est, ut quemcumque hodie malum convictum confessumve damnaverit, cras bonum inveniat cum se correxerit; contra, cum aliquem justum hodie laudaverit, cras inveniat depravatum. Qui autem judicat omnem diem, Deus est; quia non solum qualis quisque sit, sed etiam qualis omni die futurus sit, novit. Ergo, Unusquisque in suo intellectu abundet, inquit: id est, quantum humano intellectui, vel unicuique homini concessum est, tantum audeat judicare. Qui sapit, inquit, diem, Domino sapit: id est, quia hoc ipsum quod praesentem diem bene judicat, Domino sapit. Hoc est autem bene judicare ad diem, ut noveris non esse de correctione ejus desperandum in futurum, de cujus culpa manifesta in praesentia judicaveris.
LXXX. [Ibid. 14:5-6.] But as to his saying, One judges alternate days, but another judges every day, setting aside for the time being a better interpretation, it seems to me to have been said not of two men, but of man and God. For he who judges alternate days is man: for he can judge one thing today and another tomorrow; that is, whomever he has condemned today as bad, convicted or having confessed, he may find good tomorrow when he has corrected himself; conversely, when he has praised someone as just today, he may find him depraved tomorrow. But He who judges every day is God; because He knows not only what each person is, but also what he will be on every day. Therefore, Let each one abound in his own understanding, he says: that is, let him dare to judge only so far as has been granted to human understanding, or to each individual person. He who regards the day, he says, regards it for the Lord: that is, because this very thing, that he judges the present day well, he regards for the Lord. And this is to judge well with respect to the day, that you know that one must not despair for the future of the correction of him whose manifest fault you have judged in the present.
LXXXI. [Ib. XIV, 22, 16.] Quod autem ait, Beatus qui non judicat semetipsum in quo probat, ad id potissimum referendum est, quod superius dixit, Non ergo blasphemetur bonum nostrum. Hoc est etiam quod nunc ait ante istam sententiam, Tu fidem quam habes penes temetipsum, habe coram Deo: ut quoniam bona est haec fides qua credimus omnia munda mundis (Tit. 1, 15), et in ea fide nos probamus, bene utamur ipso bono nostro; ne forte cum ad offendiculum infirmorum fratrum eo bono abusi fuerimus, peccemus in fratres; et in eo ipso bono nos judicemus, cum scandalizamus infirmos, in quo bono nos probamus, cum ipsa fides nobis placet.
LXXXI. [Ibid. 14:22, 16.] But as to his saying, Blessed is he who does not judge himself in that which he approves, it is to be referred above all to what he said earlier, Let not then our good be blasphemed. This is also what he now says before this sentence, The faith which you have within yourself, have it before God: so that, since this faith by which we believe that all things are clean to the clean (Tit. 1:15) is good, and in that faith we approve ourselves, we may make good use of this very good of ours; lest perhaps, when we have abused that good to the stumbling of weak brothers, we sin against the brothers; and in that very good we judge ourselves, when we scandalize the weak, in which good we approve ourselves, when that very faith pleases us.
LXXXII. [Ib. XV, 8, 9.] Quod autem ait, Dico enim Christum Jesum ministrum fuisse circumcisionis, propter veritatem Dei, ad confirmandas promissiones patrum, Gentes autem super misericordia glorificare Deum, ad hoc dicit, ut intelligant Gentes Dominum Christum ad Judaeos esse missum, et non superbiant. Judaeis enim repellentibus quod ad ipsos missum est,
LXXXII. [Ibid. 15:8-9.] But as to his saying, For I say that Christ Jesus was a minister of the circumcision, for the truth of God, to confirm the promises of the fathers, but that the Gentiles glorify God for His mercy, he says it for this purpose, that the Gentiles may understand that the Lord Christ was sent to the Jews, and may not be proud. For when the Jews rejected what had been sent to them,
Editors' notes and page, col. 2086
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factum est ut Gentibus Evangelium praedicaretur: quod et in Actibus Apostolorum manifestissime scribitur, cum dicunt Apostoli Judaeis, Vobis primum oportuit praedicari verbum; sed quoniam indignos vos judicastis, ecce convertimus nos ad Gentes (Act. XIII, 46). Secundum ipsa etiam Domini testimonia, cum dicit, Non sum missus nisi ad oves perditas domus Israel; et iterum, Non est bonum panem filiorum mittere canibus (Matth. XV, 24, 26). Quod Gentes si bene considerent, intelligunt ista sua fide, qua jam credunt omnia munda mundis, non se debere insultare his, si qui forte infirmi ex circumcisione fuerint qui propter communicationem idolorum nullas omnino audeant carnes attingere.
it was brought about that the Gospel should be preached to the Gentiles: which is also written most plainly in the Acts of the Apostles, when the Apostles say to the Jews, It was necessary that the word be preached to you first; but since you have judged yourselves unworthy, behold, we turn to the Gentiles (Acts 13:46). [It is] in accordance also with the very testimonies of the Lord, when He says, I was not sent except to the lost sheep of the house of Israel; and again, It is not good to throw the children's bread to the dogs (Matt. 15:24, 26). If the Gentiles consider this well, they understand by that faith of theirs, by which they now believe that all things are clean to the clean, that they ought not to insult those, if any happen to be weak from the circumcision, who on account of association with idols dare to touch no meat at all.
LXXXIII. [Ib. XV, 16.] Quod autem dicit, Ut minister sim Christi Jesu in Gentibus, consecrans Evangelium Dei, ut fiat oblatio Gentium acceptabilis, sanctificata in Spiritu sancto, hoc intelligitur, ut offerantur Gentes Deo, tanquam acceptabile sacrificium, cum in Christum credentes per Evangelium sanctificantur: sicut et superius dicit, Obsecro itaque vos, fratres, per misericordiam Dei, ut exhibeatis corpora
LXXXIII. [Ibid. 15:16.] Now when he says, That I may be a minister of Christ Jesus among the Gentiles, consecrating the Gospel of God, so that the offering of the Gentiles may become acceptable, sanctified in the Holy Spirit, this is understood to mean that the Gentiles are offered to God as an acceptable sacrifice when, believing in Christ, they are sanctified through the Gospel: just as he also says above, I beseech you therefore, brothers, by the mercy of God, that you present your bodies
De subsequenti opere, vide lib. 1, cap. 25, Retractationum, a col. 623, verbis, Epistolae quoque ad Romanos, usque ad col. 624, verbis, scripsit ad Romanos. M.
On the following work, see Book 1, chapter 25 of the Retractations, from col. 623, at the words "Epistolae quoque ad Romanos", to col. 624, at the words "scripsit ad Romanos". M[igne].
S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI EPISTOLAE AD ROMANOS INCHOATA EXPOSITIO. Liber unus (a).
OF ST AURELIUS AUGUSTINE, BISHOP OF HIPPO, AN UNFINISHED EXPOSITION OF THE EPISTLE TO THE ROMANS. One book.
In quo salutatio tantummodo expeditur, et disputatur de peccato in Spiritum sanctum.
In which the greeting alone is explained, and the sin against the Holy Spirit is discussed.
1. In Epistola quam Paulus apostolus scripsit ad Romanos, quantum ex ejus textu intelligi potest, quaestionem habet talem: Utrum Judaeis solis Evangelium Domini nostri Jesu Christi venerit propter merita operum Legis; an vero nullis operum meritis praecedentibus, omnibus Gentibus venerit j⟨u⟩stificatio fidei, quae est in Christo Jesu, ut non qu⟨i⟩a justi erant homines, crederent; sed credendo justificati, deinceps juste vivere inciperent. Hoc ergo docere intendit, omnibus venisse gratiam Evangelii Domini nostri
1. In the Epistle which Paul the apostle wrote to the Romans, so far as can be understood from its text, he has a question of this kind: whether the Gospel of our Lord Jesus Christ came to the Jews alone on account of the merits of the works of the Law; or whether, with no merits of works going before, the justification of faith, which is in Christ Jesus, came to all the Gentiles, so that men did not believe because they were just, but, having been justified by believing, thereafter began to live justly. This, therefore, he intends to teach: that to all had come the grace of the Gospel of our Lord
Editors' notes and page, col. 2087
Footnotes
(1) ‹infirmi ex circumcisione fuerint› · call in col 2087
Omnes Mss., infirmi ex se fuerint.
All the manuscripts: "shall have been weak of themselves."
(printed under page 392)
(2) ‹per misericordiam Dei› · call in col 2087
Hic desinit opusculum in editis Am. et Er. omissa Propositione octogesima quarta, quae postrema est apud Lov. et apud omnes Mss.
Here the little work ends in the editions of Amerbach and Erasmus, the eighty-fourth Proposition being omitted, which is the last in the Louvain edition and in all the manuscripts.
(printed under page 392; begins at the foot of col 2087 and runs on at the foot of col 2088) (Admonitio) ‹editors' notice set full width under the text, no call› · cols 2087-2088 ADMONITIO PP. BENEDICTINORUM. In Mss. nostris non reperta est (praesens Expositio): sed multis mendis purgata nunc fuit ope manuscripti Vaticani; et recensita ad editiones Am Er. et Lov. Comparavimus praeterea eas omnes editiones initio Retr. et Confess. t. 1, memoratas
NOTICE OF THE BENEDICTINE FATHERS. The present Exposition was not found in our manuscripts; but it has now been cleansed of many errors with the help of the Vatican manuscript, and revised against the Amerbach, Erasmus and Louvain editions. We have compared, besides, all the editions listed at the beginning of the Retractations and Confessions, vol. 1.
(printed under page 392)
(a) ‹Liber unus (title of the Inchoata expositio)› · call in the title, set across cols 2087-2088
Scriptus circiter Christi annum 394, scilicet Augustino adhuc presbytero, ex Retract., lib. 1, cc. 23, 25.
Written about the year of Christ 394, that is, while Augustine was still a priest, according to the Retractations, book 1, chapters 23 and 25.
(printed under page 392)
Editors' prose
(set in layer 1 in c2087, in its place - the rule-note De subsequenti opere above the title of the Inchoata expositio and the synopsis In quo salutatio under Liber unus are editors' matter, not Augustine's) <!-- note: Page is printed as cols 2087–2088. The rule-note, now set in the part, is Migne's full-width note between rules, after the end of the Expositio quarumdam propositionum (Prop. LXXXIV) and before the title of the Inchoata expositio (the title is set in the part). The synopsis, now set in the part, is the one under "Liber unus (a)", before §1 of the author's text. Editors' matter, not Augustine's. Foot note 2 and the Benedictine admonition are page-foot apparatus and stand under Footnotes only (Q2 removed the duplicates that stood here and the duplicate rule-note under Footnotes). The admonition prints "Am Er." without a stop after Am, and its italic last line ends without a stop, as printed. Ligatures normalised to ae/oe. -->
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vestra hostiam vivam, sanctam, Deo placentem (Rom. XII, 1).
as a living sacrifice, holy, pleasing to God (Rom. 12:1).
LXXXIV. [Ib. XVI, 17, 18.] Quod autem ait, Obsecro vos, fratres, ut intendatis in eos qui dissensiones et scandala, praeter doctrinam quam vos didicistis, faciunt, de his intelligitur dicere, de quibus et ad Timotheum scripsit, dicens : « Sicut rogavi te, ut sustineres Ephesi, cum irem in Macedoniam, ut denuntiares quibusdam ne aliter docerent, neque intenderent fabulis et genealogiis interminatis, quae quaestiones magis praestant quam aedificationem Dei, quae est in fide » (I Tim. I, 3, 4); et ad Titum, « Sunt enim multi non subditi, vaniloqui et mentis seductores, qui maxime ex circumcisione sunt; quos oportet refelli; qui universas domos subvertunt, docentes quae non oportet, turpis lucri gratia : dixit quidam ex ipsis proprius eorum propheta, Cretenses semper mendaces, malae bestiae, ventres pigri » (Tit. I, 10-12). Ad hoc enim refertur quod et hic ait, Hi enim Christo Domino non serviunt, sed suo ventri : de quibus alio loco dicit, Quorum Deus venter est (Philipp. III, 19).
84. [Ibid. 16:17-18.] But what he says, I beseech you, brothers, that you watch those who cause dissensions and offences, contrary to the doctrine which you have learned, he is understood to say of those about whom he also wrote to Timothy, saying: "As I asked you to remain at Ephesus, when I was going into Macedonia, that you might charge certain people not to teach otherwise, nor to give heed to fables and endless genealogies, which furnish questions rather than the edification of God, which is in faith" (1 Tim. 1:3–4); and to Titus, "For there are many insubordinate, vain talkers and deceivers of the mind, especially those who are of the circumcision; who must be refuted; who subvert whole houses, teaching what they ought not, for the sake of shameful gain: one of themselves, their own prophet, said, Cretans are always liars, evil beasts, lazy bellies" (Titus 1:10–12). For to this refers what he also says here, For such do not serve Christ the Lord, but their own belly: of whom he says in another place, Whose god is their belly (Phil. 3:19).
Jesu Christi. Quod propterea etiam gratiam vocari ostendit, quia non quasi debitum justitiae redditum est, sed gratuito datum. Coeperant enim nonnulli qui ex Judaeis crediderant, tumultuari adversus Gentes, et maxime adversus apostolum Paulum, quod incircumcisos et Legis veteris vinculis liberos admittebat ad Evangelii gratiam, praedicans eis ut in Christum crederent, nullo imposito carnalis circumcisionis jugo. Sed plane tanta moderatione, uti nec Jud⟨ae⟩os superbire permittat, tanquam de meritis operum Legis;
Jesus Christ. And he shows that it is called grace for this reason, that it was not rendered as though a debt of justice, but given freely. For some of those who had believed from among the Jews had begun to raise an uproar against the Gentiles, and especially against the apostle Paul, because he was admitting the uncircumcised and those free from the bonds of the old Law to the grace of the Gospel, preaching to them that they should believe in Christ, with no yoke of carnal circumcision imposed. But plainly with such great moderation that he neither permits the Jews to be proud, as though on the merits of the works of the Law;
Editors' notes and page, col. 2088
Footnotes
(a) ‹Liber unus› · call in col 2088
Scriptus circiter Christi annum 394, scilicet Augustino adhuc presbytero, ex Retract., lib. 1, cc. 23, 25.
Written about the year of Christ 394, that is, while Augustine was still a priest, according to the Retractations, book 1, chapters 23 and 25.
(printed under page 392)
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nec Gentes merito fidei adversus Judaeos inflari, quod ipsi receperint Christum, quem illi crucifixerunt: tanquam enim, sicut alio loco dicit, pro ipso Domino legatione fungens (II Cor. V, 20), hoc est, pro lapide angulari (Ephes. II, 20), utrumque populum tam ex Judaeis quam ex Gentibus connectit in Christo per vinculum gratiae, utrisque auferens omnem superbiam meritorum, et justificandos utrosque per disciplinam humilitatis associans.
nor should the Gentiles, by the merit of faith, be puffed up against the Jews because they themselves received Christ, Whom those men crucified: for as one discharging an embassy, as he says in another place, on behalf of the Lord Himself (2 Cor. 5:20), that is, on behalf of the cornerstone (Eph. 2:20), he joins both peoples, from the Jews as well as from the Gentiles, in Christ through the bond of grace, taking away from both all pride in merits, and uniting both, who are to be justified, through the discipline of humility.
2. Itaque Epistolam sic exorsus est: Paulus servus Jesu Christi vocatus apostolus, segregatus in Evangelium Dei (Rom. I, 1). Breviter in duobus verbis Ecclesiae dignitatem a Synagogae vetustate discernit. Ecclesia quippe ex vocatione appellata est, Synagoga vero ex congregatione. Convocari enim magis hominibus congruit, congregari autem magis pecoribus: unde greges proprie pecorum dici solent. Quanquam ergo plerisque Scripturarum locis ipsa Ecclesia grex Dei, et ovile Dei, et pecus Dei vocetur; tamen cum in comparatione homines pecora dicuntur, ad vitam veterem pertinent. Et apparet hujusmodi homines, non cibo sempiternae veritatis, sed temporalium promissionum tanquam terreno pabulo esse contentos. Paulus ergo servus Christi Jesu vocatus est apostolus; quae vocatio illum cooptavit Ecclesiae. In Evangelium autem Dei segregatus est; unde nisi a grege Synagogae, si verborum latinorum significatio omni modo cum graeca interpretatione concordat?
2. Thus he began the Epistle: Paul, a servant of Jesus Christ, called an apostle, set apart for the Gospel of God (Rom. 1:1). Briefly, in two words, he distinguishes the dignity of the Church from the oldness of the Synagogue. For the Church is named from calling, but the Synagogue from gathering together. For to be called together better befits men, but to be herded together better befits cattle: whence herds are properly said to be of cattle. Therefore, although in very many places of the Scriptures the Church itself is called the flock of God, and the fold of God, and the cattle of God, yet when men are called cattle by way of comparison, they belong to the old life. And it is evident that men of this kind are content, not with the food of everlasting truth, but with temporal promises as with earthly fodder. Paul therefore, a servant of Christ Jesus, is called an apostle; which calling joined him to the Church. But he is set apart for the Gospel of God; from what, unless from the herd of the Synagogue, if the meaning of the Latin words agrees in every way with the Greek interpretation?
3. Sane Evangelium Dei, in quod segregatum se esse commemorat, commendat auctoritate Prophetarum: ut quoniam credentes Christum, in quorum numerum vocatus est, Judaeis praeposuerat, a quibus se dixerat segregatum, Gentes rursus jam non superbire admoneat. Siquidem de populo Judaeorum fuerunt Prophetae, per quos Evangelium, cujus fide credentes justificantur, ante promissum esse testatur: Segregatus enim, inquit, in Evangelium Dei, quod ante promiserat per Prophetas suos (Rom. I, 1, 2). Fuerunt enim et prophetae non ipsius, in quibus etiam aliqua inveniuntur quae de Christo audita cecinerunt, sicut etiam de Sibylla dicitur: quod non facile crederem, nisi quod poetarum quidam in Romana lingua nobilissimus antequam diceret ea de innovatione saeculi, quae in Domini nostri Jesu Christi regnum satis concinere et convenire videantur, praeposuit versum, dicens:
3. Indeed the Gospel of God, for which he records that he has been set apart, he commends by the authority of the Prophets: so that, since he had set those who believe in Christ, into whose number he was called, above the Jews, from whom he had said he was set apart, he may in turn warn the Gentiles not to be proud now. For it was from the people of the Jews that the Prophets came, through whom he testifies that the Gospel, by faith in which believers are justified, was promised beforehand: for he says, Set apart for the Gospel of God, which He had promised beforehand through His Prophets (Rom. 1:1–2). For there were also prophets not His, in whom too some things are found which they sang, having heard them concerning Christ, as is said also of the Sibyl: which I would not readily believe, were it not that a certain poet, the most renowned in the Roman tongue, before he spoke those things about the renewal of the age which seem to harmonize and agree well enough with the kingdom of our Lord Jesus Christ, set a verse before them, saying:
Ultima Cumaei venit jam carminis aetas. (Virg. Eclog. 4, v. 4.)
The last age of the Cumaean song has now come. (Virgil, Eclogues 4.4)
Cumaeum autem carmen Sibyllinum esse nemo dubitaverit. Sciens ergo Apostolus ea in libris Gentium inveniri testimonia veritatis, quae etiam in Actibus Apostolorum loquens Atheniensibus manifestissime ostendit (Act. XVII, 28), non solum ait, per Prophetas suos, ne quis a pseudoprophetis per quasdam veritatis confessiones in aliquam impietatem seduceretur; sed addidit etiam, in Scripturis sanctis: volens utique ostendere litteras Gentium superstitiosae idololatriae plenissimas, non ideo sanctas haberi oportere, quia in eis aliquid quod ad Christum pertinet invenitur.
But no one would doubt that the Cumaean song is Sibylline. The Apostle therefore, knowing that such testimonies of truth are found in the books of the Gentiles, as he also most plainly shows when speaking to the Athenians in the Acts of the Apostles (Acts 17:28), not only says, through His Prophets, lest anyone be led astray by pseudo-prophets into some impiety through certain confessions of truth, but he also added, in the holy Scriptures: wishing, namely, to show that the writings of the Gentiles, most full of superstitious idolatry, ought not on that account to be held holy because something pertaining to Christ is found in them.
4. Et ne quisquam etiam prophetas aliquos remotos
4. And lest anyone should perhaps put forward also certain prophets remote
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atque alienos a gente Judaeorum forte proferret, in quibus nullus simulacrorum cultus esset, quantum attinet ad simulacra quae humana operatur manus : nam simulacris phantasmatum suorum sectatores suos omnis error illudit : ne quis tamen aliqua hujusmodi proferens, quia ibi Christi nomen ostentat, eas potius sanctas Scripturas esse asserat, non eas quae populo Hebraeorum sunt divinitus creditae, satis opportune mihi videtur adjungere, cum dixisset, in Scripturis sanctis, quod adjecit, de Filio suo, qui factus est ei ex semine David, secundum carnem (Rom. I, 3). David enim certe rex Judaeorum fuit. Oportebat autem ut ex illa gente orirentur Christi praenuntiatores Prophetae, ex qua gente carnem assumpturus erat quem praenuntiabant. Occurrendum autem erat etiam illorum impietati, qui Dominum nostrum Jesum Christum secundum hominem tantummodo, quem suscepit, accipiunt; divinitatem autem in eo non intelligunt ab universae creaturae communione discretam : velut ipsi Judaei, qui Christum filium David tantummodo esse opinantur, ignorantes excellentiam qua Dominus est ipsius David, secundum id quod est Filius Dei. Unde illos in Evangelio redarguit per prophetiam, quae ipsius David ore prolata est. Quaerit enim ab eis, quem ipse David Dominum appellat, quomodo filius ejus sit (Matth. XXII, 42-45) : cui deberent utique respondere quod secundum carnem filius esset David, secundum divinitatem autem Filius Dei et Dominus ipsius David. Quod Paulus apostolus quia jam didicerat, posteaquam dixit, in Evangelium Dei, quod ante promiserat per Prophetas suos in Scripturis sanctis de Filio suo, qui factus est ei ex semine David, addidit, secundum carnem : ne hoc solum et totum in Christo esse arbitrarentur, quod factus erat secundum carnem. Addendo ergo, secundum carnem, servavit divinitati dignitatem suam. Quae non solum semini David, sed nec alicui angelicae aut cujusvis excellentissimae creaturae generationi tribui potest; quandoquidem ipsum est Verbum Dei, per quod facta sunt omnia. Quod Verbum ex semine David caro factum est, et habitavit in nobis (Joan. I, 1, 3, 14). non mutatum et conversum in carnem; sed carne ut carnalibus congruenter appareret indutum. Quapropter Apostolus non solum eo verbo quod ait, secundum carnem, humanitatem a divinitate distinxit; sed etiam illo quo ait, factus est. Non est enim factus secundum id quod Verbum Dei est. Omnia enim per ipsum facta sunt; nec fieri cum omnibus posset per quem facta sunt omnia. Neque ante omnia factus est, ut per ipsum fierent omnia : ipso enim excepto, si ante illa jam factus esset, non essent illa omnia quae per illum fierent; nec possent vere dici facta omnia per ipsum, in quibus ipse non esset, si ipse etiam factus esset. Et ideo Apostolus cum factum diceret Christum, addidit, secundum carnem; ut secundum Verbum quod est Filius Dei, non factum a Deo, sed natum esse monstraret.
and alien from the race of the Jews, in which there was no worship of images, as far as concerns the images which the human hand fashions (for every error deludes its followers with the images of its own phantasms): yet lest anyone, putting forward some writings of this kind, should assert, because he displays the name of Christ there, that these rather are the holy Scriptures, and not those which were divinely entrusted to the people of the Hebrews, it seems to me quite opportune that, when he had said, in the holy Scriptures, he added, concerning His Son, Who was made to Him of the seed of David, according to the flesh (Rom. 1:3). For David was certainly king of the Jews. And it was fitting that the Prophets who foretold Christ should arise from that race from which He Whom they foretold was going to take on flesh. And it was also necessary to counter the impiety of those who accept our Lord Jesus Christ only according to the man whom He took up, but do not understand in Him the divinity set apart from community with the whole creation: like the Jews themselves, who suppose that Christ is only the son of David, ignorant of the excellence by which He is Lord of David himself, according to that which He is, the Son of God. Hence in the Gospel He refutes them through a prophecy which was uttered by the mouth of David himself. For He asks them how He Whom David himself calls Lord is his son (Matt. 22:42–45): to which they certainly ought to have answered that according to the flesh He was the son of David, but according to the divinity the Son of God and Lord of David himself. Because the apostle Paul had already learned this, after he said, unto the Gospel of God, which He had promised beforehand through His Prophets in the holy Scriptures concerning His Son, Who was made to Him of the seed of David, he added, according to the flesh: lest they should think that this alone and the whole of what was in Christ was that He had been made according to the flesh. By adding, therefore, according to the flesh, he preserved for the divinity its dignity. This can be attributed not only not to the seed of David, but not even to the begetting of any angelic or of any most excellent creature whatsoever; since it is the very Word of God, through which all things were made. This Word was made flesh of the seed of David, and dwelt among us (John 1:1, 3, 14). not changed and converted into flesh, but clothed with flesh so that it might appear fittingly to carnal men. Therefore the Apostle distinguished the humanity from the divinity not only by that word in which he says, according to the flesh, but also by that in which he says, was made. For He was not made according to that which is the Word of God. For all things were made through Him; nor could He through Whom all things were made be made along with all things. Nor was He made before all things, so that all things might be made through Him: for, He Himself being excepted, if He had already been made before them, those would not be all the things that would be made through Him; nor could all things truly be said to have been made through Him, among which He Himself would not be, if He Himself too had been made. And so the Apostle, when he said that Christ was made, added, according to the flesh; so as to show that according to the Word which is the Son of God, He was not made by God, but born.
5. Eumdem sane ipsum qui secundum carnem factus est ex semine David, praedestinatum dicit Filium Dei, in virtute : non secundum carnem, sed secundum
5. That very same One, indeed, Who according to the flesh was made of the seed of David, he calls predestined Son of God, in power: not according to the flesh, but according to
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Spiritum; nec quemlibet spiritum, sed Spiritum sanctificationis ex resurrectione mortuorum (Rom. I, 4). In resurrectione enim virtus morientis apparet, ut diceretur praedestinatus in virtute secundum Spiritum sanctificationis ex resurrectione mortuorum. Deinde sanctificatio vitam novam fecit quae in Domini nostri resurrectione signata est. Unde idem apostolus alio loco dicit: Si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera D⟨ei⟩ sedens (Coloss. III, 1). Potest quidem etiam sic esse ordo verborum, ut non ad Spiritum sanctificationis adjungamus quod ait, ex resurrectione mortuorum; sed ad id quod ait, praedestinatus est: ut ordo sit, qui praedestinatus est ex resurrectione mortuorum; cui ordini interposita sint haec, Filius Dei in virtute secundum Spiritum sanctificationis. Et nimirum iste ordo certior et melior videtur, ut sit filius David in infirmitate secundum carnem, Filius autem Dei in virtute secundum Spiritum sanctificationis. Factus est ergo ex semine David, id est, filius David ex mortali corpore, propter quod et mortuus est. Praedestinatus est autem Filius Dei, et Dominus ipsius David, ex resurrectione mortuorum. In quantum enim mortuus est, ad id pertinet quod est filius David; in quantum autem resurrexit a mortuis, ad id quod est Filius Dei, et Dominus ipsius David: sicut alibi idem apostolus dicit, Nam et si mortuus est ex infirmitate, sed vivit in virtute Dei (II Cor. XIII, 4); ut infirmitas pertineat ad David, vita vero aeterna ad virtutem Dei. Ideoque in his ipsis verbis Dominum suum designat cum David, dicens: Dixit Dominus Domino meo, Sede ad dexteram meam, donec ponam inimicos tuos sub pedibus tuis (Psal. CIX, 1). Ex eo enim quod resurrexit a mortuis, sedet ad dexteram Patris. Praedestinatum ergo ex resurrectione mortuorum, ut sederet ad dexteram Patris, videns in Spiritu David, non auderet dicere filium suum, sed Dominum suum. Unde et consequenter Apostolus hic adjungit, Jesu Christi Domini nostri, posteaquam dixit, ex resurrectione mortuorum; tanquam admonens unde illum David Dominum suum potius quam filium esse testatus sit. Non autem ait eum praedestinatum a mortuis, sed ex resurrectione mortuorum. Non enim resurrectione ipsa sua Filius apparet Dei, propria illa et eminentissima dignitate qua etiam est caput Ecclesiae, cum et caeteri mortui resurrecturi sint: sed Filius Dei praedestinatus est quodam principatu resurrectionis, quia ex resurrectione omnium mortuorum ipse praedestinatus est, id est, ut prae caeteris et ante caeteros resurgeret designatus. Ut quod hic positum est, Filius Dei, cum dixisset praedestinatus est, ad documentum valeat tantae sublimitatis. Non enim sic praedestinari oportuit nisi Filium Dei, secundum quod est etiam caput Ecclesiae: unde illum alio loco primogenitum ex mortuis appellat (Coloss. I, 18). Eum enim decebat venire ad judicium resurgentium, qui praecesserat ad exemplum: neque ad exemplum omnium resurgentium, sed ad exemplum
Spirit; and not any spirit whatever, but the Spirit of sanctification from the resurrection of the dead (Rom. 1:4). For in the resurrection the power of the One dying appears, so that He was said to be predestined in power according to the Spirit of sanctification from the resurrection of the dead. Then sanctification made the new life which was signified in the resurrection of our Lord. Hence the same apostle says in another place: If you have risen together with Christ, seek the things that are above, where Christ is, sitting at the right hand of God (Col. 3:1). The order of the words can indeed also be such that we attach what he says, from the resurrection of the dead, not to the Spirit of sanctification, but to what he says, He was predestined: so that the order is, Who was predestined from the resurrection of the dead; into which order these words are inserted, Son of God in power according to the Spirit of sanctification. And indeed this order seems more certain and better, so that He is son of David in weakness according to the flesh, but Son of God in power according to the Spirit of sanctification. He was made, then, of the seed of David, that is, son of David from a mortal body, on account of which He also died. But He was predestined Son of God, and Lord of David himself, from the resurrection of the dead. For in so far as He died, that pertains to His being son of David; but in so far as He rose from the dead, to His being Son of God and Lord of David himself: as the same apostle says elsewhere, For although He died from weakness, yet He lives by the power of God (2 Cor. 13:4); so that the weakness pertains to David, but the eternal life to the power of God. And therefore in these very words David designates Him as his Lord, saying: The Lord said to my Lord, Sit at My right hand, until I put Thy enemies under Thy feet (Ps. 109:1). For from the fact that He rose from the dead, He sits at the right hand of the Father. Seeing Him, then, in the Spirit as predestined from the resurrection of the dead to sit at the right hand of the Father, David would not dare to call Him his son, but his Lord. Hence the Apostle also consequently adds here, Jesus Christ our Lord, after he had said, from the resurrection of the dead; as though pointing out why David testified that He was his Lord rather than his son. But he does not say that He was predestined from the dead, but from the resurrection of the dead. For it is not by His own resurrection itself that He appears as Son of God in that proper and most eminent dignity by which He is also head of the Church, since the rest of the dead too will rise: but He was predestined Son of God by a certain primacy of resurrection, because He was predestined from the resurrection of all the dead, that is, designated to rise above the rest and before the rest. So that what is put here, Son of God, after he had said He was predestined, may serve as proof of so great a sublimity. For it was not fitting that anyone should be so predestined except the Son of God, according as He is also head of the Church: hence in another place he calls Him the firstborn from the dead (Col. 1:18). For it was fitting that He should come to the judgement of those rising again Who had gone before as an example: and not as an example of all who rise again, but as an example
Editors' notes and page, col. 2091
Footnotes
(1) ‹call not visible in the foot image (upper part of the page); note set under col 2091› · call in col 2091
Vaticanus Ms., Deinde sanctificatio nostram vitam novam fecit
The Vatican manuscript: "Then sanctification made our life new"
(printed under page 394)
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eorum qui sic resurrecturi sunt, ut cum illo vivant et regnent in sempiternum; quorum etiam caput est, tanquam corporis sui. Ex ips⟨o⟩rum enim resurrectione etiam praedestinatus est, ut ipsis princeps fieret: caeterorum autem in sua conditione resurgentium non princeps, sed judex est. Non itaque ex illorum mortuorum resurrectione praedestinatus est, quos est damnaturus. Praedestinatum enim esse ex resurrectione mortuorum, ut praecederet resurrectionem mortuorum, vult intelligi Apostolus: hos autem praecessit, qui ad ipsum coeleste regnum, quo eos praecessit, secuturi sunt. Propter quod non ait, Qui praedestinatus est Filius Dei ex resurrectione mortuorum Jesus Christus Dominus noster; sed, ex resurrectione mortuorum Jesu Christi Domini nostri: tanquam si diceret, Qui praedestinatus est Filius Dei ex resurrectione mortuorum suorum, hoc est, ad se pertinentium in vitam aeternam; velut si interrogaretur, quorum mortuorum, et responderet, ipsius Jesu Christi Domini nostri. Ex resurrectione enim caeterorum mortuorum non est praedestinatus, quos non praecessit ad gloriam vitae aeternae, non utique secuturos, quoniam ad poenas suas impii resurrecturi sunt. Ergo ille tanquam Filius Dei unigenitus, etiam primogenitus ex mortuis praedestinatus est, ex resurrectione mortuorum. Quorum mortuorum, nisi Domini nostri Jesu Christi?
of those who will rise again in such a way that they live and reign with Him forever; of whom He is also the head, as of His own body. For it was from their resurrection that He was also predestined, so that He might become the first among them; but of the rest, who rise again in their own condition, He is not the first but the judge. He was therefore not predestined from the resurrection of those dead whom He is going to condemn. For the Apostle wants it understood that He was predestined from the resurrection of the dead in order that He might go before the resurrection of the dead; and He went before those who will follow Him to that very heavenly kingdom into which He went before them. For this reason he does not say, Who was predestined Son of God from the resurrection of the dead, Jesus Christ our Lord; but, from the resurrection of the dead of Jesus Christ our Lord: as if he were saying, Who was predestined Son of God from the resurrection of His own dead, that is, of those who belong to Him for eternal life; as if it were asked, of which dead, and he were to answer, of Jesus Christ our Lord Himself. For He was not predestined from the resurrection of the other dead, whom He did not go before to the glory of eternal life, since they will certainly not follow, because the ungodly will rise again to their own punishments. Therefore He, as the only-begotten Son of God, was also predestined as the firstborn from the dead, from the resurrection of the dead. Of which dead, if not of our Lord Jesus Christ?
6. Per quem accepimus, inquit, gratiam et apostolatum. Gratiam cum omnibus fidelibus, apostolatum autem non cum omnibus. Et ideo si tantummodo apostolatum se diceret accepisse, ingratus exstitisset gratiae, qua illi peccata dimissa sunt: tanquam enim meritis priorum operum accepisse apostolatum videretur. Optime itaque tenet ordinem causae, ut nemo audeat dicere vitae prioris meritis se ad Evangelium esse perductum: quando nec ipsi Apostoli, qui caeteris membris post caput corporis supereminent, accipere apostolatum proprie potuissent, nisi prius communiter cum caeteris gratiam, quae peccatores sanat et justificat, accepissent. Quod autem subjungit, Ad obediendum fidei in omnibus gentibus pro nomine ejus; ad hoc dicit apostolatum se accepisse, ut obediatur fidei pro nomine Domini nostri Jesu Christi, hoc est, ut credant omnes Christo, et signentur in ejus nomine qui salvi esse cupiunt. Quam salutem non solis Judaeis, sicut nonnulli qui ex ipsis crediderant arbitrabantur, venisse jam ostendit, cum ait, in omnibus gentibus: in quibus estis, inquit, et vos vocati Jesu Christi (Rom. I, 5, 6), id est, ut et vos sitis ejus Jesu Christi, qui omnium gentium salus est, quanquam non in numero Judaeorum, sed in numero caeterarum gentium sitis inventi.
6. Through Whom we have received, he says, grace and apostleship. Grace together with all the faithful, but apostleship not together with all. And so, if he had said only that he had received apostleship, he would have shown himself ungrateful for the grace by which his sins were forgiven him; for he would seem to have received apostleship by the merits of his earlier works. He therefore keeps the order of the matter excellently, so that no one may dare to say that he was brought to the Gospel by the merits of his former life: since not even the Apostles themselves, who stand above the other members after the head of the body, could have received apostleship as their own, unless they had first received in common with the rest the grace which heals and justifies sinners. As for what he adds, For obedience to the faith among all nations for His name; he says that he received apostleship for this, that the faith may be obeyed for the name of our Lord Jesus Christ, that is, that all may believe in Christ, and that those who desire to be saved may be sealed in His name. And he now shows that this salvation has come not to the Jews alone, as some of those who had believed from among them supposed, when he says, among all nations: among whom you also are, he says, called of Jesus Christ (Rom. 1:5–6), that is, so that you too may belong to Him, Jesus Christ, Who is the salvation of all nations, although you have been found not in the number of the Jews but in the number of the other nations.
7. Huc usque dixit ipse quis esset qui scribit Epistolam. Est enim qui scribit Epistolam, Paulus servus Jesu Christi, vocatus apostolus, segregatus in Evangelium Dei. Sed quia occurrebat, Quod Evangelium? respondit, Quod ante promiserat per Prophetas suos in Scripturis sanctis de Filio suo. Item quia occurrebat, De quo Filio suo? respondit, Qui factus est ei ex semine
7. Up to this point he has himself said who it was who writes the Epistle. For the one who writes the Epistle is Paul, servant of Jesus Christ, called an apostle, set apart for the Gospel of God. But since the question arose, What Gospel? he answered, Which He had promised beforehand through His Prophets in the holy Scriptures concerning His Son. Likewise, since the question arose, Concerning which Son of His? he answered, Who was made for Him from the seed
Editors' notes and page, col. 2092
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- other: the word semine was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 2093
David secundum carnem, qui praedestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Domini nostri Jesu Christi. Et quasi diceretur, Quomodo tu ad eum pertines? respondit, Per quem accepimus gratiam et apostolatum, ad obediendum fidei in omnibus gentibus pro nomine ejus. Item uuasi diceretur, Quae igitur causa est ut scribas ad nos? respondit, In quibus estis et vos vocati Jesu Christi. Nunc deinde adjungit ex more epistolae quibus scribat: Omnibus, inquit, qui sunt Romae, dilectis Dei, vocatis sanctis. Etiam hic significavit benignitatem Dei potius quam meritum illorum. Nou enim ait, diligentibus Deum; sed, dilectis Dei. Prior enim dilexit nos ante omnia merita, ut et nos eum dilecti diligeremus (I Joan. IV, 19). Unde etiam addidit, vocatis sanctis. Quanquam enim sibi quis tribuat quod vocanti obtemperat, nemo potest sibi tribuere quod vocatus est. Vocatis autem sanctis, non ita intelligendum est, tanquam ideo vocati sint, quia sancti erant; sed ideo sancti effecti, quia vocati sunt.
of David according to the flesh, Who was predestined Son of God in power according to the spirit of sanctification by the resurrection of the dead, of our Lord Jesus Christ. And as if it were said, How do you belong to Him? he replied, Through Whom we have received grace and apostleship, for obedience to the faith among all nations for His name. Likewise, as if it were said, What then is the reason that you write to us? he replied, Among whom you too are called of Jesus Christ. Now next he adds, according to the custom of a letter, to whom he is writing: To all, he says, who are at Rome, beloved of God, called saints. Here too he has signified the kindness of God rather than their merit. For he does not say, to those who love God; but, to the beloved of God. For He first loved us before all merits, so that we too, being loved, might love Him (1 John 4:19). Hence he also added, called saints. For although someone may attribute to himself that he obeys the One Who calls, no one can attribute to himself that he has been called. But called saints is not to be understood as though they were called because they were saints; rather, they were made saints because they were called.
8. Restat ergo ut salutem dicat, ut compleatur usitatum epistolae principium, tanquam ille illis salutem. Pro eo autem ac si diceret salutem, Gratia, inquit, vobis et pax a Deo Patre nostro, et Domino Jesu Christo (Rom. I, 7). Non enim omnis gratia est a Deo. Nam et judices mali praebent gratiam in accipiendis personis aliqua cupiditate illecti, aut timore perterriti. Neque omnis pax Dei est, vel ab illo: unde ipse Dominus discernens ait, Pacem meam do vobis; adjungens etiam et dicens non se talem pacem dare, qualem dat hic mundus (Joan. XIV, 27). Gratia est ergo a Deo Patre, et Domino nostro Je⟨s⟩u Christo, qua nobis peccata remittuntur, quibus adversabamur Deo. Pax vero ipsa qua reconciliamur Deo. Cum enim per gratiam remissis peccatis absumptae fuerint inimicitiae, restat ut pace adhaereamus illi, a quo nos sola peccata dirimebant: sicut propheta dicit, Non gravabit aurem, ut non audiat; sed peccata vestra inter vos et Deum separant (Isai. LIX, 1 et 2). Quibus remissis per fidem Domini nostri Jesu Christi, nulla separatione interveniente pax erit.
8. It remains, then, that he should say "greeting", so that the customary opening of a letter may be completed, as if he were sending them greeting. But instead of saying "greeting", he says, Grace to you and peace from God our Father, and from the Lord Jesus Christ (Rom. 1:7). For not all grace is from God. For wicked judges too show grace in respecting persons, enticed by some greed or terrified by fear. Nor is all peace God's, or from Him: hence the Lord Himself, making the distinction, says, My peace I give to you; adding also and saying that He does not give such peace as this world gives (John 14:27). Grace, therefore, is from God the Father and our Lord Jesus Christ, by which our sins are forgiven us, by which we were set against God. Peace, however, is that very thing by which we are reconciled to God. For when, through grace, our sins have been forgiven and the enmities done away with, it remains that we cleave in peace to Him from Whom sins alone were dividing us: as the prophet says, He will not make His ear heavy, so as not to hear; but your sins separate between you and God (Isa. 59:1–2). When these have been forgiven through faith in our Lord Jesus Christ, with no separation coming between, there will be peace.
9. Fortasse autem quisque miretur quomodo intelligenda sit justitia judi⟨c⟩is Dei, cum gratiam praebet ignoscendo peccatis. ⟨S⟩ed hoc plane justum est apud Deum; quia vere justum est ut ii quos peccatorum suorum poenitet, eo tempore quo nondum poenarum manifestus terror apparet, misericorditer separentur ab eis qui defensiones peccatorum suorum pertinaciter exquirentes, nulla poenitentia corrigi volunt. Injustum est enim ut cum his illi ad consortium poenale copulentur, qui vocantem Deum non spreverunt, et peccantes displicuerunt sibi, ut quemadmodum ille peccata eorum, sic etiam ipsi odissent sua. Ea enim demum est humanae justitiae disciplina, non in se amare nisi quod Dei est, et odisse quod proprium est; nec approbare peccata sua, nec in eis alium improbare, sed seipsum; nec putare satis sibi esse ut sua peccata displiceant, nisi etiam vigilantissima deinceps
9. But perhaps someone may wonder how the justice of God as judge is to be understood, when He shows grace by pardoning sins. But this is plainly just with God; because it is truly just that those who repent of their sins, at a time when the manifest terror of punishments does not yet appear, should be mercifully separated from those who, stubbornly seeking out defences for their sins, are unwilling to be corrected by any repentance. For it is unjust that those should be joined with these in a fellowship of punishment who did not spurn God when He called, and who, when they sinned, were displeasing to themselves, so that just as He hated their sins, so they too hated their own. For this indeed is the discipline of human justice: to love nothing in oneself except what is God's, and to hate what is one's own; neither to approve one's own sins, nor to blame another for them, but oneself; nor to think it enough for oneself that one's sins displease one, unless also with the most watchful thereafter
Editors' notes and page, col. 2093
Footnotes
(1) ‹adversabamur Deo› · call in col 2093
Vaticanus Ms., aversabamur a Deo.
The Vatican manuscript: "we were turned away from God."
(printed under page 395)
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intentione vitentur; nec in eis vitandis vires suas existimare sufficere, nisi divinitus adjuvetur. Justum est ergo apud Deum ut ignoscatur talibus quaecumque antea commiserunt, ne, quod injustissimum est, cum eis qui tales non sunt confundantur atque misceantur. Quapropter et quia talibus non ignoscitur, justitia Dei est: et quia ignoscitur, gratia est. Justa est ergo gratia Dei, et grata justitia, cum in eo quoque etiam poenitentiae meritum gratia praecedat, quod neminem peccati sui poeniteret, nisi admonitione aliqua vocationis Dei.
intention they may be avoided; and that in avoiding them they should not reckon their own strength sufficient, unless they are helped by God. It is just, therefore, with God that such people be pardoned whatever they committed before, lest, which is most unjust, they be confounded and mingled with those who are not such. Wherefore both because such people are not pardoned, it is the justice of God; and because they are pardoned, it is grace. Just, therefore, is the grace of God, and gracious His justice, since in this too grace precedes even the merit of repentance, in that no one would repent of his sin except through some admonition of God's calling.
10. Porro justitiae divinae tanta constantia est, ut cum poena spiritualis et sempiterna poenitenti fuerit relaxata, pressurae tamen cruciatusque corporales, quibus etiam martyres exercitatos novimus; postremo mors ipsa, quam peccando meruit nostra natura, nulli relaxetur. Quod enim etiam justi homines et pii, tamen exsolvunt ista supplicia, de justo Dei judicio venire credendum est. Ipsa est quae in sacris Scripturis etiam disciplina nominatur, quam nemo justorum effugere sinitur. Neminem quippe excepit, cum diceret: Quem enim diligit Deus, corripit, flagellat autem omnem filium quem recipit (Hebr. XII, 6). Unde etiam ipse Job, qui propterea tam multa illa passus est, ut hominibus quis vir esset, et quantus Dei servus, eluceret, poenas tamen corporis pro peccatis suis se exsolvere saepe testatur. Petrus quoque apostolus exhortans fratres ad perferendas pro Christi nomine passiones, ita loquitur: « Nemo autem vestrum patiatur quasi homicida, aut fur, aut maledicus, aut curas alienas agens: si vero quasi christianus, non erubescat; glorificet autem Deum in isto nomine, quia tempus inchoationis judicii a domo Dei: si autem initium a nobis, quis finis eorum qui non credunt Evangelio Dei? et si justus quidem vix salvus fit, peccator et impius ubi parebunt » (I Petr. IV, 15-18)? Manifeste ostendit easdem ipsas passiones quas justi patiuntur, ad judicium Dei pertinere; quod inchoari dixit ex domo Dei, ut inde conjiciatur quantae impiis futurae servantur. Unde etiam ipse Paulus ad Thessalonicenses dicit: « Ita ut nos ipsi de vobis gloriemur in Ecclesiis Dei, pro vestra patientia et fide in omnibus persecutionibus vestris, et pressuris quas sustinetis in exemplum justi judicii Dei » (II Thess. I, 4, 5). Quod omnino ad illud respicit, quod ait Petrus tempus esse inchoationis judicii a domo Dei: et illud quod de propheta interposuit, Et si justus vix salvus erit, peccator et impius ubi parebunt (Prov. XI, 31)? Unde mihi videtur etiam illa quae per Nathan prophetam regi David comminatus est Deus, quanquam statim ignoverit poenitenti, propterea tamen accidisse omnia (II Reg. XII), ut demonstraretur illam veniam spiritualiter datam propter futurum judicium poenarum, quod exspectat eos qui hoc tempore corrigi nolunt. Dicit enim et alibi Petrus: Propter hoc enim et mortuis evangelizatum est, ut judicentur quidem secundum hominem in carne, vivant autem secundum Deum in spiritu (I Petr. IV, 6). Hoc dixi, ut ostenderem quantum possem, et quantum opportutas
10. Moreover, so great is the constancy of divine justice that, although the spiritual and everlasting punishment has been remitted to the penitent, yet bodily afflictions and torments, with which we know that even the martyrs were tried, and finally death itself, which our nature merited by sinning, are remitted to no one. For that even just and godly men nevertheless pay these penalties must be believed to come from the just judgement of God. It is this that in the sacred Scriptures is also named discipline, which none of the just is permitted to escape. For he excepted no one when he said: For whom God loves, He reproves, and He scourges every son whom He receives (Heb. 12:6). Hence also Job himself, who suffered all those many things for this reason, that it might shine forth to men what sort of man he was and how great a servant of God, nevertheless often testifies that he is paying bodily penalties for his sins. Peter the apostle too, exhorting the brethren to endure sufferings for the name of Christ, speaks thus: "But let none of you suffer as a murderer, or a thief, or a slanderer, or as one meddling in the affairs of others; but if as a Christian, let him not be ashamed; but let him glorify God in this name, for it is the time of the beginning of judgement from the house of God; but if the beginning is from us, what will be the end of those who do not believe the Gospel of God? And if the just man is scarcely saved, where will the sinner and the ungodly appear?" (1 Pet. 4:15–18). He shows plainly that the very same sufferings which the just undergo belong to the judgement of God, which he said is begun from the house of God, so that from this it may be inferred how great are the sufferings reserved for the ungodly in the future. Hence also Paul himself says to the Thessalonians: "So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and the afflictions which you endure, as an example of the just judgement of God" (2 Thess. 1:4–5). This refers entirely to what Peter says, that it is the time of the beginning of judgement from the house of God, and to what he inserted from the prophet: And if the just man will scarcely be saved, where will the sinner and the ungodly appear? (Prov. 11:31). Hence it seems to me that also all those things which God threatened to King David through the prophet Nathan, although He at once pardoned him when he repented, nevertheless happened for this reason (2 Sam. 12), that it might be shown that that pardon was given spiritually with a view to the future judgement of punishments which awaits those who refuse to be corrected in this time. For Peter also says elsewhere: For this reason the Gospel was preached also to the dead, that they might be judged according to man in the flesh, but live according to God in the spirit (1 Pet. 4:6). I have said this in order to show, as far as I could and as far as the occasion of
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praesentis loci Scripturarum sinit, non sic accipiendam gratiam et pacem Dei, cum dicitur, ut existiment homines a justitia Deum posse discedere. Nam et ipsam pacem cum promitteret Dominus, ait: Haec dixi, ut in me ⟨p⟩acem habeatis, in mundo autem pressuram (Joan. XVI, 53). Sed tribulationes et molestiae cum per justitiam Dei redduntur peccatis, bonos et justos, et quibus jam plus peccata ipsa displicent quam ulla corporis poena, non reflectunt ad peccandum, sed ab omni labe penitus purgant. Pax ⟨e⟩nim perfecta etiam corporis suo tempore dabitur, si nunc pacem quam Dominus per fidem dare dignatus est, inconcusse spiritus noster atque incommutabiliter teneat.
the present passage of the Scriptures permits, the grace and peace of God are not to be understood, when it is said, in such a way that men should suppose that God can depart from justice. For even the Lord, when He was promising that very peace, says: These things I have said, that in Me you may have peace, but in the world distress (John 16:33). But tribulations and troubles, when by the justice of God they are rendered to sins, do not bend the good and just, to whom sins themselves are now more displeasing than any punishment of the body, back to sinning, but cleanse them thoroughly from every stain. For perfect peace, even of the body, will be given in its own time, if now our spirit holds unshaken and unchangeably the peace which the Lord has deigned to give through faith.
11. Quod autem Apostolus gratiam et pacem a Deo Patre et Domino nostro Jesu Christo dicit, non adjungens etiam Spiritum sanctum; non mihi alia ratio videtur, nisi quia ipsum donum Dei Spiritum sanctum intelligamus: gratia porro et pax, quid aliud est quam donum Dei? Unde nullo modo dari hominibus gratia potest qua liberamur a peccatis, et pax qua reconciliamur Deo, nisi in Spiritu sancto. Et ideo ipsa Trinitas pariterque incommutabilis unitas in ista salutatione cognoscitur. Quod propterea maxime credo, quoniam excepta Epistola quam ad Hebraeos scripsit, ubi principium salutatorium de industria dicitur omisisse, ne Judaei qui adversus eum pugnaciter oblatrabant, nomine ejus offensi vel inimico animo legerent, vel omnino legere non curarent, quod ad eorum salutem scripserat: unde nonnulli eam in canonem Scripturarum recipere timuerunt: sed quoquo modo se habeat ista quaestio, excepta hac Epistola, caeterae omnes quae nulla dubitante Ecclesia Pauli apostoli esse firmantur, talem continent salutationem; nisi quod ad Timotheum in utraque interponit misericordiam. Nam ita scribit: Gratia, misericordia, pax a Deo Patre, et Jesu Christo Domino nostro (I et II Tim. I, 2). Quo enim familiarius, eo dulcius quodammodo scribens ad Timotheum, id verbum interposuit, quo plane aperitur atque ostenditur non meritis operum priorum, sed secundum misericordiam Dei nobis dari Spiritum sanctum, ut et peccatorum abolitio fiat, quibus sejungebamur a Deo; et reconciliatio, ut illi inhaereamus.
11. But as to the fact that the Apostle speaks of grace and peace from God the Father and our Lord Jesus Christ, without adding the Holy Spirit as well, no other reason seems to me than that we should understand the Holy Spirit to be the very gift of God: and grace and peace, what else are they but the gift of God? Hence in no way can grace, by which we are freed from sins, and peace, by which we are reconciled to God, be given to men except in the Holy Spirit. And therefore the Trinity itself, and equally the unchangeable unity, is recognized in this greeting. I believe this all the more because, apart from the Epistle which he wrote to the Hebrews, where he is said to have omitted the opening greeting deliberately, lest the Jews, who railed against him combatively, should be offended by his name and either read with a hostile mind or not care to read at all what he had written for their salvation (for which reason some feared to receive it into the canon of the Scriptures); but however that question stands, apart from this Epistle, all the others which, with the Church in no doubt, are affirmed to be those of the apostle Paul contain such a greeting; except that in both [letters] to Timothy he inserts mercy. For thus he writes: Grace, mercy, peace from God the Father and Jesus Christ our Lord (1 Tim. 1:2; 2 Tim. 1:2). For the more familiarly, the more sweetly in a certain way, he was writing to Timothy, [so] he inserted that word by which it is plainly disclosed and shown that it is not by the merits of former works, but according to the mercy of God, that the Holy Spirit is given to us, so that there may be both the abolition of sins, by which we were separated from God, and reconciliation, so that we may cleave to Him.
12. Nec aliae Apostolorum Epistolae, quas usus ecclesiasticus recipit, parum nos admonent de ista Trinitate in principiis suis. Nam Petrus ita dicit, Gratia vobis et pax adimpleatur: deinde statim subjicit, Benedictus Deus et Pater Domini nostri Jesu Christi (I Petr. I, 2 et 3). Ut per gratiam et pacem Spiritu sancto intellecto, Patris et Filii commemoratio animum de Trinitate commoneat. Et in alia sic ait: Gratia vobis et pax multiplicetur in recognitione Dei et Christi Jesu Domini nostri (II Petr. I, 2). Joannes autem nescio quam ob causam omisit tale principium; sed plane Trinitatis commemorationem nec ipse neglexit, pro gratia et pace, societatem interponens: Quod ergo vidimus, inquit, nuntiamus et vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre et
12. Nor do the other Epistles of the Apostles, which the usage of the Church receives, admonish us too little about this Trinity in their openings. For Peter speaks thus: Grace to you and peace be fulfilled; then he immediately adds: Blessed be the God and Father of our Lord Jesus Christ (1 Pet. 1:2–3). So that, the Holy Spirit being understood through grace and peace, the mention of the Father and the Son should remind the mind of the Trinity. And in the other he speaks thus: Grace to you and peace be multiplied in the knowledge of God and of Christ Jesus our Lord (2 Pet. 1:2). John, however, omitted such an opening for what reason I do not know; but clearly he too did not neglect the mention of the Trinity, inserting fellowship in place of grace and peace: What therefore we have seen, he says, we announce to you also, that you too may have fellowship with us, and our fellowship may be with the Father and
Editors' notes and page, col. 2095
Footnotes
(1) ‹call not visible in the foot image (upper part of the column)› · call in col 2095
Sic Vaticanus Ms. At editi, roborabitur.
So the Vatican manuscript. But the printed editions: "shall be strengthened."
(printed under page 396)
Page
- running head: 2095 EPISTOLÆ AD ROMANOS, S[cut off at image edge]
- marginal letters: (none)
- old-edition numerals: (none)
Filio ejus Jesu Christo (I Joan. I, 3). In secunda vero illis quae ad Timotheum sunt consonat, dicens, Sit vobiscum gratia, misericordia, pax a Deo Patre et Jesu Christo Filio Patris (II Joan. I, 3). In tertiae principio de Trinitate penitus tacetur, credo, quod sit omnino brevissima. Sic enim incipit: Senior Gaio dilectissimo, quem ego diligo in veritate (III Joan. I, 1). Quam veritatem pro ipsa Trinitate positam puto. Judas nominato Deo Patre et Domino Jesu Christo, ad intelligendum Spiritum sanctum, hoc est donum Dei, tria verba ponit; sic quippe incipit, Judas Jesu Christi servus, frater autem Jacobi, in Deo Patre dilectis, et Jesu Christo conservatis et vocatis, misericordia vobis, et pax et charitas adimpleatur (Judae I, 1). Gratia enim et pax sine misericordia et charitate intelligi non potest. Jacobus autem usitatissimum exordium fecit Epistolae, ita scribens: Jacobus Dei et Domini nostri Jesu Christi servus, duodecim tribubus quae sunt in dispersione, salutem (Jacobi I, 1). Credo, considerans salutem non esse nisi in dono Dei, ubi gratia et pax. Et quanquam ante hoc verbum nominaverit Deum et Dominum nostrum Jesum Christum; tamen quia nulla gratia et nulla pace salvi fiunt homines, nisi quae est a Deo Patre et Domino Jesu Christo, sicut Joannes in tertia veritatem, sic iste salutem pro ipsa Trinitate posuisse mihi videtur.
with His Son Jesus Christ (1 John 1:3). In the second, however, he agrees with those which are addressed to Timothy, saying: Grace, mercy, peace be with you from God the Father and from Jesus Christ the Son of the Father (2 John 1:3). At the beginning of the third the Trinity is passed over in complete silence, because, I believe, it is altogether very brief. For it begins thus: The elder to the most beloved Gaius, whom I love in truth (3 John 1:1). This truth I think was put for the Trinity itself. Jude, having named God the Father and the Lord Jesus Christ, sets down three words so that the Holy Spirit, that is, the gift of God, may be understood; for thus he begins: Jude, servant of Jesus Christ, and brother of James, to those beloved in God the Father, and preserved and called in Jesus Christ: mercy to you, and peace and charity be fulfilled (Jude 1). For grace and peace cannot be understood without mercy and charity. James, however, made the most customary opening for his Epistle, writing thus: James, servant of God and of our Lord Jesus Christ, to the twelve tribes which are in the dispersion, greeting [salutem] (Jas. 1:1). He did so, I believe, considering that salvation [salus] exists only in the gift of God, where grace and peace are. And although before this word he named God and our Lord Jesus Christ, yet because men are made safe by no grace and no peace except that which is from God the Father and the Lord Jesus Christ, it seems to me that, just as John in the third [epistle] put "truth", so this man put "salvation" for the Trinity itself.
13. Quo loco prorsus non arbitror praetereundum, quod pater Valerius animadvertit admirans in quorumdam rusticanorum collocutione. Cum enim alter alteri dixisset, Salus, quaesivit ab eo qui et latine nosset et punice, quid esset Salus: responsum est, Tria. Tum ille agnoscens cum gaudio salutem nostram esse Trinitatem, convenientiam linguarum non fortuitu sic sonuisse arbitratus est, sed occultissima dispensatione divinae providentiae: ut cum latine nominatur Salus, a Punicis intelligantur Tria; et cum Punici lingua sua Tria nominant, latine intelligatur Salus. Chananaea enim, hoc est, Punica mulier, de finibus Tyri et Sidonis egressa, quae in Evangelio personam Gentium gerit, salutem petebat filiae suae, cui responsum est a Domino: Non est bonum panem filiorum mittere canibus. Quod crimen objectum illa non negans, tanquam de confessione peccatorum impetratura salutem filiae, hoc est novae vitae suae: Ita, inquit, Domine, nam et canes edunt de micis quae cadunt de mensa dominorum suorum (Matth. XV, 22-27). Tria enim mulieris lingua Salus vocantur: erat enim Chananaea. Unde interrogati rustici nostri quid sint, punice respondentes Chanani, corrupta scilicet, sicut in talibus solet, una littera, quid aliud respondent quam, Chananaei? Petens itaque salutem, Trinitatem petebat: quia et Romana lingua, quae in salutis nomine Trinitatem Punice sonat, caput Gentium inventa est in adventu Domini; et diximus Chananaeam mulierem, G⟨e⟩ntium sustinere personam. Panem autem appellans Dominus id ipsum quod a muliere petebatur, quid aliud quam Trinitati attestatur? Namque alio loco eamdem Trinitatem in tribus panibus intelligendam
13. At this point I think I should by no means pass over what father Valerius noticed, with wonder, in a conversation between certain country folk. For when one had said to the other "Salus", he asked someone who knew both Latin and Punic what "Salus" meant; the answer was "Three". Then, recognizing with joy that our salvation is the Trinity, he judged that this agreement of the languages had not sounded thus by chance, but by a most hidden dispensation of divine providence: so that when "Salus" is named in Latin, "Three" is understood by the Punic speakers; and when the Punic speakers name "Three" in their own tongue, "Salus" is understood in Latin. For the Canaanite woman, that is, the Punic woman, who came out from the borders of Tyre and Sidon, and who in the Gospel represents the person of the Gentiles, was asking salvation for her daughter, and the Lord answered her: It is not good to throw the children's bread to the dogs. She, not denying the charge laid against her, as one who would obtain by confession of sins the salvation of her daughter, that is, of her own new life, said: Yes, Lord, for even the dogs eat of the crumbs which fall from their masters' table (Matt. 15:22–27). For in the woman's tongue "Three" is called "Salus": for she was a Canaanite. Hence our country folk, when asked what they are, answering in Punic "Chanani", with one letter corrupted, as usually happens in such cases, what else do they answer but "Canaanites"? So in asking for salvation she was asking for the Trinity: because the Roman tongue too, which in the name of salvation sounds the Trinity in Punic, was found to be the head of the Gentiles at the coming of the Lord; and we have said that the Canaanite woman bears the person of the Gentiles. And the Lord, in calling bread the very thing that was being asked for by the woman, what else does He bear witness to but the Trinity? For in another place He teaches most plainly that the same Trinity is to be understood in three loaves
Editors' notes and page, col. 2096
Footnotes
(1) ‹call not visible in the foot image (upper part of the column)› · call in col 2096
Vaticanus Ms., in domo Dei.
The Vatican manuscript: "in the house of God."
(printed under page 396)
Page
- running head: D ROMANOS, S. AUGUSTINI 2096
- marginal letters: (none)
- old-edition numerals: (none)
esse, apertissime docet. Sed haec verborum consonantia, sive provenerit, sive provisa sit, non pugnaciter agendum est ut ei quisque consentiat, sed quantum interpretantis elegantiam hilaritas audientis admittit.
But this agreement of words, whether it came about by chance or was intended, is not to be pressed combatively so that everyone assents to it, but only so far as the good humour of the hearer admits the elegance of the interpreter.
14. Illud sane magna intentione animi considerandum, et totis viribus pietatis amplectendum satis apparet, quoniam si gratia et pax ad implendam Trinitatis commemorationem sic ab Apostolo ponitur ac si Spiritum sanctum nominasset; ille peccat i⟨n⟩ Spiritum sanctum, qui desperans, vel irridens atque contemnens praedicationem gratiae per quam peccata diluuntur, et pacis per quam reconciliamur Deo, detrectat agere poenitentiam de peccatis suis, et in eorum impia atque mortifera quadam suavitate perdurandum sibi esse decernit, et in finem usque perdurat. Quod ergo ait Dominus, dimitti homini, si verbum dixerit adversus Filium hominis: si autem verbum dixerit adversus Spiritum sanctum, non ei dimitti, neque hic, neque in futuro saeculo, sed reum esse aeterni peccati, non negligenter audiendum est. Constituamus enim aliquem latinae linguae ignarum, cum illo audiente pronuntiatus fuerit ab aliquo Spiritus sanctus, quaerere quid rerum significetur sub isto syllabarum sono; ab aliquo autem deceptore vel irrisore impio responderi aliquid aliud, quodlibet vile et abjectum, ut quaerentem decipiat, sicuti a talibus fieri solet ridendi gratia; illum autem per ignorantiam contempsisse hoc nomen, dum nescit quid significet, et aliqua etiam in hoc convicia jactitasse: neminem esse arbitror tam vanum et inconsideratum, qui hunc hominem ullo crimine impietatis aspergat. At contra, si tacito nomine res ipsa verbis quibus potest ad quaerentis intelligentiam perducatur, tum vero contumeliose in tantam sanctitatem vel verba vel facta protulerit, reus tenebitur. Quae cum ita sint, manifestum esse arbitror, eum qui hoc nomine audito, aliam pro alia rem significari putaverit; et adversus eam rem quam significari hoc nomine credidit, verbum dixerit: non hunc sic peccare, ut adversus Spiritum sanctum verbum dixisse judicetur. Ita quoque, si quisquam quaerens quid sit Spiritus sanctus, audiat ab imperito hunc esse Filium Dei per quem facta sunt omnia, qui etiam certa opportunitate temporis de Virgine natus sit, et occisus sit a Judaeis, et resurrexerit, quibus auditis vel neget vel irrideat quae dicta sunt: non eum sic teneri putandum est, ac si verbum adversus Spiritum sanctum dixerit; sed potius adversus Filium Dei, vel Filium hominis, sicut et vocari et esse dignatus est. Non enim quid sit imperito per vocem propositum, sed per rationem expositum, considerandum est. Quia ille cum maledicta proferret, ei utique maledicebat quem sibi enarratum in cogitatione intuebatur. Quodlibet autem vocaretur, utrum res ipsa veneranda, an neganda, vel vituperanda esset, hoc quaeritur. Hoc modo etiam si quispiam quaerat quis sit Jesus Christus; et ea quaerenti respondeantur quae non in Filium Dei, sed potius in Spiritum sanctum conveniunt, quibus auditis ille blasphemet: non utique adversus Filium, sed adversus Spiritum sanctum
14. This, which must indeed be considered with great attentiveness of mind and embraced with all the strength of piety, is clear enough: that, if grace and peace are set down by the Apostle to complete the commemoration of the Trinity just as if he had named the Holy Spirit, then he sins against the Holy Spirit who, despairing, or mocking and despising the preaching of grace, through which sins are washed away, and of peace, through which we are reconciled to God, refuses to do penance for his sins, and decides that he must persist in a certain impious and deadly sweetness of them, and persists right up to the end. What the Lord says, therefore, that it is forgiven a man if he speaks a word against the Son of Man, but if he speaks a word against the Holy Spirit, it is not forgiven him, neither here nor in the world to come, but he is guilty of an eternal sin, is not to be heard carelessly. For let us suppose someone ignorant of the Latin language, who, when "Holy Spirit" has been pronounced by someone in his hearing, asks what thing is signified under that sound of syllables; and that some deceiver or impious mocker answers something else, anything at all that is vile and abject, so as to deceive the one asking, as is usually done by such people for the sake of a laugh; and that he, through ignorance, has despised this name, since he does not know what it signifies, and has even thrown out some insults against it: I think no one is so foolish and thoughtless as to stain this man with any charge of impiety. But on the contrary, if, the name being left unsaid, the thing itself is brought to the understanding of the one asking by whatever words are possible, and then he insultingly utters words or does deeds against so great a holiness, he will be held guilty. Since this is so, I think it is plain that he who, on hearing this name, has supposed one thing to be signified in place of another, and has spoken a word against that thing which he believed to be signified by this name, does not sin in such a way that he is judged to have spoken a word against the Holy Spirit. So also, if anyone asking what the Holy Spirit is hears from an unskilled person that He is the Son of God through Whom all things were made, Who also at a fixed fitting time was born of the Virgin, and was killed by the Jews, and rose again, and having heard these things either denies or mocks what has been said, he is not to be thought to be held as though he had spoken a word against the Holy Spirit, but rather against the Son of God, or the Son of Man, as He deigned both to be called and to be. For what is to be considered is not what was put before the unskilled man by a word, but what was set out by reasoning. For when he uttered curses, he was surely cursing Him Whom, as described to him, he beheld in his thought. But whatever He was called, the question is whether the thing itself was to be venerated, or to be denied, or to be reviled. In this way also, if someone asks who Jesus Christ is, and things are answered to the one asking which befit not the Son of God but rather the Holy Spirit, and having heard them he blasphemes, it is surely not against the Son but against the Holy Spirit
Editors' notes and page, col. 2097
Page
- running head: 2097 INCHOATA EXPOSI (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
- other: "in" after "peccat" damaged, second letter set as ⟨n⟩; "ille" (Quia ille), "maledicebat" and "quem" in the same sentence show damaged type but read clearly, set without marks; "credidit" printed where "crediderit" might be expected, set as printed; column ends mid-word "san-" (sanctum) at the column break
- other: the word sanctum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 2098
verbum dixisse tenebitur.
that he will be held to have spoken a word.
15. Sed si transitorie ac negligenter attenderimus quod dictum est, Si quis verbum dixerit adversus Spiritum sanctum, non remittetur ei, neque in hoc saeculo, neque in futuro (Matth. XII, 32); quis inveniri poterit cui veniam peccatorum dederit Deus? Nam et Pagani qui appellantur, etiam nunc totam nostram religionem, quia jam ferro et caedibus prohibentur, maledictis contumeliisque insectantur; et quidquid de ipsa Trinitate dicimus, negando et blasphemando contemnunt. Non enim excipiunt sibi Spiritum sanctum quem venerentur, ut in caetera saeviant; sed simul adversus omnia quaecumque sollicite de trina Dei majestate loquimur, quanto possunt furore impietatis oblatrant. Nam neque de ipso Deo Patre digna sentiunt, quem partim penitus negant, partim sic fatentur, ut de illo falsa fingendo, non utique illum, sed sua figmenta venerentur. Multo magis ergo quod de Filio Dei, vel de Spiritu sancto dicimus, suo impio more deridere, quam nostra pia societate colere maluerunt. Quos tamen, quantum possumus, adhortamur ad Christum cognoscendum, et per ipsum Patrem Deum, summoque et vero Imperatori militandum esse suademus; eosque promissa impunitate praeteritorum omnium peccatorum invitamus ad fidem. Qua in re satis judicamus, etiam si quid adversus Spiritum sanctum in sua sacrilega superstitione dixerunt, cum christiani facti fuerint, sine ulla caligine dubitationis ignosci. Judaei vero quales adversus Spiritum sanctum fuerint, testis est Stephanus, quem ipso Spiritu sancto plenum lapidaverunt, cum illa omnia quae in eos dixit, ipse Spiritus dixerit. In quibus verbis apertissime dictum est Judaeis, Vos semper restitistis Spiritui sancto (Act. VII, 51). In illo tamen numero Judaeorum resistentium Spiritui sancto, et non ob aliud Stephanum vas ejus, nisi quod ipse eo plenus erat, lapidantium, etiam Paulus apostolus erat, in manibus omnium quorum vestimenta servabat: quod ipse sibi postea etiam poenitendo increpitat, eo ipso Spiritu jam plenissimus, cui primo inanissimus resistebat, et paratus jam lapidari pro talibus dictis, qualium praedicatorem ipse lapidaverat. Quid Samaritani? nonne ita Spiritui sancto adversantur, ut ipsam prophetiam penitus conentur exstinguere, quae per Spiritum sanctum ministrata est? Quorum tamen saluti et ipse Dominus attestatur, in eo qui de decem leprosis mundatis solus reversus est ut ageret gratias, cum esset Samaritanus (Luc. XVII, 15, 16); et in illa muliere, cum qua ad puteum sexta hora locutus est, vel eis qui per illam crediderunt (Joan. IV, 7 42). Post Domini autem ascensionem, sicut in Actibus Apostolorum scriptum est, quanta gratulatione sanctorum recipit Samaria verbum Dei? Simonem quoque magum arguens Petrus apostolus, quod tam male de Spiritu sancto senserit, ut eum venalem putans pecunia sibi emendum poposcerit; non tamen ita de illo desperavit, ut veniae
15. But if we attend in passing and carelessly to what is said, Whoever speaks a word against the Holy Spirit, it will not be forgiven him, neither in this age nor in the one to come (Matt. 12:32), who will be able to be found to whom God has given pardon of sins? For even those who are called Pagans, even now, because they are now prevented from using sword and slaughter, assail our whole religion with curses and insults; and whatever we say about the Trinity itself they despise by denying and blaspheming. For they do not except the Holy Spirit for themselves as One Whom they might venerate, so as to rage against the rest; but against all things together whatsoever we say with care about the threefold majesty of God they bark with as much fury of impiety as they can. For they do not think worthy things even of God the Father Himself, Whom some of them deny altogether, while others so acknowledge Him that, by inventing false things about Him, they venerate not Him at all, but their own fictions. Much more, then, have they preferred to deride, in their impious manner, what we say about the Son of God or about the Holy Spirit, than to worship it in our pious fellowship. Yet, as far as we can, we exhort them to come to know Christ, and through Him God the Father, and we urge that they ought to serve as soldiers of the supreme and true Emperor; and we invite them to the faith with the promise of impunity for all past sins. In this matter we judge with sufficient certainty that, even if they have said anything against the Holy Spirit in their sacrilegious superstition, once they have been made Christians it is forgiven without any fog of doubt. But what the Jews were like against the Holy Spirit, Stephen is witness, whom they stoned when he was full of the Holy Spirit Himself, since all those things which he said against them the Spirit Himself said. In which words it was said most openly to the Jews, You have always resisted the Holy Spirit (Acts 7:51). Yet in that number of the Jews who resisted the Holy Spirit and stoned Stephen, His vessel, for no other reason than that he was full of Him, was also Paul the apostle, in the hands of all of them, whose garments he was keeping: which he himself afterwards also rebukes in himself as he repents, being now most full of that very Spirit Whom at first, most empty, he resisted, and now ready to be stoned for such words as those whose preacher he himself had stoned. What of the Samaritans? Do they not so oppose the Holy Spirit as to try to extinguish altogether the very prophecy which was ministered through the Holy Spirit? Yet to their salvation the Lord Himself also bears witness, in the one who, of the ten lepers cleansed, alone returned to give thanks, though he was a Samaritan (Luke 17:15–16); and in that woman with whom He spoke at the well at the sixth hour, or in those who believed through her (John 4:7–42). And after the Lord's ascension, as is written in the Acts of the Apostles, with what rejoicing of the saints does Samaria receive the word of God? Peter the apostle, too, rebuking Simon the magician because he thought so ill of the Holy Spirit that, supposing Him to be for sale, he asked to buy Him for himself with money, yet did not so despair of him as to leave
Editors' notes and page, col. 2098
Footnotes
(1) ‹call not visible in the foot image (upper part of the page); note set under col 2098› · call in col 2098
Vaticanus Ms., quaecumque de trina: omisso, sollicite.
The Vatican manuscript: "whatever things concerning the threefold," with "carefully" omitted.
(printed under page 397)
(2) ‹call not visible in the foot image (upper part of the page); note set under col 2098› · call in col 2098
Vaticanus Ms., et per ipsum Patri Deo summoque.
The Vatican manuscript: "and through him to God the Father, the highest."
(printed under page 397)
Page
- running head: HOATA EXPOSITIO. 2098 (left part of head cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
locum nullum relinqueret : nam benigne etiam ut eum poeniteret admonuit (Act. VIII, 9-22). Ipsa denique catholicae Ecclesiae tam insignis auctoritas, quae in ⟨e⟩odem dono Spiritus sancti omnium sanctorum mater ⟨t⟩oto fecunda orbe diffunditur, cui unquam haeretico vel schismatico spem liberationis, si se corrigat, amputavit? cui placandi Dei aditum clausit? Nonne omnes ad ubera sua, quae superbo fastidio reliquerunt, cum lacrymis revocat? Quis vero vel de principibus, vel de gregibus haereticorum invenitur, qui non adversetur Spiritui sancto? Nisi forte quisquam ⟨t⟩am perverse sentit, ut arbitretur eum teneri reum qui adversus Spiritum sanctum aliquid dixerit; eum vero qui adversus Spiritum sanctum multa fecerit, non teneri. Qui autem tanta evidentia contra Spiritum sanctum pugnant, quam illi qui adversus Ecclesiae pacem superbissimis contentionibus saeviunt? Sed si de verbis quaestio est, quaero utrum nihil dicant adversus Spiritum sanctum, cum alii eum, quod ad ipsum proprie pertinet, omnino non esse asseverent; sed ita esse unum Deum, ut idem ipse Pater, idem ipse Filius, idem ipse Spiritus sanctus appelletur. Alii fateantur quidem esse Spiritum sanctum; sed aequalem Filio, vel omnino esse Deum negent. Alii unam quidem et eamdem Trinitatis substantiam esse fateantur, sed de ipsa divina substantia tam impie sentiant, ut eam commutabilem et corruptibilem putent; ipsumque Spiritum sanctum, quem Dominus discipulis se missurum esse promisit, non quinquagesimo die post ejus resurrectionem, sicut Apostolorum Acta testantur (Id. II, 1-4), sed post trecentos fere annos per hominem venisse confingant. Alii similiter adventum ejus, quem tenemus, negent; et eum prophetas in Phrygia, per quos tanto post loqueretur, elegisse contendant. Alii Sacramenta ejus exsufflent, et baptizatos in nomine Patris, et Filii, et Spiritus sancti, denuo baptizare non dubitent. Sed ne pergam per singula, quae sunt innumerabilia, his certe omnibus quos pro tempore breviter attigi, ad sponsam Christi redeuntibus, et errorem atque impietatem poenitendo damnantibus, nulla catholica disciplina negandam Ecclesiae pacem, et claudenda viscera misericordiae judicavit.
no place for pardon: for he even kindly admonished him to repent (Acts 8:9–22). Finally, the so notable authority of the Catholic Church itself, which, as mother of all the saints, fruitful in that same gift of the Holy Spirit, is spread throughout the whole world: when has it ever cut off from any heretic or schismatic the hope of deliverance, if he corrects himself? From whom has it shut the access to appeasing God? Does it not with tears call back to its breasts all those who have left them in proud disdain? And who indeed, whether of the leaders or of the flocks of the heretics, is found who does not oppose the Holy Spirit? Unless perhaps someone thinks so perversely as to judge that he who has said something against the Holy Spirit is held guilty, but that he who has done many things against the Holy Spirit is not held guilty. And who fight against the Holy Spirit so evidently as those who rage with most proud contentions against the peace of the Church? But if the question is about words, I ask whether they say nothing against the Holy Spirit, when some assert that He does not exist at all, as regards what properly belongs to Him, but that God is one in such a way that the very same is called Father, the very same Son, the very same Holy Spirit; others admit indeed that the Holy Spirit exists, but deny that He is equal to the Son, or that He is God at all; others admit that the substance of the Trinity is one and the same, but think so impiously about that divine substance itself as to suppose it changeable and corruptible, and invent that the Holy Spirit Himself, Whom the Lord promised He would send to the disciples, came not on the fiftieth day after His resurrection, as the Acts of the Apostles testify (Acts 2:1–4), but about three hundred years later through a man; others likewise deny His coming, which we hold, and contend that He chose prophets in Phrygia, through whom He was to speak so long afterwards; others blow upon His Sacraments, and do not hesitate to baptize again those baptized in the name of the Father, and of the Son, and of the Holy Spirit? But, not to go through them one by one, since they are innumerable, certainly for all these whom I have briefly touched on as time allows, when they return to the bride of Christ and condemn their error and impiety by repenting, no Catholic discipline has judged that the peace of the Church should be denied and the bowels of mercy shut.
16. Quod si quisquam tunc putat verbum dici adversus Spiritum sanctum, cum ab eo dicitur cui jam per Baptismum dimissa sunt peccata; attendat nec talibus per Ecclesiae sanctitatem auferri poenitentiae locum. Si enim propterea credit non dari veniam ei, quia gratia fidei Sacramentisque fidelium jam perceptis non potest dici peccasse ignorantia : videat aliam causam esse, cum dicitur propterea non ignosci, quia non ignorantiae tempore peccatum est; et aliam causam esse, cum dicitur propterea non ignosci, quia verbum dixit adversus Spiritum sanctum. Si enim sola
16. But if anyone thinks that a word is spoken against the Holy Spirit at the point when it is spoken by one whose sins have already been forgiven through Baptism, let him note that not even from such people is the place of repentance taken away through the holiness of the Church. For if he believes that pardon is not given to such a one for this reason, that, having already received the grace of faith and the Sacraments of the faithful, he cannot be said to have sinned through ignorance, let him see that it is one cause when it is said that he is not forgiven for this reason, that the sin was not committed in the time of ignorance; and another cause when it is said that he is not forgiven for this reason, that he spoke a word against the Holy Spirit. For if only
Editors' notes and page, col. 2099
Footnotes
(1) ‹call not visible in the foot image (upper part of the column)› · call in col 2099
Editi, de regibus haereticorum inveniretur. At Vaticanus Ms., de gregibus haereticorum inveniretur.
The printed editions: "should be found among the kings of the heretics." But the Vatican manuscript: "should be found among the flocks of the heretics."
(printed under page 398)
(a) ‹call not visible in the foot image (upper part of the column)› · call in col 2099
Sabelliani.
The Sabellians.
(printed under page 398)
(b) ‹omnino esse Deum negent› · call in col 2099
Ariani.
The Arians.
(printed under page 398)
(c) ‹venisse confingant› · call in col 2099
Manichaei.
The Manichaeans.
(printed under page 398)
(d) ‹elegisse contendant› · call in col 2099
Cataphryges.
The Cataphrygians (Montanists).
(printed under page 398)
(e) ‹denuo baptizare non dubitent› · call in col 2099
Donatistae.
The Donatists.
(printed under page 398)
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ignorantia veniam meretur, et ignorantia non accipitur nisi antequam quisque fuerit baptizatus; non solum si adversus Spiritum sanctum, sed etiam si adversus Filium hominis post Baptismum dixerit verbum; et omnino si qua fornicatione, vel homicidio, vel ullo flagitio, aut facinore post Baptismum sese maculaverit, non potest poenitendo curari. Quod qui senserunt exclusi sunt a communione catholica; satisque judicatum est eos in illa crudelitate, divinae misericordiae participes esse non posse. Si autem illud solum, quod adversus Spiritum sanctum dicitur, sine venia esse post acceptum Baptismum putatur: primo Dominus cum inde loqueretur, nullum tempus excepit, sed regulariter ait, Qui dixerit verbum adversus Spiritum sanctum, non remittetur ei, neque in hoc saeculo, neque in futuro. Deinde Simon, quem paulo ante commemoravi, jam Baptismum acceperat, cum Spiritum sanctum turpissimo mercatui subditum credidit: cui correpto a se Petrus tamen consilium poenitendi dedit. Quid autem de iis qui cum Baptismi sacramenta pueri vel etiam infantes perceperint, postea negligenter educati, per ignorantiae tenebras vitam turpissimam ducunt, nescientes omnino quid christiana disciplina jubeat aut vetet, quid polliceatur, et quid minetur, quid credendum, quid sperandum, quid diligendum sit; num audebimus peccata eorum propterea non ignorantiae deputare, quia baptizati peccaverunt, cum omnino ignorantes, et omnino, quemadmodum dicitur, ubi caput haberent nescientes, in magno errore peccaverint?
ignorance merits pardon, and ignorance is not admitted except before a person has been baptized; then not only if someone after baptism has spoken a word against the Holy Spirit, but also if against the Son of Man; and in general, if after baptism he has defiled himself with any fornication, or homicide, or any shameful deed or crime, he cannot be healed by repenting. Those who held this were excluded from the Catholic communion; and it has been sufficiently judged that, in that cruelty, they cannot be partakers of the divine mercy. But if only that which is said against the Holy Spirit is thought to be without pardon after baptism has been received: first, the Lord, when He was speaking of this, excepted no time, but said as a general rule, Whoever speaks a word against the Holy Spirit, it will not be forgiven him, neither in this age nor in the one to come. Next, Simon, whom I mentioned a little before, had already received baptism when he believed the Holy Spirit to be subject to a most shameful trade: and yet Peter, having rebuked him, gave him the counsel to repent. And what of those who, having received the sacraments of baptism as boys or even as infants, and afterwards having been negligently brought up, lead a most shameful life through the darkness of ignorance, knowing not at all what Christian discipline commands or forbids, what it promises and what it threatens, what is to be believed, what hoped for, what loved; shall we dare not to impute their sins to ignorance, on the ground that they sinned as baptized persons, when, wholly ignorant and, as the saying goes, not knowing at all where their head was, they sinned in great error?
17. Quod si eo tempore cum scientia quisque peccasse dicatur, quo scit malum esse quod facit, et tamen facit; cur hoc in Spiritum sanctum solum, ⟨n⟩on etiam in Dominum Jesum Christum irremissibile judicatur? Aut si hoc ipsum esse creditur peccare, vel verbum dicere adversus Spiritum sanctum, quodlibet peccatum cum scientia committere; ut quidquid homines ignorando peccant, in Filium peccare; quidquid autem scientes peccant, in Spiritum sanctum peccare judicentur: quaero quis nesciat malum esse, verbi gratia, corrumpere pudicitiam uxoris alienae, vel eo ipso certe quod hoc in sua conjuge nollet perpeti; aut fraudare quemquam in negotio, aut circumvenire mendacio, aut opprimere testimonii falsitate, aut auferendae rei ejus causa insidiari, et occidere quempiam; et si quid omnino est quod sibi ab altero fieri non vult, et si fieri senserit, toto corde indubitanter accusat? Aut si haec ab ignorantibus fieri dicimus, quid invenimus in quo scientes homines peccare videantur? Restat ergo ut, si hoc est peccare in Spiritum sanctum, peccare cum scientia, illis peccatis quae commemoravi negetur poenitendi locus; quoniam peccato in Spiritum sanctum omnem spem veniae Dominus amputavit: quod si regu⟨l⟩a christiana respuit, omnesque illos qui sic pecca⟨nt⟩, ad correctionem vitae vocare non cessat; adhuc quaerendum est quid sit peccare in Spiritum sanctum, cui peccato venia nulla conceditur.
17. But if someone is said to have sinned with knowledge at the time when he knows that what he does is evil, and yet does it, why is this judged unforgivable only against the Holy Spirit, and not also against the Lord Jesus Christ? Or if this very thing, namely to commit any sin whatever with knowledge, is believed to be sinning, or speaking a word, against the Holy Spirit, so that whatever men sin through ignorance they are judged to sin against the Son, but whatever they sin knowingly they are judged to sin against the Holy Spirit: I ask, who does not know that it is evil, for example, to corrupt the chastity of another man's wife, or at any rate by the very fact that he would not wish to suffer this in his own wife; or to defraud anyone in business, or to deceive him by a lie, or to crush him by false testimony, or to lie in wait for him in order to take away his property, and to kill someone; and if there is anything at all which a person does not wish to be done to himself by another, and which, if he perceives it being done, he accuses with his whole heart and without hesitation? Or if we say that these things are done by the ignorant, what do we find in which men may be seen to sin knowingly? It remains, therefore, that if this is to sin against the Holy Spirit, namely to sin with knowledge, the place of repentance is denied to those sins which I have mentioned, since the Lord cut off all hope of pardon for sin against the Holy Spirit: but if the Christian rule rejects this, and does not cease to call all those who sin in this way to the amendment of life, it still remains to be inquired what it is to sin against the Holy Spirit, a sin to which no pardon is granted.
Editors' notes and page, col. 2100
Footnotes
(1) ‹haberent nescientes› · call in col 2100
Ms. Vaticanus, ubi caput haberetur, nescientes.
The Vatican manuscript: "not knowing where the head was held."
(printed under page 398)
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18. An forte non est dicendus cum scientia peccare, qui peccatum ipsum malum esse novit, et tamen Deum voluntatemque ejus ignorans peccat? Hoc enim videtur ad Hebraeos dicere, cum dicit: Voluntarie enim peccantibus nobis postquam accepimus scientiam veritatis, non adhuc relinquitur pro peccatis sacrificium (Heb⟨r⟩. X, 26). Parum enim erat, si tantummodo diceret, Votuntarie peccantibus nobis, nisi adderet, postquam accepimus scientiam veritatis; in qua utique Deus voluntasque ejus cognoscitur. Quae scientia videtur congruere dominicae illi sententiae, cum ait: Servus ignorans voluntatem domini sui, et faciens digna plagis, vapulabit pauca; servus autem sciens voluntatem domini sui, et faciens digna plagis, vapulabit multa (Luc. XII, 47, 48). Ut hoc putemus dictum esse, quod dictum est, vapulabit pauca, tanquam si diceret, leviter emendatus ad veniam pertinebit; in eo vero quod dictum est, vapulabit multa, sempiternum supplicium intelligatur, quod minatur peccantibus in Spiritum sanctum, quibus dicit nunquam posse dimitti peccatum: ut hoc sit peccare in Spiritum sanctum, cognita Dei voluntate peccare. Quod si ita est, cogitari oportet et discuti prius quando cognoscatur voluntas Dei. Nonnulli enim et ante perceptum Baptismi sacramentum cognoverunt eam. Nam et Cornelius centurio voluntatem Dei utique apostolo Petro docente cognovit, et ipsum Spiritum sanctum manifestissimis coattestantibus signis, antequam baptizaretur, accepit: quanquam non ideo Sacramenta illa contempserit, sed multo certius baptizatus sit; ut etiam ipsa sacrosancta signacula, quorum res in eo praecesserat, ad perficiendam scientiam veritatis percipere nullo modo moraretur (Act. X). Multi autem nec post acceptum Baptismum curant cognoscere voluntatem Dei. Quapropter quisquis ante Baptismum cognita Dei voluntate peccaverit, non possumus dicere, aut ullo modo credere cum ad Baptismum accesserit, non ei dimitti omnia quaecumque peccavit. Huc accedit quod voluntas Dei in diligendo Deo et proximo breviter insinuetur credentibus, ita ut in his duobus praeceptis tota Lex pendeat, et omnes Prophetae (Matth. XXII, 37-40). Dilectionem autem proximi, id est, dilectionem hominis usque ad inimici dilectionem, nobis Dominus ipse commendat (Matth. V, 44): et videmus quam multi jam baptizati, et vera esse ista fateantur, et tanquam Domini praecepta venerentur; cum autem perpessi fuerint alicujus inimicitias, ita rapiuntur animo ad ulciscendum, et tantis inardescunt facibus odiorum, ut nec prolato et recitato Evangelio placari possint: et talibus hominibus jam baptizatis Ecclesiae plenae sunt; quos tamen spirituales viri fraterne admonere non cessant, et in spiritu lenitatis instanter instruunt (Galat. VI, 1), ut hujusmodi tentationibus occurrere ac resistere parati sint, et magis diligant in Christi pace regnare, quam de inimici oppressione laetari. Quod inaniter fieret, si talium peccatorum nulla spes veniae, nulla poenitentiae medicina remaneret. Et certe caveant qui hoc sentiunt, ne David patriarcham
18. Or perhaps someone is not to be said to sin with knowledge who knows that sin itself is evil, and yet sins in ignorance of God and His will? For this is what [the apostle] seems to say to the Hebrews, when he says: For if we sin wilfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins (Heb. 10:26). For it would have been too little if he had only said, If we sin wilfully, unless he had added, after we have received the knowledge of the truth; in which, certainly, God and His will are known. This knowledge seems to agree with that saying of the Lord, when He says: The servant who does not know the will of his lord, and does things deserving of stripes, shall be beaten with few [stripes]; but the servant who knows the will of his lord, and does things deserving of stripes, shall be beaten with many (Luke 12:47–48). So that we should think that what was said, shall be beaten with few, was said as if He were saying, having been lightly corrected he will attain to pardon; but in what was said, shall be beaten with many, let everlasting punishment be understood, which He threatens to those who sin against the Holy Spirit, to whom He says that the sin can never be forgiven: so that this would be to sin against the Holy Spirit, to sin when the will of God is known. But if this is so, it must first be considered and examined when the will of God is known. For some have known it even before receiving the sacrament of Baptism. For Cornelius the centurion too certainly came to know the will of God through the teaching of the apostle Peter, and received the Holy Spirit Himself, with most manifest signs bearing joint witness, before he was baptized: although he did not on that account despise those Sacraments, but was baptized with much greater certainty; so that he did not in any way delay to receive even those most holy seals, whose reality had gone before in him, in order to perfect the knowledge of the truth (Acts 10). But many do not take care to know the will of God even after receiving Baptism. Wherefore whoever has sinned before Baptism with the will of God known, we cannot say, or in any way believe, that when he has come to Baptism all the sins whatsoever that he committed are not forgiven him. To this is added that the will of God is briefly made known to believers in the loving of God and neighbour, so that on these two commandments the whole Law depends, and all the Prophets (Matt. 22:37–40). Now love of neighbour, that is, love of man reaching even to love of an enemy, the Lord Himself commends to us (Matt. 5:44): and we see how many who are already baptized both confess that these things are true and revere them as the Lord's commandments; yet when they have suffered someone's enmity, they are so carried away in mind to take vengeance, and burn with such flames of hatred, that they cannot be appeased even when the Gospel is brought forth and read aloud: and the churches are full of such men already baptized; whom nevertheless spiritual men do not cease to admonish in a brotherly way, and instruct earnestly in the spirit of gentleness (Gal. 6:1), so that they may be ready to meet and resist temptations of this kind, and may love more to reign in the peace of Christ than to rejoice in the overthrow of an enemy. This would be done in vain if no hope of pardon, no medicine of penitence, remained for such sins. And certainly let those who hold this view beware lest the patriarch David
Editors' notes and page, col. 2101
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divina electione probatum atque laudatum, ignorasse affirment voluntatem Dei, cum alienae conjugis amore perculsus, etiam maritum ejus decipiendum necandumque curavit : de quo tamen scelere cum esset primo sua, deinde prophetae voce damnatus, poenitendi humilitate, et peccati confessione liberatus est. Sed plane vapulavit multa (II Reg. XI, XII), et exemplo suo docuit intelligi, non ad sempiternam poenam, sed ad severiorem disciplinam pertinere quod dictum est a Domino, Qui autem novit voluntatem Domini sui, et facit digna plagis, vapulabit multa.
approved and praised by divine election, they should assert was ignorant of the will of God when, smitten with love for another man's wife, he even saw to it that her husband was deceived and killed: yet when he had been condemned for this crime, first by his own voice and then by the prophet's, he was set free by the humility of repentance and the confession of his sin. But he was plainly beaten with many [stripes] (2 Sam. 11-12), and by his own example he taught us to understand that what was said by the Lord belongs not to everlasting punishment but to a severer discipline: But he who knows the will of his lord, and does things deserving of stripes, shall be beaten with many.
19. Nam et illud ad Hebraeos qui diligentius pertractant, sic intelligunt, ut non de sacrificio contribulati per poenitentiam cordis accipiendum sit quod dictum est, Non adhuc pro peccatis relinquitur sacrificium; sed de sacrificio de quo tunc loquebatur Apostolus, id est, holocausto Dominicae passionis, quod eo tempore offert quisque pro peccatis suis, quo ejusdem passionis fide dedicatur, et Christianorum fidelium nomine baptizatus imbuitur : ut hoc significaverit Apostolus, non posse deinceps eum qui peccaverit, iterum baptizando purgari. Quo intellectu non intercluditur poenitendi locus : ita sane, ut eos qui nondum baptizati sunt, nondum plenam scientiam veritatis accepisse fateamur. Ex quo conficitur ut omnis qui scientiam veritatis accepit, etiam baptizatus intelligatur. Non autem omnis baptizatus etiam scientiam veritatis accepit, propter quorumdam posteriorum provectum vel miserabilem negligentiam : et tamen illud sacrificium de quo loquebatur, id est, holocaustum Domini, quod tunc pro unoquoque offertur quodammodo, cum ejus nomine in baptizando signatur, iterum si peccaverit, offerri non potest. Non enim possunt denuo baptizari qui semel baptizati sunt, quamvis etiam post Baptismum per ignorantiam veritatis peccaverint. Ita fit ut quoniam sine Baptismo nemo recte dicitur accepisse scientiam veritatis, omnis qui accepit eam, non ei relinquatur pro peccatis sacrificium, hoc est, non possit denuo baptizari : nec tamen omnis qui non accepit per doctrinam scientiam veritatis, debeat arbitrari posse pro se illud offerri sacrificium, si jam oblatum est; id est, si jam ejusdem veritatis per Baptismum sacramen⟨t⟩a percepit, non potest iterum baptizari. Tanquam si ⟨d⟩iceremus omnem hominem non esse quadrupedem, non ideo tamen omne animal quod homo non est, etiam quadrupes esse. Eos enim qui jam baptizati fuerint, curari melius dicimus per poenitentiam, non renovari ; quia renovatio in Baptismo est. Ubi quidem operatur poenitentia, sed tanquam in fundamento. Manente itaque fundamento, recurari aedificium potest : si autem fundamentum iterare quis voluerit, totum aedificium subvertat necesse est. Propterea hoc dicit Hebraeis, qui ex novo Testamento ad sacerdotium vetus declinasse videbantur : Ideoque remittentes, inquit, initil Christi verbum, in consummationem respiciamus, non iterum jacientes fundamentum poenitentiae a mortuis operibus, et fid⟨e⟩i in Deum, lavacri doctrinae, impositionis
19. For those who examine it more carefully also understand that passage to the Hebrews in this way: what was said, There no longer remains a sacrifice for sins, is not to be taken of the sacrifice of a heart made contrite through repentance, but of the sacrifice of which the Apostle was then speaking, that is, the whole burnt offering of the Lord's passion, which each person offers for his sins at the time when he is consecrated by faith in that same passion and, baptized, is initiated into the name of the Christian faithful: so that the Apostle meant this, that one who has sinned cannot thereafter be cleansed by being baptized again. By this understanding the place for repentance is not shut off: provided, of course, that we acknowledge that those who are not yet baptized have not yet received the full knowledge of the truth. From this it follows that everyone who has received the knowledge of the truth is understood to be baptized as well. But not everyone baptized has also received the knowledge of the truth, because of the progress of some who come later or the wretched negligence of others: and yet that sacrifice of which he was speaking, that is, the burnt offering of the Lord, which is then in a certain manner offered for each person when he is signed with His name in being baptized, cannot be offered again if he has sinned. For those who have once been baptized cannot be baptized afresh, even if after Baptism they have sinned through ignorance of the truth. So it comes about that, since without Baptism no one is rightly said to have received the knowledge of the truth, for everyone who has received it no sacrifice for sins remains, that is, he cannot be baptized afresh: and yet not everyone who has not received the knowledge of the truth through teaching ought to think that that sacrifice can be offered for him, if it has already been offered; that is, if he has already received the sacraments of that same truth through Baptism, he cannot be baptized again. It is as if we were to say that no man is a quadruped, yet it does not follow that every animal which is not a man is a quadruped. For we say rather that those who have already been baptized are healed through repentance, not renewed: because renewal is in Baptism. There repentance does indeed operate, but as in a foundation. So while the foundation remains, the building can be repaired: but if anyone should wish to lay the foundation again, he must overturn the whole building. That is why he says this to the Hebrews, who seemed to have turned aside from the New Testament to the old priesthood: And therefore, he says, leaving the word of the beginning of Christ, let us look towards completion, not laying again the foundation of repentance from dead works, and of faith in God, of the teaching of washing, of the laying on
Editors' notes and page, col. 2102
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manus, resurrectionis etiam mortuorum, et judicii aeterni (Hebr. VI, 1 et 2). Ista omnia in Baptismo traduntur, quae negat esse repetenda, utique in consecrandis fidelibus. Nam in verbi Dei tractatione atque doctrina, non iterum tantum, sed saepius dicenda sunt, sicut rerum de quibus disseritur opportunitas flagitat.
of hands, of the resurrection also of the dead, and of eternal judgement (Heb. 6:1–2). All these things are handed on in Baptism, and he says they are not to be repeated, namely in the consecrating of the faithful. For in the treatment and teaching of the word of God they are to be said not only a second time but quite often, as the occasion of the matters under discussion demands.
20. An vero jam illud occurret, ut non jam si quodlibet peccatum sciens admiserit, sed si proprie peccatum in Spiritum sanctum sciens admiserit, tunc non habere veniam judicetur? Quo loco quaeri potest utrum scirent Judaei per Spiritum sanctum operari Dominum, quando eum in principe daemoniorum daemonia excludere blasphemabant (Matth. IX, 34)? Miror autem quomodo possent in illo Spiritum sanctum cognoscere, cum ipsum Dominum Filium Dei esse nescirent: in illa scilicet caecitate, quae ex parte in Israel facta est, donec plenitudo Gentium intraret (Rom. XI, 25). De qua opportunius suo loco, Domino adjuvante atque permittente, tractabitur. Deinde si dijudicatio spirituum illa intelligitur, qua quisque dijudicat utrum in quoquam Spiritus sanctus, an fallaciae spiritus operetur; haec autem dijudicatio certo quodam tempore per Spiritum sanctum fidelibus datur, sicut alio loco idem apostolus dicit (I Cor. XII, 10): quomodo poterant infideles Judaei sine isto munere dijudicare, utrum per Spiritum sanctum Dominus operaretur: et tamen in eis, ut justa poena ferirentur, apertissima indicia malevolentiae claruerunt, et cum ⟨f⟩alsos testes in eum compararunt (Matth. XXVI, 59-60), et submiserunt simulatores qui eum in verbo caperent (Id. XXII, 15-17); et cum tremenda mirabilia, quae in ejus resurrectione facta sunt, eis renuntiarentur, famam falsam disseminare, ac veritatem abscondere, cnstodum corruptione conati sunt (Id. XXVIII, 13); et alia malitiosi et venenosi animi signa in eis, quantum evangelica narratio demoustrat, apparuerunt.
20. Or will this now occur to someone: that it is not when a man has knowingly committed any sin whatever, but when he has knowingly committed what is properly the sin against the Holy Spirit, that he is then judged to have no pardon? At this point it can be asked whether the Jews knew that the Lord was working through the Holy Spirit when they blasphemously said that He cast out demons by the prince of demons (Matt. 9:34). But I wonder how they could recognize the Holy Spirit in Him, when they did not know that the Lord Himself was the Son of God: in that blindness, that is, which has come about in part in Israel, until the fullness of the Gentiles should enter (Rom. 11:25). Of this we shall treat more fittingly in its own place, with the Lord's help and permission. Next, if that discernment of spirits is meant by which each person discerns whether the Holy Spirit or a spirit of deceit is at work in someone, and this discernment is given at a certain time through the Holy Spirit to the faithful, as the same apostle says in another place (1 Cor. 12:10), how could the unbelieving Jews without this gift discern whether the Lord was working through the Holy Spirit? And yet in them, so that they might be struck with a just punishment, the plainest signs of ill will shone out: both when they procured false witnesses against Him (Matt. 26:59–60), and when they sent in pretenders to catch Him in His speech (Matt. 22:15–17); and when the tremendous wonders that took place at His resurrection were reported to them, they tried to spread a false report and to hide the truth by corrupting the guards (Matt. 28:13); and other signs of a malicious and venomous mind appeared in them, as far as the Gospel narrative shows.
21. Unde jam velut incoepit elucere, eum peccare in Spiritum sanctum, qui operibus quae per Spiritum sanctum fiunt, malevolo animo contradicit. Quanquam enim nesciat utrum ille sit Spiritus sanctus; tamen qui hoc animo est, ut ea opera quibus invidet, malit non esse Spiritus sancti; non quia mala sunt, sed quia invidet eis, quia ipsi bonitati est contrarius per malitiam suam; recte in Spiritum sanctum peccare judicatur. Verumtamen si ex eo quoque hominum numero, quibus Dominus illud crimen objicit, veniens ad fidem Christi, et poenitendi cruciatibus edomita invidia salutem cum lacrymis poscens, sicut etiam nonnulli eorum fortasse fecerunt; quaero utrum quisquam tanto errore crudescat, ut aut neget eos ad Christi baptismum admitti oportuisse, aut frustra admissos esse contendat? Nam si quis per invidiam opera divina blasphemat, quoniam bonis Dei, hoc est donis Dei malitia sua resistit, in Spiritum sanctum peccare, et propterea spem veniae non habere existimandus est: attendamus utrum ex eo numero fuerit apostolus Paulus. Dicit enim: Qui prius fui blasphemus, et persecutor, et injuriosus; sed misericordiam consecutus sum, quia ignorans feci in incredulitate (I Tim. I, 13). An
21. Hence it has now, as it were, begun to dawn that he sins against the Holy Spirit who with a malevolent mind speaks against the works that are done through the Holy Spirit. For although he may not know whether that is the Holy Spirit, yet whoever is of such a mind that he would rather the works he envies were not the Holy Spirit's, not because they are evil but because he envies them, since through his malice he is opposed to goodness itself, is rightly judged to sin against the Holy Spirit. Yet if someone from that very number of men to whom the Lord imputes that crime should come to faith in Christ and, his envy subdued by the torments of repentance, ask for salvation with tears, as perhaps some of them also did, I ask whether anyone would grow so savage in error as either to deny that they ought to have been admitted to the baptism of Christ, or to contend that they were admitted in vain? For if whoever blasphemes the divine works through envy, since by his malice he resists the good things of God, that is, the gifts of God, is to be reckoned to sin against the Holy Spirit and therefore to have no hope of pardon, let us consider whether the apostle Paul was of that number. For he says: I who was formerly a blasphemer, and a persecutor, and insolent; but I obtained mercy, because I acted ignorantly in unbelief (1 Tim. 1:13). Or
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forte ideo non pertinuit ad hoc genus crimi⟨n⟩is, quia non erat invidus? Audiamus quid alibi dicat: Fuimus enim, inquit, et nos stulti aliquando et increduli, errantes, servientes voluptatibus et desideriis variis, in malitia et invidia agentes, abominabiles, invicem odio habentes (Tit. III, 3).
perhaps for this reason he did not belong to this kind of crime, because he was not envious? Let us hear what he says elsewhere: For we too, he says, were once foolish and unbelieving, going astray, serving pleasures and various desires, living in malice and envy, abominable, hating one another (Titus 3:3).
22. Si ergo nec Paganis, nec Hebraeis, nec haereticis, aut schismaticis nondum baptizatis, ad baptismum Christi aditus clauditur, ubi condemnata vita priore in melius commutentur; quamvis Christianitati et Ecclesiae Dei adversantes antequam christianis Sacramentis abluerentur, etiam Spiritui sancto quanta potuerunt infestatione restiterint: si etiam hominibus, qui usque ad Sacramentorum perceptionem veritatis scientiam perceperunt, et post haec lapsi Spiritui sancto restiterunt, ad sanitatem redeuntibus, et pacem Dei poenitendo quaerentibus, auxilium misericordiae non negatur: si denique de illis ipsis quibus blasphemiam in Spiritum sanctum ab eis prolatam Dominus objecit, si qui resipiscentes ad Dei gratiam confugerunt, sine ulla dubitatione sanati sunt: quid aliud restat, nisi ut peccatum in Spiritum sanctum, quod neque in hoc saeculo, neque in futuro dimitti Dominus dicit, nullum intelligatur nisi perseverantia in nequitia et in malignitate, cum desperatione indulgentiae Dei? Hoc est enim gratiae illius et paci resistere, de quibus nobis sermo nunc ortus est. Nam hinc licet advertere, etiam ipsis Judaeis, quorum blasphemiam Dominus arguit, non fuisse clausum corrigendi se et poenitendi locum; quod idem Dominus in ea ipsa reprehensione ait illis: Aut facite arborem bonam, et fructum ejus bonum; aut facite arborem malam, et fructum ejus malum (Matth. XII, 31-33). Quod utique nulla ratione diceretur eis, si propter illam blasphemiam jam commutare animum in melius, et recte factorum fructus generare non possent, aut frustra etiam sine peccati sui dimissione generarent.
22. If, then, access to the baptism of Christ is closed neither to pagans, nor to Hebrews, nor to heretics or schismatics not yet baptized, so that, their former life condemned, they may be changed for the better, although, opposing Christianity and the Church of God before they were washed by the Christian sacraments, they also resisted the Holy Spirit with all the hostility they could; if also to men who, as far as the reception of the sacraments, received the knowledge of the truth, and after this, having fallen, resisted the Holy Spirit, the help of mercy is not denied when they return to health and seek the peace of God by doing penance; if, finally, of those very persons to whom the Lord laid as a charge the blasphemy uttered by them against the Holy Spirit, any who came to their senses and took refuge in the grace of God were without any doubt healed: what else remains, except that the sin against the Holy Spirit, which the Lord says is forgiven neither in this age nor in the one to come, be understood to be nothing other than perseverance in wickedness and in malignity, with despair of the pardon of God? For this is to resist His grace and peace, about which our discourse has now arisen. For from this one may observe that even to the Jews themselves, whose blasphemy the Lord rebuked, the place for correcting themselves and doing penance was not closed; for the same Lord, in that very rebuke, said to them: Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad (Matt. 12:31–33). Which would by no means have been said to them if, on account of that blasphemy, they could no longer change their mind for the better and bring forth the fruits of right deeds, or would bring them forth in vain, even without the forgiveness of their sin.
23. Ergo quia Dominus in Spiritu Dei expellebat daemonia, caeterosque humanorum corporum morbos languoresque sanabat, non ob aliud nisi ut crederetur dicenti sibi, Agite poenitentiam; appropinquavit enim regnum coelorum (Id. III, 2). Invisibiliter enim peccata dimittuntur, cui dimissioni fidem miraculis comparabat: quod in illo paralytico manifestissime ostenditur. Cum enim primo ei donum visibile obtulisset, propter quod venerat; non enim jam venerat Filius hominis, ut judicaret saeculum, sed ut servaret saeculum (Joan. III, 17): cum ergo dixisset, Dimissa sunt tibi peccata; murmuratumque esset a Judaeis indignantibus quod eis tantam potestatem sibi arrogasse videretur: Quid est, inquit, facilius dicere, Dimissa sunt tibi peccata; an dicere, Surge et ambula? Ut sciatis autem quia potestatem habet Filius hominis dimittere peccata, (dicit paralytico) Tibi dico, surge, tolle grabatum tuum, et vade in domum tuam (Marc. II, 3-11). Quo facto, et quibus dictis satis declaravit ideo se illa facere in corporibus, ut crederetur animas peccatorum dimissione liberare, id est, ut de potestate visibili potestas invisibilis mereretur fidem. Quia ergo in Spiritu Dei faciebat illa omnia, ut gratiam pacemque hominibus
23. Therefore, because the Lord in the Spirit of God was casting out demons and healing the other diseases and sicknesses of human bodies for no other reason than that He might be believed when He said, Do penance; for the kingdom of heaven has drawn near (Matt. 3:2). For sins are forgiven invisibly, and for this forgiveness He was procuring faith by miracles: which is shown most clearly in the case of that paralytic. For when He had first offered him the visible gift, for the sake of which He had come; for the Son of Man had not now come to judge the world, but to save the world (John 3:17): when, then, He had said, Your sins are forgiven you; and there had been murmuring by the Jews, indignant that He seemed to them to have claimed so great a power for Himself: What is easier, He says, to say, Your sins are forgiven you; or to say, Rise and walk? But that you may know that the Son of Man has power to forgive sins, (He says to the paralytic) I say to you, rise, take up your bed, and go into your house (Mark 2:3–11). By which deed, and by which words, He showed clearly enough that He did those things in bodies so that He might be believed to set souls free by the forgiveness of sins, that is, so that from the visible power the invisible power might earn faith. Since, therefore, He did all those things in the Spirit of God, so that grace and peace
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largiretur; gratiam in remissione peccatorum, pacem in reconciliatione Dei, a quo separant sola peccata: cum dixissent Judaei quod in Beelzebub ejiceret daemonia, misericorditer eos voluit admonere, ne verbum di⟨c⟩erent et blasphemiam in Spiritum sanctum (Matth. XII, 22-33), hoc est, ne gratiae Dei pacique resisterent, quam per Spiritum sanctum donare Dominus venerat. Non quia jam hoc fecerant, quod sibi neque in hoc saeculo, neque in futuro dimitteretur; sed ne desperando de venia, aut quasi de sua justitia praesumendo, et poenitentiam non agendo, aut perseverando in peccatis, hoc facerent: hoc modo enim dicerent verbum, hoc est blasphemiam in Spiritum sanctum, in quo Dominus signa illa propter largiendam gratiam pacemque faciebat, si perseverantia peccatorum ipsi gratiae pacique resisterent. Verbum enim dicere, non ita videtur hic positum, ut tantummodo illud intelligatur quod per linguam fabricamus, sed quod corde conceptum, etiam opere exprimimus. Sicut enim non confitentur Deum, qui tantum oris sono confitentur, non etiam bonis operibus: nam de his dictum est, Confitentur enim se nosse Deum, factis autem negant (Tit. I, 16). Ex quo manifestum est dici aliquid factis, sicut manifestum est negari aliquid factis. Et sicut illud quod ait Apostolus, Nemo dicit, Dominus Jesus, nisi in Spiritu sancto (I Cor. XII, 3); non potest recte intelligi, nisi in factis dicere intelligatur. Non enim hoc in Spiritu sancto dicere putandi sunt, quibus ipse Dominus dicit, Utquid mihi dicitis, Domine, Domine, et non facitis quae dico vobis
He might bestow on men; grace in the remission of sins, peace in reconciliation with God, from Whom sins alone separate: when the Jews had said that He cast out demons by Beelzebub, He wished mercifully to warn them not to speak a word and blasphemy against the Holy Spirit (Matt. 12:22–33), that is, not to resist the grace and peace of God, which the Lord had come to bestow through the Holy Spirit. Not because they had already done this, which would be forgiven them neither in this age nor in the age to come; but lest, by despairing of pardon, or as if by presuming on their own righteousness, and by not doing penance, or by persevering in sins, they should do this: for in this way they would speak a word, that is, blasphemy against the Holy Spirit, in Whom the Lord was performing those signs for the bestowing of grace and peace, if through persistence in sins they resisted that very grace and peace. For "to speak a word" does not seem to be put here in such a way that only that is to be understood which we fashion with the tongue, but what, having conceived it in the heart, we also express in deed. For just as those do not confess God who confess Him only with the sound of the mouth, and not also with good works: for of these it is said, For they confess that they know God, but in deeds they deny (Titus 1:16). From which it is manifest that something is said by deeds, just as it is manifest that something is denied by deeds. And just as that which the Apostle says, No one says, Lord Jesus, except in the Holy Spirit (1 Cor. 12:3), cannot rightly be understood unless it is understood of saying in deeds. For those are not to be thought to say this in the Holy Spirit to whom the Lord Himself says, Why do you say to Me, Lord, Lord, and do not do what I say to you
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Footnotes
(a) ‹anchor: reconciliatione Dei› · call in col 2105
I Retract. cap. 25.
Retractations, book 1, chapter 25.
(printed under page 401)
(a) ‹anchor: Expositionis liber unus (title)› · call in the title of Epistolae ad Galatas expositio, set across both columns
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.
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(Luc. VI, 46)? et illud, Non omnis qui mihi dicit, Domine, Donine, intrabit in regnum coelorum (Matth. VII, 21). Sic etiam qui hoc verbum, quod sine venia vult intelligi Dominus, in Spiritum sanctum dicit, hoc est, qui desperans de gratia et pace quam donat, in peccatis suis perseverandum sibi esse dicit, dicere intelligendus est factis: ut quomodo illi factis Dominum negant, sic isti factis dicant se in mala vita sua et perditis moribus perseveraturos, et ita faciant, hoc est perseverent. Quod si faciunt, quis jam miretur, aut quis non intelligat, et Dominum Jesum Christum per illam comminationem ad poenitentiam vocasse Judaeos, ut eis in se credentibus gratiam pacemque donaret; et huic gratiae pacique resistentibus, et hoc modo verbum atque blasphemiam in Spiritum sanctum dicentibus, hoc est, in peccatis suis desperata atque impia mentis obstinatione perseverantibus, et adversus Deum sine humilitate confessionis atque poenitentiae superbientibus, neque in hoc saeculo, neque in futuro veniam posse concedi? Quae si ita sunt, opportunitate tractandi de gratia et pace, quae nobis est a Deo Patre et Domino nostro Jesu Christo, magna et difficillima eodem ipso Domino largiente quaestio dissoluta est. Quisquis autem adhuc de re tanta diligentiorem considerationem tractationemque desiderat, in Evangelii tractatione atque in verbis Evangelistarum sibi desideranda esse cognoscat: et meminerit nos nunc Epistolam Pauli apostoli ad Romanos suscepisse tractandam, cujus Epistolae textum consequentem in aliis voluminibus, si Dominus voluerit, vestigabimus, ut hujus jam tandem iste sit modus.
(Luke 6:46)? and that other saying, Not everyone who says to Me, Lord, Lord, shall enter into the kingdom of heaven (Matt. 7:21). So too he who speaks against the Holy Spirit this word, which the Lord wishes to be understood as being without pardon, that is, he who, despairing of the grace and peace which He gives, says that he must persevere in his sins, is to be understood as saying it by deeds: so that, just as those deny the Lord by deeds, so these say by deeds that they will persevere in their evil life and ruined morals, and so they do, that is, they persevere. And if they do this, who now would wonder, or who would not understand, both that the Lord Jesus Christ by that threat called the Jews to repentance, so as to give grace and peace to those of them who believed in Him; and that to those who resist this grace and peace, and in this way speak a word and blasphemy against the Holy Spirit, that is, who persevere in their sins with a desperate and impious obstinacy of mind, and are proud against God without the humility of confession and repentance, pardon can be granted neither in this age nor in the age to come? If these things are so, then on the occasion of treating of grace and peace, which is ours from God the Father and our Lord Jesus Christ, a great and most difficult question has been resolved, by the bounty of that same Lord. But whoever still desires a more careful consideration and treatment of so great a matter, let him know that he must look for it in a treatment of the Gospel and in the words of the Evangelists; and let him remember that we have now undertaken to treat the Epistle of Paul the apostle to the Romans, the following text of which Epistle we shall investigate in other volumes, if the Lord wills, so that this may now at last be the end of this one.
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