PL 38 · cols. 915–925

Augustine, Sermones 164-170 (Classis I, de Scripturis)

Sermon CLXIX

gratia Dei sum id quod sum. Ergo quod eras, iniquitate tua eras: quod es, gratia Dei es. Et gratia ejus, inquit, vacua in me non fuit. Ecce evangelizat fidem quam aliquando vastabat: nec gratia ipsa vacat in illo, qui ait, In me vacua non fuit, sed plus omnibus illis laboravi. Observa, erigere te coepisti. Ubi es, Paule? Certe modicus eras. Plus omnibus illis laboravi. Dic unde? Quid enim habes quod non accepisti? Statim respexit: et cum dixisset, Plus omnibus illis laboravi; quasi expavit ad verba sua, et mox subjecit se humilem Paulum, Non autem ego, sed gratia Dei mecum (I Cor. XV, 9, 10).

by the grace of God I am what I am. Therefore what you were, you were by your own iniquity; what you are, you are by the grace of God. And His grace, he says, was not void in me. Behold, he preaches the faith which he once was laying waste; nor is grace itself void in him who says, In me it was not void, but I have laboured more than all of them. Take note: you have begun to lift yourself up. Where are you, Paul? Surely you were small. I have laboured more than all of them. Say, from where? For what do you have that you have not received? At once he looked back; and when he had said, I have laboured more than all of them, he was as it were frightened at his own words, and straightway he added, showing himself the humble Paul, Not I, however, but the grace of God with me (1 Cor. 15:9–10).

8. Oratur pro infidelibus, ut credant. Ergo, fratres mei, ut noveritis etiam fidem a Domino Deo esse nobis, orate pro illis qui nondum crediderunt. Si quis habet amicum forte infidelem, moneo illum ut oret pro illo. Vere opus est ut ego illum moneam? Maritus christianus est, uxor infidelis est: non orat pro uxore sua, ut credat? Uxor est christiana, maritus infidelis est: non orat mulier religiosa pro marito suo, ut credat? Quando hoc orat qui orat; quid orat, nisi ut Deus det illi fidem? Ergo donum Dei est fides. Nemo se extollat, nemo sibi arroget, quasi sibi aliquid dederit. Qui gloriatur, in Domino glorietur (Id. I, 31).

8. Prayer is made for unbelievers, that they may believe. Therefore, my brothers, that you may know that faith too comes to us from the Lord God, pray for those who have not yet believed. If anyone has a friend who is perhaps an unbeliever, I admonish him to pray for him. Is there truly any need for me to admonish him? The husband is a Christian, the wife is an unbeliever: does he not pray for his wife, that she may believe? The wife is a Christian, the husband is an unbeliever: does the devout woman not pray for her husband, that he may believe? When he who prays prays for this, what does he pray for, except that God may give him faith? Therefore faith is a gift of God. Let no one exalt himself, let no one arrogate anything to himself, as though he had given himself something. Let him who glories glory in the Lord (1 Cor. 1:31).

SERMO CLXIX. De verbis Apostoli, Philipp., cap III, 3-16, Nos enim sumus circumcisio, qui spiritui Dei servimus, etc. Contra Pelagianos. Habitus ad mensam S. martyris Cypriani.

Sermon 169. On the words of the Apostle, Phil. 3:3-16, For we are the circumcision, who serve the Spirit of God, etc. Against the Pelagians. Preached at the table of St Cyprian the martyr.

CAPUT PRIMUM.—1. Spiritu Deo servire, quid sit. Ad apostolicam lectionem aures et animum intendat Sanctitas vestra, adjuvando nos affectu vestro apud Dominum Deum nostrum, ut ea quae ille nobis revelare dignatur, ad vos apte atque salubriter proferre possimus. Ergo cum legeretur, audistis dicentem apostolum Paulum, Nos enim sumus circumcisio, qui spiritui Dei servimus. Scio plerosque codices habere, Qui spiritu Deo servimus. Quantum autem inspicere potuimus, plures Graeci hoc habent, Qui spiritui Dei servimus. Sed non ibi quaestio est. Manifestum est enim utrumque, et congruum regulae veritatis, quia et spiritui Dei servimus, et non carne, sed spiritu Deo servimus. Carne enim servit Deo, qui de rebus carnalibus sperat se placere Deo. Cum vero et ipsa caro ad bona opera spiritui subditur, spiritu servimus Deo: quia carnem domamus, ut spiritus obtemperet Deo. Spiritus enim regit, caro regitur: nec spiritus bene regit, si non regatur.

Chapter I.—1. What it is to serve God in spirit. Let your Holiness turn ears and mind to the apostolic reading, helping us by your affection before the Lord our God, so that what He deigns to reveal to us we may be able to set forth to you fittingly and wholesomely. When it was being read, then, you heard the apostle Paul saying, For we are the circumcision, who serve the Spirit of God. I know that very many codices have, Who serve God in spirit. But as far as we have been able to examine, more of the Greek [codices] have this, Who serve the Spirit of God. But the question does not lie there. For each is plain, and agrees with the rule of truth, since we both serve the Spirit of God, and serve God not in the flesh but in spirit. For he serves God in the flesh who hopes to please God by means of carnal things. But when the flesh itself also is made subject to the spirit for good works, we serve God in spirit: because we tame the flesh, so that the spirit may obey God. For the spirit rules, the flesh is ruled; and the spirit does not rule well if it is not ruled.

2. Circumcisio et justitia quomodo nos sumus. Justitia nostra ex Dei dono. Cum ergo ait, Nos sumus circumcisio; videte quid voluerit intelligi in illa circumcisione, quae in umbra data est significante, quae remota est luce veniente. Cur autem non dixerit, Nos

2. How we are the circumcision and righteousness. Our righteousness [comes] from the gift of God. When therefore he says, We are the circumcision, see what he wished to be understood in that circumcision which was given in the shadow that signified, and which was removed when the light came. But why did he not say, We

Editors' notes and page, col. 915

Footnotes

(1) ‹anchor: not visible› · call in col 915

Forte, oratis.

Perhaps "oratis" ("you pray").

(printed under page 464)

(2) ‹anchor: quae ille nobis› · call in col 915

Am. Er. et plerique Mss., affectu apud Dominum Deum nostrum, ut ea quae illic nobis, etc.

Amerbach, Erasmus and most manuscripts: "by your affection before the Lord our God, that the things which there [are revealed] to us", etc.

(*) ‹anchor: SERMO CLXIX› · call in col 915 Emendatus ad a. bn. cl. cb. f. fs. g. lr. m. pr. rm. vd. et Am. Er. Par Lov.

Emended against MSS a., bn., cl., cb., f., fs., g., lr., m., pr., rm., vd., and the Amerbach, Erasmus, Paris and Louvain editions.

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(a) ‹anchor: SERMO CLXIX› · call in col 915

Alias, de Verbis Apostoli 15. — Sic in Romano PP. Cisterciensium exemplari. Sermonem hunc citat Florus ad Rom. V et ix, ad Ephes. II, ad Philipp. II et iii.

Formerly [numbered] Sermon 15 on the Words of the Apostle. — So [titled] in the Roman copy of the Cistercian Fathers. Florus cites this sermon on Romans 5 and 9, on Ephesians 2, and on Philippians 2 and 3.

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habemus circumcisionem; sed, Nos sumus circumcisio: sic accipite hoc voluisse Apostolum dicere, Nos sumus justitia. Circumcisio enim justitia est. Magis autem commendat quod dicit dicendo nos esse justitiam, quam dicendo nos esse justos: ita tamen ut cum justitiam dicit esse, justos intelligamus. Non enim sumus illa incommutabilis justitia, cujus participes facti sumus: sed quemadmodum dicitur, Magna ibi juventus est, pro multis juvenibus; sic dicitur justitia, ut intelligantur justi. Audite hoc ipsum evidentius, eodem dicente Apostolo, Ut nos, inquit, simus justitia Dei in ipso (II Cor. V, 21). Nos simus justitia, non nostra, sed Dei; ab illo accepta, non a nobis assumpta; impertita, non usurpata; donata, non rapta. Cuidam enim rapina erat esse aequalis Deo: et quoniam quaesivit rapinam, invenit ruinam. Dominus autem noster Jesus Christus, cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo. Cui enim aequalitas Dei natura erat, rapina non erat. Sed tamen semetipsum exinanivit, formam servi accipiens (Philipp. II, 6, 7), ut nos essemus justitia Dei in ipso. Si enim ille paupertatem vitaret, nos paupertate non careremus. Pauper enim ille factus est, cum dives esset; ut illius paupertate, sicut scriptum est, nos ditaremur (II Cor. VIII, 9). Divitiae illius quid nos facturae sunt, cujus paupertas nos divites facit? Apostolus ergo non tibi negavit circumcisionem, sed exposuit; lucem praetendit, umbram removit.

have circumcision; but, We are the circumcision: take it that the Apostle meant by this to say, We are righteousness. For circumcision is righteousness. And he commends what he says more highly by saying that we are righteousness than by saying that we are righteous: yet in such a way that, when he says we are righteousness, we understand the righteous. For we are not that unchangeable righteousness of which we have been made partakers: but just as it is said, There is a great youth there, meaning many young men; so "righteousness" is said, so that the righteous may be understood. Hear this very thing more plainly, the same Apostle saying, That we, he says, might be the righteousness of God in Him (2 Cor. 5:21). That we might be righteousness, not our own, but God's; received from Him, not assumed by ourselves; imparted, not usurped; given, not seized. For to a certain one it was robbery to be equal to God: and because he sought robbery, he found ruin. But our Lord Jesus Christ, though He was in the form of God, did not consider it robbery to be equal to God. For to Him Whose nature was equality with God it was not robbery. But yet He emptied Himself, taking the form of a servant (Phil. 2:6–7), that we might be the righteousness of God in Him. For if He had shunned poverty, we would not be free of poverty. For He became poor, though He was rich; that by His poverty, as it is written, we might be enriched (2 Cor. 8:9). What will His riches make of us, when His poverty makes us rich? So the Apostle did not deny you circumcision, but expounded it; he held out the light, he removed the shadow.

CAPUT II. — 3. Circumcisio spiritualis gloriantium in Christo. Circumcisio quare octavo die fiebat. Dominicus dies. — Nos sumus, inquit, circumcisio, qui spiritu Deo servimus, et gloriamur in Christo Jesu, et non in carne fidentes. Respexit quosdam in carne fidentes: ipsi erant qui de carnis circumcisione gloriabantur. De quibus alio loco dicit, Quorum Deus venter est, et gloria in pudendis eorum (Philipp. III, 19). Intellige tu circumcisionem, et esto circumcisio: intellige, et esto. Intellectus enim bonus, sed omnibus qui faciunt eum (Psal. CX, 10). Non utique frustra octavo die jussus est infans circumcidi (Gen. XVII, 12; Levit. XII, 3), nisi quia petra, qua circumcidimur, Christus erat. Cultellis enim petrinis circumcisus est populus (Josue V, 2): Petra autem erat Christus (I Cor. X, 4). Quare ergo octavo die? Quia in hebdomadibus idem primus qui octavus. Completis enim septem diebus, roditur ad primum. Finitur septimus, Dominus sepultus: reditur ad primum, Dominus resuscitatus. Domini enim resuscitatio promisit nobis aeternum diem et consecravit nobis Dominicum diem. Qui vocatur Dominicus, ipse videtur proprie ad Dominum pertinere: quia eo die Dominus resurrexit. Reddita est petra, circumcidantur qui volunt dicere, Nos enim sumus circumcisio. Traditus est enim propter peccata nostra, et resurrexit propter justificationem nostram (Rom. IV, 25). Justificatio tua, circumcisio tua, non est a te. Gratia salvi facti estis per fidem; et hoc non ex vobis, sed Dei donum est: non ex operibus (Ephes. II, 8, 9). Ne forte dicas, Promerui, et ideo accepi. Non putes te promerendo accepisse, qui non promereris, nisi accepisses. Gratia

Chapter II. — 3. The spiritual circumcision of those who glory in Christ. Why circumcision was performed on the eighth day. The Lord's day. — We are, he says, the circumcision, who serve God in the spirit, and glory in Christ Jesus, and do not trust in the flesh. He had in view certain people trusting in the flesh: they were those who gloried in the circumcision of the flesh. Of them he says in another place, Whose god is their belly, and their glory is in their shame (Phil. 3:19). Understand circumcision, and be the circumcision: understand, and be. For understanding is good, but to all who do it (Ps. 110:10). Certainly it was not for nothing that the infant was commanded to be circumcised on the eighth day (Gen. 17:12; Lev. 12:3), except because the rock with which we are circumcised was Christ. For the people was circumcised with knives of stone (Josh. 5:2): And the Rock was Christ (1 Cor. 10:4). Why then on the eighth day? Because in the weeks the first is the same as the eighth. For when the seven days are completed, there is a return to the first. The seventh ends, the Lord is buried: there is a return to the first, the Lord is raised again. For the Lord's resurrection promised us an eternal day and consecrated for us the Lord's day. That which is called the Lord's day seems to belong properly to the Lord: because on that day the Lord rose again. The rock has been restored; let those be circumcised who wish to say, For we are the circumcision. For He was delivered up for our sins, and rose again for our justification (Rom. 4:25). Your justification, your circumcision, is not from you. By grace you have been saved through faith; and this not of yourselves, but it is the gift of God: not of works (Eph. 2:8–9). Lest perhaps you say, I merited it, and therefore I received it. Do not suppose that you received it by meriting, you who would not merit unless you had received. Grace

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praecessit me⟨r⟩itum tuum : non gratia ex merito, sed meritum ex gratia. Nam si gratia ex merito; emisti, non gratis accepisti. Pro nihilo, inquit, salvos facies eos (Psal. LV, 8). Quid est, Pro nihilo salvos facies eos? Nihil in eis invenis unde salves, et tamen salvas. Gratis das, gratis salvas. Omnia merita praecedis, ut dona tua consequantur merita mea. Prorsus gratis das, gratis salvas, qui nihil invenis unde salves, et multum invenis unde damnes.

went before your merit: not grace from merit, but merit from grace. For if grace [came] from merit, you bought [it]; you did not receive [it] freely. For nothing, he says, Thou will save them (Ps. 55:8). What is, For nothing Thou will save them? Thou find nothing in them on account of which Thou should save, and yet Thou save. Freely Thou give, freely Thou save. Thou go before all merits, so that my merits may follow Thy gifts. Altogether freely Thou give, freely Thou save, Thou who find nothing on account of which Thou should save, and find much on account of which Thou should condemn.

CAPUT III. — 4. Fidere in carne. — Nos ergo, inquit, sumus circumcisio, qui spiritui Dei servimus, et gloriamur in Christo Jesu. Qui gloriatur, in Domino glorietur (I Cor. I, 31). Et non in carne fidentes. Et quid est, fidere in carne? Audite, inquit. Quanquam ego, inquit, habeam fiduciam, et in carne. Si quis alius in carne putat se habere fiduciam, magis ego. Ne arbitremini, inquit, me hoc contemnere quod non habeo. Quid magnum est, si homo abjectus, plebeius, ignobilis, contemnat nobilitatem, et tunc exhibeat veram humilitatem? Quanquem ego, inquit, habeam fiduciam et in carne. Ideo vos, inquit, doceo contemnere, quoniam videtis me habere quod contemnam. Si quis alius in carne putat se habere fiduciam, magis ego.

Chapter III. — 4. Trusting in the flesh. — We, then, he says, are the circumcision, who serve the Spirit of God, and glory in Christ Jesus. Whoever glories, let him glory in the Lord (1 Cor. 1:31). And not trusting in the flesh. And what is it to trust in the flesh? Listen, he says. Although I, he says, may have confidence even in the flesh. If any other thinks he has confidence in the flesh, I more. Do not suppose, he says, that I despise this, which I do not have. What great thing is it if a man who is outcast, plebeian, of low birth, despises nobility, and then displays true humility? Although I, he says, may have confidence even in the flesh. I teach you to despise [it], he says, for this reason, because you see that I have what I despise. If any other thinks he has confidence in the flesh, I more.

5. Paulo causa gloriandi in carne quae fuerit. Et audi in carne fiduciam : Circumcisione octavi diei; id est, non proselytus, non advena ad populum Dei, non major circumcisus, sed a parentibus natus Judaeus, habeo circumcisionem octavi diei. Ex genere Israel, de tribu Benjamin, Hebraeus ex Hebraeis, secundum Legem pharisaeus. Primarii quidam erant, et quasi ad nobilitatem Judaicam segregati, non contemptibili plebi commixti, qui dicebantur Pharisaei. Nam dicitur hoc verbum, quasi segregationem interpretari, quomodo in latina lingua dicitur egregius, quasi a grege separatus. Fuerunt autem Israelitae, id est, ex genere Israel, etiam illi qui separati fuerant a templo. Remansit autem ad templum tribus Juda, et tribus Benjamin. Tribus Levi in sacerdotibus, tribus Juda regia, et tribus Benjamin, hoc solum remansit ad Jerusalem et ad templum Dei, quando facta est separatio illa in servo Salomonis (III Reg. XII). Non ergo leviter accipiatis quod ait, tribu Benjamin : inhaerens Judae, non recedens a templo. Hebraeus ex Hebraeis, secundum legem pharisaeus, secundum aemulationem persequens Ecclesiam. Inter merita sua commemorat quod fuerit persecutor : secundum aemulationem, inquit. Quam aemulationem? Non eram, inquit, piger Judaeus : quidquid erat quod Legi meae adversarium videretur, impatienter ferebam, acriter insequebar. Haec apud Judaeos nobilitas : sed apud Christum quaeritur humilitas. Ideo ibi iste Saulus, hic Paulus. Saulus a Saüle nomen derivatur. Qui fuerit Saül, nostis : ipsius electa est statura proceris. Sic eum describit Scriptura, quod supereminens esset omnibus, quando electus est ut ungeretur in regem (I Reg. IX, 2). Non fuit sic Paulus, sed factus Paulus. Paulus enim parvus, ideo

5. What cause Paul had for glorying in the flesh. And hear [his] confidence in the flesh: By circumcision of the eighth day; that is, not a proselyte, not a newcomer to the people of God, not circumcised as a grown man, but born a Jew of [Jewish] parents, I have circumcision of the eighth day. Of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, according to the Law a Pharisee. They were certain leading men, and as it were set apart for Jewish nobility, not mingled with the despised common people, who were called Pharisees. For this word is said to signify, as it were, separation, just as in the Latin language one is called egregius, as if separated from the flock. Now those too who had been separated from the temple were Israelites, that is, of the race of Israel. But the tribe of Judah remained at the temple, and the tribe of Benjamin. The tribe of Levi in the priests, the tribe of Judah royal, and the tribe of Benjamin: this alone remained at Jerusalem and at the temple of God, when that separation was made in [the time of] the servant of Solomon (1 Kgs. 12). So do not take lightly what he says, the tribe of Benjamin: clinging to Judah, not withdrawing from the temple. A Hebrew of Hebrews, according to the law a Pharisee, according to zeal persecuting the Church. Among his merits he records that he was a persecutor: according to zeal, he says. What zeal? I was not, he says, a sluggish Jew: whatever there was that seemed hostile to my Law, I bore impatiently, I pursued fiercely. This is nobility among the Jews: but with Christ humility is sought. That is why there [he is] Saul, here Paul. The name Saul is derived from Saul. Who Saul was, you know: his tall stature was chosen. So Scripture describes him, that he was pre-eminent above all, when he was chosen to be anointed as king (1 Sam. 9:2). Paul was not like this, but was made Paul. For Paul [means] small, therefore

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Sic manuscripti. Editi vero, remanserat in Jerusalem.

So the manuscripts. The printed editions, however, read "had remained in Jerusalem".

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(2) ‹anchor: statura proceris› · call in col 917

Lov. procera. Alii editi et manuscripti, proceris.

Louvain reads "procera" ("tall"). Other printed editions and the manuscripts read "proceris".

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(3) ‹anchor: sic Paulus› · call in col 917

Saulus, juxta Er. Lugd. et Ven. M.

"Saulus", according to the Erasmus, Lyons and Venice editions. [Note of the Maurists.]

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Paulus modicus. Ergo, secundum aemulationem, inquit, persequens Ecclesiam. Hinc intelligant homines, qualis apud Judaeos fuerim, qui Christi Ecclesiam persequebar aemulatione traditionum paternarum.

[he is] Paul, [that is,] little. Therefore, he says, according to zeal persecuting the Church. From this let men understand what sort of man I was among the Jews, I who persecuted the Church of Christ out of zeal for the traditions of the fathers.

CAPUT IV. — 6. Ambulare in lege sine querela. Addit, Secundum justitiam quae est in lege, qua fuerim sine querela. Novit Charitas vestra, dictos esse sine querela ambulasse in omnibus justificationibus Domini Zachariam et Elizabeth. In omnibus, inquit Scriptura, justificationibus Domini ambulantes sine querela (Luc. I, 6). Ecce hoc erat et Paulus noster, quando Saulus erat. In lege sine querela ambulabat: et quod in eo fuit sine querela, hoc de illo faciebat magnam querelam. Quid ergo putamus, fratres, esse sine querela secundum justitiam, quae in lege est, malum est? Si malum est, secundum justitiam quae in lege est, esse sine querela; ergo aliquid mali est lex? Sed habemus eumdem apostolum dicentem, Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum (Rom. VII, 12). Si lex sancta, et mandatum sanctum, et justum, et bonum; secundum justitjam quae est ex lege sancta, conversari sine querela, quomodo potest non esse bonum? quomodo potest non esse sanctum? An forte sanctum est? Audiamus ipsum Apostolum; videte quid dicat: Quae mihi lucra fuerunt, haec propter Christum damna esse duxi. Damna sua dicit, et inter damna sua computat, quod in justitia, quae est in lege, fuerit sine querela. Verumtamen, inquit, et arbitror omnia damna esse propter eminentem scientiam Christi Jesu Domini nostri. Attendo, inquit, laudes meas, comparo eminentiae Domini nostri Jesu Christi. Illud sitio, hoc contemno. Parum est hoc: Propter quem arbitror, inquit, omnia non solum detrimenta esse, verum et stercora existimavi esse, ut Christum lucrifacerem.

Chapter IV. — 6. To walk in the law without complaint. He adds, According to the righteousness which is in the law, in which I was without complaint. Your Charity knows that Zachary and Elizabeth are said to have walked without complaint in all the justifications of the Lord. Walking, says Scripture, in all the justifications of the Lord without complaint (Luke 1:6). Behold, this is what our Paul also was when he was Saul. He walked in the law without complaint; and the very thing in which he was without complaint raised a great complaint about him. What then do we think, brethren: is being without complaint according to the righteousness which is in the law an evil? If it is evil to be without complaint according to the righteousness which is in the law, is the law then something evil? But we have the same apostle saying, Wherefore the law indeed is holy, and the commandment holy, and just, and good (Rom. 7:12). If the law is holy, and the commandment holy, and just, and good, how can it not be good to live without complaint according to the righteousness which is from the holy law? how can it not be holy? Is it perhaps holy? Let us hear the Apostle himself; see what he says: The things that were gains to me, these I have counted losses for Christ's sake. He calls them his losses, and among his losses he reckons the fact that in the righteousness which is in the law he was without complaint. Nevertheless, he says, I also reckon all things to be losses because of the surpassing knowledge of Christ Jesus our Lord. I consider, he says, my praises; I compare them with the eminence of our Lord Jesus Christ. That I thirst for, this I despise. This is too little: For Whose sake, he says, I reckon all things not only to be detriments, but I have also considered them to be dung, that I might gain Christ.

CAPUT V. — 7. Justitia ex Lege cur a Christo removeat. Quaestio major exorta est, o Paule! Si secundum justitiam, quae in lege est, versabaris sine querela, et hoc in detrimentis tuis, in damnis, in stercoribus computas, ut Christum lucrifacias, ergo justitia illa a Christo prohibebat? Obsecro te, expone hoc paululum. Deo potius dicamus, ut illuminet et nos, a quo ipse illuminatus est, qui Epistolam istam scripsit nobis, non atramento, sed Spiritu Dei vivi. Videtis, charissimi, quam sit arduum, quam difficile intelligere hoc: cum constet legem sanctam esse, et mandatum sanctum, et justum, et bonum; constetque omnino inter fideles catholicos; ita ut nemo dissentiat, nisi qui non vult esse catholicus, hanc legem non datam nisi a Domino Deo nostro: secundum istam justitiam, quae in lege est, conversari sine querela, impedimentum fuisse Apostolo, ne veniret ad Christum; nec eum venisse ad Christum, nisi hoc quod fuit secundum justitiam, quae in lege est, sine querela, inter damna et detrimenta et stercora computasset. Sequamur ergo, et accedamus aliquantum, ne forte in ipsis verbis Apostoli elucescat nobis aliquid, unde ista removeatur et solvatur obscuritas. Detrimenta, inquit, credidi haec omnia, et stercora existimavi, ut

Chapter V. — 7. Why righteousness from the Law should remove [a man] from Christ. A greater question has arisen, O Paul! If according to the righteousness which is in the law you lived without complaint, and you count this among your detriments, among your losses, among dung, that you may gain Christ, did that righteousness then keep [you] from Christ? I beseech you, explain this a little. Let us rather say to God that He may enlighten us also, He by Whom he himself was enlightened who wrote this Epistle to us, not with ink, but with the Spirit of the living God. You see, dearly beloved, how arduous, how difficult it is to understand this: since it is established that the law is holy, and the commandment holy, and just, and good; and it is altogether established among the catholic faithful, so that no one dissents except one who does not wish to be a catholic, that this law was given by none other than the Lord our God: that to live without complaint according to this righteousness which is in the law was a hindrance to the Apostle, keeping him from coming to Christ; and that he did not come to Christ unless he had counted what was without complaint according to the righteousness which is in the law among losses and detriments and dung. Let us follow on, then, and draw near a little, to see whether perhaps in the very words of the Apostle something may shine forth for us whereby this obscurity may be removed and resolved. Detriments, he says, I have believed all these things, and I have considered them dung, that

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Christum lucrifaciam. Intendite, obsecro. Damna, detrimenta, stercora ista existimavi, in quibus etiam illud commemoro, quod fuerim sine querela secundum justitiam, quae in lege est. Existimavi ergo haec omnia detrimenta et stercora, ut Christum lucrifaciam, et inveniar in illo, non habens meam justitiam quae ex lege est. Qui praevenistis intellectu expositionem, arbitramini vos tanquam veloces in via cum tardioribus ambulare. Celeritas aliquantum reprimatur, ne comes tardior deseratur. Ut Christum, inquit, lucrifaciam, et inveniar in illo, non habens meam justitiam, quae ex lege est. Si meam dixerat, quare addidit ex lege? Si enim ex lege est, quomodo tua est? Numquid tu tibi imposuisti legem? Deus legem dedit, Deus legem imposuit, Deus legi suae te obtemperare praecepit. Lex si non te doceret quemadmodum vivere deberes, quomodo posses habere justitiam sine querela secundum legem? si secundum legem habes, quomodo dicis, Non habens meam justitiam, quae ex lege est, sed eam quae est per fidem Christi, quae est a Deo?

I may gain Christ. Pay attention, I beseech you. I counted these things losses, detriments, dung, and among them I also mention this, that I was without reproach according to the righteousness which is in the law. I counted, then, all these things detriments and dung, that I may gain Christ, and be found in Him, not having my own righteousness which is from the law. You who have anticipated the explanation with your understanding, consider that you are like swift travellers walking on the road with slower ones. Let your speed be checked somewhat, lest the slower companion be left behind. That I may gain Christ, he says, and be found in Him, not having my own righteousness, which is from the law. If he had said my own, why did he add from the law? For if it is from the law, how is it yours? Did you impose the law on yourself? God gave the law, God imposed the law, God commanded you to obey His law. If the law did not teach you how you ought to live, how could you have righteousness without reproach according to the law? If you have it according to the law, how do you say, Not having my own righteousness, which is from the law, but that which is through the faith of Christ, which is from God?

CAPUT VI. — 8. Solutionem quaestionis aggreditur. Justitia ex lege, cum legi timore obeditur. Timore poenae concupiscentia non tollitur. Justitiae delectatio donum Dei. Jam ergo dicam ut potero: revelet melius qui vos possidet, donet et intellectum et affectum. Donabit enim effectum, si donabit affectum. Hoc est enim quod volo dicere: lege Dei proposita, ipsa enim dixit, Non concupisces (Exod. XX, 16): lege ergo Dei proposita, exceptis illis carnalibus sacramentis, quae fuerunt umbrae futurorum: lege Dei proposita quisquis timuerit, et suis viribus eam implere se posse putaverit, et fecerit quod lex jubet, non amando justitiam, sed timendo poenam; fuit quidem secundum justitiam, quae ex lege est, homo sine querela; non furatur, non adulterat, non dicit falsum testimonium, non facit homicidium, non concupiscit rem proximi sui: potest hoc, potest fortassis; unde? Timore poenae. Quanquam qui timore poenae non concupiscit, puto quia concupiscit. Terrore ingenti armorum atque telorum, et circumdantis forsitan multitudinis vel obviam euntis, etiam leo revocatur a praeda: et tamen leo venit, leo redit; praedam non rapuit, non malitiam posuit. Si talis es, adhuc justitia est, qua justitia tibi consulis ne torquearis. Quid magnum est, poenam timere? Quis eam non timet? quis latro, quis sceleratus, quis nefarius? Sed hoc interest inter timorem tuum timoremque latronis, quod latro timet leges hominum, et ideo facit latrocinium, quia sperat se fallere leges hominum: tu autem leges ejus times, ejus poenam times, quem fallere non potes. Nam si fallere posses, quid non fecisses? Ergo et concupiscentiam tuam malam non amor tollit, sed timor premit. Ad ovile venit lupus; latratu canum et clamore pastorum ab ovili reversus est lupus: ipse tamen semper est lupus. In ovem vertatur. Facit enim et hoc Dominus: sed ipsa est justitia ejus, non tua. Nam

Chapter VI. — 8. He approaches the solution of the question. Righteousness is from the law when the law is obeyed out of fear. By fear of punishment concupiscence is not removed. Delight in righteousness is the gift of God. Now then I shall speak as I am able: may He Who possesses you reveal it better, may He give both understanding and affection. For He will give the effect, if He gives the affection. For this is what I wish to say: the law of God having been set forth (for it said, You shall not covet (Exod. 20:17)), the law of God, then, having been set forth, apart from those carnal sacraments which were shadows of things to come: the law of God having been set forth, whoever has feared it, and has supposed that he can fulfil it by his own strength, and has done what the law commands, not by loving righteousness but by fearing punishment, was indeed, according to the righteousness which is from the law, a man without reproach; he does not steal, he does not commit adultery, he does not bear false witness, he does not commit murder, he does not covet his neighbour's property: he can do this, perhaps he can; from what source? From fear of punishment. And yet the one who does not covet out of fear of punishment, I think that he does covet. By the great terror of arms and weapons, and perhaps of a crowd surrounding it or coming to meet it, even a lion is called back from its prey: and yet the lion comes, the lion goes back; it has not seized the prey, it has not laid aside its malice. If you are such, it is still a righteousness, a righteousness by which you look after yourself so as not to be tormented. What great thing is it to fear punishment? Who does not fear it? What robber, what criminal, what wicked man? But this is the difference between your fear and the robber's fear, that the robber fears the laws of men, and therefore commits robbery, because he hopes to elude the laws of men: but you fear His laws, you fear the punishment of Him Whom you cannot elude. For if you could elude Him, what would you not have done? Therefore it is not love that removes your evil concupiscence, but fear that keeps it down. The wolf comes to the sheepfold; by the barking of the dogs and the shouting of the shepherds the wolf is turned back from the sheepfold: yet it is still always a wolf. Let it be turned into a sheep. For the Lord does this too: but that is His righteousness, not yours. For

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(1) ‹anchor: si donabit affectum› · call in col 919

Hic apud Lov. additur, Donabit autem affectum, si donaverit intellectum; quod ab aliis editis et a nostris manuscriptis abest.

Here Louvain adds: "But he will give the affection if he has given the understanding"; this is absent from the other printed editions and from our manuscripts.

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quamdiu habes tuam, potes timere poenam, non amare justitiam.

so long as you have your own, you can fear punishment, not love righteousness.

CAPUT VII. — Ergo, fratres mei, habet delicias suas iniquitas, et justitia non habet? Delectat malum, et non delectat bonum? Delectat omnino: sed, Dominus dabit suavitatem, et terra nostra dabit fructum suum (Psal. LXXXIV, 13). Ille nisi prior det suavitatem, terra nostra non habebit nisi sterilitatem. Hanc ergo justitiam concupivit Apostolus, delectatus est; memor fuit Dei, et delectatus est (Psal. LXXVI, 4): concupivit anima ejus, et aestuavit in atria Domini (Psal. LXXXIII, 3); et viluerunt omnia quae pro magno habebat, facta sunt damna, detrimenta, stercora.

Chapter VII. So then, my brothers, does iniquity have its delights, and righteousness have none? Does evil give delight, and good not give delight? It certainly gives delight: but, The Lord will give sweetness, and our land will give its fruit (Ps. 84:13). Unless He first gives sweetness, our land will have nothing but barrenness. This righteousness, then, the Apostle longed for, he was delighted; he remembered God, and was delighted (Ps. 76:4): his soul longed, and burned for the courts of the Lord (Ps. 83:3); and all the things which he used to hold as great became worthless, they were made losses, detriments, dung.

9. Saulus Ecclesiae persecutor, quia justitiam suam constituens. Hinc enim erat et illud, quod Ecclesiam persequebatur secundum aemulationem paternarum traditionum (Galat. I, 14); inde erat, quia suam justitiam constituebat, non justitiam Dei quaerebat. Videte enim, quia inde persequebatur Ecclesiam. Quid ergo dicemus? ait alio loco ipse Apostolus: Quia gentes quae non sectabantur justitiam, apprehenderunt justitiam. Sed quam? Justitiam autem quae ex fide est. Gentes autem quae non sectabantur justitiam, quae ex lege est, quasi propriam suam, quae fit de timore poenae, non de amore justitiae; quia non sectabantur justitiam, apprehenderunt justitiam; justitiam autem quae ex fide est. Israel autem, inquit, persequens legem justitiae, in legem justitiae non pervenit. Quare? Quia non ex fide. Quid est, Quia non ex fide? Non speravit in Deum, non illam petivit a Deo, non credidit in eum qui justificat impium (Rom. IV, 5): non fuit similis Publicano oculos in terram dejicienti, pectus suum percutienti, et dicenti, Domine, propitius esto mihi peccatori (Luc. XVIII, 13). Ergo persequens legem justitiae, in legem justitiae non pervenit. Quare? Quia non ex fide, sed quasi ex operibus. Offenderunt enim in lapidem offensionis (Rom. IX, 30, 32). Ecce unde Saulus persequebatur Ecclesiam. Quando enim persequebatur Ecclesiam, in lapidem offensionis offendebat. Christus humilis in terra jacebat: in coelis quidem et ipse erat, levata illo carne sua a mortuis resuscitata; sed nisi et in terra Christus jaceret, non ipse Saulo clamaret, Quid me persequeris? Ergo ille jacebat, quia humilitatem praeferebat: ille offendebat, quia non videbat. Et totum hoc non videre, unde erat? De tumore superbiae. Quid est, De tumore superbiae? Quasi de justitia sua. Ex lege quidem, sed sua. Quid est, Ex lege? Quia in mandatis legis. Quid est, De sua? Tanquam de viribus suis. Amor deerat, amor justitiae, amor charitatis Christi. Et unde illi amor? Solus illum possidebat timor, sed charitati venturae locum in corde servabat. Cum saeviret erectus, jactabundus, glorians apud ipsos Judaeos quod secundum aemulationem paternarum traditionum persequebatur Ecclesiam; cum sibi videretur excelsus, audivit desuper vocem Domini nostri Jesu Christi, jam in coelo sedentis, et adhuc humilitatem commendantis,

9. Saul a persecutor of the Church, because he was establishing his own righteousness. For from this came that too, that he persecuted the Church according to zeal for the traditions of his fathers (Gal. 1:14); it came from this, that he was establishing his own righteousness and was not seeking the righteousness of God. For see that it was from this that he persecuted the Church. What then shall we say? says the Apostle himself in another place: That the Gentiles who were not pursuing righteousness have laid hold of righteousness. But which? The righteousness, however, which is from faith. The Gentiles, however, who were not pursuing the righteousness which is from the law, as if it were their very own, which comes about from fear of punishment, not from love of righteousness; because they were not pursuing righteousness, they laid hold of righteousness; the righteousness, however, which is from faith. But Israel, he says, pursuing the law of righteousness, did not arrive at the law of righteousness. Why? Because not from faith. What is, Because not from faith? He did not hope in God, he did not ask it of God, he did not believe in Him Who justifies the ungodly (Rom. 4:5): he was not like the Publican, casting his eyes down to the ground, beating his breast, and saying, Lord, be merciful to me a sinner (Luke 18:13). So, pursuing the law of righteousness, he did not arrive at the law of righteousness. Why? Because not from faith, but as if from works. For they stumbled on the stone of stumbling (Rom. 9:30–32). See from what source Saul persecuted the Church. For when he persecuted the Church, he was stumbling on the stone of stumbling. Christ lay lowly on the earth: He Himself was indeed in heaven, His flesh having been raised up thither, resurrected from the dead; but unless Christ were also lying on the earth, He would not Himself have cried out to Saul, Why do you persecute Me? So He was lying there, because He showed forth humility: the other was stumbling, because he did not see. And this whole not seeing, where did it come from? From the swelling of pride. What is, From the swelling of pride? As it were from his own righteousness. From the law indeed, but his own. What is, From the law? Because it lay in the commandments of the law. What is, His own? As though from his own strength. Love was lacking, love of righteousness, love of the charity of Christ. And whence would he have love? Fear alone possessed him, but it was keeping a place in his heart for the charity that was to come. While he raged, haughty, boastful, glorying among the Jews themselves that he was persecuting the Church according to zeal for the traditions of his fathers; while he seemed to himself exalted, he heard from above the voice of our Lord Jesus Christ, already seated in heaven, and still commending humility,

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(1) ‹anchor: justitiae non pervenit› · call in col 920

Mss. hoc et proximo loco, in legem non pervenit; omissa voce, justitiae.

The manuscripts, here and in the next place, read "did not attain to the law", omitting the word "of righteousness".

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Saule, inquit, Saule, quid me persequeris? Durum est tibi adversus stimulum calces mittere (Act. IX, 4 et 5). Possem te dimittere: tu enim vexareris punctionibus meis, non ego frangerer calcibus tuis: sed non te dimitto. Saevis, et misereor. Quid me persequeris? Non enim timeo te, ne iterum crucifigas me: sed volo agno⟨s⟩cas me, ne occidas non me, sed te.

"Saul," He says, "Saul, why do you persecute Me? It is hard for you to kick against the goad" (Acts 9:4–5). I could let you go: for you would be vexed by My prickings, and I would not be broken by your kicks; but I do not let you go. You rage, and I have mercy. Why do you persecute Me? For I do not fear you, lest you crucify Me again; but I want you to recognize Me, lest you kill not Me, but yourself.

CAPUT VIII. — 10. Justitiam suam horret Paulus, ut habeat justitiam a Deo. Horruit ergo Apostolus, percussus et prostratus, erectus et instructus. Factum enim est in illo: Ego percutiam, et ego sanabo (Deut. XXXII, 39). Non enim ait, Sanabo, et percutiam; sed, Percutiam, et sanabo. Percutiam te, et dabo tibi me. Sic prostratus horruit justitiam suam, in qua erat certe sine querela, laudabilis, magnus, quasi gloriosus apud Judaeos: detrimenta existimavit, damna credidit, stercora deputavit, ut inveniretur in illo non habens suam justitiam, quae ex lege est; sed eam quae per fidem est Christi, quae est, inquit, ex Deo. Illi a⟨u⟩tem qui offenderunt in lapidem offensionis, quid de illis dicit ipse Apostolus? Quia non, inquit, ex fide, sed tanquam ex operibus. Quia ipsi quasi sua justitia offenderunt in lapidem offensionis: sicut scriptum est, Ecce pono in Sion lapidem offensionis, et petram scandali; et qui crediderit in eum, non confundetur (Rom. IX, 32, 33). Qui enim crediderit in eum, non habebit suam justitiam, quae ex lege est, quamvis sit bona lex; sed implebit ipsam legem, non sua justitia, sed data ex Deo. Ita enim non confundetur. Charitas enim est legis plenitudo (Id. XIII, 10). Et unde ista charitas diffusa est in cordibus nostris? Non utique a nobis, sed per Spiritum sanctum qui datus est nobis (Id. V, 5). Offenderunt ergo illi in lapidem offensionis, et petram scandali. Et ait de illis: Fratres, bona voluntas quidem cordis mei, et deprecatio ad Deum pro illis in salutem. Deprecatur Apostolus pro non credentibus, ut credant; pro aversis, ut convertantur. Videtis quia nec ipsa conversio sine Dei adjutorio. Deprecatio, inquit, ad Deum pro illis ad salutem. Testimonium enim perhibeo, quia zelum Dei habent. Sic habebat et ipse: zelum Dei habebat. Sed quomodo ipse habebat? Quomodo illi habebant: Sed non secundum scientiam. Quid est hoc, non secundum scientiam? Ignorantes enim Dei justitiam, et suam volentes constituere. Unde iste correctus inquit, Non habens meam justitiam. Illi volunt suam constituere, adhuc eos delectat in stercore jacere. Ego non habeo meam justitiam, sed eam quae est per fidem Christi, justitiam ex Deo; justitiam, inquam, ex Deo, qui justificat impium.

Chapter VIII. — 10. Paul shudders at his own righteousness, so that he may have righteousness from God. So the Apostle shuddered, struck and laid low, raised up and instructed. For there was done in him: I will strike, and I will heal (Deut. 32:39). For He does not say, I will heal, and I will strike; but, I will strike, and I will heal. I will strike you, and I will give you Myself. Thus laid low, he shuddered at his own righteousness, in which he was certainly without complaint, praiseworthy, great, as it were glorious among the Jews: he reckoned it loss, he believed it damage, he counted it dung, that he might be found in Him not having his own righteousness, which is from the law, but that which is through faith of Christ, which is, he says, from God. But those who stumbled at the stone of stumbling, what does the Apostle himself say about them? Because, he says, not from faith, but as it were from works. Because they, as if by their own righteousness, stumbled at the stone of stumbling: as it is written, Behold, I lay in Sion a stone of stumbling and a rock of offence; and whoever believes in Him will not be confounded (Rom. 9:32–33). For whoever believes in Him will not have his own righteousness, which is from the law, although the law is good; but he will fulfil the law itself, not by his own righteousness, but by that given from God. For thus he will not be confounded. For charity is the fullness of the law (Rom. 13:10). And whence is this charity poured out in our hearts? Not, surely, from ourselves, but through the Holy Spirit, Who has been given to us (Rom. 5:5). So they stumbled at the stone of stumbling and the rock of offence. And he says of them: Brothers, the good will of my heart indeed, and my prayer to God for them, is for salvation. The Apostle prays for those who do not believe, that they may believe; for those turned away, that they may be converted. You see that not even conversion itself is without God's help. My prayer, he says, to God for them is for salvation. For I bear them witness that they have a zeal for God. So he too had it: he had a zeal for God. But how did he have it? As they had it: But not according to knowledge. What is this, not according to knowledge? For being ignorant of God's righteousness, and wishing to establish their own. Hence this man, once corrected, says, Not having my own righteousness. They wish to establish their own; it still delights them to lie in dung. I do not have my own righteousness, but that which is through faith of Christ, righteousness from God; righteousness, I say, from God, Who justifies the ungodly.

CAPUT IX. — 11. Justitia nobis vera non est nisi ex gratia. Tolle te, tolle, inquam, te a te, impedis te: si tu te aedificas, ruinam aedificas. Nisi Dominus aedificaverit domum, in vanum laboraverunt qui aedificant eam (Psal. CXXVI, 1). Noli ergo velle habere justitiam tuam. Certe ex lege est, nempe ex lege est: certe Deus dedit legem, et quia justitia ex lege est, non sit tua. Apostolus Paulus loquitur: mihi amantes justitiam suam non calumnientur. Ecce ubi illum habes: aperi, lege, audi, vide. Tuam justitiam noli habere:

Chapter IX. — 11. True righteousness is ours only from grace. Take yourself away, take yourself, I say, away from yourself; you hinder yourself: if you build yourself, you build a ruin. Unless the Lord has built the house, they have laboured in vain who build it (Ps. 126:1). So do not wish to have your own righteousness. Certainly it is from the law, assuredly it is from the law: certainly God gave the law, and since righteousness is from the law, let it not be yours. The Apostle Paul is speaking: let those who love their own righteousness not bring false charges against me. See where you have him: open, read, listen, see. Do not have your own righteousness:

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stercora illam deputat Apostolus, quamvis sit ex lege, tamen quia suam. Ignorantes enim Dei justitiam, et suam volentes constituere justitiae, Dei non sunt subjecti (Rom. X, 1-3). Noli putare quia christianus vocaris, ideo te non posse offendere in lapidem offensionis. Cujus gratiae derogas, in ipsum offendis. Minus est offendere Christum in cruce pendentem, quam in coelo sedentem. Justitia sit, sed ex gratia sit, a Deo tibi sit; non tua sit. Sacerdotes tui, inquit, induantur justitiam (Psal. CXXXI, 16). Vestis accipitur, non cum capillis nascitur: pecora de suo vestiuntur. Hanc praedicat apostolus Paulus: a Deo tibi sit. Geme ut impetres, Plora ut impetres, crede ut impetres. Qui, inquit, invocaverit nomen Domini, salvus erit (Joel II, 32). An putatis sic dictum esse, Qui invocaverit nomen Domini, salvus erit; quia a febre, aut a peste, aut a podagra, aut aliquo dolore corporis? Non sic, sed salvus erit, justus erit. Quia non est opus sanis medicus, sed male habentibus. Exposuit cum dixit, Non veni vocare justos, sed peccatores (Matth. IX 12, 13).

the Apostle counts it as dung, although it is from the law, yet because it is his own. For being ignorant of the justice of God, and wishing to establish their own, they are not subject to the justice of God (Rom. 10:1–3). Do not think that because you are called a Christian, you therefore cannot stumble on the stone of stumbling. Whose grace you disparage, against Him you stumble. It is a lesser thing to stumble at Christ hanging on the cross than at Him seated in heaven. Let there be justice, but let it be from grace; let it be yours from God; let it not be your own. Let Thy priests, he says, be clothed with justice (Ps. 131:16). A garment is received; it is not born with the hair: cattle are clothed from their own. This the apostle Paul preaches: let it be yours from God. Groan that you may obtain it, weep that you may obtain it, believe that you may obtain it. Whoever, he says, calls upon the name of the Lord shall be saved (Joel 2:32). Do you think it was said in this way, Whoever calls upon the name of the Lord shall be saved, as if from fever, or from plague, or from gout, or from some pain of the body? Not so, but he shall be saved, he shall be just. For it is not the healthy who need a physician, but those who are unwell. He explained it when He said, I came not to call the just, but sinners (Matt. 9:12–13).

CAPUT X. — 12. Magnum est cognoscere virtutem resurrectionis Christi. Resurrectio nostra mirabilior. Videte ergo quid sequitur. Et inveniar, inquit, in illo, non habens meam justitiam, quae ex lege est; quamvis ex lege, tamen meam: sed eam quae est per fidem Christi; quae impetratur a Deo, quae est ex Deo, justitiam in fide, ad cognoscendum eum, et virtutem resurrectionis ejus. Aliquid magnum est, agnoscere virtutem resurrectionis Christi. Hoc putatis esse magnum, quia carnem suam resuscitavit? Ipsam dixit virtutem resurrectionis ejus? Nonne erit etiam nostra in fine saeculi resurrectio? Nonne et nostrum corruptibile hoc induet incorruptionem, et mortale hoc induet inmortalitatem? Nonne quomodo ipse resurrexit a mortuis, et jam non moritur, et mors ei ultra non dominabitur (Rom. VI, 9); sic et nos, mirabilius, ut ita dicam? Nam illius caro non vidit corruptionem, nostra de cinere reparatur. Magnum est quidem, quia praecessit in exemplo, et dedit nobis quid speraremus: sed non hoc est solum illi qui de justitia loquebatur non sua, sed illa quae ex Deo est, et ibi nominavit virtutem resurrectionis Christi: agnosce ibi justificationem tuam. Ex illius enim resurrectione justificamur, tanquam a petra circumcidamur. Propterea inde coepit, Nos sumus circumcisio. Unde circumcisio? A petra. Qua petra? Christo. Quomodo? Octavo die. Quomodo ressurrexit Dominus Dominico die.

Chapter X. — 12. It is a great thing to know the power of Christ's resurrection. Our resurrection is more wonderful. See then what follows. And that I may be found, he says, in Him, not having my own justice, which is from the law; although from the law, yet mine: but that which is through the faith of Christ; which is obtained from God, which is from God, justice in faith, to know Him and the power of His resurrection. It is something great to recognize the power of Christ's resurrection. Do you think this is great because He raised up His own flesh? Is it this that he called the power of His resurrection? Will there not also be our resurrection at the end of the world? Will not this corruptible of ours also put on incorruption, and this mortal put on immortality? Will it not be that, just as He rose from the dead and now dies no more, and death shall have dominion over Him no longer (Rom. 6:9), so we too [shall rise], more wonderfully, so to speak? For His flesh did not see corruption; ours is restored from ashes. It is great indeed, because He went before as an example, and gave us what we should hope for: but this is not the only thing for him who was speaking of a justice not his own, but that which is from God, and there named the power of Christ's resurrection: recognize there your justification. For by His resurrection we are justified, as if we were circumcised by the rock. That is why he began from there, We are the circumcision. Whence the circumcision? From the rock. Which rock? Christ. How? On the eighth day. As the Lord rose again on the Lord's day.

CAPUT XI. — 13. Justificatio nostra ex gratia, non sine nostra voluntat⟨e⟩. Hanc ergo, fratres mei, justificationem et habeamus in quantum habemus, et augeamus in quantum minores sumus, et perficiamus cum illuc venerimus, ubi dicetur: Ubi est, mors, victoria tua? ubi est, mors, aculeus tuus (I Cor. XV, 53-55)? Sed totum ex Deo: non tamen quasi dormientes, non quasi ut non conemur, non quasi ut non velimus. Sine voluntate tua non erit in te justitia Dei. Voluntas quidem non est nisi tua, justitia non

Chapter XI. — 13. Our justification is from grace, not without our will. This justification, then, my brothers, let us both have in so far as we have it, and increase in so far as we are lesser, and perfect when we have come there, where it will be said: Where, O death, is your victory? Where, O death, is your sting (1 Cor. 15:53–55)? But all is from God: yet not as if we were asleep, not as if we were not to strive, not as if we were not to will. Without your will the justice of God will not be in you. The will indeed is nothing but yours, the justice is not

Editors' notes and page, col. 922

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(a) ‹anchor: et dedit› · call in col 922

Forte, ostendit.

Perhaps "ostendit" ("[and] showed [us what to hope for]").

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est nisi Dei. Esse potest justitia Dei sine voluntate tua, sed in te esse non potest praeter voluntatem tuam. Demonstratum est quid agere debeas: jussit lex, Non facias illud, non illud; fac hoc atque illud. Demonstratum est tibi, jussum est tibi, apertum est tibi, si tibi est cor, intellexisti quid facias: roga ut facias, si cognoscis virtutem resurrectionis Christi. Traditus est enim propter delicta nostra, et resurrexit propter justificationem nostram (Rom. IV, 25). Quid est, propter justificationem nostram? Ut justificet nos, ut justos faciat nos. Eris opus Dei, non solum quia homo es, sed etiam quia justus es. Melius est enim justum esse, quam te hominem esse. Si hominem te fecit Deus, et justum tu te facis; melius aliquid facis quam fecit Deus. Sed sine te fecit te Deus. Non enim adhibuisti aliquem consensum, ut te faceret Deus. Quomodo consentiebas qui non eras? Qui ergo fecit te sine te, non te justificat sine te. Ergo fecit nescientem, justificat volentem. Tamen ipse justificat, ne sit justitia tua, ne redeas ad damna, ad detrimenta et stercora, invenire in illo non habens justitiam tuam, quae ex lege est, sed justitiam per fidem Christi, quae est ex Deo: justitiam ex fide, ad cognoscendum eum, et virtutem resurrectionis ejus, et communicationem passionum ejus. Et ipsa virtus tua erit; communicatio passionum Christi, virtus tua erit.

other than God's. The righteousness of God can exist without your will, but in you it cannot exist apart from your will. It has been shown what you ought to do: the law has commanded, Do not do this, nor that; do this and that. It has been shown to you, it has been commanded to you, it has been laid open to you; if you have a heart, you have understood what you are to do: ask that you may do it, if you know the power of Christ's resurrection. For He was handed over for our offences, and rose again for our justification (Rom. 4:25). What is "for our justification"? That He may justify us, that He may make us just. You will be God's work, not only because you are a man, but also because you are just. For it is better to be just than for you to be a man. If God made you a man, and you make yourself just, you make something better than God made. But God made you without you. For you did not apply any consent so that God might make you. How were you consenting, you who did not exist? He, then, who made you without you does not justify you without you. Therefore He made [you] unknowing, He justifies [you] willing. Yet it is He Himself who justifies, lest the righteousness be your own, lest you return to losses, to detriments and dung, to be found in Him not having your own righteousness, which is from the law, but the righteousness through faith in Christ, which is from God: righteousness from faith, to know Him, and the power of His resurrection, and the fellowship of His sufferings. And that very thing will be your power; the fellowship of Christ's sufferings will be your power.

14. Communicatio passionum Christi ex charitate. Quid autem erit in communicationibus passionum Christi, si charitas non erit? Nonne inveniuntur torti latrones in tanta fortitudine corporum, ut quidam eorum non solum conscios prodere noluerint, sed nec nomina sua confiteri dignati sint; inter cruciatus, inter tormenta, effossis lateribus, et pene perditis membris, manserit animus in obstinatione nequissima? Vide ergo quid amabant. Facere tamen ista sine magno amore non poterant. Sed non sic amator Dei. Deus non amatur, nisi de Deo. Amavit ille nescio quid aliud de carne, sicut homo. Quodlibet amaverit, socios suos amaverit, conscientiam scelerum amaverit, gloriam in facinoribus amaverit; quodlibet amaverit, multum amavit, qui torqueri potuit, deficere non potuit. Si ergo ille non potuit, qui torqueri potuit, deficere non potuit; si ergo ille non potuit tanta perferre sine amore; nec tu poteris communicare Christi passionibus sine amore.

14. The fellowship of Christ's sufferings comes from charity. But what will there be in the fellowships of Christ's sufferings, if there is no charity? Are not robbers found, when tortured, with such great strength of body that some of them not only refused to betray their accomplices, but did not even deign to confess their own names; that amid torments, amid tortures, with their sides dug open and their limbs almost destroyed, their mind remained in most wicked obstinacy? See, then, what they loved. Yet they could not do these things without great love. But not so the lover of God. God is not loved except from God. That man loved some other thing or other of the flesh, as a man does. Whatever he may have loved, he may have loved his comrades, he may have loved the shared knowledge of crimes, he may have loved glory in misdeeds; whatever he may have loved, he loved much, who could be tortured but could not give way. If, then, he could not, who could be tortured but could not give way; if, then, he could not endure such things without love, neither will you be able to share in Christ's sufferings without love.

CAPUT XII. — 15. Charitas et dilatatio cordis a Spiritu sancto. Sed quaero quo amore. Non sit cupiditas, sed sit charitas. Si enim, inquit, tradidero corpus meum ut ardeam, et charitatem non habeam; nihil mihi prodest (I Cor. XIII, 3). Ut prosit tibi communicatio passionum Christi, charitas adsit. Unde tibi charitas? O mendicissima infirmitas, unde tibi charitas Dei? Vis ostendo tibi unde sit tibi? Ipsum interroga horrearium dominicum. Si enim in te fuerit charitas Dei, communicabis Christi passionibus et

Chapter XII. — 15. Charity and the enlarging of the heart are from the Holy Spirit. But I ask, with what love? Let it not be cupidity, but let it be charity. For if, he says, I hand over my body to burn, and have not charity, it profits me nothing (1 Cor. 13:3). That the fellowship of Christ's sufferings may profit you, let charity be present. Whence do you have charity? O most beggarly infirmity, whence do you have the charity of God? Do you want me to show you whence you have it? Ask the Lord's granary-keeper himself. For if the charity of God is in you, you will share in Christ's sufferings and

Editors' notes and page, col. 923

Footnotes

(1) ‹anchor: not visible› · call in col 923

Sic Mss. At editi, non potest nisi per voluntatem tuam.

So the manuscripts. But the printed editions read "cannot, except through your will".

(printed under page 468)

(2) ‹anchor: not visible› · call in col 923

Am. Er. et aliquot manuscripti, apertum est tibi cor.

Amerbach, Erasmus and some manuscripts read "the heart is opened to you".

(printed under page 468)

(3) ‹anchor: deficere non potuit› · call in col 923

Lugd. Ven. Lov., multum amavit, qui torqueri potuit, deficere non potuit. Si ergo ille non potuit tanta perferre sine amore; omisso, si ergo ille non potuit, qui torqueri potuit, deficere non potuit. M.

Lyons, Venice and Louvain read: "he loved much, who could be tortured and could not give way. If therefore he could not bear so much without love", omitting "if therefore he could not, who could be tortured, could not give way". [Note of the Maurists.]

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verus eris martyr. In quo charitas coronatur, ipse erit verus martyr. Unde ergo tibi? Habemus thesaurum istum in vasis fictilibus, ait ipse Apostolus, ut eminentia virtutis sit Dei, et non ex nobis (II Cor. IV, 7). Ergo unde tibi charitas, nisi quia diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. V, 5). Ecce ad quod geme. Contemne spiritum tuum, accipe Spiritum Dei. Non timeat spiritus tuus, ne cum coeperit in te habitare Spiritus Dei, angustias patiatur in corpore tuo. Cum habitare in corpore tuo coeperit Spiritus Dei, non inde excludet spiritum tuum: noli timere. Si divitem aliquem hospitio suscipias, pateris angustias; ubi maneas tu non invenis, ubi illi lectus paretur, ubi conjux, ubi filii, ubi familia. Quid ago, inquis? Quo eo? quo migrabo? Suscipe divitem Spiritum Dei: dilataberis, non angustaberis. Dilatasti gressus tuos subter me (Psal. XVII, 37), dicis. Hospiti tuo dicturus es, Dilatasti gressus meos subter me. Quando non hic eras, angustias patiebar: implesti cellam meam, et non me exclusisti, sed angustiam meam. Cum enim dicit, Charitas Dei diffusa est, ipsa diffusio latitudinem significat. Non ergo timeas angustias, recipe hospitem istum: et non sit hospes quasi de transeuntibus. Non enim habet dare discedendo: Veniens habitet in te, et dedit. Ipsius esto, non te deserat, non inde migret: tene illum omnino, et dic illi, Domine Deus noster, posside nos (Isai. XXVI, 13 sec. LXX).

you will be a true martyr. He in whom charity is crowned, he will be a true martyr. Whence then [does it come] to you? We have this treasure in earthen vessels, says the Apostle himself, that the excellence of the power may be of God, and not from us (2 Cor. 4:7). Whence then [comes] charity to you, except because it has been poured forth in our hearts through the Holy Spirit Who has been given to us (Rom. 5:5)? Behold, this is what you are to groan for. Despise your own spirit, receive the Spirit of God. Let your spirit not fear lest, when the Spirit of God has begun to dwell in you, it should suffer straitness in your body. When the Spirit of God has begun to dwell in your body, He will not shut your spirit out from it: do not fear. If you receive some rich man in hospitality, you suffer straitness; you do not find where you yourself may stay, where a bed may be prepared for him, where his wife, where his children, where his household. What am I to do, you say? Where am I to go? Whither shall I move? Receive the rich Spirit of God: you will be enlarged, you will not be straitened. Thou enlarged Thy steps beneath me (Ps. 17:37), you say. To your Guest you will say, Thou enlarged my steps beneath me. When Thou were not here, I suffered straitness: Thou filled my chamber, and did not shut out me, but my straitness. For when he says, The charity of God has been poured forth, the very pouring forth signifies breadth. Do not therefore fear straitness, receive this Guest: and let Him not be a guest as one of those who pass through. For He does not have [anything] to give by departing: coming, let Him dwell in you, and He has given. Be His, let Him not desert you, let Him not move away from there: hold Him fast entirely, and say to Him, O Lord our God, possess us (Isa. 26:13 according to the Septuagint).

CAPUT XIII. — 16. Apostolus imperfectum se profitetur. Ergo ad hoc, inquit, habeamus justitiam, quae ex Deo est, ad cognoscendum eum, et virtutem resurrectionis ejus, et communicationem passionum ejus, conformati morti ipsius. Consepulti enim, inquit, sumus cum Christo per Baptismum in mortem; ut quemadmodum Christus surrexit a mortuis, sic et nos in novitate vitae ambulemus (Rom. VI, 4). Morere, ut vivas: sepelire, ut resurgas. Cum enim sepultus fueris, et resurrexeris; tunc verum erit, Sursum cor. Sapuit quod dixi. Numquid iste sermo saperet, nisi esset in vobis interna dulcedo? Conformatus, inquit, morti ipsius, si quo modo occurram in resurrectionem mortuorum. De justitia loquebatur, justitia quae est ex fide Christi, justitia quae a Deo est, et sic cuncta exsecutus est. Et cum justitiam quaereret dicens, Ut inveniar in illo non habens meam justitiam, quae ex Lege est, sed justitiam quae est ex fide Christi, quae est ex Deo; dicit modo, Si quo modo occurram in resurrectionem mortuorum. Quare dixisti, Si quo modo occurram? Non quia jam acceperim, aut jam perfectus sim: sequor autem, si quo modo apprehendam, in quo et app⟨re⟩hensus sum a Christo Jesu. Praevenit me justitia ipsius, sequatur illum mea. Tunc autem sequetur mea, si non sit mea. Si quo modo occurram. Non quia jam acceperim, aut jam perfectus sim. Coeperunt mirari, qui hoc audiebant dicentem Apostolum: Non quia jam acceperim, aut jam perfectus sim. Quid est quod

Chapter XIII. — 16. The Apostle professes himself imperfect. Therefore, he says, let us have the righteousness which is from God, for the knowing of Him, and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death. For we have been buried together, he says, with Christ through Baptism into death; that just as Christ rose from the dead, so we too may walk in newness of life (Rom. 6:4). Die, that you may live: be buried, that you may rise again. For when you have been buried, and have risen again, then it will be true, Up with the heart. What I said has tasted sweet. Would this word taste sweet, unless there were in you an inward sweetness? Conformed, he says, to His death, if in any way I may attain to the resurrection of the dead. He was speaking of righteousness, the righteousness which is from the faith of Christ, the righteousness which is from God, and so he went through it all. And when he sought righteousness, saying, That I may be found in Him not having my own righteousness, which is from the Law, but the righteousness which is from the faith of Christ, which is from God; he now says, If in any way I may attain to the resurrection of the dead. Why did you say, If in any way I may attain? Not that I have already received, or am already perfect: but I follow on, if in any way I may lay hold, in that for which I too have been laid hold of by Christ Jesus. His righteousness went before me; let mine follow Him. But mine will follow then, if it is not mine. If in any way I may attain. Not that I have already received, or am already perfect. Those who heard the Apostle saying this began to wonder: Not that I have already received, or am already perfect. What is it that

Editors' notes and page, col. 924

Footnotes

(1) ‹anchor: angustiam meam› · call in col 924

Lov. sed angustiam meam dilatasti. Verbum, dilatasti, abest ab Am. Er. et a manuscriptis.

Louvain: "but you have enlarged my narrowness". The word "dilatasti" ("you have enlarged") is absent from Amerbach, Erasmus and the manuscripts.

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(2) ‹anchor: habet dare› · call in col 924

Manuscripti, debet dare. Et paulo post iidem libri cum Am. et Er. pro, et dedit, ferunt, et debet.

The manuscripts read "debet dare" ("he must give"). And a little after, the same books, with Amerbach and Erasmus, have "et debet" ("and he must") instead of "et dedit" ("and he gave").

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nondum acceperat? Fidem habebat, virtutem habebat, spem habebat, charitate flagrabat, virtutes operabatur, invictissime praedicabat, omnes persecutiones tolerabat, in omnibus patiens, amans Ecclesiam, sollicitudinem omnium Ecclesiarum corde gestans: quid nondum acceperat? Non quia jam acceperim, aut jam perfectus sim. Quid est quod dicis? Dicis, et miramur; dicis, et stupemus. Novimus enim quid audiamus: quid dicis? Fratres, ait. Quid est quod dicis? quid dicis? Ego me non arbitror apprehendisse. Nolite, inquit, in me falli: plus me ipse novi quam vos. Si nescio quid mihi desit; nescio quid adsit. Ego me ipsum non arbitror apprehendisse. Unum autem: hoc non me arbitror apprehendisse. Multa habeo, et unum nondum apprehendi. Unam petii a Domino, hanc requiram. Quid petisti, aut quid requiris? Ut inhabitem in domo Domini per omnes dies vitae meae. Utquid? Ut contempler delectationem Domini (Psal. XXVI, 4). Ipsum est unum, quod se dicebat nondum apprehendisse Apostolus: et quantum illi deerat, in tantum nondum perfectus erat.

had he not yet received? He had faith, he had virtue, he had hope, he burned with charity, he worked miracles, he preached most unconquerably, he endured all persecutions, patient in all things, loving the Church, bearing in his heart the care of all the Churches: what had he not yet received? Not that I have already received, or am already perfect. What is it that you are saying? You say it, and we marvel; you say it, and we are astounded. For we know what we are hearing: what are you saying? Brethren, he says. What is it that you are saying? What are you saying? I do not consider myself to have laid hold. Do not, he says, be deceived about me: I know myself better than you do. If I do not know what is lacking to me, I do not know what is present to me. I do not consider myself to have laid hold. But one thing: this I do not consider myself to have laid hold of. Many things I have, and one thing I have not yet laid hold of. One thing I have asked of the Lord, this I will seek after. What have you asked, or what do you seek? That I may dwell in the house of the Lord all the days of my life. To what end? That I may contemplate the delight of the Lord (Ps. 26:4). This is the one thing which the Apostle said he had not yet laid hold of: and in so far as it was lacking to him, to that extent he was not yet perfect.

CAPUT XIV. — 17. Marthae et Mariae officia. Contemplatio. Meministis, fratres mei, evangelicae illius lectionis, ubi duae sorores Dominum susceperunt, Martha et Maria. Certe recolitis: Martha in multo ministerio conversabatur et occupata erat circa curam domus; quippe Dominum hospitio receperat et discipulos ejus. Satagebat omni cura religiosissima, ne sancti apud eam ullam paterentur injuriam. Cum ergo esset occupata circa multum ministerium, Maria soror ejus sedebat ad pedes Domini, et verbum ejus audiebat. Illa in labore stomachabunda, quod illam videret sedentem, et de suis laboribus nihil curantem, interpellavit Dominum: Placet, inquit, tibi, Domine, quod soror mea deseruit me, et ecce tantum in ministerio laboro? Et Dominus: Martha, Martha, circa multum es occupatu. Porro unum est necessarium. Maria meliorem partem elegit, quae non auferetur ab ea (Luc. X, 38-42). Tu bonam, sed ista meliorem. Tu bonam (bonum est enim conversari in obsequio sanctorum), sed ista meliorem. Denique quod tu elegisti, transit. Ministras esurientibus, ministras sitientibus, ministras lectulos dormituris, praebes domum habitare volentibus: omnia ista transeunt. Erit tempus ubi nemo esuriat, nemo sitiat, nemo dormiat. Ergo cura tua auferetur a te. Maria meliorem elegit partem, quae non auferetur ab ea. Non auferetur: contemplari elegit, verbo vivere elegit. Qualis erit vita de Verbo sine verbo? Modo ista vivebat de Verbo, sed sonante verbo. Erit vita de Verbo, nullo sonante verbo. Ipsum Verbum vita est. Similes ei erimus, quoniam videbimus eum sicuti est (I Joan. III, 2). Ipsa erat una, ut contemplaretur delectationem Domini. Hoc in saeculi hujus nocte non possumus. Mane astabo tibi, et contemplabor (Psal. V, 5). Ergo, Ego, inquit, me non arbitror apprehendisse. Unum autem.

Chapter XIV. — 17. The duties of Martha and Mary. Contemplation. You remember, my brethren, that Gospel reading where two sisters received the Lord, Martha and Mary. Surely you recall it: Martha was engaged in much serving and was occupied with the care of the house; for she had received the Lord as a guest, and His disciples. She was busying herself with every most devout care, lest the saints should suffer any slight in her house. While she, then, was occupied with much serving, Mary her sister was sitting at the feet of the Lord and hearing His word. The former, vexed in her labour because she saw her sitting and caring nothing for her own labours, appealed to the Lord: Does it please Thee, she says, Lord, that my sister has left me, and see, I labour so much in serving? And the Lord: Martha, Martha, you are occupied about much. But one thing is necessary. Mary has chosen the better part, which shall not be taken away from her (Luke 10:38–42). You [chose] a good [part], but she a better. You a good one (for it is good to be engaged in the service of the saints), but she a better. In short, what you have chosen passes away. You serve the hungry, you serve the thirsty, you serve those about to sleep with beds, you provide a house for those wishing to dwell in it: all these things pass away. There will be a time when no one hungers, no one thirsts, no one sleeps. Therefore your care will be taken away from you. Mary has chosen the better part, which shall not be taken away from her. It shall not be taken away: she chose to contemplate, she chose to live by the Word. What kind of life will it be from the Word without a word? For now she was living by the Word, but by a sounding word. There will be life from the Word with no word sounding. The Word Himself is life. We shall be like Him, because we shall see Him as He is (1 John 3:2). That very [request] was the one thing, that she might contemplate the delight of the Lord. This we cannot do in the night of this world. In the morning I will stand before Thee, and I will contemplate (Ps. 5:5). Therefore, I, he says, do not consider myself to have laid hold. But one thing.

Editors' notes and page, col. 925

Footnotes

(1) ‹anchor: discipulos ejus› · call in col 925

Manuscripti, circa curam. Domo quippe Dominum, etc.

The manuscripts: "about the care. For [she had received] the Lord into the house", etc.

(printed under page 469)

(2) ‹anchor: nemo dormiat› · call in col 925

In B.: Erit tempus ubi nemo esuriat neque sitiat, nemo dormiat. Er. Lugd. et Ven. secuti sumus. M.

In B.: "There will be a time when no one hungers or thirsts, no one sleeps." We have followed Erasmus, Lyons and Venice. [Note of the Maurists.]

(printed under page 469)