{"slug":"tmp1165.tmp1165.opp-lat1","id":"latin:ogl-pl:tmp1165.tmp1165.opp-lat1","title":"In Epistolas Sancti Pauli","title_source":"In Epistolas Sancti Pauli","author":"Primasius Adrumetanus Episcopus","genre":"letter","date":"ANNO DOMINI 555 (Migne heading)","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T20:08:55Z","cost_usd":0.086259},"source":{"registry_id":"latin:ogl-pl:tmp1165.tmp1165.opp-lat1","work_id":"tmp1165.tmp1165.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1165/tmp1165/tmp1165.tmp1165.opp-lat1.xml"},"stats":{"passages":870,"english_words":244353,"coptic_letters":0,"source_letters":928079,"commentary_units":0,"commentary_kinds":0,"derived_notes":20,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1165/tmp1165/tmp1165.tmp1165.opp-lat1.xml"}],"checks":{"work":"tmp1165.tmp1165.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":870,"translated":870,"commentary_passages":0,"commentary_units":0,"english_words":244353,"source_letters":923863,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: letter in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 870 narrative."},{"kind":"caution","severity":"caution","text":"15 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"5 scriptural phrase match(es) noted: Isaiah 7:14; John 1:1; John 1:29; Luke 2:14; Psalm 118:22; Matthew 21:42."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":870},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ANNO DOMINI DLV, PRIMASIUS ADRUMETANUS EPISCOPUS.\n\nPRIMASII COMMENTARIA IN EPISTOLAS S. PAULI.\n\nEPISTOLA AD ROMANOS.\n\nCAPUT PRIMUM. Paulus, id est pusillus et ultimus; ex Saulo Paulus, sicut et Abram Abraham, ut etiam ipso vocabulo novus esset. Servus Jesu Christi. Sic.., Isaias dicit: Magnum tibi cst vocari servum meum. Vocatus apostolus. Jam in præscientia ad hoc vocatus et prædestinatus, ut esset apostolus. Seyregatus. Sicut in AcUbus apostolorum dicit: Segregate mihi Paulum et Barnabam ad opus ad quod elegi eos. In Evangelium Dei, quod ante promiserat. Evangelium bona annuntiatio dicitur, et quod majus bonum quam natum et passum resurrexisse Christum pro nobis? Per prophetas suos in Scripturis sanctis, de Filio suo, qui factus est ei. Ad nutriendam Judæorum fidem, asserit se illum praedicare quem prophetæ annuntiaverunt in Scripturis sanctis. Totus locus iste eontra Manichaeos facit, qui alium Deum prophetarum, alium dicunt Novi Testamenti. Ex semine David. Ex Maria, quae de David stirpe venit, sicut Isaias dixit: Ecce Virgo in utero babebit, et pariet filium. Secundum carnem. Et Photinum exstinxit, et qui solitarium hominem dicit, non intelligens in Christo duas esse sub. stantias. Qui prædestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Jesu Christi Domini nostri.","english":"IN THE YEAR OF THE LORD 555, PRIMASIUS, BISHOP OF ADRUMETUM.\n\nTHE COMMENTARIES OF PRIMASIUS ON THE EPISTLES OF ST. PAUL.\n\nTHE EPISTLE TO THE ROMANS.\n\nCHAPTER ONE. Paul, that is, little and last; from Saul, Paul, just as from Abram, Abraham, so that even in his very name he might be new. Servant of Jesus Christ. Thus Isaiah says: It is a great thing for you to be called my servant. Called an apostle. Already in foreknowledge he was called and predestined to this, that he might be an apostle. Set apart. As in the Acts of the Apostles he says: Set apart for me Paul and Barnabas for the work to which I have chosen them. In the Gospel of God, which he had promised before. The Gospel is called good announcement, and what greater good is there than that Christ was born and suffered and rose again for us? Through his prophets in the holy Scriptures, concerning his Son, who was made for him. To nourish the faith of the Jews, he asserts that he preaches him whom the prophets announced in the holy Scriptures. This whole passage works against the Manichaeans, who say that the God of the prophets is one and the God of the New Testament another. From the seed of David. From Mary, who came from the stock of David, as Isaiah said: Behold, the virgin shall conceive in her womb and bear a son. According to the flesh. And he destroyed Photinus, and the one who calls him a mere man, not understanding that in Christ there are two substances. Who was predestined to be the Son of God in power according to the spirit of sanctification by the resurrection of the dead of Jesus Christ our Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Isaiah 7:14","text":"The English carries the scriptural phrase “the virgin shall conceive”, which matches Isaiah 7:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"Praedestinatus est, ut prior omnibus resurgeret et filiis Dei viam resurrectionis aperiret, ut quomodo caput, sic et corpus ejus resurgeret. Per quem accepimus gratiam et apostolatum ad obediendum fidei in omnibus gentibus. Gratiam, ut credamus et baptizemur, et quia gratis et jam ipse justificatus est nullis meritis suis. Apostolatum vero accepit, quando directus est gentibus prædicare. Pro nomine ejus. Vice nominis ejus fungimur, sicut ipse dicit: Sicut misit me Pater, et ego mitto vos; et, Legatione fungimur pro Christo. In quibus estis et vos vocati Jetu Christi. Et in vobis Romanis apostolatum accepimus sicut et in omnibus gentibus. Omnibus qui sunt Romæ dilecti. Dei. Omnibus Dei fidelibas qui sunt Romæ, vocatis sanctis. Vocatione Dei sanctificatis, et gratia, non meritis operum suorum. Cratia vobis. Talis est ubique salutatio ejus, ut et commemoret beneficia Dei, et ea optet in nobis integra permanere, quia gratis nobis peccata donata sunt, non meritis nostris. Et pax a Deo Patre nostro et Domino Jesu Christo. Sicut ad Colossenses dicit: Pacificavit omnia quæ in coelo et quae in terra sunt, per sanguinem ejus, et quos redemit vult pacificos vivere. Primum quidem gratias ago Deo meo per Jetum Christum. Quia natura Deus omnium, merito et voluntate paucorum est, ideo dixit, Deo meo. Pro omnibus vobis. Non pro Judæis solis. Quia fides vestra annuntiatur in universo mundo.","english":"He was predestined, so that he might rise first before all and open the way of resurrection to the children of God, so that just as the head, so also his body might rise. Through whom we have received grace and apostleship for obedience to the faith among all nations. Grace, that we may believe and be baptized, and because it is freely given and he himself has already been justified by no merits of his own. But he received apostleship when he was sent to preach to the nations. For his name. We act in place of his name, as he himself says: As the Father sent me, I also send you; and, We act as ambassadors for Christ. Among whom you also are called of Jesus Christ. And in you Romans we have received apostleship, just as also among all nations. To all who are at Rome, beloved of God. To all the faithful of God who are at Rome, called to be saints. Sanctified by the calling of God, and by grace, not by the merits of their works. Grace to you. Such is his greeting everywhere, that he both recalls the benefits of God and prays that they remain whole in us, because our sins have been freely forgiven us, not by our merits. And peace from God our Father and the Lord Jesus Christ. As he says to the Colossians: He made peace with all things that are in heaven and on earth, through his blood, and those whom he redeemed he wills to live peaceably. First indeed I give thanks to my God through Jesus Christ. Because God is by nature the God of all, but by merit and will he is the God of few, therefore he said, my God. For you all. Not for the Jews alone. Because your faith is proclaimed in the whole world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Subtiliter laudat, ut provocet ad profectum. Et vere ubique fides clara est Romanorum. Fides, inqnit, vestra, fidem dixit esse illorum, quae sine dubio Dei, et a Deo illis infusa est; sed consuetudo Scripturae hoc habet, sicut in Evangelio ait Dominus: Nonne scriptum est in lege vestra, Quia ego dixi, Dii estis? Vel illud: Sicut scriptum est in lege eorum, Quia odio habuerunt me gratis; et alibi: Nunquid lex nostra damnat aliquem inauditum? Ita ergo fides eorum dicitur, sicut lex eo um, cum nullus ignoret quod lex a Deo sii, sicut et fidis. Testis enim mihi est Deus, cui tervio in spiritu meo, in Evangelio Filii ejus. Hoc est, cui in toto corda mco prompta devotione et plena veritate deserv o. Quod sine intermissione memoriam vestri facio, semper in orationibus meis obsecrans. Hic ostendit se omnia cum dilectione dicturum, ut ab his libentius audiatur, et dat exemplum sine intermissione orandi. Si quomodo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos. Desidero enim videre vos, ut aliquid impertiar vobis gratiæ spiritualis.","english":"He praises them subtly, so as to stir them on to progress. And truly the faith of the Romans is renowned everywhere. Your faith, he says—he called their faith that which is without doubt God's, and was poured into them by God; but such is the custom of Scripture, as in the Gospel the Lord says: Is it not written in your law, that I said, You are gods? Or that: As it is written in their law, that they hated me without cause; and elsewhere: Does our law judge anyone unheard? So then their faith is spoken of as their law, since no one is ignorant that the law is from God, as faith also is. For God is my witness, whom I serve in my spirit, in the Gospel of his Son. That is, whom I serve with my whole heart in ready devotion and full truth. That without ceasing I make mention of you, always in my prayers beseeching. Here he shows that he will say all things with love, so that he may be heard by them more willingly, and he gives an example of praying without ceasing. If in some way at last I may have a prosperous journey, in the will of God, to come to you. For I long to see you, that I may impart to you some spiritual grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Aliter etiam prosperum iter non habeo, nisi me voluntas Dei, quae omnia novit, et in bonis omnibus nos prævenit, et praecedit, et fovet, illo direxerit, ubi frucIum aliquem habeam, sicut de apostolis legimus, eos alio ire volentes, alio destinatos, non eo isse quo volebant, sed quo eos Deus misisset, sciens quando et ad quos ire deberent. Ad confirmandos vos. Hic ostendit, qualiter eos superius laudaverit qui ad confirmandum adhuc gratiae indigent spiritalis. Id eat, simul consolari in vobis per eam quce invicem est fidem vestram atque meam. Ut per communem fidem invicem consolemur, et de illuminatione sancti Spiritus invicem gratulemur. Nolo enim vos ignorare, fratres, quia sæpe proposui venire ad vos. Per commeantes enim fratres audire potuistis dispositionem meam. Et prohibitus sum* usque adhuc. Id est occupatus, dum aliis provinciis praedico, vel revelatione prohibilus, vel forte, sicut alibi dicit: Impedivit nos Sata. nas. Ut aliquem fructum habeam in vobis. Mercedem laboris sui nominat fructum. Sicut et in cæteri, gentibus, Græcis ac barbaris. Subaudilur habeo. Sapientibus et insipientibus debitor sum. Sapientes Graecos dicit, apud quos omnis philosophia est; insipientes barbaros appelat. Ita quod in me promptum est. Paratum est in me. Et vobis qui Romæ estis evangelizare. Æque ut sapientibus Graecis. Non enim erubesco Evanglium.","english":"Otherwise I too have no prosperous journey unless the will of God, which knows all things and in all good things goes before us and precedes and fosters us, has directed me there where I may have some fruit, just as we read of the apostles: wishing to go to one place, appointed to another, they did not go where they wished, but where God had sent them, knowing when and to whom they ought to go. To confirm you. Here he shows how he praised them above, since those who still need spiritual grace are to be confirmed. That is, to be comforted together in you through the faith which is mutually yours and mine. That through our common faith we may comfort one another and rejoice together over the illumination of the Holy Spirit. For I do not want you to be ignorant, brothers, that I have often intended to come to you. For through the brothers who travel back and forth you could have heard of my intention. And I have been prevented until now. That is, occupied while I preach to other provinces, or prevented by revelation, or perhaps, as he says elsewhere: Satan hindered us. That I may have some fruit in you. He calls the reward of his labor fruit. As also in the other nations, Greeks and barbarians. \"I have\" is understood. I am a debtor to the wise and the foolish. He calls the Greeks wise, among whom is all philosophy; he calls the barbarians foolish. So what is ready in me. It is prepared in me. And to evangelize you who are at Rome. Equally as to the wise Greeks. For I am not ashamed of the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Hoc subtiliter ad taxationem pertinet paganorum, qui merito de incestatoribus diis suis deberent erubescere: nec tamen erubescunt Deum suum Jovem credere, et erubescendum putant, Dominum propter salutem imagin I suæ credere, crucifixum cum in altero dedecus, in altero sit insigne virtutis. Et contra eos qui negant Christum in carne, et erubescunt nalivitatem Domini et crucem, qui putant hæc indigna Deo, non intelligentes nihil dignius Deo quam quod ad humanam salutem proficit. Nam si incredulisstultitia est, sed credentibus Dei virtus, et Dei sapientia. Virtu, enim Dei est in salutem. Nulla major virtus est quam devicta morte, homini vitam perditam reddere, quamvis infirmitas, id est humanitas, in virtute, hoc est in divinitate, incredibilis videatur incredulis. Omni credenti, Judoco primum et Græco; justitia enim Dei in eo revelatur. Ut quomodo Abraham credens es gentibus per fidem salvatus est, ita et cæteri credentes salventur. Ex fide in fidem, sicut scriptum est: Justus autem ex fide mea vivit. Ex fide Veteris Testamenti justificatur Judæus, ex Novi, gentilis, dum Judæus credit quod hoc ante prophetie prædixerint. Item aliter: Ex fide præsenti in futura, quia fides ad invisibilia pertinet, quæ et sub Veteri Testamento, ct in Novo duno Dei infusa est. Et ideo dicit: Justus autem ex fide mea vivit. Revelatur enim ira Dei de carlo.","english":"This pertains subtly to the censure of the pagans, who by rights ought to blush for their incestuous gods; yet they do not blush to believe that their god Jove is such, and they think it a thing to blush for that the Lord was believed on for the salvation of His image, crucified—when in the one case it is a disgrace, in the other a mark of virtue. And this is against those who deny Christ in the flesh, and blush at the Lord's nativity and cross, who think these things unworthy of God, not understanding that nothing is more worthy of God than what profits human salvation. For if to unbelievers it is foolishness, yet to believers it is the power of God and the wisdom of God. For the power of God is unto salvation. There is no greater power than to have conquered death, to restore to man the life he lost, although the weakness—that is, the humanity—in the power, that is, in the divinity, seems incredible to unbelievers. To every believer, to the Jew first and to the Greek; for the righteousness of God is revealed in it. So that just as Abraham, believing, was saved for the nations through faith, so too the rest who believe may be saved. From faith unto faith, as it is written: But the just man lives by my faith. By the faith of the Old Testament the Jew is justified, by that of the New, the Gentile, when the Jew believes that the prophets foretold this beforehand. Likewise in another sense: from present faith unto future faith, because faith pertains to things invisible, which was infused by the gift of God both under the Old Testament and in the New. And therefore he says: But the just man lives by my faith. For the wrath of God is revealed from heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Contra partem gentium loquitur, dicitque Dei iram per Evangelium revelari. Noverant enim homines et benefic a et plagas exspectare de cœlis. Super omnem impietatem et injustitiam hominum. Prima impietas in Deum, peccare est aut pcr blasphemiam, aut per contemptum. Alia in parentes, aut injuria, aut despectu. Tertia in extraneum, quia omne contrarium pietati impietas est. Quarta in semetipsos, sicut Sapientia dicit: Qui autem peccant in me, impie faciunt in suas animas. Sive omnem impietatem, quia diversae sunt idolorum culturæ, ut impietas ad injuriam Dei, injustitia ad omnia peccata referatur. Eorum qui veritatem in justitia detinent. Qui veritatem nominis Dei in injustitia indignæ materiæ detinent idolorum. Quia quod notum est Dei, manifestum est iii illis. Omnis creatura ostendit se non esse Deum, sed esse alium qui eam fecerit, cui servitio parere necesse sit, naturaliter enim potest scire de Deo quod sit, et quod juslus sit, et ipsa creatura non esse a semelipsa, quia major per omnia omnibus nulla est, quia omnes se alterutram vincunt, aliæ magnitudine, ut cœlum; aliæ claritate, ut sol, et luna, vel stellæ præclaræ. Deus enim illis manifestavit. Virtutes ejus occultae ex iis quæ palam sunt manifestantur. Invisibilia enim ipsius a creatura mundi per ea quce facta sunt intellecta conspiciuntur.","english":"He speaks against the party of the gentiles, and says that the wrath of God is revealed through the Gospel. For men knew both to expect benefits and to expect blows from the heavens. Upon all ungodliness and unrighteousness of men. The first ungodliness is toward God: to sin either through blasphemy or through contempt. Another is toward parents, either by injury or by disdain. The third is toward a stranger, because everything contrary to piety is ungodliness. The fourth is toward themselves, as Wisdom says: But those who sin against me do wickedly against their own souls. Or \"all ungodliness,\" because the cults of idols are diverse, so that ungodliness refers to injury against God, and unrighteousness to all sins. Of those who hold the truth in unrighteousness. Who hold the truth of God's name in unrighteousness, in the unworthy matter of idols. Because what is known of God is manifest in them. Every creature shows that it is not God, but that there is another who made it, whom it is necessary to obey in service; for naturally it can know concerning God that he is, and that he is just, and that the creature itself is not from itself, because there is none greater in all things than all things, because all surpass one another: some by magnitude, like heaven; others by brightness, like the sun and the moon, or the most brilliant stars. For God has manifested it to them. His hidden powers are made manifest from those things which are open. For his invisible things, from the creation of the world, are understood and seen through those things which were made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Si enim ea quæ videntur tam praeclara, ab illo facia sunt, ut quidam illa deos putarent, quanto magis factorem sempiternum intelliigere potuerunt? Sempiterna quoque ejus virtus et divinitas, ut sint inexcusabiles. Ergo Christus sempiternus, quia Dd virtus et Dei sapientia est. Quia cum cognovissent Deum. Quomodo cognoverunt? sive ex conscientia per insitam sibi rationem, sive ex mundi factura, quia omnia mutabilia sunt, solus Deus incommutabilis. Non sicut Deum glorificaverunt. Non illum per suam magnitudinum venerati sunt, sed pro Deo idola coluerunt. Aut gratias egerunt. Quia rationabiles ab eo facti sunt. Sed evanuerunt in cogitationibus suis. Putantes se Dei magnitudinem posse comprehendere. Et obscuratum est insipiens cor eorum. Recedentes uliquc a limine veritatis, creaturam pro Creatore venerando, verum lumen, id est Dei sapientiam perdiderunt. Dicentes enim se esse sapientes. Quasi qui invenirent quomodo invisibilis Deus in simulacrum visibile coleretur. Stulti facti sunt. Non intelligentes Deum non esse, quem homo fecisset. Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis et volucris et quadrupedum et serpentum. Hic Jovis cultores appellat, quem propter amores fœdissimos toties asserunt transformatum, velut in cygnum, et taurum. Propter quod tradidit iUlo. Deus in desidena cordis corum.","english":"For if those things which are seen are so exceedingly glorious, and were made by him, so that certain men thought them to be gods, how much more could they have understood the eternal Maker? His eternal power also and divinity, so that they are without excuse. Therefore Christ is eternal, because he is the power and wisdom of God. Because when they had known God. How did they know him? Either from conscience through reason implanted in them, or from the fashioning of the world, because all things are mutable, God alone is immutable. They did not glorify him as God. They did not venerate him according to his greatness, but instead of God they worshiped idols. Or gave thanks. Because they were made rational by him. But they became vain in their thoughts. Thinking that they could comprehend the greatness of God. And their foolish heart was darkened. Departing, that is, from the threshold of truth, by venerating the creature instead of the Creator, they lost the true light, that is, the wisdom of God. For saying that they were wise. As if they could find how the invisible God might be worshiped in a visible image. They became fools. Not understanding that he is not God, whom man had made. And they changed the glory of the incorruptible God into the likeness of the image of corruptible man and of birds and of four-footed beasts and of serpents. Here he calls them worshipers of Jupiter, whom they repeatedly assert was transformed because of most shameful loves, as into a swan and a bull. For which cause God handed them over. God into the desires of their heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Tradere dicitur Deus, dum non retinet delinquentes justo judicio, propter arbitrii libertatem ad malum promptissimam. Derelinquit autem dereliquentes se, sicut dicit per Prophetam: Si autem reliqueritis cum, et ipse relinquet vos. Et iIlud: Dimisi eos secundum desideria cordis eorum, et ibunt in voluptatibus suis. In immunditiam. Quæ est in turpibus mysteriis idolorum. Ut contumeliis officiant corpora sua. Dum sibi characteres et ustiones infligunt in consecrationibus idolorum. In semetipsis. Vitam quam amantes nec sibi parcant, ut etiam in hoc erroris sui cœnam perferant. Qui commuta erunt veritatem Dei iu mendacium. Transtulerunt veri Dei culturam in mendacium idolorum, qui falso pro diis habentur, fallunt cnim, dum hoc se mentiuntur esse quod non sunt. Et coluerunt et servierunt creaturæ po ius quam Crea'ori. Non solum dixerunt, sed etiam servierunt, et quicunque alicujus creaturæ cupiditate vincitur, ipsi servit; a quo enim quis vincitur. hujus et servus est, in tantum ut et venter sit Deus. Qui est benedictus in sæcula. Cui si servissent, et ipsi benedicli in saecula fieri potuerunt. Maledicti ergo, et temporales cffecti sunt, qui benedictum in saecula reliquerunt. De talibus enim dicitur: Similiter odio sunt impius, et impietas ejus. Amen. Vere, sive fideliter. Propterea tradidit illos Deus in passiones ignominice.","english":"God is said to hand them over when he does not restrain transgressors in his just judgment, on account of the freedom of will, which is most prone to evil. But he abandons those who abandon him, as he says through the Prophet: But if you forsake him, he will also forsake you. And that other passage: I sent them away according to the desires of their heart, and they will walk in their own lusts. Into uncleanness, which is in the shameful mysteries of idols. So that they do dishonor to their own bodies, while they inflict brands and burns upon themselves in the consecrations of idols. In themselves: they do not spare even their own life, which they love, so that in this too they may endure the banquet of their error. Who exchanged the truth of God for a lie: they turned the worship of the true God into the lie of idols, which are falsely held to be gods; for they deceive, while they lie that they are what they are not. And they worshiped and served the creature rather than the Creator. They not only said it, but also served; and whoever is conquered by the desire for any creature serves it; for by whatever a man is conquered, of that he is also the slave, to such an extent that even the belly becomes his god. Who is blessed forever. If they had served him, they too could have become blessed forever. Therefore those who have forsaken the one blessed forever have become accursed and temporal. For of such it is said: In like manner the impious man and his impiety are hateful. Amen. Truly, or faithfully. Therefore God handed them over to shameful passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Propter causas superius memoratas etiam in his flagitiis dimissi sunt, ut passio vitii jam poena peccati sit. Nam feminæ eorum. Ideo ipsa crimina, evidenter expressit, ut cognoscas eos rationem perdidisse naturae, qui tamen amentes effecti sunt, ut omnia perverterent, in Deum perversi; neque enim ordinem naturæ servare possunt, qui auctorem naturæ dereliquerunt. Immutaverunt naturalem usum in eum usum qui est contra naturam. Omnia perverterunt, sicut scriptum est. Infandorum enim idolorum cultura omnis mali caput est, et initium, et finis. Similiter autem et masculi, relicto naturali usu feminæ. Quomodo enim ordinem naturæ servassent, auctore naturae derelicto? Exarserunt in desiderii. suis, invicem masculi in masculos turpitudinem operantes. Effrenata libido modum servare non novit. Et mercedem quam oportuit erroris sui in semetipsis recipientes. S currit ordo, ut qui Domini obliti fuerant, nec se ipsos cognoscerent. Et sicut non probaverunt Dominum. Non nescierunt, sed minime probaverunt. lUe enim Dominum probat habere se in notitia, qui semper taHquam praesentem timet, et peccare non audet. Tradidit eos Deus in reprobum sensum. Id est, relicti sunt in reprobum sensum. Ut faciant quæ non convenit. Quae non conveniunt homini facere. Repletos omni iniquitate et malitia. luiquitalem et malitiam principales causas ostendit esse vitiorum. Fornicatione, avaritia.","english":"For the causes mentioned above, they were also abandoned in these shameful acts, so that the passion of vice might already be the punishment of sin. For their women. Therefore he clearly set forth the crimes themselves, so that you may know that those who have lost the reasoning of nature—who have nonetheless been made senseless so as to pervert all things, being perverse toward God—cannot keep the order of nature, since they have forsaken the author of nature. They changed the natural use into that use which is against nature. They perverted all things, as it is written. For the worship of unspeakable idols is the head, the beginning, and the end of every evil. Likewise also the males, having forsaken the natural use of the woman. For how would they have kept the order of nature, with the author of nature forsaken? They burned in their desires, males with males working shamefulness. Unbridled lust does not know how to keep a limit. And receiving in themselves the recompense which was fitting for their error. The order runs on, so that those who had forgotten the Lord would not even know themselves. And just as they did not approve of God. They did not fail to know, but they did not at all approve. For he approves of having the Lord in his knowledge who always fears him as present and does not dare to sin. God handed them over to a reprobate mind. That is, they were left in a reprobate mind. So that they do what is not fitting. Which are not fitting for a man to do. Filled with all iniquity and malice. He shows iniquity and malice to be the principal causes of vices. Fornication, covetousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Fornicationem et avaritiam simul junxit, quia utræque passiones idololatriæ comparantur, sicut dixit in Exodo: Fornicati sunt a Deo suo propter idoli sordem. Nam fornicatio est Christiano alicui rei adhaerere prætorquam neo, ct multis cupiditatibus corrumpi. Unde dicit Paulus, se uni viro nos virginem castam spopoudisse. Nequitia. Ideo insatiabilis est avaritia, quia post Dei divitias quantumvis quis habeat, parum est. Plenos inividia, homicidio. Pulchre homicidium invidiæ sociavit, quia prima hnjus criminis ip a materia est, quia primum homicidium et diaboli et Cain de invidia natum est. Contentione. Contentio est, ubi non ratione aliquid, sed animi pertinacia defenditur, et ubi non,.critas quæritur, sed animositas fatigatur. Primitus fraterni Meteris causa ex contentione evenit. Dolo, malignitate. Dnlus est occulta malitia blandis sermonibus adornata. Susurrones. Murmuratores, non in facie, sed in aure loquentes, vel de quibus dicitur, Neque murmuraveritis. Detractores Deo odibiles. De factores Deo odibiles, quia nihil tam odibile Deo quam idololatria, cui detractio comparatur, cum et idololatra et detractor eradicandi a Scriptura dicantur. Contumetiosos. Qui veloces sunt in verborum injuriis. Superbos. Qui vult supergredi quod est, superbus dicitur, sicut diabelus, qui prodidit hoc quod fuit. Et qui super alios vult esse, infra se fiet. Elatos, imentores malorum.","english":"He joined fornication and greed together, because both passions are compared to idolatry, as he said in Exodus: They have fornicated away from their God because of the filth of an idol. For fornication for a Christian is to cling to anything other than God, and to be corrupted by many desires. Hence Paul says that he betrothed us as a chaste virgin to one man. Wickedness. Greed is therefore insatiable because, after the riches of God, however much anyone has, it is little. Full of envy, murder. He fittingly joined murder to envy, because the first matter of this crime is envy, since the first murder, that of the devil and of Cain, was born of envy. Strife. Strife is where something is defended not by reason but by stubbornness of mind, and where truth is not sought but passion is worn out. The first cause of brotherly death came from strife. Guile, malice. Guile is hidden malice adorned with flattering words. Whisperers. Murmurers, speaking not to the face but into the ear, or those of whom it is said, Do not murmur. Slanderers, hateful to God. Slanderers are hateful to God, because nothing is so hateful to God as idolatry, to which slander is compared, since both the idolater and the slanderer are said by Scripture to be rooted out. Insolent. Those who are swift in insults of words. Proud. He who wishes to go beyond what he is is called proud, like the devil, who betrayed what he was. And he who wishes to be above others will be brought below himself. Puffed up, inventors of evil things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Elatus est qui effertur supra mensuras suas. Parentibus non obedientes. Hoc loco et doctores intellig pussunt, parentes animarum. Insipientes. Quia ab ipso fonte sapientis recesserunt. Incompositos. Omnis insipiens inordinatus. Sine affectione, absque honore. Affectio est adimpletio charitatis. Sine misericordia. Quomodo poterant aliis misereri, qui in se misericordes esse noluerunt? Qui cum justitiam Dei cognovissent. Per hoc, quod eis naturaliter displicet malum, Dei justitiam cognoverunt. Non intellexerunt. Qui si intellexissent, timuissent; si timuissent, nunquam tal a commisissent. Quoniam qui talia agunt, digni sunt morte. Judicii Dei, etsi non in praesentia, futuram tamen non effugient poenam. Non solum qui ea faciunt, sed et qui consentiunt facientibus. Consentiunt suscipiendo doctrinam, vel connivendo [alias convivendo].","english":"He is puffed up who is carried beyond his own measure. Not obedient to parents. In this place even teachers can be understood, the parents of souls. Foolish. Because they have withdrawn from the very fountain of wisdom. Disorderly. Every fool is disorderly. Without affection, without honor. Affection is the fulfillment of charity. Without mercy. How could they show mercy to others, who were unwilling to be merciful to themselves? Who, when they had known the justice of God. By this, that evil is naturally displeasing to them, they have known the justice of God. They did not understand. If they had understood, they would have feared; if they had feared, they would never have committed such things. For those who do such things are worthy of death. They will not escape the future punishment of God's judgment, even if not in the present. Not only those who do them, but also those who consent to those doing them. They consent by receiving the teaching, or by conniving [otherwise, by living together].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":12,"ref":"p12","source":"CAP. II. Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas; eadem enim agit quæ judicas. Omnes qui hujusmodi judicabant, maxime tamen qui habent examinandi potestatem, non solum judices. sed et domini conveniuntur. Quia naturali judicio justam factis profert unusquisquc sententiam. Omnesque norunt et innocentiam præmio, et maliliam dignam esse supplicio: et ideo inexcusabiles, quia Dei justitiam cognoverunt. Scimus enim quoniam judicium Dei est secundum veritatem in eo. qui talia agunt. Utique secundum veritatem est judicium, quo judicabuntur hujusmodi, qui condemnare alios sapuerunt, quæ per se committere non timebant. Si enim tu peccator peccatorem tui simitem judicas, quanto magis Deus justus te judicabit injustum? Et ideo judicium Dei secundum veritatem est, quippe quem sine personarum acceptione nec amicis suis, nec angelis peccantibus legimus pepercisse. Humanum autem judicium multis modis corrumpitur. Nam et amore, vel odio, sed et avaritia ac timore, nonnunquam et misericordia depravatur. Existimas autem hoc, o home, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei? Nunquid propterea tibi de impunitate blandir s, quia Deus in præsent non reddit, et patientiam ejus contemnis?","english":"CHAPTER II. Therefore you are without excuse, O every man who judges. For in that you judge another, you condemn yourself; for you do the same things that you judge. All who judged in this way, but especially those who have the power of examining, are called to account—not only judges but also masters. Because by natural judgment each one pronounces a just sentence on deeds. And all know both that innocence is worthy of reward and that malice is worthy of punishment; and therefore they are without excuse, because they have known God's justice. For we know that the judgment of God is according to truth upon those who do such things. Certainly the judgment is according to truth by which such persons will be judged, who knew how to condemn others for things they did not fear to commit themselves. For if you, a sinner, judge a sinner like yourself, how much more will God, who is just, judge you, who are unjust? And therefore the judgment of God is according to truth, since we read that he spared neither his friends nor the angels who sinned, without respect of persons. Human judgment, however, is corrupted in many ways. For it is depraved by love or hatred, but also by greed and fear, and sometimes even by mercy. But do you think this, O man, who judge those who do such things and do them yourself, that you will escape the judgment of God? Surely you do not flatter yourself with impunity for this reason, because God does not repay in the present, and you despise his patience?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Non tardal, inquit, Dominus promissa, sed patienter agit propter vos, nolens aliquem perire, sed omnes ad poenilentiam converti; bonus est enim exspectando; justus est puniendo. An divitias bonitatis ejus. Abundantiam. Et patientiæ et longanimitatis contemnis? ignorans quoniam benignitas Dei ad pœnitentiam te adducit? Multum se homines per patientiam Dei seducunt, quia non vult statim pun re peccantes. Putant enim eum aut non curare res humanas, aut donare quod differt. Plerique etiam calumniantur, quare in præsenti non reddit? Miseri etiam in hoc ingrati, sicut in omnibus beneficiis Dei, qui ei imputant quod eorum dissimulatur interitus, non intelligentes, quia si statim redderet, nullus jam luminum remansisset, nec ex injustis fierent jusli. Q lid plura? Paulum quoque ipsum Ecclesia non haberet. Ideo autem hominibus videtur Deus diu exspectare peccantes, quia parvi temporis sumus, et centum annos pro infinito habemus. Ille autem apud quem mille anni tanquam una dies sunt, centum annos pro hora habet. Et ideo hoc parum est ante Dominum, cum et homines aliquantis diebus soleant exspectare pecNotes. Humanum est nempe delinquere, humanum est pro delicto poenitere. Nemo periculosius peccat quam qui peccata defendit. Secundum autem duritiam tuam, et impænitens cor thesaurizas tibi.","english":"Not slow, he says, is the Lord concerning his promise, but he acts patiently for your sake, not willing that anyone perish, but that all be converted to repentance; for he is good in waiting; he is just in punishing. Or do you despise the riches of his goodness. The abundance. And of his patience and long-suffering? Not knowing that the kindness of God leads you to repentance? By the patience of God men greatly deceive themselves, because he does not wish to punish sinners at once. For they think that he either does not care about human affairs, or grants what he postpones. Many even slander him, asking why he does not repay in the present? Wretched men, ungrateful even in this, as in all the benefits of God, who impute to him that their destruction is overlooked, not understanding that if he repaid at once, no one of men would have remained, nor would the unjust become just. What more? The Church would not have Paul himself either. But God seems to men to wait long for sinners for this reason, because we are of small time, and we regard a hundred years as infinite. But he with whom a thousand years are as one day regards a hundred years as an hour. And therefore this is little before the Lord, since even men are accustomed to wait for a few days for their own. Notes. For it is human to transgress, human to repent of a fault. No one sins more dangerously than he who defends his sins. But according to your hardness and impenitent heart you treasure up for yourself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Tu autem imprudens æger ipso remedio ad majora abuteris vulnera, sicut dicit Job: Dedit ei Deus locum pænitentiæ. et ille abutitur eo in superbiam. Non agnita enim pietas majus judicium parat, ut vindictam sentiat, qui misericordiam sentire despexit. lram in die iræ. Iram super iram ipse tibi apud Dominum recondis, quæd iebus definitis et certis lemporibusapparebit non ante diem, qui exspectaris (Sic). Et revelationis justi judicii Dei, qui reddit unicuique secundum opera ejus. Quia occultus est, etsi videlur modo per specilium in aenigmate, sive per velamen videtur. His quidem qui secundum patientiam boni operis. Boni operis merces per patientiam exspectatur: quia in praesenti vita non redditur. Per fidem enim ambulamus, et non per speciem, et tunc erit perfectum opus, si infinemusqueduraverit. Gloriam. Gloriam illam pr;p. dicat, qua sancti fulgebunt ut sol, et honorent Honarem filiorum Dei. Quid enim honoratius filiis Dei, qui etiam angelos judicabunt? Et incorruptionem. Incorruptionem, gloriam immortalitatis dicit. Quærentibus vitam æternam. Qui quaerit vitam aeternam, ista omnia consequetur, et qui habet hanc spem in eo, sanctificat se, sicut dicit: Sancti estote, sicut ille sanctus est. His autem qui ex contentione. Qui evangelicac veritati non credunt, et consentiunt iniquitali, qui relicto Creatore deserviunt creaturæ, qui contra quod sciunt defendunt, contentiosi sunt.","english":"But you, imprudent and sick, abuse the very remedy itself into greater wounds, as Job says: God gave him a place of repentance, and he abuses it unto pride. For piety that is not acknowledged prepares a greater judgment, so that he may feel vengeance who disdained to feel mercy. Wrath in the day of wrath. You store up wrath upon wrath for yourself with the Lord, which will appear on defined days and fixed times, not before the day that you await. And of the revelation of the just judgment of God, who renders to each according to his works. Because it is hidden, even if it now seems to be seen through a mirror in an enigma, or is seen through a veil. To those indeed who according to patience of good work. The reward of good work is awaited through patience, because it is not rendered in the present life. For we walk by faith, and not by sight, and then will the work be perfect, if it has endured to the end. Glory. Let him speak of that glory, whereby the saints will shine as the sun, and be honored with the honor of the sons of God. For what is more honorable to the sons of God, who will even judge angels? And incorruption. By incorruption he means the glory of immortality. To those seeking eternal life. Whoever seeks eternal life will obtain all these things, and whoever has this hope in him sanctifies himself, as it says: Be holy, as he is holy. But to those who are of contention. Those who do not believe the truth of the gospel, and consent to iniquity, who, having forsaken the Creator, serve the creature, who defend against what they know, are contentious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Timete contentionem, ne quæ sequuntur patiamini. Et qui non acquiescunt veritati. Evangelicæ. Credunt autem iniquitati. Quati norunt, qui credere voluerunt iniquitati: non enim æquum, derelicto Creatore omnium, creaturæ servire. Ira et indignatio. Hæc omnia peccatoribus in judicio praeparantur; tunc erit magna et infructuosa poenitentia. Tribulatio et angustia. Conscientiæ et van:p. pœnitentiæ, sicut scriptum est: Tunc dicent inter se poeniienles, et præ angustia spiritus gementes. In omnem animam hominis operantis malum, Quia anima prima peccat, ideo pœnam principaliler sentit; sive anima pro homine integro ponitur, sicut dicit quod Jacob in animabui intravit in Ægyptum. Judœi primum, et Graeci. Primi, quia primo Dominum agnoverunt, et primi in legem gravius prævaricati sunt. Vel primum pro quidem ponit, quia et ipse dicit: Non est personarum acceptio apud Deum, sic primum tempore, non honore. Gloria autem, et honor, et pax omni operanti bonum. Gloria contra iram, bonor contra indignationem, pax contra tribulationem et angustiam, et quod superius incorruptionem, hic pacem nominavit. Judæo primum, et Græco. Quod ibi in anima dixit Judæi et Græci, hic ipsum hominem posuit. Et, sicut dictum est, primum hic pro quidem ponit, sive primum, credulitatis tempore, non honore. Non est enim personarum acceptio apud Deum.","english":"Fear contention, lest you suffer what follows. And those who do not consent to the truth. Of the Gospel. But they believe in iniquity. As those knew who wished to believe in iniquity; for it is not right, having forsaken the Creator of all things, to serve the creature. Wrath and indignation. All these things are prepared for sinners in judgment; then there will be great and fruitless repentance. Tribulation and distress. Of conscience and of vain repentance, as it is written: Then they will say among themselves, repenting, and groaning for the distress of spirit. Upon every soul of man that works evil. Because the soul sins first, therefore it principally feels the punishment; or the soul is put for the whole man, as he says that Jacob entered into Egypt in souls. To the Jew first, and to the Greek. First, because they first acknowledged the Lord, and first transgressed the law more grievously. Or he puts first for indeed, because he himself also says: There is no respect of persons with God, thus first in time, not in honor. But glory, and honor, and peace to everyone who works good. Glory against wrath, honor against indignation, peace against tribulation and distress, and what he named incorruption above, here he named peace. To the Jew first, and to the Greek. What he said there in the soul, of the Jew and the Greek, here he put as the man himself. And, as has been said, here he puts first for indeed, or first, in time of belief, not in honor. For there is no respect of persons with God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Ne gentes se de Ignorantia excusarent, quia lege naturae sunt praediti-, nec Judæi de lese et circumcisione sibi blandiantur, quia non solum professio, sed et conversatio requirenda est. Quicunque enim sine lege peccaverunt, sine lege, peribunt, et quicunque in lege peccaverunt, per legem judicabuntur. Lege litterae, et lege naturae, hoc est, mentis et conscientiae. Pejus enim videtur esse perire qnam judicari. Sed cum hoc degentibus et de Judæis loquitur, quis audeat dicere, Judæos qui in lege peccant, non esse perituros, cum in Christo non crediderint? quandoquidem sine fide Christi nemo liberari potest, ac pro hoc ita judicabuntur. fer!bunt regno, sed supplicio non peribunt. Quis autem dubitat, sive gentes, siveJudacos, si Christo non crediderint, perituros? Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur. Reddit rationem quare non sint a gentibus meliores, unde i i nos timere debemus, ne audientes legem, et non facientes. cum gentibus pereamus. Nec dicat Judæus: Sub lege vixi, gentili sum melior. Lex ergo auditores facit: gratia factores. Quis enim dicat non justificatos eos qui fuerunt ex fide legi obedientes? quando nisi justificarentur, non possunt esse obedientes. Sed dicimus lege fieri, ut Deus quid fieri velit audiatur: gratia vero fieri, ut legi obediatur, quia non auditores, sed factorcs legis justificabuntur.","english":"Lest the Gentiles excuse themselves on the ground of ignorance, since they are endowed with the law of nature, nor let the Jews flatter themselves about the law and circumcision, because not only profession but also conduct is required. For whoever have sinned without the law will perish without the law, and whoever have sinned in the law will be judged by the law. By the law of the letter, and by the law of nature, that is, of the mind and conscience. For to perish seems worse than to be judged. But when he speaks this to those living thus and to the Jews, who would dare to say that the Jews who sin in the law will not perish, since they have not believed in Christ? Seeing that without faith in Christ no one can be saved, and on this account they will be judged thus. They will be borne to the kingdom, but they will not perish by punishment. But who doubts that either Gentiles or Jews, if they have not believed in Christ, will perish? For it is not the hearers of the law who are just before God, but the doers of the law will be justified. He gives the reason why they are not better than the Gentiles, whence we too ought to fear lest, hearing the law and not doing it, we perish with the Gentiles. Nor let the Jew say: I have lived under the law, I am better than the Gentile. The law, then, makes hearers; grace makes doers. For who would say that those who were obedient to the law from faith are not justified? Since unless they were justified, they cannot be obedient. But we say that by the law it is brought about that God is heard as to what he wills to be done; but by grace it is brought about that the law is obeyed, because not the hearers but the doers of the law will be justified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Cum enim gentes quæ legem non habent. Ne si diceretur. qui legem litteræ non habent, quomodo poterunt jndicari? Naturaliter quæ legis sunt faciunt, ejusmodi legem non habentes. Sive dc bis dicit qui noturae legem custodiunt, qui quod sibi lunt fieri, aliis non faciunt, sive quod naturaliter etiam gentet laudant bonos, et judicant malos, quod est opus te. gis; sive de his qui etiam nunc, dum boni aliquid operantur, a Deo accepisse se copiam qua placer6 Deo valeant, profitentur vitia puniendo. Ipsi sibi sunt lex, qui ostendunt opus legis. Ostendit illos non fuisse sine lege, ut et gentes inexcusabiles faciat, et Judæis de proprietate legis gloriam tollat. Nam omnis homo de peccato in conscientia erubescit, et de bono facto lætatur. Scriptum in cordibus suis, testimonium red. dente illis conscientia. Naturae igitur legem in corda per testimonium conscientiæ, sive conscientia testatur legem se habere dum peccat, et gaudere dum pec. cata superat. Et inter se invicem cogitationum accusantium aut etiam defendentium, in die cum judicabit Deus occulta hominum.","english":"For when the Gentiles, who do not have the law. Lest it be said: those who do not have the law of the letter, how can they be judged? They do by nature the things of the law, not having such a law. Whether he says this of those who keep the law of nature, who do not do to others what they do not wish done to themselves; or because the Gentiles also naturally praise the good and judge the wicked, which is the work of the law; or of those who even now, while they do some good, profess that they have received from God the abundance by which they are able to please God, by punishing vices. They are a law to themselves, who show the work of the law. He shows that they were not without a law, so as to make the Gentiles inexcusable and to take away from the Jews the glory of the law as their own possession. For every man is ashamed of sin in his conscience, and rejoices in a good deed. Written in their hearts, their conscience bearing witness to them. Therefore the law of nature is in the heart through the testimony of conscience, or conscience testifies that it has a law when it sins, and rejoices when it overcomes sins. And between themselves in turn, of thoughts accusing or even defending, on the day when God will judge the hidden things of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Dicit altercationes cogitationum esse, cum quid aut faciendum, aut non faciendum, diu deliberantes dijudicamus, et secundum hoc nos in die Domini judicandos, quia bonum et malum non ignorasse probamur, sive conscientiæ nostre cogitationes erunt in die judicii ante oculos nostros tanquam historiæ agnoscendae, et haec nos aut accusabunt, aut etiam excusabunt. Secundum Evangelium meum per Jesum Christum. Secundum quod annuntio per Jcsum Christum, sive per Jesum Cbristum judicabit Deus occulta bominum. Si autem tu Judæus. Postquam allocutus est gentium partes, nunc ad Judæos convertitur, dicens, illum verum Judæum pro. bari, cuius bona magis sint occulta quam publica. Cognominaris. Nomine, non opere. Et requiescis in lege. Confidis, vel securus es. Et gloriaris in Deo. Gloriaris quia notus in Judaea tantum Deus, quod solus noveris Deum, vel solus intelligas voluntatem ejus. Et nosti voluntatem ejus. Subauditur Dei, unde beati su inis, si quae Deo placent, nobis nota sint, et faciamus quae jubet. Et probas utiliora instructus per legem. Legendo vel examinando, quia per naturam, licet infirmam, utilia multa probantur, per legem utiliora, quia per gratiam perfectiora. Iterum recapitulat expositionem: Qui in lege requiescis, quomodo transgredieris legem? Qui gloriaris in Deo, quare inhonoras Deum? Qui nosti voluntatem ejus, quare non facis eam?","english":"He calls them the disputings of thoughts, when we decide after long deliberation what should or should not be done, and that we are to be judged on the day of the Lord according to this, because we are proved not to have been ignorant of good and evil; or else the thoughts of our conscience will be, on the day of judgment, before our eyes like histories to be acknowledged, and these will either accuse us or even excuse us. According to my gospel through Jesus Christ. According to what I announce through Jesus Christ, or through Jesus Christ God will judge the hidden things of men. But if you are a Jew. After he has addressed the side of the Gentiles, he now turns to the Jews, saying that the true Jew is proved to be the one whose good things are more hidden than public. You are called. In name, not in deed. And you rest in the law. You trust, or you are secure. And you glory in God. You glory because God is known in Judea only, because you alone know God, or you alone understand his will. And you know his will. God's is understood, whence you are blessed if the things that please God are known to us, and we do what he commands. And you approve the more useful things, instructed through the law. By reading or examining, because through nature, though weak, many useful things are approved; through the law, more useful things, because through grace, more perfect things. Again he recapitulates the exposition: You who rest in the law, how have you transgressed the law? You who glory in God, why do you dishonor God? You who know his will, why do you not do it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Qui probas utilia, quare sectaris inutilia et vana? Dux cæcorum, quomodo viam non vides rectam? Si enim videres, per ipsam utique ambulares, lumen aliorum, quomodo non objicis opera tenebrarum i eruditor insipientium, cur etiam timorem Domini, qui est initium sapientiae, reliquisti? Magister infantium, puer es sensu, qui habes formam scientiae et veritatis in lege, nec ipse sequeris, nec alios sequi malo exemplo permiuis. Confidis teipsum ducem esse cœcorum. Eorum utique qui viam sine luce Mei perdiderunt. Lumen eorum qui in tenebris sunt. In tenebris ignorantiae. Eruditorem insipientium. Qui Dei sapientiam non habent. Magistrum infantium. Sive aetate, sive sensu parvulorum. Habentem formum scientiæ et veritatis in lege. Exemplum, quod illos p'Has sine lege vivere non posse, habes formam, ad quam st mper respiciens errare non possis. Qui ergo alium doces. Quod gentili dixit: In quo alterum judicas, teipsum condemnas. Teipaum non doce.. Quare non convenit vita tua doetrinæ luse, et opus tuum destruit fidem tuam, et ita fit ut lex non custodita non solum tibi nihil prosit, sed etiam majoris te criminis reum teneat, ut contemptorem suum. Qui prædicas non furandum, furaris. Quidam dicunt: Furaris Christum, id est, abscondis eum ab hominibus, vel sacras Scripturas, si possis, velis subtrahere. Qui dicis non mcechandum, mœcharis.","english":"You who approve the useful things, why do you pursue the useless and vain? Guide of the blind, how do you not see the right way? For if you saw it, you would surely walk along it. Light of others, how do you not cast off the works of darkness? Instructor of the foolish, why have you also abandoned the fear of the Lord, which is the beginning of wisdom? Teacher of infants, you are a child in understanding, you who have the form of knowledge and truth in the law, and neither follow it yourself nor permit others to follow it by your bad example. You trust that you yourself are a guide of the blind—of those, surely, who have lost the way without the light of Me; a light of those who are in darkness, in the darkness of ignorance; an instructor of the foolish, who do not have the wisdom of God; a teacher of infants, whether in age or in the understanding of little children; one having the form of knowledge and truth in the law. You have the example, that they cannot live without the law; you have the form, by looking upon which you may always be unable to err. You, therefore, who teach another—what he said to the Gentile: In that you judge another, you condemn yourself. You do not teach yourself. Why does your life not agree with your teaching, and your work destroy your faith, and so it comes about that the law, not kept, not only profits you nothing but even holds you guilty of a greater crime, as its despiser? You who preach that one must not steal, steal. Some say: You steal Christ, that is, you hide him from men, or you wish to withdraw the sacred Scriptures, if you can. You who say that one must not commit adultery, commit adultery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Non est una mœchatio, nam omne quod totum Deo debes, si alicui praeterquam Deo reddideris, mœcharis, sive amorem, sive timorem, sive servitium, sive obedientiam, sive spem, et ideo gravius ab illo delinquitur, a quo perfectio praedicatur. Qui abominaris idola, sacrilegiKm facis. Sacrilegium est quod proprie in Deum committitur, quasi sacri violatio, vel praevaricatio mandatorum. Qui in lege gloriatis. Dicens te beatum quod Dei noveris voluntatem. Per prœvaricationem legis Deum inhonoras. Exposuit sacrilegium, Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est. Væ quorum malis operibus nomen Domini fuerit blasphematum, sicut scriptum est: Polluerunt nomen sanctum meum inter gentes, dum dicuntur populus Dei, qui inter gentes captivi, peccatis suis facientibus, demorantur, ut dicerent gentes, Dotninum non posse populum suum defendere, se per idola sua exstitisse victores, non intelligentes quod Israel si Dominum tenuisset, semper illis fuerat dominaturus, et per hoc defensor. Circumcisio quidem prodest, si legem observes; si autem prævaricator legis Ii., circumcisio tua prceputium facta est. Prodest tempore suo, sive quia vivere facit Judæum, et non exterminari. Potest et ita intelligi: Circumcisio prodest, quia facit intelligi esse; quia perspecta, invenitur carnis circumcisione cessante veram cordis esse venturam.","english":"It is not one kind of adultery; for whatever you owe wholly to God, if you render it to anyone other than God, you commit adultery—whether love, or fear, or service, or obedience, or hope. And therefore he sins more grievously from whom perfection is preached. You who abominate idols, you commit sacrilege. Sacrilege is what is properly committed against God, as it were a violation of a sacred thing, or a transgression of the commandments. You who glory in the law. Saying that you are blessed because you know the will of God. By the transgression of the law you dishonor God. He has explained sacrilege, for the name of God is blasphemed among you Gentiles, as it is written. Woe to those by whose evil works the name of the Lord has been blasphemed, as it is written: They have polluted my holy name among the Gentiles, while they are called the people of God, who linger among the Gentiles as captives, their sins bringing it about, so that the Gentiles would say that the Lord could not defend his people, and that they had become victors through their idols, not understanding that if Israel had held fast to the Lord, he would always have ruled over them, and through this been their defender. Circumcision indeed profits, if you observe the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. It profits in its own time, either because it makes a Jew live, and not be exterminated. It can also be understood thus: Circumcision profits, because it makes it understood that it exists; because, once perceived, it is found that when the circumcision of the flesh ceases, the true circumcision of the heart is to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Praevaricator legis est, dum nOli sequitur quod ibi prædictum est. Signum prodest, si res adsit, cæterum signum sine re superfluum erit. Nam et signum quod Cain accepit, hoc significavit quod Judæos circumcisio discerneret a reliquis. Et sicut ille vagus et profugus cum ipso signo usque ad mortem duravit, sic Judaei usque in finem cum ipso circumcisionis jam inani signo per orbem dispersi, pleni zelo et pavore discurrunt, et nullus eis aufert circumcisionem, sive sub paganis, sive sub Christianis principibus ipsum signum portant Christi homicidæ, sicut Cain fratricida portavit. Si igitur præputium justitias legis custodiat. Visibilia indigent invisibilibus, invisibilia non indigent visibilibus, eo quod visibilia imagines sint invisibilium. Circumcisio carnis indiget cordis circumcisione, circumcisio autem cordis non indiget carnis circumcisione, quia imagine non indiget veritas, imago vero indiget veritate. Quare ergo data est circumcisio, si sola non prodest? Primum, ut cognosceretur Dei populus inter gentes vel in bello.","english":"He is a transgressor of the law, since he does not follow what was foretold there. The sign is of benefit if the reality is present; otherwise the sign without the reality will be superfluous. For even the sign that Cain received signified this: that circumcision would distinguish the Jews from the rest. And just as he, wandering and fugitive, endured with that very sign even to death, so the Jews, dispersed throughout the world even to the end with this now empty sign of circumcision, run about full of zeal and fear, and no one takes circumcision away from them; whether under pagan or under Christian rulers they bear that very sign, murderers of Christ, just as Cain the fratricide bore it. If, therefore, the foreskin keeps the righteous deeds of the law. Visible things need invisible things; invisible things do not need visible things, because visible things are images of invisible things. Circumcision of the flesh needs circumcision of the heart, but circumcision of the heart does not need circumcision of the flesh, because the truth does not need the image, but the image needs the truth. Why, then, was circumcision given, if it is of no benefit by itself? First, so that the people of God might be recognized among the nations, or in war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Quod autem tali membro signamur, primum haec causa est, ne aliud membrum deturparetur, quod aspectu horreret; deinde propter gratiæ promissionem, in qua erat per castitatem placendum, sive ut Christus significaretur ex circumcisione venturus, usque ad quem futura erat carnalis circumcisio, cuius typum gerens Jesus filius Nave secundo circumciderejubetur filios Israel. Sed hoc figura fuit, in tantum ut diceretur: In novissimis diebus circumcidet Deus cor tuum.. Et: Circumcidite præputia cordis vestri. Et ut originale peccatum in eo membro ubi insertum iuerat, etiam legis tempore puniretur. Nonne præputium illius in circumcisionem reputabitur? et judicabit quod ex natura est. Quia habet justitiam, cujus signum est circumcisio. Præputium legem consummaM. Implens. Te qui per litteram et circumcisionem prævaricator legis es? Dum litterae circumcisionem sectaris, spiritus accipere non mereris. Non enim qui in manifesto Judæus est. Omnia quae ante circa exteriorem hominem gerebantur, figuram exterioris hominis praeferebant. Neque quæ in manifesto in carne circumcisio, sed qui in abscondito Judæus est. Ipse verus Judæus est. Et circumcisio cordis in spiritu. De qua scriptum est in lege: In novissimis diebus circumcidet Deus cor tuum, et cor seminis tui. In spiritu, inquit, id est secundum novum testamentum, quod interiora quaerit, quae solus videat Deus, et haec est vera circumcisio.","english":"But the reason we are marked with such a member is first this: that no other member might be disfigured, one that would be horrifying to look at; then because of the promise of grace, in which one had to please by chastity, or so that Christ might be signified as coming from circumcision, up to whom carnal circumcision was to last, bearing whose type Jesus the son of Nave is commanded to circumcise the sons of Israel a second time. But this was a figure, to such an extent that it was said: In the last days God will circumcise your heart. And: Circumcise the foreskins of your heart. And so that original sin might be punished in that member where it had been implanted, even in the time of the law. Will not his foreskin be reckoned as circumcision? and will judge what is from nature. Because he has righteousness, of which circumcision is the sign. The foreskin consummates the law. Fulfilling. You who through the letter and circumcision are a transgressor of the law? While you pursue the circumcision of the letter, you do not deserve to receive that of the spirit. For he is not a Jew who is one outwardly. All the things that were formerly done concerning the outer man prefigured the outer man. Nor is circumcision that which is manifest in the flesh, but he is a Jew who is one inwardly. He is the true Jew. And circumcision of the heart in the spirit. Concerning which it is written in the law: In the last days God will circumcise your heart, and the heart of your seed. In the spirit, he says, that is, according to the new testament, which seeks the inner things, which God alone sees, and this is true circumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Non littera, cujus laus, non ex hominibus, sed ex Deo est. Littera occidit, spiritus autem vivificat. Lex litteræ non est data justis, sed injustis, et ideo laudem hominum merebatur. Lex autem Christi jam non minatur gladium peccantibus, sed promittit praemium libere servientibus, et ideo laudem a Deo habet, qui solus videt cor, quia ex fide precatur.\n\nCAP. III. Quid ergo amplius est Judæo? aut quiB utilitas circumcisionis? Reddit rationem quod lex inanis non fuerit, sed quod carnalis circumcisionis praerogativa vana sit, nullis operibus fulta. Interrogat, Quid amplius habeat Judæus. Respondet sive ex se, sive ex persona Judæorum, Multum per omnem modum, Nam si ipsius est sensus, Multum per omnem modum; et, Omnis homo mendax, quomodo postea convenit dicens:Si autem iniquitasnostra, et caetera. Postremo, quomodo negat præcellere Judæos multum per omnem modum? Multa illa utilitas erit, si eloquia, quae meruit accipere, studeatcustodire. Primum quidem, quia credita sunt illis eloquia Dei. Quod genlibus nulla. Quid enim si quidam illorum non crediderunl? Nunquid incredulilas illorum fidem Dei evacuavit? Absit. Nec enim credentibus præjudicat incredulitas transgressorum, et promissio Dei, quae ad Abraham facta est, si circa prævaricatores evacuatur, circa obedientes impletur, quia mentiri veritas nescit, sicut scriptum est: Est autem Deus verax, omnis vero homo mendax.","english":"Not the letter, whose praise is not from men but from God. The letter kills, but the spirit gives life. The law of the letter was not given to the just but to the unjust, and therefore it deserved the praise of men. But the law of Christ no longer threatens sinners with the sword, but promises a reward to those who serve freely, and therefore it has praise from God, who alone sees the heart, because one prays from faith.\n\nCHAPTER III. What then is the advantage of the Jew? Or what is the benefit of circumcision? He gives the reason: that the law was not in vain, but that the prerogative of carnal circumcision is vain, supported by no works. He asks what advantage the Jew has. He answers, whether from himself or in the person of the Jews, Much in every way. For if this is his meaning, Much in every way; and, Every man is a liar, how does it later fit when he says: But if our iniquity, and the rest. Finally, how does he deny that the Jews excel much in every way? That benefit will be great if they strive to keep the oracles which they were deemed worthy to receive. First indeed, because the oracles of God were entrusted to them. Which is nothing to the Gentiles. What then if some of them did not believe? Has their unbelief made void the faith of God? By no means. For the unbelief of transgressors does not prejudice those who believe, and the promise of God, which was made to Abraham, if it is made void for the prevaricators, is fulfilled for the obedient, because the truth cannot lie, as it is written: But God is true, and every man is a liar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Quia nemo sine peccato, præter illum solum qui nec nascendo habuit, nec vivendo contraxit. Ideo solus verax, implens quæ promisit quia in semine ejus benedicendae essent gentes, et benedicunlur in Christo, et per Christum, quia in ipso per ejus gratiam crediderunt; nam et si incredulis Judæis evacuata est.in eis, qui de populo ipso dono Domini crediderunt, et impleta est, et usque in finem quotidie plenius adimpletur, quia verax est qui promisit, et fallere nullatenus potest. Est autem Deus verax, omnis autem homo mendax: iicut scriptum est. Ut justus proberis, cum in peccatoribus vindicas: Ut justificeris in sermonibus tuis, et vincas cum judicaris. Vincis cum judicaris, cum mihi peccata mea, me confitente et damnante, dimittis. Ut justificeris, inquit, in sermonibus tuis, est enim Deus verax; nam etsi vacuata est apostolatus benedictio in traditore Juda, sed in Petro, qui fidem conservavit, impleta est. Evacuata est promissio in populo, qui propter transgressiones periit in deserto; impleta est in eis qui in terram sanctam dono Domini, fide cooperante, perducti sunt. Adjicit etiam de psalmo L testimonium: Ut justificeris, inquit, in sermonibus tuis, et vincas cum judicaris.","english":"Because no one is without sin except that one alone who neither had sin by being born nor contracted it by living. Therefore he alone is truthful, fulfilling what he promised—that the nations would be blessed in his seed, and they are blessed in Christ and through Christ, because they believed in him through his grace. For even if for the unbelieving Jews it was made void in them, yet in those from that same people who believed by the gift of the Lord, it has been fulfilled and is being fulfilled, and is daily more fully fulfilled even to the end, because he who promised is truthful and can in no way deceive. But God is truthful, and every man is a liar, as it is written: That you may be proved just when you take vengeance on sinners; that you may be justified in your words, and overcome when you are judged. You overcome when you are judged, when, as I confess and condemn my sins, you forgive me. That you may be justified, he says, in your words, for God is truthful. For even if the blessing of apostleship was made void in the traitor Judas, yet in Peter, who kept the faith, it was fulfilled. The promise was made void in the people who perished in the wilderness because of their transgressions; it was fulfilled in those who, by the gift of the Lord and with faith cooperating, were led into the holy land. He also adds testimony from Psalm 50: That you may be justified, he says, in your words, and overcome when you are judged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"In psalmi ordine et locutio prophetae ita se habet: Domine, pronuntiasti quidem sine personarum acceptione te in peccalores vindicaturum, et quidem nunc dum mihi remittis, patientiam tuam mendacium judicanl, sed vincis cum judicaris, dum mihi peccata, me confitente et damnante, dimittis, quia non judieas bis in idipsum. Id est, dum homo ipse sui judex culpam in se lamentatione et contritione persequitur, injusta esse pietatis tuæ indulgentia non probatur. Dum me immanis commissi reum arguis per prophetam, probas te habere de nostris operibus curam, et vincis eos qui te incuriosum humanorum acuum judicabaut. Ideo de isto sensu Apostoli totam expositionem cujusdam sancti viri posui, ut plenius lectoris sollicitudo imbueretur, et ubicunque sic invenis, paginas plenas, pro instructione hoc posui. Ul justificeris, inquit, in sermonibus tuis, et vincas cum judicaris. Videamus quomodo sibi hoc loco Apostoli sermo consentiat cum testimonio quod ex propheta, sermonem suum confirmaturus, assumpsit.","english":"In the order of the psalm the prophet's utterance stands as follows: Lord, you declared that without respect of persons you would take vengeance on sinners, and indeed now while you forgive me, they judge your patience a lie; but you overcome when you are judged, when, as I confess and condemn my sins, you forgive them, because you do not judge the same thing twice. That is, when a man himself, as his own judge, pursues his guilt within himself with lamentation and contrition, the indulgence of your loving-kindness is not proven to be unjust. When you, through the prophet, convict me, guilty of a monstrous deed, you prove that you have care for our works, and you overcome those who judged you to be unconcerned about human affairs. Therefore, from this understanding of the Apostle I have set down the whole exposition of a certain holy man, so that the reader's diligence might be more fully imbued, and wherever you find full pages of this kind, I have placed this for instruction. That you may be justified, he says, in your words, and overcome when you are judged. Let us see how in this place the Apostle's discourse agrees with the testimony which he took up from the prophet to confirm his discourse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Sententiam hanc evidenter illo sensu Apostolus ponit, quo dudum David sub pœnitentiæ voce protulerat, dicens: Domine, de semine meo esse venturum Salvatorem humani generis promisisti: nunc dum me videt populus tuus duplici crimine vulneratum, blasphemare feci filios Israel, ut, dum in adulterio et homicidio perspiciunt reatum meum, te putent esse mentitum, et ideo precem satisfactionis agnosce, et tu remitte quod ipse condemno, ut cum me indulta propitiatione reparaveris, et dignum promissione tua feceris, in sermooibus tuis justus appareas, et vincas cum a reprehensoribus judicaris, et ita nunc hanc lineam Apostolus sequitur dicens: Licet transgressores Judæi fecerint nomen Domini blasphemari, quo dicatur: Hæc erat illa gens sancta et populus electus, qui se nunc transgressione et inexpiabili sacrilegio et crimine impietatis involvit; ecce per scelus pravaricatorum Dei promissa vacuata sunt. Sed non ita est, nam si transgressores a gratia exciderunt, veridicam Domini sponsionem obedientia fidelium consequitur, ac sic confusis illis qui eloquia divina in irritum adducta jactabant, justificatur Dominus in sermonibus suis, et vincit cum judicatur, dum gratiam ab incredulis repudiatam credentibus confert.","english":"The Apostle sets down this sentence evidently in that sense which David had long before brought forth in the voice of penitence, saying: Lord, you promised that the Savior of the human race would come from my seed; now, while your people see me wounded by a twofold crime, I have caused the children of Israel to blaspheme, so that, when they perceive my guilt in adultery and homicide, they think that you have lied; and therefore accept the prayer of satisfaction, and you forgive what I myself condemn, so that when you have restored me by the granted propitiation and have made me worthy of your promise, you may appear just in your words and may overcome when you are judged by your critics. And so now the Apostle follows this line, saying: Although the transgressing Jews have caused the name of the Lord to be blasphemed, by which it is said, \"This was that holy nation and chosen people,\" which now involves itself in transgression and inexpiable sacrilege and the crime of impiety—behold, through the wickedness of the depraved, the promises of God have been made void. But it is not so; for if the transgressors have fallen from grace, the truthful promise of the Lord is fulfilled by the obedience of the faithful, and thus, with those confounded who boasted that the divine oracles had been brought to nothing, the Lord is justified in his words and overcomes when he is judged, while he confers on believers the grace that has been rejected by unbelievers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Quod vero dicit: Est autem Deus verax, omnis autem homo mendax, et iterum: Si autem iniquitas nostra justitiam Dei commendat, infideles utrumque hoc testimonium in rationabili sensu accipiant. Si autem iniquitas nostra justitiam Dei commendat, quid dicemus Nunquid iniquus Deus, qui infert iram? Si autem iniquitas nostra justitiam Dei commendat, iniquum est, inquit, si in illos vindicat, qui ideo peccavcrunt ut justior appareret: qua enim justitia damnabit injustitiam, si secundum te humana iniquitate fit justior? Hoc loco magistro gentium disserente, duarum ratio vertitur personarum, id est, sub imperitia male interpretanlis, et sub doctrina Apostoli refellenlis, et tanquam si Apostolo pars diversa imprudenter credens ita diccret: Apostole, magnum peccatis nostris solatium contulisti, dicendo quod justificetur Deus in nostrorum indulgentia delictorum, et quia veritatem Dei mendacia nostra commendant, et peccata nostra misericordiæ materiam Deo ingerunt, ut per iniquitates nostras ejus bonitas exerceatur et gloria dilatelur, iujuste peccata nostra pupiuntur, quae ad manifestandam Dei patientiam benevolentiamque proficiunt, statim infert.","english":"But as for what he says: \"But God is true, and every man a liar,\" and again: \"But if our iniquity commends the justice of God,\" let the faithless take both of these testimonies in a rational sense. \"But if our iniquity commends the justice of God, what shall we say? Is God unjust, who inflicts wrath?\" But if our iniquity commends the justice of God, he says, it is unjust if he takes vengeance on those who sinned precisely so that he might appear more just; for by what justice will he condemn injustice, if, according to you, he is made more just by human iniquity? In this passage, as the teacher of the Gentiles discusses, the reasoning of two persons is turned about, that is, under the ignorance of one who misinterprets, and under the teaching of the Apostle who refutes, and as if the opposing party, foolishly believing, were to say to the Apostle: Apostle, you have brought great comfort to our sins by saying that God is justified in the forgiveness of our transgressions, and that our lies commend the truth of God, and that our sins supply God with material for mercy, so that through our iniquities his goodness may be exercised and his glory enlarged—[then] our sins are unjustly punished, which profit toward manifesting God's patience and benevolence; he immediately adds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Hucusque objectio* adversa, hic respondet Apostolus illorum sensui: Iniquus est, inquit, Deus, si in illos vindicat per quorum peccata benignus apparet, et non debeo judicari, qui mentior, quia meo mendacio Dei veritas collecta praedicabilior invenitur. Et ideo quanto majora mala fecerimus, tanto majora bona ab illo pro cujus laude peccavimus, recipiemus. Hoc fortassis ideo imprudentes ita intelligi debere arbitrabantur, quia legimus: Ubi abundavit peccatum, superabundavit gratia, quasi quæ peccati det meritum, dum clemenliae Dei praestet augmentum. Sed longe aliter intelligenda est ista sententia. Et quod ita per satisfactionem et emendationem consumpta sit abundantia peccatorum, ut emendati non solum veniam, sed etiam præmia mererentur: ut justificeris, inquit, in sermonibus tuis. Hoc testimonium pars adversa ita proposuit quasi dixerit David: Propterea ego peccavi, ut dum me judicas, tu justus appareas, aut misericors, dum remittes; et ideo parcere mihi debes, quia iniquitas mea, aut misericordiam tuam, aut justitiam commendat. Hinc eorum errorem Apostolus retractat, et interjectis sententiis destruit dicens: Si, quemadmodum aiunt nos quidam dicere, iniquilas nostra justitiam Dei commendat, ergo iniquus est Deus, qui infert iram, cum iniquitas nostra ejus prædicet misericordiam. Secundum hominem dico. Absit.","english":"Up to this point the objection was on the opposing side; here the Apostle responds to their way of thinking: \"God is unjust,\" he says, \"if he takes vengeance on those through whose sins he appears benign, and I ought not to be judged, I who lie, because by my lie the truth of God, gathered together, is found more worthy of praise.\" And therefore the greater the evils we have done, the greater the goods we shall receive from him for whose praise we sinned. Perhaps the foolish thought this ought to be understood in that way because we read: \"Where sin abounded, grace superabounded,\" as if it granted merit to sin while it supplies an increase of God's mercy. But that statement must be understood far otherwise. And [they say] that the abundance of sins has been consumed through satisfaction and amendment, so that those amended merited not only pardon but even rewards: \"that you may be justified,\" he says, \"in your words.\" The opposing side set forth this testimony as though David had said: \"For this reason I have sinned, so that while you judge me, you may appear just, or merciful while you forgive; and therefore you ought to spare me, because my iniquity commends either your mercy or your justice.\" From this the Apostle refutes their error, and by the statements inserted in between he destroys it, saying: \"If, as certain ones claim that we say, our iniquity commends the justice of God, then God is unjust, who brings wrath, since our iniquity proclaims his mercy. I speak after the manner of men. Far be it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Id est secundum carnalem sensum tuum, vel secundum te, qui de supcnon sententia tam imperite sentis et tam imprudenter intelligis. Qua enim justitia damnabit injustitiam, ai juxta opinionem tuam humana iniquitate sit justior? Sed non ita est. Nam Deum nostrum non tam peccata quam bonorum operum gesta glorificant, et ideo in puniendis peccatis justus agnoscitur, qui sanctis operibus delectatur. Alioquin quomodo judicabit Dem nunc munuum, si non bonis bona, et malis mala retribuit, ut justis præmium pro justitia, et peccatoribus quOd merentur tribuit? Si enim verita. Dei in meo mendaci. abundavit in gloriam ipsius, quid? Id est, utquid judicor quasi malefaciens? et non sient quidam nos dicunt dicere, ut quanto majora mala fecerimus, tanto ampliora bona recipiamuS. Adhuc. Insuper. Et ego tanquam peccator. Homo qui mentior. Judicor. A Deo in die judicii. Iste est sensus, tanquam si diceret: infidelis, ex verbis meis peccatorum tuorum asSeris defensionem, dicendo quod justitiam Dei iniquitas nostra commendet, et veritas ejus ex nostris mendaciis crescat, et imbecillitati nostræ comparata, magis magisque major appareat. Sed dum ita malis tuis inimica severitate blandiris, justa damnatione puniendUs es ab illo qui secundum uniuscujuscunque opera judicabit mundum.","english":"That is, according to your carnal sense, or according to you, who judge so ignorantly and understand so foolishly from your perverse opinion. For by what justice will he condemn injustice, if according to your opinion he is more just by human iniquity? But it is not so. For our God is glorified not so much by sins as by the deeds of good works, and therefore in punishing sins he is acknowledged just, who delights in holy works. Otherwise how will God judge the world now, if he does not repay good things to the good and evil things to the evil, so that he gives to the just a reward for justice, and to sinners what they deserve? For if the truth of God has abounded in my lie unto his glory, what? That is, why am I judged as an evildoer? and not as certain ones say that we say, that the greater the evils we have done, the more abundant the good things we receive. Still. Moreover. And I as a sinner. A man who lies. I am judged. By God on the day of judgment. This is the sense, as if he were saying: O unbeliever, from my words you assert a defense of your sins, saying that our iniquity commends the justice of God, and that his truth grows from our lies, and compared to our weakness, appears greater and greater. But while you thus flatter your evils with hostile severity, you are to be punished by just condemnation by him who will judge the world according to the works of each one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Unde hic locus ideo difficilior videtur, quia ab imperitis diversæ partis quaestionibus obscuratur, sicut alio loco Apostolus irrationabilia objecta proponit et respuit: Quid enim dicimus, permanebimus in peccato, ut gratia abundet? Absit. Et paulo post: Quid ergo? peccabimus, quia non sumus sub lege, sed sub gratia? Absit. Ad extremum Apostolus sensu veritatis evacuans quæstionem ita dicit: Et non sicut blasphemamur, et sicut aiunt quidam nos dicere: Faciamus mala, ut eveniant bona. Et hæc stulterum objectio est, quam subjungens destruit dicens: Quorum damnatio justa est. Quid enim justius quam ut aliquis pœnam peccati sui sentiat? quam nos negare mentiti sunt, qui nihil magis quam justum Dei jndicium prædicamus. Quid igitur? prœcellimus eos? Nos Judæi, id est nullam unde alterutra pars præcellat causam invenio, quia omnes sub peccato esse judicamus, hoc enim ipsa ratio deprehendit, sub peccato esse Judæos et gentes, ut etiam psalmi testimonio comprobatur. Nequaquam. Ipse respondit sibi. Causati enim sumus. Ratiocinati somus. Judæos et Græco. omnes sub peccato esse. Atque gentiles. Sicut scriptum est: Quia non est justus. Psahnus unde boc testimonium sumpsit, de insipiente loquitur, quod in adventu Cbristi impletum ostendit, quo tempore nullus justus inventus est. Quisquam. Nec Judæus, nec Graecus. Non est intelligens, non est requirens Deum.","english":"Hence this passage seems more difficult for the reason that it is obscured by the questions of the unskilled of the other party, just as in another place the Apostle sets forth and rejects irrational objections: For what do we say—shall we remain in sin, that grace may abound? By no means. And a little later: What then? Shall we sin, because we are not under the law, but under grace? By no means. Finally the Apostle, emptying out the question by the sense of truth, says thus: And not as we are blasphemed, and as some say that we say: Let us do evil, that good may come. And this is the objection of fools, which, subjoining, he destroys, saying: Whose condemnation is just. For what is more just than that anyone should feel the punishment of his own sin? Which they have falsely claimed that we deny, who preach nothing more than the just judgment of God. What then? Do we excel them? We Jews—that is, I find no cause from which either party may excel, because we judge that all are under sin; for reason itself apprehends this, that Jews and Gentiles are under sin, as is also confirmed by the testimony of the psalm. By no means. He himself answered himself. For we have made the charge. We have reasoned. That Jews and Greeks. All are under sin. And Gentiles. As it is written: Because there is no just one. The psalm from which he took this testimony speaks of the fool, which he shows to have been fulfilled at the coming of Christ, at which time no just one was found. Anyone. Neither Jew nor Greek. There is none who understands, there is none who seeks God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Quia nOn intelligit, non requirit. Deus autem tunc quæritur, cum ejus inquiritur voluntas et impletur. Omnes declinaverunt. Necesse est ut declinet qui requirere noluit firmamentum. Simul mutiles facti sunt. Ad opus ad quod fuerant procreati. Non est qui faciat bonum. Non ergo erat qui faceret bonum, cum Judaeos prævaricatio mandatorum, gentes vero naturae lex condemnaret. Cum ergo ex alteratra parte aliquis bonam fecerit, gratiae se debere noverit, non naturæ, sicut propheta ad Dominum referens dicit: Apud quem nemo per se innocens est. Et Isaias in cantico dicit: Domine Deus noster, dabis pacem nobis: omnia enini opera nostra operatos es in nobis. Non est usque ad unum. Quidam dicunt, usque ad Christum. Sepulerum patens est guttur eorum Violentiam' pestiferi odoris exaggerant fetore doctrinae. Omnis odor mortis procedit de ore eorum: hoc est vei a pestifera et adulatoria quæ interficiunt audientes. Ideo enim sepulcra clauduntur, ne in vita positis exhalatione sui generent pestem. Linguis suis dolose agebant. Aliud ore promentes, aliud corde meditantes. Venenum aspidum. Horum serpentum perniciosius cæteris esse fertur venenum. Sub labiis eorum. Id est in corde. Quorum os maledictione. Quidquid enim malo voto dicitur, sine dubio male dicitur. Et amaritudine plenum est. Amaritudo Antichristi contraria est dulcedini verbi Dei. Veloces pedes eorum ad effundendum sanguinem.","english":"Because he does not understand, he does not seek. But God is then sought, when his will is inquired into and fulfilled. All have turned aside. It is necessary that he turn aside who refused to seek the firmament. Together they became maimed. For the work for which they had been created. There is none who does good. Therefore there was none who did good, since the transgression of the commandments condemned the Jews, and the law of nature condemned the Gentiles. When therefore someone from either side has done good, let him know that he owes it to grace, not to nature, as the prophet says, referring to the Lord: With whom no one is innocent by himself. And Isaiah says in his song: Lord our God, you will give peace to us: for you have accomplished all our works in us. There is not even one. Some say, even to Christ. Their throat is an open sepulcher. They exaggerate violence of pestilential odor by the stench of their teaching. Every odor of death proceeds from their mouth: that is, truly pestilential and flattering words which kill the hearers. For this reason sepulchers are closed, lest by their exhalation they breed pestilence in those placed in life. With their tongues they acted deceitfully. Bringing forth one thing with the mouth, meditating another in the heart. The poison of asps. The poison of these serpents is said to be more pernicious than the rest. Under their lips. That is, in the heart. Whose mouth is full of cursing. For whatever is said with an evil wish is without doubt said evilly. And it is full of bitterness. The bitterness of Antichrist is contrary to the sweetness of the word of God. Their feet are swift to shed blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Non ad liberandas animas, sed ad perdendas, sive inlerficienles animas, non illis annuntiando peccata sua, sed adulatione confirmando eas in ipsis. Unde Paulus dicit: Mundus sum a sanguine omnium. Contritio et infelicitas in viis eorum. Conteruntur et infelices efficiuntur animæ in viis eorum, hoc est in doctrinis vel in exemplis conversationis eorum. Et viam pacis non cognoverunt. Doctrinam Patris, qua Deus hominibus pacaretur, non cognoverunt: quia pax nostra Christus est. Hoc egit a capite epistolæ, ut ostenderet omnes indigere misericordia Dei, misericordia autem in potestate donantis est. Nemo eniin potest dicere se amplius accipere debuisse. Non est timor Dei ante oculos eorum. In timore Dei conclusit: quia si timorem Dei semper ante oculos habuissent, utique non peccassent: neque enim servus audet Domino praesente peccare. Scimus autem quoniam quæcunque lex loquitur, his qui in lege sunt loquitur. Ne dicerent Judæi, hoc de gentibus dictum est: Quomodo Judæi dixerunt: Non est Deus, non utique verbo, sed opere. Dominum enin contitentur se nosse, factis autem negant. Ergo gentes hic non tangit, sed jam de gentibus prius dixerat, et de eorum sceleribus nemo dubitabat. Ne dicerent hoc de gentibus scriplum, ostendit omne quod in lege de gentibus dicitur, etiam ipsum de Judaeis dici, quia ipsorum principalis est causa. Ut omne os obstruatur.","english":"Not to free souls but to destroy them, or rather to kill souls, not by announcing their sins to them but by confirming them in those very sins through flattery. Hence Paul says: I am clean from the blood of all. Contrition and misery are in their ways. Souls are crushed and made miserable in their ways, that is, in the teachings or in the examples of their conduct. And they have not known the way of peace. They have not known the teaching of the Father, by which God was to be reconciled to men, because our peace is Christ. He has done this from the beginning of the epistle, to show that all need the mercy of God, but mercy is in the power of the one who gives it. For no one can say that he ought to have received more. There is no fear of God before their eyes. He concluded with the fear of God, because if they had always kept the fear of God before their eyes, they surely would not have sinned; for a servant does not dare to sin in his master's presence. Now we know that whatever the law says, it says to those who are in the law. Lest the Jews should say, This was said of the Gentiles—as the Jews said, There is no God, certainly not in word but in deed. For they confess that they know the Lord, but they deny him by their deeds. Therefore he does not touch on the Gentiles here, but he had already spoken earlier about the Gentiles, and no one doubted their crimes. Lest they should say that this was written about the Gentiles, he shows that everything said in the law about the Gentiles is said also of the Jews themselves, because their case is the principal one. That every mouth may be stopped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Non solum gentium, sed tnam Judæorum: cum uon habeant unde possint gloriari. Et subditus fiat omnis mundus Deo. Ut sciat se sine gratia Dei salvum esse non posse: vel certe in confessione peccati speret misericordiam, cognoscens se esse in peccatis. Quis ex operibus legis. Hoc contra Pelagianos facit, qui dicunt quod lex justificet. Opera autem legis eircumcisionem dicit, et sabbatum, et reliqua. Non justificabitur omnis. Non justificabitur, quia nihil ad perfectum lex adduxit. Hinc contra eos incipit disputare, magno diuturnoque conflictu, quit gloriabantur in lege, et per legem se justificari credebant, et non per gratiam: docens par ordinem legem non potuisse auferre, sed potius auxisse peccatum, quod aufert gratia, quia lex jubere novit, cui succumbit infirmitus, sicut gratia juvare, qua infunditur charitas. Non dicimus nos justificatos eos fuisse qui fuerunt legi obedientes, sed nisi justificarentur, non essent obedientes. Caro. Homo. Coram illo. Non omnia justitia coram Domino justificat, sed ea quae ex mera Dei voluntate procedit, non illa cujus præceptum humanam lactat iniirmitatem: sicut istorum quibus tunc justitia Dei non poterat revelari, sed sola eis peccati cognitio demonstrala, quia suam quærentes statuere, justitiæ Dei non erant subjecti. Per legem enim cognitio peccati.","english":"Not only of the Gentiles, but also of the Jews, since they have nothing of which they can boast. And let every mouth be stopped before God, that the world may know it cannot be saved without the grace of God—or at least, in the confession of sin, hope for mercy, recognizing itself to be in sins. Who is from the works of the law. This works against the Pelagians, who say that the law justifies. But by works of the law he means circumcision, and the sabbath, and the rest. No one will be justified. No one will be justified, because the law brought nothing to perfection. Hence he begins to dispute against those who boasted in the law and believed they were justified through the law and not through grace, with a great and long-lasting conflict, teaching that the law could not remove the stain but rather increased sin, which grace removes; because the law knows how to command, to which infirmity succumbs, just as grace knows how to help, by which charity is infused. We do not say that those who were obedient to the law were justified, but unless they were justified, they would not be obedient. Flesh. Man. In his sight. Not every righteousness justifies before the Lord, but that which proceeds from the pure will of God, not that whose precept flatters human infirmity—as with those to whom the righteousness of God could not then be revealed, but only the knowledge of sin was shown to them, because, seeking to establish their own, they were not subject to the righteousness of God. For through the law comes the knowledge of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Non remissio, non consumptio, sed cognitio, aut quia in oblivione erat lex naturae, aut quia ante legem litteræ leviora quæque non cognoscebantur esse peccata, sicut concupiscentia, et cætera quae non alteri nocebant, sed ipsi. Nunc aulem sine lege justitia Dei. Quæ nobis a Deo gratis donata est, non nostro labore quæsita. Manifesta est. Quæ erat occulta. Testificata a lege et prophetis. Hæc justitia legis oraculis prædicata est novissimis ventura temporibus. Justitia autem Dei per fidem Jesu Christi. Justitia haec, quas confertur per fidem, fides ipsa occulta insDiratione Dei gratiae dono infunditur, non labore humano, nec opere Veteris Testamenti acquiritur, quia, ut dictum est, ipsius donum est ut credamus. Super omnes qui credunt. Non super solos Judaeos. Ostendit illos ideo talem legem accepisse, quia non credebant, quapropter in praesenti sive peccati, sive justitiæmeritum referebant. Non enim est distinctio. Omnes enim peccaverunt et egent gloria Dei. Id est, inter Judaeum et gentilem, quia utraque pars in incredulitate conclusa est, et egent gloria Redemptoris, quae in salutem credentium dilatatur. Nam Judæi legem litterae, gentiles naturæ legem transgrediendo, pariter peccatores inventi sunt, et per originale peccatum, et per actuale. Justificati gratis. Sine ullis praecedentibus meritis, per baptismum juslificali.","english":"Not a remission, not a consumption, but a knowledge—either because the law of nature was in oblivion, or because before the law of the letter, whatever sins were lighter were not recognized as sins, such as concupiscence and the rest which harmed no one else but the person himself. But now without the law, the righteousness of God. Which has been freely given to us by God, not sought by our own labor. It is manifest. Which was hidden. Testified by the law and the prophets. This righteousness was proclaimed by the oracles of the law as about to come in the last times. But the righteousness of God is through faith in Jesus Christ. This righteousness, which is conferred through faith, faith itself is poured in secretly by the inspiration of God's grace as a gift, not acquired by human labor nor by the work of the Old Testament, because, as has been said, it is his gift that we believe. Over all who believe. Not over Jews alone. He shows that they received such a law for this reason, because they did not believe, wherefore in the present they were bringing forward the merit either of sin or of righteousness. For there is no distinction. For all have sinned and need the glory of God. That is, between Jew and Gentile, because both parties have been shut up in unbelief, and they need the glory of the Redeemer, which is spread abroad for the salvation of believers. For the Jews, by transgressing the law of the letter, and the Gentiles, the law of nature, have been found equally sinners, both through original sin and through actual sin. Justified freely. Without any preceding merits, through the baptism of justification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Cum omnibus non merentibus gratis peccata donavit, audi gratis, et tace de meritis. Per gratiam ipsius. Quia quod non debebat pro nobis exsolvit, ut nos gratis redemptos salvaret. Per redemptionem quæ est in Christo Jesu. De captivitate peccati redempti sumus, non natura, quia natura semper ipsius fuimus, quia qui redimit, suum docet fuisse quem redimit, sicut docet propheta: Gratis venundati estis, et sine pecunia redimemini. Christus ergo nos redemit, sicut dicit Petrus: Scientes quia non corruptibilibus argento et auro redempti estis de vana vestra conversatione, et reliqua; et Paulus: Empti enim estis pretio magno. Redempti ergo sumus de morte. cui per peccatum venditi fueramus, secundum Isaiam dicentem: Quis liber repudii? Peccatis enim vestris venundati estis. Quam mortem Christus evicit, qui peccatum non fecit, quia omnes debitores eramus morti per peccatum. Ille autem se tradidit morti, cui nihil debebat, ut nos suo sanguine a morte redimeret. Non emit, quia per naturam ipsius fueramus; sed redemit, quia captivi tenebamur. Quem proposuit Deus propitiationem per fidem in sanguine ipsius. In promptu posuit, quia gratis dat, ut nec desperet aliquis, nec de suis meritis extollatur, quia propitiatio et remissio peccatorum per sanguinem est Christi collata, in cujns typo etiam in Veteri Testamento pro peccalis populi victimarum sanguis offerebatur.","english":"Since he freely forgave the sins of all who did not deserve it, hear this freely and be silent about merits. Through his grace. Because he paid what he did not owe on our behalf, so that he might save us freely redeemed. Through the redemption that is in Christ Jesus. We were redeemed from the captivity of sin, not by nature, because by nature we were always his, since he who redeems shows that the one he redeems was his own, as the prophet shows: You were sold for nothing, and you will be redeemed without money. Christ therefore redeemed us, as Peter says: Knowing that you were redeemed from your vain way of life not with corruptible silver and gold, and the rest; and Paul: For you were bought with a great price. We were therefore redeemed from death, to which we had been sold through sin, according to Isaiah saying: Who is the bill of divorce? For you were sold for your sins. Christ conquered that death, he who committed no sin, because we were all debtors to death through sin. But he handed himself over to death, to which he owed nothing, so that by his blood he might redeem us from death. He did not buy us, because we were his by nature; but he redeemed us, because we were held as captives. Whom God set forth as a propitiation through faith in his blood. He set him forth openly, because he gives freely, so that no one may despair, nor exalt himself over his own merits, because the propitiation and remission of sins were conferred through the blood of Christ, in whose figure even in the Old Testament the blood of victims was offered for the sins of the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Ad ostensionem justitiæ suæ. In hoc dicit ostendisse justitiam, quod indefensam tenuit pro emendationis nostrae exspectatione patientiam; ita nobis fit misericordia remissionis, dum ille patitur qui nihil peccavit, quia omnia Deus juste facit. Juste ergo diabolus perdidit debitorem, quia injuste occidit innocentem. Propter remissionem præcedentium delictorum. Quare præcedentium? nisi originalium debitorum. In sustentatione Dei. Sustentatio Dei ad majora peccata profecerat. Ad ostensionem justitiae ejus. Ut revelaret justitiam quae ex fide est, hoc est Christum, in hoc tempore novissimo. Ut ipse sic justus et justificans. Qui solus justus inventus est, et quæ ipse justificaverit, quia peccatum nescivit, ideo peccata damnavit. Eum qui ex fide est Jesu. Ex fide, inquit, Jesu, quam ipse Jesus dedit, et non ex operibus legis aut naturae. Ubi est eryo gloriatio tua? Exclusa est. Ad Judæos dicit. Ubi est elatio tua, in qua gloriabaris te meliorem esse per circumcisionem carnalem? Exclusa est gloriatio tua. Per quam legem? factorum? Non, sed per legem fidei. Sequitur: Nunquid per factorum, id est opera legis? et respondet: Non, sed legem fidei. Legem dicit fidei gratiam, per quam ad Christum accedimus, per quam fidem accipimus. Arbitramur enim justificari hominem per fidem. Definimus, certi sumus, hoc judicamus. Sine operibus legis. Addendo legis, ostendit esse et fidei opera.","english":"For the showing forth of his righteousness. In this he says that he showed his righteousness, in that he kept his patience undefended in expectation of our amendment; thus the mercy of forgiveness comes to us, while he suffers who committed no sin, because God does all things justly. Justly, therefore, the devil lost his debtor, because he unjustly killed the innocent one. For the remission of former sins. Why former? Unless of original debts. In the sustaining of God. The sustaining of God had advanced to greater sins. For the showing forth of his righteousness. That he might reveal the righteousness which is of faith, that is, Christ, in this most recent time. That he himself might thus be just and justifying. He who alone was found just, and those whom he himself justified, because he knew no sin, and therefore condemned sins. Him who is of the faith of Jesus. Of the faith, he says, of Jesus, which Jesus himself gave, and not of the works of the law or of nature. Where then is your boasting? It is excluded. He speaks to the Jews. Where is your elation, in which you boasted that you were better through carnal circumcision? Your boasting is excluded. By what law? Of works? No, but by the law of faith. It follows: Is it by works, that is, the works of the law? And he answers: No, but the law of faith. He calls the grace of faith a law, through which we come to Christ, through which we receive faith. For we reckon that a man is justified by faith. We define, we are certain, we judge this. Without the works of the law. By adding \"of the law,\" he shows that there are also works of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Quomodo ergo Jacobus ait: Fides sine operibus mortua est? Sed Paulus de operibus legis dicit, Jacobus autem de operibus quae fidelem hominem esse probant, sicut ipse in sequentibus exponit: Ostende mihi ex operibus fidem tuam. Opera sunt per quae fides agnoscitur. An Judæorum Deus? Nonne omnes Deus fecit, et similiter de omnibus cura est ei? Non solum vobis, sed et gentibus venit Christus ex lege promissus, imo magis ipsis. Tantum. Quasi Judaei dicant: Sed gentes Deum dereliquerunt, et respondeatur eis: Et vos. Illi peccaverunt, et vos. Sed nos convertimur, et illi. Nobis Christus venit promissus, et illis. Non ergo vester tantum est Deus, aut quasi vos nesciatis quod omnes ex Adam nati sunt, et quod scriptum sit, gentes Christo credituras, sicut dicit: Domus mea, domus orationis vocabitur omnibus gentibus. Et iterum: Audite vocem tubae, et dixerunl: Non audiemus. Propter hoc audient gentes. Nonne et gentium? Ex gentibus credentium, quia frequenter prophetæ de eorum vocatione dixerunt. Imo et gentium. Id est multo magis et gentium, quia ante legem sancti Deo placuerunt. Optime autem modum servavit in verbis: imo dixit, ut ostenderet magis gentes, quia ante fuerunt sancti præputiati quam circumcisi, et Abraham ante circumcisionem justificatus credidit. Quoniam quidem unus Deus qui justificat circumcisionem ex fide.","english":"How then does James say, Faith without works is dead? But Paul speaks of the works of the law, whereas James speaks of the works that prove a man to be faithful, as he himself sets out in what follows: Show me your faith from your works. Works are the things by which faith is recognized. Is he the God of the Jews only? Did not God make all, and is his care not likewise for all? Christ came promised by the law not only to you but also to the Gentiles—indeed, more to them. Only. As if the Jews were saying, But the Gentiles have forsaken God, and it be answered to them: And so have you. They sinned, and so did you. But we are converted, and so are they. Christ came promised to us, and to them. Therefore God is not yours only, nor is it as though you did not know that all are born of Adam, and that it is written that the Gentiles would believe in Christ, as he says: My house shall be called a house of prayer for all nations. And again: Hear the sound of the trumpet, and they said: We will not hear. For this cause the Gentiles shall hear. Is he not also the God of the Gentiles? Of the Gentiles who believe, because the prophets often spoke of their calling. Indeed, also of the Gentiles. That is, much more also of the Gentiles, because before the law the saints pleased God. And he kept the manner of expression excellently in his words: indeed, he said, to show the Gentiles the more, because those of the uncircumcision were saints before those of the circumcision, and Abraham, before circumcision, believed and was justified. Since indeed there is one God who justifies the circumcision by faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Utramque gentem per fidem Christi salvandam esse denuntiat, hoc est, ex fide. Nam nec praeputium, nec circumcisio sine fide justificatur. Et præputium per fidem. Sicut Abel, Noe, et caeteri. Legem ergo destruimus per fidem? Absit. Legem ergo per fidem destruimus, quæ circumcisionem docuit? Absit. In tantum ut dicat Moysen propter circumcisum filium pene interfectum fuisse. Ne ergo illi dicerent: Legem ergo destruis, in qua omnes qui crediderunt justi circumcisi fuerunt ante legem incircumcisi, sed tamen nullus incircumcisus in lege. Non solus, ait, non destruo, sed confirmo, dum hanc praedico circumcisionem, quam ille praedixit: In novissimis, inquit, diebus circumcidet Dominus Deus cor tuum, et cor seminis tui, ad Deum tuum amandum. Hæc est fides. Tunc destruerem legem, si illam mentitam dicerem, hoc est non cessaturam, cum illa se promiserit cessaturam, sicut dicit Jeremias: Dabo vobis testamentum novum. Et Isaias: Ex Sion egredietur lex, et verbum Domini de Jerusalem. Sed legem statuimus. Stare facimus, dum probamus verum esse quod dixit de antiquis justis et gentibus credituris, et spiritualem circumcisionem venturam, dum hoc efficit fides, quod lex jubet, quae fides si non sit, jubet tantum lex, et non implentes jussa reos tenet, quae non impletur, nisi per cbaritatem, quam Spiritus sanctus infundit per gratiam suam.","english":"He declares that both peoples are to be saved through faith in Christ, that is, by faith. For neither uncircumcision nor circumcision is justified without faith. And uncircumcision is justified through faith, as with Abel, Noah, and the others. Do we therefore destroy the law through faith? By no means. Do we therefore destroy the law through faith, the law that taught circumcision? By no means. So much so that he says Moses was nearly killed because of his circumcised son. So then, let them not say: You are therefore destroying the law, in which all who believed were justified—circumcised before the law, uncircumcised, yet no one uncircumcised under the law. Not only, he says, do I not destroy it, but I confirm it, when I preach this circumcision which he foretold: In the last days, he says, the Lord God will circumcise your heart and the heart of your offspring, to love the Lord your God. This is faith. I would then destroy the law if I said it had lied, that is, that it would not cease, when it promised that it would cease, as Jeremiah says: I will give you a new covenant. And Isaiah: Out of Zion shall go forth the law, and the word of the Lord from Jerusalem. But we establish the law. We make it stand, when we prove that what it said about the ancient righteous and about the Gentiles who would believe is true, and that a spiritual circumcision would come, when faith accomplishes what the law commands; if that faith is not present, the law only commands, and holding guilty those who do not fulfill its commands, it is not fulfilled except through love, which the Holy Spirit pours in through his grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"CAP. IV. Quid ergo dicimus invenisse Abraham patrem nostrum? Revocat illos ad caput circumcisionis, ut quod initio constiterit, id habeatur in toto. Circumcisio in carne est, fides autem in mente consistit. Abraham secundum fidem per praeputium pater est gentium, secundum carnem pater est circumcisionis. Fides autem qua pater est gentium, non in carne, sed in mente consistit. Secundum carnem, Id est secundum carnis circumcisionem. Si enim Abraham ex operibus justificatus est, habet gloriam. Quomodo ex operibui, cum et ipse ex gentibus venerit? Sed non apud Deum. Sed apud semetipsum habet, quia jussa perficit; aliter ergo nihil. Illi Deus donavit, sed ex se, sed ex operibus suis habuit gloriam. Sed quia illum fides a Deo donata sine operum praesumptione justificat, non sibi, sed Domino ex gratuita largitate dat gloriam. Dicit ergo beatum Abraham non ex operibus (quia ante legem fuit), sed ex fide (quia promissis Dei credidit) invenisse justitiam, et quia fides per gratiam Dei non solum peccatorem, sed et impium pro Dei bonitate justificat, dum non ex operibus habet fiduciam, sed per omnia se Deo intelligit debitorem, quia nihil invenit quod sibi arrogare possit ex meritis. Quid enim Scriptura dicit? Scripturam interrogemus. Credidit Abraham Deo. Probavit, et ideo apud Deum habet gloriam.","english":"CHAPTER IV. What then shall we say that Abraham our father found? He calls them back to the source of circumcision, so that what was established at the beginning may be held in the whole. Circumcision is in the flesh, but faith consists in the mind. Abraham according to faith through uncircumcision is the father of the Gentiles; according to the flesh he is the father of circumcision. But the faith by which he is the father of the Gentiles consists not in the flesh but in the mind. According to the flesh, that is, according to circumcision of the flesh. For if Abraham was justified by works, he has glory. How by works, when he himself also came from the Gentiles? But not before God. But he has it before himself, because he fulfills the commands; otherwise, nothing. God gave to him, but from himself, but from his own works he had glory. But because the faith given to him by God justifies him without presumption of works, he gives glory not to himself but to the Lord from gratuitous bounty. He says, therefore, that blessed Abraham found righteousness not from works (because he was before the law), but from faith (because he believed the promises of God), and because faith through the grace of God justifies not only the sinner but even the ungodly, according to the goodness of God, since he has confidence not from works but understands himself in all things to be a debtor to God, because he finds nothing that he can claim for himself from merits. For what does the Scripture say? Let us question the Scripture. Abraham believed God. He proved it, and therefore he has glory before God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Tam magna fuit dono Dei fides Abrahæ, ut et pristina ei peccata donarentur, et sola ei pro omni justitia duceretur, accepto et tanto amore flagravit, ut deinceps semper Deo placeret. Et reputatum est illi ad justitiam. Compensatum sola fides. Ei autetn qui operatur, merces non imputatur secundum gratiam, sed secundum debitum. Exponit ipsum exemplum. Et quia lex opera requirit, per quae elatus furat Pharisaeus; cum ergo justificat impium divina miseratio, locum meriti non potest habere praesumptio. Debitor enim est antequam pareat praeceptis, et nisi paruerit, damnatus. Si autem fecerit, non habet gloriam, quia inutilis servus est, qui nihil amplius operatur. Si vero qui non operatur. De circumcisione dicit, et caeteris bujusmodi. Credenti autem in eum, qui justificat impium. Impium per soiam fidem justificat, non opera, quae non habuit; si enim secundum opera, puniendus est, non liberandus. Simul attendendum non peccatorem justificari per fidem, sed impium. Reputatur fides ejus ad justitiam, secundum propositum gratiæ Dei: sicut et David dicit. Sicut Abrahæ; et nostra filiorum ejus per gratiam. Beatitudinem hominis. Magna beatitudo est, sine labore legis, vel pœnitentiæ fidem per solam gratiam promereri, secundum propositum Dei, quo proposuit gratis peccata dimittere. Cui Deus accepto fert justitiam sine operibus.","english":"So great was the faith of Abraham by the gift of God that his former sins were forgiven him, and it alone was reckoned to him for all righteousness, and he burned with such great love, having been accepted, that thereafter he always pleased God. And it was reckoned to him as righteousness. Faith alone made the compensation. But to the one who works, the reward is not imputed according to grace, but according to debt. He sets forth this very example. And because the law requires works, by which the Pharisee was puffed up; when, therefore, the divine mercy justifies the ungodly, presumption cannot have a place of merit. For he is a debtor before he obeys the commandments, and unless he has obeyed, he is condemned. But if he has done them, he has no glory, because he is an unprofitable servant, who does nothing more. But if the one who does not work. He speaks of circumcision, and other things of this kind. But to the one who believes in him who justifies the ungodly. He justifies the ungodly through faith alone, not by works, which he did not have; for if according to works, he is to be punished, not set free. At the same time it must be noted that it is not the sinner who is justified by faith, but the ungodly. His faith is reckoned as righteousness, according to the purpose of the grace of God: as David also says. As to Abraham; so also to us, his sons, through grace. The blessedness of the man. Great is the blessedness, without the labor of the law or of penitence, to obtain faith through grace alone, according to the purpose of God, by which he purposed freely to forgive sins. To whom God imputes righteousness without works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Illi accepto fertur justitiam * sine operibus, qui per fidem, qua primum Deo credidit, et de præterito absolvitur, et de praesenti justifica. tur, et ad futura fidei opera praeparatur. Probare vult et in ipsa lege praedici, justitiam sine operibus prodesse, nec se hoc suo defendere, sed prophetae exemplo firmare. Quod remittitur, non est, quod te. gitur non patet, et ideo nec imputatur. Beati quorum remissæ sunt iniquitates. Contra Judaei arrogantiam, quia beatitudo et remissio peccatorum credulitatis opus est, non laboris. Quidam dicunt remitti peccata per baptismum, tegi lacrymis pœnitentiæ, non imputari ulla peccata in martyrio. Quamvis totum in fide baptismi possit intelligi, tamen cum remissa fuerint delicta, diligitur Deus. Cui enim plus dimittitur, plus diligit, et ideo charitas operit multitudinem peccatorum, ut superet dilectio pristinum contemptum. Non autem imputat, dum bonis ejus deinceps operibus, quae per charitatem fiunt, delectatur, nec reminiscitur ejus ante factorum. Et quorum tecta sunt peccata. Charitate. Beatus vir cui non imputavit Dominus peccatum. Ne rememoratur. Beatitudo ergo hæc in circumcisione, an etiam in præputio? Volunt aliqui istam beatitudinem tribus temporibus assignare, Naturae, Circumcisioni et Christianitati, sed ut eos a gloria privilegii excludat, ipse dicit, non in circumcisione, sed in praeputio.","english":"To him who has received it, righteousness is reckoned without works, since through the faith by which he first believed God he is both absolved of the past and justified in the present and prepared for future works of faith. He wishes to prove that this is also foretold in the law itself—that righteousness without works is profitable—and that he does not defend this by his own authority but confirms it by the example of the prophet. What is remitted is not; what is covered is not open; and therefore it is not imputed either. Blessed are those whose iniquities are forgiven. This is against the arrogance of the Jews, because blessedness and the remission of sins are the work of believing, not of laboring. Some say that sins are remitted through baptism, covered by the tears of penitence, and not imputed at all in martyrdom. Although the whole can be understood in the faith of baptism, yet when sins have been forgiven, God is loved. For to whom more is forgiven, he loves more, and therefore charity covers a multitude of sins, so that love may overcome former contempt. But he does not impute, so long as he takes delight in his good works thereafter, which are done through charity, and does not remember his former deeds. And whose sins are covered. By charity. Blessed is the man to whom the Lord has not imputed sin. Lest it be remembered. Is this blessedness then in circumcision, or also in uncircumcision? Some wish to assign this blessedness to three times—Nature, Circumcision, and Christianity—but in order to exclude them from the glory of privilege, he himself says, not in circumcision, but in uncircumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Dicimus enim quia reputata est Abrahæ fides ad justitiam. Quia utrique confitemur justificatum; quia ergo de Abraham tractamus, quod de ipso inveniret ralio, hoc in omnibus accipiamus, hoc omnes indubitanter teneamus, quia fides haec non soli Abrahæ profuerit, sed omnibus qui credulitatis suae sequuntur exemplum, sicut ia sequentibus legimus, ut reputetur illi ad justitiam. Quomodo ergo reputata est, in circumcisione an in præputio?Videamus utrum propterea justus, quia circumcisus; an ideo circumcisus, quia justus inventus est: utrum circumcisio de justitia, an justitia de circumcisione sit nata. Non in circumcisione, sed in præputio. Ante justificatus est quam circumcideretur. Non ergo propter circumcisionem justificatus est. Et signum accepit circumcisionis. Ne dicerent: Quid ergo circumcisus est, si non indigebat circumcisione? Signum est, inquit, justitiae, non augmentum. Item aliter: Ut ostenderet quam justus et fidelis esset, qui dolorem sibi ex mandato Dei non dubitavit inferre, non putans superfluum, quod ab scientiarum Domino jubebatur. sicut nec parricidium impium, quod fons praeceperat pietatis. Signaculum justitiæ fidei. Ut significaret justitiam Christi, quæ ex fide est, quae nunc est in præputio, sive quae ei in præputio est nata. Item aliter: Tam perfecta fuit fides cujus, ut signaculum mereretur, semper res plena signatur et magna. Quæ est in præputio.","english":"For we say that faith was reckoned to Abraham as righteousness. Because we both confess that he was justified; therefore, since we are treating of Abraham, what reasoning finds in his case let us accept in the case of all, let us all hold without doubt that this faith profited not Abraham alone, but all who follow the example of his believing, as we read in the following verses, that it might be reckoned to him as righteousness. How then was it reckoned, in circumcision or in uncircumcision? Let us see whether he was righteous because he was circumcised, or was circumcised because he was found righteous: whether circumcision was born of righteousness, or righteousness of circumcision. Not in circumcision, but in uncircumcision. He was justified before he was circumcised. Therefore he was not justified on account of circumcision. And he received the sign of circumcision. Lest they should say: Why then was he circumcised, if he did not need circumcision? It is a sign, he says, of righteousness, not an increase. Again, in another sense: to show how righteous and faithful he was, who did not hesitate to inflict pain on himself at God's command, not thinking superfluous what was commanded by the Lord of knowledge, just as neither did he think the impious parricide [to be] what the fount of piety had commanded. A seal of the righteousness of faith. To signify the righteousness of Christ, which is from faith, which now is in uncircumcision, or which was born to him in uncircumcision. Again, in another sense: so perfect was his faith that it deserved a seal; a thing is always sealed when it is full and great. Which is in uncircumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Nunc in his quae ex gentibus credunt. Ut sit pater omnium credentium per præputium. Ut omnes qui ex gentibus credunt, secundum fidem filii sint Abrahæ: dum et illis sola fides ad justiliam reputatur, etiam et ipsi circumcisi non carne, sed corde: sive quia ante circumcisionem justus esset præputiatorum pater justorum. Ut reputetur et illis ad justitiam, et sit pater cir. cumcisionis. Cum justificati fuerint, circumcisi sunt: quia præputiatus si justus est, praeputium ejus in circumcisione reputabitur. Modo enim signo non est opus, per quod ab hominibus cognoscatur. Non enim una gens est Dei, sed ex omnibus congregatio: quia jam venit exspectatio gentium Christus. Non his tantum qui sunt ex circumcisione fidele., sed et his qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ. Si illum imitantur. Non enim per legem. Non per legem, sed ante legem: quia in lege quidem de fide et promissione Abrahae creditum est: sed Moyses, qui scripsit legem, postea fuit. Deinde ipse ad Galatas dicit: Quia post quadringentos et triginta annos facta est lex quae non irritum facit ad evacuandam promissionem. Promissio Abrahæ, aut semini ejus, ut hæres esset mundi. Non per circumcisionem. Sed per justitiam fidei.","english":"Now in the case of those who believe from among the Gentiles. That he might be the father of all who believe through uncircumcision. That all who believe from among the Gentiles may, according to faith, be sons of Abraham: since faith alone is reckoned to them also for righteousness, and they too are circumcised not in the flesh but in the heart: or because before circumcision he was righteous, the father of the righteous uncircumcised. That it might be reckoned to them also for righteousness, and that he might be the father of circumcision. When they have been justified, they are circumcised: because if one uncircumcised is righteous, his uncircumcision will be reckoned as circumcision. For now there is no need of a sign by which he may be recognized by men. For the people of God is not one nation, but a congregation from all: because Christ, the expectation of the Gentiles, has now come. Not only to those who are of the circumcision and are faithful, but also to those who follow the footsteps of the faith which is in the uncircumcision of our father Abraham. If they imitate him. For not through the law. Not through the law, but before the law: because in the law indeed belief was placed in the faith and promise of Abraham: but Moses, who wrote the law, came afterward. Then he says to the Galatians: Because after four hundred and thirty years the law was made, which does not make void so as to evacuate the promise. The promise to Abraham, or to his seed, that he should be heir of the world. Not through circumcision. But through the righteousness of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ut in semine Abrahæ, id est Chrisio, benedicerentur omnes gentes, cui datæ sunt a Patre gentes in hxreditatem; sive ut curo eo requiescant gentes, sicut dicit Salvator: Venient ab Oriente et Occidente, et recumbent cum Abraham, et Isaac, et Jacob. Si enim qui ex lege hæredes sunt. Si ex circumcisione, secundum vos: si illi soli, ut vos vultis, liaeredes, non reddidit Deus Abrabae quod promisit per justitiam ut pater esset multarum gentium, et videtur sine causa credidisse. Sed non ita est: nam implevit Deus Abrahae promissionem, quia ex omni parte mundi gentes credunt in Cbristo. Exinanita est fides, abolita est promissio. Ergo nemo justificatur ex fide, nec ipse Abraham. SeU quoniam fides exinaniri non potest, nec promissio abolcri, superest ut non sit ex lege hæreditas, sed per justitiam fidei. Lex enim peccata non donat, sed indicat Alias vinditat sive judicat]. Et ideo non potest filios facere Abrahae, quia secundum quod omnes sub peccato inventi sunt, omnes erant puniendi, Ideo ergo ex fide, ut dimissis per gratiam peccatis, fiant filii Abrahæ. Lex enim iram aperatur. Quae injustis est posita, quae magis gravavit peccantes, non absolvit, quia injustis est posita: in praesenti enim poenam transgressoribus inferebat. Lex enim quid aliud quam sola littera est eis qui eam legere noverunt, et implere non possunt?","english":"So that in the seed of Abraham, that is, in Christ, all the Gentiles might be blessed, to whom the Gentiles were given by the Father as an inheritance; or so that the Gentiles might rest with him, as the Savior says: They will come from the East and the West, and will recline with Abraham, and Isaac, and Jacob. For if those who are of the law are heirs. If from circumcision, according to you: if they alone, as you wish, are heirs, then God did not fulfill for Abraham what he promised through righteousness, that he should be the father of many nations, and he seems to have believed without cause. But it is not so: for God fulfilled the promise to Abraham, because from every part of the world the Gentiles believe in Christ. Faith is emptied out, the promise is abolished. Therefore no one is justified by faith, not even Abraham himself. But since faith cannot be emptied out, nor can the promise be abolished, it remains that the inheritance is not from the law, but through the righteousness of faith. For the law does not forgive sins, but points them out [otherwise it avenges or judges]. And therefore it cannot make sons of Abraham, because insofar as all are found under sin, all were to be punished. Therefore it is by faith, so that sins being forgiven through grace, they may become sons of Abraham. For the law opens up wrath. It is appointed for the unjust, which weighed down more heavily on those who sin, it did not absolve, because it is appointed for the unjust: for in the present it brought punishment upon transgressors. For what else is the law but the bare letter to those who know how to read it and cannot fulfill it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"quæ talibus littera est, quia non est adjutrix legentium, sed testis peccantium. Ideo quippe lex iram operatur, ut territo atque converso ad justitiam legis implendam Dei misericordia gratiam largiatur per Jesum Christum Dominum nostrum, qui est Dei sapientia; de quo scriptum est: Legem et misericordiam in lingua portat. Legem, quæ terrcat, miscricordiam, qua subveniat. Cognitio itaque legis facit superbum praevaricatorem: per donum autem charitatis delectat legis esse factorem. Lex, inquit, iram operatur, hoc ideo, quia ira Dei major est in praevaricatorem, qui per legem cognoscit peccatum et tamen facit. Ubi enim non est lex. nec prævaricatio. Quae propter transgressionem posita est: ubi enim venit ex lege praeceptio, abundavit et praevaricationis occasio. Ideo ex fide. Hæredes ex fide, non ex lege. Ut secundum gratiam. Diligenter adverte, quia secundum gratiam dixit, ut cesset praesumptio, quae sibi blanditur de meritis. Firma sit promissio omni semini. Non ei qui ex lege est solum, sed et ei qui ex fide est Abrahæ. Quia omnes gentes credunt, et completur promissio Abrahæ. Qui est pater omnium nostrum, sicut scriptum est. Pateret praeputiatorumet circuracisorum. Hoc loco ubi Abraham multarum gentium pater dicitur, Judæorum superbia confunditur, quia Judaeorum per carnem, gentium per fidem est pater. Quia patrem multarum gentium posui te ante Deum, cui credidisti.","english":"For such a letter is not a helper to those who read it, but a witness against those who sin. For this reason indeed the law works wrath, so that, once a man is terrified and converted to fulfilling the justice of the law, God's mercy may bestow grace through Jesus Christ our Lord, who is the wisdom of God; of whom it is written: He bears law and mercy in his tongue. Law, which terrifies; mercy, which comes to his aid. The knowledge of the law, therefore, makes a man a proud transgressor; but through the gift of love he delights to be a doer of the law. The law, he says, works wrath—for this reason, because the wrath of God is greater against the transgressor, who through the law knows his sin and yet commits it. For where there is no law, neither is there transgression. Which was set in place because of transgression: for where the precept came through the law, the occasion of transgression also abounded. Therefore by faith. Heirs by faith, not by law. That it might be according to grace. Carefully take note that he said according to grace, so that presumption may cease, which flatters itself on its merits. Let the promise be firm to all the seed. Not to him only who is of the law, but also to him who is of the faith of Abraham. Because all the nations believe, and the promise to Abraham is fulfilled. Who is the father of us all, as it is written. The father of the uncircumcised and of the circumcised. In this place, where Abraham is called the father of many nations, the pride of the Jews is confounded, because he is the father of the Jews according to the flesh, and of the Gentiles according to faith. Because I have made you the father of many nations before God, in whom you believed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Quia per se nec unius filii poterat pater esse. Qui vivificat mortuos. Ad generandum mortuos dicit, ut et praesertim Saram, ut praesertim clausæ conveniat: quia fructum sobolis, quem aetas non obtinuerat, fides perfecta promeruit. Et vocat ea quæ non sunt, tanquam ea quæ sunt. Quamvis in principio vocaverit ea quae non erant, et ad nutum jubentis statim esse coeperunt, tamen hic de filii desperata conceptione significat. Qui contra spem. Contra spem naturae erat ut vetula pareret, et semen suum sicut stellas coeli futurum: In spem credidit. In spe potentiae Dei. Ut fieret pater multarum gentium. Quia adhuc unius filii pater erat. Secundum quod dictum est: Sic trit semen tuum sicut atellæ coeli et arena maris. Quia scientibus legem loquebatur Apostolus, in arena Judæos, in stellis gentes, quae credunt significavit: illos terrenos, istos coelestes intellige; quia etiam de ipso genere Judaeorum primitivorum Ecclesia, quae credidit, cœlo et stellis merito comparatur. Et non est infirmatus fide, nec consideravit corpus suum emortuum, cum fere centum annorum esset, et emortuam vulvam Saræ. Nihil naturae considerat fides: quia in his quæ promittit Deus, facile natura suo servit auctori. Quaeritur quomodo Abraham postea de Cethura filios generaverit, qui de Sara ante non potuit. Idcirco de Sara non genuit, quia anus erat et sterilis.","english":"Because by himself he could not be the father even of one son. He who gives life to the dead. He speaks of begetting from the dead, so that it applies especially to Sarah, especially to her who was closed: because the fruit of offspring, which her age had not obtained, perfect faith merited. And he calls those things that are not, as though they were. Although in the beginning he called those things that were not, and at his commanding nod they immediately began to be, yet here he signifies concerning the desperate conception of a son. Who against hope. It was against the hope of nature that an old woman should give birth, and that his seed should be as the stars of heaven: he believed in hope. In the hope of God's power. That he might become the father of many nations. Because he was still the father of one son. According to what was said: So shall your seed be as the stars of heaven and the sand of the sea. Because the Apostle was speaking to those who know the law, he signified the Jews by the sand and the nations that believe by the stars: understand those as earthly, these as heavenly; because even from the very race of the Jews the Church of the firstfruits, which believed, is deservedly compared to heaven and the stars. And he was not weakened in faith, nor did he consider his own body dead, when he was almost a hundred years old, and the dead womb of Sarah. Faith considers nothing of nature: because in those things that God promises, nature easily serves its author. It is asked how Abraham afterwards begot sons from Keturah, who could not before from Sarah. For this reason he did not beget from Sarah, because she was old and barren.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"De illa vero quae in aetatis juventute posita erat, facile valuit procreari. In repromissione autem Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo. Nec de senectutis impossibilitate, nec de promissionis magnitudine dubitaviL: quia non ad annos suos, sed ad Omnipotentis promissa respexit, dans gloriam Deo, tanquam de percepto gratias agens. Plenissime sciens quia quæcunque promisitDeus,potens est et facere. Id est, certissime, Ips igitur fidem gentium facit, qui potens est facere quod promisit, Ipse ergo operatur in cordibus nostri fidem miro et ineffabili modo ut credamus. Ideo et reputatum est illi ad justitiam. Non est autem scriptum tantum propter ipsum, quia reputatum est illi. Quia si * credidit. Et aliter, Advertendum, quia apud Deum non solum devotio operis habet meritum, sed etiam firma et perfecta credulitas. Sed et propter nos,quibus reputabitur. Non ut sciremustantum qualis fuerit, sed ut nobis omnibus rexemplo sit, ut filiis pater: sicut omnia exempla sanctorum, sive tentationes, ut se ipsi scirent, et nos, eorum exempla sequeremur. Ideo tentantur sancti, ut ipsi se agnoscant: ideo probati justificantur, ut DOS eorum vesligia subsequamur. Credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis.","english":"But as for her who was placed in the youth of age, it could easily have been brought about. Yet in the promise of God he did not waver with distrust, but was strengthened in faith, giving glory to God. He doubted neither the impossibility of old age nor the greatness of the promise, because he looked not to his own years but to the promises of the Almighty, giving glory to God, as one giving thanks for what he had received. Knowing most fully that whatever God has promised, he is able also to do. That is, most certainly. He therefore who is able to do what he promised makes the faith of the nations; he therefore works faith in our hearts in a wondrous and ineffable way, so that we may believe. Therefore it was also reckoned to him as righteousness. But it was not written for his sake alone, that it was reckoned to him. Because if he believed. And in another sense, it must be noted that with God not only the devotion of the work has merit, but also firm and perfect belief. But also for our sake, to whom it shall be reckoned. Not so that we should know only what sort he was, but so that he might be an example to us all, as a father to his sons: just as all the examples of the saints, or their trials, were so that they might know themselves, and we might follow their examples. Therefore the saints are tried, so that they may know themselves; therefore the proven are justified, so that we may follow their footsteps. To those who believe in him who raised Jesus Christ our Lord from the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Videamus quo ordine hoc loco ad Christi transierit resurrectionem: id est, et nobis reputabitur, si tam perfecte crediderimus Christum a mortuis resurrexisse, quomodo ille credidit corpus Saræ emortuum posse ad concipiendum vivificari. Qui traditus est propter delicta nostra. In traditione misericordia, in resurrectione potentia demonstrata est: et ut novae ex resurrectione vitæ, quae est justificatio nostra, nobis daretur exemplum; ut peccata nostra porlaret, mortuus est: resurrexit ut per resurrectionem suam gloriam nostræ justificationis ostenderet. Et resurrexit propter justificationem nostram. Ideo mortuus est, ut vitam mortuis redderet. Ideo in ipso corpore quo est crucifixus apparuir, ut fidem atque justitiam credentium confirmaret, cum in plenitudine promissionis fructum sive credulitatis agnosceret.\n\nCAP. v. Justificati igitur. Cum Judæi et gentes inter se disceptarent, et illi de antiquæ legis operibus, hi denova Christi vocatione præsumerent, pertractata causa quia nemo eorum est ex merito suo justificatus, sed omnes per gratiam, quae fidem infundit, et veritatem ostendit; et quod nec genus, nec circumcisio, sed fides faciat filios Abrahæ, qui ante circumcisionem ex sola credulitate justificatus est: qua ratione conclusa pacem eos habere bortatur ad Deum, quia nemo suis meritis, sed omnes Dei gratia et misericordia sunt salvati. Ex fide.","english":"Let us see in what order he has passed over in this place to the resurrection of Christ: that is, it will also be reckoned to us, if we have believed as perfectly that Christ rose from the dead, as he believed that the dead body of Sarah could be made alive for conceiving. Who was handed over for our offenses. In the handing over, mercy was shown; in the resurrection, power: and so that an example of the new life from the resurrection, which is our justification, might be given to us; to bear our sins, he died: he rose again so that through his resurrection he might show the glory of our justification. And he rose again for our justification. For this reason he died, that he might restore life to the dead. For this reason he appeared in the very body in which he was crucified, that he might confirm the faith and righteousness of believers, when in the fullness of the promise he acknowledged the fruit of belief.\n\nCHAPTER V. Justified therefore. When the Jews and the Gentiles were disputing among themselves, and the former presumed on the works of the ancient law, the latter on the new calling of Christ, the matter having been examined, because none of them was justified by his own merit, but all through grace, which pours in faith and shows the truth; and that neither lineage nor circumcision, but faith, makes sons of Abraham, who before circumcision was justified by belief alone: for this reason, having concluded peace, he urges them to have peace with God, because no one is saved by his own merits, but all by the grace and mercy of God. By faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Quae ex Deo est, ut credamus; sicut et ad Galatas dicit: At ubi venit fides, jam non sumus sub pædagogo. Et ad Нebræos: Aspicientes in auctorem et consummatorem fidei Jesum Christum. Pacem habeamus ad Deum. Vel subjecti simus Deo: vel pacem Dei, non saeculi habeamus. Per Dominum nostrum Jesum Christum. Non ex operibus, per quem habemus accessum per fidem in gratiam istam. Per quem accessimus prope, qui eramus longe. In qua stamus. Quia ante gratiam jacebamos. Et gloriamur in spe gloriæ filiorum Dei. In hoc quod incredibile videtur, nos per fidem gloriamur liliorum Dei sperare nos adoptionem, tantumque est quod speramus, quantum ex se præsumere nullus anderet, quia in sola Dei virtute est, ut homo in filiorum Dei numero possit ascendere; ostendit et nos babere unde recte et sine periculo gioriemur. Magna enim gloria est per fidem ac spem in numero filiorum Dei adscisci. In spe gloria filiorum Dei illud nobis promittitur, quod, sicut dictum est, sperare nullus audebat: quod si forte in mentem alicujus incidisset, poterat aestimare se in blasphemiam incurrisse: quod adeo magnum est, ut a multis pro ipsa magnitudine incredibile videatur: eo quod speramus gloriam filiorum Dei nos consecuturos. Non solum autem, sed etiam gloriamur in tribulationibus.","english":"Which is from God, that we may believe; as he also says to the Galatians: But when faith came, we are no longer under a pedagogue. And to the Hebrews: Looking to Jesus Christ, the author and finisher of faith. Let us have peace with God. Or let us be subject to God: or let us have the peace of God, not of the world. Through our Lord Jesus Christ. Not from works, through whom we have access by faith into this grace. Through whom we have drawn near, who were far off. In which we stand. Because before grace we lay fallen. And we glory in the hope of the glory of the children of God. In this, which seems incredible, we glory through faith that we hope for the adoption as children of God, and what we hope for is as great as no one would dare to presume on his own, because it is in the power of God alone that a man can ascend to the number of the children of God; he shows that we also have reason to glory rightly and without danger. For it is great glory to be received by faith and hope into the number of the children of God. In the hope of the glory of the children of God that is promised to us which, as has been said, no one dared to hope for: but if perhaps it had entered anyone's mind, he might have thought that he had fallen into blasphemy: which is so great that by many, because of its very greatness, it seems incredible: in that we hope that we shall obtain the glory of the children of God. Not only so, but we glory also in tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ideo in tribulationibus gloriatur, quia per eas patientiæ virtus ostenditur, et de patientia fidei approbatio nascitur: spes vero de invicti animi probatione nutritur. Gloriantur ergo sancti de tolerantia tribulationis sine periculo vanitatis. Non solum enim in gloria spei, sed etiam in saluberrimis nobis tribulationibus gloriamur, scientes quantam habeat remunerationem, sicut ait Jacobus: Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis. Et illud: Beatus vir qui suffert tentationem: quia cum probatus fuerit, accipiet coronam vitæ. De tribulatione enim gloriosa permittitur nobis ut gloriemur: quod et si fecerimus, tale est quale si quis, nummo aneo aut plumbeo contempto, gemmam regiam consequatur. Quanquam non sit digna comparatio: quia hic, quamvis pretium distet, manet tamen utriusque corruptio: ibi derogan parvis tnagna, et caducis succedunt alterna. Scientes quod tributatio. Sciri jam dicitur, quod firmissime creditur. Patientiam operatur. In tribulatione apparet patientia sive augetur. Optant fideles aliquid pati pro nomine Domini, ut acquirant de tribulatione finienda praemia sine fine mansura. Patientia butem probationem: probatio vero spem. Qui in omnibus patiens fuerit, probatus est. Vasa enim figuli probat fornax, et homines juslos tentatio tribulationis. Spes autem non confundit.","english":"Therefore he glories in tribulations, because through them the virtue of patience is shown, and from patience the approval of faith is born; but hope is nourished by the proving of an unconquered spirit. Therefore the saints glory in the endurance of tribulation without the danger of vanity. For not only in the glory of hope, but also in tribulations most healthful for us, we glory, knowing how great a recompense it has, as James says: Count it all joy, my brothers, when you fall into various temptations. And that: Blessed is the man who endures temptation, because when he has been proved, he will receive the crown of life. For from glorious tribulation it is permitted us to glory; and if we have done so, it is such as if someone, despising a bronze or lead coin, obtains a royal gem. Although the comparison is not worthy: because here, however much the value differs, the corruption of both remains; there great things are set against small, and things that pass away succeed one another. Knowing that tribulation. To be known is now said of that which is most firmly believed. It works patience. In tribulation patience appears or is increased. The faithful desire to suffer something for the name of the Lord, that from tribulation they may acquire rewards that will endure without end. But patience works proof: proof truly hope. He who has been patient in all things has been proved. For the furnace proves the vessels of the potter, and the temptation of tribulation proves just men. But hope does not confound.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Spes futurorum omnem confusionem expelHt praesentium, unde probatur non habere spem, qui praeceptis Christi contunditur. Quia charitas Dei. Quomodo nos Deus diligat ex hoc cognoscimus, quia non solum nobis per mortem Filii sui peccata dimisit, sed etiam donum in nobis sancti Spiritus contulit, qui purgat et illuminat occulta cordium, et jam nune revelat gloriam futurorum. Diffusa,est in cordibus no, stris per Spiritum sanctum, qui datus est nobis. Magnitudo beneficiorum excitat in se magnitudinem charitatis, quæ perfecta timere non novit, neque confunditur: quae tamen in nobis non per proprium meritum, sed per Spiritum sanctum donatur: quia ipsa charitas plenitudo legis esse cognoscitur. Et ideo nemo in se, sed in Deo, cujus donum est, glorietur nec dicat: Ego naturali legi credidi, et sic accepi Spiritum sanctum: quia nemo praevenit Deum, sed illius semper misericordia praevenimur. Utquid enim Christus cum adhuc infirmi essemus. Vult hinc ostendere, quia pro impiis mortuus est, et beneficiorum ejus magnitudinem commendare, ut indebite ab eo tantum dilecti, quantum eum diligere debeamus, videamus, aut si tam sancto et tanto beneficio aliquid praeponendum sit, cum ille nobis impiis nec vitam suam præposuerit, nec denegaverit mortem. Secundum tempus pro impiis mortuus est.","english":"The hope of future things expels all confusion of present things; hence it is proved that he has no hope who is crushed by the precepts of Christ. Because the love of God. From this we know how God loves us, because he not only forgave us our sins through the death of his Son, but also conferred upon us the gift of the Holy Spirit, who purifies and illuminates the hidden things of hearts, and now reveals the glory of future things. It has been poured out into our hearts through the Holy Spirit, who has been given to us. The greatness of benefits stirs up in itself the greatness of love, which, being perfect, knows not how to fear, nor is it confounded; yet it is given in us not through our own merit, but through the Holy Spirit, because this same love is recognized to be the fullness of the law. And therefore let no one glory in himself, but in God, whose gift it is, nor let him say: I believed the natural law, and so I received the Holy Spirit; because no one precedes God, but we are always preceded by his mercy. For why did Christ, when we were still weak. He wishes to show from this that he died for the ungodly, and to commend the greatness of his benefits, so that we may see that, having been loved by him beyond what we deserve, we ought to love him in return, or whether anything is to be preferred to so holy and so great a benefit, since he did not prefer his own life to us who were ungodly, nor deny his death. At the appointed time he died for the ungodly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Sive quia in ultimo saeculi passus est Christus, sive ad praesens, vel ad tridui tempus, ut praedicabatur, est mortuus. Qui ergo pro impiis mortuus est dicens, ostendit, quod pium Dominum usque ad mortem diligere debeamus, quem, pro impiis servis cruciatum mortis excepisse cognoscimus: simulque notandum, quod ait, pro impiis, ut praesumptio humana reprimatur, ne suis meritis aliquid tribuat. Vix enim pro justo quis moritur. Hoc contra Pelagium facit qui negat originale peccatum, quod si hominem non obligasset, mors Christi non fuisset necessaria. Dignum autem est ut homo pro confessione boni Domini vitam incunctanter effundat, qui non pro justis, sed pro impiis mortuus est, et vel sic de nobis præsumere desinamus. Nam si vix pro justo quis moritur, quis pro iniquo et impio, nisi ille qui venerat salvum facere quod perierat: cui nullus prior dedit, sed ab illo accepit, ut crederet? Nam pro bono forsitan quis audeat mori. Tam facile: nam bonum hoc est quod justum, secundum illud mandatum, justum et bonum. Commendat autem suam charitatem. Quando indebite aliquid redditur, tunc charitas commendatur. Quid ergo tam indebitum quam ut sine peccato Dominus pius pro servo impio moreretur Deus in nobis. Quantum nos diligat ex morte sua cognoscimus. Quoniam cum adhuc peccalores essemus, Christus pro nobis mortuus est. Multo igitur magis justificati nunc in sanguine ipsius, salvi erimus.","english":"Whether because Christ suffered at the end of the age, or whether at the present time, or for the space of three days, as it was preached, he died. He therefore who died for the ungodly, in saying this, shows that we ought to love the pious Lord even unto death, whom we know endured the torment of death for ungodly servants; and at the same time it must be noted that he said \"for the ungodly,\" so that human presumption may be restrained, lest it attribute anything to its own merits. For scarcely does anyone die for a just man. This works against Pelagius, who denies original sin; for if it had not bound man, the death of Christ would not have been necessary. But it is fitting that man should pour out his life without hesitation for the confession of the good Lord, who died not for the just but for the ungodly, and even so let us cease to presume of ourselves. For if scarcely anyone dies for a just man, who would die for the wicked and ungodly, except he who had come to save what had perished: to whom no one first gave, but from whom he received, that he might believe? For perhaps someone might dare to die for a good man. So readily: for this good is what is just, according to that commandment, \"just and good.\" But he commends his own love. When something is repaid undeservedly, then love is commended. What therefore is so undeserved as that the pious Lord should die without sin for an ungodly servant? God in us. How much he loves us we know from his death. For while we were still sinners, Christ died for us. Much more therefore, now justified in his blood, we shall be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Si peccatores tantum dilexit, quanto magis jam quos justos fecit custodiet? et si pro extraneis intercessit, multo magis suos perire non patitur. Si semetipsum dedit pro impio, quomodo sua poterit denegare? Non jam per animalium cruorem, sicut in lege; sed per sanguinem Filii Dei debitores esse nos admonet. Et ut intelligamus quantum diligat receptos, qui reconciliavit inimicos. Ab ira. Iram judicii. Per ipsum. Per ipsum salvabimur, non per nos: hoc est, si membrum ejus fuerimus: cum enim omnia ardebunt, solum cor. pus salvabitur judicantis. Si enim cum inimici essemus. lnimici eramus ante donum gratiae ipsius, et ante baptismi sacramentum; sed et illi inimici esse noscuntur, qui post baptismum fiagitiis et sceleribus se involvunt, nec poenitentia volunt emendare errores, sicut dicit Jacobus: Amicitia hujus mundi inimicitia est Dei. Inimici ergo non natura, sed contraria voluntate. Reconciliati sumus. Quia alienati et inimici facti fueramusper transgressionem. Nemo enim reconciliatur, nisi ex inimicitiis. Inimicos autem nos primi parentis transgressio fecit. Per mortem Filii ejus: multo magis reconciliati salui crimus in vita ipsius. Si per mortem Christi salvati sumus, quanto magis in vita ipsius glorificabimur, si et vitam ejus imitemur et mortem, et in præceptorum ejus adjulorioipsius studuerimus permanere custodia. Non solum autem, sed et gloriamur in Deo.","english":"If he loved sinners so much, how much more will he guard those whom he has already made righteous? And if he interceded for strangers, much more does he not allow his own to perish. If he gave himself for the ungodly, how can he deny his own? Not now through the blood of animals, as in the law, but through the blood of the Son of God he reminds us that we are debtors. And so that we may understand how greatly he loves those he has received, he who reconciled enemies. From wrath. The wrath of judgment. Through him. Through him we shall be saved, not through ourselves: that is, if we are his members; for when all things burn, only the body of the one who judges will be saved. For if, when we were enemies. We were enemies before the gift of his grace, and before the sacrament of baptism; but those also are known to be enemies who after baptism entangle themselves in shameful deeds and crimes, and do not wish to correct their errors by repentance, as James says: Friendship with this world is enmity with God. Enemies, then, not by nature, but by a contrary will. We have been reconciled. Because we had been alienated and made enemies through transgression. For no one is reconciled except from enmity. But the transgression of our first parent made us enemies. Through the death of his Son: much more, having been reconciled, we shall be saved in his life. If through the death of Christ we have been saved, how much more shall we be glorified in his life, if we imitate both his life and his death, and strive to remain in the help of his precepts and in his keeping. Not only so, but we also glory in God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Non solum nobis vita dabitur Christi in illa. resurrectionis immutatione, sed et gloria, sicut dicit Joannes Apostolus: Nondum apparuit quid erimus: scimus quoniam cum apparuerit, similes ei erimus. Per Dominum nostrum Jesum Christum. Ut per ipsius gratiam similitudinem ejus mereamur, et simus in gloria Dei Patris. Per quem nunc reconcitiationem accepimus. Nunc reconciliationem, tunc gloriam. Propterea sicut per unum hominem in hunc mundum. Hinc ostendere vult propterea Christum passum, ut qui a Deo per Adam discesseramus, per Christum reconciliaremur. Peccalumintravit. Traduce etexemplo; quomodo enim cum non esset peccatum, per Adam advenit, ita et cum jam apud nullum esset justitia, per Christum revocata est; et quomodo per illius peccatum mors, ita per hujus justiliam vita. Et per peccatum. In hoc loco contra abruplum Pelagianæ impietatis errorem mortem studet ostendere non a Deo factam, sed per culpam transgressionis illatam: quia sicut per primi Adæ peccatum salus amissa est, ita per secundi justitiam reparata est. Hic Apostolus hoc intendit asserere, quia magna fuit Adae transgressio, sed ditior est Christi redemptio; et inde dixit: Et non sicut per unum hominem peccatum, ita et donum. Ex uno peccato ille intulit mortem: hic ex multorum abolitione reddidit vitam. Et ideo plus prævaluit justitia in vivificando, quam peccatum in occidendo. Mors.","english":"Not only will the life of Christ be given to us in that change of the resurrection, but glory also, as the Apostle John says: It has not yet appeared what we shall be; we know that when it has appeared, we shall be like him. Through our Lord Jesus Christ. That through his grace we may deserve to be like him, and may be in the glory of God the Father. Through whom we have now received reconciliation. Now reconciliation, then glory. Therefore, just as through one man into this world. From this he wishes to show that Christ suffered for this reason: that we, who had departed from God through Adam, might be reconciled through Christ. Sin entered. Draw the example from this: for just as, when there was no sin, it came in through Adam, so also, when righteousness was already in no one, it was recalled through Christ; and just as death came through that man's sin, so life through this man's righteousness. And through sin. In this place, against the abrupt error of Pelagian impiety, he is eager to show that death was not made by God, but brought in through the guilt of transgression: because just as salvation was lost through the sin of the first Adam, so it was repaired through the righteousness of the second. Here the Apostle intends to assert this: that Adam's transgression was great, but Christ's redemption is richer; and hence he said: And not as through one man the sin, so also the gift. From one sin that man brought in death; this man from the abolition of many restored life. And therefore righteousness prevailed more in giving life than sin in killing. Death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Illa de qua dicit: Cum mortui essetis in peccatis, convivificavit vos Christo. Mors a morsu serpentis nomen accepit. Et ita. Quomodo in illo. In omnes homines mors pertransiit. Mors tam animæ quam corporis pertransit ex originali peccato et in Abraham, et in Isaac, et in Jacob, sed Dei sunt vivificati gratia, de quibus dicitur: Non est Deus mortuorum; sicut et Apostolus dicit etiam in eos qui non peccaverunt: id esi, capitale peccatum sic in homines pertransiit, quia non solum ille mortuus est qui transgressus est, sed etiam illi qui ex transgressoribus sunt procreati, per naturae vinculum tenentur obnoxii, id est per omnes ramos vitium suum radix corrupta transmisit. Adam occidit, Christus vivificavit. In quo omnes peccaverunt. Sive peccato inobedientiæ, sive in Adam omnium peccantium poena præmonstrata est. Usque ad legem enim peccatum erat in mundo. Requirendum est quod peccatum: id est, illud solum peccatum usque ad legem viguit, quod praevaricatio primi parentis invexit. Ces. sabat enim transgressiunis delictum ante legis adventum. In primo saeculo peccatores libertate praesentis vitae securius fruebantur. Erat quidem ante legem ex operatione peccatum, sed non ita imputabatur, quia jam pene obiitterata fuerat scientia naturalis, cujus intellectus quasi mortuus revixit ex lege. Lex vindex peccati advenit. Peccattun autem non imputabatur, cum lex non esset.","english":"That [death] of which he says: When you were dead in your sins, he made you alive together with Christ. Death took its name from the bite of the serpent. And so. Just as in him. Death passed into all men. Death of both soul and body passed over from original sin, both into Abraham and into Isaac and into Jacob, but they were made alive by the grace of God, of whom it is said: He is not the God of the dead; as the Apostle also says even of those who did not sin: that is, capital sin thus passed into men, because not only did he die who transgressed, but also those who were procreated from transgressors are held liable through the bond of nature, that is, through all the branches the corrupted root transmitted its vice. Adam killed, Christ gave life. In whom all sinned. Whether by the sin of disobedience, or in Adam the punishment of all who sin was foretold. For until the law sin was in the world. It must be asked what sin: that is, that one sin alone prevailed until the law, which the transgression of the first parent brought in. For the offense of transgression ceased before the coming of the law. In the first age sinners more securely enjoyed the freedom of the present life. There was indeed sin before the law from action, but it was not so imputed, because the knowledge of nature had by now been almost obscured, whose understanding, as if dead, revived from the law. The law came as the avenger of sin. But sin was not imputed, when there was no law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Erat: sed agrestibus hominibus non imputabatur, nec ab aliis credebatur esse peccatum. Sed regnavit mors ab Adam usque ad Moysen. Id est, mors ex originali malo veniens usque ad legem sola regnavit. Ideo dixit: Regnavit, quia totum mundum generaliler occupaverat. Alia vero peccata nequaquam regnare videbantur, quia non per universos generaliter regnabat iniquitas. Naturalis enim aliquantula justitia vigebat in plurimis, sicut in multis philosophis: et caetera delicta quamvis ex vitiata natura, tamen voluntaria erant. Secutum est aliud novum, id est praevaricationis contempta lege delictum. Ergo obligatio sola primi hominis usque ad Moysen per se mortem operata regnavit. A legis autem tempore gei nus aliud delictorum in reatum neglectae legis accessit, quod ante ejus promulgationem non poterat imputari. Ac sic introeuntibus novis præceptis iniquitas multiplicata est. Lex enim non ut tolleret peccatum, sed ut demonstraret, vel judicaret, advenit: et ideo hic abundantiam gratiæ Apostoli doctrina commendat, quia non tantum Adae debitum, quod solum usque ad legem, velut tyrannica dominationc regnaverat; sed etiam innumeras offensas prævaricationis et reprobae conversationis Redemptoris bonitas redonavit. Propterea dixit: Nam judicium quidem ex uno in condemnationem.","english":"It was, but it was not imputed to rustic men, nor was it believed by others to be sin. But death reigned from Adam until Moses. That is, death, coming from the original evil, reigned alone until the law. Therefore he said: It reigned, because it had generally occupied the whole world. But other sins did not at all seem to reign, because iniquity did not reign generally through all. For a certain small natural justice flourished in very many, as in many philosophers; and other offenses, although from a corrupted nature, were nevertheless voluntary. There followed another new offense, that is, the offense of transgression by contempt of the law. Therefore the liability of the first man alone, working death through itself until Moses, reigned. But from the time of the law another kind of offenses was added to the guilt of neglected law, which could not be imputed before its promulgation. And so, as new precepts entered, iniquity was multiplied. For the law came not to take away sin, but to demonstrate or judge it; and therefore the Apostle's teaching here commends the abundance of grace, because the goodness of the Redeemer gave back not only the debt of Adam, which alone had reigned as if with tyrannical domination until the law, but also the innumerable offenses of transgression and of reprobate conduct. For this reason he said: For judgment indeed was from one unto condemnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Quod autem dicit: usque ad Moysen, id est usque ad finem legis et initium gratiæ debitum naturale regnavit: sicut dicimus, verbi gratia: Fuerunt Hunni usque ad Auilam. Non utique principium regni ejus, sed finem designamus: sic et usque ad Moysen, id est usque ad finem legis, et principium gratiae. Reliqua delicta, quæ non intelligebantur peccata esse usque ad principium legis, quousque diceret lex: Non concupisces, per legem revixerunt. Nam originale hodieque usque ad baptismum regnat, scd fenoris sui perdidit usum, postquam Christi sanguis chirographum originale delevit. Sed dicet aliquis: Quare adhuc in multis gentibus regnat originis malum? Cui respondet: Tunc vere pestis late diffusa regnabat, quando medicus deerat, quando mortalitas generalis omnes vastabat. Ubi vero portam paradisi remissio de cælis missa patefacit, mors perdidit potestatem: ac sic non regnat, quia regnum ejus destructum est per gratiam Christi. Etiam in eos qui non peccaverunt, in similitudinem prævaricationis Adæ, qui est forma futuri. Forma futuri, forma e contrario; quomodo ille peccati, ita hic justitiæ: sive ille in anima vivente, iste in spiritu vivificante. Christi forma Adam fuit: quia sicut Adam sine commercio conjugali Dei manibus est factus, ita et Christus ex virsine. Deo operante, processit. Sed non sicut delictum, ita et donum.","english":"But when he says, \"until Moses,\" that is, until the end of the law and the beginning of grace, the natural debt reigned; just as we say, for example: \"The Huns existed until Attila.\" We are certainly not designating the beginning of his reign, but the end; so also \"until Moses,\" that is, until the end of the law and the beginning of grace. The remaining offenses, which were not understood to be sins until the beginning of the law—until the law said, \"You shall not covet\"—came to life again through the law. For the original [sin] reigns even today until baptism, but it has lost the use of its interest, after the blood of Christ wiped out the original record of debt. But someone will say: Why does the evil of origin still reign in many nations? To him it is answered: Then truly the widely spread plague reigned, when the physician was absent, when general mortality was devastating all. But where forgiveness sent from heaven opens the gate of paradise, death has lost its power; and thus it does not reign, because its kingdom has been destroyed through the grace of Christ. Even in those who did not sin, in the likeness of Adam's transgression, who is the form of the one to come. The form of the one to come, a form by contrast; as he is of sin, so this one is of righteousness: whether he in a living soul, this one in a life-giving spirit. Adam was the form of Christ, because just as Adam was made by the hands of God without marital commerce, so also Christ came forth from the virgin, with God working. But not as the offense, so also the gift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Si enim unius deiicio multi mortui sunt: multo magis gratia Dei, et donum in gratia unius hominis Jesu Christi in plures abundavit. Et non sicut per unum peccatum, ita et donum. Id est, plus praevaluit justitia in vivificando, quam peccatum in occidendo: quia Adæ peccatum et se et suos posteros interfecit: Christus autem et quos in corpore invenit, et suum hominem, et posteros salvavit. Sed forte dicit aliquis: Caro, quae ex transgressore venit, juste trahit origioale peccatum; anima vero, quæ inuocens nascitur, unde trahit originale peccatum, ut si non baptizatus infans moriatur, in aeternum damnetur? Audiat et agnoscat quia magis anima primum in Adam pro appetitu divinitatis tuam caro peccavit. Isto vero loco omnino cavenda est opinio quæ dicit: Sicut caro ex carne Adæ, ita anima nostra ex anima Adæ occulta Dei operatione creatur.","english":"For if by the offense of the one many died, much more the grace of God and the gift in the grace of the one man Jesus Christ abounded unto many. And not as through the one sin, so also the gift. That is, justice prevailed more in giving life than sin in killing, because the sin of Adam killed both himself and his posterity; but Christ saved both those whom he found in the body and his own man and his posterity. But perhaps someone says: The flesh, which comes from a transgressor, justly draws original sin; but the soul, which is born innocent, whence does it draw original sin, so that if an unbaptized infant dies, it is condemned forever? Let him hear and acknowledge that it was rather the soul that first sinned in Adam, at the prompting of the desire for divinity, and then your flesh. But in this place we must altogether beware of the opinion that says: Just as the flesh comes from the flesh of Adam, so our soul is created from the soul of Adam by the hidden operation of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Sicut quidam dixit: Lege latenti fundet opus natura suum, quae nisi hic fuerit liberata per gratiam, perpetua poena in aeternum damnabitur. Nam judicium. Subauditur mortis. Ex uno in condemnationem. Subauditur, peccante sive peccato primum. Gratia autem ex multis delictis in justificationem. Ac si prima obligatioveteris offensæ usque ad Christum dominata est. Alia vero delicta ante interdictum legis non videbantur vel non intelligebantur esse tam gravia: adveniens ergo gratia, non solum origioale debitum, sed et actuale donavit per baptismum. Et ideo ex multis delictis justificavit. Si enim unius delicto mars regnavit per unum. Id est per Adæ transgressionem. Multo magis abundantiam gratiæ. Major estredemptio Salvatoris quam perdilio transgressoris: quia per Christum omnia peccata dimissa sunt, non solum originalia, verum etiam et actualia. Et donationis, et justitiæ accipientes in vitam regnabunt per unum Jesum Chritum. Quia et ut juste vivamus, et ut cum ipso regnemus, muneris ipsius largitate donatum est. Donationes audimus: de nostris meritis taceamus. Igitur sicut per unius delictum in omnes homines in condemnationem, sic et per unius justitiam in omnes homines in justificationem vitæ. Mors regnavit, subaudiendum. Qui ergo ex hac condemnatione liberatur, gratiam diligat; qui non liberatur, debitum agnoscat.","english":"As someone has said: By a hidden law nature pours forth its own work, and unless it has been set free here through grace, it will be condemned to perpetual punishment forever. For judgment—death is understood. From one unto condemnation—that is, from the one man sinning, or from the first sin. But grace from many offenses unto justification. As if the first obligation of the old offense held dominion up to Christ. But other offenses before the prohibition of the law did not seem, or were not understood, to be so grave; therefore when grace arrived, it forgave through baptism not only the original debt but also actual sins. And therefore it justified from many offenses. For if by the offense of one death reigned through one—that is, through Adam's transgression—much more the abundance of grace. Greater is the redemption of the Savior than the ruin of the transgressor, because through Christ all sins have been forgiven, not only original but also actual. And those who receive the gift and of righteousness unto life will reign through one Jesus Christ. Because both that we may live justly and that we may reign with him has been granted by the generosity of his gift. We hear gifts; let us be silent about our own merits. Therefore as through the offense of one unto all men unto condemnation, so also through the righteousness of one unto all men unto justification of life. Death reigned—this is to be understood. Therefore let him who is freed from this condemnation love grace; let him who is not freed acknowledge his debt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Si in remittendo debito bonitas, in exigendo æquitas intelligitur: nusquam enim esse apud Deum iniquitas invenitur. Sicut enim per inobedientiam unius hominis peccatores constituti sunt multi, ita et per unius obeditionem justi constituuntur multi. Sicut exemplo inobedientiae Adae peccaverunt multi, ita et Christi obelitione justilicantur muli. Grande crimen inobedientiae, quam qui habuerit Christianus, quodcunque boni fecerii evacuat. Obedientiam, inquit, malo quam sacrificium. Lex autem subintravit, ut abundaret delictum. Ne dicerent nobis: Lex peccata dimisit: Non, inquit, venit dimittere, sed monstrare: qua contempta, incœpit abundare delictum per scientiam: quasi diceret: Ut video, lex peccata non minuit, sed adjecit, non tamen suo vitio, sed illorum. Lex, inquit, subintravit, ut abundaret delictum: quod supervenientis I gratiae largitate vacuatum est. Aperte ergo ex hoc testimonio advertimus, Apostolum de duobus loqui generibus peccatorum, quae vel ex naturali legis transgressione veniebant, ubi causam explicuit naturalem, legalem subdidit, dicens: Ubi abundavit peccatum, superabundavit gratia. Ubi autem abundavit peccatum Totus hic sensus est: Vetus Adam per unum delictum intulit mortem; novus Adam ex innumerabilium delictorum indulgentia donavit salutem. Ubi, inquit, abundavit peccatum: quia accepta lege peccatum non cum ignorantia, sed cum scientia perpetratur.","english":"If in forgiving debt goodness is understood, and in exacting it equity—for nowhere is iniquity found in God. For just as through the disobedience of one man many were made sinners, so also through the obedience of one man many are made righteous. As by the example of Adam's disobedience many sinned, so also by Christ's obedience many are justified. Great is the crime of disobedience, which, if a Christian has it, empties out whatever good he has done. Obedience, he says, I prefer to sacrifice. But the law entered in, that the trespass might abound. Lest they should say to us: The law forgave sins—No, he says, it came not to forgive but to show; and when it was despised, the trespass began to abound through knowledge; as if he were saying: As I see it, the law did not diminish sins but added them—yet not by its own fault, but by theirs. The law, he says, entered in, that the trespass might abound: which was emptied out by the largess of supervening grace. Openly, then, from this testimony we perceive that the Apostle speaks of two kinds of sins, those which came either from the transgression of the natural law—where he set forth the natural cause, he subjoined the legal, saying: Where sin abounded, grace did superabound. But where sin abounded—the whole sense is this: the old Adam by one trespass brought in death; the new Adam by the forgiveness of countless trespasses granted salvation. Where, he says, sin abounded: because, once the law was received, sin is committed not with ignorance but with knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Ideo incipit abundare delictum. Superabundavit gratia. Ut sicut regnavit peccatum in mortem. Quomodo dicit Salvator: Cui plus dimittitur, plus diligit. Manifestata est quantitas peccati, ut scirent magnitudinem cratiae, et redderent magnitudinem charitatis, et ex indulgentia remissionis cresceret debitum charitatis. Ita et gratia regnet per justitiam in vitam æternam per Jesum Christum Dominum nostrum. Manifestantur beneficia dum econtrario indignorum meritis comparantur: mors enim per Adam regnavit, vita per Cbristum. Ut sicut confirmatum est regnum peccati per legem contemptam, quæ abstulit excusationem ignorantiæ, ita et regnum gratiae confirmetur per multorum remissa peccatorum.\n\nCAP. VI. — Quid ergo dicemus? Permanebimus in peccato, ut gratia abundet? Illorum hic infertur objectio, qui adhuc parum intelligentes dicere poterant: Si gratia crescet in magnitudine delictorum, peccare debemus, ut gratia abundet, ut possit magis ac magis munificentia ejus in peccatoribus abundare. Absit. Absit. Illi tam imperite loquuntur, qui adhuc inlirmi inveniuntur. Nos vero persuasionem hujus ignorantiæ respuamus, qui jam mortui sumus peccato, ut gratiæ viveremus. Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo?","english":"Therefore sin begins to abound. Grace has superabounded. So that just as sin reigned unto death, in the same way the Savior says: To whom more is forgiven, he loves more. The quantity of sin has been made manifest, so that they might know the greatness of grace, and return the greatness of love, and that from the indulgence of remission the debt of love might grow. Thus also grace may reign through righteousness unto eternal life through Jesus Christ our Lord. The benefits are made manifest when they are compared with the contrary merits of the unworthy: for death reigned through Adam, life through Christ. So that just as the kingdom of sin was confirmed through the despised law, which took away the excuse of ignorance, so also the kingdom of grace may be confirmed through the remission of the sins of many.\n\nCHAPTER VI. — What then shall we say? Shall we remain in sin, that grace may abound? Here the objection of those is introduced who, still understanding little, could say: If grace will increase in the greatness of sins, we ought to sin, that grace may abound, so that its munificence may be able to abound more and more in sinners. Far be it. Far be it. Those speak so ignorantly who are still found weak. But let us reject the persuasion of this ignorance, who have already died to sin, that we might live to grace. For we who have died to sin, how shall we still live in it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Vult tam firmum esse baptizatum, tamque perfectum, quasi qui ad capitalia committenda mortuo quodammodo comparetur: ut jam peccare non debeat, id est, crimen admittere. An ignoratis quia quicunque baptizali sumus in Christo Jesu. Aut nunquid sacramentum ipsius baptismatis ignoratis? In Scripturis baptismatum sunt genera tria: aquæ, ut Joannes; Spiritus, qui et ignis, ut in Actibus apostolorum. Descendit Spiritus sanctus quasi ignis, de cujus deitate alio loco demonstrat: Deus, inquit, noster ignis consumens est. Tertium genus est baptismi in sanguine, quo martyres baptizantur. Unde ipse Dominus jam baptizatus in Evangelio protestatur: Baptismo habeo baptizari quod vos nescitis. Sicut in Joannis apostoli epistola legimus: Tria sunt quae perhibent testimonium: aqua, sanguis, Spiritns. Unum in ministerio, non in natura. Aqua per figuram testis est dominicæ scpulturæ; sanguis testis est mortis; Spiritus testis est resurrcctionis: quia Spiritus auctor est vitae. In morte ipsius baptizati sumus. In morte Christi baptizamur, ut in ipsius morte credentes, quasi mortui viveremus. Quippe quibus nihil esset cum hoc mundo commune. Et quibus totus mundus erat auctoris exemplo moriturus, sicut multi sancti vel fecerunt vel faciunt: quia Christus pro omnibus mortuus est. Ergo omnes mortui sunt, ut et qui vivunt jam non sibi vivant, sed ei qui pro illis mortuus est.","english":"He wants the baptized to be as firm and as perfect as one who is reckoned, in a manner of speaking, dead to the committing of capital sins, so that he ought no longer to sin, that is, to commit a crime. Do you not know that as many of us as were baptized into Christ Jesus? Or do you not know the sacrament of baptism itself? In the Scriptures there are three kinds of baptisms: of water, as John's; of the Spirit, which is also fire, as in the Acts of the Apostles. The Holy Spirit descended like fire, concerning whose divinity he shows elsewhere: Our God, he says, is a consuming fire. The third kind is the baptism in blood, by which martyrs are baptized. Hence the Lord himself, already baptized in the Gospel, declares: I have a baptism to be baptized with, which you do not know. As we read in the epistle of John the apostle: There are three that bear witness: water, blood, and Spirit. One in ministry, not in nature. Water is a witness by figure of the Lord's burial; blood is a witness of his death; the Spirit is a witness of his resurrection, because the Spirit is the author of life. In his death we have been baptized. We are baptized into the death of Christ, so that, believing in his death, we might live as though dead—we, that is, for whom there would be nothing in common with this world. And for whom the whole world was to die, by the example of the Author, as many of the saints have done or are doing, because Christ died for all. Therefore all have died, so that those who live should no longer live for themselves, but for him who died for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Vivo autem non jam ego: vivit vero in me Christus. Et, Mihi mundus crucifixus est, et ego mundo. Fieri enim non potest, nisi ut mortuo capite, omnia membra commoriantur. Caput enim pro omnibus membris pertulit pœnas, ut omnia in eum membra morerentur, et ita peccato mortua viverent Deo. Quomodo enim mortuus peccare non potest, ita et nos, qui Christo sumus commortui, implicari peccatis capitalibus non debemus. Qui crucifixus est, nihil aliud facit, nisi quod horam mortis exspectat, et in manus Patris commendat spiA ritum suum. Plenius requirendum est quid intelligi debeat, in morte ipsius baptizati sumus. Praecipit Apostolus ut quia propter nos Christus crucifixus, morluus et sepultus est, et resurrexit, nos quoque ad passionis suae similitudinem voluntates et cupiditates nostras crucifigamus, et in baptismatis mysterio mortis, sepulturæ ac resurrectionis ejus exemplum imitemur, ut si passionum socii fuerimus, simus etiam consolationum. Sed requirendum quomodo possit in vita positus mori, et nondum mortuus sepeliri; et nondum sepultus, quomodo valeat suscitari. Hoc utique modo dum de filiis perditionis filii adoptionis efficimur, priori naturæ secunda nativitate præmorimur; et dum sub cognato terrae elemento submergimur, sepelimur; dum e sinu fontis assurgimus, suscitamur: et ex huc maximum baptismatis sacramentum est.","english":"But I live, now not I: truly Christ lives in me. And, The world is crucified to me, and I to the world. For it cannot be otherwise than that, the head being dead, all the members die with it. For the head endured punishments for all the members, so that all the members might die in him, and thus, dead to sin, live to God. For just as a dead man cannot sin, so we also, who have died with Christ, ought not to be entangled in capital sins. He who is crucified does nothing else but await the hour of death and commend his spirit into the hands of the Father. It must be more fully examined what ought to be understood by \"we were baptized into his death.\" The Apostle instructs that, because Christ was crucified, died, and was buried for us, and rose again, we too, in the likeness of his passion, should crucify our wills and desires, and in the mystery of baptism imitate the example of his death, burial, and resurrection, so that if we have been sharers in his sufferings, we may also be sharers in his consolations. But it must be asked how one who is placed in life can die, and, not yet dead, be buried; and, not yet buried, how he can be raised up. In this way, surely, while we are made from children of perdition into children of adoption, we die beforehand to our former nature by a second birth; and while we are submerged beneath the kindred element of earth, we are buried; while we rise from the bosom of the font, we are raised up: and herein is the greatest sacrament of baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Et ideo dixit: Consepulti sumus cum illo per baptismum in mortem. Et in consequenti: Si, inquit, mortui sumus cum Christo, credimus quia simul etiam vivimus cum Christo. Elaborandum est itaque ut nihil de sordibus veteris hominis agnoscatur in nobis. Unde si quis nostrum forte praevenitur dono Domini per pœnitentiam diluatur. Si ergo fuerimus novi, et immutati in conversatione, similiter novi et immutati efficiemur in gloria. Scientes quia vetus homo noster simul crucifixus est. Vetus homo dicitur qui veterem et terrenum Adam aut deposuisse nondum videtur, aut eumdem, in cœnum prioris vitæ relapsus, imitatur. Sicut autem redemptor ille innoxium corpus appendit, ita nos noxium suspendamus a vitiis. In quo mysterio crucis Moyses serpentem æreum in dorso * suspendit, ut destruatur corpus peccati. Hoc est, ut non ex parte, sed omne vitium destruatur. Consepulti enim sumus cum illo per baplismum in mortem. In exemplo Christi ad cum imitandum consepelimur in baptismo, ut mortui veteribus criminibus renuntiemns diabolo et pompis ejus. Ostendit nos ita baptizari ut consepeliamur Christo. Ut quomodo surrexit Christus a mortuis per gloriam Patris. Ut quomodo glorificatur Pater per resurrectionem Filii, ita et per conversationis nostræ novitatem gloriflcetur. Ita et nos in novitate vitæ ambulemus.","english":"And therefore he said: We are buried with him through baptism into death. And in what follows: If, he says, we have died with Christ, we believe that we shall also live together with Christ. And so we must labor that nothing of the filth of the old man be found in us. Whence if any one of us is perhaps overtaken beforehand, let him be washed clean by the gift of the Lord through repentance. If therefore we have been made new and changed in our conduct, we shall likewise be made new and changed in glory. Knowing that our old man has been crucified together with him. The old man is said to be he who either does not yet appear to have put off the old and earthly Adam, or, having relapsed into the mire of his former life, imitates the same. But just as that Redeemer hung up an innocent body, so let us suspend our guilty body from vices. In which mystery of the cross Moses hung up the bronze serpent on a pole, that the body of sin may be destroyed. That is, that not in part, but every vice may be destroyed. For we are buried together with him through baptism into death. In the example of Christ, for imitating him, we are buried together in baptism, so that, dead to our old crimes, we may renounce the devil and his pomps. He shows that we are so baptized as to be buried together with Christ. That just as Christ rose from the dead through the glory of the Father. That just as the Father is glorified through the resurrection of the Son, so also may he be glorified through the newness of our conduct. So let us also walk in newness of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ostendit quomodo viventes mortui esse possimus, nec aliquid velle aut cupere debeamus, quod volunt aut cupiunt ii qui novi non sunt. Si enim complantati facti sumus similitudini mortis ejus, simul et resurrectionis erimus. Si consepulti sumus, et resurrectionis erimus participes. Si complantati non sumus, nec conresurgemus: et si fuerimus novi in vita, erimus in gloria. Si similitudinem mortis habuerimus, et resurrectionis habebimus. Hoc scientes, quia vetus homo noster simul crucifixus est. Qui veterem hominem et terrenum imitando peccabant. Nam vetus homo Adam intelligitur, sicut novus Christus. Ut destruatur corpus peccati. Unum vitium membrum est peccati: corpus vero universitas delictorum, quorum prineipium originale peccatum. Christus autem non ex parte, sed integer est crucifixus, ut nos ex toto moriamur peccato, et vivamus Deo; sive ut corpus nostrum destruatur a servitute peccati, et fiat justitiæ mancipium, quod solebat esse delicti. Ut ultra non serviamus peccato. Omnis enim qui facit peccatum, servus est peccati. Qui enim mortuus est justificatus est a peccato. Hoc est, alienatus est a peccato, jani non potest peccare: crucifixus enim, omnibus membris dolore occupatis, peccare non potest; sed concnpiscentiis et passionibus contradicit. Si aulem mortui sumus cum Christo, credimus quia simul eliam vivemus cum Christo.","english":"He shows how we who are living can be dead, and that we ought not to will or desire anything that those who are not new [in Christ] will or desire. For if we have been made partakers of the likeness of his death, we shall also be partakers of the resurrection. If we have been buried together, we shall also be partakers of the resurrection. If we have not been made partakers, neither shall we rise together; and if we have been made new in life, we shall be in glory. If we have had the likeness of his death, we shall also have that of the resurrection. Knowing this, that our old man was crucified together with him—those who sinned by imitating the old and earthly man. For the old man is understood as Adam, just as the new man is Christ. That the body of sin may be destroyed. One vice is a member of sin; but the body is the whole mass of transgressions, whose beginning is original sin. But Christ was crucified not in part, but whole, so that we may die wholly to sin and live to God; or that our body may be destroyed from the slavery of sin and become the servant of righteousness, which it used to be of transgression. That we may no longer serve sin. For everyone who commits sin is the servant of sin. For he who has died has been justified from sin. That is, he has been alienated from sin, and can no longer sin; for one who is crucified, with all his members occupied by pain, cannot sin, but contradicts his desires and passions. But if we have died with Christ, we believe that we shall also live together with Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Sicut et alibi dicit: Si commortui sumus, et convivemus. Scientes quod Christus surgens a mortuis, jam non moritur. Sic et nos, si mortui fuerimus vitiis, mortem secundam non timebimus. Aut certe ita: sicut jam pro vobis non potest, si criminose vixeritis, Christus iterum cruciligi, ita et vos non potestis iterum baptizari, sicut alibi dicit: Impossibile est eos qui semel sunt illuminati, et participes sunt effecti, renovari rursus ad pœnitentiam, rursus crucifigentes in se Filium Dei; quibus non pœnitentiam, sed innovationem, id est iterationem baptismatis interdicit. Mors illi ultra non dominabitur. Si ultra non dominabitur, ergo jam dominata est, contra Manicbxos, quia negant Christum veram carnem babuissc. Quod enim mortuus est peccato. Sive quod pro peccato generis humani, sive quod morti ipsi, quae in eum ultra locum non potuerit habere, sit mortuus. Mortuus est semel. Id est sicut caput vestrum semel est mortuum, sic et vos membra illius effecti, vitae ejus exempla sectamini, ut nihil morti ulterius debeatis, hoc est, ut in vobis locum mors secunda non babeat. Nam qui credit baptismum posse iierare, credit Cbristum posse iterum crucifigi. Quod autem vivit, vivit Deo. Vivit in deitate, ipse homo Deus. Ita et vos existimate vos. Quasi filii vel membra ejns vos intelligite. Mortuos quidem esse peccato.","english":"As he also says elsewhere: If we have died together, we shall also live together. Knowing that Christ, rising from the dead, dies no more. So we too, if we have died to vices, will not fear the second death. Or certainly it is thus: just as Christ can no longer be crucified again for you, if you have lived criminally, so you also cannot be baptized again, as he says elsewhere: It is impossible for those who have once been enlightened and have been made partakers to be renewed again to repentance, crucifying again in themselves the Son of God; to whom he forbids not repentance but renewal, that is, the repetition of baptism. Death shall no longer have dominion over him. If it shall no longer have dominion, therefore it has already had dominion, against the Manichaeans, because they deny that Christ had true flesh. For that he died, he died to sin. Whether because he died for the sin of the human race, or because he died to death itself, which could have no further place in him. He died once. That is, just as your head has died once, so you also, having been made his members, follow the examples of his life, so that you may owe nothing further to death, that is, so that the second death may have no place in you. For whoever believes that baptism can be repeated believes that Christ can be crucified again. But that he lives, he lives to God. He lives in the Godhead, himself man and God. So you also reckon yourselves. Understand yourselves as his sons or members. Dead indeed to sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Sicut imitator ejus dicebat: Vivo autem jam non ego, vivit vero in me Christus. Viventes autem. Hoc est, ejus vitam sequentes, in nobis nondum vivimus, sed jam in Christo vivimus omnes. Mortui enim sumus, et vita nostra abscondita est cum Christo in Deo. Deo in Christo Jesu. llle autem vivit Deo, qui Christi vestigia humilitate, şanctificatione, pietate sectatur. Non ergo regnet peccatum in vestro mortali corpore, ut obediatis concupiscentiis ejus. Ostendit quomodo regnet. Ille enim regnat, cui omnes obediunt. Quomodo in corpore peccatum regnet exposuit, id est, si vitiatae naturae praebeamus obedientiam et consentiamus. Non dixit: Non sit, quia jam ibi est; sed: Non regnet, id est, non fiat quod jubet. Surgit ira: noli dare iræ linguam ad maledicendum, non manum ad feriendum, non membra libidini: quæ non surgeret, nisi peccatum esset in membris nostris. Inest quidem peccatum in membris; sed non regnat, si non obediatur desideriis ejus. Et ideo dum quod non vult, agit, id est, non vult concupiscere, concupiscit, consentit I legi, quoniam bona est: hoc enim vult et ipse quod lex, quia vult ipse non concupiscere, et lex dixit: Non concupisces. Sed neque exhibeatis membra vestra arma iniquitatis peccato.","english":"As his imitator was saying: But I now live, no longer I, but Christ lives in me. But those who are living. That is, following his life, we do not yet live in ourselves, but we all already live in Christ. For we have died, and our life is hidden with Christ in God. To God in Christ Jesus. But that one lives to God who follows the footsteps of Christ in humility, sanctification, and piety. Therefore let not sin reign in your mortal body, so that you obey its desires. He shows how it reigns. For that one reigns to whom all obey. He has explained how sin reigns in the body, that is, if we offer obedience and consent to a corrupted nature. He did not say: Let it not be, because it is already there; but: Let it not reign, that is, let what it commands not be done. Anger rises up: do not give anger a tongue for cursing, not a hand for striking, not members to lust: which would not rise up unless sin were in our members. Sin is indeed present in our members; but it does not reign, if its desires are not obeyed. And therefore, while it does what it does not will, that is, it does not will to desire, yet desires, it consents to the law, because it is good: for it itself wills what the law wills, because it itself wills not to desire, and the law said: You shall not desire. But neither should you exhibit your members as weapons of iniquity to sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Unumquodque membrum si officium saum in malos usus converterit, arma iniquitatis efficitur ad justitiam expugnandam: si manus ad furtum, lingua ad mendacium vel blasphemiam; si oculus concupiscentiae serviat ad pudicitiam expugnandam, et caetera. Sed exhibete vos Deo tanquam ex mortuis viventes. Tanquam jam resurrexeritis: post resurrectionem autem non carnaliter vivitur, nec peccatur. Et membra vestra arma justitiæ DeoUt oculus qui ante videbat ad peccandum, nunc videat ad boni operis ministerium; qui ante videbat ad exspoliandum, nunc videat ad vestiendum: sic etiam de reliquis membris adverte, ut de iniquitate ad misericordiam commutentur. Peccatum enim nobis non dominabitur. Non vos vincat peccatum: non enim estis parvuli, sed perfecti; quasi pædagogus puero dicat: Noli facere vitium sermonis, non enim adhuc audis grammaticum, sed oratorem. Sive non dominabitur, non habet dominari. Non enim sub lege estis, sed sub gratia. Id est, suh benevolentia Redemptoris, qui pugnandi atque vincendi et conatus dedit, et doctrinam praebuit; sed et exemplum insuper, et virtutem per consolationem Spiritus sancti donavit, per quam liberamur a dominatione peccati. Quid ergo? peccabimus quia non sumus sub lege? Qui sub lege est premitur a lege, dum non implet legem; non est sub lege, sed cum lege. Sed sub gratia? Absit.","english":"Each member, if it turns its own function to evil uses, becomes a weapon of iniquity for fighting against righteousness: if the hand turns to theft, the tongue to lying or blasphemy; if the eye serves lust for fighting against chastity, and so on. But present yourselves to God as those living from the dead. As if you had already risen; but after the resurrection one does not live carnally, nor does one sin. And your members as weapons of righteousness to God—so that the eye which before looked to sin, now looks to the service of good works; which before looked to despoiling, now looks to clothing; so also observe concerning the remaining members, that they be changed from iniquity to mercy. For sin will not have dominion over us. Let sin not conquer you: for you are not little children, but perfect; as a tutor might say to a boy: Do not commit a fault of speech, for you are not yet listening to the grammarian, but to the orator. Or, it will not have dominion—it does not have the right to rule. For you are not under the law, but under grace. That is, under the benevolence of the Redeemer, who both gave the effort of fighting and conquering, and provided teaching; but also, in addition, gave an example, and granted power through the consolation of the Holy Spirit, through which we are freed from the dominion of sin. What then? Shall we sin because we are not under the law? He who is under the law is pressed by the law, while he does not fulfill the law; he is not under the law, but with the law. But under grace? Far be it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"An nescitis quoniam cui exhibetis vos servos ad obediendum, servi estis ejus cui obedistis, sive peccati ad mortem, sive obeditionis ad justitiam? Ne indocti et in fide rudes objicerent: Ergo cessante vindicta legis, impune peccabimus. Absit. Gratia quae et donavit quomodo vincamus, non vult nos omnino peccare: si volueritis peccare, dominabitur vobis legis sententia, quae vindicat in peccantes. Si autem justitiae servieritis, non estis sub lege, sed sub gratia. Non enim, inquit, potestis duobus servire. Hic quod dixit, peccabimus, criminalia et capitalia peccata intelligamus, non minuta, sine quibus esse non possumus. Hoc et ubique intellige, ubi prohibemur peccare; quia et de ipsis peccatis loquebatur, quae et lex damnare consueverat, secundum illud: Si dixerimus quia peccatum non habemus, etc. Gratias autem Deo quod fuistis servi peccati. Gratias Deo, quia fuistis, sed ipso liberante et adjuvante jam non estis: quia obeditis, quia resistitis adjulore Deo. Obedistis autem. Ut dono et exemplo Christi vivatis, qui non solum peccata, sed occasiones auferre donavit et docuit delictorum. Imitatores, inquit, mei estote, sicut et ego Christi ex cordc, ex fide. In eam formam doctrinæ in qua traditi estis. Novi Teslamenli. Liberati autem a peccato. Liberi facti. Servi facti estis justitiæ. Per gratiam Dei. Humanum dico. Quia non potestis ad. huc audire divinum.","english":"Do you not know that to whomever you present yourselves as servants to obey, you are servants of him whom you obey, whether of sin unto death, or of obedience unto righteousness? Lest the unlearned and those untrained in the faith object: Therefore, when the punishment of the law ceases, we shall sin with impunity. Far be it. The grace that has also granted us the means by which we may conquer does not wish us to sin at all: if you wish to sin, the sentence of the law will rule over you, which takes vengeance on those who sin. But if you serve righteousness, you are not under the law, but under grace. For, he says, you cannot serve two masters. Here, in what he said, \"we shall sin,\" let us understand criminal and capital sins, not the minor ones, without which we cannot be. Understand this also everywhere where we are forbidden to sin; because he was speaking also of those very sins which the law was accustomed to condemn, according to that saying: If we say that we have no sin, etc. But thanks be to God that you were servants of sin. Thanks be to God, because you were, but with him freeing and helping you, you now are not: because you obey, because you resist with God as your helper. But you have obeyed. So that by the gift and example of Christ you may live, who granted and taught us to take away not only sins but also the occasions of sins. Be, he says, imitators of me, as I also am of Christ, from the heart, from faith. Into that form of doctrine in which you were delivered. Of the New Testament. But freed from sin. Made free. You have been made servants of righteousness. Through the grace of God. I speak after the manner of men. Because you cannot yet hear what is divine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Sive sic: humanitate dignum est quod dico, quod etiam apud homines rationem habet, et facile intelligi potest. Hoc est: Majora quidem exigere a vobis pro divinae servitutis retributione deberem; sed condescendens et temperans infirmitati vestrae, humana et possibilia prædico atque persuideo: ut sicut prompti fuistis ad sectanda DOlia atque contraria, ita alacres sitis ad ea quae utilia et saluti amica sunt peragenda. Propter infirmitalem carnis velor. Corpus quod corrumpitur aggravat animam, quia quidquid anima carnaliter fecerit, carni deputatur; et quando anima cœlestia agit, totus homo spiritalis est. Carnalis si vincitur a coneupiscentiis; spiritalis, cum dono Dei vincit concupiseentias. Sicut enim exhibuistis membra vestra servire, ita nunc voluntate mutata exhibeamus nos servire justitiæ, non sicut Manichaei, qui dicunt naturam corporis ita in se per conditionem insertum habere peccatum, ut illud superare non possit; sed per gratiam renovati non exhibeamus membra nostra ad malum: nam non est ex se corpus malum, sed voluntates quas mutare jubemur, quae per transgressoris reatum vitio naturae inesse noscuntur, non conditione. Immunditiæ et iniquitati. Luxuriæ sive idololatriæ. Ad iniquitatem. Ad iniquitatem faciendam. Ita nunc exhibete membra vestra servire justitiæ.","english":"Or thus: what I say is worthy of human nature, since it has reason even among men and can be easily understood. That is: I ought indeed to demand greater things from you in return for divine service; but condescending and accommodating myself to your weakness, I preach and persuade what is human and possible: that just as you were prompt to follow base and contrary things, so you may be eager to accomplish what is useful and friendly to salvation. I speak on account of the weakness of the flesh. The body that is corrupted weighs down the soul, because whatever the soul does carnally is attributed to the flesh; and when the soul does heavenly things, the whole man is spiritual. He is carnal if he is conquered by desires; he is spiritual when, by the gift of God, he conquers desires. For just as you presented your members to serve, so now, with your will changed, let us present ourselves to serve righteousness—not as the Manichaeans say, who claim that the nature of the body has sin so implanted in itself by its condition that it cannot be overcome; but, renewed by grace, let us not present our members to evil: for the body is not evil of itself, but the wills which we are commanded to change, which are known to be present in the nature as a defect through the guilt of the transgressor, not by condition. To uncleanness and iniquity. To luxury or idolatry. To iniquity. To doing iniquity. So now present your members to serve righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ut quomodo perfecti fuistis in malo, ex originali peccato, ita perfecti sitis in bono, gratiae dono; ut manus quæ antea rapiebat, modo porrigat misericordiam; et pedes qui antea ad malum currebant, modo ad visitandos infirmos, et in carcerem ad opus bonum currant; oculi qui antea videbant ad concupiscendum, ad invadendum, videant modo ad miserandum, ad largiendum. Ecce sic mutentur membra nostra. In sanctificationem. Ut recipiatis sanctificationem, sive possideatis. Cum enim servi essetis peccati, liberi fuistis justitiæ. Hoc est, in nullo servistis justitiæ. Ita et nunc liberi estote a peccato, ut in nullo ei serviatis. Ecce ostenduntur etiam peccato minime potuisse, nisi alia libertate servire. Liberi ergo a justitia non sunt, nisi arbitrio voluntatis. Liberati autem a peccato non fiunt, nisi gratia Salvatoris. Liberos dixit justitiæ, non liberatos; a peccato autem non liberos, ne sibi hoc tribuerent, sed liberatos: id est, si vos Filius liberaverit, tunc vere liberi eritis. Quem ergo fructum habuistis tunc, in quibus nunc erubescitis? Qualem fructum in actione illius habuistis, in cujus etiam recordatione verecundia est? Quicunque se cognoverit bonum, erubescit se fuisse malum. Et quicunque se erubescit bonum, malus est, quia nec in præsenti fructum habet, et finem mortem. Nam finis illorum, malorum scilicet, mors est. Poena perpetua. Nunc vero liberati a peccato.","english":"So that just as you were perfect in evil, from original sin, so you may be perfect in good, by the gift of grace; so that the hand that previously seized may now extend mercy; and the feet that previously ran to evil may now run to visit the sick and to the prison for a good work; the eyes that previously looked to lust, to plunder, may now look to pity, to give generously. Behold, thus let our members be changed. Unto sanctification. That you may receive sanctification, or possess it. For when you were servants of sin, you were free to righteousness. That is, you served righteousness in nothing. So also now be free from sin, that you may serve it in nothing. Behold, it is shown that they could not even [serve] sin except by serving under another liberty. Therefore they are not free from righteousness, except by the judgment of the will. But they are not made free from sin except by the grace of the Savior. He called them free to righteousness, not freed; but from sin, not free, lest they attribute this to themselves, but freed: that is, if the Son has freed you, then you will truly be free. What fruit therefore did you have then, in those things of which you are now ashamed? What sort of fruit did you have in the action of that thing, at the recollection of which there is also shame? Whoever has known himself to be good is ashamed that he was evil. And whoever is ashamed that he is good, is evil, because he has no fruit even in the present, and his end is death. For the end of those, namely of the evil, is death. Everlasting punishment. But now, freed from sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Attende quia liberati dixit, ut non nobis, sed Deo demus gloriam. Servi autem facti Deo, habetis fructum vestrum in sancti ficationem, finem vero vitam æternam. In Dei servitio permanere, hoc ipsum jam fructus est quod vivitis, saoctificati per baptismum. Servus autem Dei vicem inimicis non reddit sicut Joseph, qui dixit fratribus: Nolite timere, servus enim Dei ego sum. Dei autem servi in praesenti fructum ha* bent donum Spiritus sancti, et finem vitam aeternam, sive sanctificationem bonae vitae. Ergo in ista vita adhuc ex qua parte servi sumus Deo, liberl sumus peccato; ex qua parte adhuc servimus legi, peccati adhuc servi sumus. Et ideo dixit: Condelector enim legi Dei secundum interiorem hominem. Ecce unde liberi, unde condelectamur legi Dei? Libertas enim delectat: nam quandiu timore facis quod justum est, non Deus te delectat. Stipendia enim peccati mors. Remuneralio dicitur stipendium. Merito ergo stipendium, quia malitiæ diabolicae mors æterna, tanquam debitum redditur. Qui militat peccato, mercedem accipit mortem. Gratia aulem Dei vita æterna, in Christo Jeiu Domino nostro. Gratia sub qua estis. Simulque notandum quia non dixit stipendia justitiæ, quia non illam habemus ex nobis. Ergo quamvis nostra non sit, sed gratiae, tamen custodita Dei adjutorio vitam dat æternam, transacta vita tempora!!.","english":"Attend, because he said \"you have been set free,\" so that we may give glory not to ourselves but to God. \"But having become servants of God, you have your fruit unto sanctification, but the end everlasting life.\" To remain in God's service—this very fact that you live is already fruit, having been sanctified through baptism. But the servant of God does not repay his enemies in kind, like Joseph, who said to his brothers: \"Do not fear, for I am a servant of God.\" But the servants of God in the present have as fruit the gift of the Holy Spirit, and as their end everlasting life, or the sanctification of a good life. Therefore in this life, insofar as we are still servants of God, we are free from sin; insofar as we still serve the law, we are still servants of sin. And therefore he said: \"For I delight in the law of God according to the inner man.\" Behold from what source we are free, from what source we delight in the law of God. For freedom gives delight; for as long as you do what is just out of fear, God does not give you delight. \"For the wages of sin is death.\" A stipend is called a recompense. Rightly, therefore, it is a stipend, because eternal death is rendered to the malice of the devil as though it were a debt. He who serves as a soldier for sin receives death as his pay. \"But the grace of God is everlasting life, in Christ Jesus our Lord\"—the grace under which you are. And at the same time it must be noted that he did not say \"the stipends of righteousness,\" because we do not have that from ourselves. Therefore, although it is not ours but belongs to grace, nevertheless, guarded by God's help, it gives everlasting life, once the time of this life has passed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"CAP. VII. — An ignoratis, fratres, scientibus enim legem loquor. Hinc incipit difficultatem legis ostendere, ut illos hortetur sine timore sub gratia vivere: quia modo actu cessante, lex nobis non vivit, sed sibi; et vivit in Novo Testamento, per quod reformatur. Quia lex in homine dominatur quanto tempore vivit. Nam quæ suo viro est mulier, vivente viro alligata est legi. Si autem mortuus fuerit vir, soluta est a lege viri. Comparationem inducit: mandatum legis dicit virum: plebem autem, vel animam, mulierem, ut ostendat legem, quae iram operatur, sine effectu, quasi mortuam, nobis jam mortificatis, impedire non posse quominus ejus esse possimus, qui a mortuis resurrexit: quæ merito nobis viveret, si inveniret quod puniret in nobis. Tandiu enim dicit esse sub lege hominem, quandiu vivit in peccato. Hoc autem peccatum intelligendum est, quod accessit ex lege. Ubi enim non est gratia liberatoris, auget peccandi desiderium prohibitio peccatorum. Igitur vivente viro vocabitur adultera si fuerit cum alio viro: si autem mortuus fuerit vir ejus, liberata est a lege, ut non sit adultera, si fuerit cum alio viro. Quandiu vivit vir, tandiu ei secundum ejus necesse est vivere voluntatem. Si autem dormierit vir, et mulier alii fuerit juncta viro, jam non ei secundum prioris viri consuetudinem est vivendum. Itaque fratres mei et vos mortificati estis legi.","english":"CHAPTER VII. — Do you not know, brothers—for I speak to those who know the law. Here he begins to show the difficulty of the law, so as to exhort them to live under grace without fear: because now, with the action ceasing, the law does not live for us, but for itself; and it lives in the New Testament, through which it is reformed. Because the law rules over a man for as long as it lives. For the woman who is with her husband, while her husband lives, is bound to the law. But if her husband has died, she is freed from the law of her husband. He introduces a comparison: he calls the commandment of the law the husband; but the people, or the soul, the woman, so as to show that the law, which works wrath, being without effect, as if dead, cannot hinder us, now that we have been put to death, from being able to belong to him who rose from the dead: which law would rightly live for us, if it found something in us to punish. For he says that a man is under the law for as long as he lives in sin. But this sin is to be understood as that which came in through the law. For where the grace of the liberator is not present, the prohibition of sins increases the desire to sin. Therefore, while the husband lives, she will be called an adulteress if she is with another man; but if her husband has died, she is freed from the law, so that she is not an adulteress if she is with another man. For as long as the husband lives, for that long it is necessary for her to live according to his will. But if the husband has fallen asleep, and the woman has been joined to another husband, she must no longer live according to the custom of her former husband. Therefore, my brothers, you also have been put to death to the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Juxtacorpus noluit dicere, mortificata est vobis lex; sed reliquit intellectui, sicut in multis locis. Juxta comparationem debuit dicere, magis illis legem mortuam quam ipsos legi, sed quod inter Judaeos dicere adhuc intractabile videbatur, intellectui derelinquit: satis evidenter ostendens, legem non potuisse auferre, sed potius auxisse peccatum, quod aufert gratia: quoniam lex jubere novit, cui succumbit infirmitas, non juvare, quod facit gratia Christi. Ab hoc loco, et tota ista lectione, usque: Quis liberabit me de corpore mortis hujus, videt Apostolus transfiguratum esse in se hominem sub lege positum, cujus verbis ex persona sua loquitur, et qui dixerat: Evacuali sumus a lege mortis, in qua detinebamur, ita ut serviamus in novitate spiritus, et non in vetustate litteræ. Per haec verba videtur legem reprehendisse, sed non ita est, quia subjecit: Lex peccatum est! Absit. et reliqua. Haec vero auricula est non mendax. Crucifixa carne, per quam nobis dominabatur damnando peccatum, jam actum non habet. Ante erant imitatores Moysi: nunc vero Christi; sic dictum est: Mortui estis legi, ac si diceretur, Mortui estis supplicio legis. Cur mortui sumus legi per corpus Christi, si bona est lex? Quia mortui sumus legi dominanti: liberati ab eo effectu quem lex punit et damnat. Usitatius enim vocatur lex, quando minatur et terret, ac vindicat.","english":"Accordingly, he did not wish to say, \"The law is put to death for you,\" but left it to the understanding, as in many places. By way of comparison, he ought to have said that the law was dead to them rather than they to the law, but because saying this among the Jews still seemed unmanageable, he left it to the understanding, showing clearly enough that the law could not take away sin but rather had increased it, which grace takes away; since the law knows how to command, to which weakness yields, not how to help, which the grace of Christ does. From this place, and through this whole reading, up to \"Who will deliver me from the body of this death,\" the Apostle sees that the man placed under the law has been transfigured in himself, in whose words he speaks in his own person, and who had said: \"We have been discharged from the law of death, in which we were held, so that we may serve in newness of spirit, and not in the oldness of the letter.\" Through these words he seems to have reproached the law, but it is not so, because he added: \"Is the law sin? Far be it,\" and the rest. But this is no deceitful ear. The flesh having been crucified, through which sin used to rule over us by condemning us, it no longer has any hold. Before, they were imitators of Moses; now truly of Christ; thus it was said: \"You have died to the law,\" as if it were said, \"You have died to the punishment of the law.\" Why have we died to the law through the body of Christ, if the law is good? Because we have died to the law that dominates: freed from that effect which the law punishes and condemns. For more commonly it is called the law when it threatens and terrifies, and takes vengeance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Itaque idem præceptum timentibus lex est, amantibus gratia est. Per corpus Christi, commoriendo Christo, qui damnavit peccatum in carne. Ut sitis alterius qui ex mortuis resurrexit. Subaudiendum alterius viri. Ut fructificetis Deo. Fructificat cujus exemplo populus Dei crescit, sicut dicit: Ut aliquem fructum habeamus in vobis. Cum enim essemus in carne. Cum essemus in carnali conversatione, passio concupiscentiæ operabatur in oculis et caeteris membris, quae tamen per legem ostendebantur esse peccata, ut fructificarent morti peccati. In carne, inquit: id est carnalibus desideriis obstricti teneremur. Passiones peccatorum, quæ per legem erant, operabamur in membris nostris. Is passionibus moritur, qui jam mente servit legi Dei, quamvis passiones ipsæ necdum mortuæ sint. Auctam dicit concupiscentiam, cum lex prohibet. Augmentum concupiscentiæ de inhibitione, et reatum poenae de praevaricatione. Hoc est, quia per bonum operatum est mortem. Ut fructificarent morti. Id est, ut nos in iisdem passionibus positos legis severitas interficeret, et fructum morti de nostra perditione præberet, quia fructus peccati mors est. Fructificamus morti, dum prohibita facimus. Nunc autem soluti sumus a lege morientes. Lex mortis, quae occidit peccatores, id cst criminosos; sed et lex peccati ideo dicitur, non quia ipsa peccatum est, sed quia peccatoribus imponitur.","english":"Therefore the same commandment is law to those who fear, and grace to those who love. Through the body of Christ, by dying together with Christ, who condemned sin in the flesh. That you may be another's who rose from the dead. Another man is to be understood. That you may bear fruit to God. He bears fruit by whose example the people of God grow, as he says: That we may have some fruit among you. For when we were in the flesh. When we were in carnal conduct, the passion of concupiscence worked in the eyes and the other members, which nonetheless were shown by the law to be sins, so that they might bear fruit to the death of sin. In the flesh, he says: that is, we were held bound by carnal desires. The passions of sins, which were through the law, we worked in our members. He dies to these passions who already serves the law of God in his mind, although those passions are not yet dead. He says that concupiscence is increased when the law forbids. The increase of concupiscence comes from the prohibition, and the guilt of punishment from transgression. That is, because through the good it worked death. That they might bear fruit to death. That is, that the severity of the law might kill us as we are placed in these same passions, and offer fruit to death from our perdition, because the fruit of sin is death. We bear fruit to death when we do what is forbidden. But now we have been released from the law, dying. The law of death, which kills sinners, that is, the guilty; but it is also called the law of sin, not because it is itself sin, but because it is imposed on sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Ideo etiam mortis dicitur, quia stipendium peccati mors, aculeus autem mortis peccatum: virtus vero peccati lex. In qua detinebamur. Detinebamur per peccatum. lta ut serviamus in novitate spiritus, et non in vetustate lilteræ. Spiritalis gratiae praeceptis obedientes, non litteram legis sequentes. Quid ergo dicemus, lex peccatum est? Quia dixerat, quod passiones per legem morti fructificarent, ideo sibi objicit, lex peccatum est? et respondet: Abati. Hoc facit contra Manichæos, qui Vetus Testamentum negant. Quod si dixerint: Ideo hic propter Judaeos asserit legem, quia timuit scandalum, respondendum est: Ergo semper timuit scandalum, quia nunquam contra legem locutus est. Cum ergo multis locis opera legis destruxerit, nunc merito in hoc eam laudat, in quo spiritalis est, et Manichæos ejus insinuatione confundit. Absit. Ne quis enim propter haec testimonia vituperet legem, et malam esse contendat, praevidit Apostolus male intelligentibus quid possit occurrere, eamdem sibi ipse proposuit quaestionem. Quid ergo dicimus, inquit: lex peccatum est? Absit. Sed peccatum non cognovi, nisi per legem. Hoc jam superius dixerat, per legem cognitio peccati. Non ergo ablatio, sed cognitio est. Quae ideo data est, non ut peccatum tolleret neque ut exstirparetur, sed tantum ut demonstraretur, ut quia peccatum sine gratia Dei vinci non potest, ipsa reatus sollicitudo cogat ad gratiam couvolare.","english":"For this reason it is also called death, because the wages of sin is death, and the sting of death is sin; but the strength of sin is the law. In which we were held. We were held by sin. So that we may serve in newness of spirit, and not in the oldness of the letter. Obedient to the precepts of spiritual grace, not following the letter of the law. What then shall we say, is the law sin? Because he had said that the passions through the law bore fruit for death, therefore he objects to himself, is the law sin? and he answers: By no means. He does this against the Manichaeans, who deny the Old Testament. But if they should say: For this reason he asserts the law here on account of the Jews, because he feared scandal, it must be answered: Therefore he always feared scandal, because he never spoke against the law. Since therefore in many places he has destroyed the works of the law, now with good reason he praises it in that in which it is spiritual, and by its implication confounds the Manichaeans. By no means. For lest anyone on account of these testimonies should disparage the law and contend that it is evil, the Apostle foresaw what could occur to those who understand badly, and he himself proposed to himself the same question. What then do we say, he says: is the law sin? By no means. But I did not know sin except through the law. He had already said this above, that through the law comes the knowledge of sin. Therefore it is not the removal, but the knowledge. Which was given for this reason, not that it might take away sin nor that it might be eradicated, but only that it might be shown, so that, since sin cannot be conquered without the grace of God, the very anxiety of guilt might compel us to fly to grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Sed peccatum non cognovi, nisi per legem. Nam concupiscentiam nesciebam, nisi lex diceret: Non concupisces. Hinc incipit Apostolus quasi de se dicere, et de se dare exemplum, qui sub lege vixerat, quae per se non salvat, sed ostendat peccatum; nam nec tollit, nec juslificat, sed in transgressoribus vindicat. Non ait, peccatum non feci, nisi per legem; sed, peccatum non cognovi, nisi per legem, quae ostendit peccatum esse concupiscentiam: quod ego nesciebam esse peccatum. Concupiscentiam, inquit, nesciebam. Non dixit: Non habe-, bam, aut non faciebam, sed nesciebam esse peccatum. Unde apparet concupiscentiam per legem non insitam, sed demonstratam, quae docet quid quisque facere debeat, vel vitare. Sed verus homo adhuc trahitur consuetudine delinquendi: concupiscentia enim nostrae naturae est, accedens per peccatum, non Dei conditio. Et ideo malum ipsum non Dei disjunctione separandum, sed Dei miseratione sanandum est. Occasione autem accepta. Hinc Apostolus praeteritam vitam suam, quando sub lege vivebat, et adolescentiæ suae pugnam commemorat. Et quod ait: Ego autem vivebam sine lege, primam suam aetatem insinuat: Adveniente, inquit, mandato, peccatum revixit. Ego autem mortuus sum: jam se praecepti capacem, sed non efficacem fuisse testatur.","english":"But I did not know sin except through the law. For I did not know covetousness, unless the law had said: You shall not covet. Here the Apostle begins, as it were, to speak of himself and to give an example from himself, who had lived under the law, which does not save by itself but shows sin; for it neither takes it away nor justifies, but takes vengeance on transgressors. He did not say, I did not commit sin except through the law, but, I did not know sin except through the law, which shows that covetousness is sin: which I did not know to be sin. Covetousness, he says, I did not know. He did not say, I did not have it, or I did not do it, but I did not know it to be sin. From this it appears that covetousness was not implanted by the law but demonstrated by it, which teaches what each person ought to do or avoid. But the true man is still drawn by the habit of sinning; for covetousness belongs to our nature, coming through sin, not to God's creation. And therefore that evil itself is not to be separated out by God's rejection but healed by God's mercy. But taking occasion. Here the Apostle recalls his past life, when he lived under the law, and the struggle of his youth. And what he says: But I was alive without the law, he indicates his first age: When the commandment came, he says, sin revived. But I died: he now testifies that he had become capable of the precept but not effective.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Et ideo ut praevaricatorem se legis ostenderet, in quibus interioribus talem se fuisse sciebat Apostolus ante gratiam Dei, quae per Jesum Christum Dominum nostrum est. Et ad Ephesios hoc apertissime confitetur: In quibus, inquit, ut nos omnes conversati sumus, in desideriis carnis et cogitationum: et eramus natura filii iMae, sicut et caeteri, et reliqua. Et ad Titum: Fuimus et nos, inquit, aliquando stulti et increduli, errantes, et reliqua quæ ibi sequuntur. Talis ante gratiam fuit. Peccatum per mandatum operatum est. Sicut qui iovidet, tunc magis occasionem nocendi accipit, quando ei cui nocere vult, aliquid creditur. In me omnem concupiscentiam. Omnem quae scripta est in lege: Non concupisces uxorem, neque agrum, neque quidquam proximi tui, et reliqua. Habet hoc per transgressionem humanae mentis infirmitas, ut difficilius observari possint prohibita. Sine lege enim peccatum mortuum erat: id est, latebat, non apparebat, ignorabatur, mihi mortuum videbatur: vel in oblivionem erat naturalis lex, quæ ostendebat quid esset peccatum. Ideo et lex data est litterae, quae commemoraret legem naturae. Ego autem vivebam aliquando. Quasi justus et liber a peccato vivere mihi videbar. Sine lege. Unde manifestat, non ex persona sua proprie, sed generaliter ex persona hominis loqui.","english":"And therefore, to show himself a transgressor of the law, in those inner matters the Apostle knew himself to have been such before the grace of God, which is through Jesus Christ our Lord. And to the Ephesians he confesses this most openly: Among whom, he says, we all once lived, in the desires of the flesh and of the thoughts, and were by nature children of wrath, even as the rest, and the rest. And to Titus: We also, he says, were once foolish and unbelieving, going astray, and the rest that follows there. Such was he before grace. Sin, worked through the commandment. Just as one who envies then more greatly receives an occasion of doing harm, when something is believed by the one whom he wishes to harm. In me all covetousness. All that is written in the law: You shall not covet your neighbor's wife, nor his field, nor anything of your neighbor's, and the rest. The weakness of the human mind has this through transgression, that forbidden things can be observed with greater difficulty. For without the law sin was dead: that is, it lay hidden, it did not appear, it was unknown, it seemed dead to me: or the natural law was in oblivion, which showed what sin was. Therefore the law of the letter was also given, which would call to mind the law of nature. But I once lived. I seemed to myself to live as righteous and free from sin. Without the law. Hence he makes clear that he speaks not properly in his own person, but generally in the person of man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Sed cum venisset mandatum: id est, in oblivionem venerat esse peccatum; at ubi venit mandatum, recognitum est peccatam, ut omnis qui illud fecerit, mortuum se esse cognoscat. Revixit. Id est, enituit et apparuit. Revixit, ait: non vixit; vixerat enim aliquando in Paradiso, quando contra datum praeceptum satis apparebat admissum. Peccatum rexit, ego autem mortuus sum. Hoc est, apparuit quod fuerat occultum, quia vixerat per scientiam naturalem, et mortuum fuerat per oblivionem: quia prævaricatus suin jam sciens, et Dortuum me esse peccatt manifestatione perspexi: quia jam praevaricatione peccat, qui videt per legem quid facere non debeat, et tamen facit sive titillatione, sive delectatione, etsi non consensione: vel quia reatus praevaricationis certum mortis supplicium comminatur. Et inventum est mihi mandatum. Quod custoditum proficiebat ad vitam, hoc neglectum perdunt ad mortem: quia sciens illud non custodivi. Hoc totum ideo, ut ostendat legem quidem datam ad vitam, sed quia non dedit adjutorium, quomodo possimus salvari, ut nos deducat ad gratiam, quæ totum habet, et misericordiam, et adjutorium, et exemplum. Quod erat ad vitam, hoc esse ad mortem. Si vis ad vitam venire, serva mandata. Custoditum mandatum vitam tribuit: non custoditum, mortem, quae transgressio est. Nam peccatum occasione accepta.","english":"But when the commandment had come: that is, sin had come into forgetfulness; but when the commandment came, it was recognized that there was sin, so that everyone who has done it may know himself to be dead. It revived. That is, it shone forth and appeared. It revived, he says; it did not live; for it had once lived in Paradise, when against the given commandment the offense was quite apparent. Sin reigned, but I died. That is, what had been hidden appeared, because it had lived through natural knowledge, and had been dead through forgetfulness: because I had already transgressed knowingly, and I perceived that I was dead by the manifestation of sin: because he now sins by transgression, who sees through the law what he ought not to do, and yet does it, whether by titillation or by delight, even if not by consent: or because the guilt of transgression threatens the certain punishment of death. And the commandment was found to me. What, when kept, was profitable unto life, this, when neglected, they lose unto death: because knowing it, I did not keep it. All this for this reason, that he may show that the law was indeed given unto life, but because it did not give help, how we might be saved, so that it may lead us to grace, which has everything: both mercy and help and example. What was unto life, this is unto death. If you wish to come unto life, keep the commandments. A commandment kept bestows life; one not kept, death, which is transgression. For sin, having taken occasion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Si quid contra legem videtur dicere, eis imputat, qui perfectiora accipere non valuerunt. Ideo occasionem dixit fuisse peccati. Per mandatum. Quia suasio delinquendi ad peccatum vehementior est, cum adest prohibitio: et non solum peccatorem, sed et transgressorem facit. Quia ergo ab hominibos nondum spiritalem gratiam accipientibus suavius admittitur quod vetatur, fallit peccatum 'falsa dulcedine: quia vero accidit reatus prævaricationis, et occidit: quia pretium mortiferæ voluptatis amplectitur dulcedinem illam qua fallitur, et delectatur etiam contra legem facere: et tanto magis libet, quanto minus licet. Seduxit me, et per illud occidit. Neque enim nullum peccatum, nisi concupiscendo cotnmittitur. Proinde quae hoc prohibet, bona et laudabilis lex est. Sed ubi sanctus adjuvat Spiritus, inspirans pro concupiscentia mala concupiscentiam bonam, hoc est charitatem diffundens in cordibus nostris, profecto illa lex quamvis bona auget prohibendo desiderium malum. Sicut aquæ impetus si in eam partem non cesset Onere, vehementior fit obice opposito, cujus molem cum evicerit majori cumulo præcipitatus violentius per prona provolvitur. Nescio quo enim modo Loc ipsum quod concupiscitur, fit jucundius dum vetatur. Et hoc cst quod fallit peccatum per mandatum, et per illud occidit: Cum accidit etiam prævaricatio, quae nuila est. Itaque lex quidem sancta, et mandatum sanctum et justum.","english":"If it seems to say anything against the law, it imputes it to those who were unable to receive the more perfect things. Therefore he said that it was an occasion of sin through the commandment, because the persuasion to transgress is more vehement when prohibition is present, and it makes a person not only a sinner but also a transgressor. Since, therefore, by men who have not yet received spiritual grace that which is forbidden is more sweetly admitted, sin deceives by a false sweetness; but because the guilt of transgression befalls, it also kills, since the price of deadly pleasure embraces that sweetness by which it is deceived, and it delights even to act against the law, and the less it is permitted, the more it pleases. It seduced me, and through it killed me. For no sin is committed except by concupiscence. Accordingly, the law that forbids this is good and praiseworthy. But where the Holy Spirit helps, inspiring a good concupiscence in place of evil concupiscence—that is, pouring love into our hearts—then surely that law, though good, increases the evil desire by forbidding it. Just as the force of water, if it does not cease flowing in that direction, becomes more vehement when an obstacle is placed against it, and when it has overcome the mass of that obstacle, it is carried down more violently with a greater surge. For I know not in what way the very thing that is desired becomes more pleasant while it is forbidden. And this is what sin does: it deceives through the commandment, and through it kills, when transgression also befalls, which is nothing. Therefore the law is indeed holy, and the commandment holy and just.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Contra iuipugnatores legis, et contra eos qui justitiam a bonitate secernunt, lex et sancta et bona dicitur, et gratia justa. Nisi enim abundaverit justitia vestra, et reliqua. Sed et Deus in Veteri Testamento nonnunquam bonus, et in NoVo dicitur justus: ut cst illud, Pater juste. Et hoc contra Marcionistas: tamen nihil ex ea recte fit sine gratia, quia non est data quae possit vivificare, sed prævaricationis causa posita eSt; ut convictos concluderet sub peccato, non justificandis impiis, sed convincendis superbis prævaricationis causa posita. Et contra Manichaeos est, quia laudatur; et contra Pelagianos, quia nemo ex lege justificatur; et ideo vivificandis eis quos littera occidit, spiritus gratiæ gratis opiLulatur. Nam nihil ex ea recte fit, sicut dictum est, sine gratia: quia non est data quæ possit vivificare. Et bonum. Custodien-; tibns. Quod ergo bonum eat, mihi factum est mors? Absit. Non mihi mandatum per se causa mortis exstitit; sed ego mihi facio qui peccando morte digna committo. In male utente quippe vilium est, non in mandato ipso, quod bonum est, quoniam bona est lex. Sed peccatum, ut appareat peccatum, per bonum mihi operatum eat mortem. Per legem apparet peccatum, et per ipsam punitur. Ergo per bonum, id est, per legem, quae bona est, si quis ea legitime utatur, mihi operatur mortem, cum ejus transgressor efficior.","english":"Against the opponents of the law, and against those who separate righteousness from goodness, the law is called both holy and good, and grace righteous. For unless your righteousness abounds, and the rest. But God is also sometimes called good in the Old Testament, and righteous in the New, as in that passage, Righteous Father. And this is against the Marcionites. Yet nothing is done rightly from it without grace, because it was not given as something that could give life, but was set as the cause of transgression, so that it might shut up those who were convicted under sin—set as the cause of transgression not for justifying the ungodly, but for convicting the proud. And it is against the Manichaeans, because it is praised; and against the Pelagians, because no one is justified from the law; and therefore, for those whom the letter kills, to give them life, the Spirit of grace helps freely. For nothing is done rightly from it, as has been said, without grace, because it was not given as something that could give life. And good. To those who keep it. What then, was that which is good made death to me? Far be it. The commandment did not of itself become the cause of death to me; but I make it so for myself, who by sinning commit things worthy of death. For in the one who uses it badly, the fault lies in the vices, not in the commandment itself, which is good, since the law is good. But sin, so that it might appear as sin, worked death in me through what is good. Through the law sin appears, and through it sin is punished. Therefore through what is good, that is, through the law, which is good—if anyone uses it lawfully—it works death in me, when I become a transgressor of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Ut fiat supra modum peccans peccatum per mandatum. Iniquitatis exigit magnitudo ut homo jam non peccator, sed peccatum vocetur. Ante legem modum habebat peccati appetitus per ignorantiam: supra modum est quod scienter admittitur. Scimus enim. Id est, quod lex ardua, sed spiritalia praecipit, sed ege cum juxta carnalem consuetudinem titillor, ab ejus perfectione dissentio, perfecta perimit imperfectum. Quod lex spiritalis est. Expositum est hoc. Mandat quæ spiritus sunt opera: unde ostendit non posse impleri legem, nisi ab spiritali. Ego autem carnalis sum. Qui legem accipio, consuevi carnaliter vivere: id est, carni consentiens, nondum spirituali gratia liberatus. Bonum est enim non concupiscere: et hoc bonum vult justus, qui ex flde vivit, et tamen facit quod odit, quia concupiscit, quamvis post concupiscentias suas non eat. Quod si fecerit, tunc vere ipse facit, ut cedat, ut consentiat, ut desiderio peccati obediat. Venundatus sub pescato. Id est pretium temporalis voluptatis. Inter vendentem autem et ementem hoc loco istud probatur esse commercium. Proponit inimicus iniquitatis consilium, et accipit voluntatis assensum. Accipio ergo amissae innocentiæ pretium, ipsam peccandi voluptatem ac mortiferam de iniqua suavitate dulcedinem.","english":"So that sin might become exceedingly sinful through the commandment. The magnitude of iniquity demands that man be called no longer a sinner, but sin itself. Before the law, the appetite for sin had a limit through ignorance; what is admitted knowingly is beyond measure. For we know. That is, that the law is arduous, but it commands spiritual things, yet when I am weighed down according to carnal custom, I dissent from its perfection; the perfect destroys the imperfect. That the law is spiritual. This has been explained. It commands the works that are of the spirit; hence it shows that the law cannot be fulfilled except by a spiritual man. But I am carnal. I who receive the law have been accustomed to live carnally: that is, consenting to the flesh, not yet freed by spiritual grace. For it is good not to covet; and this good the righteous man wills, who lives by faith, and yet he does what he hates, because he covets, although he does not go after his covetous desires. But if he does so, then truly he himself does it, so as to yield, to consent, to obey the desire of sin. Sold under sin. That is, the price of temporal pleasure. But between the seller and the buyer in this place this commerce is shown to be: the enemy proposes the counsel of iniquity, and receives the assent of the will. I receive, therefore, as the price of lost innocence, the very pleasure of sinning and the death-bearing sweetness from iniquitous delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Venundati, inquit, estis peccatis vestris, ne quisquam eum nondum redemptum Christi sanguine existimet; sed redemptionem, iJ est immortalitatem exspectat. Vel venundatum sub pcccato in prima transgressione præcepti, ut haberet corpus corruptibile, quod aggravat animam. Nunc vero, tanquam emptum mancipium, cogitur servire libidini. Quod enim operor non intelligo. Nunquid non intelligo malum esse quod invitus admitto? quomodo non intelligit qui hoc agit quod non vult, etquododit, illud facit? Non parvum intelligentiae indicium est, odisse delictum: ergo quod operor non intelligo, id est, non consentio, non approbo, non facio, et quamlibet victus contrarium esse decerno: et rectum non esse evidenter intelligo, non agnosco esse in praeceptis veritatis. Non enim quod volo bonum, hoc ago. Huc usque sunt verha hominis, ut aliqui putant, sub lege constituti, nondum sub gratia: ut aliquis etiamsi nolit peccare, vincitur a peccato, invaluit enim consnetudo carnalis, et naturale vinculum mortalitatis. Ne forte ex his verbis quispiam consentire carnii concupiscentiæ ad opera mala S. Apostolum suspicetur, sed consideret quod adjunxit: Si autem quod nolo, hoc facio, consentio legi, quoniam bona est: magis enim se dicit legi consentire, quam carnis concupiscentiae: banc enim peccati nomine appellat. Facere ergo se dixit, non affectu consentiendi et implendi, sed ipso motu concupiscendi.","english":"You were sold, he says, under your sins, lest anyone think that he has not yet been redeemed by the blood of Christ; but he awaits redemption, that is, immortality. Or he was sold under sin in the first transgression of the commandment, so that he might have a corruptible body, which weighs down the soul. But now, like a purchased slave, he is compelled to serve lust. For what I do, I do not understand. Surely I do not fail to understand that what I commit unwillingly is evil? How does he not understand, who does what he does not will, and does the very thing he hates? It is no small indication of understanding to hate the offense. Therefore, what I do, I do not understand—that is, I do not consent, I do not approve, I do not do it, and however much I am overcome, I judge the opposite to be true; and I clearly understand that it is not right, and I do not acknowledge it to be among the precepts of truth. For the good that I will, that I do not do. Up to this point, as some think, these are the words of a man established under the law, not yet under grace: so that even if someone does not wish to sin, he is overcome by sin, for carnal custom has prevailed, and the natural bond of mortality. Lest perhaps from these words someone suspect that the blessed Apostle consents to carnal concupiscence for evil works, let him consider what he added: But if I do what I do not will, I consent to the law, that it is good. For he says that he consents to the law rather than to the concupiscence of the flesh; for this he calls by the name of sin. Therefore he said that he does it, not by the affection of consenting and fulfilling, but by the very motion of concupiscence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Sed quod odio malum, illud facio. Bonum est enim non concupiseere: et hoc bonum vult justus, qui ex fide vivit, et tamen facit quod odit, quia coucupiscit, quamvis post concupiscenlias non eat: quod si fecerit, tunc vere ipse facit ut cedat, ut consentiat, ut desiderio peccati obediat. Si autem quod odio, illud facio. Id est, dum nolo facere quod committo, utique cum lege concordo, quae mala et non vult, et prohibet; ideoque ei mente consentio, opere contradico, atque ita aliud in me conscientia aliud infirmitas agit, quæ jugo peccati, judicio contradicente, succumbit; facere ergo se dixit, et operari, non affectu consentiendi et implendi, sed ipso motu concupiscendi. Consentio legi, quoniam bona est. Quia nolo quod non vult, conscientiae lege ei consentio: quia quod nolo facio. Nunc autem. Nunc jam sub gratia, quae me liberavit a consensione. Jam non ego operor illud. Id est, non consentio. Nam si et concupiscit et consentit, et agit, quomodo non ipse illud operatur? etiamsi se ipse operari doleat, et vinci graviter ingemiscat. Non ego operor: hoc est, non interior mens: nec consentio exhibere membra mea arma iniquitatis. Antequam lex prohiberet, libens ipse faciebam; sed postquam lex venit, invitus pecco, quia consuetudine vincor. Sed quod habitat in me peccatum. Habitat quasi hospes, et dominatur, et quasi aliud in alio non quasi unum habiiat in me adhuc carnalis affectus.","english":"But that which I hate, that I do. For it is good not to covet; and this good the righteous man wills, who lives by faith, and yet he does what he hates, because he covets, although he does not go after his covetous desires; for if he should do so, then he truly himself does it, so as to yield, to consent, to obey the desire of sin. But if what I hate, that I do. That is, while I do not wish to do what I commit, I certainly agree with the law, which both hates evils and forbids them; and therefore I consent to it in mind, I contradict it in deed, and thus in me conscience does one thing and weakness another, which yields to the yoke of sin while judgment contradicts it; therefore he said that he does and works it, not by the affection of consenting and fulfilling, but by the very motion of coveting. I consent to the law, since it is good. Because I do not will what it does not will, I consent to it by the law of conscience; because what I do not will, I do. But now. Now already under grace, which has freed me from consenting. Now it is no longer I who work that. That is, I do not consent. For if he both covets and consents and acts, how is it not he himself who works it? even if he himself grieves that he works it, and groans heavily that he is conquered. It is not I who work: that is, not the inner mind; nor do I consent to present my members as weapons of iniquity. Before the law forbade, I myself did it willingly; but after the law came, I sin unwillingly, because I am conquered by habit. But the sin that dwells in me. It dwells as a guest, and rules, and as one thing in another—not as one—the carnal affection still dwells in me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Scio enim quia jam non habitat in me. Ex eo quod scit, consentit legi: ex eo quod facit, cedit peccato: ut in me ita prævaleat, quasi innatum videatur: quod quidem non a Deo conditum, sed ex vitiata natura procedit. Hic incipit dicere, quod ipse titillationem carnis habuit. Notandum etiam quod titillationem ipsam Apostolus se sensisse testetur. Hoc est in carne mea bonum. Non dixit: Caro mea non est bona: sed bonum in carne mea non habitat, quam peccati deprimit consuetudo, quod vincere nequeo: quia dum de opere legis conlido, gratiæ adjutorium non requiro. Hoc autem quod inhabitat, ex traduce mortalitatis per transgressorem in omnes homines venit. Nam velle adjacet mihi. Est quidem in me voluntas aDeo praeparata atque donata, sed non est effectus: quia carualis consuetudo voluntati ipsi resistit, adhuc in ista vita mortali. Aliqui æstimant quod voces istae sint hominis sub lege constitui, nondum sub gratia. Perficere autem bonum non invenio. Sine adminiculo gratiae non invenio bonæ voluntatis effectum. Nam ut velle sit, jam voluntas a Deo præparata est: quia ipse est qui in nobis operatur et velle. Et hoc notandum, quod non dixit: Facere bonum non invenio, sed perficere: quæ est enim perfectio boni, nisi exstinctio maii? Perfectio boni est, non concopiscere: quid enim facilius homini sub lege constituto, quam velle bonum, et facere malum?","english":"For I know that it no longer dwells in me. Insofar as he knows, he consents to the law; insofar as he does, he yields to sin, so that it prevails in me as though it seemed innate—which indeed does not proceed from God as created, but from corrupted nature. Here he begins to say that he himself had the titillation of the flesh. It should also be noted that the Apostle testifies that he himself felt that very titillation. This is in my flesh, good. He did not say: My flesh is not good; but the good does not dwell in my flesh, which the habit of sin weighs down, which I cannot overcome, because while I rely on the work of the law, I do not seek the aid of grace. But this which dwells, comes upon all men from the transmission of mortality through the transgressor. For to will is present with me. There is indeed in me the will prepared and given by God, but the effect is not, because carnal habit resists that very will, still in this mortal life. Some think that these utterances are those of a man placed under the law, not yet under grace. But to perfect the good I do not find. Without the support of grace I do not find the effect of good will. For that the willing may be, the will has already been prepared by God, because it is he who works in us both to will. And this should be noted, that he did not say: To do the good I do not find, but to perfect it; for what is the perfection of good, except the extinction of evil? The perfection of good is not to covet; for what is easier for a man placed under the law than to will the good and to do the evil?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Nam hoc est perficere bonum, nt ncc concupiscat homo. Imperfectum est bonum, quando concupiscit: etiamsi concupiscentiae non consentit ad malum. Non invenio, id est non possum. Non enim quod volo bonum hoc facio: sed quod nolo matum, hoc ago. Vincente consuetudine quod nolo facio: sicut si quis jurare consuevit, quando non putat incurrit. Si autem quod nolo, illud facio. Facere ergo se dixit, et operari, non affectu consentiendi et implendi: sed ipso motu concupiscendi. Non jam ego operor illud. Non ego, quia invitus; sed ego, quia ipse mihi hanc per vim consuetudinis imposui necessitatem. Sed quod habitat in me peccatum. HaLitat in me consuetudo peccati, quae mihi ptr transgressionem primi parentis ex vitiata natura transfusa est. Invenio igitur legem volenti mihi facere bonum. Mente invenio legem bonum facere contra malum, quod est in carne mea. Legem consentaneam habeo interioris hominis ut excludatur malum, quod mihi per vitiatam naturam inest: sed sine gratia Dei fieri non potest. Ideo dico: Quis me liherabit de corpore mortis hujus? Quoniam mihi malum adjacet. Id est, desideria mala, vel consilia inimici, vel bella carnis, quibus inveterato consensu obtemperare consuevi. Adjacet autem malum ex concupiscentia, cui non consentit, qui dixit: Jam non ego operor illud. Condelector enim legi Dei.","english":"For this is to accomplish the good, that a man not even desire. The good is imperfect when he desires, even if he does not consent to the desire for evil. I do not find, that is, I cannot. For the good that I will, this I do not do; but the evil that I do not will, this I do. With habit prevailing, I do what I do not will, as when someone has grown accustomed to swear, he falls into it when he does not think of it. But if what I do not will, that I do. He said, then, that he does and works it, not by the affection of consenting and fulfilling, but by the very motion of desiring. Now I no longer work that. Not I, because unwilling; but I, because I myself have imposed this necessity on myself through the force of habit. But the sin that dwells in me. The habit of sin dwells in me, which has been transmitted to me through the transgression of the first parent from a corrupted nature. I find, therefore, the law, for me who wills to do good. In the mind I find the law to do good against the evil that is in my flesh. I have a law agreeable to the inner man, that the evil which is in me through corrupted nature may be excluded; but this cannot be done without the grace of God. Therefore I say: Who will deliver me from the body of this death? Because evil lies close to me. That is, evil desires, or the counsels of the enemy, or the wars of the flesh, which by long-standing consent I have been accustomed to obey. But evil lies close from concupiscence, to which he does not consent, who said: Now I no longer work that. For I delight in the law of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Hic duas leges ponit: legem spiritus, et legem carnis, quæ resistit legi mentis: id est, vel conscientiae naturali, vel legi divinae, quae in mente consistii. Libertas enim delectat: nam quandiu timore facis quod justum est, non Deus te delectat: quandiu non te delectat, adhuc servus facis. Delectet te, et liberes. Delectat me lex, delecta! quod lex jubet, delectat me ipsa justitia. Secundum interiorem hominem. Secundum mentem. Video autem aliam legem in membris meis. Hæc est, quae remansit infirmitas. Repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis. Ex hac parte sentit captivitatem, ubi non est impleta justitia. Video autem aliam legem in membris meis: desideria carnis et motiones vitiatæ naturæ: id est, concupiscentiam. Sed ista concupiscenlia si vocatur peccatum, ideo, quia a peccato facta est, sic vocatur: sicut scriptura manus cujusque dicitur, quod manus eam fecerit: peccata autem sum quæ secundum carnis concupiscentiam illicite fiunt. Legem appellat in membris suis, onus ipsum mortalitatis, in quo ingemiscimus gravati. Corpus quod corrumpitur, aggravat animam: per quod fit etiam sæpe, ut invite delectet quod non licet: quam sarcinam ideo legem appellat, quia jure supplicii imposita est. Repugnantem legi mentis meæ. Quæ alibi mortificari jubet in membris. Mortificate, inquit, membra vestra.","english":"Here he sets down two laws: the law of the spirit and the law of the flesh, which resists the law of the mind—that is, either the natural conscience or the divine law, which consists in the mind. For freedom gives delight; for as long as you do what is just out of fear, God does not delight you; as long as he does not delight you, you are still acting as a slave. Let him delight you, and you will be free. The law delights me—let it delight! What the law commands, that very justice delights me. According to the inner man. According to the mind. But I see another law in my members. This is the infirmity that has remained. Resisting the law of my mind, and leading me captive in the law of sin, which is in my members. From this part he feels captivity, where justice has not been fulfilled. But I see another law in my members: the desires of the flesh and the motions of a corrupted nature—that is, concupiscence. But if this concupiscence is called sin, it is so called because it was made by sin; just as the writing is called the hand of each person, because the hand made it. But the sins are those things which are done unlawfully according to the concupiscence of the flesh. He calls the law in his members that very burden of mortality, under which we groan, weighed down. The body that is corrupted weighs down the soul; through which it often happens that what is not lawful delights us against our will; and he calls this burden a law because it was imposed by the right of punishment. Resisting the law of my mind. Which elsewhere he commands to be mortified in the members. Mortify, he says, your members.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Legi, inquit, Dei: quæ in mente est et captivantem me. Captivum se esse deplorat: quia sentit in se desideria surgere puritati mentis contraria: contra quæ gratiam liberatoris implorat. Et hoc potest intelligi, quod captivitatem dixerit carne, non mente; occasione, non consensione; et ideo eaplivantem, quia et in ipsa carne non est aliena natura, sed nostra. Potest etiam videri Aposiolus eum describere qui sub lege adhuc vivit, nondum sub gratia. Quod dicit captivantem me, hoc est, carnem meam: legi peccati, quae est in membris meis. Sed etsi de ipso accipitur, non quod ipse immoderata libidine pollutus fuerit, sed a consensione prava liber: de concupiscentia tamen carnis, quam moderando frenabat, tanta humilitate et pietate gemuisse, ut optaret eam non habere potius quam domare. In lege peccati, quae est in membris meis. Quæ damnat peccatum, sive malam consuetudinem, quæ in membris est: quasi diceret, et captivantem me in lege sua. Ideo captivus, quia non facit quae vult. Quandiu caro concupiscit adversus spiritum, et spiritus adversus carnem. Infelix ego homo, quis me liberabit? Qui sic tentor. Verba sunt hominis sub gratia constituti, cujus actio habet quidem reluctantem mortalitatem carnis, sed non vincentem ad consensionem peccati. Quis neget Apostolum, cum haec diceret, adhuc fuisse in corpore mortis hujus?","english":"I read,\" he says, \"the law of God, which is in the mind, and it takes me captive.\" He laments that he is captive, because he feels desires rising within him contrary to the purity of the mind, against which he implores the grace of the liberator. And this can be understood as meaning that he called it captivity with respect to the flesh, not the mind; by occasion, not by consent; and therefore \"taking me captive,\" because even in the flesh itself it is not an alien nature, but our own. The Apostle can also be seen to be describing the man who still lives under the law, not yet under grace. What he says, \"taking me captive,\" means my flesh: \"to the law of sin, which is in my members.\" But even if this is taken of him, it is not that he himself was polluted by unrestrained lust, but that he was free from depraved consent; yet he groaned with such humility and piety over the concupiscence of the flesh, which he restrained by governing it, that he wished not to have it rather than to tame it. \"In the law of sin, which is in my members.\" Which condemns sin, or evil habit, which is in the members; as if he were saying, \"and taking me captive in its own law.\" Therefore he is a captive, because he does not do what he wishes. As long as the flesh lusts against the spirit, and the spirit against the flesh. \"Wretched man that I am, who will deliver me?\" Who is thus tempted. These are the words of a man established under grace, whose action indeed has the resisting mortality of the flesh, but not one that prevails unto consent to sin. Who would deny that the Apostle, when he said these things, was still in this body of death?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"a quo utique vel impii non liberantur, quibus eadem corpora ad tormenta aeterna redduntur. Liberari ergo est a corpore mortis bujus, omni sanato languore carnis concupiscentiæ non ad poenam corpus recipere, sed ad gloriam: sicut et alibi dicit: Et ipsi in nobismetipsis ingemiscimus adoptionem exspectantes, redemptionem corporis nostri. Liberari enim se a vitiis corporalibus et mortiferis deprecatur.Si nos, inquit,Filius liberaverit, vere liberi eritis. De corpore morit. hujus? Gratia Dei per Jesum Christum Dominum nostrum. Corpus mortis est littera occidens. Corpus mortis est mortifera voluptas, et carnalis delectatio, et corpora lis infirmitas, et violentia consuetudinis, quae ad mortem trahit. De qua consuetudine non lex, sed gratia liberat, per Dominum nostrum Jesum Christum. Ante legem nulla pugna erat cum voluptatibus bujus saeculi, quia totum licebat: sub lege vero pugnatur, sed vincimur: sub gratia autem pugnamus, et Deo adjuvante vincimus, quia non timore, sed dilectione servimus. De quo corpore mortis non omnis liberatur, qui finit hanc vitam, sed qui in hac vita susceperit gratiam, et ne inaniter suscipiat, bonis operibus egerit et fuerit cooperatus. Aliud est enim exire de hoc corpore, aliud est liberari de corpore mortis hujus: quod sola Dei gratia impartit. Igitur ego ipse. Recapitulat aut concludit. Mente servio legi Dei. Quandiu carnalis sum, duplex sum.","english":"From which, indeed, the impious are not freed, since their same bodies are handed over to eternal torments. To be freed, then, from this body of death is, once every sickness of fleshly concupiscence has been healed, to receive the body not for punishment but for glory; as he says elsewhere: And we ourselves groan within ourselves, awaiting adoption, the redemption of our body. For he prays that he may be freed from bodily and deadly vices. If the Son, he says, has freed us, you will be truly free. From this body of death? By the grace of God through Jesus Christ our Lord. The body of death is the letter that kills. The body of death is deadly pleasure, and carnal delight, and bodily infirmity, and the violence of habit, which drags one to death. From this habit not the law but grace frees, through our Lord Jesus Christ. Before the law there was no struggle with the pleasures of this world, because everything was permitted; under the law, however, there is struggle, but we are conquered; under grace, however, we struggle, and with God's help we conquer, because we serve not from fear but from love. From this body of death not everyone who ends this life is freed, but he who has received grace in this life, and, lest he receive it in vain, has performed good works and has cooperated. For it is one thing to depart from this body, another to be freed from this body of death, which the grace of God alone imparts. Therefore I myself. He recapitulates or concludes. With the mind I serve the law of God. As long as I am carnal, I am twofold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Carne autem. Carne servit legi peccati concupiscendo; mente legi Dei, eidem concupiscentiæ non consentiendo. Homo geminae et duplicis voluntatis: id est, aut carnalis, aut spiritualis, quodammodo in semetipso divisus juxta operum qualitatem. Lex quidem una est, sed duo sunt genera mandatorum: unum quod docet bonum, aliud quod prohibet malum. Quod docet bonum, Dei est; quod prohibet malum, nostrum vitium est, quibus lex opus sit dari, qui peccamus. Legi peccati. COa. suetudini, vel vitiatae naturæ, tandiu quandiu languor obluctatur saluti, et caro concupiscit adversus spiritum.\n\nCAP. VIII. Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu. Non enim damnatur, nisi qui concupiscentiæ carnis consentit ad malum: nam carne mortua, nihil habet in se quod damnari possit. Qui non secundum carnem ambulant. Qui a Christo didicerunt carnem crucifigere, et non carnaliter vivunt. Lex enim spiritus vitæ in Christo Jesu liberavit me. Advertendum quia gratiam, legem appellat. Gratia Novi Teslamenti liberat nos a consuetudine peccati et mortis: auferendo etiam occasiones, et dando adjutorium et exemplum vivendi, ne scilicet consensionem meam concupiscentia sibi vindicet carnis. A lege peccati et mortis. Quae occidit, et morUMcat peccatores: id est, lege litterae, sive ab illa lege quam supra in membris dixerat dominari. Nam quod impossibile erat legi.","english":"But in the flesh. He serves the law of sin in the flesh by lusting; in the mind he serves the law of God by not consenting to that same lust. Man is of a twofold and double will—that is, either carnal or spiritual—in a certain manner divided within himself according to the quality of his works. The law is indeed one, but there are two kinds of commandments: one that teaches good, another that forbids evil. What teaches good is God's; what forbids evil is our own vice, for whom the law needs to be given, we who sin. To the law of sin. That is, to habit, or to corrupted nature, for as long as the sickness struggles against health, and the flesh lusts against the spirit.\n\nCHAPTER VIII. There is therefore now no condemnation for those who are in Christ Jesus. For no one is condemned except he who consents to the lust of the flesh unto evil; for when the flesh is dead, it has nothing in itself that can be condemned. Who walk not according to the flesh. Who have learned from Christ to crucify the flesh, and do not live carnally. For the law of the Spirit of life in Christ Jesus has freed me. It must be noted that he calls grace a law. The grace of the New Testament frees us from the habit of sin and death, by taking away even the occasions, and by giving help and an example of living, so that, namely, the lust of the flesh may not claim my consent for itself. From the law of sin and death. Which kills and mortifies sinners; that is, the law of the letter, or from that law which he had said above reigns in the members. For what was impossible for the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Quia nibil ad perfectum lex adducit, impossibile erat legi ut homines carnales faceret fidei custodire justitiam: sed hoc Christus et praecepto, et exemplo, et adjutorio fecit esse possibile. Impossibile est enim legem implere per carnem, qua superbi, ignorantes Dei justitiam, id est quae ex Deo est homini ut sit justus, et suam volentes constituere, tanquam per eorum non adjutum divinitus arbitrium lex possit impleri, justitiae Dei non sunt subjecti: ideo justitia legis in eis impletur, qui non secundum carnem ambulant: id est, secundum hominem ignorantem Dei justitiam, sed ambulant secundum spiritum. In quo infirmabatur per carnem. Infirmabatur per concupiscentias, id est per desideria carnalia: ideo non implebatur lex, quia ipsius justitiae nondum erat charitas, quae interiore delectatione teneret mentem, ne ad peccatum delectatione rerum temporalium traheretur. Ergo infirmabatur lex per carnem: id est, non efficiebat justos deditos carni. Deus Filium suum mittens in similitudinem. Similem carnem suscepit cæteris hominibus sine peccato: quia nec de concupiscentia, nec de coitu, sed de virgine nata est. Facit hoc contra Photinum, qui negat Filium ante partum fuisse virginis. Carnis peccati. Non caro peccati erat, quae non carnali delectalione nata erat: tamen inerat similitudo carnis peccati, quia mortalis caro erat. Et de peccato damnavit peccatum.","english":"Because the law brings nothing to perfection, it was impossible for the law to make carnal men keep the righteousness of faith; but Christ made this possible by precept, by example, and by help. For it is impossible to fulfill the law through the flesh, in which men, proud and ignorant of the righteousness of God—that is, the righteousness which comes from God so that man may be righteous—and wishing to establish their own, as though the law could be fulfilled through their own free will unaided by God, are not subject to the righteousness of God. Therefore the righteousness of the law is fulfilled in those who do not walk according to the flesh—that is, according to man ignorant of the righteousness of God—but walk according to the spirit. In which it was weak through the flesh. It was weak through lusts, that is, through carnal desires; therefore the law was not fulfilled, because the love of righteousness itself was not yet present, which would hold the mind by inward delight, so that it would not be drawn to sin by delight in temporal things. Therefore the law was weak through the flesh—that is, it did not make righteous those given over to the flesh. God, sending his Son in the likeness. He took flesh like that of other men, without sin, because it was born neither of lust nor of intercourse, but of a virgin. This is directed against Photinus, who denies that the Son existed before the virgin gave birth. Of the flesh of sin. It was not flesh of sin, since it was not born of carnal delight; yet the likeness of the flesh of sin was in it, because it was mortal flesh. And of sin he condemned sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Et de carne, quae in nobis ante serviebat peccato, vicit peccatum non peccando: quomodo si quis de barbaris vincat barbaros. Hosliae quas offerebant pro peccato in lege, peccati nomine vocabantur, cum ipsae peccatum nescirent: Sic et peccati caro, quae pro peccatis nostris oblata est, peccati nomen accepit. Quidam dicunt de peccato Judaeorum, qui occiderunt Dominum, peccatum diaboli quo hominem implicuerit, condemnavit: sicut ad Haebraeos scriptum est, ut per mortem destrueret eum, qui habebat mortis imperium. Et recte mors peccatum dicitur, quam de peccato constat esse generatam. Quidam dicunt de peccato Judaeorum, qui eum crucifixerant, factum est, ut sanguinem suum in remissionem fUnderet peccatorum. In carne. In ipsa carne vicit peccatum, ut naturam, quæ fuerat bona per condiUonem, et per transgressionem est vitiata, per suam gratiam reformaret, ut ejus adjutorio vincere possit peccatum: quæ prius sic fuerat facta, ut pessit non peccare si velit. Sed ante transgressionem hoc, ut dixi: nam modo per gratiam Dei potet peccatum aut declinare, aut vincere: sic tamen, ut Utinum semper adjutorem imploret. Ut justificatio legis impleretur in nobis.","english":"And concerning the flesh, which in us formerly served sin, he conquered sin by not sinning: as if someone from among the barbarians should conquer barbarians. The victims which they offered for sin in the law were called by the name of sin, although they themselves knew not sin: so also the flesh of sin, which was offered for our sins, received the name of sin. Some say that by the sin of the Jews, who killed the Lord, he condemned the sin of the devil by which he entangled man: as it is written to the Hebrews, that through death he might destroy him who had the power of death. And rightly is death called sin, which is established to have been begotten from sin. Some say that by the sin of the Jews, who had crucified him, it was brought about that he shed his blood for the remission of sins. In the flesh. In that very flesh he conquered sin, so that the nature which had been good by condition, and was corrupted by transgression, he might reform through his grace, so that by its help it might be able to conquer sin: which had first been so made that it could not sin if it wished. But before transgression this was so, as I said: for now through the grace of God it can either avoid sin or conquer it: yet in such a way that it always implores its helper. That the justification of the law might be fulfilled in us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Hic aut ipsam gratiam legem vocat, aut certe illam justificationem legis, quæ spiritu intra litteram latente est mani* festata: ut quoniam in illis viva et repugnante carne, justificatio legis impleri non potuit, in nobis impleatur, qui Christi adjutorio earnem mortificamus cum vitiis. Præcepta legis implentur per charitatem, quæ per timorem non poterant impleri. Qui non secundum carnem ambulamus. Conversamur. Sed tecundnm spiritum. Caro de terra facta est, spiritus autem a Deo datus est. Utraque ergo illa desiderant unde sunt: caro terrena, spiritus cœlestia. Si igitur spiritus carnem superaverit, operantur caelestia; si autem consenserit, rrena prævalebunt. Quis au em ambulat secundum spiritum, nisi qui agitur Dei Spiritu? Quotquot enim Spiritu Dei aguntur, ii filii Hei sunt. Qui enim. Unus homo ex spiritu constat et carne: quando ergo seCundum carnem ambulat, caro est; quando secundum spiritum, spiritus est. Secundum carnem sunt. Manifesta sunt opera carnis. Quæ carnis sunt sapiunt. Terrena et carnalia bona pro summis bonis concupiscunt. Qui vero secundum spirtium, quæ sunt spiritus sentiunt. Id est divina. Deus cnim spiritus est: quisquis non resistit vnlunuti Dei, quae sunt spiritus sentit. Nam prudentia carnis mors est. Prudentia a providendo dicitur. Ipse alibi dicit, prudentiam humanam esse, malo vicem referre.","english":"Here he calls either grace itself the law, or certainly that justification of the law which is made manifest by the Spirit hidden within the letter: so that, since in them, with the flesh alive and resisting, the justification of the law could not be fulfilled, it may be fulfilled in us, who by the help of Christ put to death the flesh with its vices. The precepts of the law are fulfilled through love, which through fear could not be fulfilled. We who do not walk according to the flesh. We conduct ourselves. But according to the spirit. The flesh was made from the earth, but the spirit was given by God. Both, therefore, desire those things from which they are: the flesh earthly things, the spirit heavenly things. If, then, the spirit has overcome the flesh, heavenly things are wrought; but if it has consented, earthly things will prevail. But who walks according to the spirit, except he who is led by the Spirit of God? For as many as are led by the Spirit of God, these are the sons of God. For he who. One man consists of spirit and flesh: when, therefore, he walks according to the flesh, he is flesh; when according to the spirit, he is spirit. Those who are according to the flesh. The works of the flesh are manifest. Those who are of the flesh savor the things of the flesh. They desire earthly and carnal goods as the highest goods. But those who are according to the spirit perceive the things of the spirit. That is, divine things. For God is spirit: whoever does not resist the will of God perceives the things of the spirit. For the prudence of the flesh is death. Prudence is so called from providing. He says elsewhere that human prudence is to return evil for evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Talis ergo prudentia mortem parat transgrediendo præceptum. Ergo prudentia carnis est, ut unusquisque velit se vindicare. Prudentia vero spiritus, non reddere malum pro malo: Anima cum inferiora appetit, prudenliam carnis habere dicitur; cum superiora, prudentiam spiritus. Non quia prudentia carnis substantia est, qua anima induitur aut exuitur; sed ipsius animæ affectio est, quæ omnino esse desinet, cum se totam ad superiora converterit. Prudentia autem spiritus, vita et pax. Prudentia spiritus et in praesenti pacem habet, non reddendo malum pro malo; et in æternum vitam æternam meretur, propter obedientiam et pacem, dum per suam patientiam non sinit crescere peccatum. Quoniam sa. plentia carnis. Non caro, sed carnalis actus. Inimicitia est in Deum. Omne enim quod non est subjectum Deo inimicum est: et quicunque se vult vindicare; excedit modum etiam veLeris legis: non quia Deo quid nocere potesi, sed sibi nocet. Legi enim Dei non subjicitur, nec enim potest. Impossibile pentus dixit, ut vel sic illos a carnis illecebris et luxuria revocaret: velut si dicamus, injustitia esse non potest justa: tanquam si dicecretur: Nix non calefacit, nec enim potest: quandiu enim nix est, non calefacit; sed resolvi potest, potest et fervere ut calefaciat, sed cum hoc facit, jam nix non est.","english":"Such prudence therefore prepares death by transgressing the commandment. So the prudence of the flesh is that each one wishes to avenge himself. But the prudence of the spirit is not to return evil for evil. When the soul desires lower things, it is said to have the prudence of the flesh; when higher things, the prudence of the spirit. Not because the prudence of the flesh is a substance with which the soul is clothed or stripped, but it is an affection of the soul itself, which will altogether cease to be when it has turned itself wholly to higher things. But the prudence of the spirit is life and peace. The prudence of the spirit even in the present has peace, by not returning evil for evil; and for eternity it merits eternal life, on account of obedience and peace, while through its patience it does not allow sin to grow. For the wisdom of the flesh—not the flesh, but a carnal act—is enmity against God. For everything that is not subject to God is hostile; and whoever wishes to avenge himself exceeds the measure even of the old law: not because he can harm God in any way, but he harms himself. For it is not subject to the law of God, nor indeed can it be. He said \"impossible\" altogether, so as to recall them from the enticements of the flesh and from luxury even in this way: as if we should say, injustice cannot be just; as if it were said: snow does not warm, nor indeed can it; for as long as it is snow, it does not warm; but it can be melted, and it can also boil so as to warm, but when it does this, it is already not snow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Sic et prudentia carnis dicitur, cum mundaua pro coelestibus concupiscit: sed cum coelestia desi lerare incœperit, desinit esse carualis prudentia. Qui autem in carne sunt. Hinc probatur, quia non de substantia dixerit carnis. Deo placere non possunt. Quia fieri non potest ut non peccent qui carnaliter vivunt, et carnis voluntatibus acquiescunt. Vos autem in carne non eMis. Hoc est, in carnalibus desideriis, sed in spiritualibus. Sed in spiritu. In spiritali actu illi spiritualiter vivunt qui Spiritum Dei habent: in illos Spiritus Dei est, in quos apparuerit fructus ejus, sicut ad Galatas ait, fructus Spiritus. Si tamen Spiritus Dei habitat iii vobis. Si quis autem Spiritum Christi non habet, hic non est ejus. Qui inimicos diligit, intelliget sanctum Spiritum sicut ex Patris, ita etiam ex Filii substantia procedere: quia unius esi atque ejusdem substantiæ, qui ejus Spiritum habet. Et ideo sicut Patris, ita et Filii appellatur. Et ideo dixit in Evangelio, de meO accipiet. Si quis, inquit, Spiritum Dci non habet: hoc est, ut orei pro persequentibus, ut diligat inimicos, ut in omnibus cum imitetur, sicut dicit Petrus apostolus: Christus passus pro vobis, reliquit vobis exemplum, etc. Dicit enim ipse discipulis: Nescitis cujus spiritus sitis, hi spiritus ejus erant, quia in hie, et spe, et charitate, vivebant. Si autem Christus. Si Christum semper imitamiui.","english":"Thus also it is called the prudence of the flesh when it desires worldly things instead of heavenly ones; but when it has begun to desire heavenly things, it ceases to be carnal prudence. But those who are in the flesh. From this it is proved that he did not speak of the substance of the flesh. They cannot please God. Because it cannot happen that those who live carnally and yield to the desires of the flesh do not sin. But you are not in the flesh. That is, in carnal desires, but in spiritual ones. But in the spirit. In spiritual action those live spiritually who have the Spirit of God; the Spirit of God is in those in whom its fruit has appeared, as he says to the Galatians, the fruit of the Spirit. If indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not his. He who loves his enemies will understand that the Holy Spirit proceeds as from the substance of the Father, so also from that of the Son: because he who has his Spirit is of one and the same substance. And therefore, as he is called the Spirit of the Father, so also of the Son. And therefore he said in the Gospel, he will receive from what is mine. If anyone, he says, does not have the Spirit of God: that is, so as to pray for his persecutors, to love his enemies, to imitate him in all things, as the apostle Peter says: Christ suffered for you, he left you an example, etc. For he himself says to his disciples: You do not know of what spirit you are; they were of his spirit, because they lived in faith, and hope, and love. But if Christ. If we always imitate Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Corpus quasi mortuum, etsi resistit, non vincit, sicut David dicit: Ego autem sicut surdus non audiebam: et tu exaudies me, Domine Deus meus. In vobis est. Per gratiam suam. Corpus quidem. Spiritus vivit et vivificat, ut justitiam faciamus: ca: o autem mortua est, n6 ab ea vincantur. Non hoc solum quaritur, ut caro moriatur, sed etiam ut spiritus vivificetur. Simul adverte quod vita anianae justitia sil: oportet ergo ut non solum a carnalibus cessemus, sed etiam spiritualia faciamus. Mortuum est propter peccatum. Mortuum corpus dicit quandiu tale esi, ut indigentia rerum corporalium molestet animam, et quibusdam motibus sollicitet et inquietet. Nam peccatum ideo concupiscentia nuncupatur, quia merito peccati contigit: sicut scriptura manus cujusque dicimur, quod manus eam fecerit. Spiritus vcro vivit propter justificationem. Ille homo hic describitur, qui sub gratia vivit, et nondum habet perfectam picem. quæ corporis resurrectione et immutatione futura esi. Nam quandiuin hac vita sumus, non deest aut titillatio, aut delectatio: quamvis enim non cedat qui sub gratia vivit, et mente servit legi Dei, carne autem legi peccati. Quod si Spiritus ejus, qui suscitavit Jesum II mortuis, habitet in vobis, qui suscitavit Jesum Christum a mortuis.","english":"The body is, as it were, dead: even if it resists, it does not conquer, as David says: But I, like a deaf man, did not hear; and you will hear me, O Lord my God. In you. By his grace. The body indeed. The spirit lives and gives life, that we may do righteousness; but the body is dead, so that we may not be conquered by it. It is not only sought that the flesh die, but also that the spirit be given life. At the same time observe that the life of the soul is righteousness; therefore it is necessary that we not only cease from carnal things, but also do spiritual things. It is dead because of sin. He calls the body dead as long as it is such that the lack of bodily things troubles the soul, and disturbs and unsettles it with certain motions. For sin is for this reason called concupiscence, because it came about by the merit of sin; just as we are called the hand of each person by Scripture, because the hand made it. But the spirit lives because of justification. Here that man is described who lives under grace, and does not yet have the perfect faith which will be in the resurrection and change of the body. For as long as we are in this life, neither titillation nor delight is absent; for even if the one who lives under grace does not yield, and serves the law of God in his mind, yet in the flesh he serves the law of sin. But if his Spirit, who raised Jesus from the dead, dwells in you, he who raised Jesus Christ from the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Si vos ita exhibeatis ut digni sitis in quibus Spiritus sanctus habitet, non patietur templuni sui Spiritus interiro Deus: sed quomodo suscitavit Jesum a mortuis, ita et nos vivificavit. Virificabit mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis. Vivificatis igi ur mortalibus corporibus vestris, non solum ad peccandum consensio nulla erit, sed nec ipsa cui consentiatur, carnis concupiscentia. Ergo, fratres, debitores sumus. Hoc totum facit, ut ostendat legem veterem fidclibus non necessariam, quæ carnalibus et peccatoribus data est. Non carni, ut secundum carnem vivamus. Id est, jam non sumus subjecti carnali consuetudini. Si enim secundum carnem vixeritis, moriemini. Si secundum rationem supra expositam, quod carnales homines justitiam custodire non possunt. Si autem Spiritu facta carnis mortificaveritis, vivetis. Expostrit quid SUpra dixerit carnem, hoc est, spiritualibns actibus carnalia opera sobjeccritis. Quicunque enim Spiritu Dei aguntur, ii sunt filii Dei. Quicunque gratia Dei et Spiritu sancto gubernantur. Tunc bene agis, si ab eo agaris: econtra filii diaboli spiritu ejus aguntur, qui ab initio peccat. Non enim accepistis spiritum servitutis iterum in timore.","english":"If you present yourselves in such a way as to be worthy to be those in whom the Holy Spirit dwells, God will not allow the temple of his Spirit to perish; but just as he raised Jesus from the dead, so he has also given us life. He will give life to your mortal bodies, because of his Spirit who dwells in you. Therefore, with your mortal bodies given life, not only will there be no consent to sin, but not even the concupiscence of the flesh to which consent might be given. Therefore, brothers, we are debtors. He does all this to show that the old law is not necessary for the faithful, which was given to the carnal and to sinners. Not to the flesh, so that we should live according to the flesh. That is, we are no longer subject to carnal custom. For if you live according to the flesh, you will die. If according to the reasoning set out above, that carnal men cannot keep righteousness. But if by the Spirit you put to death the deeds of the flesh, you will live. He has explained what he said above, that the flesh, that is, you have subjected carnal works to spiritual acts. For whoever are led by the Spirit of God, these are the sons of God. Whoever are governed by the grace of God and the Holy Spirit. Then you act well, if you are led by him; on the contrary, the sons of the devil are led by his spirit, who sinned from the beginning. For you did not receive again the spirit of slavery in fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Judæi acceperunt spiritum in timore, qui iios ad servitutem eogeret: quia qui timet, servus est; qui autem dlligit, filius: sicut seriptum est: Servus timet dominum, et filius diligit patrem suum. Si pater sum, ubi est honor meus? Si dominus, ubi est timor meus? Uti ergo,,,tia opCrari propter amorem nolebant, timore et necessitate coguntur; nos vero omnia voluntarie. propter dilectionem facere debemus, quasi filii. Sed accepistis spiritum adoptionis filiorum Dei. Tunc ndoptamur, quando per baptismum renascimur: nam ante filii iræ; et si fiii ine, ubi e fides naturæ? In quo clamamus, Abba Pater. Qui vocat patrem, ostendii se esse filium. In omnibus ergo debet imitari patrem, ne pro nom ne indigne usurpato, majori subjaceat pœnæ. Clamantem, id est clamare no! facientem. Ipse Spir ius testimonium reddit spiritui nostro, quod sumus fili. Testimonium est adoptionis, quod habemus spiritum, per quem sic oramus. Tantum donum accipere nemo poterat, nisi Filii gratia, quæ est arrha, hoc est do um Spiritus sancti. Si autem filii et hæredes quidem Dei, cohæredes autem Christi. Qui per gratiam efficitur filius, merebitur esse hæres, et cohæres vcro Filio fieri. Si tamen compatimur, ut et glorificemur.","english":"The Jews received the spirit in fear, which drove them to slavery; for he who fears is a servant, but he who loves is a son: as it is written: The servant fears his master, and the son loves his father. If I am a father, where is my honor? If I am a lord, where is my fear? Therefore, as they were unwilling to do good works out of love, they are compelled by fear and necessity; but we ought to do all things voluntarily out of love, as sons. But you have received the spirit of adoption as sons of God. We are adopted then, when we are reborn through baptism: for before that we were children of wrath; and if we are sons, where is the faith of nature? In whom we cry, Abba, Father. He who calls him father shows himself to be a son. In all things, therefore, he ought to imitate the father, lest, on account of the name unworthily usurped, he be subject to a greater punishment. Crying out, that is, making us cry out. The Spirit himself bears witness to our spirit, that we are sons. It is the testimony of adoption, that we have the Spirit, through whom we thus pray. No one could receive so great a gift, except by the grace of the Son, which is the pledge, that is, the gift of the Holy Spirit. But if we are sons, we are also heirs, heirs indeed of God, but co-heirs with Christ. He who is made a son through grace will deserve to be an heir, and to become a co-heir with the Son. If indeed we suffer with him, that we may also be glorified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Si compatimur,patientia est, et etiam perseverantia: quia si dona Dei ante oculos nostros ponimus, quæ ille pro nobis impiis pertulit, tali adjulore, non debemus timere pati pro illo, ut conglorificemur, sicut dicit sanctus Joannes: Nunc filii Dei sumus; cum apparuerit, similes ei erimus. Existimo enim quod non sunt condignæ passiones hujus temporis, ad futuram gloriam, quæ revelabitur in nobis. Quid potest homo dignum pati gloria coelesti, etiamsi esset illa vita, qualis nunc est ista? quidquid passui fuerit a morte, plus non est quam etiam pro peccati. suis antea merebatur. Nunc autem et peccati donantur, et tunc vita aeterna dabitur, et spleud. solis, etc. Ostendit praemium, quo facilius etiam mors contemnatur, quo ad illum possit tutius perveniti. Nam scimus homines, quod pejus est, propter aurum se ultro ad bestias subrepsisae. Quod nos Deo adjutore facere debemus in tribulationibus propter Dominum: quae cum sint temporales, aeternam salutem tribuunt. Si hoc ille dicit, quid nos? Nam exspectatio creature revelationem filiorum Dei exspectat. Vanitati enim subjecta est creatura. Quidam de Adam et Eva volunt sentire creatura, quos serpens spe divi nitatis subjecerit vanitati, et corruptioni fecerit de. servire non volentes: hoc est, non ex semetipsis quia peccantes justo judicio sunt addicti; quia ei ipsi (inquiunt) liberabuntur a servitute corruptionis.","english":"If we suffer with him, there is patience, and also perseverance: because if we place before our eyes the gifts of God, which he endured for us who were impious, with such a helper, we ought not to fear to suffer for him, so that we may be glorified together, as Saint John says: Now we are sons of God; when he appears, we shall be like him. For I reckon that the sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us. What worthy thing can man suffer for heavenly glory, even if that life were such as this present life is? Whatever he has suffered from death is no more than what he also deserved beforehand on account of his sin. But now both sins are forgiven, and then eternal life will be given, and the splendor of the sun, etc. He shows the reward, by which even death may be more easily despised, so that one may come to it more safely. For we know that men, which is worse, have of their own accord crept in among beasts for the sake of gold. This we ought to do with God as our helper in tribulations for the sake of the Lord: which, since they are temporal, bestow eternal salvation. If he says this, what should we do? For the expectation of the creature awaits the revelation of the sons of God. For the creature has been subjected to vanity. Some wish to understand the creature as Adam and Eve, whom the serpent, by the hope of divinity, subjected to vanity, and made to serve corruption, though they were unwilling: that is, not of themselves, because by sinning they were condemned by just judgment; because they themselves (they say) will be freed from the slavery of corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Omnem autem creaturam, dicunt, omnes homines, quia usque ad adventum Christi fuerunt justi, quia et ipsi nondum acceperunt, sed exspectant ii spe. Nou solum autem illi; sed et nos ipsi, in quibus complei sunt, adhuc speramus, quibus dictum est: Multi prophetæ et justi cupierunt videre qaae videtis, et non viderunt. Ideo dicit: Revelationem filiorum Det exspectant; tandiu omnia sic erunt quandio erit resurrectio, postea ab actu cessabunt, et mutabuntor. secundum Scripturas. Vanitati enim subjecta: id est hominibus, qui evanuerunt, quibus alii homines ministrant. Quidquid finem babet, vanum est ad comparationem æternæ vitæ. Yanitas (inquit) vanitatum, omnia vanitas. Nec putes ipsam tibi aliquid præstitisse, cum etiam peritura et mundana donaverit. Non v,lens, sed propter eum qui subjecti eam in spe. Non sua sponte. Alii dicunt angelos, quia et ipsi creatura sunt, exspectare ut homines in angelorum dignitatem mutentur. Quia et ipsa creatura liberabitur a servitute corruptionis, in libertatem gloriae filiorunt Dei. Qui d6 mundi creatura hoc tolunl accipere, hoc dicunt: Quando glorificandi sunt ff ii Dei, tunc et ipsa creatura libera fiet a servitute: quia et ipsa laborem sentit, sicut et terra jugiter seminata sterilis efficitur. Scimus enim quod omnis crcutura ingemiscit, ei parturit usque adhuc.","english":"But they say that every creature means all men, because even the just existed until the coming of Christ, since they too have not yet received, but await it in hope. Not only they, however, but we ourselves also, in whom these things have been fulfilled, still hope, to whom it was said: Many prophets and just men desired to see the things which you see, and did not see them. Therefore he says: They await the revelation of the sons of God; for as long as there is a resurrection, all things will be thus, afterwards they will cease from activity and be changed, according to the Scriptures. For the creature was made subject to vanity: that is, to men who have become vain, whom other men serve. Whatever has an end is vain in comparison with eternal life. Vanity of vanities, he says, all is vanity. Nor should you think that it has bestowed anything on you, since it has given even things that will perish and are worldly. Not willingly, but because of him who subjected it in hope. Not of its own accord. Others say that the angels, since they too are a creature, await that men be changed into the dignity of angels. Because the creature itself also shall be delivered from the bondage of corruption, into the liberty of the glory of the sons of God. Those who wish to understand the creature of the world in this way say this: When the sons of God are to be glorified, then the creature itself will also be made free from bondage, because it too feels labor, just as the earth, continually sown, is made barren. For we know that every creature groans and travails until now.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Illa quæ posSunt ingemiscere, propter nimium laborem ingemiscunt: quia plus alt illis exigitur quam possunt. Quæ autem sensum no. habent, quomodo gemunt? rtisi forte propter nottras iniquitates ingemiscant, sicut in passione Domini sol fugit, quia impietatem Judæorum videre non poterat. Non solum autem illa, sed et nos ipsi, primitias spiritus habentes, et ipsi intra nos gemimus, adoptionem exspectantes. Non solam creatura, quæ receptaculum spiritus non habet, vel carnales homines; sed et nos qui noVimus laetitiam temporis futuri, dolemus nos hic diutius laborare. Item aliter: Non solum angeli, qui nobis benigniores sunt, dolent de iis qui perseverant in delictis; sed etiam nos qur Spiritum sanctum habemus, de talibus ingemiseimus. Redemptionem corporis nostri. Resurrectio Christi est redemptio corporis nostri. Vel exspectamus glorificationem in resurrectionem futuram corporis nostri: ut corruptum hoc induatur incorruptione. Hoc eopilulum obscurum est, inquit Augustinus, quia non satis apparet quam nunc vocet creaturam. Dicitur autem secundum catholicam disciplinam creatura, quidquid fecit et condidit Deus Pater, per unigenitum Filium suum, in unitate Spiritus sancti. Ergo non solum corpora, sed et animæ nostra, id cst spiritus nomine cicaturæ continentur.","english":"Those things which can groan, groan because of excessive labor, since more is demanded of them than they are able. But those which have no feeling, how do they groan? Unless perhaps they groan because of our iniquities, as in the passion of the Lord the sun fled, because it could not bear to look upon the impiety of the Jews. Not only that, but we ourselves also, having the firstfruits of the spirit, we ourselves groan within ourselves, awaiting adoption. Not only the creature, which has no receptacle of the spirit, or carnal men; but we also who know the joy of the time to come, grieve that we labor here longer. Likewise in another way: not only the angels, who are more kindly disposed toward us, grieve over those who persevere in sins; but we also who have the Holy Spirit groan over such things. The redemption of our body. The resurrection of Christ is the redemption of our body. Or we await the glorification in the future resurrection of our body: that this corruptible may put on incorruption. This little chapter is obscure, says Augustine, because it does not sufficiently appear what he now calls a creature. But according to catholic teaching, a creature is called whatever God the Father made and established through his only-begotten Son, in the unity of the Holy Spirit. Therefore not only our bodies, but also our souls, that is, our spirits, are contained under the name of creature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Sic autem dictum est, ipsa creatura liberabitur a servitute corruptionio in libertatem gloriæ filiorum Dei: quasi nos non simus creatura, sed filii Dei, in quorum gleriæ libertatem liberabitur a servitute creatum. Item dicit: Scimus enim quod omnis crealura ingemiscit et dolet usque adhuc. Non snlum illa, sed ct nos ipsi, tanquam nos aliud simus, aliud omnis creatura. Totum ergo capitulum particulatim considerandum est. Cxistimo enim (inquit) quod non sint condignae passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis. Hoc manifestum est: dixerat enim superius: Si autem spiritu facta carnis mortificaverits, vivetis. Quod fieri non potest sine molestia, cui patientia necessaria est. Quo pertinet, et quod paulo ante ait: Si tamen compatimur, ut et conglorificemur. Quod iiaque ait: Nam et exspectatio creaturae revelationem filiorum Dei exspectat, boc eum puto dicere: Nam et hoc ipsum quod iii nobis dolet, cum facta carnis mortificamus, id est, cum esurimus, vel sitimus per abstinentiam, dum frenamus delectationem concubitus per castilatem; cum injuriarum lacerationes et contumeliarum acu.","english":"But it has been said thus: the creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God—as if we were not creation, but children of God, into the freedom of whose glory it will be freed from the slavery of creation. Likewise he says: For we know that every creature groans and travails until now. Not only that, but we ourselves also, as though we were one thing and every creature another. The whole chapter, therefore, must be considered part by part. For I reckon (he says) that the sufferings of this present time are not worthy to be compared with the future glory that will be revealed in us. This is manifest, for he had said above: But if you mortify the deeds of the flesh by the Spirit, you shall live. This cannot be done without trouble, for which patience is necessary. To this pertains also what he said a little before: If indeed we suffer with him, that we may also be glorified with him. What therefore he says—For the expectation of the creature awaits the revelation of the sons of God—this, I think, is what he means: For even this very thing that grieves in us, when we mortify the deeds of the flesh—that is, when we hunger or thirst through abstinence, while we restrain the pleasure of intercourse through chastity; when the rendings of injuries and the sharp stings of insults—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"leos per patientiam sustinemus; dum neglectis atque rejectis voluptatibus nostris, pro fructu matris Ecclesiiæ laboramus: quidquid in nobis in hac atque hujusmodi attritione dolet, creatura est, dolet enim corpus et anima, quae utique creatura est, et exspectat revelationem filiorum Dei, id est exspectat quando apparent quod vocatum est. Quia enim Filius Dei unigeuitus non potest dici creatura, quandoquidsm per ipsum facta sunt omnia quae Deus fecit, distincte etiam nos vocamur creatura ante illam gloria evidentem; et distincte vocamur filii Dei, quamvis boc adoptione mereamur. Nam ille unigenitus natura filius est. Ergo, exspectatio creaturæ, id est exspectatio nostra, revelationem Dliorum Dei exspectat, hoc est, exspectat quando appareat quod promissum est, quando reipsa manifestandum sit, quod nunc spe sumus; filii enim Dei sumus,et nondum apparuit quid erimus. Scimus enim quia cum apparuerit, similes ei erimus: quia videbimus eum sicuti est. Ipsa est revelatio filiorum Dei, quam nunc exspectat exspectatio creaturæ. Nam quod creatura revelationem exspectat alterius naturae, quia non sit creatura, sed ipsa qualis nunc est, exspectat quando sit qualis futura est.","english":"we endure with patience; while, having neglected and rejected our pleasures, we labor for the fruit of our mother the Church: whatever in us suffers in this affliction and in afflictions of this kind is creation—for the body and the soul suffer, which certainly are creation—and it awaits the revelation of the children of God, that is, it awaits when that which has been called shall appear. For since the only-begotten Son of God cannot be called creation, seeing that through him all things that God made were made, we too are distinctly called creation before that evident glory; and we are distinctly called children of God, although we merit this by adoption. For he is the only-begotten Son by nature. Therefore the expectation of creation, that is, our expectation, awaits the revelation of the children of God, that is, it awaits when what has been promised may appear, when that which we now are in hope may be made manifest in reality; for we are children of God, and it has not yet appeared what we shall be. For we know that when he has appeared, we shall be like him, because we shall see him as he is. This is the very revelation of the children of God, which the expectation of creation now awaits. For the fact that creation awaits the revelation of another nature is because it is not that nature, but, such as it now is, it awaits when it shall be such as it is to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Tanquam si diceretur: Opere ante pictorem posito, suhjectis sibi coloribus, et ad opus ejus paratis, exspectatio colorum revelationem imaginis exspectat, et manifestationem: non quia tunc alii erunt, aut non colores erunt, sed tantum quod aliam dignitatem tunc habebunt. Vanitati enim subjecta est creatura: hoc est illud: Vanitas vanitatum, et omnia vanitas. Quæ abundantia homini in omni labore suo, quem ipse laborat sub sole: cui est dictum: In labore manducabis panem? Van tati enim creatura subjecta est non sponte. Bene additum est: Non sponte; homo quippe sponte peccavit, sed non sponte damnatus eit. Peccatnm itaque luit spontaneum, contra præceptumfacere veritatis, peccati autem poena, subjici fallaciæ. Non ergo sponte vanitati creatura subjecta est, sed propter eum qui subjecit eam in spe, id est propter justitiam atque clementiam: qui neque peccatum impunitum reliquit, nec insanabilem voluit esse peccantem. Quia et ipsa creatura, id est ipse homo, cum jam signaculo imaginis propter peccatum amisso remansit tantum creatura, ipsa itaque creatura, id est ipsa qu.e nondum vocatur filiorum forma perfecta, sed tantum vocatur 'creatura, liberabitur a servitute interitus.","english":"As if it were said: With the work placed before the painter, the colors made subject to him and prepared for his work, the expectation of the colors awaits the revelation and manifestation of the image: not because then there will be other colors, or they will not be colors, but only that they will then have another dignity. For the creature has been subjected to vanity: this is that \"Vanity of vanities, and all is vanity. What abundance does man have in all his labor, which he labors under the sun?\"—to whom it was said: \"In labor you shall eat your bread\"? For the creature has been subjected to vanity not willingly. Well is it added: Not willingly; for man sinned willingly, but was condemned unwillingly. And so he atones for a voluntary sin—acting against the precept of truth—but the penalty of sin is to be subjected to deceit. Therefore the creature was not subjected to vanity willingly, but on account of him who subjected it in hope, that is, on account of justice and mercy: who neither left sin unpunished, nor willed the sinner to be incurable. Because even the creature itself, that is, man himself, when the seal of the image had already been lost because of sin and only \"creature\" remained, thus the creature itself, that is, that which is not yet called the perfect form of sons but is only called \"creature,\" will be freed from the slavery of corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Quod itaque ait, et ipsa lilerabitur, facit intelligi et ipsa quemadmodum nos: id est; et de ipsis non est desperandum, qui nondum vocantur filii Dei, quia nondum crediderunt, sed tantum creatura: quia et ipsi creatura sunt, et liberabuntur a servitute interitus, sicut et nos, qui jam filii Dei sumus, quamvis nondum apparuerit quid erimus. Liberabitur ergo a servitute interitus in libertatem gloriæ filiorum Dei: id est, erunt ipsi ex servis liberi, et ex mortuis glor osi in v ta perfecta, quam habebunt filii Dei. Scimus enim quod omnis creatura ingemiscit et dolet usque adhuc. Omnis creatura in homine numeratur: non quia in eo sint omnes angeli, et supereminentes virtutes ac potestates, cœlum, trra et mare, et omnia quae in eis sunt; sed quia otonis creatura partim spiritalis est, partim animalis, parlim corporalis: sicut in Evangelio dicit: Prædicate Evangelium omui creaturæ. Et ad Colessensos: In spe Evangelii, quod prædicatum est in universa creatura quæ sub coe o est. Quod ut ab inferioribus consideremus, corp ralis creatura per loca ostenditur: animalis au em vivificat corporalia: animalis regit, et tunc bene rcg cum ipsa regendam se subjicit Deo. Cum au em transgreditur praecepta ejus, laboribus et ærumnis per eadem ipsa quæ regere poterat implicatur.","english":"Therefore what he says, \"and it itself will be freed,\" makes it understood that it too is as we are: that is, there is no need to despair even of those who are not yet called sons of God, because they have not yet believed, but are only creation; for they too are creation, and they will be freed from the slavery of corruption, just as we also, who are already sons of God, though it has not yet appeared what we shall be. Therefore it will be freed from the slavery of corruption into the freedom of the glory of the sons of God: that is, they themselves will be free from slaves, and glorious from the dead in the perfect life which the sons of God will have. For we know that every creature groans and grieves even until now. Every creature is counted in man: not because all the angels, and the supereminent virtues and powers, heaven, earth and sea, and all things that are in them, are in him; but because every creature is partly spiritual, partly animal, partly corporeal: as in the Gospel it says: \"Preach the Gospel to every creature.\" And to the Colossians: \"In the hope of the Gospel, which has been preached in every creature which is under heaven.\" So that we may consider this from lower things, corporeal creation is shown through places; but animal creation gives life to corporeal things; animal creation rules, and then rules well when it submits itself to God to be ruled. But when it transgresses his commandments, it is entangled in labors and hardships through the very things which it was able to rule.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Qui ergo vivit corpore, carnalis homo vel animalis vocatur: carnalis, quia carnalia sectatur; animalis autem, qUia fertur dissoIuta lascivia animae suæ, quam non regit spritus, neque coercet intra metas naturalis ordinis, quia et ipse non se subdit regendum Deo. Qui amem spiritii animam regit, et per animam corpus, quod facere non potest, nisi Dominam habeat et ipse rectorem: qUoniam sicut non potest caput mulieris vir esse, ita caput viri Christus est, vocatur spiritalis, quia et vita cum aliqua molestia nunc agitur: po autem nullam patietur. Et quoniam summi angeli spiritualiter vivunt, infimi vero animaliter, bestiæ vero el omnia pecora carnaliter, corpus autem non vivit, sed vivificatur, omnis creatura in homine est, quia et intelligit spiritu, et sentit animo, et localiter corpore movetur. Omnis itaque creatura in bomine ingemiscit et dolet: non enim totam, sed omnem ait, tanquam si quis dicat quod solem omnes homines vident qui sunt incolumes, sed non toti vident, quia tantum oculis vident. Ita in homine omnis creatura est, qui et intelligit, et vivit, et corpus habet; sed non tota ereatnra in ipso est, quia sunt præter ipsum et angeli, qui intelligant, et vivant, et sint; et pecora, quæ vivunt ct sunt, el corpora, quæ tantummodo sunt: cum ipsum vivere magis sit quam non vivere; et ipsum intelligere magis sit quam sine int' llectu vivere.","english":"Therefore he who lives in the body is called a carnal or animal man: carnal, because he pursues carnal things; animal, however, because he is carried along by the unbridled wantonness of his own soul, which the spirit does not rule nor restrain within the bounds of the natural order, since he himself does not submit to be ruled by God. But he who rules the soul by the spirit, and the body through the soul—which he cannot do unless he himself has the Lord as his ruler—since just as the man cannot be the head of the woman, so Christ is the head of the man, is called spiritual, because even life is now lived with some trouble; but hereafter it will suffer none. And since the highest angels live spiritually, the lowest indeed animally, but beasts and all cattle carnally, while the body does not live but is given life, every creature is in man, because he understands by the spirit, and feels by the soul, and is moved locally by the body. And so every creature groans and grieves in man: for he says not the whole but every, as if someone should say that all men who are sound of eye see the sun, but not all of them see, because they see only with their eyes. Thus every creature is in man, who both understands and lives and has a body; but the whole creature is not in him, because there are besides him both the angels, who understand and live and exist, and the cattle, which live and exist, and bodies, which merely exist: since to live is more than not to live, and to understand is more than to live without understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Cum erga miser homo ingemiscit et dolet, omnis creatura congemiscit et dolet. Usque adhuc autem tecle dixit, quia etiamsi sunt aliqua jam in sinu Abrahæ, et latro ille in paradiso constitutus, illo die quo credidit, dolere destiterit; tamen usque adhuc omnis creatura congemiscit et dolet, quia in illis qui nondum liberati sunt, omnis esi per spiritum et corpus et animam. Non solum autem, inquit; omnis creatura congemiscit et dolet, sed et nos ipsi. Id est; non solum in homine corpus, et anima, et spiritus simul dolent ex difficultatibus corporis; sed et nos ipsi exceptis corporibus in nobis ipsis congemiscimus. Et bene dixit: Primitias habentes spiritus: id est, qUOrum jam spiritus tanquam sacrificium oblati sunt Deo, et in divino charitatis igne comprehensi sunt. Hæc sum primitiæ hominis, quia veritas primum spiritum nostrum obtinet, ut per hunc caetera comprehendantur; vel quia primi spiritum ipso adventu redemptionis accepimus. Jam ergo habet primitias oblatas Deo, qui dicit: Mente serv o legi Dei, carne autem legi peccati. Et qui dicit: Deus cui sermo in spiritu meo. Et de quo d.citur: Spiritus quidem promptus, caro autem infirma. Sed quoniam adhuc dicit: Infelix ego homo, quis me liberabit a corpore mortis hujus?","english":"When therefore the wretched man groans and grieves, every creature groans and grieves together. But \"until now,\" he says, because even if there are some already in Abraham's bosom, and that thief placed in paradise on the day he believed ceased to grieve, yet until now every creature groans and grieves together, because in those who have not yet been set free, every creature exists through spirit and body and soul. \"Not only,\" he says, does every creature groan and grieve together, \"but we ourselves also.\" That is, not only in man do body, soul, and spirit grieve together from the hardships of the body, but we ourselves also, apart from our bodies, groan in our own selves. And well did he say: \"Having the firstfruits of the spirit\": that is, those whose spirit has already been offered to God as a sacrifice and has been seized by the divine fire of charity. These are the firstfruits of man, because the truth first obtains our spirit, so that through it the rest may be comprehended; or because we first received the spirit at the very coming of redemption. Therefore he already has firstfruits offered to God who says: \"With the mind I serve the law of God, but with the flesh the law of sin.\" And he who says: \"God, to whom my discourse is in my spirit.\" And of whom it is said: \"The spirit indeed is willing, but the flesh is weak.\" But because he still says: \"Wretched man that I am, who will deliver me from the body of this death?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"et adhuc alibi dicitur: Vivificabit et mortalia corpora vestra, et propter Spiritum ejus manentem in vobis: nondum est holocaustum; erit autem, cum absorhebitur mors in victor a, cum ei dicetur: Ubi est, mors, contentio tua? ubi est, mors, aculeus tnus? Nunc ergo, inquit, non solum omnis creatura, id est, eum corpore; sednos ipsi primitias Spiritus habentes, id esi, nos animæ quia primitias mentes nostras obtulimus Den, in nobis ipsis congemiscimus: id est, præter corpus adoptionem exspectantes redemptionem corporis nostri: id est, ut et ipsum corpus accipiens beneficium adoptionis filiorum qua vocati sumus, totos nos liberatos transactis molestiis omnibus ex omni parte Dei filios esse manifestet. Spe enim salvi facti sumus. Spes autem quæ videtur, non est spes. Tunc ergo erit res, quæ nunc csl spes, cum apparuerit quid erimus similes illi, quoniam videbimus eum sicuti esi. Hoc capitulum si hoc modo, ut tractatum est, aperitur, non incidemus in illas molestias quibns homines plerique ditere coguntur, omnes angelos, sublimesque virtutes in dolore et gemit bus esse, antequam nos penitus liberemur: quia dictum est: Omnis creatura congemiscit et dolet.","english":"And still elsewhere it is said: \"He will also give life to your mortal bodies,\" and because of his Spirit dwelling in you: it is not yet a holocaust; but it will be, when death is swallowed up in victory, when it is said to him: \"Where is your contention, O death? Where is your sting, O death?\" Now therefore, he says, not only every creature, that is, that which is with the body; but we ourselves who have the firstfruits of the Spirit, that is, we who are souls, because we have offered our minds, the firstfruits, to God, groan together within ourselves: that is, apart from the body, awaiting adoption, the redemption of our body: that is, so that the body itself also, receiving the benefit of the adoption of sons to which we have been called, may make manifest that we, wholly liberated, with all troubles past, are from every side sons of God. For in hope we have been saved. But hope that is seen is not hope. Then therefore there will be the reality which now is hope, when it has appeared what we shall be, like him, since we shall see him as he is. If this chapter is opened in this way, as has been treated, we shall not fall into those troubles by which very many men are compelled to say that all the angels and the sublime powers are in grief and groaning before we are fully liberated: because it has been said: \"Every creature groans and grieves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Quamvis enim adjuvent nos pro sua sublimitate, dum obtemperant Deo, qui unicum Filium suum dignatus est pro nobis mittere; tamen sine gemitu et doloribus id facere credendi sunt, ne miseri existimentur, feliciorque ille sit de numero nostro Lazarus, qui jam in Abrahæ sinu requiescit:, præsertim quia dixit, eamdem creaturam, quæ congemiscit et dolet, vanitati esse subjectam: quod de summis et excellentibus virtutum po estatumque creaturis neras est credere Deinde liberari eam dixit a servitute interitus, quo i los cecidisse, qui in caelis agunt vitam beatissimam, non possumus credere. Tamen nihil temere confirmandum esi, et pia diligentia etiam atque etiam verba divina tractanda sunt: ne forte cum gemiscit et dolet, et vanitati subjecta est, possit aliquo alio modo intelligi, ut de summis angelis, quandiu nostrae infirmitati jussu Domini non opitulan ur, non impe possit existimari. Sed sive illa, q'tam exsecuti sunus, sive alia bujus capituli expositio proferatur, id tantum est cavendum, ne violet aut vulneret catholicam fidem: scio enim vanos multos bxreticos multa impie et inepte jactitasse. Spe enim salvi facti sumusSpe. inquit, non reipsa salus speratur adlm sieut ad Corinthios: Per fidem ambulamus, non per spectem; credimus quod futuri sumus, adhuc tamen non sumus. Spes autem quæ videtur, non est spes. Nam quod videt quis, quid sperit?","english":"For even if they help us according to their high station, while they obey God, who deigned to send his only Son for us, yet they must be believed to do this without groaning and sorrow, lest they be thought wretched, and that Lazarus of our number be happier, who now rests in Abraham's bosom; especially since he said that the same creation, which groans together and grieves, is subject to vanity—which it is not true to believe concerning the highest and most excellent creatures of virtues and powers. Then he said that it is to be freed from the slavery of corruption, into which we cannot believe those have fallen who lead a most blessed life in the heavens. Yet nothing is to be rashly affirmed, and the divine words are to be handled again and again with pious diligence, lest perhaps, when it groans and grieves and is subject to vanity, it can be understood in some other way, so that it cannot be thought to be said of the highest angels, as long as by the Lord's command they do not aid our infirmity. But whether that exposition which we have followed, or another exposition of this chapter, is brought forward, this alone must be guarded against, that it not violate or wound the catholic faith; for I know that many vain heretics have boastfully uttered many things impiously and foolishly. For in hope we have been saved. In hope, he says, not in the reality itself is salvation hoped for, just as to the Corinthians: We walk by faith, not by sight; we believe what we shall be, yet we are not yet. But hope that is seen is not hope. For what a man sees, why does he hope for?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"QuOd videtur non speratur, quia tenetur. Si autem quod non videmus speramus. Ideo palienlia per fidem magnam habet mercedem, quia sperat quod non videt; et sic securi sumus, quasi jam acceperimus quod nondum accepimus. Per patientiam exspectamus. Spes sine patientia esse non potest. Similiter autem et spiritas adjuvat. Secundum eamdem exspectationem adjovat spiritus infirmitatcm orationis, ut quæ Dei sunt oremus, et propter spem quæ placita sunt Deo postulemus. Infirmitatem nostram. Infirma est oratio nostra, nisi a Spiritu sancto non solnm adjuvelur, sed etiam inspire ur. Nam quid oremus? Frequenter quae putamus prospera, obsunt: ideo non conceduntur, Deo melius providente: sicut Paulus ter Dominum rogavit. Sicu, oportet nescimus. Quia nunc per speculum videmus, sicut ad Corinthios ait: Si quis existimat se scire, nondum scivit qnem edmodum oporteat eum scire. Sed ipse Spiritus postulat pre nobis. Qnomodo nos tentat tit sciat, hoc est, ut scire nos ficiat; cut dicitur: Ille ædificavit domum, cujns jussu fit, sic et Spiritus sanctus postulat, id est postulare nos fudit quae Dei sunt, iuspirando, vet præstando, aut operando in nobis. Gemitibus inenarrabilibus. Gemere nos facit ahis gemitibus mutis: quia quantum ore petere non possumus, tantum' gemitibus deprecamur. Qui autem scrutatur corda scit quid desiderat spiritus.","english":"What is seen is not hoped for, because it is held. But if we hope for what we do not see, therefore endurance through great faith has its reward, because it hopes for what it does not see; and so we are secure, as though we had already received what we have not yet received. Through endurance we wait. Hope cannot exist without endurance. Likewise the Spirit also helps. According to the same expectation the Spirit helps the weakness of prayer, that we may pray for the things that are God's, and because of hope may ask for what is pleasing to God. Our weakness. Our prayer is weak unless it is not only helped but also inspired by the Holy Spirit. For what should we pray for? Often the things we think are advantageous are harmful; therefore they are not granted, with God providing better: as Paul asked the Lord three times. We do not know what we ought to ask for. Because now we see through a mirror, as he says to the Corinthians: If anyone thinks he knows, he has not yet known how he ought to know. But the Spirit himself intercedes for us. How does he test us so as to know, that is, to make us know; to whom it is said: He built the house, by whose command it is done; so also the Holy Spirit intercedes, that is, he made us ask for the things that are God's, by inspiring, or providing, or working in us. With groanings that cannot be uttered. He makes us groan with these mute groanings: because as much as we cannot ask with the mouth, so much do we plead with groanings. But he who searches hearts knows what the Spirit desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Hic gratiam spiritus nomiHavit Spiritnm sanctum, sicut ibi: Si oravero I ngua, spiritus meus orat: ubi genus linguae vel locutio intellecta accipitur. Quia secundum Deum. Quia cœlestia et divina desiderai. Postulat pro sanctis. Pro sanctis rebus, non humanis, neque terrenis. Scimus autem quomodo diligentibus Deum omnia cooperantur in bonum. Quæcunque fecerimus, vel fuerimus passi propter dilectionem, omnia nobis ad mercedem concurrunt: sive cooperantur, hoc est crescunt; sive aduvante Deo conlra vertuntur in prosperum, secundum illud: Omnia quæcunque feceris, prosperabuntur. His qui secundum. Sicut et nos dicit anle mundi constitutionem electos. Propesitum vocati sunt sancti. Propositum Dei est, ut sine operibus legis, vef quibuscunque aliis meritis per fidem solum justificaret impios, quæ fides Ron ex natura, sed Dei donum est: fructus spiritus est inter caetera et fides. Non enim omnes vocati, secundum propositum sunt vocati; quoniam multi vocati, pauci electi. Ipsi ergo secundum propositum votati, qui et electi ante constitutionem mundi. Nam quos præscivit et prædestinavit conformes fieri imaginis Filii sui. Prædestinavit, ut qui dono ejus conformis esset in vita, esset conformis in gloria: qui transfo rmavit corpus humilitatis nostrae conforme corpori claritatis suæ. Unde et Joannes: Simdes ci erimus. Ut sit ipse primogenitus in multis fratribus.","english":"Here he called the Holy Spirit the grace of the Spirit, as in that passage: If I pray with the tongue, my spirit prays—where the kind of tongue, that is, intelligible speech, is understood. Because according to God. Because he desires heavenly and divine things. He intercedes for the saints. For holy things, not human or earthly ones. We know moreover how all things work together for good to those who love God. Whatever we have done or suffered for the sake of love, all things run together for our reward; or they work together, that is, they increase; or with God's help they are turned to prosperity, according to that saying: All things whatever you do shall prosper. To those who are according to. As he also calls us elect before the foundation of the world. The saints are called according to purpose. God's purpose is that without the works of the law or any other merits, through faith alone, he might justify the ungodly—a faith that is not from nature but is the gift of God; among other things, faith is a fruit of the Spirit. For not all who are called are called according to purpose, since many are called, few are elect. Therefore they themselves are called according to purpose who are also elect before the foundation of the world. For those whom he foreknew he also predestined to be made conformable to the image of his Son. He predestined that the one who by his gift was conformable in life might be conformable in glory—he who transformed the body of our lowliness to be conformable to the body of his brightness. Whence also John says: We shall be like him. That he might be the firstborn among many brothers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Primogenilus ex moituis, quia habet multos prae er se. Quos autem prædestinavit. Hic praedestinatio in temporibus intelligitur, non in hujus temporis hominibus: id est, et ante legem, sub lege et sub gratia. Sed quicunque tunc salvati sunt, Dei gratia sunt salvati, dicente Apostolo: Habentes autem eumdem spiritum fidei. Hos et vocavit. Homines in hoc tempore ad fidem vocavit, quia apud eum antequam mundus esset. erant vocati. 'Vocantur autem per fidei inspirationem, et per exhortationem, et divina operatione, justificantur per baptismum, glorificantur per præmium, sive in præs. nti per virtutem; sed hæc omnia sunt dona Dei: quia' dicit alibi: Ut dignetur vos vocatione sti. Et jljud: Qui vos vocavit in gratia Dei, juslificati gratis, qui operatur omnia in omnibus: quia ipse nos eripuit de potestate tenebrarum, et transtulit in regnum dilectionis suae: non ipsius, sed Filii. Et quos vocavit, AIOS et justificavit; quos autem justificavit, illos et magnificavit. Magnum est tibi vocari servum meum; quos post resurrectionem glorificaturus est. Illa omnia jam facta sunt, præscivit, prædestinavit, vocavit, et justificavit. Quoniam et omnes jam præsciti et prædestinati sunt, et multi jam vocati atque justificati. Quod autem ait: Illos et glurificavit, illa gloria intelligenda est hic, de qua idem dicit: Cam Chritus apparuerit vita vestra, tunc et vos apparebitis cum illo in gloria.","english":"Firstborn from the dead, because he has many before him. And those whom he predestined. Here predestination is understood in terms of the ages, not in terms of the men of this present time: that is, both before the law, under the law, and under grace. But whoever were saved then, were saved by the grace of God, as the Apostle says: Having the same spirit of faith. These he also called. He called men in this time to faith, because with him they were called before the world was. But they are called through the inspiration of faith, and through exhortation, and by divine operation; they are justified through baptism, glorified through the reward, whether in the present through virtue; but all these things are the gifts of God, because he says elsewhere: That he may deem you worthy of the calling of his saint. And that other passage: Who called you in the grace of God, justified freely, who works all things in all: because he himself snatched us from the power of darkness, and transferred us into the kingdom of his love: not his own, but the Son's. And those whom he called, them he also justified; and those whom he justified, them he also magnified. It is a great thing for you to be called my servant; those whom he will glorify after the resurrection. All those things have already been done: he foreknew, he predestined, he called, and he justified. For both all have already been foreknown and predestined, and many have already been called and justified. But what he says: Them he also glorified, that glory must be understood here, of which the same one says: When Christ shall have appeared, your life, then you also shall appear with him in glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Quid ergo dicemus ad Hæc? Si Deus pro nobis, quis contra nos? Si Deus nos adjuvat, quis nobis nocebit? Si Deus gratis nos vult justificare, quis dicit; Non potest licri? Vult ostendere multum esse quod accepimus, et quod nemo prævaleat impedire voluntatem Dei, qui quod vult facit. Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum: quomodo non etium cum illo omnia no6s donavit? Non pcpercit permittendo tradi, ut et traden:ibus libertas permaneret a:bitrii ad peccandum, et nob patientiae monstraret exemplum. Nain Christo quid habet cbarius quod nobis neget, qui pro nobis proprio Filio non pep rcit? Non solum autem a Patre est traditus, sed a semetipso, sicuti alibi dicit: Qui tradidit semetipsum oblationem et odorem Deo in odorem suavitatis. Quis accusabit electos Dei? Quis accusabit quos Deus elegit, et fecit credentes in se? Deus signis et virtutibus jam esse justos probat, contra eos qui dicunt: Non sunt justi, nisi quos lex justificave rit: cum tunc onmia fuerantsub peccato conclusa. Si quasi confirmans pronunties, quanta perversitas oriatur? Sic ergo pronuntiandum est, ac si diceretur: Deusne quid justificat? ut subandiatur: Non utique Deus qui justificat. Subaudiendo: Nunquid Deus qui per eos signa et mirabilia facit, qui eos gratis justificavit? Quis est qui condemnet? Quasi interrogat: Quis est qui condemnet? aut dimittet?","english":"What then shall we say to these things? If God is for us, who is against us? If God helps us, who will harm us? If God wishes to justify us freely, who says, \"It cannot be done\"? He wishes to show that what we have received is great, and that no one can prevail to hinder the will of God, who does what he wills. He who did not spare even his own Son, but delivered him up for us all: how has he not also with him freely given us all things? He did not spare him by permitting him to be delivered up, so that both the freedom of choice to sin might remain to those who delivered him, and he might show us an example of patience. For what does Christ have that is dearer to him which he would deny to us, who did not spare his own Son for us? And not only was he delivered up by the Father, but by himself, as he says elsewhere: Who delivered himself up as an offering and a sweet odor to God for an odor of sweetness. Who will accuse the elect of God? Who will accuse those whom God has chosen and made to believe in him? God already proves by signs and wonders that they are righteous, against those who say: \"They are not righteous except those whom the law has justified\"—although at that time all things had been shut up under sin. If you pronounce this as if confirming it, how great a perversity arises? Therefore it must be pronounced as if it were said: Does God justify anyone? so that there is understood: Not God, surely, who justifies. With the understanding: Is it God who works signs and wonders through them, who has justified them freely? Who is it that condemns? As if he asks: Who is it that condemns? or will forgive?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Intelligendum esi: Nunquid Christus? Et respondet: Qui mortuus est pro nobis, ipse nos condemnat? Absit. Imo qui et resurrexit, et est in beatitudine Patris. Qui sicut per servi formam rogat pro nobis Patrem, et etiam nos exaud cum Patre, nunquid ipse nos accusabit aut condemnabit? Christus Jesus qui mortuus est: imo qui resurrexit. Ille nos tantum dilexit, ut etiam moreretur pro nobis. Qui est ad dexteram Dei. Ubi ille est, et nos venturi sumus; secundum hominem tractat, secundum quem mortuus est, et primogenitus factus ex mortuis. Qui etiam interpellat pro nobis. Solent Ariani dicere: Minor est qui interpellat. Respondendum e Dominum oblivionem non pati, ut pro illis semper commoneatur quos ipse justificavit. Sed in hoc interpellare dicitur, dum semper bominem, quem suscepit glorificatum, quasi nostrum pignus Patri ostendit et offert, ut verus et æternus Sacerdos. Per quem hominem et minor dicitur: sicut anima et corpus ex diversa substantia unus est homo, ita Deus et homo, ex diversa substantia unus est Christus. Ac per hoc cum sit ipse unus ex diversa substantia, ipse se quodam modo petit, ipse quodammodo pro nobis exaudit. Quis nos separabit a charitate Christi? tribulatio, an angustia, an fames, an persecutio, an nuditas, an pericilum, an gladius? sicut scriptum est. Judæi illos separare volebant a Christo, volentes eos ad legis custodiam revocare.","english":"It must be understood: Is it Christ? And he answers: He who died for us, does he himself condemn us? Far be it. Rather, he who also rose again, and is in the blessedness of the Father. He who, as through the form of a servant, asks the Father for us, and also hears us together with the Father—will he himself accuse or condemn us? Christ Jesus who died: rather, who rose again. He so loved us that he even died for us. Who is at the right hand of God. Where he is, we too shall come; he deals according to the man, according to which he died, and was made the firstborn from the dead. Who also intercedes for us. The Arians are accustomed to say: He who intercedes is lesser. It must be answered that the Lord does not suffer forgetfulness, so that he is always reminded on behalf of those whom he himself has justified. But in this he is said to intercede, while he always shows and offers to the Father the glorified man whom he took up, as it were our pledge, as a true and eternal Priest. Through which man he is also called lesser: just as soul and body from different substance are one man, so God and man from different substance are one Christ. And therefore, since he himself is one from different substance, he himself in a certain way asks, he himself in a certain way hears for us. Who shall separate us from the love of Christ? tribulation, or distress, or famine, or persecution, or nakedness, or peril, or sword? as it is written. The Jews wished to separate them from Christ, wishing to recall them to the keeping of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Post tanta et tam præclara beneficia et promissa, quis nobis tale aliquid dabit aut promittet, ut a Christo merito recedamus, qui ctiam animam suam posuit pro nobis? Quia propter te mortificamur tota die, existimati sumus utoves occisionis. Beati estis cum vos persequuntur propter me. Et, propter te, ait, non propter aliquod crimen morte aflic mur: et propter te mortem sustinemus cum vicem referre possimus. In nobis maxime impletur hoc testimonium, quibus nec resistere licet, ese.plum magistri et domini sequentibus, qui velut ovis ad occisionem ductus cst. Sed in his omnibus supera. mus, propter eum qui dlexit nos. Ilas omnes tribulationes ad nihilum ducimus propter eum qui etiam nos tantum dilexit, ut pro nobis moreretur: et quando pro cjus nomine morimur, tunc maxime triumphamus. Certus sum enim, quod neque mors, neque vita. Certus sum: quia nec si, mihi quis mortem minetur, nec si vitam promittat aeternam. Neque angeli. Nec si se angelum a Deo dicat directum: sicut ipse ad Galatas ait. Neque principatus,neque instantia. Nec si in praesenti honorem conferat. Neque futura. Ncque si præsentia bona, et in futuro gloriam promittat. Necque fortitudo. Neque si virtutes operetur. Neque altitudo. Regni cælorum vel. sapientia. Neque profundum. Neque profunditas sientiæ, vel infernus. Neque creatura alia poterit nos separare.","english":"After such great and glorious benefits and promises, who will give or promise us anything of such a kind that we may rightly depart from Christ, who even laid down his own soul for us? Because for your sake we are put to death all day long, we have been reckoned as sheep for slaughter. Blessed are you when they persecute you for my sake. And, he says, for your sake, not for any crime, we are put to death; and for your sake we endure death when we could repay the favor. In us especially this testimony is fulfilled, who are not even permitted to resist, following the example of the master and lord, who was led like a sheep to the slaughter. But in all these things we conquer, because of him who loved us. We bring all these tribulations to nothing because of him who so loved even us that he died for us; and when we die for his name, then especially do we triumph. For I am certain that neither death nor life. I am certain: because neither if someone threatens me with death, nor if he promises eternal life. Nor angels. Nor if he claims that an angel has been sent to him by God, as he himself says to the Galatians. Nor principalities, nor things present. Nor if in the present he confers honor. Nor things to come. Nor if he promises present goods and glory in the future. Nor power. Nor if he works miracles. Nor height. Of the kingdom of heaven, or wisdom. Nor depth. Nor the depth of knowledge, or hell. Nor any other creature will be able to separate us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Omnem pene Creaturam nominavit, et non fnit his contentus, et addidit: Etiamsi sit alia creatura, non poterit nos separare a charitate Christi. Unde considerandum ua fidecrediderit Cbrislo..4 charitate Dei quæ est in Christo Jesu Domino. nostro. Cbaritas Christi nnn in hoc tantum constat, si quis dicat eum se diligetc, sed etiam quæcunque sanctis ejus fiunt, sibi fleri ipse testatur, dicens: Qui vos recipit, me recipit, etc. Et Joannes ait: Si fratrem tuum, quem vides, non dili. gis, Dominum, quem non vides, quomodo potes diligere Imo dilectionem Dei in fratribus voluit ostendi. Quoniam, inquit, Deus dilectio est, et cætera. Et Dominus: In hoc, ait, cognoscetur, quia discipuli mei estis, si vos invicem dilexeritis. Si diligitis me, mandata mea servate. Et: Qui audit verba mea, et facit ea, hie est qui me diligit.\n\nCAP. IX. Veritatem dico. Quidam dicunt, qiod rem incredibilemdicturus, id est, quod se vellet esse apathema a Christo pro Israel, primum quadam testatione satisfaciat. Sa isfacitJudæis se illos non odisse, sed eorum causa plurimum contristari quod Christo credere nolent, qui eis fuerit promissus. In Christo non mentior. Quicunque ergo baptixatus est, aut veritatem dicit, aut mendacium, quid quidfacit, in Christo facit, cujus est membrum.","english":"He named almost every creature, and was not content with these, and added: Even if there be another creature, it will not be able to separate us from the love of Christ. Hence it must be considered with what faith he believed in Christ, with the love of God which is in Christ Jesus our Lord. The love of Christ does not consist only in this, that someone says he loves him, but also whatever is done to his saints, he himself testifies is done to himself, saying: He who receives you receives me, etc. And John says: If you do not love your brother whom you see, how can you love the Lord whom you do not see? Indeed he willed that the love of God be shown in the brethren. For, he says, God is love, and the rest. And the Lord says: In this it will be known that you are my disciples, if you love one another. If you love me, keep my commandments. And: He who hears my words and does them, this is the one who loves me.\n\nCHAPTER IX. I speak the truth. Some say that one who is about to say something incredible, that is, that he would wish to be anathema from Christ for Israel, first satisfies by a certain attestation. He satisfies the Jews that he does not hate them, but is greatly grieved on their account because they are unwilling to believe in Christ, who had been promised to them. In Christ I do not lie. Therefore whoever has been baptized either speaks the truth or a lie; whatever he does, he does in Christ, whose member he is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Et quicunque in baptismo peccat, in Christo peccat, sicut ait: Sic autem peccantes in fratres, et percutientes conscientias eorum i nfirmas, in Christo peccatis. testimonium mihi perhibente conscientia mea. Ille verum loquitur, cujus conscientia testimonium perhibet, et non illum arguit in mendacio. In Spiritu sancto. Non ficto. Quoniam tristitia est mihi magna, et continuus dolor cordi meo. Eo quod viderim eos non credere Deo. Optabam ego ipse anthemaesse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem. Optabam aliquando, non nunc optarem. Sciebam enim quod ipsorum erant omnia, sed cum cognovi veritatem, conversus sum qui tam infidelis fui, et illi non convertuntur. Qui sunt Israelitæ, quorum adopiio est filiorum, et gloria, et testamenta, et legislatio, et obsequium, et promissa. Refert et quid dimiscrit, ut co. gnoscas quas vis sit quæ cum potuit ab illis separare. Quorum patres. Abraham, Isaac, et Jacob. Et ex quibus Chris us secundum carnem: qui est super omnia Deus. Cuntra Arianum, Manichæum, et Photinum, sed et contra Nestorium, qui negat secundum carnem Dominum Christum. Benedictus in sæcula. Amen. Et. Thomas ait, Deus meus, et Dominus meus, qu ille confirmat dicens: Quia vidisti, ideo credidisti. Non autem quod exciderit verbum Dei.","english":"And whoever sins in baptism, sins in Christ, as he says: But by sinning in this way against the brethren, and wounding their weak consciences, you sin against Christ. My conscience bears witness to me. He speaks the truth whose conscience bears witness, and does not convict him of lying. In the Holy Spirit. Not feignedly. Because I have great sorrow and continual grief in my heart. In that I have seen them not believe God. I myself wished to be accursed from Christ for my brethren, who are my kinsmen according to the flesh. I wished it at one time, I would not wish it now. For I knew that all things were theirs, but when I came to know the truth, I who was so faithless was converted, and they are not converted. Who are Israelites, whose is the adoption as sons, and the glory, and the covenants, and the giving of the law, and the worship, and the promises. He also reports what he passed over, so that you may know what power it was that could separate them. Whose fathers. Abraham, Isaac, and Jacob. And from whom is Christ according to the flesh: who is God over all things. Against the Arian, the Manichaean, and Photinus, but also against Nestorius, who denies the Lord Christ according to the flesh. Blessed forever. Amen. And. Thomas says, My God, and my Lord, which he confirms, saying: Because you have seen, therefore you have believed. But not that the word of God has fallen away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Quia superus dixerat, dolere se, quod genus Isracl suo vitio excluderetur a regno, quorum hæc pmnia fuerant, hic ostendit, illos, qui non credunt, non esse lilios Abrahae, ne omnibus Judæis prædicare putaretur et diceretur: Ergo Deus mentitus est Abrahæ? Absit. Hine incipit ratiocinari, cur alto et justo Dei judicio, repulsis Judacis gentes sunt intromissæ. Non enim omnes qui ex Israel, ii sunt filii Israel, neque qui semen sunt Abrahæ, omnes filii. Si non omnes, tamen aliquanti, qui inde electisunt, et facticredentes; si non omnes qui ex Israel. ii sunt Israel, ergo econtrario mulii qui non sunt ex Israel, ii sunt Israel. Dicit Salvator: Ecce vere Israelita, in quo dolus non est. In quo ergo dolus est, non est vere Israelita. Sed in Isaac vocabitur tibi semen. In Isaac tunc etiam yocati sunt filii Abrahæ, non in Ismael, cum et ipse semen ejus esset. Id ut, non qui filii carni s, hi filii Dei, sed qui filii sunt repromissionis, æstimantur in semine: promissionis enim hoc verbum est. Et Ismael enim secundum consuetudinem natus est ex ancilla, Isaac vero plus habuit quam natura dabat, qui jam de senibus per repromissionem natus est. Ita et nunc Christianos promissio facit fllios Abrahæ, non caro et imitat o fidei ejus, per quam justificatus est, et meruit ut in semine ejus benedicantur omnes tribus terrae, non circumcisio. Secundum hoc tempus veniam, et erit Saræ filius.","english":"Because he had said above that he grieved that the race of Israel was excluded from the kingdom by its own fault, though all these things had been theirs, he now shows that those who do not believe are not sons of Abraham, lest he be thought to preach to all Jews and it be said: Therefore God lied to Abraham? Far be it. From here he begins to reason why, by the deep and just judgment of God, with the Jews rejected, the Gentiles were brought in. For not all who are from Israel are sons of Israel, nor are all who are the seed of Abraham his sons. If not all, yet some are those who were chosen from there and made believers; if not all who are from Israel are Israel, then conversely many who are not from Israel are Israel. The Savior says: Behold a true Israelite, in whom there is no guile. Therefore, in whom there is guile, he is not a true Israelite. But in Isaac shall your seed be called. In Isaac, then, they were also called sons of Abraham, not in Ishmael, though he too was his seed. That is, it is not those who are sons of the flesh who are sons of God, but those who are sons of the promise are reckoned in the seed; for this is the word of promise. For Ishmael was born of the slave woman according to custom, but Isaac had more than nature gave, since he was born of aged parents through the promise. So also now the promise makes Christians sons of Abraham, not the flesh and the imitation of his faith, by which he was justified and merited that in his seed all the tribes of the earth be blessed, not circumcision. According to this time I will come, and Sarah shall have a son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Non Agar aneillæ, ut ostendat posteriorem populum esse repromissionis, sic et in Isaac. Non solum autem illa, sed et Rebecca. Non solum Ismael et Isaac, qui quamvis ex uno Abraham, tamen diversis matribus nati sunt, non fuere unum apud Dominum, sed etiam Jacob et Esau, qui ex uno sunt de Rebecca nati coneubitu, antequam nascerentur, apud Deum per ejus præscientiam sunt ad invicem separati, ut propositum Dei in præscientia sua maneret, qua repudiaturus erat Judæos incredulos, et gentibus sine ullis meritis erat misericordiam donaturus. Hoc to tum agit, ut ostendat, apud Deum praerogativam generis non valere, nec eum personam alicujus accipcre, quod his vult firmare exemplis, quae illi poterant in calumniam vertere, de his ipsis ostensurus, Deum quod velit facere, neminem ei posse contradicere, si voluit generi eorum aliquid proprie dare, et nunc quos voluit eligcre. Ex uno concubitu habensIsaac patris nostri. Cum enim nondum nati fuissent aut aliquid egissent boni aut mali, ut secundum electionem. propositum Dei maneret. Ex uno duos, quae intelligitur prima geminos edidisse, in eo quod quasi novum sibi aliquid accidisset, perterrita Dominum interrogat. Non ex operibus, sed ex vocante dictum est ei: Major serviet minori.","english":"Not of Hagar the bondwoman, to show that the later people is of promise, so also in Isaac. And not only she, but also Rebecca. Not only Ishmael and Isaac, who, though from one Abraham, were yet born of different mothers, were not one before the Lord, but also Jacob and Esau, who were born of Rebecca from one union, before they were born were separated from one another before God through his foreknowledge, so that the purpose of God might remain in his foreknowledge, by which he was to reject the unbelieving Jews and to grant mercy to the Gentiles without any merits. He does all this to show that before God the prerogative of race does not avail, nor does he accept anyone's person, which he wishes to confirm by these examples, which they could turn into a calumny, intending to show from these very things that no one can contradict God in what he wishes to do, if he wished to give something properly to their race, and now to choose whom he wished. Having them from one union of Isaac our father. For when they had not yet been born or done anything good or evil, so that according to election the purpose of God might remain. From one, two, which is understood as the first having brought forth twins, in that, as if something new had happened to her, terrified she questions the Lord. Not from works, but from him who calls, it was said to her: The greater shall serve the lesser.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Non in Jacob et Esau est impletum, sed in figura dictum est populi Christiani, qui prælatus est seniori populo Judærum, sicut et Ephraim ct Man sses præfiguraverunt populum juniorem, id est Christianum, qui sunt mutatis manibus benedicti. Sicut scriptum est: Jacub dilexi, Esau autem odiohabui. Quod in Genesi ctum est. Hoc Propheta non de ipsis, sed de filiis eorum refert impletum, quod testimonium Apostolus sumens curiositatem et calumniam repressit, asserens quod nulla sit iniquitas apud Deum, sed qui quid agit, aut misericorditer, aut judicialiter agit. Quid ergo dicemus? Nunquid iniquitas apud Deum? Absit. Adhuc ratiocinatur, et proponit sibi quasi contradicentispersonam, et testimoniis superat, quod voluntati, Domini nemo valeat contrairr, ipso Moysi dicente: Miserchor cui misercor, id est: Si ego bonus, oculus tuus quare nequam? Nunquid tibi tollo quod alii dono i In præscientia mea decrevi in olivam oleastrum inserere, quid ad te? Moysi enim dicit: Miserebor cui misereor, et misericordiam præstabo cui miserebor. Quia cui miseretur Deus, vocat cum et inspirat ut credat, et cui misericors fuerit ut credat, misericordiam præstat, hoc est, Caciet eum misericordem, utetiam bene operetur. Unde evidenter. constat, omnia bona esse Deo ipso, qui est Salvator omnium, maxime fidelium. Sed dicit aliquis:Quare illum sic, pt alium non sic, et cur non omnes æqualiter?","english":"It was not fulfilled in Jacob and Esau, but it was said as a figure of the Christian people, which was set before the older people of the Jews, just as Ephraim and Manasseh also prefigured the younger people, that is, the Christian people, who were blessed with hands changed. As it is written: Jacob I loved, but Esau I hated. This was said in Genesis. The Prophet reports that this was fulfilled not concerning them themselves, but concerning their children; and the Apostle, taking up this testimony, checked curiosity and calumny, asserting that there is no iniquity with God, but whoever does anything does it either mercifully or judicially. What then shall we say? Is there iniquity with God? Far be it. He still reasons and sets before himself, as it were, the person of one contradicting, and overcomes him with testimonies, [showing] that no one can oppose the will of the Lord, since Moses himself says: I will have mercy on whom I have mercy, that is: If I am good, why is your eye evil? Do I take away from you what I give to another? In my foreknowledge I decreed to graft the wild olive into the olive tree; what is that to you? For to Moses he says: I will have mercy on whom I have mercy, and I will show mercy to whom I will show mercy. For whom God has mercy on, he calls and inspires to believe; and on whom he has been merciful so that he may believe, he shows mercy, that is, he makes him merciful, so that he may also do good. Hence it is evident that all good things are from God himself, who is the Savior of all, especially of the faithful. But someone says: Why him so, and another not so, and why not all equally?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Nunquid personarum est acceptor Deus? Acceptio personarum ibi recte dicitur, ubi ille qui judicat, relinquens causæ meritum de qua judicat, alteri contra alierum suffragatur, qui invenit aliquid in persona quod honore vel misericordia sit dignum. Si autem quispiam duos habeat debitores, et alteri velit debitum dimittere, et alterum exigere, cui vult donat, sed neminem fraudat, nec acceptio personarum dicenda est, quando iniquitas nulla est. Alioquin eis qui parum intelligunt, potest acceptio personrum videri, ubi vineæ dominus operariis, qui una bura lIlius opus fecerunt, tantum dedit quantum illis qui pertulerunt pondus diei et æstus, æquales faciens in mercede, quorum tam magna distantia fuerat in labore. Sed quid respondit de hac velut acceptione personarum murmurantibus? Amice, non facio libi injuriam, etc. Nempe hicc tota justitia est, boc volo Ubi reddi, huic donavi, neque tibi aliquid abstuli, aut quod debebam vel minui, vel negavi. An non Jicet mihi quod volo facere? etc. Sicut ergo bie nulla est acceptio personarum, quia sic alius gratis hanoratur, ut alius debito non fraudelur: sic cum secundum propositum Dei vocatur alius et alius non vocatur; vocato datur gratuitum bonum, cujus boni est vocatiipsa principium; non vocato redditur debitum malum, qu a omnes rei sunt per unum, per quem peccatum intravit in mundum.","english":"Is God an accepter of persons? Acception of persons is rightly spoken of there where the one who judges, setting aside the merit of the case he is judging, favors one party against another, finding something in the person that is worthy of honor or mercy. But if someone has two debtors, and wishes to forgive one his debt and to demand it from the other, he gives to whom he wishes, but defrauds no one, nor is it to be called acception of persons when there is no iniquity. Otherwise, to those who understand little, it can seem acception of persons where the lord of the vineyard gave to the laborers who worked one hour of that day as much as to those who bore the burden of the day and the heat, making them equal in wages, when there had been so great a distance between them in labor. But what did he answer to those murmuring about this, as it were, acception of persons? Friend, I do you no injury, etc. For here all justice is, this I will, to that one I returned, to this one I gave, nor did I take anything away from you, or diminish or deny what I owed. Is it not lawful for me to do what I wish? etc. Just as therefore here there is no acception of persons, because one is honored freely in such a way that another is not defrauded of what is owed him, so when according to the purpose of God one is called and another is not called, to the one called is given a free good, of which good the very calling of the called is the beginning; to the one not called is repaid the debt of evil, since all are guilty through the one through whom sin entered into the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Igitur non volentis neque currentis, sed miserentis est Dei. Concludit disputationem, et objicit testimonia de Pharaone, ut Dei judicia contremiscamus potius quam discutiamus, quia plefumque sunt occulta, nunquam tamen sunt injusta, quia verum est quod et currentium cursum ipse dirigit, et sine illius gratia nullius cursus suum sortiatur effectum, sicut dicit Ecclesiastes: Nun est velocium cursus, nec fortium prælium; et David: Nisi Dominus ædificarit domum, in vanum labora. runt, qui ædiicant eam. Ipsius ergo auxilium implorandum est, qui operatur omnia in omnibus. Debet ergo currere Christianus, et nunquam præsumere de suis viribus, currere debet et Dei praecepta implere, sed arrogare sibi nihil debet, secundum illud: Qui gloriatur, in Domino gloriemur. Hoc contra illos qui de suis meritis ac viribus præsumebant. Nam et ipse currebat, quando est ventus ire Bithyniam, sicut in Act bus apostolorum legimus. Credo quia inanis ejus cursuserat futurus, sed illuc a Spiritu sancto direetus est, ubi prædicatio ejus proficeret. Nam et David clamabat ad Dominum: Gressus meos dirige secundum eloquium tuum. Sine dubio inanis est curiUS noster, nisi gressus nostri a Domino dirigantur. Nam et equus potest currere, sed si non habeat rectorem, infrenis et præceps prævolitat, et rectum iter. non ambulat. Ita et nos sine Deo ct gratia ejus.","english":"Therefore it is not of him who wills nor of him who runs, but of God who shows mercy. He concludes the argument and brings forward the testimony concerning Pharaoh, so that we may tremble at God's judgments rather than scrutinize them, because for the most part they are hidden, yet they are never unjust, since it is true that he himself directs the course of those who run, and that without his grace no one's course obtains its effect, as Ecclesiastes says: The race is not to the swift, nor the battle to the strong; and David: Unless the Lord builds the house, they labor in vain who build it. Therefore his help must be implored, who works all things in all. The Christian, then, ought to run, and never presume on his own strength; he ought to run and to fulfill God's commandments, but he ought to claim nothing for himself, according to that saying: He who glories, let him glory in the Lord. This is against those who presumed on their own merits and strength. For he too was running when he attempted to go into Bithynia, as we read in the Acts of the apostles. I believe that his course would have been in vain, but he was directed by the Holy Spirit to that place where his preaching would profit. For David also cried out to the Lord: Direct my steps according to your word. Without doubt our course is in vain unless our steps are directed by the Lord. For a horse also can run, but if it has no rider, unbridled and headlong it rushes forth and does not walk in the right path. So it is with us without God and his grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Quis autem hominum habet potestatem tali visu attingere mentem suam, qua ejus voluntas moveatur ad fidem? Quis autem an moamplecthur, quod eum non delectat? Aut quis habet iN potestate, ut ei vel occurrat, quod eum delectare possit, vel delectet cum occurrerit? Cum ergo ea nosdelectant, quibus proficiamus, a Deo inspiratur hoc, et gratia Dei præbetur hoc, non nutu nostro, vel industria, aut operum meritis comparatur, quia ut sit motu? voluntatis, ut sit industria studii, ut sint opera charitate ferventa,ille tribuit, ille largitur. Petere enim jubemur, ut accipiamus, et quærere, ut inveniamus, pulsare, ut ape riatur nobis. Nonne aliquando ipsa oratio nostra sic tepida est, vel potius frigida, ct pene nulla, imo omnino interdum ita nulla, ut neque hoc in nobis cum dolore advertamus, quia si vel hoc dolemus, jam oramus? Quid aliud ostenditur nobis, nisi quia et petere, et quaerere, et pulsare ille concedit, qui hæc ut faciamus jubet? Igitur non volentis, nec currentis, sed miserentis est Dei. Quandoquidem nec velle, nec currere, nisi eo movente atque excitante poterimus. Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te ut ostendam in te virtutem meam, et nt nnnuntietur nomen meum in universa terra. Unusquisque modo et fine peccatorumcompleto punitur. Aliquoties etiam in præsenti, sicut Sodomitæ et Gomorrhæi.","english":"But who among men has the power to reach his own mind with such a vision that his will is moved to faith? Or who can embrace what does not delight him? Or who has it in his power either to bring about what can delight him, or to be delighted when it has come about? When, therefore, those things in which we make progress delight us, this is inspired by God, and this is provided by the grace of God, not by our own nod, or industry, or the merits of works, because it is he who grants and he who bestows that there be a movement of the will, that there be the industry of study, that there be works fervent with charity. For we are commanded to ask, that we may receive, and to seek, that we may find, and to knock, that it may be opened to us. Is not our very prayer sometimes so tepid, or rather cold, and almost nothing, indeed at times so entirely nothing, that we do not even notice this in ourselves with grief—since if we grieve even over this, we are already praying? What else is shown to us, then, except that he grants both to ask and to seek and to knock, who commands us to do these things? Therefore it is not of him who wills, nor of him who runs, but of God who shows mercy. Since we can neither will nor run unless he moves and stirs us. For the Scripture says to Pharaoh: For this very purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. Each one is punished when the measure and end of his sins is complete. Sometimes also in the present, as the Sodomites and Gomorrahites.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Pharao ergo jam excesserat modum, et quoniam dignus erat perditione, vuluit Deus illius exemplo omnibus timorem incutere, et ut agnosceret populus ejus, qui exiturus erat de Ægypto, virtutem ipsius et justitiam, ne ipsi simiiiter peccarent, aut timerent adversarios suos, voluit eos tali ultione non solum ab imminenti periculo liberare, sed etiam ad cavendum iniquitatem in posterum terrore suae potentiæ præmunire. De Pharaone et sic intelligi potest, ut dicatur per Dei misericordiam induratus, quoniam quando Moyse orante cessavit plaga, ille indurabatur, et quamvis sciret eum ita esse induralum ut non posset converti, tamen bonitatem suam ostendit. Nam quod dixit, Excitavi: id est, prodidi, non feci: quomodo si aliquis duo vasa plena, unum cum balsamo, et alterum cum stercore, venllet, odorem sive fetorem prodit, non generat. Ergo cujus vult miseretur, ei quem vult indurat. Miseretur magna. bonitate, et, ohdurat nulla iniquitate: miseretur bona tribuendo, obdurat digna retribuendo: tanquam si diceret: Ergo sic intelligitis, si cui vult miseretur, et quem vult indurat, sequitur intellectum vestrum, ut dicatis Quid adhuc redarguimur? quod vult ipse, hoc facimus. Sensit Apostolus quid moveret carnalem intellectum eorum, et sibi verba contradicentis, quæ apostoliea auctoritate coerceret, opposuit. Ait enim: Dicis itaque mihi: Quid adhuc conqueritur?","english":"Pharaoh had therefore already exceeded the limit, and since he was worthy of perdition, God willed to strike fear into all by his example, and willed that his people, who were about to depart from Egypt, should recognize his power and justice, so that they might not sin in the same way, or fear their adversaries; he willed not only to free them from imminent danger by such a vengeance, but also to fortify them beforehand by the terror of his power, so that they might guard against iniquity in the future. Concerning Pharaoh, it can also be understood in this way: that he is said to have been hardened through God's mercy, because when the plague ceased at Moses' prayer, he was hardened; and although God knew that he was so hardened that he could not be converted, nevertheless he showed his goodness. For what he said, \"I have raised up,\" means \"I have brought forth,\" not \"I have made\"—just as if someone were to bring two vessels full, one with balsam and the other with dung, he brings forth the fragrance or the stench, he does not generate it. Therefore he has mercy on whom he wills, and whom he wills he hardens. He has mercy with great goodness, and he hardens with no iniquity: he has mercy by bestowing good things, he hardens by repaying what is deserved—as if he were to say: Therefore you understand it thus, that if he has mercy on whom he wills, and hardens whom he wills, it follows from your understanding that you say, \"Why then are we still reproved? What he wills, we do.\" The Apostle perceived what was moving their carnal understanding, and he set against it the words of one contradicting him, which he would restrain by apostolic authority. For he says: \"You say therefore to me: Why then does he still complain?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"[Infra in eodem texit quæritur.] nam voluntati ejus quis resilit? Respondit que ista dicenti: O homo, tu quis ea, qui respondeas Deo? Nunquid dicit figmentum ei, qui se finxit, quare me fecisti sic? Deindc secutus tam magnum abditumque secretum, quantum aperiendum esset hominibus judicavit, et aperuit dicens: Si autem volens De., ostendere iram, et demonstrare potentiam suam, sustinuit in multa potientia vasa iræ, quæ perfecta sunt in perditone, ut ostenderet divitias gloriæ suæ in vasa misericondiæ Hoc est gratiæ Dei non solum adjutorium, verum etiam documentum. Adjutorium scilicet in vasis misericordiæ; in vasis autem irædocumentum. In eis enim ostendliram, et demonstrat potentiam suam, quia tam potens est bonitas ut bene utatur etiam malis, et in eis Dotas faciat divitias gloriae suae in vasa mesiricordiæ:quoniam quod ab iræ vasis ei git justitia punientis, hoc vasis misericordiæ dimittit gratia liberantis: nec beneficium quod nonnullis gratis tribuitur, appareret, nsi Deus aliis ex cadem massa pariter reis justo judicio condemnatis, quid utrisQue deberetur ostenderet.","english":"[Below, in the same text, the question is raised.] For who resists his will? And he answered the one who said this: O man, who are you to answer back to God? Does the thing formed say to the one who formed it, Why have you made me thus? Then, following this so great and hidden mystery, he judged how much of it ought to be revealed to men, and he revealed it, saying: But if God, willing to show his wrath and to demonstrate his power, endured with much patience the vessels of wrath, which are perfected in perdition, so that he might show the riches of his glory upon the vessels of mercy—this is the grace of God, not only a help but also a lesson. A help, namely, in the vessels of mercy; but in the vessels of wrath, a lesson. For in them he shows his wrath and demonstrates his power, because his goodness is so powerful that it uses even evil things well, and in them makes the riches of his glory abound upon the vessels of mercy; since what the justice of the punisher exacts from the vessels of wrath, the grace of the liberator forgives to the vessels of mercy: nor would the benefit that is freely granted to some appear, unless God, having condemned others from the same mass, equally guilty, by his just judgment, showed what was owed to both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":126,"ref":"p126","source":"Audi etiam integram loci.istius interpretationem beatissimi Patris Augustini, nam de Pbaraone ita respondetur: Prioribus metitis, quibus afflixit in regno suo peregrinos, dignum,.Tectum cui obduraretur tor, ut nec manifestissimis signis jubentis Dei crederet: ex eadem ergo massa, id est, peccatorum, et vasa misericordiæ protulit, quibus subveniret, eum eum deprecarentur filii Israel, et vasa irae, quorum suppłicio illos erudiret, id est, Pharaonem et populum ejus: quia quamvis essent utrique peccatores, et propterea ad unam massam pertinerent; aliter tameu traclandi erant, qui uni Deo ingemuerant, ut, eis subveniret: aliter illi, bul quorum injustis oneribus gemuerant. Pertulit ergo in multa patientia vasa irae, quae perfecta sunt in perditionem. Et co ipso, quo ait: In multa patientia, satis significavit priora eorum peccata, in quibus eos perlulit, tum vindicare: quando de eorum vindicta subveniendum erat iis qui liberabantur: ut notas faceret divitias gloriæ suae in vasa misericordiae, quæ præparavit in gloria. Hic fortasse conturbatus ad illam quaestionem rediisti: Si cui vuJt miserctur, ct quem vult obdurat, quid adhuc conqueritu!? voluntati ejus quis resistit? Prorsus ita est, vis non vis, cui vult miseretur, et quem vult obdurat.","english":"Hear also the full interpretation of this passage by the most blessed Father Augustine, for concerning Pharaoh the answer is given thus: By his earlier merits, in that he afflicted the strangers in his kingdom, he was worthy to have his heart hardened, so that he would not believe even the most manifest signs of God who commanded him. From the same mass, therefore—that is, of sinners—God brought forth both vessels of mercy, to whom he would give aid when the children of Israel pleaded with him, and vessels of wrath, by whose punishment he would instruct those others—that is, Pharaoh and his people. For although both were sinners and therefore belonged to one mass, yet those who groaned to the one God, so that he might aid them, were to be treated one way, and those others another way, on account of whose unjust burdens they had groaned. He therefore endured in much patience the vessels of wrath, which are perfected for destruction. And by that very phrase, \"in much patience,\" he sufficiently indicated their earlier sins, in which he endured them, so as not then to avenge them, since by avenging them he was to give aid to those who were being set free—so that he might make known the riches of his glory upon the vessels of mercy, which he prepared in glory. Here perhaps, disturbed, you have returned to that question: If he has mercy on whom he wills, and hardens whom he wills, why does he still complain? Who resists his will? It is altogether so: whether you will or not, he has mercy on whom he wills, and he hardens whom he wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Sed velle Dei quis impius dicat injustum, cui etiam ipse Pharao clamat: Justus est Dens: ego autem et populus meus injusti, quia hæc voluntas Dei injusta esse non potest. Yenil enim de occultissimis meritis, quæ ipsos peccatores discernunL Nam cum propter generale peccatum unam massam fecerint, non tamen nulla est inter illos diversitas; quia sunt multi peccalores naturaliter moderate viventes, per quod quamvis nondum sint justificati, digni tamen efficiantur justificatione: et non præcedet in alijs peccaloribus propria vitio, uldigni sint obtunsione, haben:es eumdem apostolum alibi dicentem: Quoniam nonprobaverunt Deum habere in notitiam, dfdit illos Deus in reprobum sensum. Hoc est qupd ob. duravitcor Pharaoni. Quod autem illi non prubavc. runt Deum habere in notitiam, hoc est quod digni exstitcrunt dari in reprobum sensum: tamen verum est, quia non volentis, neque currentis, sed miserentis est Dei, quia si pro co levioribus quisque peccatis, aut certe gravior.bus et multis, (amen magno gemitu et dolore panitendi misericordia Dei dignus fuerit, non ipsius est, qui si relinqueretur. interiret, sed miserentis Dei, qui ejus precibus doloribusque subvenit. Parum est cnim velle, quamvis etiam ut velimus voluntas a Domino praeparatur, tamen (ut dixi) parum est velle, nisi Dominus misereatur.","english":"But who would impiously call the will of God unjust, when even Pharaoh himself cries out: \"The Lord is just; I and my people are unjust,\" since this will of God cannot be unjust. For it comes from the most hidden merits, which distinguish the sinners themselves. For although on account of the general sin they have made one mass, nevertheless there is not no difference among them; because there are many sinners who by nature live moderately, whereby, although they are not yet justified, they are nevertheless made worthy of justification; and in other sinners their own vice does not precede, so that they are worthy of being blinded, having the same apostle saying elsewhere: \"Because they did not approve of holding God in their knowledge, God gave them over to a reprobate mind.\" This is what he hardened Pharaoh to. But that they did not approve of holding God in their knowledge, this is what made them worthy to be given over to a reprobate mind; nevertheless it is true, because it is not of him who wills, nor of him who runs, but of God who shows mercy, because if anyone by lighter sins, or certainly by graver and many sins, has nevertheless by great groaning and grief of repenting been made worthy of the mercy of God, it is not of himself—who, if he were left, would perish—but of God who shows mercy, who comes to the aid of his prayers and griefs. For it is a small thing to will, although even that we will, the will is prepared by the Lord; nevertheless (as I said) it is a small thing to will, unless the Lord has mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Sed Deus non miseretur, qui ad pacem vocat, nisi voluntas jam quidem sanata præcesserit: quia pax hominibus bonae voluntatis. Et quomodo nec velle quisquam potest, nisi admonitus et vocatus, sive intrinsecus, ubi nullus hominum videt, sive extrinsecus per sermonem sonantem, aut per aliqua signa visibilia, efficitur ut etiam ipsum velle Deus operetur in nobis. Ad illam enim cœnam, quam Dominus dicit iD Evangelio præparatam, nec omnes qui vocati sunt vcnirc voluerunt, nequc illi qui venerunt, venire possent, nisi vocarenlur. Nec illi debent sibi tribuere qui venerunt, quia vocati venerunt: Dee illi qui noluerunt venire, debent alteri tribuere, sed tantum sibi: quoniam ut venirent vocati erant in libera potestate: vocari ergo ante meritum voluntatem operatur: propterea et si quisquam tribuit quod venit vocatus, non sibi potest tribuere quod vocatus est. Qui autem vocatus n'n venit, sicut non habet meritum praemii, ut vocaretur,sic incidet in meritum supplicii, qui vocatus venire neglexit. Ita erunt illa duo: Misericordiam et judicium cantabo tibi, DoMine. Ad misericordiam pertinet vocatio, ad judicium pertinet beatitudo eorum qui venerunt vocati: et supplicium eorum qui venire noluerunt. Nunquid ergo latebat Pharaonem quantum boni consecuturæ illæ terræ per adventum Joseph fuerint?","english":"But God does not show mercy to one who calls him to peace unless a will already healed has preceded it, because peace is for men of good will. And in what way can anyone even will, unless he has been admonished and called—either inwardly, where no man sees, or outwardly through spoken word or through some visible signs—so that God works even the willing itself in us? For to that supper which the Lord says in the Gospel was prepared, not all who were called wished to come, nor could those who came have come unless they had been called. Nor should those who came attribute it to themselves, because they came as called; but those who were unwilling to come should attribute it not to another but only to themselves, since when called they had it in their free power to come. Therefore the calling works the will before any merit; and for this reason, if anyone attributes to himself that he came when called, he cannot attribute to himself that he was called. But one who was called and did not come, just as he has no merit of reward for being called, so he will fall into the merit of punishment, because when called he neglected to come. Thus those two things will be: \"Mercy and judgment will I sing to you, O Lord.\" To mercy belongs the calling; to judgment belongs the blessedness of those who came when called, and the punishment of those who were unwilling to come. Did Pharaoh then not know how much good those lands were to obtain through the coming of Joseph?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Illius ergo rei gestæ cognitio vocatio ejus fit, ut populum Israel misericorditcr tractans non esset ingratus. Quod autem huic vocationi obtemperare notuit, et exercuit crudelitatem in eis, quibus humanitas et misericordia debebatur; meruit pœnam, ut induraretur illi cor, et tantam cæcitatem mentis pateretur, ut tot et tantis tamque manifestis Dei signis non crederet, quo possit cjus supplicio sive obduration s, sive ultimæ visibilis submersionis erudiri populus, ut sibi afflictione illa [F. leg. afflictionem illam] et occultæ obtunsionis, et manifestæ submersionis inobedientiæ merito compararet. Hæc autem vocatio, quae sive in singulis hominibus, sive in populis, atque in ipso humano genere per temporum apportunitates operatur, aliæ et profundæ ordinationis est: quo pertinet etiam illud: Inutero sanctificavi te: et cum esses in rcnibus patris tui, vidi te. Et, Jacob dilexi, Esau autem odio habui, eum dictum sit antequam nasceretur: nec comprehendi potest, nisi frte ab eis qui diligunt Dominum Deum suum ex toto corde, et ex tota anima,et ex tota mente sua, et proximum tanquam semetipsos.Tantai enim charitate fundati, possunt jam, si fortasse cum sanctis, comprehendere longitudinem, latitudinem et profundum. Illud tamen constantissima fide retinendum, neque quidquam Deum injuste facere, neque ullam esse naturam, quæ non Deo debeat id quod csl.","english":"The knowledge of that deed, therefore, becomes his calling, so that, dealing mercifully with the people of Israel, he would not be ungrateful. But because he refused to obey this calling, and exercised cruelty against those to whom humanity and mercy were owed, he deserved punishment, so that his heart was hardened and he suffered such great blindness of mind that he did not believe so many and such great and so manifest signs of God, so that by his punishment—whether of obduration or of final visible submersion—the people might be instructed, so that by that affliction he might procure for himself both of hidden dullness and of manifest submersion by the merit of disobedience. But this calling, which works, whether in individual men or in peoples, and in the human race itself, through the opportunities of the times, is of another and profound ordination; to which pertains also that: I sanctified you in the womb; and when you were in your father's loins, I saw you. And, Jacob I loved, but Esau I hated, since it was said before he was born: nor can it be comprehended, except by those who love the Lord their God with their whole heart, and with their whole soul, and with their whole mind, and their neighbor as themselves. For founded in such great charity, they can now, if perhaps with the saints, comprehend the length, the breadth, and the depth. Nevertheless this must be held with most constant faith: that God does nothing unjustly, and that there is no nature that does not owe to God what it is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":130,"ref":"p130","source":"Quia Deo debetur omne decus, et pulchritudo, et congruentia par ium: quam si penitus persecu us fueris, et usque ad omnes reliquias de rebus detraxeris, remanet ni. hi!. Cum ergo meritum peccando apliserimus, et si misericordia Dei remota, nihil aliud peccantibus nisi poena aeterna debeatur, quid sibi vu!t homo de massa perditionis natus, ut Deo respondeat, et dicat: Quare sic me fecisli si vis ista Cognoscere, noli esse lutum, sed effic re filius Dei per illius misericordiam, qui dedit potestatem filios Dei fieri credentibus in nomine ejus. Non autem quod tu cupis, antequam credunt, datur hominibus divina nosse cupientibus. Merces enim cognitions meritis redditur; credendo autem meritum comparatur. Ipsa autem gratia, quæ data est per fidem, nullis nostris meritis præcedentibus data es'. Quod enim meritum peccatoris et impii? Christus autem pro peccatoribus et pro impiis mortuus est, ut ad credendum non merito, sed gratia vocaremur, credendo autem etiam meritum collocaremus. Peccatorfs igitur credere jubentur et a peccatis credendo purgantur.","english":"Because all beauty, and comeliness, and harmony of parts is owed to God; if you have utterly pursued this and have drawn it away from things down to the very last remnants, nothing remains. Since, therefore, we have acquired merit by sinning, and, if the mercy of God be removed, nothing else is owed to sinners but eternal punishment, what does a man born of the mass of perdition mean, that he should answer God and say: \"Why have you made me so?\" If you wish to know these things, do not be the clay, but become a son of God through the mercy of him who gave power to become sons of God to those who believe in his name. But what you desire is not given to men, before they believe, who desire to know divine things. For the reward of knowledge is rendered to merits; but merit is acquired by believing. Yet that grace itself, which has been given through faith, was given with no merits of ours preceding it. For what merit is there of a sinner and an ungodly man? But Christ died for sinners and for the ungodly, so that we might be called to believe not by merit but by grace, and by believing might also establish merit. Sinners, therefore, are commanded to believe and are cleansed from their sins by believing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Nesciunt enim quid recte vivendo visuri sint: quapropter cum videre non possint, nisi recte vivant, nerecte vivere valeant, nisi credant, manifestum est a fide incipiendum, ut præcepta quibus credentes a sæculo hoc avertuntur, cnr mundum faciant, ubi videri Deus possit; tunc demum recte et non præpostere audies, si qua sunt de animarum occultissimis meritis et de gratia vel justitia secreta omnipotentis Dei. Fidem etiam, ut credas, ille dat, a quo est omne datum bonum; quid enim habes quod non accepisti? Dicis itaque mihi: Quid adhuc quæritur? volunlali enim ejus quis resistit? Verum est quod non resistitur: quia ipsa voluntas Dei bona et justa esse a nullo dubitatur Christiano. homo, tu quit es, qui respondeas Deo? Et hoc contradicentis est, etiamsi sic esset, ut dicis, tu quis eras, qui responderes Deo?qni debes tacere, et quod tibi jubetur facere; si te bonum jubet facere, debes intelligere quia et ipse bonus est, cui malum non placet, et a quo tc prohibet. Nunquid dixit: homo, falsum est quod dixisti? sed dixit: homo, tu quis es, qui respondeas Deo? et retiqua. Nunquid dicit figmentum ei qui se finxit: Quid me fecisti sic? Annon habet potestatem figulus luti?","english":"For they do not know what they will see by living rightly; and therefore, since they cannot see unless they live rightly, and cannot live rightly unless they believe, it is manifest that one must begin from faith, so that the precepts by which believers are turned away from this world may make them pure for the world where God can be seen; only then will you rightly and not perversely hear whatever there is concerning the most hidden merits of souls and concerning the secret grace or justice of almighty God. It is he also who gives faith, so that you may believe, from whom is every good gift; for what do you have that you have not received? You say therefore to me: Why then is it still sought? For who resists his will? It is true that it is not resisted, because no Christian doubts that the will of God itself is good and just. O man, who are you, to answer God? And this is the part of one who contradicts, even if it were as you say: who were you, to answer God? You ought to be silent and to do what is commanded you; if he commands you to do good, you ought to understand that he also is good, to whom evil is not pleasing, and by whom he forbids you. Did he perhaps say: O man, what you have said is false? But he said: O man, who are you, to answer God? and the rest. Does the thing formed say to him who formed it: Why have you made me thus? Does the potter not have power over the clay?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Non dicit, quia non potest, nec debet; vult nos sic mutos esse apud Dominum, sicut lutum ad figulum: cum enim non intelligimus, non debemus mala sentire de Deo, scientes quod in Dco vitium cadere non potest, quia judicia ejus occula sunt, injusta non sunt. Ex eadem maia facere aliud quidem vas in honorem, aliud vero in contumeliam? De illa massa dicit populi peccatoris, qua ex Adam omnes creati sumus. Quod si volens Deus ostendere iram, et notam facere potentiam suam. Voluntas Dei misericors est, et justa, ct non vult nisi quod bonum, pium et justum est. Sustinuit in multa patientia. Qui illum diu sustinuit blasphemantem, et populum suum duris operibus affligentem. Vasa iræ apta in interitum, ut ostenderet divitias gloriæ suæ. Implendo peccata vasa irx digna fuerant effecta, aptata a semctipsis in interitum, non solum per originale peccatum, sed per actuale. lra quippe non redditur, nisi dcbita, ne sit iniquitas apud Deum. Et hinc intelligunt vasa misericordiæ quam gratuita illis misericordia præbeatur, quod iræ vasis, cum quibus eis est perdilionis causa, et massa communis, ira debita et justa rependitur, et istis misericordia indebita condonatur. In vasa misericordiæ, quæ præparavit in gloriam, quos et vocavit. Quia ipse eis voluit misereri, et facere eos vasa misericordiæ de vasis iræ. N solum ex Judæis.","english":"He does not say, \"because it cannot,\" nor \"it ought not\"; he wants us to be as mute before the Lord as clay is before the potter. For when we do not understand, we ought not to think evil things of God, knowing that no fault can fall in God, because his judgments are hidden, they are not unjust. From the same mass, to make one vessel indeed for honor, but another for dishonor? He speaks of that mass of a sinful people, from which we were all created in Adam. But if God, willing to show his wrath and to make known his power. The will of God is merciful and just, and wills nothing except what is good, pious, and just. He endured with much patience. He who long endured him blaspheming and afflicting his people with harsh works. Vessels of wrath fit for destruction, that he might show the riches of his glory. By filling up their sins, the vessels of wrath had been made worthy, fitted by themselves for destruction, not only through original sin but through actual sin. For wrath is not repaid except for debts, lest there be iniquity with God. And from this the vessels of mercy understand how freely mercy is bestowed upon them, because to the vessels of wrath, with whom they share a common mass and a cause of perdition, wrath is repaid as due and just, while to these mercy is forgiven as not due. In vessels of mercy, which he prepared for glory, whom he also called. Because he himself willed to have mercy on them and to make them vessels of mercy from vessels of wrath. Not only from the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Si personaliter vocasset, solos Judæos vocasset; sed invenimus eum nec Judxis peccantibus pepercisse, nec gentes salvari prohibuisse. Sed etiam ecC gentibus, sicut Osee dicit, Quia et tunc Ægyptii aliquanti exierant cum illis. Vocavi non plebem meam, plebem meam, et non dileclam, dilectam. Per prophetam ostendit pradictum, gentes esse transituras ad Christum. Et non misericordiam consecutam, misericordiam consecutam. Et erit in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi. In tantum quo vult vocat, ut cliam gentes impias eligeret, et quae nunquam boni aliquid fuerant operatæ. Si enim merita eligeret, soIus Israel, qui semper Deo servivit, debuerat hoc me. reri, sed omnes gratis salvat, et nullum meritis suis, quia sicut dicit: Omnia sub peccato inclusit, ut omnibus misereretur. Isaias autem clamat pro Israel: Si fuerit numerus filiorum Israel tanquam arena maris. Pro ipsis est, si credant, quod iliis comminatur. Beliquiæ salvæ fient. Judæorum autem paucitatem credituram ostendit Isaias, quae sunt vasa in honorem: nam reliqua multitudo vasa in contumeliam. Verbum consummans et brevians in æquitate. Secundum histo. nam sic intelligitur; sicut ego verbum abbrevio, et finio, sic illud cito Deus faciet.","english":"If he had called them personally, he would have called only Jews; but we find that he neither spared the Jews when they sinned, nor forbade the Gentiles to be saved. But even from the Gentiles, as Hosea says, \"Because even then some Egyptians had gone out with them.\" \"I called a people not mine, my people, and her who was not beloved, beloved.\" Through the prophet he shows it was foretold that the Gentiles would pass over to Christ. \"And she who had not obtained mercy, obtained mercy. And it shall be in the place where it was said to them: You are not my people: there they shall be called sons of the living God.\" To such an extent does he call whom he wills, that he would even choose impious Gentiles, and those who had never done anything good. For if he chose by merits, only Israel, who always served God, ought to have deserved this; but he saves all freely, and no one by his own merits, because as he says: \"He has shut up all things under sin, that he might have mercy on all.\" But Isaiah cries out for Israel: \"If the number of the sons of Israel be as the sand of the sea.\" It is for their sake, if they believe, that this is threatened against them. \"The remnant shall be saved.\" But Isaiah shows that few of the Jews will believe, who are vessels unto honor; for the rest of the multitude are vessels unto dishonor. \"A word completing and shortening in equity.\" According to the historical sense it is understood thus: as I shorten and finish a word, so God will quickly do that.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Secundum allegoriam autem, Novum Testamentum accipit verbum abbreviatum, quia omnia in eo breviter comprehensa sunt, ut est: Credo in Deum Patrem omnipotentem, et in Filium ejus Jesum Christum, ct Spiritum sanctum, et reliqua quae sequuntur in symbolo. Vel illud: Quod vobis fieri nonvultis alii ne feceritis. Id est, ut com. pendio fidei, per gratiam salvos faciat credentes, non per innumeras observationes. quibus illa multitudo serviliter onerata premcbatur. Per gratiam quippe nobis verbum consummans ct brevians fecit super terram, dicens: Jugum meum suave est et onus meum leve. Vel illud: Diliges Deum et proximum; in his praecepti3 tota lex pendet el prophetæ. Quia verbum breviatum faciet Dominus super terram. Contraxit ct ab-. breviavit Dominus pulum Israel. Et sicut prædixit Isaia: Nisi Bominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus et sicut Gomorrha similes fuissemus. Quia non est passus omnes perire cum impiis, sed inde vel paucos justos effecit, et semen Abrahae venit, qui salvaret quæ pericrant; nisi voluisset vel paucos salvare, omnes pariter perissemus, sed ut quod promiserat Abrahæ impleret. Cur autem isle accipiat ille non accipiat, cum ambo non mereantur accipere, ei quisquis acceperit indebite accipiat, vires suas metiantur, et fortiora se non scrutentur, sufticiat eis scire, quod non si! iniquitas apud Deum.","english":"But according to allegory, the New Testament receives the \"abbreviated word,\" because all things are briefly comprehended in it, as for instance: \"I believe in God the Father almighty, and in his Son Jesus Christ, and in the Holy Spirit,\" and the rest that follow in the creed. Or that saying: \"What you do not wish to be done to you, do not do to others.\" That is, that by the compendium of faith, through grace, he might save believers, not through countless observances with which that multitude was pressed down, burdened like slaves. For by grace the word that consummates and abbreviates has been made for us upon the earth, saying: \"My yoke is sweet and my burden light.\" Or that saying: \"You shall love God and your neighbor; on these two commandments the whole law hangs and the prophets.\" Because the Lord will make an abbreviated word upon the earth. The Lord contracted and abbreviated the people of Israel. And as Isaiah foretold: \"Unless the Lord of hosts had left us a seed, we would have become as Sodom and been like Gomorrah.\" Because he did not suffer all to perish with the wicked, but from there made even a few righteous, and the seed of Abraham came, who would save those who were perishing; unless he had willed to save even a few, we would all have perished alike, but that he might fulfill what he had promised to Abraham. But why this one receives and that one does not receive, when both do not deserve to receive—whoever has received, let him measure his own strength, since he receives undeservedly, and let him not search into things stronger than himself; let it suffice for them to know that there is no iniquity with God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Quid ergo dicemus, quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam? Si non ita est ut dicimus, quia non est volentis, neque currentis, quomodo gentes, quæ nunquam justitiam quæsierunt, invenerunt justitiam? rt Israel, qui semper justitiam sectatus est, in legem justitiae non potuit pervenire? Respondit: Quia illi crediderunt, isti vero noluerunt, sed in operibus gloriati sunt, quæ nec custodierunt. Quid ergo dicimus contra hæc, quae nubis objici possunt, hoc est, quod gentes non sectantes apprehenderunt, Israel vero nou apprehendit? sed contremiscamus judicia Dei, quæ, ut dixi, occulta sunt: injusta autem nunquam sunt. Justitiam autem quæ ex fide est: Israel vero sectans legem juatitiæ, in legem justitiæ non pervenit. Quam Dominus dedit vocatis ut crederent. Quare? quia non ex fide, sed quasi ex operibus. Quasi, quia non vere. Offenderunt. Offendunt ad lapidcm offensionis, velut argute legem defendendo, et naturam et liberum arbitrium præcipitando: quemadmodum philosophi mundi. In lapidem offensioni. Qui videt lapidem, lapis salutis est illi qui in euin non offendit: qui autem caecus est, offendit in lapidem. Ita et Judæi, quos excæcavit malitia sua, ne Christum agnoscerent, offenderunt in eum, faciendo illi injuriam, in quo gentes credentes apprehenderunt justitiam.","english":"What then shall we say, that the Gentiles, who did not pursue righteousness, have attained righteousness? If it is not as we say—that it is not of him who wills, nor of him who runs—how is it that the Gentiles, who never sought righteousness, found righteousness, while Israel, which always pursued righteousness, could not arrive at the law of righteousness? He answers: Because the former believed, while the latter were unwilling, but gloried in works which they did not even keep. What then do we say against these things which can be raised as objections—namely, that the Gentiles who did not pursue have attained, while Israel has not attained? But let us tremble at the judgments of God, which, as I said, are hidden; yet they are never unjust. But the righteousness which is of faith: Israel, however, pursuing the law of righteousness, did not arrive at the law of righteousness. Which the Lord gave to those who were called, that they might believe. Why? Because it was not of faith, but as it were of works. \"As it were,\" because not truly. They stumbled. They stumble at the stone of stumbling, as it were cleverly defending the law while casting down nature and free will, just like the philosophers of the world. For a stone of stumbling. He who sees the stone—the stone is of salvation to him who does not stumble against it; but he who is blind stumbles against the stone. So too the Jews, whom their own malice blinded so that they would not recognize Christ, stumbled against him by doing him injury, in whom the believing Gentiles have attained righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Ideo lapisoffensionis et petra scandali prædictus est Christus, quia I multi in passione ejus et nativitate scandalizantur, sicut scriptum est: Quia scandalizabantur in eo. Et ipse Paulus ad Corinthios: Christum crucifixum Judaeis scandalum, gentibus autem stultitiam: ipsis autem vocalis Christum Dei virtutem, et Dei sapientiam. Unde et hic sequitur: Qui credit in cum, non confundetur. Petrus qnoque dicit, quod credentibus lapis electus sit et angularis, incredulis vero offensionis. Sicut scriptum est: Ecce ponam in Sion lapidem offensionis, et petram scandali. In propheta Isaia hoc dixit. Et omnis qui credit in eum, non confundetur. Quia intelligit Dci virtulem et Dei sapientiam.\n\nCAP, x. Fratres, voluntas quidem cordis mei et obsecratio ad Deum fit. Pro inimicis non labiis tantum, sed et corde orandum est. Pro illis in salutem. Pro Judæis. Testimonium enim perhibeo illis quod æmulationem Dei habent. Æmulationem habent sectandæ legis Dei. Sed non secundum screntiam. Nisi omnia quis secundum datam a Deo scientiam fecerit, impingit, etamsi quis consummatus fuerit. Si scientiam Dei haberent Judaei, cognoscerent quod Christus non contra legem venit, sed secundum legem, et quia non possint secundum legem justiOcari, sed Deus gratis ex fide justificat, non ei operibus legis, in quibus illi gloriabantur. Ignorantes enim Dei justitiam.","english":"Therefore Christ is called a stone of stumbling and a rock of offense, because many are scandalized at his passion and his birth, as it is written: Because they were scandalized at him. And Paul himself says to the Corinthians: Christ crucified, to the Jews a stumbling block, but to the Gentiles foolishness; but to those who are called, Christ the power of God and the wisdom of God. Hence here too it follows: Whoever believes in him shall not be put to shame. Peter also says that for believers he is a chosen and cornerstone, but for unbelievers a stone of offense. As it is written: Behold, I lay in Zion a stone of offense and a rock of stumbling. He said this in the prophet Isaiah. And everyone who believes in him shall not be put to shame. Because he understands the power of God and the wisdom of God.\n\nCHAPTER 10. Brothers, the will indeed of my heart and my supplication to God is made. For enemies we must pray not with the lips only, but also with the heart. For them unto salvation. For the Jews. For I bear them witness that they have a zeal for God. They have a zeal for pursuing the law of God. But not according to knowledge. Unless one does all things according to the knowledge given by God, he stumbles, even if one has been made perfect. If the Jews had the knowledge of God, they would recognize that Christ did not come against the law, but according to the law, and that they cannot be justified according to the law, but God justifies freely by faith, not by the works of the law, in which they boasted. For being ignorant of the righteousness of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"ignoraverunt, quod gratis ex fide justificat, et non ex operibus legis, in quibus illi gloriabantur, dicentes se custodisse legem, quam non custodierunt, et per ipsam justificando se, non subjic unt se remissioni peccatorum, ne videantur fuisse peccatores. Non enim ut essent infideles cogebantur inviti, sed nolendo credere, infidelitatis crimine non carebant. Et suam quætentes statuere, justitiæ Dei non sunt subjecti. Quæ ex lege est, vel quam de libero esse fallebantur, ut falluntur arbilrio; et dum sibi tribuunt quod Dei est, justitiae Dei non sunt subjecti. Legis itaque justitia esi, jubcre quod Deo placet, ei vetare quod displicei. In lege justitia est, servire, et extra eam nullum Dei| adjutorium ad recte vivendum requirere. Dei autem justitia est, non de viribus suis præsumere. Justitia Dei dicitur, non qua justus est Dens. sed qua dat omini Deus, ut justus sit homo per Deum Finis enim tegis Christus, ad justitiam. Finis legis dicitur Christus, quia ipse est, vel in ipso est tota perfectio. Finis autem dicitur a consummando, non a consumendo, quia aliud est, finitus est panis, aliud finita est tela, illud ut non sit, istud ut perfcctum sit. Qui ergo in Christo credit, ipse perficit legem, quia ad ipsum tendere et festinare debet omnis nostra intentio, qui ultra non habet quod requirat, quia omnia sunt impleta, quaecunque de eo in. sanctis Scripturis praedicta sunt.","english":"They did not know that he justifies freely by faith, and not by the works of the law, in which they boasted, saying that they had kept the law which they did not keep, and by justifying themselves through it, they do not submit themselves to the remission of sins, lest they be seen to have been sinners. For they were not compelled against their will to be unbelievers, but by refusing to believe they were not free from the charge of unbelief. And seeking to establish their own righteousness, they were not subject to the righteousness of God. That which is from the law, or which they falsely supposed to be from free will, as they are deceived by their own judgment; and while they attribute to themselves what belongs to God, they are not subject to the righteousness of God. The righteousness of the law, then, is to command what pleases God and to forbid what displeases him. In the law righteousness is to serve, and outside it to require no help from God for living rightly. But the righteousness of God is not to presume on one's own strength. The righteousness of God is spoken of, not as that by which God is just, but as that which God gives to man, so that man may be just through God. For Christ is the end of the law unto righteousness. Christ is called the end of the law, because he himself is, or in him is, all perfection. But \"end\" is said from completing, not from consuming, because it is one thing for bread to be finished and another for a web to be finished: the one so that it may not exist, the other so that it may be perfect. Whoever therefore believes in Christ, he fulfills the law, because all our intention ought to tend and hasten toward him, who has nothing further that he may require, because all things have been fulfilled, whatever was foretold of him in the holy Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Omni credenti. Judaeo et Graeco. Moyses autem scripsit quoniam justitiam quæ ex lege est, qui fecerit homo. Moyses quidem secundum historiam de lege dixit, sed Apostolus illud ad Christum aptat, quia lex nec in coelo fuit, nec in abysso, et ideo illos jubet semper legem meditari, ut ibi inveniant Christum. Vivet in ea. Quæ autem tx fide est justitia, sic dicit. Nemo ergo vivit illorum, quia nemo eam facit, quia ad comparationem tantorum peccatorum, etiamsi essent pauci qui facerent, nulli esse crederentur. Ne dixeris in corde tus: Quis ascendet in cælum? id est Christum deducere: aut, quis descendet in abyssum? hoc est Christum ex mortuis revocare. Sed quid dicit Scriptura? Prope est verbum in ore tuo, et in corde tuo. Hoc est, nec de passione, nec de resurrectione, nec de ascensione ejus, quod non a semetipso factum sit, in corde tuo debeas dubitare. Hoc est verbum fidei, quod prædicamus. Hoc est Novum Testamentum. Quia si confitearis in ore tua Dominum Jesum, et in corde tuo credideris quod Deus illum excitavit a mortuis, salvus eris. Testimonium cordis est oris confessio.Corde enim creditur ad justitiam; ore autem fit confessio ad salutem. Delictis præteritis, non futuris. Ergo si fides sufficit ad justitiam, et confessio ad salutem, J adæus et Græcus unum sunt in Christo. Dicit enim Scriptura: Omnis qui credit in illum non confundetur. Non Jud.rus tantum.","english":"To every believer, Jew and Greek. Moses wrote that the man who does the righteousness which is of the law shall live in it. Moses indeed spoke of the law according to the history, but the Apostle applies it to Christ, because the law was neither in heaven nor in the abyss, and therefore he commands them always to meditate on the law, so that there they may find Christ. He shall live in it. But the righteousness which is of faith speaks thus. No one therefore of them lives, because no one does it, because in comparison with such great sins, even if there were a few who did it, they would be believed to be none. Do not say in your heart: Who shall ascend into heaven? that is, to bring Christ down: or, who shall descend into the abyss? that is, to call Christ back from the dead. But what does the Scripture say? The word is near in your mouth, and in your heart. That is, you ought not to doubt in your heart concerning either his passion, or his resurrection, or his ascension, that it was not done by himself. This is the word of faith, which we preach. This is the New Testament. Because if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. The confession of the mouth is the testimony of the heart. For with the heart one believes unto righteousness; but with the mouth confession is made unto salvation. Sins past, not future. Therefore if faith suffices for righteousness, and confession for salvation, Jew and Greek are one in Christ. For the Scripture says: Everyone who believes in him shall not be confounded. Not the Jew only.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Non enim est distinctio Judai et Græci. De pristino peccato vel idololatria: non ergo illos vos potestis confundere, quos Scriptura dicit confundi non posse.\n\n(Incipit expositio de libro sancti Augustini excerpta eloco ad sanctum Simplicianum, De Jacob et Esau a.. licet non in ordine tractatus hujus perita esse videatur, tamen ideo prætermissa non est, quia necessaria atque perfecta est, et obhoc hic conscripta, ut lociipsius obscuritate revelata legentis sensum epidenter illuminet.)\n\nNon ex opertbus, sed ex vocante dictum est: Quia major serviet minori. Vocantis est ergo gratia, percipientis verogratiamconsequentersuntopera bona: non quæ gratiam pariant, sed quae gratia pariantur: non enim ut ferveat, calefacit ignis, sed qu'a fervet. Nec ideo bene curri! rota, ut rotunda sit, sed quia rotunda csL Sic nemo propterea bene operatur ut accipiat grat am, sed quia acpepit. Quomodo enim potest juste vivere, qui non fuerit justificatus? quoinodo sancte vivere, si non fuerit sanctificatus? vel omnino vivere, qui non fuerit justilicatus [alias vivificatus]? Justificat autem gratia, ut justificatus possit vivere juste. Prima est igitur gratia, secunda opera bona, si. cut alio loco dicit: Ei autem qui operatur, merces non imputatur secundum gratiam, sed secandum debitum.","english":"For there is no distinction between Jew and Greek. This concerns original sin or idolatry: therefore you cannot confound those whom Scripture says cannot be confounded.\n\n(Here begins the exposition excerpted from the book of Saint Augustine, from the passage to Saint Simplician, On Jacob and Esau. Although it may seem to be out of order in this treatise, it has not been omitted for that reason, because it is necessary and complete, and for this reason it has been written here, so that with the obscurity of that passage revealed it may clearly illuminate the reader's understanding.)\n\nIt was said not from works, but from the one who calls: Because the greater shall serve the lesser. The grace, then, belongs to the one who calls, and good works follow as belonging to the one who receives grace: not works that produce grace, but works that are produced by grace. For fire does not heat in order that it may be hot, but because it is hot. Nor does a wheel run well in order that it may be round, but because it is round. So no one does good works in order to receive grace, but because he has received it. For how can one live justly who has not been justified? How can one live holily if he has not been sanctified? Or how can he live at all who has not been justified—or, as some copies have it, made alive? But grace justifies, so that the one justified may be able to live justly. Grace is therefore first, good works second, just as he says in another place: But to the one who works, the reward is not reckoned according to grace, but according to debt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":140,"ref":"p140","source":"Non enim intelligebant, quia eo ipso quo gratia est evanselica, operibus non debetur: alioquin gratia jam non est gratia. In multis locis boc saepe testatur, fideigratiam præponens operibus: ut opera exstinguat, sed ut ostendat non esse opera præcedentia gratiam, sed consequentia: ut scilicet non se guisque arbitretur ideo percepisse gratiam, qu a bene pperatus est; sed bene operari non posse, nisi per fidem perceperit gratiam. Incipit autem homo percipe; e gratiam, ei quo incipit Deo credere, vel interna vel externa admonitione motus ad fidem. Sed interest quibus articulis temporum, vel celeb: atione sacramentorum gratia plenior et evidentior infundatur. Sed ut de re de qua agitur potius loquamur, ad frangendam atque dejiciendam superbiam hominum ingratorum gratiæ Dei, et audentium gloriari de meritis, ista commemofantur. Cum enim nondum nati fuissent neque aliquid egissent bonum vel malum, non ex operibus, sed ex vocante dictum est: Quia major serviet minori. Vocautis ergo est gratia. Si igitur electio, per praescientiam, pracscivit autem Deus fidem Jacob, unde probas, quia non etiam ex operibus elegit eum? Si propterea, quia nondum nati erant, et nondum aliquid egerant bonum aut malum; ita etiam nondem cred derat aliquis eorum: sed, sicut præscientia vidit crediturum, ita præpscientia videre poterat operaturum.","english":"For they did not understand that by the very fact that it is the grace of the gospel, it is not owed to works; otherwise grace would no longer be grace. In many places he often testifies to this, placing the grace of faith before works: not to destroy works, but to show that works do not precede grace but follow it; that is, so that no one should suppose that he received grace because he had worked well, but rather that he cannot work well unless through faith he has received grace. For a man begins to receive grace when he begins to believe God, moved to faith either by an inward or an outward admonition. But it matters at which points of time, or through the celebration of the sacraments, a fuller and more evident grace is poured in. But that we may speak rather of the matter at hand, these things are recalled to break and cast down the pride of men ungrateful for the grace of God, and of those who dare to boast of merits. For when they had not yet been born nor had done anything good or evil, it was said not from works but from the one who calls: Because the greater shall serve the lesser. Therefore the calling is of grace. If, then, the election is through foreknowledge, and God foreknew the faith of Jacob, how do you prove that he did not also choose him from works? If it is for this reason, that they had not yet been born and had not yet done anything good or evil, so also not one of them had yet believed; but just as foreknowledge saw that he would believe, so foreknowledge could see that he would work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Ut quomodo dicitur electus propter fidem futuram, quam praesciebat Deus, sic alius possit dicere, propter opera futura potius electum, quæ nibilominus præsciebat Deus. Quapropter unde ostendit Apostolus, non ex operibus dictum esse: Major serviet minori: si quominus nondum nati erant, non solum non ex operibus, sed ex fide dictum est, quia utrumque deerat nondum natis. Non igitur et præscientia voluit intelligi factam electionem minoris, ut major ei serviret. Volens enim ostendere, non ex operibus factam, propterea intulit diceis: Cum enim nondum nati fuissent, neque aliquid egissent bonum seu malum. Alioquin poterat ei dici, sed jam scicbat Deus quis quid esset acturus. Quamobrem unde illa electio facta sit quæritur; quia si non ex operibus quæ nOli erant in nondum natis, nec ex fide, quia nec ipsa erat. Unde igitur? an dicendum quod nulla electio fuerit, non existente aliqua diversitate in utero matris, vel fidei, vel operum, vel quorumlibet omnino meritorum? Sed dictum est: Ut secundum electionem propositum Dci maneret. Et ideo quaerimos, quia dictum est: nisi forte sic est distinguenda sententia, non ut intelligamus tanquam ideo non ex operibus, sed es vocante dictum esset: Major serviet minori: ut secundum electionem propositum Dei maneret; sed ita potius, ut hoc de nondum natis et nondum aliquid operatis esemplum datum accipiatur, ne aliqua electio hic possit intelligi.","english":"Just as one is said to be elect because of future faith, which God foreknew, so another might say that someone was elect rather on account of future works, which God nonetheless foreknew. Wherefore the Apostle shows from what source it was said, \"not from works\": \"The elder shall serve the younger\"; if it were otherwise, since they were not yet born, it was said not only not from works but from faith, because both were lacking to those not yet born. Therefore he did not wish it to be understood that the election of the younger, so that the elder should serve him, was made even by foreknowledge. For wishing to show that it was not made from works, he therefore added, saying: \"For when they had not yet been born, nor had done anything good or evil.\" Otherwise it could be said to him, \"But God already knew what each would do.\" For this reason it is asked from what source that election was made; because if not from works, which did not exist in those not yet born, nor from faith, because that too did not exist—from what source, then? Or should it be said that there was no election at all, since there existed no diversity in the mother's womb, either of faith, or of works, or of any merits whatsoever? But it was said: \"That the purpose of God according to election might remain.\" And therefore we ask, because it was said; unless perhaps the sentence is to be distinguished thus: not that we understand it as though it was therefore said \"not from works\" but \"from him who calls,\" \"The elder shall serve the younger,\" so that \"the purpose of God according to election might remain\"; but rather that this example concerning those not yet born and not yet having done anything is to be taken as given so that no election can be understood here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Cum enim nondum nati fuissent, neque aliquid egissent bonum sive malum, ut secundum electionem propositum Dei maneret: id est, neque aliquid egissent bonum aut malum, ut propter ipsam actionem electo aliqua fieret ejus qui bene egerat. Cum ergo nulla esset electio bene agentis, secundum quam maneret propositum Dei, non ex operibus, sed ex vocante: id est ex eo qui vocando ad fi lem gratia jusiificat impium, dictum est: Quia major serviet minori. Non ergo secundum electionem propositum Dei maneret, sed ex proposito electo, id est, non quia invenit Deus opera bona in hominibus quae eligat, ideo manet propositum justificationis ipsius: sed quia manet illud ut justificet credentes, ideo inVenit opera quae jam eligat ad regnum captorum. Nam nisi eSset electio, non essent electi, nec recte diceretur: Quis accusabit adversus electos Dei? Non tamen electio praecedit justificationem, sed electionem justilicatio. Nemo enim eligitur, nisi jam distans ab illo qui rejicitur. Unde quod dictum est, quia elegit nos Deus ante mundi constitutionem, non video quomodo sit dictum, nisi præscientia. IIic autem quod ait: Non ex operibus, sed ex vocante dictum est ei, quia major serviet minori; non eleclione meritorum, quae post justificationem gratiæ proveniunt, sed liberalilate donorum Dei voluit intelligi, ne quis de operibus extollatur.","english":"For when they had not yet been born, nor had they done anything good or evil, so that the purpose of God according to election might remain—that is, they had not yet done anything good or evil, so that on account of that action itself something might be made of the one who had done well, as though by election. Since, therefore, there was no election of one doing well, according to which the purpose of God might remain, it was said not from works but from the one who calls—that is, from him who by calling to faith justifies the ungodly by grace: \"Because the greater shall serve the lesser.\" Therefore the purpose of God would not remain according to election, but from the purpose of the one elected—that is, it is not because God found good works in men which he might choose that the purpose of his justification remains; but because that purpose remains, namely that he justifies those who believe, therefore he finds works which he may now choose for the kingdom of those who have been taken captive. For unless there were an election, there would be no elect, nor would it rightly be said: \"Who shall bring an accusation against the elect of God?\" Yet election does not precede justification, but justification precedes election. For no one is chosen unless he is already separated from the one who is rejected. Hence, as for what was said, that God chose us before the foundation of the world, I do not see how it could have been said except by foreknowledge. But here, what was said—\"Not from works, but from the one who calls\"—was said to him: \"Because the greater shall serve the lesser\"; he wished this to be understood not by the election of merits, which come about after the justification of grace, but by the generosity of God's gifts, lest anyone be puffed up because of works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Gratia enim Dei salvi facti sumus: et hoc non ex operibus, sed Dei donum est: non ex operibus, ne forte quis extollatur. Quæritur autem..trum vel fides mercatur hominis justificationem, an vero ncc fidei merita præcedant misericordiam Dei, sed ct fides ipsa inter dona gratiæ numeretur. Qu.a et hoc loco cum divisset: Non ex operibus, non ait, sed ex fide dictum est ei, quia major serviet minori; ait autem: Sed ex vocante: nemo enim credit, qui non vocatur. Misericors autem Deus vocat: nullis hoc vel fidei meritis largiens, quia merita fidei se;quuntur vocationem potius quam praecedant. Quomodo enim credent ei quem non audierunt? Et qu amodo audient sine praedicane? Nisi ergo vocando præcedat misericordia Dei, nec credere quisquam potest, ut ex hoc incipiat justificari, et accipere fa. cultatem bene operandi. Ergo ante omne merituin est gratia. Etenim Christus pro impiis mortuus est. Ex vocante igitur minor accipit, non ex ullis meritis operum suorum, ut major ei serviret, ut etiam quod scriptum est: Jacob dilexi, exvocantesit Deo, non ex operante Jacob. Quid deinde Esau quod servit minori, et quod scriptum cst: Esam autem odio habui: qui bus malis suis hoc meruit, cum et ipse nondum natus fuisset, neque aliquid egisset boni aut mali, quando dictum est: Et major serviet minori?","english":"For by the grace of God we have been saved, and this not from works, but it is the gift of God; not from works, lest anyone should boast. But it is asked whether even faith earns a man's justification, or whether the merits of faith precede the mercy of God, or whether faith itself is to be counted among the gifts of grace. For also in this place, when he had said, \"Not from works,\" he did not say, \"but from faith\" it was said to her, \"the elder shall serve the younger\"; but he said, \"but from the one who calls.\" For no one believes who is not called. But God, who is merciful, calls, bestowing this on no merits even of faith, because the merits of faith follow the calling rather than precede it. For how will they believe in him whom they have not heard? And how will they hear without a preacher? Unless, therefore, the mercy of God precedes by calling, no one can even believe, so as from this to begin to be justified and to receive the ability to do good. Therefore grace is before every merit. For indeed Christ died for the ungodly. By the one who calls, therefore, the younger receives, not by any merits of his own works, so that the elder should serve him, so that even what is written, \"Jacob I loved,\" is God's, from the one who calls, not from Jacob who works. What then of Esau, that he serves the younger, and that it is written, \"But Esau I hated\"—by what evils of his own did he deserve this, when he himself had not yet been born, nor had he yet done anything good or evil, when it was said, \"And the elder shall serve the younger\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"An forte quemadmodum illud de Jacob nullis meritis bonæ actiopis dictum est, ita Esau nullis meritis malæ actionis odiosus? Si enim, quia præsciebat Deus futura opera rjus mala, propterea eum praedestinavit ut serviret minori, propterea prædestinavit et Jacob, ut ei major serviret, quia futura ejus bona opera præsciebat: et falsum est jam quod ait: Non ex operibus. Si autem verum esi, quod non ex operibus, et inde hoc probat, quia de nondum natis, nondumque aliquid operatis hoc dictum est: unde nec ex fide, quæ nundum natis similiter nondum erat, quo merito E au odio habetur antequam nasceretur: quod enim fecit Deus ea quæ diligeret, nulla quæstio est. Si autem dicamus eum fecisse quæ odisset, absurdum est, occurrente alia scriptura, et dicente: Neqne enim odio habens aliquid constituisti; et nihil odisli eorum quæ fecisti, aut instituisti. Quo enim merito factus est sol? aut quid offendit luna, ut tanto illo inferior? vel quid promeruit, ut sideribus cæteris tanto clarior crearetur? Sed omnia bona creala sunt, quæque in genere suo. Non enim diceret Deus: Solem dilcxi, lunam autem odio habui; aut: Lunam dilexi, stellas autem odio habui: sicut dixit: Jacob dilexi, Esau autem odio habui. Sed illa omnia dilexit, quamvis excellentiae diversis gradibus ordinata: quoniam vidit Deus quia bona sunt, cum dicto ejus sint instituta!","english":"Or perhaps, just as that saying about Jacob was spoken with no merits of good action, so was Esau hateful with no merits of evil action? For if, because God foreknew his future evil works, He therefore predestined him to serve the lesser, then He also predestined Jacob to have the elder serve him because He foreknew his future good works; and then what He says, \"Not from works,\" is already false. But if it is true that it is \"not from works,\" and He proves this from the fact that it was said of those not yet born and not yet having done anything—whence it is also not from faith, which for those not yet born was likewise not yet present—by what merit, then, is he hated before he is born? For that God made the things He loved is no question. But if we say He made the things He hated, it is absurd, since another scripture comes to mind and says: \"For you have made nothing that you hate; and you have hated none of the things you have made, or established.\" For by what merit was the sun made? Or what did the moon offend, that it should be so much lower than that great light? Or what did it deserve, that it should be created so much brighter than the other stars? But all things were created good, each in its own kind. For God would not say: \"I loved the sun, but I hated the moon\"; or: \"I loved the moon, but I hated the stars\"—as He said: \"Jacob I loved, but Esau I hated.\" But He loved all those things, though ordered in different degrees of excellence, since God saw that they were good when they were established by His word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Ut autem odisset Esau, nisi injustitiæ merito, injustum est. Quod si concedimus, incipit et Jacob justitiæ merito diligi. Quod si verum est, falsum est quod non ex opcribus. An forte ex justitia fidei? Quid ergo te adjuvat, Cum enim nondum nat! fuissent? quandoquidem in nondum nato nec jutitia fidei poterat esse. Vidit itaque Apostolus quid ex his verbis possit animo audientis vel legentis occurrere, statimque subjecit: Quid ergo dicemus? Nunquid iniquitas est apud Deum? Absit. Et quasi docens quomodo absit: Moysi enim dicit, inquit: Miserebor cui misertus ero, et misericordiam præstabo cui misericors fu ro. Quibus verbis solvit quaestionem, an potius arctius colligavit? Idipsum enim est, quod maxime movet: si miseretur cui misertus erit, et misericordiam praestabit cui miscricors fuerit, cur hæc miseric rdia defuit Esau « ut etiam per illam bonus esset, quemadmodum per illam bonus factus est Jncob? An ideo dictum est: Misercbor cui misertus ero, et misericordiam praestabo cui misericors fuero, quia cui misertus est Deus, ut eum vocet, misercbitur ejus ut credat; et cui misericors fuerit ut credat, mi ericordiam praestabit, hoc est, faciet eum misericordem, ut etiam bene operetur?","english":"But that He hated Esau, unless by the merit of injustice, is unjust. But if we grant this, then Jacob also begins to be loved by the merit of justice. But if this is true, then what is false is that it is not by works. Or perhaps by the justice of faith? What then does \"For when they were not yet born\" help you, since in one not yet born there could not even be the justice of faith? And so the Apostle saw what could occur to the mind of the hearer or reader from these words, and immediately added: \"What then shall we say? Is there injustice with God? Far be it.\" And as if teaching how it is far be it, he says: \"For He says to Moses: I will have mercy on whom I will have mercy, and I will show compassion to whom I will be compassionate.\" By these words does he solve the question, or rather bind it more tightly? For this very thing is what most moves us: if He has mercy on whom He will have mercy, and shows compassion to whom He will be compassionate, why was this mercy lacking to Esau so that through it he too might be good, just as through it Jacob was made good? Or was it said for this reason: \"I will have mercy on whom I will have mercy, and I will show compassion to whom I will be compassionate,\" because on whomever God has had mercy so as to call him, He will have mercy on him so that he may believe; and to whomever He has been compassionate so that he may believe, He will show compassion, that is, He will make him compassionate, so that he may also do good works?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Unde admonemur nec ipsis operibus misericordiæ quemquam oportere gloriari et extolli, quod cis quasi suis Deum promeruerit: quandoquidem ut haberet ipsam misericordiam, ille praestitit, qui misericordiam praestabit cui misericors fuerit. Quod si eam credendo se meruisse quis jactat, noverit eum sibi præstitisse ut crederet, qui. miseretur, inspirando fidem, cujus misertus est: ut adhuc infideli vocationem impartiret. Jam enim discernitur fidelis ab impio. Quid enim habes, inquit, quod non accepisti V si autem accepisti, quid gloriaris quasi non acceperis' Recte quidem boc, sed cur hæc misericordia subtracta est ab Esau, ut non sic vocaretur, ut et vocato inspiraretur fides, et credens misericors fieret, ut bene operaretur? An forte quia noluit? Si ergo Jacob ideo credidit quia voluit, non ei Deus donavit fidem, sed eam sibi ipse volendo præstitit, et habuit aliquid quod non accepit. An quia nemo potest credere, nisi velit; nemo velit, nisi vocetur? nemo autem sibi potest præstare ut vocaretur: vocando Deus praestat et fidem, quia sine vocatione non potest quisquam credere, quamvis nullus credat invitus. Quomodo enim credent ei quem non audierunt? aut quomodo audient sine praedicante? Nemo itaque credit non vocatus, sed non omnis credit vocatus; multi enim sunt vocati, pauci autem electi.","english":"Hence we are warned that no one ought to glory and exalt himself even in the very works of mercy, as though by them, as if by his own merits, he had won God's favor; since, in order that he might have that very mercy, He provided it who will show mercy to whom He is merciful. But if anyone boasts that he merited it by believing, let him know that He provided for him that he might believe, who shows mercy by inspiring faith in the one on whom He has had mercy, so as to impart calling even to one still unbelieving. For already the faithful is distinguished from the ungodly. For what have you, he says, that you have not received? But if you have received it, why do you glory as though you had not received it? Rightly indeed is this said, but why was this mercy withheld from Esau, so that he was not so called as to have faith also inspired in him when called, and, believing, to become merciful so as to do good works? Or is it perhaps because he was unwilling? If, then, Jacob believed because he was willing, God did not give him faith, but he himself provided it for himself by willing, and he had something that he did not receive. Or is it because no one can believe unless he is willing; no one is willing unless he is called? But no one can provide for himself that he be called: by calling, God provides faith also, because without calling no one can believe, although no one believes unwillingly. For how will they believe in him whom they have not heard? Or how will they hear without a preacher? And so no one believes without being called, but not everyone who is called believes; for many are called, but few are chosen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Utique ii qui vocantem non contempserunt, sed oredendo secuti sunt, volentes autem sine dubio crediderunt. Quid ergo quod sequitur? Igitur non volentis, neque currentis, sed miserentis est Dei. An quia nec velle possumus, nisi vocati: et nihil valet velle nostrum, nisi ut perficiamus adjuvet Deus? Opus est ergo velle currere. Non enim frustra diceretur: In terra pax hominibus bonae voluntatis. Et: Sic currite, ut comprehendatis. Non tamen volentis, neque currentis, sed miserentis est Dei, ut et quod volumus adipiscamur, et quo volumus perveniamus. Noluit ergo Esau, et non cucurrit; sed et si voluisset, et cucurrisset, Dei adjutorio pervenisset, qui ei etiam velle et currere vocando praestaret, nisi vocatione contempta reprobus fieret. Aliter enim Deus praestat ut velimus; alitcr præstat quod voluerimus. Ut velimus enim, et suum esse voluit et nostrum: suum vocando, nostrum sequendo. Quod autem voluerimus, solus præstat: id est, posse bene agere, et semper beate vivere. Verumtamen Esau nondum natus, nihil horum possit velle, seu nolle. Cur ergo in utero positus improbatus est i Reditur enim ad illas difficultates, non solum sua obscuritate, sed etiam nostra jam multa repetitione molestiores. Cur enim Esau reprobatus est nondum natus, qui nec credere poterat vocanti, nec contemnere vocationem, nec boni vel mali aliquid operari?","english":"Certainly those who did not despise the one calling them, but followed him by believing, willed without doubt and believed. What then is the meaning of what follows? So then it is not of the one who wills, nor of the one who runs, but of God who shows mercy. Is it because we cannot even will unless we are called, and our willing is worth nothing unless God helps us to accomplish it? Therefore it is necessary both to will and to run. For it would not be said in vain: On earth peace to men of good will. And: Run in such a way that you may obtain it. Nevertheless it is not of the one who wills, nor of the one who runs, but of God who shows mercy, so that we may both attain what we will and reach where we will. Esau therefore did not will, and did not run; but even if he had willed and had run, he would have arrived by God's help, who would have granted him even to will and to run by calling him, unless by despising the calling he had become a reprobate. For God grants in one way that we will, and in another way he grants what we have willed. For that we will, he willed to be both his own work and ours: his own by calling, ours by following. But that we have willed, he alone grants: that is, to be able to act well and always to live blessedly. Yet Esau, not yet born, could will or not will none of these things. Why then, while placed in the womb, was he rejected? For one returns to those difficulties which are more troublesome not only because of their own obscurity but also because of our frequent repetition of them. For why was Esau rejected while not yet born, who could neither believe the one calling him nor despise the calling, nor do anything good or evil?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Si præscientia futuræ malæ voluntatis ejus, cur non et Jacob praescientia Dei approbatus est futurae Lonae voluntatis ejus? Quod si semel concesseris potuisse quemquam vel approbari vel improbari ex eo quod nondum in illo erat, se.l quia Deus futurum esse præsciebat: convincitur enin. potuisse etiam ex operibus approbari, quae in illo Deus futura esse præsciebat, quamvis nondum esset aliquid operatus. et omnino te nihil adjuvabit, quod nondum nati erant, cum dictum esset: Major serviet minori: ut hic ostendas dictum non ex operibus, quia nondum quisquam erat operatus. Illa etiam verba si diligenter attendat, igitur non volentis, neque currentis scd miserentis est Dei: non hoc Apos:olus propterea tantum dixisse videbitur quod adjutorio Dei ad id quod volumus pervenimus: sed eliam et illa intentione qua et alio loco dicil; Cum timore et tremore vestram ipsorum salutem operamini. Deus eslenim qui operatur in vobis et velle et operari pro bona voluntate. Ubi satis ostendit, etiam ipsam bonam voluntatem in nobis operante Deo fieri. Nam si propterea solum dictum est: Non volentis neque currentis, sed miserentis est Dei, quia volunus hominis sola non sufficit ut recte justequo vivamus, nisi adjuvemur misericordia Dei: potest et hoc modo dici: Igitur non miserentis est Dei, sed volentis est hominis: quia misericordia Dei sola non sufficit, nisi consensus nostræ voluntatis addatur.","english":"If it was by foreknowledge of his future evil will, why was Jacob also not approved by God's foreknowledge of his future good will? But if you have once conceded that anyone could be either approved or disapproved on the basis of what was not yet in him—that is, because God foreknew that it would be—then it is proven that he could also be approved on the basis of works that God foreknew would be in him, even though he had not yet done anything. And it will not help you at all that they were not yet born, when it was said, \"The elder shall serve the younger,\" so as to show that this was said not on the basis of works, since no one had yet done anything. If one attends carefully even to those words, \"So then it is not of the one who wills, nor of the one who runs, but of God who shows mercy,\" the Apostle will not be seen to have said this only because we attain to what we will by God's help, but also with that intention with which he says elsewhere: \"Work out your own salvation with fear and trembling. For it is God who works in you both to will and to work for his good pleasure.\" There he shows clearly enough that even the good will itself is made in us by God working. For if it was said for this reason alone, \"It is not of the one who wills, nor of the one who runs, but of God who shows mercy,\" because the will of man alone is not sufficient for us to live rightly and justly unless we are helped by God's mercy, then it can also be said in this way: \"So then it is not of God who shows mercy, but of man who wills,\" because God's mercy alone is not sufficient unless the consent of our will is added.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"At illud manifetum est, frustra nos velle, nisi Deus misereatur. Illud autem nescio quomodo dicatur, frustra Deum misereri, nisi nos velimus. Si enim Deus miseretur, eliam volumus; ad eamdem quippe misericordiam pertinet, ut velimus. Deus est enim qui operatur in nobis et velle et operari pro bona voluntate. Nam si quaeramus utrum Dei donum sit voluntas bona, mirurosi negare quisquam audeat. At enim quia non praecedit voluntas bona vocationem, sed vocatio bonam voluntatem, propterea vocanti Deo recte tribuitur quod bene volumus. nobis vero tribui non potest quod vocamur. Non igitur ideo dictum putandum est: Non volentis, neque eorrentis, sed miserentis est Dei, quia nisi ejus adjutorio non possumus adipisci quod volumus: sed ideo potius, quia nisi ejus vocatione non volumus. Sed si vocatio ista ita est effectrix bonae voluntatis, ut eam omnis vocatus sequItur, quomodo verum erit; Multi vocati, pauci elecii? Quod si verum est, et consequenter vocationi vocatus obtemperat, atque ut non obtemperet in ejus est positum voluntate. recte etiam dici potest: Igitur non miseremis est Dei, sed volentis atque curretis homi nis: quia misericordia vocantis non sufficit, nisi vocationem obedientia consequatur. An forte illi quihoc modo vocati non sentiunt [Alias consentiunt, possint alio modo vocati accommodare fidei voluntatem: et illud verum sit: Multi vocati, pauci electi?","english":"But that is clear: we wish in vain unless God has mercy. Yet I do not know how it can be said that God has mercy in vain unless we wish it. For if God has mercy, we also wish it; indeed, it belongs to that same mercy that we wish it. For it is God who works in us both to will and to work for good will. For if we ask whether good will is a gift of God, I would be surprised if anyone dared to deny it. But because good will does not precede the calling, but the calling precedes good will, therefore it is rightly attributed to God who calls that we will well; but it cannot be attributed to us that we are called. Therefore it should not be thought that the saying \"It is not of him who wills, nor of him who runs, but of God who shows mercy\" was said for this reason: that unless by his help we cannot attain what we will; but rather for this reason: that unless by his calling we do not will. But if this calling is so effective of good will that every called person follows it, how will it be true: \"Many are called, few are chosen\"? But if it is true, and the called person consequently obeys the calling, and it lies in his will not to obey, then it can rightly also be said: \"Therefore it is not of God who shows mercy, but of the man who wills and runs,\" because the mercy of the one calling is not sufficient unless obedience follows the calling. Or perhaps those who, called in this way, do not consent can, called in another way, apply the will of faith, and that may be true: \"Many are called, few are chosen\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":150,"ref":"p150","source":"ut quamvis multi uno modo vocati sunt, tamen quia non omnes uno modo affecti sunt, illi soli sequantur vocationem, qui ei capiendae reperiantur idonei: et illud non minus verum sit: Igitur non volentis, neque currentis, sed miserentis est Dei: quia hoc modo vocavit quo modo aptum erat eis qui secuti sunt vocationem. Ad alios autem vocatio quidem pervenit: sed quia talis fuit, qua moveri non possent, nec eam capere apti essent, vocati quidem dici poterunt, sed non electi: et non eliam similiter verum est: Igitur non miserentis Dei, sed volentis et currentis est hominis. Quoniam non potest effectus misericordiæ Dei esse in hominis potestate, ut frustra ille misereatur si homo nolit: quia si velit etiam ipsorum misereri, opus sit ita vocare, quomodo illis aptum esset, a et moveremur. et intelligerent, et sequerentur. Verom est ergo: Multi vocati, pauci electi. Illi enim electi, qui congruenter vocati: illi autem qui non congruebant. neque contemperabant vocationi non electi, quia non secuti, quamvis vocati. Item verum est: Non volentis neque currentis, sed miserentis est Dei: qui etiamsi multos vocet, eorum tamen miseretur quos ita vocat, quomodo vocari aptum est ut sequantur. Falsum est autem si quis dicit: Igitur non miserentis Dei, sed volentis atque currentis est hominis: quia nullius Deus frustra miseretur.","english":"so that although many were called in one way, yet because not all were affected in one way, only those follow the calling who are found fit to receive it; and that saying is no less true: \"So then it is not of him who wills, nor of him who runs, but of God who shows mercy\"—because he called in the way that was suited to those who followed the calling. To others, however, the calling indeed came, but because it was of such a kind that they could not be moved by it, nor were they fit to receive it, they can indeed be called \"called,\" but not \"elect\"; and that other saying is likewise not true: \"So then it is not of God who shows mercy, but of the man who wills and runs.\" For the effect of God's mercy cannot be within man's power, so that he shows mercy in vain if man is unwilling; because if he wills even to show mercy to those very persons, it is necessary so to call them as was suited to them, that they might be moved, and understand, and follow. True, then, is: \"Many are called, few are chosen.\" For those are chosen who were called in a fitting manner; but those who did not accord with, nor harmonize with, the calling are not chosen, because they did not follow, although they were called. Likewise true is: \"It is not of him who wills, nor of him who runs, but of God who shows mercy\"—who even if he calls many, yet shows mercy to those whom he so calls as it is fitting they be called in order to follow. But it is false if anyone says: \"So then it is not of God who shows mercy, but of the man who wills and runs\"—because God shows mercy to no one in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Cujus autem miseretur, sic eum vocat quomodo scit ei congruere, ut vocantem non respuat. Hic dicit aliquis: Cur ergo Esau non sic est vocatus, ut velit obedire? Videmus enim alios aliter iisdem rebus demonstratis vel significatis, ad credendum moveri: sicut, exempli gratia, Simeon in Domlnum nostrum Jesuni Christum adhuc infantem parvulum credidit, Spiritu ei revelante cognoscens. Nathanael ad unam sententiam quam ab illo audivit: Priusquam te Philippus vocaret, cum esses sub arbore fici vidi te, respondil: Rabbi, tu es Ei ius Dei, tu es rex Israel. Quod tanto post quia confessus est Petros, meruit audire quod beatus sit, et quod ei darentur claves regni coelorum. Miraculo facto in Cana Galilææ, quod initium signorum Evangelista commemorat, aqua in vinum conversa, crediderunt in eum discipuli ejus. Multos loquendo invitavit ad fidem, multi ncc suscitatis mortuis crediderunt. De cruce atque morte ejus conterriti etiam discipuli titubarunt, et tamen latro tunc credidit, cum eum non præstantiorem videcet in operibus, sed consortio crucis æqualem. Unus etiam de numero discipulorum post ejus resurrectionem, non tam viventibus membris, quam recentibus cicatricibus credidit. Multi ex eorum numero, a quibus crucifixus est, qui viventes eum miracula facientem contempserant, discipulis eum prædicantibus, et in nomine ejus talia facientibus crediderunt.","english":"But whom he has mercy on, he calls him in such a way as he knows to be suited to him, so that he does not reject the one calling. Here someone says: Why then was Esau not called in such a way that he would be willing to obey? For we see that others are moved to believe differently by the same things demonstrated or signified; just as, for example, Simeon believed in our Lord Jesus Christ while he was still a tiny infant, recognizing him by the Spirit revealing it to him. Nathanael, at a single statement which he heard from him—\"Before Philip called you, when you were under the fig tree, I saw you\"—answered: Rabbi, you are the Son of God, you are the king of Israel. Because Peter confessed this so much later, he deserved to hear that he is blessed, and that the keys of the kingdom of heaven would be given to him. When a miracle was performed in Cana of Galilee, which the Evangelist records as the beginning of signs, water turned into wine, his disciples believed in him. By speaking he invited many to faith; many believed even without the dead being raised. Even the disciples, terrified by his cross and death, wavered, and yet the thief believed at that time, when he saw him not more outstanding in works, but equal in the fellowship of the cross. Even one of the number of the disciples believed after his resurrection, not so much by living limbs as by fresh scars. Many from the number of those by whom he was crucified, who while he was alive had despised him performing miracles, believed when the disciples preached him and did such things in his name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Cum ergo eliu, sic, alius autem sic tnoveatur ad fidem, eademque reS saepe alio modo dicta moveat, alio modo dicta non moveat, aliumque moveat, alium non moveat, quis audeat dicero defuisse Deo modum vocandi, quo etiam Esau ad eam fidem mentem applicaret, volunt temquc conjungeret, in qua Jacob justifica us est? Quod si tanta possit esse obstinatio voluntatis, ut contra omnes modos vocationis obdurescat mentis aversio, quæri.-; tur utrum de divina poena sii ipsa duritia. Cum enim Deus deserit non sic vocando, quomodo ad fidem moveri potest? Quis enim dicat modum, quo ei persunderetur ut crederet, etiam Omnipotenti defuisse? Sed quid hoc quærimus, cum ipsum subjungat Apostolus? Dicit enim Scriptura Pharaoni: Quia ad hoc te excitavi, ut ostendam in te potentiam meam, et annuntietur nomen meum In universa terra. Hoc autem subjecit Apostolus documentum, quo probaret quod supra dixerat: Igitur non volentis, neque currentis, sed miserentis est Dei. Tanquam diceret: Unde hoc doces? Dicit enim Scriptura Pharaeni: Quia ad hoc te excitavi, ut ostendam in te polentiam meam, et ut annuntietur nomen meum in universa terra ulique hic ostendetis, quod non volentis, neque currentis, sed inserentis cst Dei. Concludit itaque: Ergo cujus vult miseretur, et quem vult obdurat: cu;n superiuS non utrumque sit.","english":"Since, then, one person is moved to faith in this way and another in that, and the same matter, when spoken of in one way, often moves someone, while spoken of in another way it does not move him, and moves one person but not another, who would dare to say that God lacked a way of calling by which even Esau might apply his mind to that faith and join his will to it, the faith in which Jacob was justified? But if the stubbornness of the will can be so great that the mind's aversion hardens against all ways of calling, it is asked whether that hardness itself is from divine punishment. For when God abandons someone by not calling him in such a way as he could be moved to faith, who can say that even the Almighty lacked a way by which he might be persuaded to believe? But why do we ask this, when the Apostle himself adds it? For the Scripture says to Pharaoh: For this purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. But the Apostle added this testimony to prove what he had said above: So then it is not of him who wills, nor of him who runs, but of God who shows mercy. As if he were saying: How do you teach this? For the Scripture says to Pharaoh: For this purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. Here certainly it is shown that it is not of him who wills, nor of him who runs, but of God who shows mercy. And so he concludes: Therefore he has mercy on whom he wills, and whom he wills he hardens, although above it was not both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Neque enim quomodo dictum est: Non volentis, sed miserentis est Dei, sic etiam dictum est: Non volentis, neque currentis, sed obdurantis est Dei. Unde datur intelligi quod infra utrumque posuit: Ergo cujus vult uti eretur, et quem vult obdurat, ita sententiae superiori congruere posse, ut obduratio Dei sit velle. misereri: ut non ab illo irrogetur aliquid quo sit homo deterior: sed tantum quo sit melior, non derogelur. Quod si fit nulla distinctione meritorum, quis non irrumpat in cam vocem, quam sibi ipse objecit Apostolus: Dicis itaque mihi, quid adhuc conqueritur? nam voluntati ejus quis resistit? Conqueritur enim Spiritus saepe de hominibus, sicut per innumerabiles apparet Scripturarum locos, quo.l nolint credere et recte viverc. Unde fideles, et facientes voluntatem Dei, conversari dicuntur sine querela, quod de illis non queratur Scriptura. Sed quid conqueritur, ait: Nam voluntati ejus quis resistit? quandd cujus vult miseretur, et quem vult obdurat. Et tamen intucamur superiora; et inde nostram, quantum ipse Dominus adjuvat, sententiam dirigamus. Ait enim paulo anie: Quid etgo dicemus: Nunquid iniquitas est apud Deum? Absit. Sit igitur hoc fixum atque immobile in mente sobria pietate atque stabili fide, quod nulla est iniquitas apud Deum.","english":"For it is not in the same way that it was said, \"It is not of him who wills, but of God who shows mercy,\" as it was also said, \"It is not of him who wills, nor of him who runs, but of God who hardens.\" Hence it is given to be understood that what he placed below concerning both—\"Therefore he has mercy on whom he wills, and whom he wills he hardens\"—can thus accord with the preceding sentence, so that God's hardening is his willing to show mercy: so that nothing is inflicted by him whereby man is made worse, but only whereby he is made better, is not derogated. But if this happens with no distinction of merits, who would not burst out into that voice which the Apostle himself raised against himself: \"You say therefore to me, Why does he still complain? For who resists his will?\" For the Spirit often complains of men, as appears through innumerable passages of the Scriptures, in that they are unwilling to believe and to live rightly. Hence the faithful, and those who do the will of God, are said to conduct themselves without complaint, because the Scripture does not complain of them. But of what does he complain, he says: \"For who resists his will?\" when he has mercy on whom he wills, and whom he wills he hardens. And yet let us look upon the things above; and from there let us direct our judgment, insofar as the Lord himself helps. For he says a little earlier: \"What then shall we say? Is there injustice with God? Far be it. Let this, then, be fixed and immovable in a mind of sober piety and steadfast faith, that there is no injustice with God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Atque ita tenacissime firmissimeque credatur, idipsuM quod Deus cui vult miseretur et quem vult obdurat: lic cst, cujus vult miseretur, ct cujus non vult non miseretur, esse alicujus occultae, atque ab Inmano modulo impervestigabilis aequitatis, quæ et in ipsis rcbus humanis terrenisque contractibus animadvertenda est, in quibus nisi supernae justitiæ quædam impressa vestgia teneremus, nunquam in ipsum cubile ac penetrale castissimum atque sanc issimum spiritalium præceptorum nostrae infirmitatis susciperet atque inhiarct intentio. Beati qui esuriuht et sitiunt justitiam, quoniam ipsi saturabuntur. In ista igitur siccitate vitae conditionisque moria'is, nisi aspergeretur desuper veltit tenuissima quædam aura justitiæ, citius aresceremus. Quapropter cum dando et accipiendo inter se hominum societas connectatur, dentur autem et accipiantur vel debita vel non debita, quis non videat iniquitatis argui neminem posse, qui quod sibi debetur exegerit, nec eum certe, qui quod ei debetur donare voluerit? hoc autem non esse in eofum qui debitores sun', sed in ejus, ctii debetur, arbitrio. Hæc imago, vel, ut supra dixi, vestigium negotiis hominum de fastigio summo æquitatis impressum est.","english":"And so let it be believed most tenaciously and most firmly that this very fact—that God has mercy on whom he wills and hardens whom he wills—is [a matter] of some hidden equity, unknowable by any human measure, which must also be observed in human affairs themselves and in earthly contracts; in these, unless we held certain imprinted traces of supernal justice, the intent of our infirmity would never be received into, nor would it gape after, the very couch and most chaste and most holy inner sanctum of spiritual precepts. Blessed are those who hunger and thirst for justice, for they shall be satisfied. In this dryness, therefore, of life and of the mortal condition, unless a kind of most delicate breeze of justice were sprinkled from above, we would dry up all too quickly. Wherefore, since the society of men is bound together by giving and receiving, and things are given and received whether owed or not owed, who does not see that no one can be accused of iniquity who has exacted what is owed to him, nor certainly he who has wished to forgive what is owed to him? But that this lies not in the power of those who are debtors, but in the will of him to whom it is owed. This image, or, as I said above, this trace, has been imprinted upon the affairs of men from the highest summit of equity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Sunt igitur omnes homines, quandoquidem, ut Apostolus ait: In Adam omnes moriuntur, a quo in universum genus humanum origo duci ur offensionis Dei, una quædam massa peccati, supplicium debens divinae summæque justitiæ: quod sive exigatur, sive donetur, nulla est iniquitas. A quibus autem exigendum et quibus donandum sit, supei be judicant debitores. Quemadmodum conducti ad illam vineam injuste indignati sunt, cum tantumdem:di donaretur, quantum ipsis redderetur. Ideoque hujus impudentiæ quaestiones ita rctundit Apostolus: homo, tu, quis es, qui respondens Deo? sic enim respondit Deo, cum hoc displicet, quod de peccatoribus conqueritur Deus: quasi quemquam Deus peccare cogat, sed tantummodo quibusdam peccantibus misericordiam justificationis suæ non largiatur, et ob hoc dicatur obdurare peccantes quosdam, quia non eorum misereatur, non quia impellit ut peccent: corum autem non miseretur, quibus misericordiam non esse praebendam aequitate occultissima et ab humanis sensibus remotissima judicat. Inscrutabilia enim sunt judicia rjus, et invest gabiles viæ ejus. Conqueritur autem de peccatoribus, tanquam de iis quos ipSe peccare non cogit: simul etiam ut Ii, quorum miseretur, hancquoque habeant vocationem, ut dum conqueritur Deus de peccatoribus, compungantur corde, atque ad ejos gratiam convertantur. Juste ergo conqueritur et misericorditcr.","english":"All men, therefore, since, as the Apostle says, \"in Adam all die,\" and from him the origin of the offense of God is traced down to the whole human race, are one kind of mass of sin, owing punishment to the divine and supreme justice; and whether this is exacted or forgiven, there is no injustice. But to whom it is to be exacted and to whom it is to be forgiven, those who owe it judge presumptuously. Just as those hired for that vineyard were unjustly indignant when as much was given to the others as was paid to them. And therefore the Apostle so refutes the questions of this impudence: \"O man, who are you, who answers back to God?\" For so he answers God, when this displeases him, that God complains of sinners—as though God compelled anyone to sin; but only that to certain ones who sin he does not bestow the mercy of his justification, and for this reason he is said to harden certain sinners, because he does not have mercy on them, not because he impels them to sin. But he does not have mercy on those whom he judges, by a most hidden equity and one far removed from human senses, ought not to be shown mercy. For \"his judgments are unsearchable, and his ways past finding out.\" But he complains of sinners as of those whom he himself does not compel to sin; and at the same time also so that those on whom he has mercy may have this calling as well—that while God complains of sinners, they may be pricked in heart and be converted to his grace. Justly, therefore, and mercifully does he complain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Sed si hoc movet, quod voluntati ejus nullus resistit, quia cui iuli, subvenit, et quem vult, deserit: cum et ille cui suhvenit, et ille quem deserit, ex eadem massa sint peccatorum, et quamvis debeant uterque supplicium, ab uno tamen exigitur, alteri donatur; si hoc ergo movet: Tu, quis es, qui respondeas Deo? Illud tantummodo inconcussa fide teneatur, quod non sit iniquitas apud Deum, qui sive donet, sive exigat debitum, nec ille a quo exigit, recte potest de iniquitate ejus cocqueri; ncc ille cui donat, debet de suis meritis gloriari. Et ille enim nisi quod d;betur non reddet: et i!!e nonhabet nisi quod accepit. Etenim obduratio illa impiorum utrumque demonstrat, et quid timendum sit, ut quique pietate convertatur ad Deum, et quantæ agendae siut gratiæ misericordiæ Dei, qui in aliorum poena quid aliis donet bstendit. Si autem i la quam de aliis exigit non est justa pæna, nihil donat aliis a quibus eam non exigit. Quia vero illa justa cst, et nulla est iniquitas apud vindicantem Deum, quis sufficiat agere gratias ei, qui hoc remittit, quod si velit exigere, remo se recte diceret non debere Quos et vocavit: Nos, inquit, non solum ex Judæis, sed etiam ex gentibus; id est, vasa misericordhe quæ præparavit in gloriam. Non enim omnes Jud i os, sed ex Judæis; nec omnes omnino homines genium, sed ex gentibus.","english":"But if this troubles anyone, that no one resists his will, because he helps whom he wishes and abandons whom he wishes: since both the one whom he helps and the one whom he abandons are from the same mass of sinners, and although both deserve punishment, yet from the one it is exacted and to the other it is forgiven; if this, then, troubles anyone: Who are you, to answer God? Let this alone be held with unshaken faith, that there is no iniquity with God, who whether he forgives or exacts a debt, neither can the one from whom he exacts it rightly complain of iniquity on his part, nor ought the one to whom he forgives to glory in his own merits. For the former will not render anything except what is owed, and the latter has nothing except what he has received. For that hardening of the impious demonstrates both things: both what is to be feared, so that each one may be converted to God in piety, and how great thanks are to be given for the mercy of God, who in the punishment of others shows what he forgives to others. But if that punishment which he exacts from others is not just, he forgives nothing to those from whom he does not exact it. But since it is just, and there is no iniquity with God when he punishes, who is sufficient to give thanks to him who remits that which, if he wished to exact it, no one could rightly say he did not owe? Whom also he called: Us, he says, not only from the Jews, but also from the Gentiles; that is, vessels of mercy which he prepared for glory. For not all Jews, but some from the Jews; nor all men of the Gentiles, but some from the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Una est enim ex Adam massa peccatorum et impiorum, in qua Judaei et gentes, remota gratia Dei, ad unam pertinent conspersionem. Si enim figulus luti ex eadem tonspersione facit aliud vas in honorem, aliud in contumeliam, manifestum est autem quod ex Judæis alia vasa sunt in honorem; alia in contumeliam, sicut ex gentibus: sequitur ut ad unam conspersionem omnes pertinere intelligantur. Si fuerit, inquit, numerus filiorum Israel quasi arena mar s, reliquiæ salvæ fient. Cætera ergo turba, v sa perleeta ad perditionem. Verbum enim consummans et brevians, inquit, faciet Domiuus super terram: id est, ut compendio fideoi per gratiam salvos faciat credentes: non per innumerabiles observationes, quibas illa multitudo serviliter onerata premebatur. Per gratiam quippe nobis verbum consummans et brevians fecit super terram. dicens: Jugum meum suave est et sarcina mea levis est. Quod et paulo post hic dicitur: Prope est verbum in ore tuo et in corde tuo: hoc est verbum fidei quod prædicamus: quia si confitearis in ore tuo, quia Deus illum suscitavit a mortuis, salvus eris. Corde enim creditUr ad justitiam; ore autem confessio fit ad salutem.","english":"For there is one mass of sinners and of the impious from Adam, in which Jews and Gentiles, with the grace of God removed, belong to one lump. For if the potter makes from the same lump of clay one vessel for honor and another for dishonor, it is evident that some vessels are for honor and others for dishonor from among the Jews, just as from among the Gentiles; it follows that all are understood to belong to one lump. If the number of the children of Israel, he says, be as the sand of the sea, the remnant shall be saved. The rest of the crowd, therefore, having been passed by, is destined for perdition. For the Lord, he says, will make a word that consummates and abbreviates upon the earth: that is, that by a compendium of faith he may save believers through grace, not through innumerable observances by which that multitude was pressed down in servile burden. For truly by grace he has made for us upon the earth a word that consummates and abbreviates, saying: My yoke is sweet and my burden light. Which is also said here a little later: The word is near in your mouth and in your heart: this is the word of faith which we preach: because if you confess with your mouth that God raised him from the dead, you will be saved. For with the heart one believes unto justice; but with the mouth confession is made unto salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Hoc est verbum consummans et brevians, quod fecit Deus super terram: qua consummatione atque brevitate Id ro justificatus est, qui defixis in cruce omnibus membriS, et babens libera hæc duo, corde credidit ad justitiam, ore confessus est ad salutem, statimque audire meruit: Hodie mecum eris in paradiso. Consequerentur enim bona opera ejus, si per epta gratia diu inter homines viveret. Nec tamen ea præcesserant, ut eamdem gratiam mereretur, ex latrocinio fixus in crucem, et cruce in paradisum translatus. Et sicut prædixit, Inquit, Isaias: NiSi Dominus Sabaoth reliquisset nobis semen, sicut Sodomd facti eSsemus, et sicut Gomorrha similes fuissemus. Quod hie ait, Reliquisset nobis semen: hoc ibi: Reliquiæ solvæ fient. Caeteri autem perditionis vasa debito supplicio perferunt. Et non omnes perisse sicut Sodoma et Gomorrha, non meritum eorum feeit, sed gratia Dei relinquentis se. men, unde alia messis toto orbe consurgeret. Hoc et paulo post: Sic ergo, inquit, et in hoc tempore reliquiæ per electionem gratiæ salvæ factæ sunt. Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia. Quid ergo? quod quærebat Israel, hoc non est consecutus, electio autem consecuta est, cæteri vero excaecati sunt. Consecuta sum vasa misericordix, excæcata sunt vasa itæ: ex eadem tamen consperstone.","english":"This is the word that completes and shortens, which God has made upon the earth: by which completion and shortening that thief was justified, who, with all his members fastened to the cross and having these two free—the heart and the mouth—believed in his heart unto righteousness and confessed with his mouth unto salvation, and immediately merited to hear: Today you will be with me in paradise. For his good works would have followed, if by the grace received he had lived long among men. Nor had they preceded, that he might merit that same grace, who was fastened to the cross from robbery and transferred from the cross to paradise. And as Isaiah foretold, he says: Unless the Lord of hosts had left us a seed, we would have become as Sodom, and would have been like Gomorrha. What he says here, Had left us a seed, is that there: The remnants shall become a remnant. But the rest, vessels of perdition, bear the punishment they deserve. And that not all perished as Sodom and Gomorrha, the grace of God leaving a seed did, not their merit, from which another harvest would arise throughout the whole world. This also a little later: So then, he says, and at this time the remnants have been made safe by the election of grace. But if by grace, now not from works: otherwise grace is now not grace. What then? What Israel sought, this he did not obtain, but the election obtained it, while the rest were blinded. The vessels of mercy have obtained it, the vessels of wrath have been blinded: yet from the same sprinkling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Quis enim discutiet opera Domini ex oadem conspersione unum damnantis, alterum justificantia' Liberum voluntatis arbitrium plurimum valet: imo verum est quidem, sed in venundatis sub peccato quid valet? Caro, inquit, 'concupiscit adverSUI spiritum, spiritus adversus carnem: ut non ea quae vultis faciatis. Praecipitur ut recte vivamus, hac utique mercede proposita, ut in aeternum beate vivere mereamur. Sed quis potest recte vivere, et bene operari, nisi justificatus ex fide? Praecipitur ut credamus, ut dono accepto Spiritus sancti, per dilectionem bene operari possimus. Sed quis potest credere, nisi aliqua vocatione, hoc est, aliqua rerum testificatione tangatur? Quis habet in potestate tali visu attingi mentem suam, quo ejus voluntas moveatur ad fidem? Quis autem animo amplectitur aliqtiid, quod eum non delectat? Aut quis habet in potestate, ut vel occurrat, quod eum delectare possit, vel deleclet cum occurrerit? Cum ergo nos ea delectant quibus proficiamus ad Deum, inspiratur hoc, et praebetur gratia Dei, non nutu nostro et industria, aut operum mer tis comparatur: quia ut sit motus voluntatis, ut sit industria studii, ut sinf opera charitate ferventia, ille tribuit, ille largitur.","english":"For who will judge the works of the Lord from the same lump, one condemning and the other justifying? Free will is of very great value—indeed, it is true, but what value does it have in those sold under sin? The flesh, he says, lusts against the spirit, and the spirit against the flesh, so that you do not do the things you wish. We are commanded to live rightly, with this reward set before us, that we may merit to live blessedly forever. But who can live rightly and work well, unless justified by faith? We are commanded to believe, so that, having received the gift of the Holy Spirit, we may be able to work well through love. But who can believe, unless he is touched by some calling, that is, by some testimony of things? Who has it in his power for his mind to be reached by such a vision as moves his will to faith? And who embraces anything in his mind that does not delight him? Or who has it in his power either that something which can delight him should occur, or that it should delight him when it has occurred? When, therefore, those things delight us by which we advance toward God, this is inspired and the grace of God is supplied, not by our nod and industry, nor is it obtained by the merits of works; because that there may be a movement of the will, that there may be the industry of zeal, that there may be works fervent with love, he grants it, he bestows it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Petere jubemur, ut accipiamus: quaerere, ut inveniamus: et pulsare, ut aperiatur nobis; Nonne aliquando ipsa oratio nostra sic lepida est, vel potius frigida et pene nulla, ut neque hoc in nobis cum dolore advertamus? quia si vel hoc dolemus, jam otamus. Quid ergo aliud ostenditur nobis, nisi quia et petere, et quærere, et pulsare ille concedit, qui hæc ut faciainus jubet. Igitur non volentis, neque currentis, sed miserentis est Dei: quandoquidem nec velle, nec currere, nisi eo monente atque excitante, poterimus. Quod si electio fit aliqua, ut sic intelligamus quod dictum est: Reliquiæ per electionem gratia salvæ factæ Sunt, non ut justificatorum electio fiatau vitam aeternam, sed ut eligantur qui justificentur, certe ha occulta est electio, ut in eadem conspersione nobis prorsus apparere non possit, aut si apparet quibusdam, ego in hac r6 infirmitatem meam fateor. Non enim habeo quod intuear in eligendis hominibus ad gratiam salutarem, si ad examen hujus electionis aliqua cogitatione permittor, nisi vel majus ingentium, vel minora peccata, vel utrumque i addamus etiam, si placet, bonestas utilesque doctr;nas. Quisquis ergo fuerit quam minimis peccatis irretitus atque maculatus (nam nullis quis potesi?), et acer ingenio, et liberalibus artibus expolitus, eligendus videtur ad gratiam.","english":"We are commanded to ask, so that we may receive; to seek, so that we may find; and to knock, so that it may be opened to us. Is not our very prayer sometimes so charming—or rather so cold and almost nothing—that we do not even notice this in ourselves with grief? For if we grieve even over this, we are already praying. What else, then, is shown to us, except that it is he who grants both to ask and to seek and to knock, who commands us to do these things? Therefore it is not of him who wills, nor of him who runs, but of God who shows mercy, since we shall be able neither to will nor to run unless he prompts and stirs us. But if there is any election, so that we understand what was said: \"The remnant were saved by the election of grace,\" not that the election of those who are justified may be made unto eternal life, but that those who are to be justified may be chosen—certainly this election is hidden, so that it cannot at all appear to us in that same lump, or if it appears to certain ones, I confess my weakness in this matter. For I have nothing to look upon in the choosing of men unto saving grace, if I am permitted by any thought to examine this election, except either greater or lesser sins, or both—and let us add, if you please, honorable and useful teachings. Whoever, then, has been entangled and stained by the very least sins (for who can be stained by none?), and is keen in intellect and polished in the liberal arts, seems to be chosen unto grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Sed cum hoc statuero, ita me fidebit ille qui infirma mundi elegit, ut confundat fortia, et stulta mundi, ut confundat sapientes: ut eum intuens et pudore correctus, ego irrideam multos, et prae quibusdam peccatoribus castiores, ei prae quibusdam piscatoribus oratores. Nonne advertimus multos fideles nostros ambulantes viam Dei; ex nulla parte ingenio comparari: nOn dicam quorumdam hæreticorum, sed etiam mimorum? Item nonne videmus quosdam homines utriusque sexus, in conjugali castitate viventes sine querela, et tamen vel hæreticos, vel praganos, vel etiam in vera fide et vera Ecclesia sic tepidos, ut eos mire iur meretricum et histrionum subito conversorum non sotum patlentia et temperantia, sed etiam fide, spe, et charitate superari? Restat ergo, ut voluntates eligantur: sed voluntas ipsa, nisi aliquid occurrerit, quod delectet atque invitet animum, moveri nullo modo potest. Hoc autem ut occurrat, non est in hominis potestate. Quid volebat Saulus, nisi invadere, trahere, vincire, neeare Christianos? quam rabida voluntas, quam furiosa, quam caeca! Qui tamen una desuper voce prosiratus, occurrente utique tali visu, quo mens illa et voluntas, refracta sævitia, retorqueretur et corrigeretur ad fidem; repente ex EvangeIii mirabili persecutore, mirabalior prædicator effectus est. Et tamen quid dicimus? Nunquid iniquitas est apud Deum?","english":"But when I have resolved this, may he who chose the weak things of the world to confound the strong, and the foolish things of the world to confound the wise, so give me faith that, beholding him and corrected by shame, I may laugh at many, and that I may be more chaste than certain sinners, and a better man of prayer than certain fishermen. Do we not observe many of our faithful walking in the way of God, who in no respect of natural ability can be compared—I will not say with certain heretics, but even with actors? Again, do we not see certain men and women of both sexes living in conjugal chastity without complaint, and yet either heretics, or pagans, or even within the true faith and the true Church so lukewarm that they are surpassed not only in patience and temperance, but even in faith, hope, and charity, by certain public women and stage-players suddenly converted? It remains, therefore, that wills are chosen; but the will itself, unless something occurs that delights and invites the mind, can in no way be moved. But that this should occur is not in a man's power. What did Saul want, except to attack, drag away, bind, and kill Christians? How rabid a will, how furious, how blind! Yet he, prostrated by a single voice from above, when such a vision occurred—by which that mind and will, its savagery broken, was turned back and corrected to faith—suddenly from a wondrous persecutor of the Gospel became a more wondrous preacher. And yet what do we say? Is there injustice with God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"exigentem a quo placet, donantem cui placet: qui nequaquam exigit indebitum, nequaquam donat alienum. Nunquid iniquitas est apud Deum? A I'sit. Quare tamen huic ita, et huic non ita? O homo, tu quis es? debitum si non reddis, habes quod gratuleris: si reddis, non habes quod querairis. Credamus tantum. etsi capere non valeamus, quoniam qui universam creaturam, et spirilalcm ei corporalcm, fecit et condidit, omnia in numero, et pondere, et mensura disponit: sed inscrotahilia sunt judicia ejus, et investigabiles viae rjus. Dicamus alleluia, et collaudemus canticum, et non dicamus; quid hoc? aut quid liic? Omnia enim in tempore suo creata sunt.\n\n(Item de libro secundo; Augustini ad Simplicianum.)\n\nDiabolus etiam volens nocere justo viro Job, nocendi quidem voluntate diabolus erat, sed tamen a Domino Deo potestatem petebat, ccus: Mitte manum tuam, et tange carnem eju9, quamvis hoc esset, si permitteretur, ipse facturus: ipsam enim permissionem petebat hoc modo, et manum Domini appellabat, permissam a Domino manum suam, id est, ipsam potestatem quam volebat accipere. Cui congruit illud in Evangelio, quod Dominus discipulis ait: Hac nocte postulavit Satanas vexare vos sicut triticum.","english":"He demands from whom it pleases him, he gives to whom it pleases him: he in no way demands what is not owed, in no way gives what belongs to another. Is there injustice with God? Far be it. Why, then, to this one thus, and to this one not thus? O man, who are you? If you do not pay what is owed, you have reason to rejoice; if you pay, you have no reason to complain. Let us only believe, even if we cannot grasp it, that he who made and created the whole creation, both spiritual and corporeal, disposes all things in number, and weight, and measure: but his judgments are unsearchable, and his ways past finding out. Let us say alleluia, and sing praises in song, and let us not say, What is this? or what is that? For all things were created in their own time.\n\n(Again, from the second book; Augustine to Simplicianus.)\n\nThe devil also, wishing to harm the righteous man Job, was indeed a devil by the will to harm, but nevertheless he was asking power from the Lord God, saying: Put forth your hand, and touch his flesh, although this would be done by himself, if it were permitted: for he was asking for that very permission in this way, and he called the Lord's hand his own hand permitted by the Lord, that is, the very power which he wished to receive. To this agrees that passage in the Gospel, where the Lord said to his disciples: This night Satan has asked to sift you like wheat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Dictus ergo spiritus Dei malus, hoc est; minister Dei ad faciendum maliim in Saul, quod eum pati judex omnipotentissimus judicabat, quoniam spiritus ille voluntate qua malus erat, non erat Dei: creatura vero, qua conditus erat, et potestate quam non sua, sed Domini omnium æquitate acceperat, Dei erat. Item, ira hominis fervida est, et non sine cruciatu animi: ira vero Dei de qua dicitur in Evangelio: Sed ira Dei manet super eum, illo in tranquillitate jugiter permanente, cum creatura subdi.a exercet admirabili æquitate vindictam.\n\nHic jam ordine ad tractatum reversus Apostoli est. Nam idem Dominus omnium: dives in omnes qui invocant illum. Omnis enim, quicunque invocaverit nomin Domini, salvus eru. Unus Deus omnium, et dives in mhericordia, salutem habet, unde utique tribuat. Quomodo ergo invocabunt in quem non crediderunt? aut quomodo credeul ei; que non audierunt? Interrogat, et postmodum ipse respondet: Quomodo autem audient sine prædicante? Quomodo vero prædicabunt, visi mUtantur? Quia nunquam ad illos prophetæ missi sunt. Sicut scriptum est: Quam speciosi pedes evangelizantium pacem, evangelizantium bona! Istorum pedes bene currunt, et speciosi sunt, qui annuntiant. Illorum autem qui ad vanitates saeculi currunt, turpes sunt pedes. Sed non omnes obediunt Evangelio. Si ne illi quidem obedierunt, ad quos isti mittebantur, quomodo illi obediunt, qui non audicrunt?","english":"The Spirit of God is therefore called evil in this sense: he was God's minister for doing evil in Saul, which the all-powerful Judge judged him to suffer, since that spirit was not God's by the will by which he was evil; but by the creature by which he was created, and by the power which he had received not as his own but by the equity of the Lord of all, he was God's. Likewise, the wrath of man is fervent and not without torment of mind; but the wrath of God, of which it is said in the Gospel, \"But the wrath of God remains upon him,\" while he himself remains continually in tranquility, when the creature subject to him executes vengeance with wonderful equity.\n\nHere now, in order, he has returned to the Apostle's argument. For the same Lord is Lord of all: rich toward all who call upon him. For everyone, whoever calls upon the name of the Lord, will be saved. The one God of all, and rich in mercy, has salvation, from which he may surely give. How then will they call upon him in whom they have not believed? Or how will they believe him whom they have not heard? He asks, and afterward he himself answers: How then will they hear without a preacher? How indeed will they preach unless they are sent? Because the prophets were never sent to them. As it is written: How beautiful are the feet of those who preach peace, who preach good things! The feet of these run well and are beautiful, who announce. But the feet of those who run after the vanities of the world are ugly. But not all obey the Gospel. If not even those obeyed to whom these were sent, how do those obey who have not heard?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Isaias enim dicit, Domine, quis credidit auditui nostro? Quis? pro fficultate dicit. Ergo fid ex auditu, auditus autem per verbum Christi. Responsio Apostoli hoc magis contra Judæos dicit quibus et per legem et per prophetas promissus est Christus, et venisse cre 'ere nolunt. Et docet testimoniis sequentibus quia ita est, et excusationem nullam habebunt. Sed dico: Nunquis non audierunt? et quidem in omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum. Vult hoc testimonium per allegoriam de vocibus prophetarum intelligi. Sed dico: Nunquid Israel non cognovit? Nunquid Israel non cognovit gentes esse salvandas? sed quando legebant testimonia, de proselytis dici credebant, non de universo mundo. Primus Moyses dicit; Ego ad cemulationem vos adducam. Quia debuistis exemplum præbere, ut gentes vos imitarentur, ut relictis idolis verum Deum colerent: Nunc vel illos imitamini, quia jam illi idola non colunt. In non gentem. Antequam crederent Deo, non crat gens Dei. Quasi dicat, eoS qui non erant gens me rvoco, et credent mihi ad vestram irritationem: ut quihus debuistis majores esse, gaudeatis si cis aeqUamini. Sicut si aliquis habeat filium inobedientem, et ad corrigendum eum dimidium patrimonium det servo; et postea ille conversus gaudeat si aliud dimidium meruerit accipere. In gentem insipientem in iram vos mittam.","english":"For Isaiah says, \"Lord, who has believed our report?\" \"Who?\" — he says this because of the difficulty. Therefore faith comes from hearing, and hearing through the word of Christ. The Apostle's answer says this more against the Jews, to whom Christ was promised both through the law and through the prophets, and who are unwilling to believe that he has come. And he teaches by the testimonies that follow that it is so, and that they will have no excuse. But I say: Did they not hear? Indeed, \"their sound went out into all the earth, and their words to the ends of the world.\" He wants this testimony to be understood allegorically, of the voices of the prophets. But I say: Did Israel not know? Did Israel not know that the Gentiles were to be saved? But when they were reading the testimonies, they believed it was said of proselytes, not of the whole world. First Moses says: \"I will provoke you to jealousy.\" Because you ought to have provided an example, so that the Gentiles might imitate you, so that, leaving behind idols, they might worship the true God: now at least imitate them, because they no longer worship idols. \"By a people that is not a people.\" Before they believed in God, they were not a people of God. As if he were saying: those who were not a people I call mine, and they will believe in me to your irritation: so that you, to whom they ought to have been inferior, may rejoice if they are made equal to you. Just as if someone had a disobedient son, and to correct him gave half his inheritance to a servant; and afterward that son, converted, might rejoice if he deserved to receive the other half. \"By a foolish people I will send you into wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Gens insipiCus, quæ legem Dei non habebat, sive non erat gens, qnia mortui erant peccatis per idololatriam, sicut cit de non credente: Jam judicatus est. Isaias autem audet, et dicit. Audet, quia non timet populum Judæorum. Inventus sum non quærentibus me. Gentes quæ non quærebant Deum cujus nec legem habebantt per quam eum quxrerent. Palam apparui iis qui me non interrogabant. Gentes non Deum interrogabant, sed idola et mathematicos. Ad Israel autem dicit. Qui tam bene sensit de gentibus, ecce quid dicit de Judxis. Non solum ergo gentes eligeadas, sed etiam ex Israel incredulos repellendos, ante prædictum est. Per allegoriam extensio manuum crucem significat. Tota die expandi manus meas ad populum non credentem et contradicentem. Toto tempore mirabilia ostendens, et nec sic credidistis quanta sit pietas Dei: ut in modum nutricis quæ vult parvulum proficere ut ambulet, qui necdum ambulat, expanditmanus, ut ad illam veniat: et duni ad i lam cupit pervenire, disct ambulare. Sic DeuS beneficiis suis semper ad se colcudum Judæos provocav t, seJ illi in sua claudicatione remanserunt.","english":"A foolish nation, which did not have the law of God, or was not a nation, because they were dead in sins through idolatry, as it says concerning the unbeliever: \"He is already judged.\" But Isaiah is bold and says. He is bold because he does not fear the people of the Jews. \"I was found by those not seeking me.\" The nations who were not seeking God, whose law they did not even have by which they might seek him. \"I appeared openly to those who were not asking me.\" The nations were not asking God, but idols and astrologers. But to Israel he says. He who felt so well concerning the nations—behold what he says concerning the Jews. Therefore it was foretold not only that the nations were to be chosen, but also that the unbelieving from Israel were to be rejected. By allegory the stretching out of the hands signifies the cross. \"All day long I stretched out my hands to a people not believing and contradicting.\" All the time showing wonders, and not even so did you believe how great is the piety of God: as in the manner of a nurse who wishes a little child to progress so as to walk, who does not yet walk, she stretches out her hands so that he may come to her; and while he desires to reach her, he learns to walk. So God by his benefits always provoked the Jews to worship him, but they remained in their own lameness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"CAP. XL Dico ergo: Nunquid repulit Dominus populum suum? Quia satis illos humiliavit, modo quasi bonus doctor et ne exacerbare illos potius videatur dum provocaret, quasi consolatur eos. Absit. Non sic eos repulit, ut jam non recipiat eos, si crediderint dono Domini. Nam et ego Israelita sum. Si omnes penitus repulisset, nec me utique attraxisset: quod si etiam, ut ita dicam, ex cis alius non credidisset, nisi ego, fuerat in me completa promissio Dei, quam Abrahæ locutus est: non dicam quod inde tot millia crcdiderunt dono ejus. Ex semine Abraham de tribu Benjamin. Non ex proselytis. Non repulit Deus plebem suam quam præscivit. Quam præscivit: id est, prædestinavit salvandam: quia ex ipsa plebe multi crediderunt donogratiæ Christi: qui [ F. quia apud illum futura jam facta sunt: sine dubio ergo præscivit: ei quia præscivit, prædestinavit: sed prædestinasse est disposuisse, quod fuerat ipse facturus. An nescitis in Elia quid dicit Scriptura? Ubi scriptum est de Elia. Quemadmodum interpellat Deum adversus Israel? Domine, prophetas tuos occiderunt: altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam. Hoc dicit, ne superbirent ilerum gentes, eO quod ex ipsis mulii crediderunt, ex illis vero pauci, ad comparationem mullitudinis gentium. Sed quid dici' illi responsum divinum? Prophetæ illud sciobant, quod illis dicebatur.","english":"CHAPTER XL. I say therefore: Has God cast off his people? Because he had humbled them sufficiently, now, as a good teacher, and lest he seem rather to provoke them to anger while he challenges them, he as it were consoles them. By no means. He has not so cast them off as not to receive them still, if they believe by the gift of the Lord. For I also am an Israelite. If he had utterly cast off all of them, he would certainly not have drawn me either; but if even, so to speak, no other of them had believed except me, the promise of God which he spoke to Abraham would have been fulfilled in me—not to mention that so many thousands of them believed by his gift. Of the seed of Abraham, of the tribe of Benjamin. Not from the proselytes. God has not cast off his people whom he foreknew. Whom he foreknew: that is, predestined to be saved; because many of that same people believed by the gift of the grace of Christ; for with him future things are already done. Without doubt, therefore, he foreknew; and because he foreknew, he predestined; but to predestine is to have arranged what he himself was going to do. Or do you not know what the Scripture says in Elijah? Where it is written concerning Elijah. How does he intercede with God against Israel? Lord, they have killed your prophets; they have dug down your altars; and I am left alone, and they seek my life. He says this lest the Gentiles grow proud again, because many of them believed, but few of those, in comparison with the multitude of the Gentiles. But what is said to him in the divine answer? The prophets knew that which was said to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":167,"ref":"p167","source":"Nam si omnia nossent, divini potius diceremur. Dixit et rex ad Jeremiam, Si est verbum Dei in te. Reliqui mihi septem millia virorum. Si propbetam tanti latuerunt, vos quantos putas posse latere qui salvandi sunt? Nolandum quia non dixit, Relicta sunt: sed, Reliqui mihi. Qui non curvaverunt genua ante Baal. Quomodo malis operibus Deus negatur, ita et idolum adoratur. Non eniin tantum ille ei servit, qui illi immolat, sicut de avaritia dicit, quæ cst Simulacrorum servitus. Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt. Sicut ergo tunc non omnes perierunt, iti et nunc aliquanti salvantur: tempus electionis modo est: cæterum qui credit nunc, tunc mercedem accipiet. Si autem gralia, non ex operibus. Inter gratiam et praedestinationem hoc interest, quod prædestinatio est gratiae præparatio: gratia vero jam ipsa donatio. Quod ait Apostolus: Ipsius enim su. mus figmentum creati in Christo Jesu in operibus bonis: gratia est. Quod autem sequitur: Quae præparavit Deus ut in illis ambulcmus, prædestinatio est. Et nedicerent illi: Sub Elia jusii eerant, isti vero peccatores sum: quomodo ergo eos dicit elecos? subjecii: Q na eos gratia fecit esse credentes, ideo sunt gratis salvati. Gratia enim ideo dicitur, quia gratis datur, nullis praecedentibus meritis. Praecedit namque non debita, sed gratuita grat a, ut per illam fiant bona opera.","english":"For if they had known all things, we would rather be called divine. The king also said to Jeremiah, If there is a word of God in you. I have left for myself seven thousand men. If such a great prophet lay hidden, how many do you think can lie hidden who are to be saved? Note that he did not say, They have been left: but, I have left for myself. Who have not bent their knees before Baal. Just as God is denied by evil works, so also an idol is adored. For not only does he serve it who sacrifices to it, as he says of avarice, which is the service of idols. So therefore also at this time the remnant has been made saved according to the election of grace. Just as therefore then not all perished, so also now some are saved: the time of election is now: otherwise, he who believes now will then receive the reward. But if by grace, not from works. Between grace and predestination this is the difference, that predestination is the preparation of grace: but grace is already the gift itself. What the Apostle says: For we are his workmanship, created in Christ Jesus in good works: it is grace. But what follows: Which God has prepared that we should walk in them, is predestination. And lest they should say: Under Elijah these were righteous, but these are sinners: how then does he call them elect? He added: Grace made them to be believers, therefore they are saved freely. For grace is so called because it is given freely, with no preceding merits. For there precedes, not a debt, but a gratuitous grace, so that through it good works may be done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Ne si præcesserunt bona opera, tanqu amoperibus reddatur gratia, ac sic gratia jam non sit gratia. Quisquis vero dicit, gratiam Dci ab hominibus bonorum merito præveairi, et gratiam Dei meritis dari, Pelagianus est: nam non est gratia, si non gratis datur: si debita merentilus redditur: quod absit. Quia nos Deus praevenit et præcedit: non nos Deum. In multis locis hoc saepe testatur, fidei gratiam praeponens operibus: non ut opera exstinguat, sed ut ostendat non esse opera præcedentia gratiam, sed consequentia: ut scilicet non se quisque arbitretur ideo percepisse gratiam, quia bene operatus est: sed bene operari non posse, nisi per fidem perceperit gratiam. Alioquin gratia non est gratia. Si aliquid aute praecedit hominis unde salv tur, jam nOli gratis. Gratia autem, ut dixit, ideo dicilur, quia nullis præcedentibus meritis datur, et quia gratis peccata dim ttit. Quid ergo? quod quærebat Israel, hot non est consecutus. Totus Israel ideo non est consecutus, quia non ex Ode quaerebat, sed per sabbatum tantum et circumcisionem se putabat justificari, cum cætera mandata contemneret: sic cum justitiam consecuta sunt vasa misericordiæ, cxcæcata sunt vasa irae. Elecio autem consecuta est. Electio, populus fidelis, qui misericordiam consecutus est, quem Deus elegit. Ego, inquit, elegi vos: non vos me. Cognovit Deus qui sunt ejus.","english":"Lest, if good works preceded, grace should be rendered as if for works, and so grace would no longer be grace. But whoever says that the grace of God is preceded by the merit of men's good works, and that the grace of God is given on account of merits, is a Pelagian; for it is not grace if it is not given freely; if it is repaid as a debt to the deserving—which be far from us. Because God precedes and goes before us, not we God. In many places he often testifies to this, placing the grace of faith before works: not to destroy works, but to show that works do not precede grace but follow it: that is, so that no one should think he received grace for the reason that he worked well, but that he cannot work well unless through faith he has received grace. Otherwise grace is not grace. But if anything of man precedes by which he is saved, then it is no longer free. But grace, as he said, is so called because it is given with no preceding merits, and because it freely forgives sins. What then? That which Israel sought, he did not obtain. All Israel therefore did not obtain it, because he sought it not from God, but thought himself justified by the sabbath alone and circumcision, while he despised the other commandments: so when the vessels of mercy obtained righteousness, the vessels of wrath were blinded. But the election obtained it. The election, the faithful people, which obtained mercy, which God chose. I, he says, chose you: not you me. God knew who are his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Et illud: Elegit nos in ipso ante constitutionem mundi. Ha a est illa electio, qua eos quos voloit elegitia Christo ante constitutionem mundi, ut essent sancti. Cæteri vero excæccati sunt, sicut scriptum est. Excæcati sunt per infidelitatem: sient scriptum est: Nisi credideritis, non intelligetis. Dedit illis spiritum compunctionis, oculos ut non videant, et aures ut non audiant. Et ibi propheta de infidelibus aiebat, et peccantibus. Dedit illis Dens: hoc esi, tradidit illos Deus in desiderio suo, Dei tradere, rclinquere est. Spiritum compunctionis, quem volebant, dedit illis Deus: quia semper increduli fuerunt verbis Dei, et diffidentes, et ideo justosunt Dei judicio derelicti: ita et nunc Christiani, qui dubitant de resurrectione, et praemio, et gehenna, spiritum compunction habent a diabolo i nfusum. I sque in hodiernum diem. Usquequo convertantur ad Deum: quomodo de vclamino carnis ad Corinthios tractat: Cum conversifuerint ad Deum, auferetur velamen. Et David dixit: Fiat mensa ecrum in laqueum, et in cap ionem, et in scandalum, et in retributionem ipsis, Hoc de illis dicit, qui Salvatorem aceto et felic potaverunt: et tamen ipsis dicit Petrus: Et nunc, fratres, scio quia per ignoran iam fecistis hoc: pœnitemini ergo, et baptizetur unusquisque vestrum. Et ipse Paulus post modicum: Et illi, si non permanserint in incredulitate, inserentur.","english":"And that: He chose us in him before the foundation of the world. This is that election by which he chose those whom he willed in Christ before the foundation of the world, that they might be holy. But the rest were blinded, as it is written. They were blinded through unbelief, as it is written: Unless you believe, you will not understand. He gave them a spirit of compunction, eyes that they should not see, and ears that they should not hear. And there the prophet was speaking of the unbelieving and the sinful. God gave them this: that is, God handed them over into their own desire; to hand over is to abandon. A spirit of compunction, which they wanted, God gave them: because they were always unbelieving toward the words of God, and distrustful, and therefore by the judgment of God they were justly abandoned: so too now Christians who doubt concerning the resurrection, and the reward, and hell, have a spirit of compunction infused by the devil. And to this very day. Until they are converted to God: as he treats of the veil of the flesh in [the letter] to the Corinthians: When they have turned to God, the veil will be taken away. And David said: Let their table become a snare, and a trap, and a stumbling block, and a recompense to them. This he says of those who gave the Savior vinegar and gall to drink: and yet Peter says to them: And now, brothers, I know that you did this through ignorance: repent therefore, and let each one of you be baptized. And Paul himself shortly after: And they also, if they do not remain in unbelief, will be grafted in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Obscurentur oculi eorum, nevideant: e: dorsum illorum semper incurva. Quandiu tales sunt. Dico ergo, Nunquid sic offenderunt, ut caderent? Absit. Hoc est, ut caderent in æternum? Absit. Possunt tamen, quamvis sua voluntate ceciderint, illumi. ante Dei gratia, surgere. Sed illorum delicto salus eat gentibus, ut illos cemulentur. Usque adeo dilexit, ut propter illorum salutem gentes salvarentur: ut illi videntes gentes ad regnum Dei vocari, et confunderentur, et converterentur. Quod si delictum illorum divitiæ sunt muudi. Si delictum eorum vobis tantum profuit, ut vos illis æquaret, quanto magis si velint multi ex illis credere, vel omnes, prodesse vobis poterant ad doctrinam? Delictum Judæorum ditavit gentes, ut eorum sine labore legis fierent cohæredes, et concorperales, sicut ad Ephesios ipse commemorat. Et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum! Si uci corum credentes tantum vobis profuerunt, quanto magis si plurimi credidissent! Vobis onim dico gentibus. Qui ex gentibus credidistis. Vult ostendere se per illos Judæorum salutem magnopere quærere. Quandiu quidem ego sum gentium ApostoIus. Quandiu sum in corpore. Ministerium meum honorificabo. Illustrabo, honorificabo ministerium meum, si non solum gentes, ad quas missus sum, sed etiam Judæos lucratus fuero exemplo meo. Si quo modo ad aemulandum provocem carnem meam.","english":"Let their eyes be darkened, that they may not see: and bend their back always. As long as they are such. I say then, Have they so stumbled, that they should fall? God forbid. That is, that they should fall forever? God forbid. Yet they can, although they have fallen by their own will, be enlightened and rise again by the grace of God. But by their offense salvation has come to the Gentiles, that they may emulate them. He loved them so much that for their salvation the Gentiles were saved: so that they, seeing the Gentiles called to the kingdom of God, might both be confounded and be converted. But if their offense is the riches of the world. If their offense profited you so much that it made you equal to them, how much more, if many of them, or all, were willing to believe, could they profit you for doctrine? The offense of the Jews enriched the Gentiles, so that without the labor of the law they might become co-heirs and members of the same body, as he himself recalls in Ephesians. And their diminution is the riches of the Gentiles: how much more their fullness! If a few of them believing profited you so much, how much more if very many had believed! For I speak to you Gentiles. You who have believed from among the Gentiles. He wishes to show that through them he greatly seeks the salvation of the Jews. As long as I am the Apostle of the Gentiles. As long as I am in the body. I will honor my ministry. I will make illustrious, I will honor my ministry, if I gain not only the Gentiles, to whom I was sent, but also the Jews by my example. If by any means I may provoke to emulation my flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Hic carnem suam Judæos dicit, ex quo: um genere veniebat. Si quocunque modo sic me exhibeam, ut me illi æmulentur, et desiderent tales esse. Et salvos faciam aliquos ex illis, Quia volunt omnes, vel aliquos, ut impleatur, Reliquiæ salvae fient. Si enim amissio eorum reconciliatio est mundi. Repetit quod dixerat, Qua assumptio, nisi vita ex mortuis? tnde gentibus assumptio, nisi ex illorum morte? Ex Judæis mortuis apostoli vita fuerunt assumplioni gentium. Quod si delibatio sancta est, et massa. Pauci credentes sancti: et omnes, si credant, fieri possunt. Si rivus bonus, et fons. Et si radix sancta, et rami. Radix patriarcharum, hoc est, primi et novissimi, qui ei illis crediderunt, sancti sunt. Quod si aliqui ex ramis fractisunt. Qui in Christo credere noluerunt. Tu autem. Non ideo illi fracti sunt, ut tu inseraris: sed ideo consertus, quia illi fracti sunt. Cum olcaster esses, insertus es in illis. Olea quidem, sed inculta, silvestris, de genete sine lege ct promissis. Contra naturam est ut oleaster in oliva inscratur: sed potentia Dei omnia possibilia: nec contradic factura factori. Et socius radicis, et pinguedinis olivæ factus es. Radicis, Patrum; pinguedinis, Christi. Noli yloriari adversus ramos. Noli gau* derc, qu illi fracti sunt. Quod si gloriaris, non tu radi em portas, sed radix te. Si gloriaris, hoc audies, quia non illi per te stant, sed tu per illos.","english":"Here he calls the Jews his own flesh, since he came from that people. If by any means I may so present myself that they may emulate me and desire to be such. And I will save some of them, because they desire all, or some, that it may be fulfilled, The remnant shall be saved. For if the loss of them is the reconciliation of the world. He repeats what he had said, What is the assumption, except life from the dead? Whence the assumption of the Gentiles, except from their death? From the dead Jews the apostles were a life for the assumption of the Gentiles. And if the firstfruits is holy, so also the lump. A few believing are holy: and all, if they believe, can become so. If the stream is good, so also the fountain. And if the root is holy, so also the branches. The root of the patriarchs, that is, of the first and the last, who believed in him, are holy. And if some of the branches are broken off. Who refused to believe in Christ. But you. They were not broken off for this reason, that you might be grafted in: but you were grafted in for this reason, because they were broken off. When you were a wild olive, you were grafted into them. An olive indeed, but uncultivated, wild, from a people without the law and the promises. It is against nature that a wild olive be grafted into an olive: but with God's power all things are possible: nor does the creature contradict the Creator. And you have been made a partaker of the root and of the fatness of the olive. Of the root, of the Fathers; of the fatness, of Christ. Do not boast against the branches. Do not rejoice that they were broken off. But if you boast, you do not bear the root, but the root bears you. If you boast, you will hear this, that they do not stand through you, but you through them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Nec tu illis vitam præstitisti, sed illi tibi. Dicis ergo: Fracti sunt rami, ut et ego inserar. Bene, propter incredulitatem fracti sunt. Tu autem file stas. Dicis ergo illos fractos, ut tu inseraris. Videamus, si propter hoc: sed illi pcr incredulitatem fracti sunt, tu autem nullis tuis merits fide insertus es gratis: ne putes quod personam tuam acceperit, illos sine causa projecerit. Noli altum sapere, sed lime. Noli superbe sapere contra eos; sed magis dole, et ora pro illis. Si enim Deus naturalibus ramis non pepercit, ne forte ntc libi parcat. Si illis non pepercit, quia increduli fuerunt qui ex semine Abrahæ sunt: nec tibi parcet, si in aliquo incredulus tueris: quia olcaster eras. Incredulitas non est unius generis: Omne peccatum ea infidelitate descendit, sicut ostenditur in Scripturis: Quia non crediderunt verbis Dei, etiamsi Deo cn diderunt peccatores. Vide ergo bonitatem et severitatem Dei. Contra cos qui alium Deum ju tum, alum asserunt honum: et con na eos qui negant Deum in peccantibus vindicare. In cos quidem qui ceciderunt, severitatem: in te autem, bonitatem Dei. Quia ct illi justificati sunt, ct tui misericorditer et elementer misertus cst, et nullis tuis meritis: unde omnino debet cessare præsumptio. Si permanseris in bonitale. In fide, quæ tibi per ejus bonitatem collata est. Alioquin et tu excideris.","english":"Neither did you provide life to them, but they to you. You say therefore: The branches were broken off, so that I might be grafted in. Well said: because of unbelief they were broken off. But you stand by faith. You say therefore that they were broken off so that you might be grafted in. Let us see whether it was for this reason: but they were broken off because of unbelief, while you were grafted in by faith, freely, with no merits of your own; do not think that he accepted your person and cast them out without cause. Do not be proud, but weep. Do not be proud against them, but rather grieve and pray for them. For if God did not spare the natural branches, perhaps he will not spare you either. If he did not spare them, because those who are from the seed of Abraham were unbelieving, neither will he spare you, if you are found unbelieving in anything; for you were a wild olive. Unbelief is not of one kind: every sin descends from that infidelity, as is shown in the Scriptures: Because they did not believe the words of God, even though they, being sinners, believed God. Consider therefore the goodness and severity of God. Against those who assert one God to be just and another good; and against those who deny that God takes vengeance on sinners. Toward those who have fallen, severity; toward you, the goodness of God. Because both they were justified, and he had mercy on you mercifully and kindly, and with no merits of yours; whence all presumption ought utterly to cease. If you persevere in goodness. In the faith, which was conferred on you through his goodness. Otherwise you too will be cut off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Et tu si incredulus fueris, severitatem senties: et illi bonitatem, si crediderim. Sed et illi, si non permanserint in incredulitate, inserentur. Si autem in infidelitate per a anserint, non inserentur. Ostendit eos dono Dei posse reverti. Potens est enim Deus iterum inserere illos. Apud homines quidem impossibile est arides surculos ref rmare: Deo autem omnia possibilia sunt. Nam si tu ex naturali excisus es oleastro. Qui jam olim in patribus tuis, qui obliti na:uralem legem, degeneraverunt a natura, etiam per successiones peccandi consuetudo crescendo permansit, quasi naturaliter amari fuerunt: non solum per ori. ginale peccatum, sed etiam per actuale. Et contra naturam insertus es in bonam olivam, quanto magis hi secundum naturam inserentur suæ olivæ? Contra naturam est, sicut dictum eSI, oleastrum olivæ inserere: quia magis radix ramo solet consentire, quam ramus radici. Nolo enim vos ignorare, fratres. Et hoc ne superbirent gentes contra eos. Mysterium hoc. Secretum. Ut non sitis vobis ipsis sapientes. Ut non secundum carnalem vestram sap entiam dicatis: Meritis nosti is nos Deus elegit, illos autem abjecit: et ut nos eligeret, ideo illos repulit. Quia cœcitas ex parte contigit in Israel. In his cæcitas contigit, quia non credidcrunt: quos et Jacob claudicatio figuravit. Donec plenitudo gentium intraret, et sic omnis Israel salvus fieret.","english":"And you, if you have been unbelieving, will feel severity; and they will feel goodness, if I have believed. But even they, if they do not remain in unbelief, will be grafted in. If however they persist in faithlessness, they will not be grafted in. He shows that they can return by the gift of God. For God is able to graft them in again. Among men indeed it is impossible to make dry shoots firm again; but with God all things are possible. For if you were cut out of the wild olive tree, which already long ago in your fathers, who forgot the natural law, degenerated from nature, and even through successive generations the habit of sinning persisted by growing, so that they were bitter as if by nature—not only through original sin, but also through actual sin. And contrary to nature you were grafted into the good olive tree, how much more will these be grafted into their own olive tree according to nature? It is contrary to nature, as has been said, to graft the wild olive onto the olive tree, because the root is usually more in accord with the branch than the branch with the root. For I do not want you to be ignorant, brothers—and this so that the Gentiles might not be proud against them—of this mystery. This secret. So that you may not be wise in your own eyes. So that you may not say according to your carnal wisdom: God chose us by our merits, but rejected them; and in order to choose us, he therefore repelled them. Because blindness happened in part in Israel. In these blindness happened, because they did not believe; whom also Jacob's lameness prefigured. Until the fullness of the Gentiles should enter in, and so all Israel should be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Cum plenitudo gent um credidcril, sic æstimantur in fine saeculi Judæi, qui inventi fuerint credituri. Plenitudo gentium, mult'tudo credentium est, ex omni genere: non omnes omnino gentes, juxta figuram synecdochen. Sicut scriptum est, in Isaia pr pheta: Veniet cx Sion, qui eripiat et avertat impietates ab Jacob. Quod ante nemo facere prævalebat. Et hoc illis a me testamentum. Testamentum novum, quod Jeremias promittit. Cum abstulero peccata corum. Ut per baptismum mundati novum accipiant testamentum. Secundum Evangelium quidem inimici propter vos. Inimici, quia vos illis æquavi, et quia vobis prædico, prohibentes nos gentibus loqui. Quid est, Secundum Evangelium inimici propter vos, nisi quod eorum inimicitia, qua occiderunt Christum, Evangelio proficit? et hoc ostendit ex Dei dispositione venisse, qui bene uti novit etiam malis: quia persecutio Judæorum Evangelio militavit. Tanta ab illis fieri permisit, quanta necessaria fuerunt Evangelio. Secundum electionem autem, charissimi, propter patres. Si autem credant, chaviss nii sunt. Item aliter: Qui inde prædestinatione electi sunt, per gratiam diligunt: qui in suo errore dimssi sunt, inimicitias exercent propter Evangelium: quos et Jacob claudicans figuravit. Sine pœnitentia enim sunt dona et vocatio DeiId est, sine mutatione stabiliter fixa sunt.","english":"When the fullness of the Gentiles has believed, then at the end of the age the Jews who are found to be going to believe are reckoned in this way. The fullness of the Gentiles is the multitude of believers from every kind—not absolutely all the nations, according to the figure of synecdoche. As it is written in the prophet Isaiah: He will come from Zion, who will deliver and turn away impieties from Jacob. Which before no one was able to do. And this is the testament to them from me. The new testament, which Jeremiah promises. When I have taken away their sins. So that, cleansed through baptism, they may receive the new testament. According to the Gospel indeed, enemies for your sake. Enemies, because I have made you equal to them, and because I preach to you, they forbidding us to speak to the Gentiles. What is this, According to the Gospel enemies for your sake, except that their enmity, by which they killed Christ, profits the Gospel? And he shows that this came about by God's disposition, who knows how to use even evils well: because the persecution of the Jews served the Gospel. He permitted such things to be done by them as were necessary for the Gospel. But according to election, most beloved, for the sake of the fathers. But if they believe, they are most beloved. Likewise in another way: those who have been chosen from there by predestination love through grace; those who have been left in their own error exercise enmities for the sake of the Gospel; whom also Jacob, limping, prefigured. For the gifts and the calling of God are without repentance. That is, they are stably fixed without change.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Ad hanc vocationem qui pertinent, omnes sunt docibiles Dei: nec possunt dicere: Credidi, ut sie vocaret: quia Dominum non poenitet semini Abrahæ promisisse. Et aliter: Sine aliquo praecedenti mcrito vel I bore data est fides rer gratiam Chris i. Poenitere Dei, mutare est, sicut legimus: Poenitet me Saul regem fecisse: vel illud: Jura it Dominus, nec pœnitebit eum: et reliqua: hoc est, Sacerdotium istud non mutabitur sicut mutatum est Judæorum: ita et hic sine pœnitentia sunt dona Dei, et vocatio: hoc est, quos praedest.navit, hos et vocavit. Quia Deus non mutabit vocationis suæ sententiam; sed quos ante mundi eo stitutionem in præscientia sua elegit, ipsis dicturus cst: Venite, benedicti Patris mei, et reliqua. SiMul enim aliquando et vos non credidistis Deo. Quando adhuc illi credebant. Nunc autem misericordiam consecuti estis propter illorum incredulitatem. Non merito vestro. Ita et isti nunc non crediderunt in vestra misericordia. Misericordia gentium Christus est: ut et ipsi misericordiam consequantur. In tn tum non erediderunt, ut et ipsi non ex operibus justificentur, sed misericordia, sicut vos, quandocunque crediderint. Condusit enim Deus omnia in incredulitate.","english":"Those who belong to this calling are all taught by God, and they cannot say, \"I believed so that he might call me thus,\" because the Lord does not repent of having promised to the seed of Abraham. And in another sense: faith has been given for the grace of Christ without any preceding merit or reward. God's repenting means his changing, as we read: \"It repents me that I made Saul king,\" or that passage: \"The Lord has sworn, and he will not repent,\" and the rest: that is, this priesthood will not be changed as the priesthood of the Jews was changed; so here too the gifts and the calling of God are without repentance: that is, those whom he predestined, he also called. Because God will not change the sentence of his calling; but those whom he chose in his foreknowledge before the foundation of the world, to them he will say: \"Come, you blessed of my Father,\" and the rest. For you also were once unbelieving toward God, when they were still believing. But now you have obtained mercy because of their unbelief—not by your own merit. So these also now have not believed, in your mercy. The mercy of the Gentiles is Christ, so that they too may obtain mercy. They did not believe at that time, so that they too might be justified not by works but by mercy, as you were, whenever they believe. For God has shut up all things in unbelief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Quos invenit in incredulilate: hoc cst, Judxos omnes, et gentes, hos conclusit, quia ante Judæi peccatores cant, non perfidi: poslqunin autem Christo non crediderunt, æquales sunt gentibus, et ita misericordia indigent omnes et consequuntur. Ut omnium misereatur. Hæc fecit causa ut omnibus misereatur, qua omnes æqualiter incredulos deprehendit. O altitudo divitiarum sapientiæ. Laudat ergo sapientiam Dei, qui tandiu exspectavit secundum praescientiam, donec omnes æqualilter indigerent miser.cordia, ut nemo haberet unde gloriari posset, se ex operibus justificatum, quae nec fecit. Hoc autem nemo intellexit, justo Dei judicio, unde admirans Apostolus tantum profundum, nullis mentis praecedentibus gentes intromissas, et multa perfidia præcedente derelictos Judæos, exclamat: altitudo! Et si Apostolus hoc dicit, quanto magis nos dicere debemus, et non discutere Dei judicia: sed ad istud testimonium, velut ad portum confugere, et velut ad validissimam anchoram nos tenere! Et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus! Considerandum quod Dei scientia omnibus divitiis præponitur. Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? Quis pro difficultate positum cst. Aut quia prior dedit illi, et retribuetur ei? Quis prior fecit aliquid boui sine D o, ut non Dei misericordiam 'glorificet, sed suo merito se recepisse glorietur?","english":"Those whom he found in unbelief—that is, all the Jews and the Gentiles—these he shut up, because formerly the Jews were sinners but not faithless; but after they did not believe in Christ, they are equal to the Gentiles, and so all need mercy and obtain it. That he might have mercy on all. He did this in order that he might have mercy on all, in that he found all equally unbelieving. O the depth of the riches of wisdom. He praises, therefore, the wisdom of God, who waited so long according to his foreknowledge until all equally needed mercy, so that no one might have anything of which to boast, that he was justified by works—works which he did not even do. But no one understood this by the just judgment of God; therefore the Apostle, marveling at so great a depth—that with no preceding merits of mind the Gentiles were brought in, and with much faithlessness preceding the Jews were left behind—exclaims: O the depth! And if the Apostle says this, how much more ought we to say it, and not to dispute the judgments of God, but to flee to this testimony as to a harbor, and to hold fast to it as to a most powerful anchor! And of the knowledge of God: how incomprehensible are his judgments, and how unsearchable his ways! It must be considered that the knowledge of God is placed before all riches. For who has known the mind of the Lord? Or who has been his counselor? Who is put for \"how difficult it is.\" Or: because he first gave to him, and it will be repaid to him? Who first did anything good without God, so that he might not glorify God's mercy, but boast that he received it by his own merit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"cujus est bonitatis etiam quod sumus et vivimus, non tantum quod credimus: quia in omnibus ipsius misericordia prævenimur. Et sciamus quia, Ii boni aliquid facimus, jam ab illo accipimus, cui nemo prior dedeit. Quoniam ex ipso, et per ipsum. Ab ipso non solum omnis creatura de nihilo facta est, sed ex ip. o est omne bonum, dicente Jacobo: A quo est omne donum optimum. Et in ipso audit. In ipso concluditur: ipse glorificandus a nobis est. Omnia ips gloria in sæcula. Amen. Si omnia, et fides.\n\nCAP. XII. Obsecro itaque nos, fratres. Initium causæ: Quia de sensu Domini dixerat, modo docet qui esse debeant: quales Se Dci adjutorio debeant exhibere,ut sensum Domini habere mereantur. Per misericordiam, Dei. Qua salvati esiis: nibil enim majus habebant. Ut exhibeatis corpora vestra. Quanto magis animas vestras? non arietes et hireos: qui tamen vivi et sine macula offerebantur. Hostiam viventem. Ab omni peccatorum morte alienam. Sanctam. Puram et castam: Sanctificate enim vos, ait, a mulieribus. Deo placentem. Non hominibus solum. Rationabile obsequium vestrum. Omnia sapienter facienda: quia etiamsi consummatus quis fuerit, et abfuerit ab illo scientia Dd, in nihilum deputabitur. Et nolite conformari huic sæculo. Nolite iterum similes esse filiis mundi, qui facti estis filii Dei. Sed reformamini in novitate sensus vestri.","english":"His goodness is the reason we exist and live, not only that we believe, because in all things we are preceded by his mercy. And let us know that when we do anything good, we have already received it from him to whom no one has given first. For from him and through him. From him not only was every creature made out of nothing, but from him is every good thing, as James says: Every best gift is from him. And in him it is heard. In him it is concluded: he is to be glorified by us. All glory to him forever. Amen. If all things, then also faith.\n\nCHAPTER XII. I beseech you therefore, brothers. The beginning of the argument: Because he had spoken of the mind of the Lord, now he teaches what sort of people they ought to be, and with what sort of character, by the help of God, they ought to show themselves, so that they may deserve to have the mind of the Lord. Through the mercy of God, by which you have been saved; for they had nothing greater. That you present your bodies. How much more your souls? not rams and goats, which nevertheless were offered alive and without blemish. A living victim. Alien to every death of sins. Holy. Pure and chaste; for, he says, sanctify yourselves from women. Pleasing to God. Not to men only. Your reasonable service. All things are to be done wisely, because even if someone is perfect, and the knowledge of God is absent from him, he will be reckoned as nothing. And do not be conformed to this world. Do not again be like the sons of the world, you who have been made sons of God. But be reformed in the newness of your mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Henovate dono Dei sensum vestrum, per quem regitur corpus, et omnia membra diriguntur. Et ita corpus renovabitur: et cum hoc feceritis, tunc poteritis voluntatem Dei, et sensum ejus agnoscere. Ut robetis quæ sit voluntas Dei. Hæc enim non nisi novo sensu revelatur renatis per gratiam. Bona, et beneplasens, et perfecta. Bona, rnelior et optima. Dico enim per gratiam quæ data est mihi. Non sensu proprio loquor: sed gratia Christi loquitur in me: quasi prohibens aliter sapere quam praecipit lex divina. Omnibus qui sunt inter vos. Sacerdotibus et doctoribus, quorum exemplum cæteri sequerentur. Non p!us sapere, quam oportet sapere: sed sapere ad sobrietatem. Pins sapit, qui illa, quæ lex non dicit inquirit, sicut dicit Salomon: Altiora tc ne quxsieris. Unicuique sicut Deus divisit. Notandum quod Spiritum fanctum dicat Deum: quem ad Corinthios, dividere dicit dona singulis prout vult. Mensuram fidei. Sicut enim in uno corpore multa membra habemus. Ut agnoscamus a Deo nobis etiam ipsam fidem donari. Omnia autem membra non eumdem actum habent. Non potest oculus audire, nec auris videre. Ita multi unum corpus sumus in Christo. Ad unitatem et pacem hortarur: non pctest unus omnia habere, ne superhiat si nullius indigeat. Nolite ergo contristari, quia non habet unus quod alium habere perspexit. Singuli autem alter alterius membra.","english":"Renew your understanding by the gift of God, by which the body is governed and all the members are directed. And so the body will be renewed; and when you have done this, then you will be able to know the will of God and his understanding. That you may know what the will of God is. For this is revealed only to a new understanding, to those reborn through grace. Good, and well-pleasing, and perfect. Good, better, and best. For I say through the grace that has been given to me. I do not speak by my own understanding, but the grace of Christ speaks in me, as if forbidding me to be wise otherwise than the divine law commands. To all who are among you. To the priests and teachers, whose example the rest should follow. Not to be wise more than one ought to be wise, but to be wise unto sobriety. He is more wise who inquires into those things that the law does not say, as Solomon says: Do not seek things too high for you. To each one as God has divided. It should be noted that he calls the Holy Spirit God, whom he says divides gifts to each one at Corinth as he wills. The measure of faith. For just as we have many members in one body. That we may recognize that even faith itself is given to us by God. But all the members do not have the same function. The eye cannot hear, nor the ear see. So we, many, are one body in Christ. He exhorts to unity and peace: one person cannot have everything, lest he be puffed up if he needs nothing from anyone. Therefore do not be saddened because one does not have what he has seen another have. But each one is members of one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"alterutro præstemus quod habemus, ut præstando in alterutrum quod habemus, magis ac magis charitas confirmetur. Habentes autem donationes, secundum gratiam, quæ data est nobis, differentes. Audi donationes, et tacc de meritis. Novi Testamenti donum est, quod ex nobis non est: omnibus credentibus gloria futura promittitur. Sed jam in præsenti renatis Dominus differentias virtutum, gratia distribuente, largitur. Sive prophetiam: secundum rationem fidei. Fidci, non legis: sed illius ad i quas per dilectionem operatur; sed ista dilectio per Spiritum sanctum infunditur. Vel etiam illam prophetiam vcram, quæ secundum fidem est. Sive ministerium, in ministrando. Sacerdotale. Sive qui docet, in doctrina: qui exhortatur, in exhortando. Qui docet, major est eo qui exhortatur: exbortari enim fossunt et ignari pro viribus suis: docere autem docturum est. Huc usque dona. Hinc jam docet, ut decet, ut denis ncceptis bene utamur. Qui tribuit, in simplicitate. Omnibus simpliciter, id est puro corde debet dari: qui enim susceperit prophetam hI nomine prophetae, mercede.., prophetæ accipiet. Qui præest, in sollicitudine. Ecclesiæ, vel fratribus. Qui miseretur. Maxime misericordia circa ægrotantes exhibenda est, quamvis generalis sit. in hilaritate. Hilarem enim datorem diligit Deus: tristem sine dubio odit. Dileclio sine simulatione.","english":"Let us show to one another what we have, so that by showing to one another what we have, charity may be confirmed more and more. Having gifts, however, differing according to the grace that has been given to us. Hear the gifts, and be silent about merits. It is the gift of the New Testament, which is not from ourselves; to all who believe the future glory is promised. But already in the present, for those reborn, the Lord, with grace distributing, lavishes differences of virtues. Whether prophecy: according to the measure of faith. Of faith, not of the law: but of that faith which works through love; but that love is poured in through the Holy Spirit. Or even that true prophecy which is according to faith. Whether ministry, in ministering. Priestly. Whether he who teaches, in doctrine: he who exhorts, in exhorting. He who teaches is greater than he who exhorts: for even the ignorant can exhort according to their strength; but to teach belongs to one who is to teach. Up to this point, the gifts. From here he now teaches, as is fitting, that we may make good use of the gifts. He who gives, in simplicity. To all simply, that is, with a pure heart, it ought to be given: for he who receives a prophet in the name of a prophet will receive a prophet's reward. He who presides, in solicitude. Of the church, or of the brethren. He who shows mercy. Mercy is to be shown especially toward the sick, although it is general. in cheerfulness. For God loves a cheerful giver: without doubt he hates the sorrowful one. Love without pretense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Qui fictus est in charitate, injuriam Deo facit, qui charitas est. Magna enim fraus est, si auro plumbum admisceas: quanto gravius, si malo simulationis, quantum in te est, bonum cœleste corrumpas? Tota puritas debet esse in Christiano, sicut dicit, Deus lux est. Et in Christiano serenitas mentis debet esse. Servorum est in præsenti pavere, et in absenti detrahere: et illud, Non diligamus verbo, sed opere et veritate, ut etiam, si necesse est, moriamur. Odientes malum. Sive opus, sive hominum actus malos. Adhærentes bono. Sicut: Diverte a malo, et fac II nam Eradica malum, ut semines bonum. Charitate fraternitatis. Tanqjam ex uno utero nati, ita vos diligile. Invicem benigni. Sicut, Invicem superiores existimantes. Honore invicem prævenientes. Maxime semper tenendum est, ut semper te minorem omnibus existimes, et sic servabitur humilitas, et paticntia: quia quidquid pateris a majore, contentus es. Sollicitudine non pigri. Non solum ad quem manet sollicitudo Ecclesiæ impiger debet esse et alacer, Med etiam invicem de profectu et vita ves:ra debetis esse solliciti. Spiritu ferventes. Tunc spiritu fervemus, si a carnalibus actibus fugiamus: quia Dom nus in tepidis nauseam patitur. Domino servientes. Non saeculo, nec vitiis, sed Redemptori. Spe gaud ntes, in tribulatione.patientes: orationi instantes. Propter gaudium futurae spei in tribulatione esto e patientes.","english":"Whoever is false in charity does injury to God, who is charity. For it is a great fraud if you mix lead with gold; how much more grievously do you, as far as in you lies, corrupt the heavenly good by the evil of simulation? There ought to be total purity in a Christian, as it says, God is light. And in a Christian there ought to be serenity of mind. It is the part of slaves to tremble in the present and to disparage in the absence; and that saying, Let us not love in word, but in deed and in truth, so that, if it is necessary, we may even die. Hating evil—whether evil work or the evil acts of men. Cleaving to good. As it is: Turn away from evil, and do good; for root out evil, that you may sow good. In the charity of brotherhood. As though born from one womb, so love one another. Mutually kind. As it is, Esteeming one another higher. Anticipating one another in honor. Above all it must always be held that you always consider yourself lesser than all, and thus humility and patience will be preserved: because whatever you suffer from a greater one, you are content. Not slothful in solicitude. Not only should he who has charge of the solicitude of the Church be diligent and eager, but you also ought to be solicitous for one another concerning your progress and your life. Fervent in spirit. Then we are fervent in spirit if we flee from carnal acts: because the Lord suffers nausea at the lukewarm. Serving the Lord. Not the world, nor vices, but the Redeemer. Rejoicing in hope, patient in tribulation, instant in prayer. Because of the joy of the hope to come, be patient in tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Omne, inquit, gaudium existimate, cum in tentationes varias incideritis. Omni tempore benedicentes. In prosperis et in adversis. Necessitatibus sanctorum communicantes. Mementote quibus operibus sancti paruerint Beo, et estote participes eorum, et ministrate eis, qui omnia sua contempserunt propter Christum, sic ut ibi vestra abundantia illorum inopiam suppleat, ut et illorum abundantia vestræ inopiæ supplementum. Hospitalitatem sectantes. Sicut Loth tiam invitos cogebat nospites. El sicut dic: Hospitalitatem nolite oblivisui, per hanc enim pl acuerunt quidam, angelis hospitio receptis: ct cætera testimonia. Benedicite persequentibus vos, benedicite, et nolite maledicere. Ne puiaremus utrumque fieri posse, non solum non re maledicendum est, sed etiam benedicendum: sicut ait apostolus Petrus: Non redden es malum pro malo, vel malcdictum pro maledicto: sed econtrario beuedicentes. Gaudere cum gaudentibus. Sed modo id perverse fit, qui flemus cum gaudentibus: si quis laudatur, inv demus: si quis cadit, gaudemus: si de corpore es emus, doleremus unum membrum abscissum de corpore nostro. Flere cum flentibus. Ad fletum Mariæ fletibus prov ecatur Dominus, nobis praebens exemplum, non pro Lazaro, neque pro Judæorum incredulitate: quia non tunc primum signis ejus non crediderunt, sicut quidam putant Flere cum flentibus: nos oportet, subintelligitur.","english":"Count it all joy,\" he says, \"when you fall into various temptations.\" Blessing at all times—in prosperity and in adversity. \"Communicating with the needs of the saints.\" Remember by what works the saints have obeyed God, and be partakers with them, and minister to those who have despised all their own possessions for Christ, so that your abundance may supply their want, and their abundance may be the supply of your want. \"Pursuing hospitality,\" as Lot also compelled his guests even against their will. And as it says: \"Do not forget hospitality, for by this some have pleased God, having received angels as guests,\" and the rest of the testimonies. \"Bless those who persecute you; bless, and do not curse.\" Lest we should think that both can be done, not only must we not curse in return, but we must even bless, as the apostle Peter says: \"Not rendering evil for evil, or curse for curse, but on the contrary blessing.\" \"Rejoice with those who rejoice.\" But now this is done perversely by those who weep when others rejoice: if anyone is praised, we envy him; if anyone falls, we rejoice; if a member is cut off from the body, we grieve that one member has been severed from our body. \"Weep with those who weep.\" The Lord is moved to weeping by the tears of Mary, giving us an example—not for Lazarus, nor for the unbelief of the Jews, because it was not then for the first time that they did not believe his signs, as some think. \"Weep with those who weep\": it is to be understood that we ought to do so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"S; quid patitur unum membrum, compatiuntur omnia membra. Idipsum invicem sentientes. Ut sicut tuæ, ita et fratris necessitati perfecta cbariia e consentias. Non alta sapientes. Superbc sapit, qui Dro suam non reservat injuniam. Sed humilibus consentientes. Humilibus, hoc est, humilitati. Nolite esse prudentes apud vosmetipsos. Nolite in humana sapientia gloriari: sed stulti estote in hoc sæculo, ut sitis sapientes, sicut scriptum est: Beatus, quem tu erudieris, Domine, et de lege tua locueris eum. Nulli malum pro malo reddentes. Sapientia humana est, si quæras quomodo vicem reddas nIlo. Nam stultitia est in sæculo, si percutienti maxillam, præbeas et alteram. Qui si tantae patientiac ct benignitatis fueris, non solum coram Deo, sed etiam apud homines probabilis haberis. Providentes bona non tantum coram Deo, sed etiam coram omnibus hominibus Tantum cave ne ideo facias, ut non Peo et homini, sed ut solis hominibus placeas. Si fieri potest, quod ex vobis est, cum omnibus hominibus pacem habentes. Sive ex vobis est ut. fieri possit, quod vestrum est, vos habetote pacem et cum amicis, ct cum inimicis, et dicite cum propheta: Cum iis qui oderunt Pacem eram pacificus. Nulli ergo debemus malum de injuria facere, vel nocere: sed magis econtrario optare salutem corum, et conversionem ad Dominum.","english":"For if one member suffers, all the members suffer with it. Being of the same mind toward one another. That just as for your own need, so also for your brother's need, you may yield with perfect charity. Not minding high things. He minds high things proudly who does not reserve his own injury. But consenting to the humble. To the humble, that is, to humility. Do not be wise in your own eyes. Do not glory in human wisdom, but be foolish in this world, so that you may be wise, as it is written: Blessed is the man whom you instruct, O Lord, and whom you teach out of your law. Repaying no one evil for evil. It is human wisdom if you seek how to repay someone. For it is foolishness in the world, if someone strikes your cheek, to offer him the other also. But if you are of such great patience and kindness, you will be approved not only before God but also among men. Providing good things not only before God but also before all men. Only take care that you do not do this so as to please not God and man, but only men. If it is possible, as far as it lies in you, having peace with all men. Whether it lies in you that it can be done, what is yours, you are to have peace both with friends and with enemies, and say with the prophet: With those who hated peace I was peaceable. Therefore we ought to do no evil to anyone out of injury, nor harm anyone, but rather, on the contrary, to desire their salvation and their conversion to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Ut bonum fieri possit, merces sit voluntatis lu;e: ut vero fieri non possit, culpa sit disseusionisalienae. Tu vero cum propheta pronuntia: Cum iis qui odcrunt pacem eram pacificus. Quod hoc modo imples, dum utilia et salutaria optas inimicis, quiahujusmodi voto ad optantem permanet fructus, etsi ah altera parte negligatur affectus. Non vosmetipsos defendentes, charissimi. Id est, non partes vestras verbis defendentes contentiones, odia præparetis: sed magis furentis iracundiam cedendo vincatis. Quia alienae malitiæ impetum fugisse, superasse est: huc modo importunam animositatem aut ratione mitiges, aut humilitate declines. Sed date locum iræ. Aut fugite, aut permittite vobis noceri. Scriptum est enim: Mihi vindicta. Ego quasi meam, vestram injuriam vindicabo, quoniam qui vos tangit, et pupi!lam meam: et qui scandalizaverit unum es pusillis istis, et reliqua. Ego retribuam, dicit Dominus. Secundum historiam spem vindictæ illis promittit, ut vel sic illos provocet ad paticnliam et misericordiam: non illi negarent, quod Deus nulli negat. Sed si esurierit inimicus tuia, ciba illum; si sitit, potum da illi. Hoc est, ut malum ben gnitate confundas, et gratia castiges ingratum. Hoc enim faciens, carbones ignis congeres super caput ejus.","english":"So that good may be possible, let the reward belong to the will's light; but so that it may not be possible, let the blame belong to another's dissension. But you, with the prophet, declare: With those who hated peace I was peaceable. You fulfill this in this way, when you desire what is useful and salutary for your enemies, because from a vow of this kind the fruit remains with the one who desires it, even if the affection is neglected on the other side. Not defending yourselves, dearly beloved. That is, do not defend your own parties with words, do not prepare contentions and hatreds; but rather overcome the fury of the raging by yielding. For to have fled the onslaught of another's malice is to have overcome it: in this way you either soften importunate animosity by reason, or turn it aside by humility. But give place to wrath. Either flee, or allow yourselves to be harmed. For it is written: Vengeance is mine. I will avenge your injury as if it were my own, since whoever touches you touches the apple of my eye; and whoever causes one of these little ones to stumble, and the rest. I will repay, says the Lord. According to the historical sense, he promises them the hope of vengeance, so that even in this way he may provoke them to patience and mercy: they would not deny that which God denies to no one. But if your enemy is hungry, feed him; if he is thirsty, give him drink. That is, so that you may confound evil by kindness, and chastise the ungrateful by grace. For in doing this, you will heap coals of fire upon his head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Ut cum intellexerit sibi carbones congregari per tuam sibi non debitam misericordiam, postea convertatur et dil gat quem ante oderat: nam non est misericordia, si illam ideo facias, ut illi aliquid pejus evcniat, qui jubcris pro inimico orare. Noli vinci a malo, sed vince in bono malum. In scusibus vel motibus animorum ille dicitur vicisse, qui alterum ad suam traxerit partem, sicut hæreticum, aut paganum. Si ergo mali vicissitudinem a te receperii, ille te vicit, et passionis similitudinem vitio suo sub lidit. Si autem per patientiam tuam cessare eum ab ira vel injuria feceris, tu vicisti, et de peccato ad salutem, acquirendo proximum, triumphasti.\n\nCAP. XIII. Omnis anima potestatibus. Hæc cansa adversum illos qui se putabant ita debcre libertate Christiana uti, ut nulli aut honorem deferrent, aut tributa redderent: quibus ita dicit, ut eos humiliet: sed et de ecclesiasticis potestatibus potest intelligi, ut sacerdotibus humiles existamus. Sublimioribus subdita sit. Ecclesiasticis, vel sæculi. Non est enim potestas nisi a Deo. Quæ autem sunt, a Deo ordinatæ sunt. Itaque qui resistit potestati, Dei ordinationi resistit.","english":"So that, when he has understood that coals are being heaped up for him through your mercy, which is not owed to him, he may afterward be converted and love whom he formerly hated. For it is not mercy if you do it for this reason, that something worse may befall him—you who have been commanded to pray for an enemy. Do not be overcome by evil, but overcome evil with good. In offenses or movements of minds, that one is said to have conquered who has drawn another over to his own side, as a heretic or a pagan. If therefore he has received from you a return of evil, he has conquered you, and by his own vice he has subjected you to a likeness of his passion. But if through your patience you have made him cease from anger or injury, you have conquered, and you have triumphed from sin to salvation by gaining your neighbor.\n\nCHAPTER XIII. Let every soul be subject to the higher powers. This is a case against those who thought that Christian liberty ought to be used in such a way that they paid honor to no one or rendered tribute to no one; to whom he speaks thus, in order to humble them. But it can also be understood of ecclesiastical powers, that we be humble toward priests. Let it be subject to the higher powers—ecclesiastical, or of the world. For there is no power except from God. But the powers that exist have been ordained by God. Therefore whoever resists the power resists the ordinance of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Non vult Christianum esse superbum, ne non propter Christum, sed propter superbiam patiatur, sicut alibi dicit: Videte quomodo caute ambuletis, redimentes tempus, quoniam dies mali sunt; sicut ip erelemit tempus, cum dixit, Opiime Felix: non idcirco justus, nam secundum desiderium ejus datur ci: quia dicit Salomon, Quoniam data est vobis potestas a Deo: sed cum essetis ministri regni illius, non recta judicastis. Constituetur enim ut juste te judicet, et ut timeatis, et vel sic non peccent: quomodo ergo propheta dixii, Quia regnaverunt, et non per me: per pecuniam, et majus, ambitiones regnabant. Qui autem resistunt, ipsi sibi damnationem acquirunt. Quia per superbiam suam damnantur. Nam principes non sunt timori boni operis. Sicut dicit de hæretico, cum sit proprio judicio condemnatus. Sed mali. Malus timet, bonus autem, si [Pro si legendum vel] pro justitia mori non timet. Vis autem non timere potestatem? Bonum fac, et habebis laudem ex illa. Damnalio malorum, laus bonorum est; naturali er enim omnes norunt et innocentiam praemio, et malitiam dig am esse supplicio. Bonum fac, ct habebis laudem ex illa. E'si non ab ila, tamen ex illa. Aut enim juste agis, et justa potestas laudabit te, aut juste agentem etiamsi potestas injusta damnet te, Deus justus coronabit te. Ac per hoc tu justitiam tene, tu bene vive. Et sive damnet, stve absolvat, bebis laudem es illa.","english":"He does not want a Christian to be proud, lest he suffer not for Christ but for pride, as it says elsewhere: \"See how carefully you walk, redeeming the time, because the days are evil\"; as that man also redeemed the time when he said, \"Optime Felix: you are not just for this reason, for it is given to him according to his desire\"; because Solomon says, \"For power has been given to you by God: but when you were ministers of his kingdom, you did not judge rightly.\" For he will be appointed to judge you justly, and so that you may fear, and even thus not sin. How then did the prophet say, \"Because they have reigned, and not through me\"? Through money, and more, through ambitions, they reigned. But those who resist acquire condemnation for themselves. Because they are condemned through their own pride. For rulers are not a terror to good work, as he says of the heretic, since he is condemned by his own judgment. But to evil. The evil man fears; the good man, however, does not fear to die for justice. Do you want not to fear the power? Do good, and you will have praise from it. The condemnation of the evil is the praise of the good; for by nature all know both that innocence is worthy of reward and that malice is worthy of punishment. Do good, and you will have praise from it. And if not from it, nevertheless from it. For either you act justly, and a just power will praise you; or, even if an unjust power condemns you as one acting justly, the just God will crown you. And therefore you, hold to justice, you, live well. And whether it condemns or absolves, you will have praise from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":186,"ref":"p186","source":"Dei enim minister est tibi in bonum. Si autem male feceris, time. Quia pro tua sollicitus est quit te. Non enim tine causa gladium portut. Gladium spiritus quem portabat Petrus, et ipse Paulus, et in te habet officium si peccaveris. Hoc spiritualiter. Dei enim minister est, vindex in iram ei qui malum agit. Ideo necessitate subditi estote. Sicut Ananiæ et Saphiræ, ct Mago: quia Deus emendare vult peeeateres. Non solum propter iram, sed et propter conscientiam. Non solum ne irascatur, sed etiam quia scit ille a justis etiam honorem deberi principibus populi tui, qui possunt etiam sine causa insurgere, sed et ne pro peccati eonscientia damnemini. Ideo enim et tributa præstatis. Reddite quae Cæsaris sunt Cæsari: quicunque enim habet unde trihutum præstet, quomodo potest non esse subjectus in iis quæ illi a Deo sunt constituta 9Hoc et de sacerdotibus. Ministri enim Dei sunt, in hoc ipsum servientes. Dignus es! operarius mercede sua: ut vel sic crederent, ne vidcretur Christus magis superbiam docuisse: dum in peccatoribus vindicant, Deo ministrare probantur. Reddite omnibus debita: cui tributam, tributum. Inclina pauperi aurem tuam, et redde debitum tuum: etiam eleemosyna debitum appellatur. Cui vectigal, vectigal. Vectigal nostrum est, ut transeuntibus de. mus, vel transeuntes sedentibus ad viam et indigentibus largiamur. Vectigal autem a vehendo dicitur.","english":"For he is God's minister to you for good. But if you do evil, fear. For he is anxious for you. For he does not bear the sword without cause. The sword of the spirit, which Peter bore, and Paul himself, and it has an office against you if you have sinned. This is spiritually. For he is God's minister, an avenger in wrath on him who does evil. Therefore you must be subject of necessity. As in the case of Ananias and Sapphira, and Simon Magus: because God wishes to correct sinners. Not only because of wrath, but also because of conscience. Not only lest he be angry, but also because he knows that honor is owed even by the righteous to the rulers of your people, who can even rise up without cause, but also lest you be condemned for the conscience of sin. For this reason you also pay tribute. Render to Caesar the things that are Caesar's: for whoever has the means to pay tribute, how can he not be subject in those things which have been established for him by God? This also concerns priests. For they are God's ministers, serving for this very purpose. The worker is worthy of his wage: so that even thus they might believe, lest Christ seem to have taught pride more; while in punishing sinners they are proved to minister to God. Render to all their dues: to whom tribute, tribute. Incline your ear to the poor man, and render your debt: even almsgiving is called a debt. To whom toll, toll. Our toll is that we give to those who pass by, or that we bestow on those who sit by the road and are in need. But toll is so called from carrying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Cui timorem, timorem: cui honorem, honorem. Quomodo ergo, præ Deum, ne timueris alium? sed sic, inquit, te age, ut neminem timeas: timor enim Dei expellit limorem humanum. Nemini quidquam debeatis, nisi ut invicem diligatis. Hoc solum debet manere: semper dilectionis debitum, quod semper est ncces arium. Qui enim diligit proximum, legem implevit. Proximus est, secundum dictum Domini, omnis homo qui misericordia indigct. Nam non adulterabis; Non occides; Non furaberis; Non falsum testimonium dices; Non concupisces; et si quod est aliud mandatum, in hoc verbo restauratur. Diliges Dominum Deum tuum perfecte, propter idololatriam, et proximum sicut te, propter injustitiam. Inde enim injustitia nasci ur, quia plus cæteris nos amamus. Diliges proximum tuum sicut te ipsum. Dilectio proximis malum non operatur. Omnis lex et prophetæ in hoc ver' o continentur: sicut enim non vis tibi fieri ma lum, sic vis tibi fieri honum. Plenitudo ergo legis est dilectio. Consummatio legis: quia et Lonum non facere, malum est. Et hoc scientes, tempus quia hora rit. Non ergo dehctis semper parvuli esse et lactentes, sicut dicit ad Hebræos. Enumerat, sive recapitulat. Horam pro tempore posuit. Jam nos desomno surgere. De somno pigritiæ et ignorantie surgamus. Jam enim lucet scientia Dei. Nunc enim propior est nostra salus.","english":"To whom fear, fear; to whom honor, honor. How then, before God, should you not fear another? But thus, he says, conduct yourself, that you fear no one: for the fear of God expels human fear. Owe no one anything, except to love one another. This alone ought to remain: the debt of love, which is always necessary. For he who loves his neighbor has fulfilled the law. A neighbor, according to the Lord's saying, is every man who needs mercy. For you shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; you shall not covet; and if there is any other commandment, it is summed up in this word. You shall love the Lord your God perfectly, on account of idolatry, and your neighbor as yourself, on account of injustice. For injustice is born from this, that we love ourselves more than others. You shall love your neighbor as yourself. Love does no evil to a neighbor. All the law and the prophets are contained in this word: for as you do not wish evil to be done to you, so you wish good to be done to you. The fullness of the law, therefore, is love. The completion of the law: because even not to do good is evil. And knowing this, that the time is at hand. Therefore you ought not always to be little ones and infants, as he says to the Hebrews. He enumerates, or recapitulates. He has put \"hour\" for \"time.\" Now it is time for us to rise from sleep. Let us rise from the sleep of sloth and ignorance. For now the knowledge of God shines forth. For now our salvation is nearer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Dum appropinquat scientia Dei, appropiat alus, appropinquat saluti perfectus intellectus, et firmior fit credendo. Quam cum credidimus. Cum primum credidimus. Nox præcessit, dies autem appropinquavit. Comparat nocti ignorantiam, diei vero scientiam. Abjiciamus ergo opera tenebrarum, et induimur arma lucis. Cum ign orantia abjiciamus simul et o, cra ignorantiæ, et induamus arma scientiæ, hoc cst opcra bona. Qui male agit, odit lucem: qui autem facit veritatem, ven ad luc m, ut manifestentur opera rjus, quia in Deo sunt facta. Sicut in die honeste ambule mus. Scientes Dei oculis semper videri. Omne peccatum nocte libcrius fit; in die autem peccare non Ii • bere potest, propter timorem et pudorem. Non in come sationibus. Comessatio est collatio convivii. Nos igitur non tales, sed spirituales de Apostolo habemus comessationes. Cum convenitis, inquit, invicem, unusquisque vestrum psalmum habet, et reliqua a. Et ebrietatibus, non in cubilibus et impudicitiis, non in contentione et æmulatione. Altendile vobis, ne forte graventur corda vestra in crapula, et coetera de ebrietate testimonia. Sequitur ebrietate impudicitia: ebrietas enim materia est luxuriæ. Sed etiam si ista non fuerint, et fuerit zelus et invidia, non obis esse glo. riandum Jacobus probat dicens: Nolite gloriari et mendaces esse adversus veritatem, et reliqua.","english":"While the knowledge of God draws near, nourishment draws near, and perfect understanding draws near to salvation, and one becomes stronger by believing. Which, when we have believed. When we first believed. The night has passed, and the day has drawn near. He compares ignorance to the night, but knowledge to the day. Let us therefore cast off the works of darkness, and let us put on the armor of light. Since we cast off ignorance, let us at the same time cast off the works of ignorance, and let us put on the armor of knowledge, that is, good works. He who does evil hates the light; but he who does the truth comes to the light, so that his works may be made manifest, because they have been done in God. Let us walk honestly, as in the day. Knowing that we are always seen by the eyes of God. Every sin is committed more freely at night; but in the day one cannot sin freely, because of fear and shame. Not in reveling. Reveling is the gathering of a banquet. We therefore do not have such revelings from the Apostle, but spiritual ones. When you come together, he says, each of you has a psalm, and the rest. And in drunkenness, not in beds and impurities, not in strife and jealousy. Take heed to yourselves, lest perhaps your hearts be weighed down with drunkenness, and the other testimonies concerning drunkenness. Impurity follows drunkenness: for drunkenness is the material of luxury. But even if these things have not been, and there has been zeal and envy, James proves that you ought not to glory in this, saying: Do not glory and be liars against the truth, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Sed induimini Dominum Jesum Christum, et carnis curam ne feceritis. Qui dicit se in Christo manere, debet quomodo ille ambulavit, ambulare: solus Christus videatur in nobis, non homo vetus. In desideriis. Salomon: Post concupiscentias tuas ne eas, et itcrum: Si dederis concupiscentiam animæ tuae, faciet le in gaudium inimicis tuis. Omnino facicndu non est quod caro desiderat.\n\nCAP. XIV. Infirmum autem in fide. Hinc incipit disserere inter eos qui crediderant in Christo, quia alii eorum erant perfecti in fide, alii adhuc minus firmi. Et ii qui perfecli erant, etiam de immolatitiis carnibus, si eis aliquis apponebat, tanquam reliquos cibos sine discretione æqualiter manducabant. Alii vero hæsitabant, et eas velut immundas vitabant, quibus dicitur, ut olus mandcent. Tamen aliqui capitulum istud de iis qui ex Judæis et ex gentibu; crediderant dictum putant, quia qui ex Judacis crediderant adhuc quasi secundum legem et carnes aliquas im mundas, et dies aliquos sanctiores putabant, veluti sabbatum, aut neomenias: ipsis quasi infirmis jubetur olera manducare: quæ indifferenter eomeduntur ab omnbus. Qui firmiores erant in fide, noc esi, qui ei gentibus crediderant, omnes carnes et omnes dies aquales esse credebant: inis dicitur ut nihil æstiment commune per ipsum, nisi ei qui commune crediderit, sicut subter adjecit: Scio et confido in Domino, quia nihil commune per ipsum, et rcliqua.","english":"But put on the Lord Jesus Christ, and make no provision for the flesh. Whoever says he abides in Christ ought to walk just as he walked: let Christ alone be seen in us, not the old man. In desires. Solomon says: Do not go after your own lusts, and again: If you give your soul its desire, it will make you a joy to your enemies. By no means is what the flesh desires to be done.\n\nCHAPTER XIV. But him that is weak in the faith. From here he begins to discuss among those who had believed in Christ, because some of them were perfect in faith, others still less firm. And those who were perfect even ate meats offered to idols, if someone set them before them, equally with the rest of the food without distinction. But others hesitated and avoided them as unclean, and to these it is said that they should eat vegetables. Yet some think this chapter was spoken concerning those who had believed from among the Jews and the Gentiles, because those who had believed from among the Jews still thought, as it were, according to the law, that certain meats were unclean and certain days holier, such as the sabbath or the new moons: to them, as to the weak, it is commanded to eat vegetables, which are eaten indifferently by all. Those who were stronger in faith, that is, those who had believed from the Gentiles, believed that all meats and all days were equal: to them it is said that they should esteem nothing common through him, except to him who has believed it common, as he adds below: I know and am confident in the Lord, that nothing is common through him, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Assumite. Suscipie, vel sustinere. Oblique illos increpat qui se fortes pulabant, ut carnibus uterentur. Non in disceptationibus cogitationum. Nolite secundum vestras cogitationes judicare, quem lex non judicai. Alius enim credit se nanducare omnia. Qui scilicet senior est, aut jam edomuit carnem, aut tantam fidem babe', ut non possit move'i ad luxuriam vel peccatum. Qui antem infirmus est, olus manducet. Infirmus, secundum Deum, aut juventutem, aut corporis calorcm, vel fidem. Is qui manducat non manducanti, non spernat. Et qui non manducat, manducantem non judicet. Habebant inter se æmulationem qui non Manducabant, maoducantes judicabant quasi carnales, et illi illos irridebant, quasi cito volentes mori, et infirmos, qui de immolatitiis manducarent. Deus enim illum assumpsit. Similiter quomodo et tc. Tu quis es qui judicas alienum sertum? Sicut ait sanctus Jacobus: Qui judicat fratrem, judicat legem scilicet, et sapientiorem se indicat lege. Suo domino stat aut cadit. Sive vivit, sive moritur, quia et ille propter Deum abstinet, et illic propter Dominum minducat. Stabit autem: potens est enim Deus statuere illum. De us qui ires puc ros leguminibus pastos meliores fecit apparere, qum illos qui de mensa regis edebant, potest et ista facere: in corpore diutius stare, aut jejunare, aut carnibus abstinere. Nam alius judicat diem inter diem: alius judicat omnem diem.","english":"Take up. Receive, or endure. He rebukes obliquely those who thought themselves strong, so that they would eat meat. Not in disputings of thoughts. Do not judge according to your own thoughts, whom the law does not judge. For another believes he may devour all things. He, of course, is older, or has already subdued the flesh, or has such faith that he cannot be moved to lust or sin. But he who is weak, let him eat vegetables. Weak, according to God, either in youth, or in bodily heat, or in faith. Let not him who eats despise him who does not eat. And let not him who does not eat judge him who eats. Those who did not eat had rivalry among themselves; they judged those who ate as though carnal, and those others mocked them as though willing to die quickly, and as weak, who would eat of things sacrificed to idols. For God has taken him up. In like manner also you. Who are you who judge another's servant? As holy James says: He who judges his brother judges the law, of course, and shows himself wiser than the law. He stands or falls to his own lord. Whether he lives or dies, because both that one abstains for God's sake, and this one eats for the Lord's sake. But he shall stand: for God is able to make him stand. Concerning those whom the king's vegetables made to appear better than those who ate from the king's table, he can also do these things: to stand longer in the body, or to fast, or to abstain from meats. For one judges day between day: another judges every day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Judæi diem iutcr diem non poierant judicare, quia de jejunio lex non est posita, sed quomodo potest unusquisque, aut vult: qui autem plus jejunat, mercedem majorem habet. Unusquisque in suo sensu abundet. In tali causa duntaxat unusquisque sic faciat, quomodo melius putat, aut putest, aut corporis valetudo. permittit. Qui sapit diem, Domino sapit. Et qui manducat, Domino manducat. Domino sapit diem, qui jejuuat propter Deum, sive qui sapientiæ studens abstinet. Gratias enim agit Deo. E qui non manducat, Domino non manducat, et gratias agit Deo. Evangel um prædicat, per quod gratiae Domino referantur: quia propter Deum nanducat, ut possit habere virtutem ædificandi corpus Christi: non propter gulam, nec propter luxuniam. Nemo enim nostrum sibi vivit, et nemo sibi moritur. Per illius exemplum multi salvantur et gratias agunt Deo. Qui enim voce gratias agit, solus agit, qui autem opere, multos agere facit. Sive enim vivimus, Domino vivimus; sive morimur, Domino morimur. Ucatus qui omnia propter Deum facit: nos vero econtrario, aut nobis vivimus, aut hominibus morimur. Sive ergo vivimus, sive morimur, Domini sumus. In hoc enim Christus mortuus est et resurrexit, ut et vinorum et mortuorum dominetur. Adventus Dei et vivos inveniet, et mortuos suscitabit. Nibil ergo præjudicat: utrum te vivum inveniat, aut resur scitet, tantum ut justus sis. Tu autem quid judicas fratrem tuum?","english":"The Jews could not judge one day against another, because no law was laid down concerning fasting, but each one does as he can or wishes; yet he who fasts more has a greater reward. Let each one abound in his own understanding. In such a matter, at any rate, let each one do as he thinks best, or as he is able, or as the body's health permits. He who regards the day, regards it to the Lord. And he who eats, eats to the Lord. He regards the day to the Lord who fasts for God's sake, or who abstains in pursuit of wisdom. For he gives thanks to God. And he who does not eat, does not eat to the Lord, and gives thanks to God. He preaches the Gospel, through which thanks may be given to the Lord; because he eats for God's sake, so that he may have the strength to build up the body of Christ: not for gluttony, nor for luxury. For none of us lives to himself, and none dies to himself. Through his example many are saved and give thanks to God. For he who gives thanks with his voice does so alone, but he who gives thanks by his deed makes many do so. For whether we live, we live to the Lord; or whether we die, we die to the Lord. The one who does all things for God's sake is called [so]; but we, on the contrary, either live to ourselves or die to men. Whether therefore we live or die, we are the Lord's. For to this end Christ died and rose again, that he might be Lord both of the living and of the dead. The coming of God will both find the living and raise the dead. Nothing, therefore, stands in the way, whether he finds you living or raises you up, so long as you are righteous. But you, why do you judge your brother?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Qua auctoritate? quasi non propter Deum, sed propter gulam manducet. Aut tu qucre spernis fratrem tuum? Quasi propter homines abstineat. Omnes enim stabimus. Tunc de istis Dominus judicabit quid, quomodo fecerimus. Ane tribunul Dei. IDeum esse Christum, qui judicaturus est non dubites. Scriptum est enim: Vivo ego, dicit Dominus: quoniam mihi flectetur omne genu, et omnis lingua confitebitur Deo. Probat scriptum, quod omnes soli Deo reddent rationem. ltaque unusquisque nostrum pro se racionem redde: Deo. Non pro alio, nec hominibus pro se rationem reddet de bis quibus lex tacet. Nam si tacuerit videns peccantem, reddet rationem pro eo. Speculatorem posui te domui Israel, dicitur ad prophetam. Non ergo amplius invicem judicemus. Sufficit quod nunc hucusque ignorantes fecistis. Sed hoc judicate magis, ne ponatis offendiculum fratri, vel scandulum. Hinc subtiliter ingreditur ad abstinentiam, et dicit non itos debcra manducare, quamvis firmi sint, ne juniores exemplo illorum, aut iufirmiores manducent, ct offendant, aut scandalizentur. Scio et confido in Domino Jesu, quia nihil commune. Ne dicerent, quæ Deus craavit, tu communia dicis esse: non hoc ideo dico, ut aliquid putem esse communc. Per ipsum. Per Christum omnia mundata sunt: commune enim erat quidquid in esca non excipitur Judacorum. Nisi ei qui exstimat quid commune esse, illi commune est. In conscientia sua.","english":"By what authority? As if he does not eat for God's sake, but for his belly's. Or do you despise your brother? As if he abstains for the sake of men. For we shall all stand. Then the Lord will judge concerning these things—what, and how, we have done. At the tribunal of God. Do not doubt that Christ is God, who is to judge. For it is written: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. The Scripture proves that all will render account to God alone. Therefore each one of us shall render account for himself to God. Not for another, nor will a man render account to men for himself concerning those things about which the law is silent. For if one who sees another sinning keeps silent, he shall render account for him. I have set you as a watchman to the house of Israel, it is said to the prophet. Therefore let us no longer judge one another. It is enough that up to now you have done this in ignorance. But rather judge this, that you do not place a stumbling block or scandal before your brother. From here he enters subtly into the matter of abstinence, and says that they should not eat such things, although they are strong, lest the younger by their example, or the weaker, eat and be offended or scandalized. I know and am confident in the Lord Jesus that nothing is common. Lest they should say, \"The things God created you call common\": I do not say this in order that I might think anything to be common. Through him. Through Christ all things have been made clean; for whatever is not excepted from the foods of the Jews was common. Except to him who thinks something to be common, to him it is common. In his own conscience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Si enim propter, cibum frater tuus contristatur. Non dixit propter jejunium, si illum aut cogas manducare, aut tuo exemplo provoces, qui invitus manducat, quod non potest sustinere. Jam non secundum charitatem ambulas. Jam non diligis proximum sicut te ipsum, si uon illius ruinam consideras quasi tuam. Noli cibo tuo illum perdere. pro quo Christus mortuus est. Non dixit abstinentia tua. Non ergo blasphemetur nomen nostrum. Blasphematur autem, si propter escas contentiones oriantur. Non est enim regnum Dei esca et potus. Non per escam justificamur: et non dixit, jejunium et sobrietas, sed esca et pOlUS. Sed justitia, et pax, et gaudium in Sp ritu sancto. Scd pcr jejunium facilius acquiritur. Ubi justitia tanquam se preximum diligendum, ibi et pax: et ubi pax, ibi et gaudium, quia ubi dissensio, ibi tristitia. Qui enim in hoc servit Christo, pLacet Deo et probatus est hominibus. Nemo potest dubitare quod sanctus sit. Itaque quæ pacis sunt, sectemur. Ut non invicem judicemus. Et quæ ædificationis sunt, invicem custodiamus. Ædificatio est abstinentia: nam esca, etiamsi non perdat fratrem, non ædificat. Nuli propter escam destruere opus Dei. Hominem quem Deus fecit. Omnia quidem munda sunt. Repetit, ne creaturam damnare videatur. Sed malum est homini. Ipsum mundum malum fit illi. Qui per offendiculum munducat. Alterins, non suum. Bonum est non manducare carnem, et non bibere vinum.","english":"For if your brother is grieved because of food. He did not say \"because of fasting,\" whether you compel him to eat or provoke him by your example, so that he eats unwillingly what he cannot bear. You are no longer walking according to love. You no longer love your neighbor as yourself, if you do not regard his ruin as your own. Do not destroy with your food the one for whom Christ died. He did not say \"with your abstinence.\" Therefore let our name not be blasphemed. But it is blasphemed if contentions arise over foods. For the kingdom of God is not food and drink. We are not justified by food; and he did not say \"fasting and sobriety,\" but \"food and drink.\" But righteousness, and peace, and joy in the Holy Spirit. But through fasting it is more easily acquired. Where righteousness is, as if one ought to love one's neighbor, there also is peace; and where peace is, there also is joy, because where there is dissension, there is sadness. For he who serves Christ in this pleases God and is approved by men. No one can doubt that he is holy. Therefore let us pursue the things that are of peace. That we not judge one another. And let us mutually guard the things that are of edification. Edification is abstinence; for food, even if it does not destroy a brother, does not edify. Do not destroy the work of God for the sake of food. A man whom God made. All things indeed are clean. He repeats this, lest he seem to condemn a creature. But it is evil for the man. That which is itself clean becomes evil for him who eats through stumbling. Another's, not his own. It is good not to eat meat, and not to drink wine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Exponit quOd est per quod offendit Infirmus. Neque in quo frater tuus offenditur, aut scandalizatur. In quocumque cibo aut potu alter scandalizatur, non est accipicndus. Aut infirmatur. A fide. Vinum et mulieres apostat ire faciunt viros sapientes. Tu fidem habes penes te ipsum, habe coram Deo. Si in hoc te fidelem putas, sic manduca, ut te nemo videat infirmus: quod fieri non poest, nec debet, ut inclusus manducet. Beatus qui non judicat semetipsum in eo quod probat. Qui se non considerat in quo se probat infirmum, sod alterum timet perire. Qui autem discernit, si man lucaverit, damnatus est. Si considerat quod dixerit, judicat, hoc dicit discernit, et judicium enim ex discretione est, et discretio ex judicio, imo id ipsum est. Qu'a non ex fide. Non ex fide quæ per charitatem opcratur. Omne autem quod non est ex fide, peccatum est. Quidquid non ædificat, non est ex fide, et ideo peccatum est.","english":"He explains what it is by which the weak person is offended. Neither in that in which your brother is offended, or is caused to stumble. In whatever food or drink another is caused to stumble, it is not to be received. Or is weak. In faith. Wine and women make wise men apostatize. You have faith, keep it to yourself; have it before God. If in this you think yourself faithful, so eat that no weak person sees you—which cannot be done, nor ought it to be, that one who is shut in should eat. Blessed is he who does not judge himself in what he approves. He who does not consider in what he approves himself to be weak, but fears that another may perish. But he who discerns, if he has made it clear, is condemned. If he considers what he has said, he judges; this he calls \"discerns,\" for judgment comes from discernment, and discernment from judgment—indeed, it is the very same thing. Because not from faith. Not from the faith which works through love. But everything that is not from faith is sin. Whatever does not build up is not from faith, and therefore it is sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"CAP. xv. Debemus autem no. firmiores, imbecillitates infirmorum sustinere. Si vere firmi estis, sic facito, quomodo ego factus sum infirmis infirmus, ut infirmos lucrifacerem. Et non nobis placere. Non no. ipsi, sed proximi laudent, quia Dominus dissipat ossa hominum sibi placentium: sicut ego omnibus per omnia placeo, non querens quod mihi utile est, sed quod multis, ut salventur. Unusquisque vestrum proximo suo placeat. Non enim ædificare potest eum cui on placuerit per exemplum: quia nequeunt ædificari verbis, qui destruuntur exemplis. In bonum ad ædificationem. Etenim Christus non sibi placuit. Ostendit modum ptacendi, ne ad vanam gloriam placeamus: simul et cum dicit, ad bonam ædificatione II. monstrat esse malum. Qui Christi discipulus erit, non quærit proprium, quomodo ille enim propter aliorum salutem eliam mortuus est, amarissima sustinuit opprobria dicentium: Vah qui destruis templum; et: Si Filius Dei est, descendat de cruce, et liberet se. et cretera. Sed sicut scriptum est: Improperia improperantium tibi ceciderunt super me. Quæcunque sanctis improperantur propter Deum, Deo improperantur, sicut dicit: Dum dicitur mihi quotidie, ubi est Deus tuus? Vel, qui vos spernit, me spernit. Quacunque enim scripta sunt, ad nostram doctrinam scripta sunt.","english":"CHAPTER XV. But we who are stronger ought to bear the weaknesses of the weak. If you are truly strong, then act as I became weak to the weak, so that I might gain the weak. And let us not please ourselves. Let not ourselves, but our neighbors, be praised, because the Lord scatters the bones of those who please themselves; just as I please all people in all things, not seeking what is useful for me, but what is useful for many, so that they may be saved. Let each of you please his neighbor. For he cannot build up the one whom he has not pleased by his example, because those who are destroyed by examples cannot be built up by words. For good, for edification. For even Christ did not please himself. He shows the manner of pleasing, lest we please for empty glory; and at the same time, when he says, for good edification, he shows that the other kind is evil. Whoever will be a disciple of Christ does not seek his own interest, just as he himself even died for the salvation of others and endured the most bitter reproaches of those saying: Ah, you who destroy the temple; and: If he is the Son of God, let him come down from the cross and free himself, and the rest. But as it is written: The reproaches of those who reproached you have fallen upon me. Whatever reproaches are cast upon the saints for God's sake are cast upon God, as it says: While it is said to me daily, Where is your God? Or, whoever despises you despises me. For whatever things were written, were written for our instruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Nihil ergo sine causa scriptum est, sive pœnæ peccatorum, sive merita justorum, sive tentationes justorum: nam et Deo et sibi noti erant, sed ut nos eos in omnibus imitemur, ideo eorum gesta referuntur. Ut per patientiam. Ut et nos pro ædificatione fratrum, si necesse fuerit, etiam hace similiter patiamur. Et consolationem. Consolatio est patientiæ nostrae, si quos nos patimur, Dominum et sanctos sciamus esse perpessos, sicut dicit: Nolite mirari si odit vos mundus. Scripturarun spem habeamus. Per Scripturarum consolationem spem futuram patientia exspectamus, sicut scriptum est: Pax multa ligentibus legem tuam, et non est illis scandalum. Non possunt ergo desperare, vel a fide moveri, qui consolatione utuntur. Deus autem patientiæ et solatii det vobis. Non impatientiæ, nec dissensi nis, sed patientiæ et solatii, usque ad consummationem, quia sine ipso nihil sumus: ab ipso est enim patientia mea. Id ipsum sa pere in alterutrum secundum Jesum Christum. Ut unusquisque sic quaerat salutem alterius, quasi suam, ut in fide unanimiter perseveret. Ut unanimes, un: ore honorificetis Deum et Patrem Domini nostri Jesu C risti. Tunc Deus vere honorii' atur, si uno animo ct concordi voce laudatur. Si fuerint duo vel tres congregati in nomine meo, et reliqua. Propter quod suscipite invicem, sicut et Christus suscepit vos, in honorem Dei.","english":"Nothing, therefore, has been written without cause—whether the punishments of sinners, or the merits of the righteous, or the trials of the righteous. For they were known both to God and to themselves, but it is so that we may imitate them in all things that their deeds are recorded. That through patience. That we too, for the edification of the brethren, if it be necessary, should likewise endure these things. And through consolation. Consolation is for our patience, if we know that the Lord and the saints have suffered those whom we suffer, as it says: Do not marvel if the world hates you. Let us have hope from the Scriptures. Through the consolation of the Scriptures we await the hope to come with patience, as it is written: Great peace have they who love your law, and there is no stumbling block for them. They therefore cannot despair, or be moved from the faith, who make use of consolation. But may the God of patience and consolation grant you. Not of impatience, nor of dissension, but of patience and consolation, even to the consummation, because without him we are nothing; for from him is my patience. To be of the same mind one toward another according to Jesus Christ. That each one should so seek the salvation of the other as his own, that he may persevere unanimously in the faith. That with one mind and one mouth you may glorify God and the Father of our Lord Jesus Christ. Then is God truly honored, if he is praised with one mind and a concordant voice. If two or three shall be gathered together in my name, and the rest. Therefore receive one another, as Christ also received you, to the honor of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Invicem onera vestra portate, et sic adimplebitis legem Christi. Si ille portavit nostra infirmitates, et suscepit nos impios, quia Deus erat: quanto magis nos debemus invicem sustinere, qui similes sumus! Dico euim Christum Jesum. Iterum Jodæos et gentes ad unitatem adducit. Consentio vobis quod Christus ad vos venerit, primum promissus vobis per prophetas, et gentes propter mise i cordiam Dei vocatae: nunc tamen unum corpus estis effecti per mortem Christi. Ministrum fuisse circumcisionis, propter veritatem Dei. Non enim venerat ministrari, sed ministrare, et dare animam suam in redemptionem pro multis. Ad confirmandas promis. siones patrum. Quia illis promissus fuerat Christus, sicut ipse dicit: Non veni nisi ad oves quæ pere runt domus Israel. Gentes autem super misericordis honorare Deum. Quia impares sunt gentes ad gratia; agendas, secundum quod illis gratuitam misericor. diam Deus donavit: sive propter Israel misericordiam gentes vocatæ sunt, ut illos aemulentur. Sicu scriptum est, propterea confitebor tibi in gentibus Domine, et nomini tuo cantabo. Ostendit a gentibus majores Deo gratias referendas: Cui enim p'us di mittitur, plus diligit: et Judæis arroganliam tollit. dum et gentium salutem similiter docet esse prædictam, quamvis ipsi nunquam audierint. In ipsis Christus confitetur eos misericordiam consecutos, quia et ipsi in ejus sunt corpore. Et iterum dicit.","english":"Bear one another's burdens, and so you will fulfill the law of Christ. If he bore our infirmities and took up us who were impious, because he was God, how much more ought we to bear with one another, who are alike! For I say Christ Jesus. Again he brings Jews and Gentiles to unity. I agree with you that Christ came to you, first promised to you through the prophets, and that the Gentiles were called because of God's mercy; now, however, you have been made one body through the death of Christ. That he was a minister of circumcision, for the truth of God. For he had not come to be served, but to serve, and to give his soul as a redemption for many. To confirm the promises of the fathers. Because Christ had been promised to them, as he himself says: I have not come except to the lost sheep of the house of Israel. But the Gentiles, on account of mercy, to honor God. Because the Gentiles are not equal to grace; to be rendered, according as God granted them free mercy; or on account of Israel the Gentiles were called by mercy, so that they might emulate them. As it is written, therefore I will confess to you among the Gentiles, O Lord, and I will sing to your name. He shows that greater thanks are to be given to God by the Gentiles: for to whom more is forgiven, he loves more: and he takes away the arrogance of the Jews, while he likewise teaches that the salvation of the Gentiles was foretold, although they themselves never heard it. In them Christ confesses that they obtained mercy, because they too are in his body. And again he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Lætamini, gentes, cum plebe ejus. Et Utrum: Laudate, omnes gentes, Dominum, et magnificate eum, omnes populi. Quia cum ipsis ad salutem estis vocati. Et rursus Isaias ait: Erit radix Jesse. Cujus filius est David, ex cujus semine Maria, ex qua natus est Christus; et illud huic loco aptum est: Non deficiet dux de femoribus Joda: contra Judæos, quia vere Christus venit, cui omnes gentes crediderunt. Et qui exsurget regere gentes; in eum gentes sperabunt. Ne dicerent, de proselytis dictum est. Deus autem spei repleat vos omni gaudio. In quo omnes speramus. Omne gaudium spiritale fidelibus in spe futura esse debet. Et pace in credendo, ut abundetis. Omnium gaudium, ubi pax: nullum vero gaudium, ubi disSensio, sed mœstitia. In spe, in virtute Spiritus sancti. Consolatio spei sanctorum, virtutes Spiritus sancti sunt. Certus sum autem, fratres mei, et ego ipse de vobis. Bonus doctor laudando provocat ad profoctum, ut erubescant tales se non esse, quales esse putantur. Quomodo et ipsi estis pleni dilectione. Ne tanquam contentiosos arguisse videretur, et dissidentes, et stultos, simul ostendit Christianos semper se alterutrum monere debere. Repleti omni scientia, ita ut possitis alterutrum monere. Et Veteris et Novi Testamenti. Audacius autem scripsi vobis, fratres, ex parte. Imo ideo magis scribendi fiduciam habui, quia seio vos ut prudentes cito accipere rationem.","english":"Rejoice, you nations, with his people. And likewise: Praise the Lord, all you nations, and magnify him, all you peoples. Because you have been called to salvation together with them. And again Isaiah says: The root of Jesse will be. Whose son is David, from whose seed is Mary, from whom Christ was born; and that which is fitting for this place is also: The leader will not fail from the thighs of Judah: against the Jews, because Christ truly came, in whom all the nations have believed. And he who will rise to rule the nations; in him the nations will hope. Lest they should say, it was said of the proselytes. But may the God of hope fill you with all joy. In whom we all hope. Every spiritual joy ought to be for the faithful in the hope of what is to come. And peace in believing, so that you may abound. The joy of all, where there is peace: but there is no joy where there is dissension, but rather sadness. In hope, in the power of the Holy Spirit. The consolation of the hope of the saints are the powers of the Holy Spirit. But I am certain, my brothers, even I myself concerning you. A good teacher provokes to progress by praising, so that those who are not such as they are thought to be may blush. Just as you yourselves also are full of love. Lest he should seem to have reproved them as contentious, and dissenting, and foolish, he at the same time shows that Christians ought always to admonish one another. Filled with all knowledge, so that you are able to admonish one another. Both of the Old and of the New Testament. But I have written to you more boldly, brothers, in part. Nay rather, for that reason I had more confidence in writing, because I know that you, as prudent people, quickly accept the reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Argue sapientem et amabt te. Tanquam in memoriam vos reducens. Sciens quam sapientes silis. Sapiens etiam nutibus. Propter gratiam quæ data e mihi a Deo. Non propter dona humana, vel ut lauder a vobis, sed ut officium meum impleam. Ut sim minister Christi Jesu gentibus. Revoc ms illi servos quondam fugiti* vos. Sanctificans Evangelium Dei. Mox exemplo sanctum ostendens, quod cum tanto timore ministro; qui dam cn ut hnmana contemunt, quod prædicant ut divinum: et ita fit, ut res sancta videatur esse non sancta, si non fiat sancta. Unde dicitur: Sanctificate jejunium, id est sanctum facite sive monstrate. Ut fiat oblatio gentium accepta et sanctificata in Spiritu sancto. Ut exemplo meo gentes efficiantur hostia Deo accepta, non igni sanctificata vel suscepta, sed Spiritu sancto, sicut scriptum est: Quia sedit super apostolos sicut ignis. Habeo igitur gloriam in Christo Jesu. Qui gloriatur, in Domino glorietur. Ad Deum. Licet apud homines infamia. Non enim audeo aliquid loqui eorum, quæ per me non efficit Christus in obedientiam gentium. Non audeo me dicere propria virtute fecisse, et non omnia per me Christum esse operatum, ut nobis tolleret pransum. ptionem. Verbo et factis, in virtute signorum et prodigiorum. Ipse per me loquebatur, et ipse signa faciebat, virtutes operando. In virtute Spiritus sancti, hoc non de operibus, sed de virtutibus et signis, quæ fiebant, loquebatur.","english":"Show the wise man, and he will love you, as it were bringing these things back to your memory, knowing how wise you are. Wise even in nods. On account of the grace that was given to me by God—not on account of human gifts, nor so that I might be praised by you, but so that I might fulfill my office, that I may be a minister of Christ Jesus to the Gentiles. Recall to him those servants who once were fugitives—you. Sanctifying the Gospel of God, soon showing by example what is holy, since I minister with such great fear; who, although they despise human things, preach it as divine; and so it comes about that a holy thing seems not to be holy, if it is not made holy. Whence it is said: Sanctify the fast, that is, make it holy or show it holy. That the offering of the Gentiles may be acceptable and sanctified in the Holy Spirit—that by my example the Gentiles may be made a sacrifice acceptable to God, not sanctified or received by fire, but by the Holy Spirit, as it is written: For he sat upon the apostles as fire. I have therefore glory in Christ Jesus. Whoever glories, let him glory in the Lord. To God. Although there is infamy among men. For I do not dare to speak of any of those things which Christ has not accomplished through me for the obedience of the Gentiles. I do not dare to say that I have done these things by my own power, and that Christ has not worked all things through me, so as to take away from us the reproach. In word and deed, in the power of signs and wonders. He himself was speaking through me, and he himself was performing signs, working mighty deeds. In the power of the Holy Spirit—this he was saying not of works, but of the mighty deeds and signs that were being done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Ita ut ab Hierusalem per circuitum usque ad Ityricum repleverim Evangelium Christi. Replet Evangelium, quando etiam gentes credunt; sic adimplentur passiones Christi in P.ulo», quando a gentibus patitur, et in omni loco Chrisii Evangelium dilatatur. Si autem hoc prædicavi Evan gelium, non ubi nominatus est Christus, ne super alienum fundamentum ædificarem. Non omnis qni super alienum fundamentum ædificat, male ædificnat, nain potest aurum ædificare. Hic pseudoapostolos taxat, qui fem per ad jam credentes ibant, et nunquam ad gentes, quia non peterant virtutes [Supp. facere aut quid sim le]: et ostendit perfecte se laborasse, qui et fundamentum posuit et superxdificavit. Sed sicut scriptum est, Quibus non est annuntiatum de eo. Suum laborem monstrat ante prædictum. Videbunt, et qui non audierunt de eo, intelligent. Videtur Christus in apostolis per virtutes, sicut Pater in Christo dicente: Vel operibus credite, quia Pater in me est, et ego in Patre. Propter quod et impediebar plurimum venire ad vos. Nunc vero ullerius locum non habens in his regionibus. Exponit illud, quod in capite epistolæ dixerat: Sed prohibitus sum. Cupiditatem autem habens veniendi ad vos. Notandum es e cupiditalem eliam bonam. Ex multis jam præcedentibus annis. Qualis necessitas fuit, ut multis annis detineretur. Cum in Hispaniam proficisci coepero. Promiserat quidem, sed dispensante Deo non ambulavit.","english":"So that from Jerusalem and in a circuit as far as Illyricum I have fully preached the Gospel of Christ. He “fully preaches” the Gospel when even the Gentiles believe; thus the sufferings of Christ are fulfilled in Paul, when he suffers at the hands of the Gentiles, and in every place the Gospel of Christ is spread abroad. But if I preached this Gospel, not where Christ was named, lest I should build upon another man’s foundation. Not everyone who builds upon another man’s foundation builds badly, for he can build gold. Here he censures the false apostles, who always went to those who already believed, and never to the Gentiles, because they could not [supply: perform miracles or anything of the kind]; and he shows that he himself labored perfectly, since he both laid the foundation and built upon it. But as it is written, To whom it was not announced concerning him. He shows his own labor foretold beforehand. They shall see, and those who have not heard of him shall understand. Christ is seen in the apostles through miracles, as the Father in Christ, who says: Or believe for the works’ sake, that the Father is in me, and I in the Father. For which cause I was also hindered very much from coming to you. But now having no more place in these regions. He explains that which he had said at the beginning of the epistle: But I was hindered. Having a desire, however, to come to you. It must be noted that even a good desire. For many years already past. What necessity was there that he should be detained for many years? When I shall begin to set out for Spain. He had indeed promised, but by God’s dispensation he did not go.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":201,"ref":"p201","source":"Spero quod præteriens videum vos, et a vobis deducar illuc. Quia vos sic exhibetis, ut nec in vobis locum habeam diutius immorandi. Si vobis primum ex parte fruitus fuero. Ex partc: qnia jam credidistis, ad confirmandos vos, ideo ex parte, nulla temporis magnitudo satiat charitatem. Nuuc igitur proficiscar in Hierusalem. IIoc solum mihi restat, ut veniam. Ministrare sanctis. Sancti erant in Hierusalem, qui omnibus contemptis, et ante pedes apostolorum jactis, lectioni, orationi et doctrinæ vacabant. Quales ergo erant, ut Apostolus ipse pergeret illis ministrare, et quibus optat acceptam suam oblationem, si eam dignentur accipere, ostendens hoc non tam accipientihus prodesse quam dantibus. Probaverunt enim Macedonia et Achaia. ProbaverunL sibi hoc utile esse. Collationem aliquam facere. Conferre aliquid sumptuum. In pauperes sanctorum, qui sunt in Hierusalem. Pauperes sanctorum, quia propter Dominum sunt paupcres. Placuit enim eis, et debitores sunt eorum. Provoeat illos ad hoc opus, ostenditque non illis immerito placuisse. Nam si spiritualium eorum participes facti sunt gentiles. Quia ex ipsis habebant doctores, et socii facti erant radicis et pinguedinis olivae. Debent et in carnalibus ministrare illis. Unusquisque in quo abundat.","english":"I hope to see you in passing and to be brought on my way there by you. Because you so conduct yourselves that I have no place to stay longer among you, if I have first enjoyed you in part. In part: because you have already believed, to confirm you; therefore in part, because no length of time satisfies love. Now therefore I will set out for Jerusalem. This alone remains for me, that I may come. To minister to the saints. There were saints in Jerusalem who, despising all things and casting them before the feet of the apostles, devoted themselves to reading, prayer, and teaching. What sort of people, then, were they, that the Apostle himself should go to minister to them, and to whom he wishes his offering to be acceptable, if they deign to receive it, showing that this benefits not so much those who receive as those who give. For Macedonia and Achaia have approved. They have approved this to be useful for themselves. To make some contribution. To contribute something of expense. For the poor among the saints who are in Jerusalem. The poor of the saints, because they are poor for the Lord's sake. For it pleased them, and they are debtors to them. He urges them to this work, and shows that it pleased them not without reason. For if the Gentiles have been made partakers of their spiritual things. Because they had teachers from among them, and had been made sharers of the root and fatness of the olive tree. They ought also to minister to them in carnal things. Each one in that in which he abounds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"Hoc igitur cum consummavero el ass gnavero eis fructum hunc, proficiscar per vos in Hispaniam, Si vos sic exhibueritis abundanter, bene doceam vos, quod quia quantum proficit discipulus, nlum ad docendum provocatur et doctor, sicut ibi: Os nostrum patet ad vos. Scio autem quod veniens ad vos, in abundantia benedictionis Christi veniam. Sive abundanter præparatis metenda, sive benedicitur Christus in adventu meo. Obsecro igitur vos, fratre., per Dominum nostrum Jesum Chritum. Jacobo occiso, pro Petro orant, et liberalur de carcere, ne ipsi detrimentum paterentur. Et per charitatem Spiritu. sancti. Charitas spiritus quam scripsit ad Galatas, charitas facit sancti Spiritus ut pro invicem oremus. Ut adjuvetis me in orationibus pro me ad Deum. Multum enim valet instans oratio plurimorum. Ut liberer ab infidelibus qui sunt in Judæa, et obsequii mei oblatio accepta fiat in Hierusalem sanctis. Sive ut omnes credant, sive fidelibus ministrans in infideles non incidam, et ad vos venire non possim: prævidebat enim per Spiritum se ibi, sicut in Actibus apostolicis legimus, multa passurum. Ut veniam ad ros in gaudio. Tunc cum gaudio veniam, si ab eis oblatio mea fuerit accepta, et securus verbum Dei abundantius loquar. Tristitia enim animi multum impedit ad doctrinam, sicut Ecclesiastes: Calumnia turbat animum etiam sapientis. Per voluntatem Dei, et refrigerer vobiscum.","english":"Therefore, when I have completed this and have delivered this fruit to them, I will set out through you to Spain. If you conduct yourselves so abundantly, I will teach you well, because insofar as a disciple profits, so also the teacher is provoked to teach, as it says there: Our mouth is open to you. But I know that when I come to you, I will come in the abundance of the blessing of Christ. Whether you prepare abundantly what is to be reaped, or Christ is blessed in my coming. I beseech you therefore, brothers, through our Lord Jesus Christ. When James was killed, they pray for Peter, and he is delivered from prison, lest they themselves suffer harm. And through the love of the Holy Spirit. The love of the Spirit which he wrote to the Galatians, love makes the Holy Spirit's [work] that we pray for one another. That you may help me in your prayers for me to God. For the earnest prayer of many avails much. That I may be delivered from the unbelievers who are in Judea, and that the offering of my service may be acceptable in Jerusalem to the saints. Whether that all may believe, or that ministering to the faithful I may not fall among the unbelievers, and I may not be able to come to you: for he was foreseeing through the Spirit that he would suffer many things there, as we read in the Acts of the Apostles. That I may come to you in joy. Then I will come with joy, if my offering has been accepted by them, and being secure I may speak the word of God more abundantly. For sorrow of mind greatly hinders doctrine, as Ecclesiastes says: Slander troubles even the mind of the wise. Through the will of God, and may I be refreshed with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Si Deus voluerit, non si ego sine ejus voluntate intendero. D. eus autem pacis cum omnibus vobis. Amen. Non nisi in pacificis Deus pacis inhabitat. Pu'chre autem in pace finivit, duobus populis in concordiam revocatis.\n\nCAr, XVI. Commendo autem vobis Phæben, sororem nostram. Hoc jam quai post finem, ut solet in ultimo episloix fieri. Quæ est in inisterio Ecclesiæ. Quomodo diacones sunt, sive in ministerio verbi: nam et feminæ tunc in suo sexu docebant., sicut legimns de Priseilla, cujus vir Aquila vocabatur. Quæ est in Cenchris. Cenchres portum aiunt Corinthi. Ut eam suscipiatis in Domine digne sanctis. Hoc est, propter Dominum. Et assistatis ei, in quocunque negotio vestri indiguerit: etenim ipsa queque astitit multis, et mihi ipsi. Et adjuvetis eam, sive sumptu, sive aliquo solatio, quia et ipsa quandiu habuit, plurimos adjuvit. Salutate Priscam et Aquilam. Qui nfirmarunt Apollon, et docebant, sieut legimus. Adjutores meos in Christo Jesu. In hoc adjuvabant in quo laburabal Paulus, in verbo scilicet. Qui pro anima mea suam cervicem supposuere. Probando meam doclri. nam se periculis objecerunt. Qnibus non solus ego gratias ago, sed et cunctæ Ecclesiæ gentium. Quibus per illos ego servatus sum. Et domesticam eorum Ecclesiam. Ostendit in quocunque loco collecti fuerint fratres Ecclesiam esse. Salutate Epænetum dilectum mihi.","english":"If God wills it, not if I intend it without his will. But the God of peace be with all of you. Amen. God of peace dwells only in the peaceful. And beautifully he finished with peace, with the two peoples recalled to concord.\n\nCH. 16. But I commend to you Phoebe, our sister. This now, as it were after the end, as is customary to be done at the end of letters. Who is in the ministry of the Church. Just as there are deacons, or in the ministry of the word: for women also at that time taught in their own sex, as we read of Priscilla, whose husband was called Aquila. Who is in Cenchreae. They say Cenchreae is the port of Corinth. That you receive her in the Lord worthily of the saints. That is, for the Lord's sake. And that you assist her in whatever business of yours she has need: for she herself also assisted many, and myself. And that you help her, whether with expense, or with some consolation, because she too, as long as she had means, helped very many. Greet Prisca and Aquila. Who strengthened Apollos, and were teaching, as we read. My helpers in Christ Jesus. In this they were helping in what Paul was laboring, namely in the word. Who for my soul's sake laid their own neck under. Proving my teaching. for they exposed themselves to dangers. To whom not I alone give thanks, but also all the churches of the Gentiles. By whom I was saved through them. And their household church. He shows that in whatever place the brothers have gathered, it is a church. Greet Epaenetus, beloved to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Illos salutat, per quos Romani credderant, non suni enin nomina Latina, sed Græca. Qui est primitivus Asiæ in Christo Jesu. Qui primus ex Asia credidit. Salutate Mariam, quæ multum laboravit in vobis. Verbo, nam tunc etiam prophetabat..ulutate Andronicum et Juliam cognatos. Ex Judæis. Et concaptivos meos. Simul fuerant passi cum Paulo tribulationem. Qui sunt nobile. in apostolis. Et mente, et doctrina. Ipsi inter cæteros missos aJ Romanos, per quos crederent vel eorum fi; marentur cxein plo, nobiles habebantur. Qui et ante me fuerunt in Christo; salutate Ampliatum dilectissimum mihi in Domino; salutate Urbanum adjutorem nostrum in Christo Jesu, et Stachen dilectum meum. Qui etiam ante credidere quam ego. Salutate Apellem probum in Christo. Probatum sive perfectum. Salutate eo: qui sunt de Aristololi domo. Salutate Herodionem cognatum meum. Salutate eos qui sunt ex Narcissi. Civitas vel locus est. Qui sunt in Domino. Non enim omnes ex Narcissi erant in Domino. Salutate Triphænam et Triphosam, quæ talorant in Domino. Salutate Persidem charissimam, quæ multum laborat' in Domino. Salutate Rufum electum in Domino, et matrem ejus et meam. Ætate, non partu. Salutate Asyncritum, Phlegontam, Hermem, Patrubam, Hermam, et qui cum eis sunt fratres. Salutate Phedologum et Judiam. Nereum, et sororem ejus, it Olympiadem, el omnes qui cum eis sunt sanctos. Salutate invicem in osculo sancto.","english":"He greets those through whom the Romans had believed; for these are not Latin names but Greek. Who is the firstfruits of Asia in Christ Jesus. Who first of Asia believed. Greet Mary, who labored much among you. In word, for even then she was prophesying. Greet Andronicus and Julia, my kinsmen. From the Jews. And my fellow captives. They had suffered tribulation together with Paul. Who are noble among the apostles. Both in mind and in teaching. They, among the others sent to the Romans, through whom they might believe or be edified by their example, were held to be noble. Who also were before me in Christ; greet Ampliatus, most beloved to me in the Lord; greet Urbanus, our helper in Christ Jesus, and Stachys my beloved. Who also believed before I did. Greet Apelles, approved in Christ. Approved or perfect. Greet those who are of the household of Aristobulus. Greet Herodion my kinsman. Greet those who are of Narcissus. It is a city or a place. Who are in the Lord. For not all of Narcissus's household were in the Lord. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, most dear, who labors much in the Lord. Greet Rufus, chosen in the Lord, and his mother and mine. By age, not by birth. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Greet Philologus and Julia, Nereus and his sister, and Olympias, and all the saints who are with them. Greet one another with a holy kiss.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Salutant vos omnes Ecclesiae Christi. Non ficte, vel sub dolo, quali Judas tradidit Salvatorem. Ideo cnirn de Ecc'esia primo pax annuntiatur, ut ostendat se cum omnibus pacificum esse, qui corpori communicaturus est Christi. Rogo autem vos, fratres, ut observetis eos qui dissensiones. Dissentiunt autem a doctrina, qui cx circumessione erant, qui jejunium et abstinentiam destruentes, neomænia, et sabbata, et ferias, ventris causa docebant. Et offendicula præer doctrinam, quam vos didicistis, faciunt; et declinate ab illis. Quia per hæc otestis offendere. Hujusmodi enrn Christo Domino nostro non serviunt, sed suo ventri. Sicut Jovinianus. Et per dulces sermones et benedictiones seducunt corda innocentium. Composite dicentes, et bene astruentes. Vestra enim obedientia in omnem locum divulgata est. Si illis obedistis, quibus non debui tis, quanto magis nobis? Ideo ad vos venefilII!, scientes vos cito seduci posse: bona est enim che dienti I, scd in bono. Nam non semper: quia frequenter et mala docentur. Gaudco igitur in vobis: sed volo vos sapientes esse in bono, et simplices in walo. Conum sapite facicndo, malum ignorate vitando, et subjicidur inimicus pedibus vestris. Estote astuti sicut serpentes, simplices ut columbæ, Deus autem pacis conteret Satanam sub pedibus vestris velociter.","english":"All the churches of Christ greet you. Not falsely, nor under deceit, as Judas handed over the Savior. For this reason peace is first announced concerning the Church, that he may show himself to be peaceable with all, who is to be joined to the body of Christ. But I beseech you, brothers, that you observe those who cause dissensions. But they dissent from the doctrine, who were of the circumcision, who, destroying fasting and abstinence, taught new moons and sabbaths and festivals for the sake of the belly. And they make stumbling blocks before the doctrine which you have learned; and turn away from them. Because through these things you are able to stumble. For such men do not serve Christ our Lord, but their own belly. Like Jovinian. And through sweet speeches and blessings they seduce the hearts of the innocent. Speaking composedly, and building up well. For your obedience has been spread abroad into every place. If you obeyed those whom you ought not, how much more us? Therefore I have come to you, knowing that you can be quickly seduced: for it is good to be led, but in good. For not always: because frequently evil things also are taught. I rejoice therefore in you: but I want you to be wise in good, and simple in evil. Know wisdom by doing, ignore evil by avoiding it, and the enemy will be subjected under your feet. Be shrewd as serpents, simple as doves, but the God of peace will crush Satan under your feet quickly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Ecce dedi vobis potestatem calcandi super serpentes et scorpiones, id est, ut non vobis dominentur, et omnibus super eos membris liberi ambuletis. Gratia Domini nostri Jesu Christi vobiscum. Salutat vos Timotheus adjutor meus, et Lucius, et Jason, et Sosipater, cognati mei. Hæc est semper Pauli subscriptio. Saluto ros ego Tertius, qui scripsi epistolam, in Domino, Salutat vos Caius hospes meus, et universæ Ecclesiæ Tertius nomine, non numero. Salutat vos Erastus dispensator civitatis, et Quartus frater. Hunc Erastum discipulum fuisse et praedicasse evidenter dicit ad Timotheum. Ei autem qui potens est vos confirmare. Signis atque virtutibus. Juxta Evangelium meum et prædicationem Jesu Christi. Juxta praedicationem Jesu Christi vivatis. Secundum revelationem mysterii temporibus æternis taciti: quod nunc patefactum est per Scripturas prophetarum, secundum præceptum æterni Dei, ad obedientiam fidei in cunctis gentibus. Mysterium de vocand genlibus in lege diu fuerat occultatum, quod nunc per prædicationem, vel revelationem Christi, et Evangelium Pauli patefactum est, per testimonia prophetarum: quamvis enim hoc ante prophetae prædicerent, tamen quomodo fu urum esset nec ipsi quidem prophetoe sciebant. Poterant enim credere eos tanquam proselytos admittendos ad fidem. Cogniti soli sapienti Deo. Solus hæc ante Deus praescivit: sive solus naturaliter sapiens.","english":"Behold, I have given you power to tread upon serpents and scorpions, that is, that they may not have dominion over you, and that you may walk free in all your members over them. The grace of our Lord Jesus Christ be with you. Timothy my helper greets you, and Lucius, and Jason, and Sosipater, my kinsmen. This is always Paul's subscription. I, Tertius, who wrote the epistle, greet you in the Lord. Caius my host greets you, and the whole Church. Tertius by name, not by number. Erastus the treasurer of the city greets you, and Quartus a brother. That this Erastus was a disciple and preached, he says evidently to Timothy. To him who is able to confirm you. By signs and wonders. According to my Gospel and the preaching of Jesus Christ. According to the preaching of Jesus Christ, may you live. According to the revelation of the mystery kept silent in eternal times: which now is made manifest through the Scriptures of the prophets, according to the command of the eternal God, unto the obedience of faith in all nations. The mystery concerning the calling of the Gentiles had long been hidden in the law, which now through the preaching, or revelation, of Christ and the Gospel of Paul is made manifest through the testimonies of the prophets: for although the prophets preached this beforehand, yet even the prophets themselves did not know how it would come to pass. For they could believe that they were to be admitted to the faith as proselytes. Known to the only wise God. God alone foreknew these things: or alone naturally wise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Quomodo solus bonus, cum ct homo bonus dicatur? Nos enim douo Dei boui vel sapientes esse possumus, ille natura. Notandum quia non dixit soli sapienti Patri, sed soli sapienti Deo, qui est trinitas aeterna. Per Dominum Jesum Christum, cui honor et gloria in sæcula sæculorum. Amen. Per Jesum Christum, non a nobis ipsis.\n\nAD CORINTHIOS EPISTOLA PRIMA.\n\nARGUMENTUM.\n\nCorinthii sunt Achaici; et hi similiter ab apostolis aud crunt verbum veritatis, et subversi sunt multifarie a falsis apostolis. Quidam a phitosophiæ verbosa eloquentia, alii secta legis Judaicæ, inducti sunt, Hos revocat Apostolus ad veram evangelicam sæpientiam, scribens eis ab Epheso. Corinthus metropolit est, et ideo quod ipsis scribit, omni Achaiæ scribit.\n\nCAPUT PRIMUM. Paulus. Auctoritatis est nomen. Vocutus Apostolus Jesu Christi. In via vocatus, ut esset apostolus. Per voluntatem Dei. Voluntate Dei vocatus et illuminatus credidit. Et Sosthenes frater. Non apostolus, sed ex ipsis sciens erat. Ecclesiae Dei, quæ est Corinthi. Est Ecclesia et non Dei. Sanctificatis. Per baptismum. In Christo Jesu. Gratia ejus per quam salvamur, Vocatis sunctis cum omnibus. Ostendit quas sit Ecclesia Dei, quæ lavacro salutari abluta est. Sanctos corripit, ut Hi caeteros arguant, quia nec ipsi sine peccato: sicut Salvator propter Pharis:ros discipulis dicit, Videte et cavete ab omni avaritia: qui nihil habehant.","english":"How is he alone good, when even a man is called good? For we can be good or wise by the gift of God, but he is so by nature. It must be noted that he did not say \"to the wise Father alone,\" but \"to the only wise God,\" who is the eternal Trinity. Through the Lord Jesus Christ, to whom be honor and glory forever and ever. Amen. Through Jesus Christ, not of ourselves.\n\nTHE FIRST EPISTLE TO THE CORINTHIANS.\n\nARGUMENT.\n\nThe Corinthians are Achaeans; and these likewise heard the word of truth from the apostles, and were subverted in many ways by false apostles. Some were led astray by the wordy eloquence of philosophy, others by the sect of the Jewish law. These the Apostle recalls to the true evangelical wisdom, writing to them from Ephesus. Corinth is a metropolis, and therefore what he writes to them, he writes to all Achaia.\n\nCHAPTER ONE. Paul. This is a name of authority. Called an apostle of Jesus Christ. Called on the way, that he might be an apostle. By the will of God. Called and enlightened by the will of God, he believed. And Sosthenes the brother. Not an apostle, but one who knew these things from among them. To the church of God, which is at Corinth. There is a church and not of God. To those sanctified. Through baptism. In Christ Jesus. His grace by which we are saved. Called saints with all. He shows which is the church of God, which has been washed in the saving laver. He reproves the saints, that they may convict the rest, because they themselves are not without sin: as the Savior says to the disciples on account of the Pharisees, Watch and beware of all covetousness: who had nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Qui invocant nomen Domini Jesu Christi in omni loco ipsorum, et nostro. Invocare, intus vocare est, quod licet ad omnes, sed maximc ad sacerdotes pertinet invocare: sicut ibi, Sic benedicitis filios Israel, invocantes nomen meum. Et David ait, Et Samuel inter eos qui invocant nomen Domini. Nam sacerdos fuit, qui et sacerdoti successit, et qui hostias offerebat, ct de quo secundum historiam dictum est: Suscitabo mihi sacerdotem fidelem. Crutia vobis et pax a Deo Patre nostro et Domino Jesu Christo. Notandum quia semper gratiam præmittit cum pace. Gratias ago Deo meo semper pro vobis, in gratia Dei, quæ data est vobis in Christo Jesu. Cratias quidem ago quod habetis scientiam, sed volo vos scire quæ sit scientia, quæ concordat in omnibus catholicae fidei. Ut solet, primum provocat. Quia in oMmibus dicite. facti estis in illo. In omnibus doctrinis dono Dei per sapientiam, quae prophetas et amieos Dei constituit. In omni verbo, et in omni scientia. Tam Veteris Testamenti quam Novi. Sicut tes imonium Christi confirmatum esi in vobis. Testimonium Christi quod dixit, Omnis scriba doctus similis est homini patrifamilias, qui profert de thesauro suo nova et vetera. Ita ut nihil desit in ulla gratia. Sicut dicit Salomon, Venerunt mihi omnia simul cum ea: id *est, cum sapientia. Exspectantibus revelationem Domini nostri Jcsu Christi. Qui nunc tanquam absens non videtur.","english":"Those who call upon the name of the Lord Jesus Christ, both theirs and ours, in every place. To call upon is to call inwardly, which pertains indeed to all, but most especially to priests: as it is there, Thus shall you bless the children of Israel, calling upon my name. And David says, And Samuel among those who call upon the name of the Lord. For he was a priest, who also succeeded a priest, and who offered sacrifices, and of whom it was said according to the history: I will raise up for myself a faithful priest. Grace to you and peace from God our Father and the Lord Jesus Christ. It must be noted that he always places grace before peace. I give thanks to my God always for you, in the grace of God which has been given to you in Christ Jesus. I give thanks indeed that you have knowledge, but I want you to know what that knowledge is which is in agreement in all things with the catholic faith. As is his custom, he first encourages. Because in all things, he says, you have been made rich in him. In all doctrines by the gift of God through wisdom, which established the prophets and friends of God. In every word, and in all knowledge. Of both the Old Testament and the New. As the testimony of Christ has been confirmed in you. The testimony of Christ, which he spoke: Every learned scribe is like a householder who brings forth from his treasury new things and old. So that nothing is lacking in any grace. As Solomon says, All things came to me together with her: that is, with wisdom. For those awaiting the revelation of our Lord Jesus Christ. Who now, as though absent, is not seen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"Qui et confirmabit vos usque ad finem sine crimine in die adventus Domini nostri Jesu Cliristi. Sicut ait Propheta, Confirma me in verbis tu s, et illud, Pax multa diligentibus nomen tuum, et non est illis scandalum. Fidelis Deus, per quem vocati estis. Quia confirmavit fidelis Deus. In societatem FiIii ejus Jesu Christi Domini nostri. Societatcm Joannes ostendit dicens, Quoniam Deus lux est, et tenebræ in eo nullæ sunt: si dixerimus quia socielalem habemus cum eo, et in tenebris ambulamus, mentimur. Et Paulus: Si commorimur, et convivemus: si sustinemus, et conreguabimus: si socii fuerimus con. versationis et passionum, erimus socii et in gloria. Obsecro autem vos, fratres. Hucusque cum laude præratio. Hinc jam causam dissensionis exsequitur. Per nomen Domini nostri Jesu Christi. In quo nomine videbitis signa fieri. Ut idipsum dicatis omnes, et non sint in vobis schismata. Ut unum sentiatis, vel confiteamini. Sitis autem perf. i in eodem sensu, et in eadem sente tia. Si unum et sentiatis et proferatis, tunc poteritis esse perfecti. Significatum est enim mihi de vobis, fratres mei, ab his qui sunt Chloes, quia contentiones inter vos sunt. Quomodo Apostolus credidit de absentibns, cum scriptum sit,Non credas auditui vano, et cætera multa?","english":"Who will also confirm you unto the end, blameless in the day of the coming of our Lord Jesus Christ. As the Prophet says, Confirm me in thy words, and that other, Great peace have they that love thy name, and there is no stumbling block for them. God is faithful, by whom you were called. Because God is faithful, he has confirmed you. Into the fellowship of his Son Jesus Christ our Lord. John shows this fellowship, saying, For God is light, and in him there is no darkness: if we say that we have fellowship with him, and walk in darkness, we lie. And Paul: If we die together, we shall also live together: if we endure, we shall also reign together: if we have been companions of his conduct and sufferings, we shall be companions also in glory. But I beseech you, brethren. Up to this point the preface has been with praise. From here he now pursues the cause of the dissension. Through the name of our Lord Jesus Christ. In which name you will see signs performed. That you all say the same thing, and that there be no schisms among you. That you think or confess one thing. But be perfect in the same mind and in the same judgment. If you both think and speak one thing, then you will be able to be perfect. For it has been signified to me concerning you, my brethren, by those who are of Chloe, that there are contentions among you. How did the Apostle believe concerning those who were absent, when it is written, Do not believe a vain report, and many other things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"Sed hanc gratiam habebat, ut sciret quid absentes agerent, sicut ad Colossenses ait, Etsi corpore absens, spiritu præsens, gandens cl videns ordinem vestrum. Hoc autem dico, quod unusquisquevestrum dicit, Ego quidem sum Pauli, ego autem Apollo, ego vero Cephæ. In apostolorum persona hoc de pseudoapostolis dicebat, qui per sapientiam mundicircumvenerant eos, quia unusquisque ejus se dicebat esse cujus doctrinam diligebat, cum diversas haberent doctrinas; si erro nec de veris apostolis dicendum est, quanto magis de illis qui nihil erant! Ego autem Christi. Divisus eat Christus? nunquid Paulus crucifixus est pro vobis? Pauci di cbant, quod omnes dicere debuissent. Dividitur corpus, cum membra dissentiunt. Potest dici illis, qui Christi exemplo Abraham volunt imitari: Nunquid Abraham crucifixus est pro vobis? et illud Domini, in quo docet, non dcberc nos quarere quid alteri discipulo præcipiet: ait enim Petro, Quid ad te? tu me sequere. Aut in nomine Pauli baptizati estis? Habebant ergo isti bap ismatis sacramentum, sed hoc per contenti' nem et zelum in scbisma vertebant, et carnaliter sapiendo aliter de Deo credebant, dum sibi ipsi sonsu carnali Deum qualem volebant fingebant, atque ita tantum longe aliter quam Deus est credebant, quantum a veritate vanitas differt: quia animalis homo non percipit ea quae sunt spiritus Dei. De talibus dicit. Et circumferuntur omni vento doctrinæ.","english":"But he had this grace, that he knew what those absent were doing, as he says to the Colossians: Though absent in body, present in spirit, rejoicing and seeing your order. But this I say, that each one of you says, I indeed am of Paul, but I of Apollos, but I of Cephas. In the person of the apostles he was saying this about the false apostles, who had deceived them through the wisdom of the world, because each one said he belonged to the one whose doctrine he loved, since they had different doctrines; if this must not be said even of the true apostles, how much more of those who were nothing! But I am of Christ. Is Christ divided? Was Paul crucified for you? A few were saying what all ought to have said. The body is divided when the members disagree. It can be said to those who wish to imitate Abraham by the example of Christ: Was Abraham crucified for you? and that saying of the Lord, in which he teaches that we ought not to seek what he will command to another disciple; for he says to Peter: What is it to thee? follow thou me. Or were you baptized in the name of Paul? They therefore had the sacrament of baptism, but they were turning it into schism through contention and zeal, and by thinking carnally they believed otherwise about God, while by their own carnal sense they fashioned for themselves a God such as they wished, and thus they believed him to be so far different from what God is, as vanity differs from truth; because the natural man does not perceive the things that are of the Spirit of God. Of such he says: And they are carried about with every wind of doctrine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"Gratias ago Deo meo, quod neminem vestrum baptizavi, nisi Crispum, et Caium, ne quis dicat, quod in nomine meo baptizati estis. Daptizavi autem et Stephanæ dunum. Cæterum nescio si quem alium baptizaverim. Non enim misit me Christus baptzare, sed evangelizare. Quod sic evenit, ut neminem vcstrum baptizarem; nam forsitan dixissetis, quod in nomine meo baptizarem. Non in sapientia verbi, ut non evacuctur crux Christi. Evacuant illi vim crucis, qui humana sapientia gloriantur, quam illa damnavit. Verbum enim crucis prædicatio Evangelii est. Christi crucifixi. Pereuntibus quidem stultitia est. Incredulis et non intelligentibus virlutcm Dei stultitia videtur Dei Filium dicere crurifixum; fideles autem intelligunt Dei esse virtutem, cum et diabolum superavit ct II ortem. Iis autem qui salvi fiunt, id est nobis, virtus Dei est. Fidem infundendo salvavit. Scriptum est enim, Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. In adventu Christi impletum est. Ubi sapiens? Ubi scriba? Eligendo piscatores, philosophos reprobavit. Ubi inquisitor hujus sæculi? Qui sapientia sua conquirit cum caneris de occultis, ut de abditis rebus ac naturis singulorum.","english":"I give thanks to my God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. But I also baptized the household of Stephanas. Beyond that, I do not know whether I baptized anyone else. For Christ did not send me to baptize, but to preach the gospel. And so it came about that I baptized none of you; for perhaps you would have said that I baptized in my own name. Not in wisdom of speech, so that the cross of Christ may not be emptied of its power. Those empty the power of the cross who glory in human wisdom, which that cross has condemned. For the word of the cross is the preaching of the Gospel: of Christ crucified. To those who are perishing it is indeed foolishness. To unbelievers and those who do not understand the power of God, it seems foolishness to say that the Son of God was crucified; but the faithful understand that it is the power of God, since he conquered both the devil and death. But to those who are being saved, that is, to us, it is the power of God. By infusing faith he saved them. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. This was fulfilled at the coming of Christ. Where is the wise man? Where is the scribe? By choosing fishermen, he rejected the philosophers. Where is the inquisitor of this world? He who by his own wisdom inquires with the dogs concerning hidden things, as about secret matters and the natures of individuals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Unde est hæc sapientia quam reprobat Deus, cum omnis sapientia a Domino Deo sit; sed ista sapientia talis, et sæcularis, non est desursum descendens, sed mundana; ideo ut stulta a Domino refutatur, quia se pu-, tat aliquid esse, et per suam sap entiam occulta Dci cognoscere: sed ista sapientia animalis et diaholica est. De talibus sapientibus dicit Deus, Quia abscondisti hæc a sapientibus ct prudentibus. Nonne stultam fecit Deus sapientiam hujus mundi? nam quia in De; sapientia non cognovit mundus per sapientiam Deum, placuit Deo. Omnia iu sapientia fecit, in qua dcbuit ipse cognosci qui fecerat, qui cliam ipsis ad - cognoscendum eum dederat sapientiam. Per stultitiam prædicationis salvos facere credentes. Quæ apud illos stultitia haberetur. Quomodo et Judæi signa petunt. Ex consuetudine prophetarum, qui cum etiam sine signis cognoscere debuerunt, videntes non crediderunt. Et Græci sapientiam quærunt. Rationem humanæ sapientiæ. Nos autem prædicamus Christum crucifixum. Ostendit multum discrepare illorum sapientiam a doctrina sua. Judæis quidem scandalum. Scandalum est Judæis, si prædicamus esse ipsum Christum, quem illi crucifixerunt: scandalum illis esi audire mortuum Christum, sicut dicebant, Nos audivimus ex lege, quia Chritus manet in æternum. Gentibus autem stultitiam. Non intelligenibus misericordiam Dei esse, quæ stultitia credebatur.","english":"Whence is this wisdom that God reproves, since all wisdom is from the Lord God? But that wisdom, being of such a kind and secular, is not descending from above but is worldly; therefore it is rejected by the Lord as foolish, because it thinks itself to be something and to know the hidden things of God through its own wisdom; but that wisdom is animal and diabolical. Of such wise men God says, Because you have hidden these things from the wise and prudent. Has not God made foolish the wisdom of this world? For since the world did not know God through the wisdom of God, it pleased God. He made all things in wisdom, in which he who made them ought himself to be known, who had also given them wisdom to know him. Through the foolishness of preaching to save those who believe. Which was considered foolishness among them. Just as the Jews also seek signs. From the custom of the prophets, who, although they ought to have known even without signs, seeing did not believe. And the Greeks seek wisdom. The reasoning of human wisdom. But we preach Christ crucified. He shows that their wisdom differs greatly from his teaching. To the Jews indeed a stumbling block. It is a stumbling block to the Jews if we preach that he is the Christ whom they crucified; it is a stumbling block to them to hear that Christ died, as they used to say, We have heard from the law that Christ remains forever. But to the Gentiles foolishness. To those not understanding that it is the mercy of God, which was believed to be foolishness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"N.si enim ( aii Propheta ) credideritis, non intelligetis. Ipsis autem vocatis Judæs atque Græcis, Christum Uei virtutem et Dei sapientiam. Quam non credit profccio dum nescit: cum autem crediderit, quam infirmitatem putaverat, intelligit esse virtutem, quia intelligunt mysterium pietatis esse dum credunt. Si Chritus Dei virtus, ergo sempiterna. Sempiternus igitur Chritus, quia alibi dicti, Sempiterna quoque virtus ejus, et divinitas, et sapientia. Quod hæretici non intelligenles, Patrem imperfectum blasphemant, dum dicunt fuissc Patrem aliquando sine Filio; ergo fuit sine virine, sine verbo, sine sapientia, sine justitia, quod quam stulte dicunt, agnoscant Dei virtutem, propter signa; Dei sapientiam, propter doctrinam. Quia quod stultum est Dei, sapientius est hominibus. Quia quod Stultum Videtur Deo, sapientius est omnibus hominibus: quia sapientia sua salva. i non poterant, qui per crucem Domini liberati sunt: sicut si dicas, sapientior est rusticus sermo advocati, quam sermo sapientisSiNi rusticani. Stultum Dei judicabatur, quando audiebant Deum passum. Sed huc erat sapientius. Et quod infirmum est Dei, fortius est hominibus. Mortem quam nec gigantes evadere potuerunt, homo cruci. fixus, in Deo assumptus, evicii. Videte enim vocationem vestram, fratres. In vobis ipsis probate quod dico. Quia non multi sapientes secundum carnem, non multi po entes, non multi nobiles.","english":"For if you have not believed (says the Prophet), you will not understand. But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. This wisdom the unbeliever does not understand, for as yet he does not know it; but when he has believed, he understands that what he had thought to be weakness is power, because they understand that the mystery is one of piety while they believe. If Christ is the power of God, therefore He is eternal. Christ is therefore eternal, because it is said elsewhere, His eternal power also, and divinity, and wisdom. Not understanding this, the heretics blaspheme the Father as imperfect, when they say that the Father was at some time without the Son; therefore He was without power, without the Word, without wisdom, without righteousness. How foolishly they say this, let them recognize: the power of God, on account of signs; the wisdom of God, on account of teaching. Because what is foolish in God is wiser than men. Because what seems foolish in God is wiser than all men: because His wisdom is safe. They could not [understand] who were freed through the cross of the Lord: as if you were to say, the rustic speech of an advocate is wiser than the speech of a wise man—no, of a rustic. The foolishness of God was judged, when they heard that God suffered. But this was wiser. And what is weak in God is stronger than men. Death, which not even giants could escape, a man fixed to the cross, taken up in God, overcame. For consider your calling, brothers. Prove in yourselves what I say. Because not many are wise according to the flesh, not many are powerful, not many are noble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Quia pauci sapientes crediderunt: per suverbiam enim sapientiæ sæcularis, inulti Dei tapientiæ voluerunt esse subjecti. Sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes; infirma mundi elegia Deta, ut confundat foria, et ignobilia mundi et contemptibilia elegit Deus: et ea quæ non sunt, ut eu quæ sunt destrueret. Hoc est, elegit Deus populum gentium, qui non erat populus Dei, ut de. strucret populum Judæorum, qui se esse gloriabatur Dei. Semper iliorum trium gloriatio argnitur, sicut scriptum est, Non glorictur sapiens in sapieatia sua, neque fortis in fortitudine sua, neque dives in divitiis suis. Ipse quoque Dominus quod per prophetam dixerat, in se ad nostrum exemplum implevit. Denique dum de pauperc nascitur, reprobat divitias: dum litteras non discit, refutat sæculi sapientiam: dum traditur, non reistit, qui poterat totum mundum uno sermone subvertere, humanam tamen fortitudinem nibil esse monstravit. Inde humilient se Deo, si volunt et ipsi cligi cum cæteris. Sed hæc totum contra illos dicebat, qui se dicebant do genere sacerdotali esse, ct legisperi os, et meliores apostolis, et seducebant eos in multis erroribus doctrinarum: quomodo dici potest contra Pelagianos, qui dicunt sc sua sapientia esse salvatos. Ut non glorietur omnis caro in conspectu ejus. Carnales sunt, qui de suis merilis gloriantur: sed cito cadent, sicli flos felLi.","english":"Because few wise men have believed; for through the pride of worldly wisdom, many were unwilling to be subject to the wisdom of God. But God chose the foolish things of the world, that he might confound the wise; God chose the weak things of the world, that he might confound the strong, and the base things of the world and the things despised God chose: and the things that are not, that he might destroy the things that are. That is, God chose the people of the Gentiles, who were not the people of God, that he might destroy the people of the Jews, who gloried that they were God's people. Always the boasting of those three is reproved, as it is written, Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches. The Lord also fulfilled in himself, as an example for us, what he had said through the prophet. Finally, in that he is born of a poor woman, he rejects riches; in that he does not learn letters, he refutes the wisdom of the world; in that he is handed over, he does not resist, he who could overthrow the whole world with a single word, yet he showed that human strength is nothing. Hence let them humble themselves before God, if they themselves also wish to be chosen with the rest. But he was saying all these things against those who claimed to be of the priestly lineage, and interpreters of the law, and better than the apostles, and who were seducing them into many errors of doctrines: just as it can be said against the Pelagians, who say that they are saved by their own wisdom. That no flesh may glory in his sight. Carnal are those who glory in their own merits: but they will quickly fall, like the flower of the field.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ex ipso autem vos estis in Christo Jesu. Si ergo ex ipso estis, nolite illos admirari quos ille non clegit. Qui factus eat sapientia nobis a Deo et justitia. Ut nos faceret sapientes, et justos, et sanctos. Contra Arianos facit locus iste, qui dicunt Patrem fuisse aliquando sine Filio, qui est sapientia. Et sanctificatio et redemptio. Corporis nostri in resurrectione. Ut quemadmodum scriptum est: Qui gloriatur, in Domino glorietur. Non hoc sæculo, nec in propriis meritis, sicut multi, qui se Christianos credunt, et Pelagiano errore decipiuntur.\n\nCAP. II. Et ego cum venissem ad vos, fratres, veni non per sublimitatem sermonis aut sapientiæ, annuntians vobis testimenium Christi: non enim judicavi scire me aliquid in er vos. Quia ostenderat non illos debere admirari humanam sapientiam, suum exemplum re plicat: quia non ipse per humanam sapientiam præ dicasset. Nisi Jesum Christum, et hunc crucifixum. Quod apud homines stultum videtur. Et ego in infirmi tate, et in timore et tremore multo fui apud vos. Non in jactantia. Et sermo meus, et prædicatio mea, non in persuasibilibus sapientiæ verbis, sed in obtensione spiri tus et virtutis. Quia valde disputatores erant isti Corinthii, timuit ne illi resisterent, aut ne illis et hoc aliqua philosophia videretur, ct non crederent: idec magis viriutis ostendit. Ut fides vestra non sit in sa pientia hominum, sed in virtute Dei.","english":"But you are of him in Christ Jesus. If therefore you are of him, do not admire those whom he did not choose. Who was made wisdom for us from God, and righteousness. That he might make us wise, and righteous, and holy. This passage is directed against the Arians, who say that the Father was at some time without the Son, who is wisdom. And sanctification and redemption. Of our body in the resurrection. That, as it is written: He who glories, let him glory in the Lord. Not in this world, nor in his own merits, as many do who believe themselves to be Christians and are deceived by the Pelagian error.\n\nCHAPTER II. And I, when I came to you, brothers, came not with sublimity of speech or of wisdom, announcing to you the testimony of Christ: for I judged not that I should know anything among you. Because he had shown that they ought not to admire human wisdom, he repeats his own example: because he himself had not preached through human wisdom. Save Jesus Christ, and him crucified. Which seems foolish among men. And I was with you in weakness, and in fear and much trembling. Not in boasting. And my speech, and my preaching, was not in persuasive words of wisdom, but in the demonstration of spirit and power. Because these Corinthians were great disputants, he feared lest they should resist him, or lest this also should seem to them some philosophy, and they should not believe: therefore he showed forth power the more. That your faith may not be in the wisdom of men, but in the power of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Sapientia humana ad breve tempus placet: quia temporalis est. ut iose homo: virtus autem Dei aeterna est, quomodo Deus. Ideo illa Rides permanet, quae per Dei virtutem est collata in homine. Sapientiam loquimur inter perfectos. Et nos habemus divinam sapientiam, sed eam vos capere non poteratis: quia adhuc lacte nutrimini, et in fide parvi comprobamini. Sapientiam vero non hujus sæculi, neque principum hujus sæculi. Sive rcgum, sive philosophorum, vel certe principum Judaeorum, vel contrariæ fortitudinis. Qui destruuntur. Cum sapientia sua, atque doctrina, adveniente gratia Christi. Sed loquimur Dei sapientiam. Quae Christus intelligitur, qui et prædestinatus est, sicut dicit ad Romanos. In mysterio quæ abscondita est quam prædestinavit Deus ante sæcula in gloriam nostram. Sive in præsentia, sive in re ante tempora, sive quia multi prophetae cupierunt vidcre, et quanquam singula scierint, nemo tamen ad plenum cognovit. Quam nemo principum hujus sæculi cognovit. Pilatus et Caiphas, vel certe omnes principes sacerdotum. Si enim cognovissent, nunquam Dominum gloriæ crucifixissent. Sed sicut scriptum est, Quod oculus non vidit, nec auris audivit, nec in cur hominis ascendit quæ præpavavit Deus iis qui diligunt illum.","english":"Human wisdom pleases for a short time, because it is temporal, like man himself; but the power of God is eternal, as God is. Therefore that wisdom remains which has been conferred on man through God's power. We speak wisdom among the perfect. And we have divine wisdom, but you could not yet receive it, because you are still fed with milk and are shown to be little ones in faith. But not the wisdom of this world, nor of the rulers of this world—whether of kings, or of philosophers, or certainly of the rulers of the Jews, or of opposing strength. They are destroyed, with their wisdom and teaching, when the grace of Christ comes. But we speak the wisdom of God, which is understood to be Christ, who was also foreordained, as he says to the Romans: in a mystery which was hidden, which God foreordained before the ages for our glory—whether in the present, or in the reality before times, or because many prophets desired to see, and although they knew individual things, yet no one knew it fully. Which none of the rulers of this world knew—Pilate and Caiaphas, or certainly all the chief priests. For if they had known, they would never have crucified the Lord of glory. But as it is written: What the eye has not seen, nor the ear heard, nor has it entered into the heart of man, God has prepared for those who love him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Dominus majestatis et merito et natura omnis creaturæ Dominiis effectus est, et Jesus homo, in o Deus quodammodo potuit crucifigi: propter quod ct Dens iHum eialtavit, et donavit illi nomen qnod est stiper omne nomen, pro unitate personæ; et Deus dicitur crucifixus, et Filius homi is esse in coelis, cum quando ista dicebat Domninus, in corpore erat in terris. Quoniam ergo Christus homo verus et Dens verus, ex duplici substantia una persona, et homo Deus, et idem rex gloriæ, dominusque virtutum non sit crucifixus, pro inviolabili divinitate: et crucifixus sit in homine, pro unitate personæ: itaque miro atque incogitabili modo passus est Deus, et non passa divinitis. Nobis autem revelavit Deus per Spiritum suum. Non mcrito nostro revela, vit nobis, sed sua gratia, qui per fidem ejus accepimus Spiritum sanctum, qui voluntatem Dei nobis ostendit. Spiritus enim omnia scrutatur, etiam profunda Dei, Quis enim scit hominum quæ sint hominis, nisi spiritus hominis, qui in ipso est? Ita et quæ Dei sunt nemo cognovit, nisi Spiritus Dei. Deum esse non dubites, qui non solum humana, sed etiam Dei occulta scire die twr. Nos autem non spiritum hujus mundi accepimus: sed Spiritum, qui ex Dco est. Qui mundana cogitat, id est, qui se mundanis illuit et implicat, spiri um mundi habet, non habet Spiritum sanctum. Ut sciamus quæ a Deo donata sunt nobis, quæ et loquimur.","english":"The Lord of majesty, both by merit and by nature, has been made Lord of every creature, and Jesus, man, in God, could in some way be crucified; for which reason God also exalted him and gave him the name which is above every name, on account of the unity of person; and God is said to have been crucified, and the Son of man to be in the heavens, when the Lord, when he was saying these things, was in the body on earth. Since therefore Christ is true man and true God, from a twofold substance one person, and man God, and the same King of glory and Lord of hosts was not crucified, on account of his inviolable divinity, and was crucified in the man, on account of the unity of person; so in a wondrous and incomprehensible manner God suffered, and did not suffer in his divinity. But God has revealed to us through his Spirit. Not by our merit has he revealed to us, but by his grace, we who through faith in him have received the Holy Spirit, who shows us the will of God. For the Spirit searches all things, even the deep things of God. For who among men knows the things that are of man, except the spirit of man which is in him? So also the things that are of God no one has known, except the Spirit of God. Do not doubt that he is God, who is able to know not only human things but also the hidden things of God. But we have not received the spirit of this world, but the Spirit who is from God. He who thinks worldly things, that is, who entangles and involves himself in worldly things, has the spirit of the world, does not have the Holy Spirit. That we may know the things that have been given to us by God, which also we speak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Per adventum, passionem et resurrectionem ejus, dono Spiritus sancti, quae etiam vobis annunliamus. Audi donala, et tace de meritis. Non in doctis humanæ sapientiæ verbis, sed in doctrina Spiritus. Non a philosophis doc i, sed a Dei Spiritu. Spiritualibus spiritualia comparantes. Spiritualibus, qui ea rapere possunt, asse. verantes. Animalis autem homo non percipit ea quæ sunt Spiritus Dei. Qui Spiritum Dei non habet, animalis est, quia ritu animalium vivit, qui putat nihil esse post mortem, sed hoc se debere agere, quod animalia: id est, manducare, et luxuriari, et mori. Stultitia est enim illi, et non potest intelligere quia spiritualiter examinatur. Stultitia illi viJelur primum natus Deus, passus, rcsurrexisse: secundo contemnere quae tua sunt: præstare maxillam; et cætera. Spiritalis autem dijudicat omnia. Judicat vanum esse hujusmodi hominem, probat, examinat, et ipse a nullo carnali intelligitur, et quo quis spiritu agat. Et ipse a nemine judicatur. Quis enim cognovit sensum Domini qui instruat eum? Modo timet, ne dicant, totum hoc habet sensus Dei, quod nobis dixisti: id est, non in me sensus Dei deficit, sed in vobis virtus audiendi. Nos autem sensum Christi habemus. Qui Spiritum sanctum accipimus.","english":"Through his advent, passion, and resurrection, by the gift of the Holy Spirit, which we also announce to you. Hear the gifts, and be silent about merits. Not in learned words of human wisdom, but in the teaching of the Spirit. Not taught by philosophers, but by the Spirit of God. Comparing spiritual things with spiritual. Assuring spiritual things to the spiritual, who can grasp them. But the natural man does not perceive the things that are of the Spirit of God. He who does not have the Spirit of God is natural, because he lives by the manner of animals, who thinks that there is nothing after death, but that he ought to do this, as animals do: that is, to eat, and to live luxuriously, and to die. For it is foolishness to him, and he cannot understand, because it is examined spiritually. It seems foolishness to him that God was first born, suffered, and rose again; secondly, to despise the things that are yours: to offer the cheek; and the rest. But the spiritual man judges all things. He judges that a man of this kind is vain, he approves, he examines, and he himself is understood by no carnal man, and by what spirit each person acts. And he himself is judged by no one. For who has known the mind of the Lord, that he may instruct him? Now he fears lest they say, \"All this has the mind of God, which you have told us\": that is, the mind of God does not fail in me, but the power of hearing in you. But we have the mind of Christ. We who receive the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"CAP. III. Et ego, fratres, non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Appellati suit enim ad quemdam modum carnales jam renati per fidem' non sic, sicut illi qui adhuc venundati erant sub peccato: ac si diceret, non potuistis quasi spirituales, sed quasi carnales capere quod loquebar. Animalis enim homo, id est qui secundum hominem sapit (animalis quippe dicitur ab anima, carnalis a carne, quia cx anima ct carne constat totus homo), non percipit quæ sunt Spiritus Dei, id est quid gratiæ credentibus crux conferat Chrisli. Tanquam parvuIi, in Christo lac vobis potum dedit non escam: nondum enim poteratis, sed nec nunc quidem potestis: adhuc enim estis faTales. Non in carnali ætate sed in fide Christo ostendit proficientis [F. proficientes] futurum esse, ut possint, quia jam in eis spiritualiter nitis gratia fuerat inchoata: ergo jam vasa erant in honorem facta, quibus adhuc recte diceretur: homo, tu quis es, qui respondeas Deo? et si talibus recte dicitur, multo rectius eis qui vel nondum ita regenerati sunt, vel ctiam in contumeliam facti. Illud tantummodo teneatur, quod non sit iniquitas apud Deum: qui s;ve donet, sive exigat debitum, nec ille a quo exigit, recte potest de iniquitate ejus conque;i: nec ille cui donat, debet de suis meritis glo. riari. Et ille non nisi quod debetur non reddet: et illc non habet, nisi quod accepit.","english":"CHAPTER III. And I, brothers, could not speak to you as to spiritual people, but as to carnal people. For you were called carnal in a certain manner, now reborn through faith, not as those who were still sold under sin; as if he were saying, you could not receive what I was saying as spiritual people, but as carnal people. For the natural man, that is, the one who is wise according to the man (for the natural man is so called from the soul, the carnal from the flesh, because the whole man consists of soul and flesh), does not perceive the things that are of the Spirit of God, that is, what grace the cross of Christ confers on believers. As little children in Christ, he gave you milk to drink, not solid food; for you were not yet able, but neither indeed are you able now; for you are still carnal. He shows that it will come about for those progressing not in carnal age but in faith in Christ, that they may be able, because in them a beginning had already been made spiritually by the grace of the reborn; therefore they were already vessels made for honor, to whom it would still rightly be said: O man, who are you to answer back to God? And if this is rightly said to such people, much more rightly to those who either have not yet been so regenerated, or have even been made for dishonor. Let only this be held fast, that there is no iniquity with God: whether he gives or exacts a debt, neither can he from whom he exacts it rightly complain of iniquity in him, nor ought he to whom he gives it to glory in his own merits. And the one will not fail to render what is owed, and the other has nothing except what he has received.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":220,"ref":"p220","source":"Cum enim sit inter vos zelus et contentio; dicit beatus Petrus: Deponet. tes igitur omnem malitiam et simulationem, tanquam. modo geniti infantes, rationabile et sine dolo lac concupiscile. Si igitur illi parvuli esse dicuntur, qui omnem malitiam deposuerint, qui adhuc bona nou fecerint, quid de nobis censemus, iti quibus omnis malitia dominatur? Nonne carnales estis, et secundum hominem ambulatis? Considerandum propter quid carnales esse dicuntur: quod utique non carnaliter sit, sed sensu fit carnis. Cum enim quis dicit, ego quidem sum Pauli: alius autem, ego Apollo: nonne homines estis? Qui nihil majus habet quam cæteri homines, secundum hominem ambu!at. Id est, qui diligentem se tantum diligit, et cætera. Sed in hoc loco propter defensionem hominum singulorum homines appellantur, evidenter ostendit, plus nos velle esse quam homines. Cum exprobrat homines essc. quia eos contentiones habere cognovit, excedere nos vult humanam naturam, dum sic exprobrat: Quid igitur est Apollo? quid vero Paulus? ministri ejus cui credidistis. Si nos nihil sumus, quanto magis aliqui vere nihil sunt, sed ficti apostoli Et unicuique sicut Dominus dedit. Ego plantavi, Apollo rigavit.","english":"For when there is jealousy and contention among you, blessed Peter says: \"Laying aside therefore all malice and deceit, as newborn infants, desire the rational and guileless milk.\" If, then, those are called little ones who have laid aside all malice, who have not yet done good things, what are we to think of ourselves, in whom all malice reigns? \"Are you not carnal, and do you not walk according to man?\" We must consider why they are called carnal: surely not because they act carnally, but because it happens by the sense of the flesh. For when someone says, \"I indeed am of Paul, but another, I am of Apollo,\" are you not men? He who has nothing greater than other men walks according to man. That is, he who loves only the one who loves him, and so on. But in this place, for the defense of individual men, they are called men; he clearly shows that we wish to be more than men. When he reproaches them as men, because he knew they had contentions, he wants us to exceed human nature, while he reproaches them thus: \"What then is Apollo? What indeed is Paul? Ministers of him whom you have believed.\" If we are nothing, how much more are certain ones truly nothing, but false apostles. \"And to each one as the Lord gave. I planted, Apollo watered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Hoc ipsum non ex nobis, sed Dei donum est, qui in vob operatur, quia et nobis gratiam dedit, ut ego signa facerem, per quae crederetis: et Apollo sua doctrina vos confirmaret, quia sicut qui plantat in siccitate, sic omnis doctrina crescit, nisi Dei grata irroretur: Si ergo et planta Dei est, et fons, quid nobis ascribitis, quasi aliquid nostrum sit? Hæc dicens, commendat gra iam. Sed Deus incrementum dedit. Vide commendantem gra iam; et audent homines modo dicere blasphemias, et sibi ascribere quæ Dei sunt, cum si ille non dedcrit incrementum, omnis homo laboret in vanum. Itaque neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat, Deus. Qui plantat autem et qui rigat unum sunt. Nos mercenarii sumus, alienis ferramentis operamur, nihil debetur nobis, nisi merces laboris nostri, quia de accepto talento operamur. Unusquisque autem propriam mercedem accipie' secundum suum laborem. Contra Jovinianum, qui unam omnium dicit esse mercedem. Dei enim sumus adjutores: Dei agricultura estis. Adjutores in verbo, non in potentia: ager, et messis Dei. Dei ædificatio estis. Ædificatio lempli Dei. Se. cundum gra iam Dei quæ data est mihi. Non secun. B dum meam virtutem. Ut sapiens architectus. Sapicntis architecti est fundamentum ponere.","english":"This very thing is not from ourselves, but is the gift of God, who works in you, since he also gave grace to us, so that I might perform signs, through which you might believe, and Apollo might confirm you by his teaching; for just as one who plants in dry ground, so every teaching grows, unless the grace of God waters it. If, then, both the planting is God's and the fountain is God's, why do you ascribe to us as though anything were our own? Saying these things, he commends grace. But God gave the increase. See him commending grace; and men dare now to speak blasphemies and to ascribe to themselves the things that are God's, when, if he had not given the increase, every man would labor in vain. Therefore neither is he who plants anything, nor he who waters, but God who gives the increase. But he who plants and he who waters are one. We are hired laborers, we work with another's tools, nothing is owed to us except the wages of our labor, because we work from the talent received. But each one will receive his own wages according to his labor. Against Jovinian, who says that the reward of all is one. For we are God's helpers: you are God's field. Helpers in word, not in power: the field and the harvest are God's. You are God's building. The building of God's temple. According to the grace of God which was given to me. Not according to my own strength. As a wise master builder. It is the part of a wise master builder to lay the foundation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Primus ergo Apostolus Corinthiis fidem insinuans per gratiam Dei Christum posuit fundanmentum: et si ipse fundamentum, quomodo Pelagiani dicunt, quod homo incipiat, et ille consummet? Fundamentum posui, alius autem superædificat. Si fus damentum ipse Christus, quomodo blasphemant Pelagiani, quod ipsi suis meritis ad fidem venerunt Christi? Unusquisque nutem videat quomodo superædificet. Ut rectus ergo et fortis paries crescat: ne per malam conversationem, velut male cxmentati lapides de ædificatione Dei cadatis. Fundamentum enim aliud nemo potest ponere, præter id quod positum est, qui est Christus Jesus. Nemo potest alium Christum vobis praedicare, I præter Jesnm in quem tota fide credentes, firmi state.Si fundamentum Christus, ubi sunt qui dicunt aliquid boni posse haberi sine Christo: et sibi fidem qua in Christo creditur, tribuere arroganter præsumunt: et non agunt Deo gratias, a quo eis infusa esse dignoscitur? Si quis autem superædificat super fundamentUm hoc aurum, argentum, lapides pretiosos, ligna, fenum, stipulam, uniuscujusque opus manifestum erit: dies enim declarabit, quia in igne rev. labitur. Tria genera sunt honorum in Ecclesia; hoc est, bonus, melior, optimus, et tria genera his contraria; id est, malus, pejor, pessimus: quæ lignis, feno et stipulæ comparantur.","english":"Therefore the Apostle first, instilling faith in the Corinthians, laid Christ as the foundation through the grace of God; and if he himself is the foundation, how do the Pelagians say that man begins and he completes? I laid the foundation, but another builds upon it. If Christ himself is the foundation, how do the Pelagians blaspheme, saying that they came to faith in Christ by their own merits? But let each one see how he builds upon it. So then, that the wall may grow straight and strong, do not, through evil conduct, fall from God's building like stones badly cemented. For no one can lay any other foundation than that which has been laid, which is Christ Jesus. No one can preach to you another Christ besides Jesus, in whom, believing with your whole faith, stand firm. If Christ is the foundation, where are those who say that any good can be possessed without Christ, and arrogantly presume to attribute to themselves the faith by which one believes in Christ, and do not give thanks to God, by whom it is recognized to have been poured into them? But if anyone builds upon this foundation gold, silver, precious stones, wood, hay, stubble, the work of each one will become manifest; for the day will declare it, because it is tested by fire. There are three kinds of good things in the Church—that is, good, better, best—and three kinds contrary to these—that is, bad, worse, worst—which are compared to wood, hay, and stubble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Alii de hoc loco ita senliunt, quod aurum, argentum et lapidcs preliosos ædificet, qui erogatis vel dimissis facul atibus suis, aut monasterium experit, aut remotus a saeculi actibus vivit, vel sic in ipsis facultatibus vivit, tanquam non possidens, velut aliena sibi commodata possideat, ct paratus sit eas propter Christum amittere: ut si persecutio propter Deum venerit, expeditus, paratusque invenitur. E contra vero ligna, fenum, stipulam ilti ædificent, qui Christiani quidem sunt et fideles, et bene utuntur bonis suis, sed nimio amore implicantur rerum suarum: et cum venerit aut persecutio, aut jussio, ut privari bonis suis debeant Christiani, si non negaverint Christum, illi non plus faciunt res suas, quam Christum: sed quia plus quam oportuit amaverunt, cum amittunt, non sine dolore et tribulatione amittunt, ideoque salvi fiant. quasi per ignem, id est, per tribulationem. Et unniuscujusque opus quale sit, ignis probabit: si cujus opus manserit, quod superædificavit, mercedem accipit. Id est, examinatio judicii, vel præsens tribulalio quæ igni frequentissime comparatur. Aurum enim et argentum splendidius efficitur in igne. Lignum autem et fenum et stipula ardebum. Si cujus opus arserit, detrimentum patietur. Si quis neglirenter docuerit, aut exemplo aut verbo, perdit laborem suum, quia opus infirmum facit. Ipse autem salvus erit. In sua justitia. Sic tamen quasi per ignem.","english":"Others understand this passage thus: that he builds with gold, silver, and precious stones who, having spent or given away his possessions, either enters a monastery, or lives withdrawn from the activities of the world, or even lives among his own possessions as though not possessing them, possessing them as if they were lent to him by another, and is ready to lose them for Christ's sake; so that if persecution comes for God's sake, he is found unencumbered and ready. On the other hand, those build with wood, hay, and stubble who are indeed Christians and faithful, and use their goods well, but are entangled by an excessive love of their own things; and when either persecution or a command comes that Christians must be deprived of their goods, if they have not denied Christ, they do not value their possessions more than Christ; but because they loved them more than was fitting, when they lose them, they lose them not without grief and distress, and therefore they are saved, as though through fire, that is, through tribulation. And the fire will test each one's work, of what sort it is: if anyone's work remains, what he built upon it, he receives a reward. That is, the examination of judgment, or present tribulation, which is very often compared to fire. For gold and silver are made more splendid in fire, but wood, hay, and stubble burn. If anyone's work burns, he will suffer loss. If anyone has taught negligently, whether by example or by word, he loses his labor, because he makes a weak work. But he himself will be saved, in his own righteousness, yet so as through fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Quasi, habet veritatem, sicut ibi: Quasi unigeniti a Patre. Si ille per ignem salvus erit, qui justus est, quare non fuit sollicitus ut for e el stabile esset quod superædificavit? quid de illis qui sermone ædificant, exemplo destruunt? Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Nescitis cujus templum sitis? Si quis autem templum Dei violaverit. Sive in singulis, sivc in omni Ecclesia. Nota quia hic Spiritum sanctum Deum dixit, cujus templum sumus: quia ipsius templum sumus, qui habitat in nobis, quem Deum fatetur. Disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos. Sive suum corpus, peccando, sive Ecclesiae populum, ad pravam doctrinam seducendo, aut certe exemplo proprio destruendo. Hoc Novatiani proponuat, ut excludant pœnitentiam. Quibus respondendum: Si Corinthii' jam baptizati peccaverunt, si non admittitur pœnitentia, ad quem profectum illis scribit et dicit, Ut secundam gratian' habeatis? Sanctus HiEronymus dixit ad Galatas: Hoc unum scio quod qui post fidem Christi fornicatur, violat templum Dei. Nemo se seducat: si quis adetur inter vos. Nemo sibi blandiatur, propria vanilate deceptus. Sapiens esse in hoc sæculo. Ad reddendum malum pro malo. Stultus fiat, ut sit sapiens. Stultus judicatur in hoc saeculo, qui implet Evangelium, non reddendo malum pro malo Sed stultus voluntate fit, non natura.","english":"As if he has the truth, as it is there: As if of an only-begotten from the Father. If that man will be saved through fire who is righteous, why was he not concerned that what he built upon should be strong and stable? What of those who build up by speech but destroy by example? Do you not know that you are the temple of God, and that the Spirit of God dwells in you? Do you not know whose temple you are? But if anyone violates the temple of God—whether in individuals or in the whole Church. Note that here he called the Holy Spirit God, whose temple we are; for we are the temple of him who dwells in us, whom he confesses to be God. God will destroy him. For the temple of God is holy, which you are. Whether his own body, by sinning, or the people of the Church, by seducing them to evil doctrine, or certainly by destroying them through his own example. The Novatians put this forward in order to exclude repentance. To them it must be answered: If the Corinthians, already baptized, sinned, if repentance is not admitted, to what purpose does he write to them and say, That you may have a second grace? Saint Jerome said to the Galatians: This one thing I know, that he who commits fornication after faith in Christ violates the temple of God. Let no one deceive himself: if anyone seems to be wise among you. Let no one flatter himself, deceived by his own vanity. To be wise in this world. To render evil for evil. Let him become a fool, that he may be wise. He is judged a fool in this world who fulfills the Gospel by not rendering evil for evil. But he becomes a fool by will, not by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Sapientia enim hujus mundi, staltitia est apud Deum. Nihil stultius, quam ut vellet se vindicare, qui non potest, et Deo suam non reservat injuriam: quod etiam ille facere debet, qui se valet in hoc sæculo vindicare, vel dum rationem requirit cui juhetur ut credat. Scriptum est enim, Comprehendam sapientes in astutia eorum. Nihil proficit astutia hominum: quo possit effugere manum Dei: sapiens sibi videtur vir dives, pauper autem sensatus reprehendileum. Et iterum: Dominus novit cogitationes hominum, quomodo vanæ sunt. Nihil utilitatis confert ad salutem verbosa eloquentia. Itaque nemo glorietur in hominibus, in pseudoapostolis, nec in aliquo alio vel rege vel sacerdotc. Omnia vestra sunt, sive Paulus, sive Apollo, sive Cephas, sive mundus, sive vita, sive mors. Nos vestri sumus, non vos nostri. Sive præsentia, sive futura. Omnia enim vestra sunt. Omnia propter sanctos creata sunt, tanquam hil Itabentes et omnia possidentes. Sive volueris ad libertatem referre: quod vultis eligere, sive mortem, sive vitam, sive præsentia, sive futura. Vos autem CArisii. Christus autem Dei. Sic Christus Dei, sicut Dens Christi, si ad divinitatem aptes: quamquam secundum hominem tractet, qui unctus esi.","english":"For the wisdom of this world is foolishness with God. Nothing is more foolish than that a man should wish to avenge himself when he cannot, and should not reserve his injury to God; which even he ought to do who is able to avenge himself in this world, if only when he demands a reason from him whom he is commanded to believe. For it is written: I will catch the wise in their craftiness. The craftiness of men profits nothing, by which one might escape the hand of God; the rich man seems wise to himself, but the sensible poor man refutes him. And again: The Lord knows the thoughts of men, how they are vain. Wordy eloquence confers nothing useful for salvation. Therefore let no one glory in men, in false apostles, nor in any other, whether king or priest. All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death. We are yours, not you ours. Whether things present or things to come. For all things are yours. All things were created for the saints, as those who rejoice and possess all things. Or if you wish to refer it to freedom: that you may choose, whether death or life, whether things present or things to come. But you are Christ's. And Christ is God's. Christ is God's just as God is Christ's, if you apply it to the divinity; although he treats according to the man, who was anointed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"CAP. IV. Sic nos existimel homo, ut ministros CAnisii et dispensatores ministeriorum Dei. Non ut æquales Christo. Hic jam quæritur inter dispensatores ut fidelis quis inveniatur. Interrogantis vox est: hoc est, jam hic vos putatis conscientias judi are? Mihi autem pro minimo est ut a vobis judicer, aut ab humano die: sed neque me ipsum judico. Et diem hominis non concupivi, hoc est tempus. Kain hic humanum diem, intellectum, vel cor sapiens, non absurde accipitur, qui potest judicarc. Nihil enim mihi conscius sum. Nihil mali. Sed non in hoc justificatus sum. In hoc tempore, aut die, vel certe, si me nemo vituperet, non mihi inde blandiri debeo, vel extolli: aut si nul. lum crimen admisi, minuta forte non omnino percarui. Qui autem jud cet me Dominus est. Ante diem judicii. Itaque nolite ante tempus judicare. Occultas cogitationes: quia homo videt in facie, Deus autem in corde. Quoadusque veniat Dominus, qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium. Quia me melius Dominus novit, quam vel ego, vel ullus hominum scit. Et tunc laus erit unicuique a Do. Ille vero laudabilis est, quem Deus laudabilem facit. Hæc autem, fratres, transfiguravi in me et Apollo propter vos, ut in nobis discatis. Ut a nobis humilitatis sumatis exemplum. Ne supra quam scriptum est. Supra est, quod non est scriptum. Unus ad. eraM, altetum infletur pro alio.","english":"CHAPTER IV. Let a man so account of us as ministers of Christ and stewards of the mysteries of God. Not as equals of Christ. Here now it is required among stewards that one be found faithful. It is the voice of one asking: that is, do you think that even here you are judging consciences? But to me it is a very small thing that I should be judged by you, or by man's day: but neither do I judge myself. And I have not coveted the day of man, that is, the time. Here \"man's day\" is not unreasonably taken as the human understanding, or the wise heart, which can judge. For I am conscious of nothing. Nothing evil. But not in this am I justified. In this time, or day, or certainly, if no one reproaches me, I ought not therefore to flatter myself, or be puffed up: or if I have committed no crime, perhaps I have not altogether spared small faults. But he who judges me is the Lord. Before the day of judgment. Therefore do not judge before the time. Hidden thoughts: because man sees the face, but God sees the heart. Until the Lord comes, who will both bring to light the hidden things of darkness, and make manifest the counsels of hearts. Because the Lord knows me better than either I myself or any man knows. And then praise shall be to each one from the Lord. For he is praiseworthy whom God makes praiseworthy. But these things, brothers, I have transferred to myself and Apollos for your sake, that in us you may learn. That you may take from us an example of humility. Not to be wise above what is written. That is above what is not written. One is puffed up against another, one is inflated on behalf of another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Id est, contentione orta inflemini quis melior sit. Quis enim te discernit? Cujus momenti es? Hic conversus est ad inflatos scientia sermonis. Vel certe: Quis te discernit a massa perditionis, nisi Deus? Nam non merita tua, nec scientia tua. Dicitur homini tanquam de semetipso præsumenti: Quis enim te discernit, utique ab iræ vasis a massa perditionis, quæ per unum omnes misit in damnationem? Quis te discernit? Et tanquam respondisset, discernit me fides mea, propositum meum, meritum meum: Quid enim habes, inquit, quod non accepisti? si autem accepisti, quid gloriaris, quasi non acceperis? hac est, quasi de tuo sit u de discerneris; ergo ille discernit, qui unde discernaris impertit, pœnam deb.tam removendo, et indebitam gratiam largiendo. Quid autem habes quod non acccpisti? Quid habes ex te, nisi forte peccatum? Num sive scientia, sive aliquid boni in te est, donum Dei cst: quod si ex te esse credideris, dicetur tibi: Quid habes, quod non accepisti? et evenit tibi, si tibi aliquid ascribis, et non Deo, illud Evangel i, quod de ingrato dicitur: Qui enim non habet, id est, a Deo, etiam quod vidclur habere, auferetur ab co. Et ideo declinemus superbiam, et demus Deo gloriam, quo est omne datum optimum: ne si a nobis vel fidem, vel bona opera esse credimus, perdamus quod habere videmur. Si autem accepisti, quid gloriaris, quasi non acceperis? Quasi aliquid tuum habeas.","english":"That is, when contention has arisen, you are puffed up over who is better. For who distinguishes you? Of what account are you? Here he turns to those inflated with the knowledge of speech. Or certainly: Who distinguishes you from the mass of perdition, except God? For not your merits, nor your knowledge. It is said to a man presuming as if of himself: For who distinguishes you, surely from the vessels of wrath, from the mass of perdition, which through one man sent all into condemnation? Who distinguishes you? And as if he had answered, My faith distinguishes me, my purpose, my merit: For what do you have, he says, that you did not receive? But if you received it, why do you glory as if you did not receive it? This is, as if it were from yourself that you are distinguished; therefore he distinguishes, who grants the means by which you are distinguished, by removing the debt of punishment and lavishing unowed grace. But what do you have that you did not receive? What do you have of yourself, except perhaps sin? For whether knowledge or any good thing is in you, it is a gift of God: but if you believe it to be from yourself, it will be said to you: What do you have that you did not receive? and there happens to you, if you ascribe anything to yourself and not to God, that saying of the Gospel which is spoken of the ungrateful: For he who does not have, that is, from God, even what he seems to have will be taken away from him. And therefore let us decline pride, and give glory to God, from whom is every best gift: lest, if we believe faith or good works to be from ourselves, we lose what we seem to have. But if you received it, why do you glory as if you did not receive it? As if you had something of your own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Jam saturati estis, jam divites facti estis; sine nobis regnatis. Doctrina vel scientia. Hoc increpantis pronuntiatur affectu, quia sibi ascribcbant, quod esse videbantur. Et utinam regnaretis, ut et nos vobiscum regnaremus. In nullo nostri indigetis, vel indiguistis: sive regnaretis et nos vobiscum regnaremus, vel socios, si non magistros computaretis. Puto enim quod Deus nos apostolos novissimos ostendit tanquam morti destinatos. Veluti quod in Apocalypsi promisit, novissimo temporo se missurum duos ad mortem: vcl nos jam, qui ad gentes missi sumus. Qua spectaculum facti sumus 'tundo, et angelis et hominibus. Omnes exspctant nostras injurias, vel certamen, Christiani et pagani; vel certe angelos simpliciter ait. Nos stulti propter Christum, vos autem prudentes in Christo. Nos omnia sustinemus prop:er Christum: vos autem sic vultis esse Christiani, ut prudentiam saeculi non amittatis, nec aliquid pro Christo pati. Nos infirmi, vos autem fortes in Christo. Quasi non possimus reddere vicem, quod sæcularis potest prudentia. Vos no-: biles, nos autem ignobiles. Quia et scientiam suam, et nobilitatem generis pseudoapostoli, sive aliqui credentes præferebanl. Usque in hanc horam el esurimus. et sitimus, et nudi sumus, et colaphis cœdimur. Ex quo coepimus prædicare usque in hoc tempus in nullo abundavimus. Et instabiles sumus. Nusquam habemus sedem, vel certe sic vobis videtur.","english":"You are already satisfied, you have already become rich; you reign without us. Doctrine or knowledge. This is pronounced with the feeling of one who rebukes, because they ascribed to themselves what they seemed to be. And would that you did reign, so that we also might reign with you. You need nothing from us, or you have needed nothing: whether you might reign and we might reign with you, or as companions, if you did not count us as masters. For I think that God has shown us apostles last, as destined for death. As he promised in the Apocalypse, that in the last time he would send two to death: or us already, who have been sent to the nations. For we have been made a spectacle to the world, and to angels and to men. All await our injuries, or our contest, Christians and pagans; or certainly he speaks simply of angels. We are fools for Christ, but you are wise in Christ. We endure all things for Christ: but you wish to be Christians in such a way that you do not lose the wisdom of the world, nor suffer anything for Christ. We are weak, but you are strong in Christ. As if we cannot return the favor, which worldly wisdom can. You are noble, but we are ignoble. Because both their knowledge and the nobility of their birth the false apostles, or some of the believers, preferred. Even to this hour we both hunger and thirst, and are naked, and are beaten with blows. From the time we began to preach until this present time we have abounded in nothing. And we are unsettled. We have nowhere a seat, or certainly so it seems to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Et laboramus, operantes manibus nostris: maledicimur, et beuedicimus: persecutionem patimur, et sustinemus. Sic operabatur, ut tota die doceret, et nocte laboraret, unde postera die panem manducaret, non ut solidos reponeret die noctu;ue in tali opere impendendo, sed unde tam ipse, quam discipuli sui viverent. Blasphemamur, et obsecramus. Pro eis, qui nos blasphemant. Tanquam purgamenta hujus mundi facti sumus. Justus immundus est apud malos. Omnium peripsima usque adhuc. Omnium humillimi, atjecti, ct despecti, mappula. Non ut confundam vos, hæc scribo: sed ut filios meos charissimos moneo. Poterant confundi, si illos non consolaretur: non ad confusionem, sed ad profectum vestrum scribo. Nam si da. cem millia pædagogorum habeatis in Christo, sed non multos patres. Omnes quotquot jam natis apponuntur, patres esse non possunt. Nam in Christo Jesu per Evangelium ego vos genui. Me primum prædicante Domino credidistis. Rogo ergo vos, imitatores mei es. tote. Bonorum filiorum est in omnibus imitari parentes. Ideo misi ad vos Timotheum, qui esl filius meus charissimus et fidelis in Domino. Quanto fidelior cæteris, tanto charior universis. Qui vos commonefaciat. Qui vos et meis litteris, et suo doceret exemplo: aliud enim sine alio non poterit esse perfectum. Vias meas, quæ sunt in Christo. Vita, et cursum meum, atque la. bores. Sicut ubique in omni Ecclesia docto.","english":"And we labor, working with our own hands; we are cursed, and we bless; we suffer persecution, and we endure. Thus he worked, so that all day he taught and at night he labored, so that on the following day he might eat bread—not so that he might lay up coins day and night by spending himself in such work, but so that both he himself and his disciples might live. We are blasphemed, and we entreat—for those who blaspheme us. We have become as the refuse of this world. A just man is unclean in the eyes of the wicked. The offscouring of all things even until now. The lowliest of all, cast down and despised, a mere rag. I write these things not to shame you, but to admonish you as my dearest children. They could be put to shame if he did not console them; I write not for your shame, but for your profit. For though you have ten thousand pedagogues in Christ, yet not many fathers. All who are set over those already born cannot be fathers. For in Christ Jesus I begot you through the Gospel. You believed when I first preached the Lord. I beseech you, therefore, be imitators of me. It is the mark of good children to imitate their parents in all things. Therefore I have sent Timothy to you, who is my dearest and faithful son in the Lord. The more faithful he is than the rest, the dearer he is to all. Let him remind you—he who would teach you both by my letters and by his own example; for the one without the other cannot be perfect. My ways, which are in Christ. My life, and my course, and my labors. As I teach everywhere in every Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Vias, et doctrinam, et conversationem quibus ultique aqualis incedo, et a nullo quidquam lucri vel commodi temporis præsentis accipio. Tanquam non venturus sim ad vos, sic inflati sunt quidum. Tandiu inflatus est aliquis, quandiu non vent, qui veram habet scientiam: non illam quæ stultitia est apud Deum. Veniam autcm cito ad vos, si Dominus volverit: et rognoscom non sermonem eo um qui inflati sunt, sed virtutem. Virtutem fidei, quae in operibus Christi cst, vel signis. Non enim in sermone est regnum Dei, sed in virtute, Novum Te tamentum. Quid vultis. Benignus magister, qui discipulorum correctionem in eorum posuit veluntate. Si non emendatis, in virga; si autem, in consolatione. In virga veniam ad vos, an in charitate, et spiritu mansuetudinis In virga justitiæ qua virga usus est Petrus ad Ananiam et Saphiram, et Paulus ad Magum: simulque considerandum, quod ipsa ira in nostra sit posita potestate, non nos ia illius: et tunc excritur, quando Dei injuria vindicatur.","english":"The ways, and the teaching, and the conduct in which I walk as an equal to all, and from no one do I accept anything of gain or of present advantage. As though I were not going to come to you, certain ones are puffed up. For as long as he does not come who has true knowledge—not that knowledge which is foolishness before God—someone is puffed up. But I will come to you quickly, if the Lord wills; and I will recognize not the speech of those who are puffed up, but the power. The power of faith, which is in the works of Christ, or in signs. For the kingdom of God is not in speech, but in power, New Testament. What do you wish? A kind teacher, who has placed the correction of his disciples in their own will. If you do not amend, with the rod; but if you do, in consolation. Shall I come to you with the rod, or in love and the spirit of gentleness? With the rod of justice, which rod Peter used against Ananias and Sapphira, and Paul against the Magus; and at the same time it must be considered that that very anger is placed in our power, not we in its; and then it is stirred up, when injury to God is avenged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"CAP. v. Omnino auditur inter vos fornicatio. In Ecclesia cui vos præestis. Et talis fornicatio, qualis nec infer gentes. Ostendit cur iram præmiserit. Itu ut uxorem patris sui aliquis habeat. Concubinam patris sibi sociaverit. Et vos inflati estis. Inflati estis vana scientia, vel superbia, et non est vobis cura de his qui pereunt, III conveniantur, et aut corrigantur, aut rejiciantur. Et ncn magis luctum habuistis. Boni pastores semper pro populi peccatis flevere, sicut Jeremias dicit: Quis dabit capiti meo aquam, cui non voluntas, sed lacrymæ defuere? Ut tollatur de medio vestrum qui hoc opus fecit. Sive qui fecit, sive Satanas tollatur, dum non habet per quem operari. Ego quidem absens corpore, præsens autem spiritu, jam judicavi ut præsens eum qui sic operatus est, in nomine Domini nostri Jesu Christi, congregatis vobis. Ne tantum ex auditu judicare putaretur. Et meo spiritu. Mearum litterarum judicio. Cum virtute Domini Jesu. Domini quoque nOli deerit virtus. Tradere hujusmodi Satanæ in interitum carnis. Ut babeat potestatem accipiendi illum, ut vel sic convertatur, dum viderit se nec hic carnis, nec in futuro spiritus requiem habiturum. Cavendum: quia qui excommunicatur, Satanæ tradilur. Ut spiritus salvus sit in die Domini Jesu. Quod si in spiritum Satanas non acceperit potestatem, dum corrigit, solius Domini judicto reservatur. Non est bona gloriatio ve tra.","english":"CHAPTER 5. It is actually reported that there is fornication among you. In the Church over which you preside. And such fornication as is not even among the Gentiles. He shows why he began with anger. So that someone has his father's wife. He has joined himself to his father's concubine. And you are puffed up. You are puffed up with vain knowledge, or with pride, and you have no care for those who are perishing, that they may be brought together, and either corrected or rejected. And you did not rather mourn. Good shepherds have always wept for the sins of the people, as Jeremiah says: Who will give water to my head, to whom not the will but tears were lacking? That he who did this deed may be taken from your midst. Whether he who did it, or Satan, be taken away, so long as he has no one through whom to work. I indeed, absent in body but present in spirit, have already judged, as though present, him who has so acted, in the name of our Lord Jesus Christ, when you are gathered together. Lest he be thought to judge only from hearsay. And with my spirit. By the judgment of my letters. With the power of the Lord Jesus. The power of the Lord will not be lacking. To deliver such a one to Satan for the destruction of the flesh. That he may have power to receive him, so that even thus he may be converted, when he sees that he will have rest neither of the flesh here nor of the spirit in the future. It must be guarded against: because he who is excommunicated is delivered to Satan. That the spirit may be saved in the day of the Lord Jesus. But if Satan has not received power over the spirit, while he corrects, it is reserved to the judgment of the Lord alone. Your boasting is not good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Qui talem in Ecclesia admiititis. Nescit a quia modicum fermentum totam massam corrumpit? Ignoratis, quia unius mali exemplo multi possunt perire, et per unius delictum in omni populo, ira Dei supervenit in populo Judæorum? Expurgale vetus fermentum, ut sitis nova conspersio, siad eais azymi. Nihil in vobs remaneat pristinæ conversationis. Etenim pascha nostrum immolatus est Christus. Facti per baptismum mundi de sarculi vitiis ad virtutes Domioi transeamus. Itaque epulemur, non in fermento veteri, neque in fermento malitiæ et nequitiæ, sed in azymis sinceritatis et veritatis. Scripsi vobis in epistola, ne commisceamini fornicariis. *Non agnus, qui erat figura Christi, et illi quidem septem diebus azyma comedebant, nos semper, si simplices sumus, quia et septem diehus mundus est factus: *quotidie nobis agnus occiditur: quotidie pascha celebratur: qui fernientum malitiæ et nequitiae non habet. Non in saturitate ventris, quæ ad Dcum non pertinet, sed in simplicitate mentis et cordis puritate. Fermentum enim quid est, nisi corruptio naturæ, idipsum de dulci acerbum factum? Non utique fornicariis hujus mundi, aut avaris, aut rapacibus, aut idolis servientibus. Non gentium foruicariis. Alioquin debueratis de hOC mundo exisse. Alio genere debueratis exisse, non sic, aut certe si sic, melius vobis fuerat mori. Nunc autem scripsi vobis, non commisceri. Hoc ipsum nunc scripsi quv dico.","english":"You who admit such a person in the Church. Do you not know that a little leaven corrupts the whole mass? Do you not know that by the example of one evil man many can perish, and that through the sin of one man, the wrath of God came upon all the people among the people of the Jews? Purge out the old leaven, that you may be a new lump, if you are unleavened. Let nothing of your former manner of life remain in you. For indeed Christ, our Passover, has been sacrificed. Having been made clean through baptism from the vices of the hoe, let us pass over to the virtues of the Lord. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. I wrote to you in the letter, not to associate with fornicators. Not the lamb, which was a figure of Christ, and they indeed ate unleavened bread for seven days; we do so always, if we are simple, because the world was also made in seven days: daily the lamb is slain for us: daily the Passover is celebrated: he who has no leaven of malice and wickedness. Not in the fullness of the belly, which does not pertain to God, but in simplicity of mind and purity of heart. For what is leaven, unless it is the corruption of nature, the very thing made bitter from sweet? Not, to be sure, with the fornicators of this world, or the covetous, or the rapacious, or those who serve idols. Not with the fornicators of the Gentiles. Otherwise you would have had to go out of this world. You would have had to go out in another manner, not thus, or at least if thus, it would have been better for you to die. But now I have written to you, not to associate. This very thing I now write, which I say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Si i, qui frater nominatur, est fornicarius, aut avarus, aut idolis serviens, aut maledicus, aut ebriosus, aut rapax. Non ex solo nomine dicendus est frater, sed ex actu. Sed si quis fornicator nominatur, quod et in Veteri Testamento invenitur: Qui se jungit fornicariis, nequam erit: putredo et vermes hæreditabunt eum. Cum hujusmodi nec cibum sumere. Quid enim mihi de iis qui foris sunt judicare? Nonne de iis qui intus sunt vos judicatis Nec istum communem quem concessi, cum ge tibus si ire volueritis. Nam eos qui foris sunt Deus judicabit. Foris Ecclesiam sunt Judæi, hæretici, vel gentiles. Auferte malum ex vobis ipsis. Non ex gentibus, sed ex vobis.\n\nCAP. V!. Audet aliquis vestrum habens negotium adversus alterum. Ausus est aliquis contra præceptum Domini venire dicentis: Si quis tecum voluerit judicio contendere, et tunicam tuam tollere, dimitte illi et pallium Hic intelligitur quod maxime propter fornicationes accusarentur in judicio saeculari: quia iilu.l hic in media causa fornicationis immisit. Judicari apud iniquos, et non apud sanctos? Hic probatur judices gentiles fuisse, quod inqui dicuntur. An nescitis quoniam sancti de mundo judicabunt? Sicut Salvator ait: Sedebitis super duodecim scdes, judicantes duodecim tribus Israel. Quod autem illis dixit, omnibus dixit, qui eos fuerint imitati.","english":"If he who is called a brother is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or a robber. He is not to be called a brother from the name alone, but from his conduct. But if anyone is named a fornicator, which is also found in the Old Testament: He who joins himself to fornicators will be wicked; rottenness and worms will inherit him. With such a one, not even to eat. For what have I to do with judging those who are outside? Do you not judge those who are inside? Nor is this man common whom I have permitted, if you wish to go with the Gentiles. For God will judge those who are outside. Outside the Church are the Jews, heretics, or Gentiles. Remove the evil from among yourselves. Not from the Gentiles, but from yourselves.\n\nCHAPTER VI. Does any of you dare, having a matter against another. Has anyone dared to come against the command of the Lord who says: If anyone wishes to contend with you in judgment, and take your tunic, let him have your cloak also. Here it is understood that they were especially accused because of fornications in the secular court: because he introduced this matter in the midst of a case of fornication. To be judged before the unrighteous, and not before the saints? Here it is proved that the judges were Gentiles, because they are called unrighteous. Or do you not know that the saints will judge the world? As the Savior says: You shall sit upon twelve thrones, judging the twelve tribes of Israel. But what he said to them, he said to all who would imitate them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Nam de illis duodccim unus periit, et alius qui illum non audierat, ejus loco successit: et Paulus et Barnabas apostoli fuerunt. Et si in vobis judicabitur mundus, indigni estis qui de minimis judicetis? Sive per vos, sive vestro exemplo. Nescitis quoniam angelos judicabimus? Illos angolos qui contra naturam peccaverunt judicabunt ii qui supra naturam castitatem cum Dei auxilio servaverunt. Quanto magis sæcularia? De rebus saeculi. Sæcularia igitur judicia si habueritis, contemptibiles qui sunt in Ecclesia, illos constituite ad judicandum. Possunt de his eliam illi judicare, qui sunt minimi in Ecclesia, aut certe qui injurias suas contemnunt. Notandum quod minimos dicat, qui in Dei lege non sunt instructi, sed in sæculi. Ad verecundiam, vestram dico. Quod dicturus sum, ut trubescant qui sunt talei. Sic non est inter vos sapiens quisquam qui possit judicare inter fratrem suum? Nunquid non est? Sed frater cum fratre judicio contendit, et hoc apud infideles. Duplicant peccatum et quod litigant, et quod apud infideles litigant. Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Primum, quia praeceptum Christi contemnitis, jam peccatum habetis. Quare non magis injuriam accipitis? Quare non magis fraudem patimini? Illis loquitur, qui faciebant, non qui patiebantur: Sustinere Jebelis si quis vobis fecerit injuriam.","english":"For of those twelve, one perished, and another who had not heard him succeeded in his place; and Paul and Barnabas were apostles. And if the world is judged among you, are you unworthy to judge in the smallest matters? Whether through you, or by your example. Do you not know that we shall judge angels? Those angels who sinned against nature will be judged by those who, above nature, have preserved chastity with God's help. How much more the things of this world? Concerning the things of this world. If therefore you have judgments concerning worldly matters, appoint those who are contemptible in the Church to judge. Even those who are least in the Church can judge concerning these things, or at least those who disregard their own injuries. It should be noted that he calls them least who are not instructed in the law of God, but in the law of the world. I say this to your shame. What I am about to say, so that those who are such may blush. Is it so, that there is no one wise among you who can judge between his brother? Is there not? But brother contends with brother in judgment, and that before unbelievers. They double the sin both in that they go to law, and in that they go to law before unbelievers. Indeed, it is already entirely a fault among you, that you have lawsuits among yourselves. First, because you despise the command of Christ, you already have sin. Why do you not rather accept injury? Why do you not rather suffer fraud? He speaks to those who were doing it, not to those who were suffering it: to endure Jezebel, if anyone has done you injury.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Sed vos injuriam facitis et fraudaris, el hoc fratribus.An nescitis quia iniqui regnum Dei non possidebunt? Quibus nec vicem licet reddere inimicis. Nolite errare, neque fornicarii, neque idolis servientes, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt. Nolile seduci, existimantes de multis, et non etiam de uno peccato puniendum. Et hæc aliquando quidem fuistis. Nolite timere de praeteritis: lanium ne post baptismum criminosum aliquid committatis. Sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini Jesu Christi et Spiritu Dei nostri. Abluti in nomine Domini Jesu Chrisli, sanctificati per Spiritum sanctum. Hic totam Trinitatem intellige. Omnia mihi licent, sed non omnia expediunt. Quia de fornicatione tractat, vult materiam fornicationis ostendere. Omnia mihi licent, sed ego sub nullius redigar potestate. Licet nobis manducare et bibere, sed si subjecerimus nos comessationi, hoc ipsum licitum perducet nos ad illicitum, hoc est, ad fornicationem. S et de nupliis, et de divitiis, et cæteris hujusmodi rebus potest intelligi, quæ non sunt peccatum, sed ad occasionem possunt perducere delictorum. Esca ventri, et venter escis: Deus autem et hunc, et hæc destruet. Et baec duo, id est, et ventrem, et escam, et ipsum hominem, qui in his est.","english":"But you do injury and defraud, and that to brothers. Do you not know that the unrighteous will not possess the kingdom of God? To whom it is not even permitted to return injury to enemies. Do not err: neither fornicators, nor idolaters, nor adulterers, nor the soft, nor those who lie with males, nor thieves, nor the covetous, nor the drunken, nor the abusive, nor the rapacious will possess the kingdom of God. Do not be seduced, thinking that many sins are to be punished, and not also one. And these things you once were. Do not fear concerning the past; but take care that after baptism you commit nothing criminal. But you have been washed, but you have been sanctified, but you have been justified in the name of the Lord Jesus Christ and in the Spirit of our God. Washed in the name of the Lord Jesus Christ, sanctified through the Holy Spirit. Here understand the whole Trinity. All things are lawful for me, but not all things are expedient. Because he is treating of fornication, he wishes to show the matter of fornication. All things are lawful for me, but I will be brought under the power of no one. It is lawful for us to eat and drink, but if we subject ourselves to gluttony, this very thing that is lawful will lead us to what is unlawful, that is, to fornication. And it can be understood concerning marriages, and concerning riches, and other things of this kind, which are not sin, but can lead to the occasion of sins. Food for the belly, and the belly for foods: but God will destroy both this and these. And these two, that is, both the belly and the food, and the man himself who is in these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Corpus autem non fornicationi, sed Domino, et Dominus corpori. Deus vobiscurn est, quandiu vos estis cum illo: si autem dereliqueritis eum, derelinquet vos. Deus vero et Dominum suscitavit, et nos suscitabit per virtutem. Si suscitavit Dominum, et nos quoque eadem virtute suscitabit. Si ejus membra sumus, ergo debemus membra no tra sanctificare, ut in eo manere mereamur. Nescitis quoniam corpora vestra membra Christi sunt? Omnis Ecclesia corpus Christi est; singuli autem membra. Tollens ergo membra Christi, faciam membra meretricis? Absit. Non dixit fornicatoris, sed meretricis: ut ostenderet eum ejusdem esse criminis et nominis, cujus meretrix cum qua fornicatur: quia hominibus minus videtur peccare vir quam mulier. Simul notandum, quia aute tollit membra Christi, qui facturus est meretricis: in eo fornicator majoris est criminis, quia tollit membra Christi, et facit ea membra meretricis. An nescitis quoniam qui adhæret meretrici, unum corpus efficitur? Erunt enim duo in carne una. Quomodo cum uxore licite, sic et cum meretrice una caro efficitur per amorem illicitum. Qui autem adhæret Domino, unus spiritus est. Quomodo qui carnis opera facit caro est, ita et qui Dei opera facit, unus spiritus est. Fugite fornicationem. Videntes quam gravis sit. Omne peccalum, quodcunque fecerit homo, extra corpus est.","english":"But the body is not for fornication, but for the Lord, and the Lord for the body. God is with you, as long as you are with him; but if you have forsaken him, he will forsake you. But God both raised up the Lord, and will raise us up by his power. If he raised up the Lord, he will raise us up also by the same power. If we are his members, therefore we ought to sanctify our members, that we may deserve to remain in him. Do you not know that your bodies are members of Christ? The whole Church is the body of Christ; but individually they are members. Taking therefore the members of Christ, shall I make them members of a harlot? Far be it. He did not say \"of a fornicator,\" but \"of a harlot,\" to show that he is of the same crime and name as the harlot with whom he fornicates, because it seems to men that a man sins less than a woman. At the same time it must be noted that he takes away the members of Christ beforehand who is about to make them the harlot's: in this the fornicator is guilty of a greater crime, because he takes away the members of Christ and makes them members of a harlot. Or do you not know that he who cleaves to a harlot becomes one body? For they shall be, he says, two in one flesh. Just as lawfully with a wife, so also with a harlot one flesh is made through illicit love. But he who cleaves to the Lord is one spirit. Just as he who does the works of the flesh is flesh, so also he who does the works of God is one spirit. Flee fornication. Seeing how grave it is. Every sin, whatever a man may do, is outside the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Omne peccatum ab uno potest fieri, qui corpus dici non poest, sed membrum: in fornicatione autem duo pereunt, et duo possunt dici corpus: gravius ergo est ubi duo pereunt, quam nbi unus: quia reliqua peccata possunt et sine corpore fieri. Qui autem fornicatur in corpus suum peccat. Quidam de corpore Ecclesiæ putant dictum; sed in corpus suum peccat, ait: sive sic graviorem dicit esse fornicationem, quam scit in illis esse, quæ apud illos levis videbatur, quia in consuetudinem ierat. An nescitis quoniam membra vestra templum sunt Spiritus sancti qui iti vobis est? quem habetis a Deo, et non estis vestri. Empti enim estis pretio magno. Qui non est suus, non debet sibi vivere, sed illi cujus est sanguine comparatus. Qui vult, inquit, post me venire, abneget se sibi. Si homo a servo parva pecunia comparato continuum servilium quærit, quanto magis ille, qui plus pro nobis quod daret non habuit, quam semetipsum? Glorificate. Id agite, ut glorificetur per vos Deus, et per opera vestra. Et portate Dominum in corpore vestro. Ut portemus imaginem cœlestem. Not ndum, quod hic Deum quem portare jubemur, Spiritum sanctum die: cujus superius membra nostra templum esse testatus est, dicens: Vos estis templum Dei, et Spiritus Dei habitat in vobis. Et nunc, Glorificate, inquit, et partale Deum in corpore vestro, utique Deum Spiritum sanctum.","english":"Every sin can be committed by one person, who cannot be called a body but a member; in fornication, however, two perish, and the two can be called a body. It is therefore more serious where two perish than where one does, because the remaining sins can be committed even without a body. But whoever commits fornication sins against his own body. Some think this was said of the body of the Church; but he says, \"sins against his own body\"—whether he means by this that fornication is more serious, which he knows to be among those things that seemed light to them because it had become customary. Or do you not know that your members are the temple of the Holy Spirit, who is in you? Whom you have from God, and you are not your own. For you were bought with a great price. He who is not his own ought not to live for himself, but for him whose blood he was purchased with. \"Whoever wishes,\" he says, \"to come after me, let him deny himself.\" If a man demands continuous service from a slave bought for a small sum, how much more does he who had nothing greater to give for us than himself? \"Glorify.\" Do this, that God may be glorified through you and through your works. \"And bear the Lord in your body.\" That we may bear the heavenly image. Note that here he calls God, whom we are commanded to bear, the Holy Spirit, whose temple he testified above that our members are, saying: \"You are the temple of God, and the Spirit of God dwells in you.\" And now he says, \"Glorify,\" and \"bear God in your body\"—namely, God the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"CAP. VII. De quibus autem scripsistit. Interrogatus respondet: Bonum est homini mulierem non tangere Bonum erat illud, quod optimum prædicavi: si ergo bonum habenti non tangere, quanto magis si non duxerit melius! Incontinentia et tempore et ætate et infirmitate prohibetur: castitas autem semper potest, Deo adjutore et custode, servari. Illud ergo magis quœrendum est quod æternum est. Quare ergo, Crescite et multiplicamini et replete terram? nunc autem etiam ipsa terra jam non capit homines. Sed potuit, inquit, omnes de terra facere? potuit, sed noluit: potuit enim et pinnatos et cornutos homines iacere. Sed omnia secundum rationem sibi notam optime fecit. Ipsam denique Evam noluit de terra facere, sed de cosla. Si autem pulas modo id esso in omnibus, imitare Cain et caeteros qui proprias sorores duxere. Si erGo hoc sic erat, omnia Dcum secundum præscientiam qua Deus est temporibus ordinasse credamus. Illud etiam credendum, si vel modo secundum legem nubmt non peccare; lex enim propter filios nubere permittit, non propter luxuriam. In hoc se etiam animalibus deteriores faciunt homines, quod cum nec prægnatis parcunt, ostendunt se homines uxores non propter Hlios accepisse.","english":"CHAPTER VII. Concerning the things which you wrote. Being asked, he answers: It is good for a man not to touch a woman. That was good which I proclaimed as best; if therefore it is good for one who has a wife not to touch her, how much better if he had not married! Incontinence is restrained by time and age and infirmity; chastity, however, can always be preserved, with God as helper and guardian. That therefore which is eternal is rather to be sought. Why then, \"Increase and multiply and fill the earth\"? But now even the earth itself no longer holds men. But, he says, could he not have made all men from the earth? He could, but he would not; for he could have made men winged and horned. But he made all things best according to the plan known to himself. Finally, he would not make Eve herself from the earth, but from a rib. If, however, you think that this is now so in all cases, imitate Cain and the others who took their own sisters. If therefore this was so, let us believe that God ordered all things according to the foreknowledge by which God exists in times. This also is to be believed, that even now those who marry according to the law do not sin; for the law permits marriage for the sake of children, not for the sake of lust. In this men make themselves even worse than animals, that since they do not spare even pregnant women, they show that men have not taken wives for the sake of children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Qui autem sola filiorum causa, postquam peperit mulier abstinet se, et dum lactatur infans, et per aetatem forte jam partu cessante, cessatur et ab opere nupHali: non tangere, secundum usum, non sccundurn tactum simplicem. Propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat. Uxori vir debitum reddat: similiter autem et uxor viro. Fornicatoribus concessit ut nubant, incontinens ne fornicetur: sicut si dicit medicus iufirmo: Bonum tibi erat non manducare poma: et ille non se possit continere, ut velit manducare ficus: postea medicus concedat ili dura cœna *tantum ne manducet, unde moriatur. Unde prædicanda est perfeclio: qui autem non potest, dandum remedium nuptiale. Mulier sui corporis potestatem non habet, sed vir. Quia sponte sibi abstulit libertatem. Similiter autem et vir sui corporis potestatem non habet, sed mulier. Agnoscant viri non sibi licere aliam præter uiorem agnoscere, quia æquali sorte sibi invicem sunt subditi et debitores. Nolite fraudare invicem, nisi forte ex consensu ad lempus, ut vacetis orationi: et iterum revertimini in dipsum. Non potest vacare orationi qui incontinens est.","english":"But one who abstains from his wife only for the sake of children, after she has given birth, and while the infant is nursing, and perhaps in time, when childbirth has ceased, ceases also from the work of marriage: not to touch, according to usage, not according to simple touch. But because of fornication, let each man have his own wife, and let each woman have her own husband. Let the husband render the debt to his wife; likewise also the wife to her husband. To fornicators he granted that they may marry, lest the incontinent man fornicate: just as if a physician says to a sick man: It was good for you not to eat apples; but he cannot contain himself, so that he wants to eat figs: afterward the physician may grant him hard food, only let him not eat what would kill him. Hence perfection is to be preached; but to one who cannot attain it, the remedy of marriage is to be given. The woman does not have power over her own body, but the husband does. Because she has willingly taken away her own freedom. Likewise also the husband does not have power over his own body, but the wife does. Let husbands recognize that it is not permitted them to know another woman besides their wife, because by an equal lot they are made subject to each other and are debtors. Do not defraud one another, except perhaps by consent for a time, that you may be free for prayer: and again return to the same. He who is incontinent cannot be free for prayer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Non solum autem continentia in Novo Testamento laudabilis est, sed et in Veteri Testamento, descensurus Deus in montem Sinai, sanctificari jubet populum a mulieribus triduo; quanto igitur magis Deum videre poterit qui semper castus esse voluerit? Similiter et sacerdos David prohibuit sanctum panem quousque mundus a mulieribus esse cognosceret: et Petrus jubet etiam a licitis temperare. Ne tentet vos Satanas propter inconlinentiam vestram. Ne una se retrahente, altus fornicetur, et Satanas locum tentandi inveniat. Hoc autem dico secundum indulgentiam, non secundum imperium. Volo autem omnes homines esse sicut meipsum. Hoc infirmis indulgeo, non perfectis praecipio, qui omnes homines velim me in omnibus imitari, qui scio quantum possit castitas apud Deum. Sed unusquisque proprium habet donum ex Deo, alius quidem sic, alius vero sic. Proprium donum, quia Deus dividens singulis prout vult, quia nec omnes capiunt verbum hoc. Caeterum si omnes possunt, quomodo dicit Scriptura, quod nemo esse possit continens, nisi tu dederis? Donum ex Deo, alius quidem sic, alius vero sic. Audis donum, cesset præsumptio. Dico autem non nuptis, et viduis. Incipit de his qui uxores non habent, et de viduis. Bonum est I illis, si sic maneant, sicut et ego. Quis potest dicere non esse bonum, quod ipse dicit esse bonum? Quis, rogo, possit, nisi forte Jovinianus? Quod si non se continent, nubant.","english":"But continence is praiseworthy not only in the New Testament but also in the Old Testament: when God was about to descend upon Mount Sinai, he commanded the people to be sanctified by abstaining from women for three days. How much more, then, will he be able to see God who has willed always to be chaste? Likewise David forbade the holy bread to the priest until he knew he was clean from women; and Peter bids us refrain even from things lawful: lest Satan tempt you because of your incontinence. Lest, while one withdraws, another commit fornication, and Satan find an occasion to tempt. But this I say by way of indulgence, not by way of command. I would that all men were even as I myself. This I grant to the weak, I do not command it to the perfect, since I would that all men imitate me in all things, who know how much chastity can avail with God. But each one has his own gift from God, one indeed after this manner, and another after that. His own gift, because God divides to each as he wills, since not all receive this word. Otherwise, if all could, how does Scripture say that no one can be continent unless you grant it? A gift from God, one indeed after this manner, and another after that. You hear \"gift\": let presumption cease. But to the unmarried and to widows I say. He begins concerning those who have no wives, and concerning widows. It is good for them if they remain as I also am. Who can say that is not good which he himself says is good? Who, I ask, could say so, unless perhaps Jovinian? But if they do not contain themselves, let them marry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Aut incontinenter patieris, aut nubere non debes, si continens esse vis. Melius est enim nubere quam uri. Fornicatio igne punitur, sicut dicit Judas de nuru sua. Producatur, inquit, et iacendatur. Ad comparationem ergo fornicationis, est melius nubcre. His autem qui matrimonio juncti sunt, præcipio non ego, sed Dominus. IIic proprie loquitur ad conjugatos, ne dimitterent uxores, et alias ducerent aut pulchras, aut divites, sicut Judaci faciebant. Uxorem a viro non discedere. Si quis dimiserit uxorem, excepta causa fornicationis, facit eam mœchari. Quod si discesserit, manere innuptam. Non ita discedere, ut alii nubat: si ob aliquam causam discesserit, alii non nubat. Aut viro suo reconciliari. Et vir uxorem non dimittat. Nam cæteris ego dico, non Dominus. Melius est si ad virum suum revertatur, quam alii nubat. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam. Et si qua mulier habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum. Si quis unus credidit e duobus: non quo permiserit infidelem fideli non jungi, sed de jam conjunctis loquitur. Sanctificatus est enim vir infidelis in muliere fideli. Saepe contigit ut lucrifieret per mulierem.","english":"Either you will suffer incontinently, or you ought not to marry, if you wish to be continent. For it is better to marry than to burn. Fornication is punished by fire, as Judas says of his daughter-in-law: Let her be brought forth, he says, and let her be burned. In comparison, therefore, with fornication, it is better to marry. But to those who are joined in marriage, I give charge, not I but the Lord. Here he speaks specifically to married persons, that they should not put away their wives and take others, whether beautiful or wealthy, as the Jews were doing. That a wife should not depart from her husband. If anyone puts away his wife, except for the cause of fornication, he makes her commit adultery. But if she has departed, let her remain unmarried. Not to depart in such a way that she marries another: if she has departed for some cause, let her not marry another. Or let her be reconciled to her husband. And let not the husband put away his wife. But to the rest I say, not the Lord. It is better if she returns to her husband than that she marry another. If any brother has an unbelieving wife, and she consents to dwell with him, let him not put her away. And if any woman has an unbelieving husband, and he consents to dwell with her, let her not put away her husband. If one of the two has believed: not that he has permitted an unbeliever not to be joined to a believer, but he speaks of those already joined. For the unbelieving husband is sanctified in the believing wife. It has often happened that he was gained through the woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Ideo ait beatus Petrus, ut si qui non credunt verbo, per mulierum conversationem, sine verbo fucrifiant, ctcum viderini ex ebriosis sobrias, ex superbis humiles, dicant: Vere lex Dei est, quæ sic potuit mutace mores inolitos. Credo jam provencrat ut nonnullae feminae per viros fideles, et viri per uxores fideles in fide venirent: et quamvis non dicens nomina, exemplis est tamen hortatus ad confirmandum consilium suum. Et sanctificata est mulier infidelis per virum fidelem. Alioquin filii vestri immundi essent, nunc autem sancti sunt. Si ambo infideles essetis, necessario filii vos imitarentur: nunc autem forsitan fidelem imitantur, et sancti sunt: quia etiamsi de duobus fidelibus nascantur, sic nascantur, tanquam si oleaster ex oliva. Oleastrum dico propter originale peccatum, et propter hoc sunt sub diabolo, nisi renascantur in Christo: quia diabolus culpæ auctor est, non naturæ. Jam credo quod erant parvuli Chrisliani, qui sive auctore uno ex parentibus, sive utroque consentiente sanctificati erant: quod non fieret, si uno credente dissociaretur conjugium. Quod si infidelis discedit, discedat. Non est enim major maritus, quam Deus. Non est enim servituti subjectus frater, aut soror. Nunquid sic quia nubet, ut serviat et pereat propter alterum infidelem? Et notandum, quia invicem servi sunt. In ejusmodi. In ejusmodi re, aut causa. In pace autem vocavit nos Deus.","english":"Therefore the blessed Peter says that if any do not believe the word, through the conduct of their wives, without the word they may be won, when they see sober women instead of drunken, humble instead of proud, and say: Truly this is the law of God, which could thus change ingrained customs. I believe it had already come about that some women came to the faith through believing husbands, and husbands through believing wives; and although he does not name names, he has nevertheless exhorted by examples to confirm his counsel. And the unbelieving wife is sanctified through the believing husband. Otherwise your children would be unclean, but now they are holy. If you were both unbelievers, your children would necessarily imitate you; but now perhaps they imitate the believing one, and are holy: because even if they are born of two believers, they are born as if a wild olive from an olive tree. I say wild olive on account of original sin, and on account of this they are under the devil unless they are reborn in Christ: because the devil is the author of guilt, not of nature. Now I believe there were little Christian children who were sanctified either by one of their parents as the author or by both consenting: which would not happen if, when one believed, the marriage were dissolved. But if the unbeliever departs, let him depart. For the husband is not greater than God. For the brother or sister is not subject to slavery. Is it so, then, that she should marry in order to serve and perish on account of another unbeliever? And it is to be noted that they are servants to one another. In this kind. In this kind of matter, or cause. But God has called us in peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"In libertatc: non ergo debemus nos ultro discere. Unde enim scis, mulier, si virum salvum facies? Aut unde scis, vir, si mulierem salvam facies? Nisi unicuique sicut divisit Dominus: unumquemque sicut vocavit Deus. In dubio posuit: sed semper, si quid ambiguum est, in meliori parte intellectus ducendus est. Ita et ambulet: et sicut in omnibus ecclesiis doceo. Sive cum uxore, sive sine uxore. Sive circumcisus, sive in præputio: sivc servus, sive liber. Circumcisus aliquis vocatus est: non adducat præputium. Sive cum uxore vocatus est, non dimittat eam, sive sine uxore, non ei opus nubere, si in eo consilio acquiescit, et si potest continere. Nam circumcisus quoniam habuit præputium, revocare non potest se superfluo circumcisum quod suo tempore opus fuit: non dicat, melius fuerat si non fuissem circumcisus, non vivat gentiliter. In præputio aliquis vocatus est? non circumcidatur. Non putet fidem Domini causam esse dissidii. Et circumcisio nihil est, et præputium nihil est; sed observatio mandatorum Dei. Unusquisque in qua vocatione vocatus eat, in ea permaneat apud Deum. Nec obest, nec prodest in hoc tempore. Servus vocatus es? non sit tibi curæ. Aliquis servitutem conjugium volunt intelligi. Sed et si potes liber fieri, magis utere. Quia Deus conditiones non respicit, sed mentem et voluntatem: nec dicas, quomodo possum Deo placere, servus sum?","english":"In freedom: therefore we ought not to learn of our own accord. For how do you know, woman, whether you will save your husband? Or how do you know, man, whether you will save your wife? Only that to each one as the Lord has divided, each one as God has called. He placed it in doubt; but always, if anything is ambiguous, the understanding is to be led toward the better part. So let him also walk: and as I teach in all the churches. Whether with a wife or without a wife. Whether circumcised or in uncircumcision: whether slave or free. Has anyone been called as circumcised? Let him not draw out the foreskin. Whether he was called with a wife, let him not dismiss her; or without a wife, he has no need to marry, if he acquiesces in that counsel and if he can contain himself. For the circumcised man, since he had a foreskin, cannot recall himself to have been superfluously circumcised, which was needful in its own time: let him not say, it would have been better if I had not been circumcised; let him not live as a Gentile. Has anyone been called in uncircumcision? Let him not be circumcised. Let him not think that the faith of the Lord is a cause of dissension. And circumcision is nothing, and uncircumcision is nothing; but the observance of the commandments of God. Each one, in the calling in which he was called, let him remain in it with God. Neither does it harm nor profit in this time. Were you called as a slave? Let it not be a care to you. Some wish servitude to be understood as marriage. But even if you can become free, rather use it. Because God does not regard conditions, but the mind and the will: nor let you say, how can I please God, I am a slave?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Qui enim in Domino vocatus servus, libertus est Domini: similiter qui liber vocatus est, servus eat Christi. Qui hominis servus, apud Deum liber est: et qui apud homines est liber, cst servus Dei: ergo ambo unum sunt. Non est enim acceptio personarum apud Deum. Pretio empti estis, nolite fieri servi hominum. Unusquisque in quo vocatus est, fratres, in hoc maneat apud Deum. Nolit propter homines serVire ad oculum, ut hominibus placeatis: sed omnia propter Deum, credentes vos mercedem consecuturos a Deo. De virginibus autem præceptum. Domini non.habeo. Scriptis respondit: quia illi dicebant: Ubi præcepta est virginitas? ut superfluum demontrarent, quia quod sub praecepto est, non impletum punitur, impletum autem præmium non habet. Consilium dat, Salvatore dicente, Non omnes capiunt verbum istud: sed quibus datum est. Nam si generalc esset, quod potest unus, et omnes possent. Occasio castitatis est abstinentia: occasio autem incontinentiæ, luxuria est. Datur autem a Deo, quia ipsius proprium donum est, dicente propheta: Cum sciam quia nemo est continens, nisi cui credideris. Consilium autem do. Implet illud Domini, quod ei in figura stabularii dixit: Si quid suyerogaveris, ego veniens reddam tibi. Tanquam misericordiam consecutus a Domino ut sim fidelis. Omnia ad Dei misericordiam refert, ut suo exemplo doceat, nisi in Deo esse gloriandum.","english":"For he who was called as a slave in the Lord is a freedman of the Lord; likewise he who was called as a free man is a slave of Christ. He who is a slave of a man is free before God, and he who is free among men is a servant of God; therefore both are one. For there is no respect of persons with God. You were bought with a price; do not become slaves of men. Let each one, brothers, remain in that in which he was called, before God. Do not serve for the sake of men only in the sight of their eyes, so as to please men, but do all things for the sake of God, believing that you will receive your reward from God. Concerning virgins, however, I have no commandment of the Lord. He responded in writing, because they were saying: Where is virginity commanded?—so as to show that it is superfluous, since what is under a commandment is punished if unfulfilled, but if fulfilled has no reward. He gives counsel, since the Savior says, Not all receive this word, but those to whom it is given. For if it were general, what one can do, all could do. The occasion of chastity is abstinence; the occasion of incontinence, however, is lust. But it is given by God, because it is his own gift, as the prophet says: Since I know that no one is continent except the one to whom you have given it. But I give counsel. He fulfills that saying of the Lord which he spoke to him in the figure of the innkeeper: If you have spent anything more, I will repay it when I come. As one who has obtained mercy from the Lord to be faithful. He refers all things to God's mercy, so that by his example he may teach that one must not glory except in God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Fidelis servus est qui, omnibus prætermissis, Domini sui semper servitio occupatur, ad quod eos suo exemplo provocat, ut ipsi soli desiderent servire. Et nemo de suis meritis præsumat, quando ille ut fidelis sit, misericordiam Domini se adeptum testatur. Existimo ergo hoc bonum esse. Existimo, boo non esse quasi dobium, sed certum: sicut est, Puto quod et ego spiritum Dei habeam. Propter instantem necessitatem. Sive custodiendi justitiam, sive carendi mundi solliciLudine. Quoniam bonum est homini sic esse. Alligatus,cs uxori, noli quærere solutionem. Malum est ergo sic non esse, quia primitus perdit præmium castitatis: non quod peccet. Solutus ea ab uxore, noli quærere uxorem. Ita dicit, non ligandum, quomodo non solvendum. Si autem acceperis uxorem, non peccasti. Qui liber es, si non vis esse major, esto vel minor. Et si nupserit virgo, non peccabit. Nuptiæ per se non habent peccatum, sed per sollicitudinem saeculi sæpe peccatum incurrunt. Tribulationem tamen carnis habebunt hujusmodi. Sub maledicto se Evae subjicientes, quæ ideo in partu maledictionem accepit, quoniam sciebat Deus incontinentes futuros homines, ut vel metu dolorisa libidine temperarent. Adjiciuntur ctiam vagitus infantum, filiorum mortes, nec non et aborIUS. Ego autem vobis parco. Ideo quia secundum indulgentiam conjugia non omnino prohibeo. Hoc itaque dico, fratres. Hic omnes ad continentiam cohortatur.","english":"A faithful servant is one who, having set everything else aside, is always occupied in the service of his Lord, to which he stirs them on by his own example, so that they may desire to serve him alone. And let no one presume on his own merits, since he testifies that he has obtained the Lord's mercy in order to be faithful. I think, therefore, that this is good. \"I think\"—not as though it were doubtful, but certain, as it is: \"I think that I also have the Spirit of God.\" \"Because of the present necessity\"—whether of keeping righteousness or of being free from the world's anxiety. \"For it is good for a man so to be.\" \"Are you bound to a wife? Do not seek release.\" It is evil, then, not to be so, because he first loses the reward of chastity—not that he sins. \"Are you free from a wife? Do not seek a wife.\" He speaks thus: not that one must not be bound, in the way that one must not be released. \"But if you have taken a wife, you have not sinned.\" You who are free, if you do not wish to be greater, be at least lesser. \"And if a virgin has married, she will not sin.\" Marriage in itself has no sin, but through the anxiety of the world it often incurs sin. \"Yet such will have tribulation of the flesh\"—subjecting themselves to the curse of Eve, who therefore received the curse in childbirth because God knew that men would be incontinent, so that at least by fear of pain they might restrain their lust. There are added also the wailing of infants, the deaths of children, and indeed miscarriages. \"But I spare you\"—because according to indulgence I do not altogether forbid marriage. \"This, then, I say, brothers.\" Here he exhorts all to continence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Tempus breve est. Reliquum est ut et qui haben' uxores, sint tanquam non habentes. Vitæ nostræ tempus breve est, quia cito aut unius, aut amborum morte solventur. Sic intelligendum, propter brevitatem nulla esse putanda ad comparationem futurorum. Et qui flent, tanquam non flentes; et qui gaudent, tanquam non gaudentes; et qui emunt, tanquam non possidentes; et qui utuntur hoc mundo, tanquam non utantur. In hoc sæculo, quia omnia in brevi finientur. Temporum brevitatem describit Salomon: Tempus et tempora; nos autem quotidie vidcmus homines morientes. et aeternos futuros nos credimus. quasi alterius simus naturne. Nam sapiens aliorum casibus ' emendatur. Ideo Salomon: Cor, inquit, sapientis in domo luctus, cor autem insipientis in domo convivii. Præterit enim figura hujus mundi. Hoc saeculum figura futuri est. Si figura talis est, qualis erit veritas? Sicut stella figura est solis. Volo autem vos sine sollicitudine esse. Ideo non nubit quis, ut mundo * sollicitudo discedat, ne spinae suffocent semen, et no dicant: Villam comparavi, boves emi, uxorem duxi: et non possit coenare cum sponso. Qui sine uxore est, sollicitus est quæ Domini sunt, quomodo placeat Deo. Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori. Interrogandum cui expediat placere, Deo, an mulieri morituræ. Et divisus,est. Mulier innupta et virgo cogitat quæ Domini sunt.","english":"The time is short. It remains that even those who have wives should be as though they had none. The time of our life is short, because it will soon be ended by the death of either one or both. This is to be understood thus: because of its brevity, nothing should be considered important in comparison with the things to come. And those who weep, as though not weeping; and those who rejoice, as though not rejoicing; and those who buy, as though not possessing; and those who use this world, as though not using it. In this age, because all things will be finished in a short time. Solomon describes the brevity of times: \"Time and times\"; but we daily see men dying, and we believe that we shall be eternal, as though we were of another nature. For the wise man is corrected by the falls of others. Therefore Solomon says: \"The heart of the wise is in the house of mourning, but the heart of the fool is in the house of feasting.\" For the figure of this world passes away. This age is a figure of the future. If the figure is such, what will the truth be? As the star is a figure of the sun. But I would have you to be without solicitude. Therefore one does not marry, so that solicitude for the world may depart, lest thorns choke the seed, and they say: \"I have bought a farm, I have bought oxen, I have married a wife,\" and he cannot dine with the bridegroom. He who is without a wife is solicitous for the things of the Lord, how he may please God. But he who is with a wife is solicitous for the things of the world, how he may please his wife. It must be asked whom it profits to please, God or a woman who will die. And he is divided. The unmarried woman and the virgin thinks on the things of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Si divisus, esse non potest unum: nam unitas divisionem non recipit. U sit sancta et corpore, et spiritu. Corpore, ab usu; spiritu, a sollicitudine vel concupiscentia cogitationum. Quæ autem nupta est, cogitat quæ sunt mundi. Quæ nupta est, si quæ sunt mundi cogitat, cui placere desiderat, incipiet illi præponi nupta, quæ habet excusationem cogitandi quæ mundi sunt, occasione mariti. Quomodo placeat viro. Ista nec corpore, nec spirilu est sancta. Porro hoc ad utilitatem vestram dico. Ne vidcretur infirmis dure locutus esse, modo excusat se; sed ipsa excusatio consideranda est. Non ut laqueum vobis injiciam. Non impono necessitatem innuptis, sed consilium do, quid magis vobis expediat. Sed ad id quod honestum est, et quod facultatem præbeat sine impcdimento Dominum obsecrandi. Ergo nec utile, nec honestum erat, quod illi volebant. Si quis autem turpem se videri existimat super virgine sua, quod sit superadulta. Turpis videbitur, si cum ad perfectam ætatem venerit, neutrum deliberet, vel virginitatem servare, vel nubere; aut si volenti nuberc, non permittat, et illa fuerit fornicata. Nam si unusquisque hoc ad carnem suam rcvocet, et videat se virginitatem servare non posse, nubat, ne fornicando turpis appareat. Et ita oportet fieri. Ita nccesse est, propter voluntatem puellæ. Quod vult faciat: non peccat, si nubat.","english":"If she is divided, she cannot be one: for unity does not admit of division. That she may be holy both in body and in spirit. In body, from sexual relations; in spirit, from anxiety or the desire of thoughts. But she who is married thinks about the things of the world. She who is married, if she thinks about the things of the world, whom she desires to please, that married woman will begin to be preferred to her who has an excuse for thinking about the things of the world, on the occasion of her husband. How she may please her husband. Such a woman is holy neither in body nor in spirit. Furthermore, I say this for your own benefit. Lest he seem to have spoken harshly to the weak, he now excuses himself; but that very excuse must be considered. Not that I may cast a snare upon you. I do not impose necessity on the unmarried, but I give counsel as to what is more expedient for you. But for that which is honorable, and which provides the opportunity to entreat the Lord without hindrance. Therefore what they wanted was neither useful nor honorable. But if anyone thinks that he appears shameful concerning his virgin, because she is past the age of marriage. He will appear shameful if, when she has come to full age, he deliberates on neither course, either to preserve her virginity or to marry; or if, when she wishes to marry, he does not permit it, and she has committed fornication. For if each one refers this to his own flesh, and sees that he cannot preserve virginity, let him marry, lest by fornicating he appear shameful. And so it ought to be done. So it must be, on account of the will of the girl. Let him do what she wishes: he does not sin, if he marries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Parentes quidem debent eam usque ad maturam ætatem custodire, et docere castitatem. Scd si noluerit, fiat quod necesse est; non peccat pater puellæ, sive ipsa puella, si nubat. Nam qui statuit in corde suo firmus. Firmus ille statuit cujus filiæ voluntas firmaverit voluntatem. Non habens nccessitatem. Hinc cognoscitur illum necessitatem habere filiæ, de quo dixit, Potestatem autem habens suæ voluntatis, et hoc judicavit in corde suo, servare virginem suam, bEne facit. Potest facere quod vult. Igitur et qui matrimonio jungit virginem suam, bene facit, et qui nonjungit, melius facit. Conclusiva collectio est: Prudentibus sane semper meliora sectanda sunt. Mulier alligata est quanto tempore vir ejus vivit. Hic de viduis incipit: quia et de ipsis consuluerant. Quod si dormierit vir ejus, liberata est. Cui vult nubat, tantum in Domino. Libera faeta a vinculo conjugali secundum legem: si nec tunc se potuerit continere, cui voluerit nubat, tantummodo in Christo. Beatior erit, si şic permanscrit. Deala habens marilum, si possit custodire justitiam, et tantum propter filios maritum cognoscit: beatior vidua, quia magis laborat quam DupLa, et habet mercedem castilatis, et orare quotidie libera conscientia potest. Virgo beatissima, quia compendioso labore ad grande praemium poterit pervenire. Secundum meum consilium. Quod do virginibus. Pulo autem quod et ego spiritum Dei habeam.","english":"Parents indeed ought to guard her until mature age, and to teach chastity. But if she is unwilling, let what is necessary be done; the father of the girl does not sin, nor does the girl herself, if she marries. For he who has determined in his heart is firm. That man is firm who has determined, whose daughter's will has confirmed his will. Not having necessity. From this it is recognized that he has necessity regarding his daughter, of whom he said, But having power over his own will, and he has judged this in his heart, to keep his virgin, he does well. He can do what he wills. Therefore both he who joins his virgin in marriage does well, and he who does not join her does better. The concluding collection is: The prudent, indeed, must always pursue the better things. A woman is bound for as long as her husband lives. Here he begins concerning widows: because they had also consulted about them. But if her husband has fallen asleep, she is freed. Let her marry whom she wills, only in the Lord. Made free from the bond of marriage according to the law: if even then she could not contain herself, let her marry whom she wills, only in Christ. She will be more blessed if she remains thus. Having a husband, if she can keep righteousness, and knows her husband only for the sake of children: the widow is more blessed, because she labors more than the married woman, and has the reward of chastity, and can pray daily with a free conscience. The virgin is most blessed, because by brief labor she can arrive at a great reward. According to my counsel. Which I give to virgins. But I think that I also have the Spirit of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Nolite putare quia ex me hoc ipsum sit quod dico: Spiritus Dei in me loquitur, quem contemni pon expedit. Hic, puto, non dubietatcm significat.\n\nCAP. VIII. De his autem quos idolis sacrificantur. Et de his illi scripserant, sicut et de superioribus, quia manducabant in templis, dicentes, Omnis creatura Dei bona, et idolum nibil est, et hac imagine magis quam veritate rationis errabant. Scimus quia omnes. Nos omnes; nam non illi, de quibus dicit, Sed non in omnibus est scientia, id est, scientia a Domino data. Scientiam habemus. Hanc babet consuetudinem, ut primum leniter ingrediatur, et in novissimo vim suæ orationis ostendat. Scientia inflat. Illaque stultitia est apud Deum. Si scientia inflat, utquid illos adhuc plus vult instare? Ipse etiam de se dicit, Et si imperitus sermone, sed non scientia, Et pro Ephesiis orat, ut scientia repleantur. Et in hac [ipsa epistola gratias agit, quod repleti sint scientia hujusmodi, scientia quæ imaginem magis rationis quam veritatcm ostendit: non scientia quæ potest reprehendi. Charitas vero ædificat. Illa charitas quæ non quærit quae sua sunt, sed quomodo per eam Cbristi corpus proficiat. Scientia sine charitate inflat, cum charitate ædificat. Si quis se existimat scire uliquid.","english":"Do not think that what I say comes from me myself: the Spirit of God speaks in me, whom it is not expedient to despise. Here, I think, he signifies no doubt.\n\nCHAPTER VIII. Concerning those things which are sacrificed to idols. And concerning these things they had written to him, as also concerning the matters above, because they were eating in the temples, saying, Every creature of God is good, and an idol is nothing, and by this notion rather than by the truth of reason they were going astray. We know that all. We all; for not those of whom he says, But not in all is knowledge, that is, knowledge given by the Lord. We have knowledge. It has this custom, that first it enters gently, and at the last shows the force of its speech. Knowledge puffs up. And that is foolishness with God. If knowledge puffs up, why does he still wish them to press on further? He himself also says of himself, And even if I am unskilled in speech, yet not in knowledge, and he prays for the Ephesians, that they may be filled with knowledge. And in this very epistle he gives thanks that they have been filled with knowledge of this kind, knowledge which shows the image rather than the truth of reason: not the knowledge which can be reprehended. But charity edifies. That charity which does not seek the things that are its own, but how through it the body of Christ may profit. Knowledge without charity puffs up, with charity it edifies. If anyone thinks that he knows anything.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":250,"ref":"p250","source":"Si quis sibi videtur sapiens, non est sapiens; nam qui vere sapiens cst, insipientiorem se omnibus credit, et ille vere est sapiens, qui quid(;uid boni sapit, a Deo se accepisse testatur. Nondum cognovit, quemadmodum oporteat eum scire. QUI sibi tribuit quod scit per stultam præsumptionem, nescit quemadmodum oporteat cum scire. Si quis autem diligit Deum, hic cognitus est ab eo. Ædificando Ecclesiam diligit Deum, quia et proximum hunc novit Dominus, quia cognovit Dominus qui sunt ejus. De escis autem quæ idolis immolantur, scimus quia nihil est idolum in mundo, etquod nullus eat Deus, nisi unus. Repetit, quod superius dixerat, scimus, et quid sit ostendit, quia nihil est idolum. Nam et si sunt qui dicantur Dii. Po. test dici quod dicatur, et non sil. Sive in cælo sive in terra: siquidem sunt Dii multi, et Domini multi nobis tamen unus Deus Pater, ex quo omnia, et nos illum. Angeli et sancti, quibus dicit, Ego dixi, Dii estis, ct Domini, sancti eorum quos judicabunt, Sive sic Dii in coelo, et Domini in terra. Hic Ariani calumniantur, Christum Deum esse negantes, quia tantum Dominus appellatur. Quibus respondendum est: Si ideo non erit Deus, quia unus Deus est Pater, ergo et Pater non erit Dominus, quia Dominus unus Christus: Et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum. Qui omnia ex nihilo fecit, ubi Trinitatem intellige, Sed non in omnibus est scientia.","english":"If anyone seems wise to himself, he is not wise; for the one who is truly wise considers himself more foolish than all others, and he is truly wise who testifies that whatever good he understands, he has received from God. He has not yet known as he ought to know. Whoever attributes to himself what he knows through foolish presumption does not know how he ought to know it. But if anyone loves God, this one is known by him. By building up the Church he loves God, because the Lord knows this neighbor of his, since the Lord knows those who are his. But concerning foods sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but one. He repeats what he had said above—we know—and shows what it means, that an idol is nothing. For even if there are those who are called gods. It can be said that what is called [a god] is not [truly] so. Whether in heaven or on earth: indeed there are many gods and many lords; yet for us there is one God the Father, from whom are all things, and we for him. Angels and saints, to whom he says, I said, you are gods, and lords, the saints of those whom they will judge. Or thus: gods in heaven, and lords on earth. Here the Arians slander, denying that Christ is God, because he is called only Lord. To them it must be answered: If for this reason he will not be God, because the one God is the Father, then neither will the Father be Lord, because the one Lord is Christ: And one Lord Jesus Christ, through whom are all things, and we through him. He who made all things from nothing—here understand the Trinity—but not in all is there knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Non omnes sciunt, quod propter contemptum hoc faciatis: sed putant vos propter veneralionem illud facere, Quidam autem cum conacientia usque nunc idoli, quasi idolothytum manducant: et conscientia ipsorum, cum sit infirma, polluitur. Adhuc sic habent in conscicntia, quomodo antequam crederent. Esca aulem non nos commendat Deo: neque si non manducaverimus, deficiemus, neque si manducaverimus, abundabimus. Sicut dicit Aggeus propheta, Et si manducaveritis ct biberitis, nonne vobis manducabitis ct bibetis? Videte autem ne forte hæc licentia vestra offendiculum fiat infirmis. Potest hoc simul et de illis religiosis vel clericis dici, qui quod docent verbo, destruunt exemplo, dum et divitiis incubant, et pretiosis vestibus circumdantur. Si enim quis viderit eum, qui habet scientiam, iti idolo recumbentem, nonne conscientia ejus, cum sit infirma, ædificabitur ad manducandum idolothyta? Et periit infirmus in tua conscientia, frater, propter quam Christus mortuus est. Sic autem peccantes in fratres, ct percutientes conscientiam eorum infirmam, in Christo peccatis. Quicunque scandalizaverit unum de pusillis istis, expedit illi ut mola asinaria suspendatur collo ejus, et mittatur in profundum maris: levius est illud, quod grave. Quapropter si esca scandalizat fratrem meum, non manducabo carnem i. æternum, ne fratrem meum scandalizem. Non sola esca et caro, sed omnes reliquæ res.","english":"Not all know that you do this out of contempt; but they think you do it out of reverence. But some, with conscience of the idol even until now, eat as of an idol-sacrifice; and their conscience, being weak, is defiled. They still hold this in their conscience as they did before they believed. But food does not commend us to God: neither if we do not eat shall we fail, nor if we eat shall we abound. As the prophet Haggai says, And if you eat and drink, do you not eat and drink for yourselves? But see to it lest perhaps this liberty of yours become a stumbling block to the weak. This can be said at the same time also of those religious or clerics who destroy by example what they teach by word, while they both brood over riches and are surrounded by precious garments. For if anyone sees him who has knowledge reclining at an idol's table, will not his conscience, being weak, be edified to eat idol-sacrifices? And the weak one perished in your conscience, brother, for whom Christ died. But thus sinning against the brethren, and striking their weak conscience, you sin against Christ. Whoever scandalizes one of these little ones, it is better for him that a millstone be hung about his neck and he be cast into the depth of the sea: that which is grave is lighter. Wherefore if food scandalizes my brother, I will not eat flesh forever, lest I scandalize my brother. Not only food and flesh, but all other things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"CAP. IX. Non sum liber? non sum apostolus? Ita tegendum est, Nunquid non sum? Suum exemplum illis replicat, quod cum habuisset omnia in potestate, noluerit facere, quod illi licebat, praeter aliorum salutem. Nonne Jesum Dominum nostrum vidi? Quando ei apparuit in via. Nonne opus meum vos estis in Domino? Et si aliis non sum apostolus, sed tamen vobis sum. Aliis, ad quos non sum missus. Nam signaculum apostolatus mei vos estis in Domino. Indicium apostolatus mei est, quod vos credidistis in Domino per me. Mea defensio apud eos qui me interrogant, hæc est. Per hæc defendor esse apostolns. Nunquid non habemus potestatem manducandi et bibendi? Dc vestro sine labore nostro. Nunquid non habemus potestatem sororem mulierem circumducendi? Quae nobis ministraret. Non dixit ducendi, sed circumducendi, ne quis de uxore sua ipsum dixisse putaret, Sicut et cæteri apostoli, et fratres Domini, et Cephas. Non illos indicat: sed quia illi fidelioribus prædicabant, liberius panem quotidianum accipiebant, quia et apud Judæos hæc erat consuetudo doctorum. Aut solus ego et Barnabas non habemus potestatem hoc operandi? Qui ad gentes missi sumus. Quis militat. Dat alia exempla, quibus probet sibi debitum hoc fuisse. Suis stipendiis unquam? Et non publicis. Quis plantat vineam, et de fructu ejus non edet? Per comparationem hic populum dicit vineam, sicut ibi, Vineam de Ægypto transtulisti.","english":"CHAPTER IX. Am I not free? Am I not an apostle? This must be understood as: Am I not? He repeats his own example to them, that when he had all things in his power, he was unwilling to do what was permitted to him, apart from the salvation of others. Have I not seen Jesus our Lord? When he appeared to him on the way. Are not you my work in the Lord? And if I am not an apostle to others, yet to you I am. To others, to whom I was not sent. For you are the seal of my apostleship in the Lord. The proof of my apostleship is that you have believed in the Lord through me. My defense to those who question me is this. By these things I am defended as being an apostle. Do we not have the power to eat and drink? From your goods, without our labor. Do we not have the power to lead about a sister, a woman? Who would minister to us. He did not say \"to marry,\" but \"to lead about,\" lest anyone think he had said this of a wife. As also the other apostles, and the brothers of the Lord, and Cephas. He does not point them out, but because they preached to the more faithful, they received their daily bread more freely, since this was also the custom of teachers among the Jews. Or is it only I and Barnabas who do not have the power to do this? Who have been sent to the Gentiles. Who serves as a soldier? He gives other examples, by which he proves that this was owed to him. At his own expense ever? And not at public expense. Who plants a vineyard, and does not eat of its fruit? By comparison he here calls the people a vineyard, as there, You brought a vineyard out of Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Quis pascit gregem, et de lacte gregis non manducat' Et dabo vobis pastores secundum cor meum, et pascent vos cum disciplina. Nunquid secundum hominem hæc dico? Ex me. An et lex hæc non dicit? Scriptum est enim i,. lege Moysi, Non alligabis os bovi trituranti. Omnia legis testimoniis confirmat. Nunquid de bebus cura est Deo? Quomodo ergo de passeribus Deo cura est, ct in Jona dicitur de Ninive, in qua sunt hominum plus millia, et pecora multa? Sed et ipsa propter hominem creata sunt. Nam deficiente homine, et ista deficient. An propter nos utique dicit? Nam propter nos utique scripta sunt. Quoniam debet in spe qui arat, arare, et qui triturat, in spe fructus percipiendi. Debet fructum sui sperare laboris, et qui triturat, debet de ipsa area manducare. Ut per hanc comparationem libenter tribuatur iis qui in verba laborant. Si nos vobis spiritualia seminavimus, magnum est. Non erat magnum, non vos gravabamus, si velimus accipere, sed nolumus propter vos. Si nos carnalia vestra metamus. Quæcunque necessaria sunt. Si alii potestatis vestræ participes sunt, quare non potius nos? Sed non usi sumus hac potestate. De pseudoapostolis dicit, quibus non debebatur, qui nihil illis praestiterant. Sed omnia sustinemus. Et famam, et sitim, et nuditatem. Ne quod offendiculum demus Evangelio Christi.","english":"Who feeds the flock and does not eat of the milk of the flock? And I will give you shepherds according to my heart, and they will feed you with discipline. Am I saying these things according to man? From myself. Or does the law not say this also? For it is written in the law of Moses: You shall not muzzle the ox that treads out the grain. He confirms everything by the testimonies of the law. Is God concerned about oxen? How then is God concerned about sparrows, and in Jonah it is said of Nineveh, in which there are more than a thousand men, and many cattle? But even these things were created for man's sake. For when man fails, these things also fail. Or is it certainly for our sake that he says this? For it is certainly for our sake that they were written. Because he who plows ought to plow in hope, and he who threshes, in hope of receiving the fruit. He ought to hope for the fruit of his labor, and he who threshes ought to eat from the very threshing floor. So that through this comparison it may be willingly given to those who labor in the word. If we have sown spiritual things for you, it is a great thing. It was not a great thing, we were not burdening you, if we wished to receive, but we do not wish it for your sake. If we reap your carnal things. Whatever things are necessary. If others are partakers of your power, why not rather we? But we have not used this power. He speaks of the false apostles, to whom it was not owed, who had conferred nothing on them. But we endure all things. Both hunger, and thirst, and nakedness. Lest we give any offense to the Gospel of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Ne in aliquo displiceat prædicatio nostra, ne illi quibus evangelizamus, per nos offendant, adversariis occasione accepta devorantibus. Nescitis quoniam qui in sacrario operantur, quæ de sacrario sunt edant? Qui altario deserviunt cum altario participant. Apud Judaeos secundum legem. Ita et Dominus adornavit in qui Evangelium annuntiant de Evangelio vivere. Sicut dicit, Dignus est operarius mercede sua. Dicit Apostolus, licere sibi quidem et permissum a Domino esse, ut qui Evangelium annuntiant, de Evangelio vivant, id est, de Evangelio habeant ea quæ huic vitae sunt necessaria, sed tamen se non esse abusum hac potestate. Erant enim multi, qui occasionem habere cupiebant acquirendi, et vendendi Evangelium, quibus eam volens amputare ApostoIus, manibus suis victum suum toleravit. De bis enim alio loco dicit: Ut amputem occasionem, qui quærunt occasionem. Quanquam etiam sicut caeteri boni apostoli permissu Domini possit de Evangelio vivere, tamen non in eo victu constituerit finem evangelizandi, ut non ideo evangelizaret, ut perveniret ad cibum, et si qua sunt talia necessaria? sed ideo ista sumeret, ut illud impleret, ne non volens, sed necessitate evangelizaret. Ego autem nullo horuM usus sum. Non scripsi autem hæc, ut ita fiant in me. Non hæc ideo scribo, ut fiat quod non est factum: sed vobis exemplum faciendi do.","english":"Lest our preaching be displeasing in anything, lest those to whom we preach the gospel be offended through us, while adversaries, having taken occasion, devour. Do you not know that those who work in the sanctuary eat what is from the sanctuary? Those who serve at the altar share with the altar. Among the Jews, according to the law. So too the Lord ordained that those who proclaim the gospel live by the gospel. As it says, The worker is worthy of his wages. The Apostle says that it is indeed permitted to him and allowed by the Lord that those who proclaim the gospel live by the gospel, that is, that they have from the gospel the things necessary for this life, but nevertheless that he has not abused this power. For there were many who desired to have an occasion of acquiring and selling the gospel; wishing to cut this off from them, the Apostle bore his own sustenance with his own hands. For concerning these he says in another place: That I may cut off the occasion of those who seek an occasion. Although even as the other good apostles he could, by the Lord's permission, live by the gospel, yet he would not have established the end of evangelizing in that sustenance, so that he would not evangelize for the sake of reaching food, and whatever other such things are necessary; but he would take these things for the sake of fulfilling that, lest he evangelize not willingly but by necessity. But I have used none of these things. Yet I have not written these things so that they may be done in my case. I do not write these things so that what has not been done may be done, but I give you an example of doing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Bonum est enim mihi magis mori, quam ut gloriam meam quia evacuet. Etiamsi moriar fame, non evacuabitur haec gloria, quam habeo secundum Deum, ut nihil a vobis accipiam. Nam si evangelizavero, non ett mihi gloria, necessitas enim mihi incumbit. Cum omnia feceritis dicite, Servi inutiles sumus, quod debitum facere, fecimus. Væ enim mihi est, si non evangelizavero. Poenam habeo. Si enim volens hoc ago, mercedem habeo. Si autem invitus, dispensatio mihi credita est. Tunc erit voluntarium, si etiam debitum contemnatur Quæ est ergo merces mea? ut Evangelium pra. dicans sine sumptu ponam Evangelium. Unde habeo mercedem? et ipse sibi respondit, ut gratis annuni tiem. Ut non abutar potestate mea in Evangelio. Sive ne utar potestate quam accepi. Sive dum voluero accipere, vilem faciam potestatem meam, cum propter ventrem meum docere existimor. Nam cum liber essem ex omnibus, omnium me servum feci, ut plures lucrifacerem. Cum possim uti libertate mea, et de cæteris nou curare, omnibus tamen compassus sum, ut eos salvarem. Et factus sum Judæis tanquam Judæus, ut Judæos lucrarer. Quando se purificavit in templo, quod tempore gratiæ noverat esse super. fluum. His qui sub lege sunt, quasi sub lege essem. Ostendit quomodo fuerit curn eis et ipse Judaeus, ut ei daretur occasio praedicandi eis. Cum ipse non essem sub lege, ut eos qui sub lege erant lucrifacerem.","english":"For it is better for me to die than that anyone should make void my glory. Even if I die of hunger, this glory that I have according to God will not be made void, namely that I receive nothing from you. For if I preach the gospel, it is no glory to me, for necessity is laid upon me. When you have done all things, say: We are unprofitable servants; we have done what was our duty to do. For woe is me if I do not preach the gospel. I have a penalty. For if I do this willingly, I have a reward. But if unwillingly, a dispensation has been entrusted to me. Then it will be voluntary if even the debt is despised. What then is my reward? That, preaching the gospel, I may set forth the gospel without expense. Whence do I have a reward? And he himself answered himself: that I may preach the gospel freely. So that I do not abuse my power in the gospel. Whether it be that I do not use the power I have received, or that, while I wish to receive, I make my power cheap, when I am thought to teach because of my belly. For when I was free from all, I made myself the servant of all, that I might gain more. Since I could use my liberty and have no care for the rest, yet I had compassion on all, that I might save them. And I became to the Jews as a Jew, that I might gain the Jews. When he purified himself in the temple, which in the time of grace he knew to be superfluous. To those who are under the law, as though I were under the law. He shows how he himself was with them as a Jew, so that an occasion of preaching to them might be given to him. Though I myself was not under the law, that I might gain those who were under the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Non est sub lege, quæ parvulis data est, qui gratia implet legem; juslo enim lex non est posita. Hi. qui sine lege erant, tanquam sine lege essem, cum sine lege Dei non essem. A gentilibus primum solam fidem quaerebam, quasi non habercm præcepta legis Christi. quae illos observare docerem. Sed in lega essem Christi, ut lucrifacerem ees qui sine lege erant. Contra Arianos, qui negant Christum esse Deum. Nam cum dicit, se sine lege Dei non esse, sed in lege esse Christi, Christum Deum esse fatetur. Factus sum infirmis infirmus, ut infirmos lucrifacerem. Cum inlirmis olera manducavi, cum possem carnes manducare sine timore. Vel illud: Ego me nihil judicavi scire inter vos, nisi Christum Jesum, et hunc crucifixum. Omnibus omnia factus sum. Non mihi aliquid quærens quod mihi utile est. Ut omnes facerem salvos. Cogitandum, quia Deus suscepit hominem, et cum esset sine peccato, peccata nostra portavit. Nos autem homines sumus peccatores. Considerare debemus quod ægritudinem sive animæ, sivo corporis, quam in homine alio videmus, etiam et nos habere potuimus, aut possumus. Hoc ergo exhibeamus ei cujus infirmitatem portare volu mus, quod ab illo nobis velimus exhiberi, si nos in ea essemus, et ipse non esset. Ad quod pertinet: In vicem onera vestra portate. Omnia autem facio propter Evangelium, ut particeps ejus efficiar. Ut in eo habeam partem.","english":"He is not under the law, which was given to little ones, who by grace fulfills the law; for the law is not appointed for the just. I became as one without the law to those who were without the law, though I was not without the law of God. From the Gentiles I first sought only faith, as though I did not have the precepts of the law of Christ which I might teach them to observe. But I was in the law of Christ, so that I might gain those who were without the law. This is against the Arians, who deny that Christ is God. For when he says that he is not without the law of God but is in the law of Christ, he confesses that Christ is God. I became weak to the weak, that I might gain the weak. When among the weak I ate vegetables, though I could have eaten meat without fear. Or this: I judged myself to know nothing among you except Christ Jesus, and him crucified. I became all things to all men. Not seeking for myself anything that is useful to me. That I might make all men saved. It must be considered that God took up man, and though he was without sin, he bore our sins. But we are sinful men. We ought to consider that the sickness, whether of soul or of body, which we see in another man, we also could have had, or can have. Therefore let us show to him whose weakness we wish to bear what we would wish to be shown to us by him, if we were in that weakness and he were not. To this pertains: Bear one another's burdens. But I do all things for the Gospel, that I may be made a partaker of it. That I may have a share in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Nescitis quod ii qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Dc. bemus omnes currere; nam si ibi unus qui vicerit nccipit, quanto magis nos, qui omnes dono Dei possumus vincere, et omnes pariter per illius misericordiam coronari? Sic currite, ut omnes comprehendatis. Si ad fidem, fides cum operibus sit, si ad doctrinam, doctrina firmetur exemplo. Omnis autem qui in agone contendit, ab omnibus se abstinet. Et ille quidem ut corruptibilem coronam accipiat. Ab omnibus escis, quae impediunt cursum, vel unde alius scandalizatur. Sic ergo curramus, ut comprehendamus: omnes cnim qui recte currunt, comprehendunt. Non sicut in ago. ne theatrico, omnes quidem currunt, sed unus accipit palmam. Curramus credendo, sperando, desiderando; curramus corpus castigando, et eleemosynis, in bonis dandis, malisque ignoscendis, bilariter et ex cordc faciendo, et currentium tires ut adjuventur orando, et sic audiamus perfectionis præcepta, ne currere negligamus ad plenitudinem charitatis, et ne nobis tribuamus, quod currimns. Nos autem incorruptam. Illi in incertum currunt, quia vincere omnes non possunt. Ego igitur sic curro, non quasi in incertum. Qui propter humanum favorem praedicat, incertus est de mercede. Sic pugno, non quasi aerem verberans, sed castigo corpus meum. Non fingo certamen, aut in vanum pugno.","english":"Do you not know that those who run in the stadium all indeed run, but one receives the prize? We ought all to run; for if there one who has conquered receives it, how much more we, who all by the gift of God can conquer, and all alike through his mercy be crowned? So run, that you all may obtain. If it refers to faith, let faith be with works; if to doctrine, let doctrine be confirmed by example. But everyone who contends in the contest abstains from all things. And that one indeed to receive a corruptible crown. From all foods which hinder the course, or by which another is scandalized. So therefore let us run, that we may obtain: for all who run rightly obtain. Not as in a theatrical contest, where all indeed run, but one receives the palm. Let us run by believing, hoping, desiring; let us run by chastising the body, and by almsgiving, in giving good things and forgiving evil things, doing cheerfully and from the heart, and by praying that the efforts of those running be helped, and so let us hear the precepts of perfection, lest we neglect to run to the fullness of charity, and lest we attribute to ourselves what we run. But we an incorruptible one. They run into uncertainty, because they cannot all conquer. I therefore so run, not as into uncertainty. He who preaches for human favor is uncertain of his reward. So I fight, not as one beating the air, but I chastise my body. I do not feign the contest, or fight in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Et in servitutem redigo, ne forte cum aliis prædicaverim, per abstinentiam, ut Elias in mclote, Isaias in cilicio, et cæteri in diversis, ipse reprobus efficiar. Reprobus ipse efficitur, qui tantum verbo docet, non exemplo.\n\nCAP. x. Nolo enim vos ignorare, fratres, quoniam patres nostri omnes sub nube fuerunt. Ne quis sibi aut in baptismo confidat, aut in esca spirituali, aut potu, et putet Deum sibi parcere, si peccaverit criminaliter. Omnia quæ populo Israel facta sunt in figura, nobis eveniunt in veritate: sicut illi per Moysen ex Ægypto liberati sunt, sic nos per baptismum e saeculo: deinde ut catechumeni per deserta ducimur, ut per exercitum obliviscamur Ægypti yeluptatem, et nesciamus reverti in saeculum: et cum transierimus mare, moritur nobis Pharao cum exercitu suo; postea mannam accipiemus, et aquam de petra; postea autem ostendetur nobis claritas scientiae; et refrigerium consolationis. Si autem post ista omnia peccavcrimus capitale peccatum, ista nobis non prosunt. Sed tanquam ingrati majori pœnæ subjiciemur, si non hoc per pœnitentiam diluamus, sicut ad Hebraeos dicit: Irritam quis faciens legem Moysi, sine ulla miseratione punitur? Quanto magis baptismum Christi? Et omnes mare transierunt. Mare Rubrum significat baptismum, Christi sanguine decoratum. Et omnes in Moyse haptizati sunt.","english":"And I bring it into subjection, lest perhaps, when I have preached to others, through abstinence—like Elijah in his mantle, Isaiah in sackcloth, and others in various ways—I myself should become a castaway. He becomes a castaway who teaches only by word, not by example.\n\nCHAPTER 10. For I would not have you ignorant, brethren, that our fathers were all under the cloud. Let no one trust either in baptism, or in spiritual food, or in drink, and think that God will spare him if he has sinned criminally. All things that were done to the people of Israel happened in figure; they come to us in truth: just as they were freed from Egypt through Moses, so we are freed from the world through baptism; then, as catechumens, we are led through the deserts, so that through this training we may forget the pleasure of Egypt and not know how to return to the world; and when we have crossed the sea, Pharaoh dies for us with his army; afterward we receive the manna and the water from the rock; afterward, however, the brightness of knowledge and the refreshment of consolation will be shown to us. But if after all these things we have committed a capital sin, these things do not profit us. But as ungrateful people we shall be subjected to a greater punishment, if we do not wash this away through penitence, as he says to the Hebrews: Anyone who violates the law of Moses is punished without any mercy. How much more one who violates the baptism of Christ? And all passed through the sea. The Red Sea signifies baptism, adorned with the blood of Christ. And all were baptized in Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Moyses ductor significat Christum; populus transiens significat fideles; mors Ægyptiorum significat abolitionem peccatorum in nube et in mari, quæ nubes habet humorem, id est, aquam baptismi. El omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt. Bibebant autem de spiritali, consequente eos petra. Petra autem erat Christus. In myslerio. Sed non in pluribus eorum beneplacitum est Deo. Nam prostrati sunt in deserto. Manna in typum corporis Christi. Hæc autem in figura facta sunt nostri, ut non simus concupiscentes malorum, sicut et illi concupierunt. Ipsis tunc veritas erat, sed nostram figuram prærerebant. Neque idololatræ efficiamini, sicut quidam ex ipsis, quemadmodum scriptum eat: Sedit populus manducare et bibere, et surrexerunt ludere. Neque fornicemur, sicut quidam ex ipsis fornicati sunt, et ceciderunt una die viginti tria millia. Propter illos qui in idolis recumbebant. Neque tentemus Christum, sicut quidam eorum tentaverunt, et a serpentibus perierunt. Dicentes, nunquid potest Deus? Et hic Christus Deus ostenditur, quia scriptum est Deum dixisse: Et tentaverunt me. Hoc decies. Ideo autem dicit illos tentare, sicut dicit illis: An experimentum quæritis ejus qui in me loquitur Christus? Neque murmuraveritiS, sicut quidam eorum murmuraverunt, et perierunt ab exterminatore. In tribnlationibus.","english":"Moses the leader signifies Christ; the people crossing signifies the faithful; the death of the Egyptians signifies the abolition of sins in the cloud and in the sea, which cloud has moisture, that is, the water of baptism. And all ate the same spiritual food, and all drank the same spiritual drink. But they drank from the spiritual rock that followed them. And the rock was Christ. In mystery. But God was not well pleased with many of them. For they were laid low in the desert. The manna as a type of the body of Christ. Now these things happened as a figure for us, so that we should not desire evil things, as they also desired. For them at that time it was the truth, but they prefigured our figure. Neither become idolaters, as some of them did, just as it is written: The people sat down to eat and drink, and they rose up to play. Neither let us commit fornication, as some of them committed fornication, and there fell in one day twenty-three thousand. On account of those who reclined at idols. Neither let us tempt Christ, as some of them tempted him, and perished by serpents. Saying, Can God do it? And here Christ is shown to be God, because it is written that God said: And they tempted me. This ten times. Therefore he says that they tempt, just as he says to them: Or do you seek a proof of him who speaks in me, Christ? Neither murmur, as some of them murmured, and perished by the destroyer. In tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"Hæc autem omnia in figura contingebant illis. Omnia quæ illis contigerunt secundum facta sua quidem receperunt:sed tamen propterea scripta sunt, ut non nos putemus impune peccare: si illis qui parvuli erant non pepercit, quanto magis nobis, qui legem perfectam accepimus, si non custodiamus Scripta sunt autem ad correptionem nostram, in quos fines sæculorum devenerunt. In quos tota perfectio cadit, id est, completum est quod illi vel prædixerunt, vel praefiguraverunt. Itaque qui se existimat stare, videat ne cadat. Per hoc ipsum quod se putat stare, cadit, dum super. bit, et de se præsumit. Tentatio vos non apprehendat, nisi humana. Sunt humanae tentationes, cum bono quisque animo secundum humanam tantum fragilitatem in aliquo consilio labitur, aut irritatur in fratrem studio corrigendi, paulo tamen amplius quam christiana tranquillitas postulat: de quibus Apostolus dicit: Tentatio vos non apprehendat, nisi humana. Nolite vobis ipsis facere tentationem aliquam: si vos homines coegerunt tormentis, consentire non deberetis, ut a fide recedatis. Humana tentatio est arbitrii vana praesumptio, vel sicut ipse superius dixit: Cum enim sit inter vos zelus, et aemulatio, nonne homines estis, et secundum bominem ambulatis? Quid tam humanum, quam de ocultis bominum non recto sentire?","english":"Now all these things happened to them in figure. All the things that happened to them they indeed received according to their own deeds; but nevertheless they were written for this reason, that we should not think we may sin with impunity: if he did not spare those who were little ones, how much more us, who have received the perfect law, if we do not keep it. But they were written for our correction, upon whom the ends of the ages have come. Upon whom the whole perfection falls, that is, what they either foretold or prefigured has been completed. Therefore let him who thinks he stands take heed lest he fall. By the very fact that he thinks he stands, he falls, while he is proud and presumes upon himself. Let no temptation take hold of you except what is human. There are human temptations, when anyone with a good mind, according to human frailty alone, slips in some counsel, or is provoked against a brother out of zeal for correcting him, yet a little more than Christian tranquility demands: of which the Apostle says: Let no temptation take hold of you except what is human. Do not make any temptation for yourselves: if men have compelled you by torments, you ought not to consent so as to withdraw from the faith. Human temptation is the vain presumption of free will, or as he himself said above: For when there is among you zeal and rivalry, are you not men, and walking according to man? What is so human as to think wrongly of the hidden things of men?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"ut credat bonum, quem nescit malum, et iterum opinione non certa credat malum, quem non probavit malum, et ante tempus judicet, quod nescit. Tentatio humana potest dici, et suggestio prava, quae vel in anima surgit, vel quae per pravos homines suggeritur, sicuti est, aut falsum testimonium dicere, aut inimicitias intendere, aut ultionem requirere, et reliqua bujusmodi. Aliter enim sentire, quam perfectum est, potest dici humana tentatio, et pugna carnis potest humana tentatio dici, dum caro concupiscit adversus spiritum, et spiritus adversus carnem. Fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis. Vos state firmiter, et ille vobis virtutem tribuet tolerandi. Sed faciet cum tentatione etiam proventum, ut possitis sustinere, lllud vobis faciet provenire, quod poteritis sustinere, aut de ipsa tribulationc lucrum animæ. Propter quod, charissimi mihi, fugite ab idolorum cultura. Ut prudentibus loquor, vos judicate quod dico. Propter quod non deberetis nec inviti hoc facere. Calix benedictionis cui benedicimus. Ideo primum calicem nominavit, quia postea de pane plus disputaturus erat. Nonne communicatio sanguinis Christi est? Sicut dixit Satvator: Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in eo. Et panis quem frangimus, nonne participatio corporis Domini est? Sic et idolorum panis dæmonum participatio est.","english":"so as to believe good, which he does not know to be evil, and again by uncertain opinion to believe evil, which he has not proved to be evil, and to judge before the time what he does not know. Human temptation can be called both a depraved suggestion, which either arises in the soul or is suggested through wicked men, such as to bear false witness, or to intend enmity, or to seek revenge, and other things of this kind. For to think otherwise than is perfect can be called human temptation, and the struggle of the flesh can be called human temptation, while the flesh lusts against the spirit, and the spirit against the flesh. But God is faithful, who will not allow you to be tempted beyond what you are able. Stand firm, and he will grant you the strength to endure. But with the temptation he will also make a way out, so that you may be able to endure; he will make that come about for you which you will be able to endure, or the profit of the soul from the tribulation itself. Therefore, my beloved, flee from the worship of idols. I speak as to wise men; judge for yourselves what I say. Therefore you ought not to do this even unwillingly. The cup of blessing which we bless. Therefore he named the cup first, because afterward he was going to dispute more about the bread. Is it not a sharing in the blood of Christ? As the Savior said: He who eats my flesh and drinks my blood abides in me, and I in him. And the bread which we break, is it not a participation in the body of the Lord? Thus also the bread of idols is a participation in demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Quoniam unus panis et unum corpus multi sumus, omnes qui de uno pane participamus. Sic et si de eedem pane manducamus unde idololatræ, unum cum illis corpus efficimur. V,.,. Israel secundum carnem. Carnalis Israel carnales hostias offert, spiritalis spiritales, et quomodo illi participes altaris Dci, sic iste alfaris idolorum. Nonne qui edunt hastias, participes sunt altaris? Quid ergo? dico quod idolis immotatum sit aliquid, aut idolum sit aliquid? Ne illi responderetur sic, dicis quasi idolum aliquid habeat, aut aliquam malitiam, quod sine anima cst. Sed quæ inimolant gentes, dæmoniis immolant, et non Deo; nolo autem vos socios fieri dæmoniorum. Sunt daemones qui ista pollnunt, qui præsident simulacris, ad bomines seducendos. Non potestis mensæ Domini participes esse, et mensæ dæmoniorum. Non potestis, et cum Deo socii esse, et cum dæmonibus, quia utriusque mensae vultis esse participes. An æmulamur Dominum? Sicut ibi: Æmulantur vos non bene. Nunquid fortiores illo sumus? Omnia mihi licent, sed non omnia expediunt. Qui ista non fecit, si scisset hinc fidem probari fortiorem, et ipse illud fecisset, ut et in hoc nobis daret exemplum. Omnia mihi licent, sed non omnia ædificant. Nemo quod suum est quærat, sed quod alterius. Omne quod expedit, licct non omne quod licet, expedit.","english":"Because we, the many, are one bread and one body, all who share in the one bread. So too, if we eat of the same bread as the idolaters, we are made one body with them. Israel according to the flesh. Carnal Israel offers carnal sacrifices, spiritual Israel spiritual ones, and just as they are partakers of the altar of God, so the other is of the altar of idols. Are not those who eat the sacrifices partakers of the altar? What then? Do I say that anything sacrificed to idols is anything, or that an idol is anything? Lest it be answered thus, you say it as if an idol had something, or some malice, since it is without a soul. But what the Gentiles sacrifice, they sacrifice to demons, and not to God; but I do not want you to become partners with demons. There are demons who defile these things, who preside over images, to seduce men. You cannot be partakers of the table of the Lord, and of the table of demons. You cannot both be partners with God and with demons, because you wish to be partakers of both tables. Or do we provoke the Lord to jealousy? As it is there: They provoke you to jealousy not well. Are we stronger than he? All things are lawful for me, but not all things are expedient. He who did not do these things, if he had known that faith would thereby be proved stronger, would himself have done it, so as to give us an example in this too. All things are lawful for me, but not all things edify. Let no one seek what is his own, but what is another's. Everything that is expedient is lawful, though not everything that is lawful is expedient.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Sed nos exemplo Christi non debemus considerare quae licent, sed quae expediunt nobis, et ædificant alteros, ut non quaeramus quae nobis solis prosunt, et alteri aut non prosunt, aut nocent: qu non prohibentur, quia per se non habent peccatum, sed occasionem habent peccati. Omne quod in macello venit, manducate. Quod dixit: Bonum est non manducare carnem, et non bibere vinum; et itcrum: Non manducabo carnem in æternum: quomodo omnia præcipit manducanda? Sed concedit magis manducare carnes, tantum ne idolothyta manducent. Nihil interrogantes, propter conscientiam. Domini est terra, et plenitudo ejus. Si interrogarent, cognoscebantur Christiani esse, et propter irrisionem omnia illis dicebant immolata esse. Si quis vocat vos infidelium ad cæenam, et vutlis ire, omne quod vobis apponitur manducate, nihil interrogantes, propter conscientiam. Si quis autem dixerit, hoc immolatum est idolis, nolite manducare, propter itlum qui indicavit, et propter conscientiam. Et hoc in voluntate ipsorum posuit: non dixit, Ite. Tunc enim debet Christianus ire ad infidelem, si aliquem prorectum habeat, id est, si scit se posse illum lucrari: sicut Salvator propterea ibat, ut, aut virtutes taceret, aut increparct: sicut quando ivil ad quemdam Pharisæum, et dum prandarant, primum ipsum docuit, non divites pascendos esse, sed debiles. Deinde Pharisæos docuit, etiam in prandio humilitatem servaxdam.","english":"But we, following the example of Christ, ought not to consider what is permitted, but what is expedient for us and edifies others, so that we do not seek what benefits ourselves alone while either not benefiting another or even harming him—things that are not forbidden, because in themselves they have no sin, but they carry an occasion of sin. Eat everything that is sold in the market. What does he mean when he says, It is good not to eat meat and not to drink wine; and again, I will not eat meat forever: how does he command that all things be eaten? But he grants rather that meats may be eaten, only that they not eat things sacrificed to idols. Asking nothing, for conscience's sake. The earth is the Lord's, and the fullness thereof. If they asked, they would be recognized as Christians, and for the sake of mockery everything would be told them to have been sacrificed. If any unbeliever invites you to a banquet, and you wish to go, eat everything that is set before you, asking nothing, for conscience's sake. But if anyone says, This has been sacrificed to idols, do not eat it, for the sake of the one who indicated it, and for conscience's sake. And this too he placed in their own will: he did not say, Go. For then a Christian ought to go to an unbeliever, if he has some prospect of gain, that is, if he knows he can win him; just as the Savior went for this reason, either to silence or to rebuke the powers; as when he went to a certain Pharisee, and while they were dining, he first taught him that it is not the rich who are to be fed, but the weak. Then he taught the Pharisees that humility must be preserved even at a banquet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Tertio legisperitos arguit, qui sibi plus aliquid vindicabant, et nec ipsi arguebant superbiam, nec alios permittebant. Conscientiam autem dico, non tuam, sed alterius. Ne dicerent, quomodo nos vitant immolare, quasi malum sit, et illi manducant, quasi sancta et munda? Utquid enim libertas mea judicatur ab alia conscientia? Cum nihil mihi prosit. Si ego cum gratia participo, quid blasphemor pro eo quod gratias ayo? Omnia munda sunt, quæ cum gratiarum actione percipiuntur, sed ille hoc non intelligit, et judicat me, quasi fingam me dicere, malum esse idolis immolare. Sive ergo manducatis, live bibitis, sive aliud quid facitis, omnia in gloriam Dei facite. Nihil aliud agendum est Christiano, nisi ut in omni opere ejus Deus glorificetur, nihil superfluum, Sine offensione estote Judæis, et gentibus, et Ecelesiæ Dei. Istis omnibus offendiculum erat. Judæi dicebant; Christiani in tantam dementiam abierunt, ut idolis immolent; gentes dicebant: Quomodo nos prohibent ab idolis, et ipsi nobiscum serviunt idolis? Christiani autem licere putantes, sequebantur exemplum. Sicut et ego per omnia omnibus placeo, non quærens quod mihi utile est, sed quod multis, ut salvi fiant. Ego me sic exhibco, ut placeam. Si quis autem gratis me odit, ipse sciat, non mea culpa est.","english":"Third, he rebukes the legal experts, who claimed something more for themselves, and neither did they themselves rebuke pride, nor did they permit others to do so. But I speak of conscience, not your own, but another's. Was it so they would not say, How do we avoid sacrificing to idols, as though it were evil, while those men eat, as though it were holy and clean? For why is my freedom judged by another conscience, when it profits me nothing? If I partake with thanksgiving, why am I blasphemed for that for which I give thanks? All things are clean that are received with thanksgiving, but that man does not understand this, and judges me, as though I were pretending to say that it is evil to sacrifice to idols. Therefore, whether you eat or drink, or do anything else, do all things for the glory of God. A Christian must do nothing else but that God be glorified in his every work, nothing superfluous. Be without offense to Jews and to Gentiles and to the Church of God. He was an offense to all these. The Jews were saying: Christians have gone into such madness that they sacrifice to idols; the Gentiles were saying: How do they forbid us from idols, and themselves serve idols with us? But Christians, thinking it lawful, followed the example. Just as I also please all men in all things, not seeking what is useful to myself, but what is useful to many, that they may be saved. I present myself in such a way as to please. But if anyone hates me freely, let him know that it is not by my fault.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"CAP. XI. Imitatores mei estote, sicut et ego Christi. Christus nihil propter se aut fecit, aut passus est, sed propter omnium salutem. Ita et Paulus, qui non quærit quod sibi utile est, sed quod multis. Laudo autem vos, fratres, quod per omnia mei memores estis. Quid erat, quod subito laudat quos ante vituperavit? Ubi legis auctoritatem non habet, blandimentis provocat ad rationem. Et sicut tradidi vobis præcepta mea tenetis. Sic quasi legem, quia nostis me spiritum Dei habere, qui in lege et prophetis locutus est, Volo autem vos scire. Etiam hoc volo vos tenere. Quod omnis viri caput Christus est. Nulli hominum subjectus cst vir, nisi Christo, qui et homo est, et Deus. Caput autem mulieris, vir. Mulier et viro et Christo subjecta esse debet, secundum ordinem naturae; cæterum in Christo Jesu neque masculus, neque remina, sed voluit eas esse subjectas. Caput vero Christi Deus. Christi, secundum hominem, unde et nomcn accepit. Nam nomen ejus in deitate, secundum Salomonem, quis potes' scire? dicentem, Quod nomen ejus? aut quod nomen filii ejus? Omnis vir orans aut prophetans velato capite, deturpat caput suum. Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum; unum enim est ac si decalvetur: nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari. velet caput suum.","english":"CHAPTER XI. Be imitators of me, as I also am of Christ. Christ did nothing for his own sake, nor suffered anything, but for the salvation of all. So too Paul, who does not seek what is useful for himself, but what is useful for many. But I praise you, brothers, that in all things you are mindful of me. What was it that he suddenly praises those whom he had earlier rebuked? Where he does not have the authority of the law, he provokes them to reason by gentle persuasion. And as I handed down to you, you hold fast my precepts. Thus, as if it were a law, because you know that I have the Spirit of God, who spoke in the law and the prophets, But I want you to know. I also want you to hold fast this. That the head of every man is Christ. No man is subject to any human being, except to Christ, who is both man and God. But the head of the woman is the man. The woman ought to be subject both to the man and to Christ, according to the order of nature; otherwise in Christ Jesus there is neither male nor female, but he willed that they be subject. But the head of Christ is God. Of Christ, according to his humanity, whence also he received the name. For his name in the Godhead, according to Solomon, who can know? saying, What is his name? or what is the name of his son? Every man praying or prophesying with his head covered dishonors his head. But every woman praying or prophesying with her head uncovered dishonors her head; for it is one and the same as if she were shaved: for if a woman is not veiled, let her be shorn. But if it is shameful for a woman to be shorn or shaved, let her veil her head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Vir quidem non debet vetare coput, quoniam imago et gloria est Dei; mulier autem gloria viri est. Venit ad causam, quia et viri aliquanti comam no. triebant, et mulieres nudo capite in ecclesia procedebant, ct in suis capillis gloriabantur; quod non solum inhonestum, sed etiam scandalo erat. Ergo vir non debet, inquit, habere velamen, qui solum Christum habet caput. Mulier autem debet habere velamen, quod ostendat illam humilem, et viro esse subjectam. Notat autem Corinthiorum consuetudi nem, quod mulieres eorum intecto capite essent, et viri comam nutrirent, et indifferenter vescerentun in templis, et inflati sapientia sæculari, resurrectio nem carnis negarent. Non enim vir ex muliere est sed mulier ex viro. Etenim non est creatus vir propter mulierem, sed mulier propter virum. Ideo debet mulier potestatem hibere supra caput. Exemplum de Adam et Eva. Propter angelos. Augelos sacerdotes, et ministros altaris intellige, vel omnem clerum, qui Dei praecepta annuntiant. Angelus enim est nomen officii, non naturæ. Verumtamen neque vir sine muliere, neque mulier sine viro in Domino. Quia pro omnibus se tradidit Christus. Nam sicut mulier de viro, ita et vir per mulierem. Omnia autem ex Deo. Vos ipsi judicate: decet mulierem non velatam orare Deum?","english":"A man indeed ought not to cover his head, since he is the image and glory of God; but the woman is the glory of the man. He comes to the reason, because both some men were letting their hair grow long, and women were coming forward in the church with bare heads, and were glorying in their own hair; which was not only dishonorable, but also a scandal. Therefore, he says, a man ought not to have a veil, who has Christ alone as his head. But a woman ought to have a veil, which shows that she is humble and subject to her husband. He notes, moreover, the custom of the Corinthians, that their women were with uncovered head, and the men cultivated long hair, and they ate indiscriminately in the temples, and puffed up with worldly wisdom, they denied the resurrection of the flesh. For the man is not from the woman, but the woman from the man. For indeed the man was not created for the sake of the woman, but the woman for the sake of the man. Therefore the woman ought to have authority upon her head. The example is from Adam and Eve. Because of the angels. Understand angels as priests and ministers of the altar, or the whole clergy, who announce the commandments of God. For angel is the name of an office, not of a nature. Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. Because Christ handed himself over for all. For just as the woman is from the man, so also the man is through the woman. But all things are from God. Judge for yourselves: is it fitting for a woman to pray to God unveiled?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi; mulier vero ai comam nutriat, gloria est illi: quoniam capilli pro velamine ei dali sunt. Sicut prima mulier ex Adam, ita Christus ex Virgine. Si quis autem videtur contentiotus esse, nos talem consuetudinem non habemus, neque Ecclesia Dei. Hoc autem prcecipio, non laudans, quod non in melius, sed in deterius convenitis. Hoc est, nos diximus quæ nobis honesta videbantur, et justa. Si quis autem nolens acquiescere veritati, quaerit quod respondeat, et quibus nitatur, econtra sciat se responsione non dignum, quia magis contendere paratus est quam doceri. Primum quidem convenientibus vobis in Ecclesiam, audio scissuras esse, et ex parte credo. Contentiones. Nam oportet hæreses esse, ut et qui probati sunt, manifesti fiant in vobis. Non quod hæreses Deo placeant, sed quod per eas fideles exercitati, sicut Deo noti sunt, ita etiam manifestentur hominibus, et clarius innotescant. Nam uude advocati peritia apparebit, si causam nullam dicat ubi probetur? unde nauclerus, vel gubernator laudabitur, si navis semper in portu vel in tranquillitate consistat? Convenientibus nobis in unum, jam non est dominicam cænam manducare. Unusquisque enim suam cænam præsumit ad manducandum. Et alius quidem esurit, alius autem ebrius est.","english":"Nor does nature itself teach you that if a man indeed lets his hair grow long, it is a disgrace to him; but for a woman, if she lets her hair grow long, it is a glory to her, since the hair has been given to her as a veil. Just as the first woman came from Adam, so Christ came from the Virgin. But if anyone seems to be contentious, we have no such custom, nor does the Church of God. But in this I do not praise you, that you come together not for the better but for the worse. That is, we have said what seemed to us honorable and just. But if anyone, unwilling to assent to the truth, seeks what he may answer and on what he may rely, let him know on the contrary that he is unworthy of an answer, because he is more ready to contend than to be taught. First of all, when you come together in the Church, I hear that there are divisions among you, and in part I believe it. Contentions. For there must be heresies, so that those who are approved may be made manifest among you. Not that heresies please God, but that through them the faithful, being exercised, may be made manifest to men even as they are known to God, and may become more clearly known. For where will the advocate's skill appear if he pleads no case in which he may be tested? Where will the shipmaster or pilot be praised if the ship always remains in harbor or in calm? When you come together in one place, it is no longer to eat the Lord's supper. For each one takes his own supper first to eat. And one indeed goes hungry, but another is drunk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Nunquid domos non habetis ad manducandum et bibendum, aut Ecclesiam Dei contemnitiS, et confunditis eos qui non habent? Quid dicam vobis? Laudo vos? in hoc non laudo. Apud Corinthios quondam, sicul aliqui asserunt, prava invalucrat consuctudo, ecclesias passim dchonestare conviviis, in quibus vescebantur aute dominicam oblationem, quam coenam noctibus offerebant: cumque divites ebrii ad Eucharistiam venirent, vexabantur inopes fame. Mos vero iste, ut referunt, de gentili adhuc superstitione veniebat: unde etiam quibusdam locis per Ægypti loca, vcl Syriæ, die sabbati nocte post cœnam dicitur ad Ecclesiam conveniri. Ego enim accepi a Domino, quod et tradidi vobis: quoniam Dominus Jesus. Jam hinc quasi oblitus commemorat quam magnum iusit hujus mysterii sacramentum. In qua nocte tradcbatur, accepit panem. Ultimam sui nobis commemorationem sive memoriam reliquit. Et gratias agent, fregit, et dixit. Benedicens. Hoc est corpus meum, quod pro vobis tradetur. Hoc facite in meam commemorationem. Similiter et calicem postquam cænavit, dicens. Qui manducat, inquit, corpus meum et bibit sanguinem meum, in me manet, et ego in eo. Ergo cum ipso in baptismo mortui sumus mundo, sicut dicit Apostolus. Morlui estis cum Christo, et vita vestra abscondita est cum Christo in Deo. Cum Christus apparuerit vita vestra, tunc et vos cum ipso apparebitis in gloria.","english":"Do you not have houses to eat and drink in, or do you despise the Church of God and put to shame those who have nothing? What shall I say to you? Shall I praise you? In this I do not praise you. Among the Corinthians, as some assert, a depraved custom had grown strong, of dishonoring the churches here and there by their feasts, at which they used to eat before the Lord's offering, which they offered as a supper at night; and when the rich came drunk to the Eucharist, the poor were vexed with hunger. But this custom, as they report, came from a still-gentile superstition; whence also in certain places throughout the regions of Egypt or Syria, it is said, on the night of the sabbath after supper, they assemble at the Church. For I have received from the Lord what I also delivered to you: that the Lord Jesus. From here on, as if forgetful, he recalls how great a sacrament of this mystery he instituted. On the night in which he was betrayed, he took bread. He left us the final commemoration or memorial of himself. And giving thanks, he broke it, and said. Blessing. This is my body, which shall be delivered for you. Do this in commemoration of me. Likewise also the cup, after he had supped, saying. Whoever eats, he says, my body and drinks my blood, abides in me, and I in him. Therefore, since we have died to the world with him in baptism, as the Apostle says. You have died with Christ, and your life is hidden with Christ in God. When Christ, your life, shall appear, then you also shall appear with him in glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"Nihil ergo hic quaeratis gloriae et gaudii, ubi mortui estis. Hic calix novum testamentum est. Quia vetus hoc per sanguinem animalium portendebat. In meo sanguine. Hoc facite. Testamentum per sanguinem dedicatur, quia sine morte firmum non est. Quotiescunque bibetis, in meam commemorationem. Quotiescunque enim manducabitis panem hunc, et calicem bibelis. Salvator Deus exemplum dedit, ut quotiescunque hoc facimus, in mente habeamus quod Christus pro nobis omnibus mortuus est. Ideo nobis dicitur, corpus Christi, ut cum hoc recordati fuerimus, non simus ingrati gratiae ejus, quemadmodum si quis moriens relinquat ei quem diligit aliquod pignus, quod ille post mortem ejus, quandocunque viderit, nunquid potest lacrymis continere, si eum perfecte dilexerit? Mortem Domini annuntiabitis donec veniat. In cordibus vestris, cum auditis, corpus Christi. Illaque quicunque manducaverit panem hunc, vel biberit calicem Domini indigne. Omnis mundus manducabit carnes, et anima quae manducaverit immunda, exterminabitur. Si ibi recor. datus fueris quod frater tuus habet aliquid adversum te, relinque ibi munus tuum. Et Hieremias: Nunquid vota et carnes auferent a te malitiam tuam? Prius perscrutanda est omnis conscientia, si in nullo nos reprehendit, et sic aut offerendum est aut commuDicandum. Reus erit corporis et sanguinis Domini.","english":"Therefore do not seek glory or joy here, where you are dead. Here the cup is the new testament, because the old one foretold this through the blood of animals. In my blood. Do this. A testament is dedicated through blood, because it is not firm without death. As often as you drink, in remembrance of me. For as often as you eat this bread and drink the cup. God the Savior gave an example, so that as often as we do this, we may keep in mind that Christ died for us all. Therefore it is said to us, the body of Christ, so that when we have remembered this, we may not be ungrateful for his grace—just as if someone dying leaves to the one he loves some pledge, which that person after his death, whenever he sees it, can he hold back tears, if he has loved him perfectly? You will proclaim the death of the Lord until he comes. In your hearts, when you hear, the body of Christ. And whoever eats this bread or drinks the cup of the Lord unworthily. The whole world will eat the flesh, and the soul that eats uncleanly will be destroyed. If there you have remembered that your brother has something against you, leave your gift there. And Jeremiah: Will vows and flesh take away your wickedness from you? Every conscience must first be examined, whether it reproaches us in nothing, and so either the offering must be made or communion received. He will be guilty of the body and blood of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Quasi ipse illum occiderit, quia contemnit illum et pro nihilo ducit corpus ejus, sicut Judaei fecerunt. Probet autem seipsum homo, et sic de pane illo edat, et de calice bibat. Si in Unteo aut in vase pollulo non potest mitti, et unusquisque non audet, quanto magis non debet accipi cordc polluto? quam immunditiam Deus super omnia exsecratur, et quæ sola injuria corpori ejus efficitur. Nam et Joseph illa justus sindone munda involutum, in sepulcro novo corpus Domini sepclivit. Qui enim manducat et bibit indigne, judicium sibi manducat et bibit. Dupliciter reus est qui indignus accedit, ct pro peccato, et pro usurpatione. Non dijudicans corpus Domini. Si accipiens quasi communem cibum. Ideo inter vos multi infirmi et imbecilles, et dormiunt mulli. Tribus ex causis infirmitates corporales eveniunt: aut ex tentatione: ut Job, et Tobiæ; aut ex peccato, sicut Josaphat, qui in praesenti arguuntur ab Apostolo; aut ex negligentia, vel aliqua intemperantia, ut Timotheo, et qui jubentur medicum honorare, huic solae causae potest humana medicina prodesse, ex qua etiam negligentia vel alio casu mori homines possunt, sicut scriptum est: Justus quacunque morte praeventus fucrit; et iterum, Noli esse durus, ne moriaris non in tuo tempore, Quod quamvis non fit sine Dci permissu, non fit tamen ejus imperio, sed fit ejus justo judicio.","english":"As if he himself had killed him, because he despises him and counts his body as nothing, as the Jews did. But let a man prove himself, and so let him eat of that bread and drink of the cup. If it cannot be put into a vessel of glass or earthenware, and each person does not dare, how much more should it not be received with a defiled heart? which uncleanness God detests above all things, and which alone is done as an injury to his body. For even that just man Joseph wrapped the body of the Lord in a clean linen cloth and buried it in a new tomb. For whoever eats and drinks unworthily, eats and drinks judgment to himself. He who approaches unworthily is guilty in two ways, both for sin and for usurpation. Not discerning the body of the Lord. If he receives it as common food. Therefore among you many are weak and sickly, and many sleep. Bodily illnesses come about for three causes: either from temptation, as with Job and Tobit; or from sin, as with Jehoshaphat, who are rebuked by the Apostle in the present; or from negligence, or some intemperance, as with Timothy, and those who are commanded to honor the physician; human medicine can profit this one cause alone, from which also through negligence or some other accident men can die, as it is written: The just man, by whatever death he is overtaken; and again, Do not be stubborn, lest you die not in your time. Although this does not happen without God's permission, it does not happen by his command, but happens by his just judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Erat praesens correptio, et nunc est, sed non intelligimus, et putamus consuctudinis esse, quod culpæ est, quia multi hoc patiuntur. Quod si nosmetipsos judicaremus, non utique dijudicaremur, si nos agnosceremus. Dum judicantur autem, a Domino corripimur, ut non cum hoc mundo damnemur. Correptio paternæ pietatis est, ut poenitentiam agamus, ne in æternum damnemur cnm Iidelibus mundi. Itaque, fratres mei, cum convenitis ad manducandum, invicem exspectate. Si quis esurit, domimanducet. Quia qui primus venisset, offerebatur illi, etcomedebat et abibat. Ut non in judicium conveniatis. In judicioconveniebant, non in sanctificatione. Cætera autem, cum venero, disponam. De ipsis mysteriis.\n\nCAP. XII. De spiritualibus autem. Crescente fide, gratia linguarum minucbatur, quas propter infideles acceperant: hinc ergo plurimi contristati, cœperunt adhuc hanc gratiam habentibus invidere, putantes hoc majus esse omnibus charismatibus. Nolo vos ignorare, fratres. Scitis autem quoniam cum gentes essetis. Nolo ignoretis rationem. Ad simulacra muta. Secundum prophetam dicentem, Similes illis fiant qui faciunt ea, et qui confidunt in eis, quæ sunt sine voce insensibilia. Prout ducebamini euntes. A magis vel aruspicibus idolorum. Ideo notum vobis facio, quod nemo in Spiritu Dei loquens, dicit anathema Jesu.","english":"The rebuke was present then, and it is present now, but we do not understand it, and we think it is a matter of custom that is actually a fault, because many suffer this. But if we judged ourselves, we would certainly not be judged, if we recognized ourselves. Yet while we are judged, we are rebuked by the Lord, so that we may not be condemned with this world. Rebuke is a mark of fatherly devotion, so that we may repent, lest we be condemned forever with the unbelievers of the world. Therefore, my brothers, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home. For whoever came first was served, and he ate and went away. So that you may not come together for judgment. They were coming together for judgment, not for sanctification. But the rest I will set in order when I come. Concerning these very mysteries.\n\nCHAPTER XII. Now concerning spiritual gifts. As faith increased, the grace of tongues diminished, which they had received for the sake of unbelievers; hence many, grieved by this, began to envy those who still had this grace, thinking it greater than all the charisms. I do not want you to be ignorant, brothers. You know that when you were Gentiles. I do not want you to be ignorant of the reason. To mute idols. According to the prophet who says, Let those who make them become like them, and those who trust in them, which are voiceless and insensible. As you were led, going. By the magi or soothsayers of the idols. Therefore I make known to you that no one speaking in the Spirit of God says anathema to Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Ideo ut jam non sitis irrationabilcs et mobiles: cum religione enim debetis et mores mutaro, et scire vcstræ fide! rationem. Et nemo potest dicere, Dominus Jesus, nisi Spiritu sancto. Quomodo ergo Dominus non cogniturus operarios iniquos? quamvis enim Dominum sint confessi, et ipse Apostolus factis Deum negari confirmat: hoc est, nemo in Spiritu sancto potest dicere Dominum, nisi qui eum integre et fideliter Deum bominem confitetur, et secundum unamquamque substantiam, et aequalem Patri, et minorcm Patre, Divisiones vero gratiarum sunt, idem autem Spiritus. Hoc est linguarum, vel diversarum rerum quæ Spiritus sanctus sua voluntate distribuit, quomodo vcre Deus. Et divisiones ministrationum sunt: idem autem Dominus. Quamvis proprie contra Macedonium faciat, qui Spiritum sanctum Deum negat: dicendo enim semper idem, ostendit se omnia de Spiritu sancto dicere: tamen et contra Arianos non mediocre est argumentum, qui de hoc semper calumniantur, quod Pater primum nominetur, secundo Filius, tertio Spiritus sanctus. Hic autem istum ordinem demutavit. Vult autem hic ostendere, gratiam divini Spiritus, non ipsum esse divisum, hoc est ministeriorum Ecclesiae doctrinæ, et cætero rum dona largiri. Et divisiones operationum sunt: idem vero Deus, qui operatur omnia in omnibus. Quibus virtutes operabantur. Unicuique aulem datur manifestatio Spiritus ad ulilitatem.","english":"Therefore, so that you may no longer be irrational and unstable: for you ought to change both your conduct and your religion, and to know the reason for your faith. And no one can say, \"Lord Jesus,\" except in the Holy Spirit. How then will the Lord not know the workers of iniquity? For although they have confessed the Lord, the Apostle himself confirms that God is denied by deeds: that is, no one in the Holy Spirit can say \"Lord\" except one who confesses him wholly and faithfully as God and man, both according to each substance, and as equal to the Father and as less than the Father. But there are divisions of graces, yet the same Spirit. This refers to tongues, or to different things which the Holy Spirit distributes by his own will, as truly God. And there are divisions of ministries, yet the same Lord. Although this properly works against Macedonius, who denies that the Holy Spirit is God: for by always saying \"the same,\" he shows that he is speaking everything concerning the Holy Spirit; yet it is also no slight argument against the Arians, who always cavil at this, that the Father is named first, the Son second, the Holy Spirit third. But here he has changed that order. He wishes here to show that the grace of the divine Spirit is not itself divided, that is, that it bestows the gifts of the ministries of the Church's teaching and of the rest. And there are divisions of operations, yet the same God, who works all things in all. By these, powers were being worked. But to each one is given the manifestation of the Spirit for usefulness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"Sive credentium, sive incredulorum, ut credant. Alii quidem per Spiritum datur sermo sapientiæ. Ut appareat illum Spiritum sanctum habere, qui a Deo accipit sapientiam, dum sine suo laborc et cogitatu loquetur, ct nemo illi poterit resistere, sicut Stephano. Sapientia est, sapienter, ct apte, et rationabiliter loqui, ct posse disserere, et docere quod nosset: sapientia potest intelligi divina nosse, scientia humana. Item aliter: Ab hominibus ita discerni probabiliter solent, quod sapientia pertineat ad intellectum æternorum; scientia vero ad ea Quæ sensibus cordis experimur. Sed et si ita est scientia Dei, et non ejusdem gencris, cujus ista est quæ hominum dicitur, sicut etiam ipsum quod Deus dicitur, longe aliud est, quam quomodo homines dicuntur dii: sicut etiam cum dicimus ira Dei, cum nulla perturbalioin Deum cadat: unde in libris contra Academicos ad Romanianum (Auy., lib. I contra Academicos): Non enim nunc primo auditis sapientiam esse rerum humanarum divinarumque scientiam. Item post alia: Aut cum rerum humanarum scientia dicitur, ea dicitur, qua quisque novit, vel quot vel qvales fundos habeamus: vel quid auri, quid argenti; sed illa est humanarum rerum scientia quae novit lumen prudentiæ, temperantiae decus, fortitudinis robur, justitiæ sanctilatem.","english":"Whether of believers or of unbelievers, so that they may believe. To one indeed through the Spirit is given the word of wisdom. So that it may appear that he has the Holy Spirit who receives wisdom from God, while he speaks without his own labor and thought, and no one will be able to resist him, as with Stephen. Wisdom is to speak wisely, aptly, and reasonably, and to be able to discuss and teach what one has known; wisdom can be understood as knowing divine things, knowledge as human things. Likewise in another way: by men it is usually distinguished in a probable manner that wisdom pertains to the understanding of eternal things; knowledge truly to those things which we experience by the senses of the heart. But even if the knowledge of God is thus, and not of the same kind as this which is called that of men, just as even that which is called God is far other than the way in which men are called gods: as also when we say the wrath of God, when no perturbation falls upon God: whence in the books against the Academics to Romanianus: For you are not now hearing for the first time that wisdom is the knowledge of human and divine things. Likewise after other things: Or when the knowledge of human things is spoken of, that is spoken of by which each one knows either how many or of what kind of estates we have: or what of gold, what of silver; but that is the knowledge of human things which knows the light of prudence, the beauty of temperance, the strength of fortitude, the holiness of justice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Ilaec enim sunt quæ nullam fortunam metuentes, vere nostra dicere audemus: quæ si Albiccrius ille didicisset, nunquam, mihi credite, tam luxuriose dcformiterque vixisset. Alii autem sermo scientiæ secundum cumdem Spiritum. Scientia est mysteriorum legis, aut scire præterita, et de futuris æstimare. Sapientia mihi videtur esse rerum humanarum et divinarum quæ ad beatam vitam pertineant non scientia solum, sed etiam diligens inquisitio (Ex eodem libro, paulo post). Quam descriptionem si partiri velis, prima pars, quae scientiam tenet, Dei est: hæc autem quæ inquisitionem, contenta est esse hominis. Illa igitur Deus, hac autem homo beatus est. Sapientia potest intelligi divina nosse; scientia autem humana, vel historiam recolere, et præterita bene narrare. Item aliter: Sapientia pertinet ad intellectum aeternorum; scientia vcro ad ea quæ sensibus corporis expetimus. Talis sapientia ad beatam vitam pertinet. Alteri fides in eodem Spiritu; alii gratia sanitatum in uno Spiritu. Sicut granum sinapis, alosive rcm posuit pro effectu. Hic fides non solum ad credendum, sed etiam ad prodigia, ut ignis caderet. Alii operatio virtutum. Virtus est morluos suscitare, Icprosos mundare. Alii prophetatio. Futura praecinere, vel obscura disserere. Alii discretio spirituum. Qualis quis spiritu veniat, vel quis spiritus suggerat aliquid agendum, utrum bonus an contrarius. Alii genera linguarum.","english":"For these are the things which, fearing no fortune, we dare truly to call our own; and if that Albicerius had learned them, believe me, he would never have lived so luxuriously and shamefully. To another, indeed, the word of knowledge according to the same Spirit. Knowledge is of the mysteries of the law, or to know past things and to estimate future things. Wisdom seems to me to be, concerning human and divine things that pertain to the blessed life, not knowledge only but also diligent inquiry (from the same book, a little later). If you wish to divide this description, the first part, which holds knowledge, is God's; but this part which consists in inquiry is content to be man's. By that, then, God is blessed; by this, man. Wisdom can be understood as knowing divine things; knowledge, however, as human things, either to recall history and to narrate past things well. Likewise otherwise: wisdom pertains to the understanding of eternal things; knowledge, however, to those things which we seek by the senses of the body. Such wisdom pertains to the blessed life. To another, faith in the same Spirit; to another, the grace of healings in one Spirit. As a grain of mustard, or he set one thing in place of its effect. Here faith is not only for believing but also for wonders, so that fire might fall. To another, the working of powers. Power is to raise the dead, to cleanse lepers. To another, prophecy. To foretell future things, or to discuss obscure things. To another, the discerning of spirits. Of what spirit one comes, or what spirit suggests that something should be done, whether good or contrary. To another, kinds of tongues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"Notandum quia inter alia dona genera linguarum commemorat. Alii genera linguarum, at sciat linguis loqui. Alii interpretatio sermonum. Alius interpretari poterat, quæ alius loquebatur. Hæc autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult. Ostendit se superius totum de solo Spiritu sancto dixisse, et eum se Deum et Dominum praedicasse. Sed et cum dicit, prout vult, sic quoque Deum demonstrat, qui non jussus, sed voluntarius operatur, qui prout vult dividit, nulli subjectus est. Si ergo omnia unus Spiritus operatur, quare contristaris, quod aliam gratiam acceperis, et aemularis alium, quasi majorem partem invaserit, cum hoc non in nostra, sed in donantis sit positum potestate? Sicut enim corpus unum est, et membra habet multa;omnia autem membra corporis cum sint multa, unum tamen corpus sunt. Comparatione corporis utitur, ut ostendat officia diversa esse non natura membrorum, et neminem debere curare cujus officii sit, dum omnes uno spiritu animentur, et in uno corpore coaptentur. Ita et Christus. Notandum quod Christus dicitur Ecclesia, id est corpus Christi. Etenim in uno Spiritu omne, nos in unum corpus baptizati sumus. Ut unum corpus simus. Quorum ergo spiritalia communia sunt, eorum et carnalia debent esse communia, secundum ipsius sententiam, quorum unus Deus, idemque pater eorum, nisi et possessio communis, impii sunt.","english":"It must be noted that among the other gifts he mentions the kinds of tongues. To another the kinds of tongues, that he may know how to speak in tongues. To another the interpretation of speeches. One could interpret what another was speaking. But all these things the one and the same Spirit works, dividing to each one as he wills. He shows that above he spoke entirely of the Holy Spirit alone, and proclaimed him to be God and Lord. But also when he says, as he wills, he thus demonstrates him to be God, who works not by command but voluntarily, who divides as he wills, and is subject to no one. If therefore the one Spirit works all things, why are you grieved that you have received another grace, and envy another, as though he had seized the greater part, when this rests not in our power but in the power of the giver? For just as the body is one and has many members, but all the members of the body, though they are many, are yet one body. He uses the comparison of the body to show that the functions are different, not the nature of the members, and that no one ought to be concerned about whose function it is, so long as all are animated by one spirit and fitted together into one body. So also is Christ. It must be noted that the Church is called Christ, that is, the body of Christ. For in one Spirit we were all baptized into one body. That we may be one body. Therefore, for those whose spiritual goods are common, their carnal goods also ought to be common, according to his own judgment, whose one God and the same Father they have, unless their possession also is common, they are impious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Sive Judaei, sive gentiles, sive servi, sive liberi, et omnes uno Spiritu potati sumus. Quasi potionem pro capacitate uniuscujusque quantum voluit largitus est. Nam et corpus. Redit ad exemplum. Non est unum membrum, sed multa. Non ergo potest totum corpus unum habere officium, sed unumquodque ad quod aptum est. Si dixerit pes. Pedes possunt dici Ecclesia illi qui ad intercedendum ambulant, vel Evangelium praedicant. Quoniam non sum manus, non sum de corpore, non ideo est de corpore? Manus est ille qui operatur utilia in corpore. Dicebant enim se non esse de corpore, quia hanc, quam alii, gratiam non habebant. Et si dixerit auris. Sapiens auditor, est auris intellectus Scripturæ, qui inter caetera ablatus est a Judæa. Quia non sum oculus, non sum de corpore, num ideo non est de corpore? Oculus est, qui intelligit vel futura, quæ loquitur, vel præsentia. Si totum corpus oculus, ubi auditus? Si toti doeentes, ubi auditores? Si totum auditus, ubi odoratus? Si toti auditores, quis sciret discernere bonum vel malum? Nunc autem posuit Deus membra, unumquodque eorum in corpore. Quomodo in corpore apte et ordinate constituta sunt membra, ita et in Ecclesia unusquisque a Deo ad quod aptus est, ordinatur. Si omnes unam gratiam haberent, ubi essent reliquæ? Sicut voluit. Quod si essent omnia unum membrum, ubi corpus? Nunc autem multa quidem membra, unum autem corpus.","english":"Whether Jews or gentiles, whether slaves or free, we have all been given one Spirit to drink. As a draught, he has bestowed it in proportion to each one's capacity, as much as he willed. For also the body. He returns to the example. It is not one member, but many. Therefore the whole body cannot have one function, but each member has that for which it is suited. If the foot should say. The feet can be called the Church—those who walk to intercede, or who preach the Gospel. Because I am not a hand, I am not of the body—is it for that reason not of the body? The hand is the one who does useful works in the body. For they were saying that they were not of the body because they did not have the grace that others had. And if the ear should say. The wise hearer is the ear of the understanding of Scripture, who among others was taken away from Judea. Because I am not an eye, I am not of the body—is it for that reason not of the body? The eye is the one who understands either the future things that he speaks, or the present. If the whole body were an eye, where would hearing be? If all were teachers, where would hearers be? If the whole were hearing, where would smelling be? If all were hearers, who would know how to discern good or evil? But now God has set the members, each one of them, in the body. Just as the members are fittingly and orderly arranged in the body, so also in the Church each one is ordered by God to that for which he is suited. If all had one grace, where would the rest be? As he willed. And if they were all one member, where would the body be? But now there are indeed many members, yet one body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Velle Dei, et bonum, et justum, et sanctum est, et non discutiendum, sed admirandum. homo, tu quis es, qui respondeas Deo, et dicas, Quare ergo sic, et. ille non sic, et quid est quod illi dedit, et illi non dedit? Non potest dicere oculus manui, Opera tua non indiges. Ideo alterutrum egemus, ut charitas conservetur. Nam si unus omnia haberet, adversum cæteros superbiret. Aut ilerum caput. Hic sacerdos est caput. Pedibus, Non estis mihi necessarii. Pedibus, qui portant corpus. Sed multo magis quæ videntur membra corporis infirmiora esse, necessariora sunt. Prophetia quam spernebant, ad majorem utilitatem valebat. Et quæ putamus ignobiliora membra esse corporis, his honorem abundantiorem circumdamus. Sicut in corpore sine oculis et manibus vivi potest, sine interioribus non potest. Et quæ inhonesta sunt nostra, abundantiorem honestatem habent. Dum cautius vestimentis, et diligentius conteguntur. Honesta autem nostra nullius egent. Quia per se pulchra sunt, et honesta, ut caput et cætera. Sed Deus temperavit corpus ei cui deerat, abundantiorem tribuendo honorem. Minoribus majora dona concedens, ut qui honore minor est, gratia major sit. Ut non sit scissura in corpore. Dum alterutrum indigemus, pro invicem sumus solliciti, ne quis se dicat et gratia et honore privatum. Sed in idipsum pro invicem sollicita sint membra.","english":"The will of God is both good and just and holy, and it is not to be disputed but to be admired. Man, who are you to answer back to God and say, \"Why then so?\" and \"Why is that one not so?\" and \"What is it that he gave to this one and did not give to that one?\" The eye cannot say to the hand, \"I have no need of your works.\" Therefore we need one another, so that charity may be preserved. For if one person had everything, he would grow proud against the others. Or again, the head. Here the priest is the head. To the feet, \"You are not necessary to me.\" To the feet, which carry the body. But much more, those members of the body that seem to be weaker are more necessary. Prophecy, which they despised, was of greater usefulness. And those members of the body that we think to be less honorable, we clothe with more abundant honor. Just as in the body one can live without eyes and hands, but not without the inner parts. And those parts of ours that are dishonorable have more abundant honor, in that they are covered more cautiously with clothing and more diligently. But our honorable parts have no need of anything, because they are beautiful and honorable in themselves, like the head and the rest. But God has tempered the body, giving more abundant honor to that part which lacked it, granting greater gifts to the lesser, so that the one who is lesser in honor may be greater in grace. So that there may be no division in the body. Since we need one another, we are anxious for one another, lest anyone claim that he is deprived of both grace and honor. But let the members be anxious for one another for the same thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Oculi provident pedibus, viam manus pro toto corpore operantur, et omnia alterutrum membra deserviunt. Et si quid patitur unum membrum, compatiuntur omnia membra. Si unum membrum dolet, totum corpus ægrotat, et ad sanitatem ejus reliqua membra festinant. Sive gloriatur unum membrum, congaudent omnia membra. Sicut dicit Salomon, Corde laetante, vultus floret. Nos autem compassione et congratulatione in contrarium demutamus. Vos estis corpus Christi, et membra de membro. Omnes corpus, singuli membra, hoc est Ecclesia, sicut alibi dicit, De carne ejus, et de ossibus ejus. Notandum quod dicamur recte Ecclesia. Et quosdam quidem posuit Deus in Ecclesia. Ordinem modo membrorum ostendit. Primo apostolos; secundo prophetas. In Ecclesia, non in Synagoga, ne putemus eum de antiquis dixisse prophelis, sed de Agabo et caeteris. Caeterum patriarchas quoque debuerat nomioasse prophetas eos dictos, ex quibus Agabus erat, non illos qui venturum in carne Deum prophetabant. Tertio doctores. Et qui explanant obscura prophetarum, et qui hominibus loquuntur consolationes, merito doetores dicuntur, qui honeste mores instituunt, etiamsi mysteria ex. planare non possunt. Deinde virtutes. Virtutes majora sunt signa, sive daemonum, sive infirmitatum. Exin gratias curationum, opitulationes. Adjutoria; nam Paulo a Macedone dicitur, Veni, adjuva nos. Gubernationes, genera linguarum.","english":"The eyes look out for the feet, the hands do the work of the whole body as a road, and all the members serve one another. And if one member suffers anything, all the members suffer with it. If one member is in pain, the whole body is sick, and the rest of the members hasten to its health. Or if one member is glorified, all the members rejoice together. As Solomon says, When the heart rejoices, the face flourishes. But we, by compassion and congratulation, are changed into the opposite. You are the body of Christ, and members of a member. All are a body, individually members, that is, the Church, as he says elsewhere, From his flesh, and from his bones. It must be noted that we are rightly called the Church. And some indeed God has placed in the Church. He now shows the order of the members. First apostles; second prophets. In the Church, not in the Synagogue, lest we think he spoke of the ancient prophets, but of Agabus and the others. Otherwise he ought also to have named the patriarchs prophets, since those from whom Agabus came were called prophets, not those who prophesied God as about to come in the flesh. Third teachers. And those who explain the obscure things of the prophets, and those who speak consolations to men, are deservedly called teachers, who establish morals honorably, even if they cannot explain mysteries. Then powers. Powers are greater signs, whether of demons or of infirmities. Then gifts of healings, helps. Helps; for it is said to Paul by the Macedonian, Come, help us. Governments, kinds of tongues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Qui sciunt singulos gubernare. Nunquid omnes apostoli? nunquid omnes prophetæ? nunquid omnes doctores? nunquid omnes virtutes? nunquid omnes gratiam habent curationum? nunquid omnes Unguis loquuntur? Nunquid omnes interpretantur? Quod superius dixit, si essent omnia.num membrum, ubi corpus? Æmulamini autem. Studete imitari. Charismata. Dona, ista gratiarum sunt, non meritorum, quia quod donatur, non est in nostra positum potestatc, nec a nobis exigitur. Sicut bona vita, quam cum Dei adjulorio exhibere debemus. Meliora. Quia et ista bona. Et adhuc excellentiorem. Sicut publica via excelsior esr reliquis viis ac semitis, ila et charitas via cst directa, per quam ad coelestem metropolim tenditur. Si quis reliquas virtutes habuerit, nisi in istam viam intravcrit, id est, nisi charitatem habuerit, quæ est excellentior via, non poterit intrare Domini civitatem. Viam vobis demonstro. Qua pergatis ad Deum, id est, charitatem. Vult ostendere, illa nos quaerere debere, quæ ad vitam prosunt magis quam signa.","english":"Those who know how to govern individuals. Are all apostles? Are all prophets? Are all teachers? Are all powers? Do all have the grace of healings? Do all speak with tongues? Do all interpret? What he said above: if all were one member, where would the body be? But earnestly desire. Strive to imitate. Charismata. Gifts, these are of graces, not of merits, because what is given is not placed in our power, nor is it demanded of us. Like a good life, which we ought to display with God's help. Better. Because these also are good. And yet a more excellent way. Just as a public road is higher than the other roads and paths, so also charity is the direct way, through which one hastens to the heavenly capital. If anyone has the other virtues, unless he has entered upon this way, that is, unless he has charity, which is the more excellent way, he will not be able to enter the city of the Lord. I show you the way. By which you may go to God, that is, charity. He wishes to show that we ought to seek those things which profit unto life rather than signs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"CAP. XIII. Si linguis hominum loquar, et angelorum, charitatem autem noti habeam. Non solum hominum, sed etiam si quae sunt angelorum. Faclus sum velut æs sonans, aut cymbalum tinNiens. Quod non ex se, sed ab alio impulsu solum sonitum reddit, qui nec ipsi, nec alii prodest. Charitas autem omnem possidet fructum. Et si habucro prophetiam, et noverim mysteria omnia. Hic prophetia futura praedicere: mysteria ad sapientiam; scientia autem, scire omnia quE fuerunt et sunt. Et omnem scientiam. Non miraum si scientiæ charitas præferatur, cum etiam prophetia et martyrium sine illa nihil esse dicantur. Et si habuero omnem fidem, ita ut montes transferam. Salvator dicit, fidem sicut granum sinapis montes posse transferre; hic vero Apostolus ait, omnem fidem esse, quæ transferat montes, unde intelligitur, perfectam esse fidem, quæ grano sinapis comparatur, et hoc non propter exiguitatem, sed propter integritatem et fervorem ejus appositum est. Charitatem autem non habuero, nihil sum. Quid mihi proderit habere praescientiæ virtutes, si opera non habuero charitatis? dicitur enim mihi: Recede a me, operarius iniquitatis. Et si distribuero in cibos pauperum omnes facul- ] tales meas. Notandum quod contemptus mundi martyrio copuletur, contra eos qui illud de Evangelio variis argumentis excusant. Et ii tradidero corpus meum, ut ardeam, charitatem autem non habuero, nihil mihi prodest.","english":"CHAPTER XIII. If I speak with the tongues of men and of angels, but have not love. Not only of men, but even if there are tongues of angels. I have become as sounding brass, or a tinkling cymbal. Which produces sound not of itself, but from another's impulse alone, and profits neither itself nor another. But love possesses every fruit. And if I have prophecy, and know all mysteries. Here prophecy means foretelling things to come; mysteries pertain to wisdom; knowledge, however, means to know all things that have been and are. And all knowledge. It is no wonder that love is preferred to knowledge, since even prophecy and martyrdom are said to be nothing without it. And if I have all faith, so as to remove mountains. The Savior says that faith like a grain of mustard seed can remove mountains; but here the Apostle says that it is all faith that removes mountains, whence it is understood that the faith compared to a grain of mustard seed is perfect, and this is added not because of its smallness, but because of its wholeness and fervor. But if I have not love, I am nothing. What will it profit me to have the powers of foreknowledge, if I have not the works of love? For it is said to me: Depart from me, worker of iniquity. And if I distribute all my goods as food for the poor. It must be noted that contempt of the world is joined to martyrdom, against those who excuse it from the Gospel by various arguments. And if I deliver my body to be burned, but have not love, it profits me nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Si non propter Deum, sed propter gloliam fiat humanam, aut certe in ipso martyrio adversus fratrem teneat iram, contemnens Deum, qui dixit: Obliviscimini malitiam proiimi: non charitas de martyrio, sed martyrium nascitur ex charitate. Charitas. Modo describit membra, et species charitatis: Charitas ex Deo est, imo Deus est, et ideo tantis virtutibus constat. Patiens est, benigna est. Parentes, quia diligunt filios, omnes eorum infantum portant patienter injurias. Charitas non æmulatur. Nemo illi quem vere amat invidet, cujusvis eum gloriae videat, vel honoris, sed omnem ejus felicitatem quasi suam libenter amplectitur. Non agit perperam. Omnia secundum ordinem facit. Non inflatur; non est ambitiosa. Major enim aliis esse non ambit, et super fratres non cupit dominari. Non quærit quæ sua sunt. Non quærit quod sib! utile est, sed quod multis. Non irritatur, non cogitat malum. Ut non solum amicis non cogitet malum facere, sed nec inimicis reddere mala pro malis. Non gaudet super iniquitate, congaudet autem veritati. Contristatur, si quem iniquitatem vel fecisse, vel passum esse conspexerit. Omnia suffert, omnia credit, omnia sperat, Suffert injurias, credit satisfacienti, sperat emendationem, exspectat donec currigas. Omriia sustinet;charitas nunquam excidit; sive prophetiæ evacuabuntur, sive linguæ cessabunt.","english":"If it is done not for God but for human glory, or if indeed in martyrdom itself someone holds anger against a brother, despising God who said: Forget the malice of your neighbor: it is not love that is born from martyrdom, but martyrdom from love. Love. Now he describes the members and forms of love: Love is from God, indeed is God, and therefore consists of such great virtues. It is patient, it is kind. Parents, because they love their children, patiently bear all the injuries of their infants. Love does not envy. No one envies the one whom he truly loves, whatever glory or honor he sees him have, but gladly embraces all his happiness as his own. It does not act perversely. It does all things according to order. It is not puffed up; it is not ambitious. For it does not strive to be greater than others, and does not desire to lord it over brothers. It does not seek the things that are its own. It does not seek what is useful to itself, but what is useful to many. It is not provoked, it does not think evil. So that it not only does not think to do evil to friends, but does not return evil for evil even to enemies. It does not rejoice over iniquity, but rejoices with the truth. It is saddened if it sees anyone either have done or have suffered iniquity. It bears all things, believes all things, hopes all things. It bears injuries, believes one who makes satisfaction, hopes for amendment, waits until you correct. It endures all things; love never falls away; whether prophecies will be emptied out, or tongues will cease.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Hoc est, ipsa sola permanet in futuro, vel certe quæ vera est non mutatur, nec excidit, quia bono animo cuncta facit. Sive scientia destruetur. Sine charitate scientia inflat, et ideo destructur. Nam cum charitate ædificat. Ex parte enim cognoscimus, et ex parte prophetamus. Non omnia scimus, nec omnia prophetamus. Cum autem venerit quod perfectum esi, evacuabitur quod ex parte est. In futuro quod promissum est, id est, ut non jam ex parte sit, sed ex toto I quia fidei et spei jam res ipsa, non quæ credatur et spcretur,sed quæ videatur et teneatur succedat; charitas autem, quæ in his tribus major est, non auferatur, sed augeatur, et impleatur. contemplata quod credebat et spectabat indepta I in qua plenitudine, chari. tatis præceptum illud implebitur: Diliges Dominum Deum tuum ex toto corde tuo. Nam cum est adhuc aliquid carnalis concupiscentiæ, quod vel continendo frenelur, non ex tota anima diligitur Deus. Cum essem parvulus, loquebar ut parvulut, sapiebam ut parvulas, cogitabam utparvulus. Exemplo carnalis incremonti vult spiritalem monstrare profectum. Quando factus sum vir, evacuavi quæ erant parvuli. Ostendit quomodo evacuentur illa quae superius memoravit. Videmus Nunc. Quasi parvuli, qui non possumus serenissima cordis acic perfecte lumen perspicere veritatis. Per speculum in ænigmate. Per speculum legis quasi imaginem rerum videmus, Tunc autem facie ad faciem.","english":"That is, this alone remains in the future, or certainly what is true is not changed nor does it fall away, because it does all things with a good mind. Whether knowledge shall be destroyed. Without love knowledge puffs up, and therefore it shall be destroyed. For with love it builds up. For we know in part, and we prophesy in part. We do not know all things, nor do we prophesy all things. But when that which is perfect has come, that which is in part shall be emptied out. In the future, what has been promised, that is, that it be no longer in part but wholly, because to faith and hope the reality itself now succeeds—not what is to be believed and hoped for, but what is seen and held; but love, which is the greater of these three, is not taken away but increased and fulfilled, having contemplated what it believed and having obtained what it hoped for; in which fullness that precept of love shall be fulfilled: You shall love the Lord your God with your whole heart. For while there is still something of carnal concupiscence that must be bridled by restraint, God is not loved with the whole soul. When I was a little child, I spoke as a little child, I understood as a little child, I thought as a little child. By the example of a carnal little one he wishes to show spiritual progress. When I became a man, I put away the things that were of a little child. He shows how those things he mentioned above are put away. Now we see. As little children, who cannot with the most serene keenness of heart perfectly perceive the light of truth. Through a mirror in an enigma. Through the mirror of the law, as it were an image of things, we see. But then face to face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Nunc cognosco ex parte. Præsentia dicit vel perspicue. Tunc autem cognoscam, sicut cognitus sum. Cognoscam tunc Deum, et quæ sunt Dei. Tamen inquantum potest de Deo mens humana cognoscere: nam quis po. test Deum, ut est, scire? Nunc autem manent fides, spes, claritas, tria hæc; major autem his est charitas. In præsenti tria, in futuro sola charitas Dei, et angelorum, et omnium sanctorum. Majus ergo quod semper opus est, quam quod aliquando cessabit. Omne enim quod speramus et credimus; non omne quod credimus et speramus.\n\nCAP. XIV. Persequimini charitatem, Omni conata ipsam sequimini et tenete, quæ per Spiritum sanctum diffunditur. Æmulamini spiritalia, magis autem ut prophetetis; qui enim loquitur lingua, non hominibus loquitur, sed Deo. Et spiritalia dona aemulari vos, et quærere non prohibeo, sed magis hortor, ut prophetetis, id est exponatis, ut et alii ædificentur. Nenio enim audit. Nemo intelligit, nisi Deus, et si quis habet interpretationem. Spiritus autem loquiturmysteriaPer gratiam Spiritus. Nam qui prophetat, hominibus loquitur ad ædificationem, exhortationem et consolationem. Exposuit prophetiam quam dixerat, quicunque ergo hoc agit, prophetat. Qui loquitur lingua, semetipsum ædificat. Se solum. Qui autem prophetat. Ecclesiam Dei ædificat. Omnes. Volo autem omnes loqui Unguis, magis autem prophetare. Hoc non prohibeo, illud horlor, hoc volo, illud malo.","english":"Now I know in part. He says \"present\" or \"clearly.\" But then I shall know, as I have been known. Then I shall know God, and the things that are God's—insofar, that is, as the human mind can know concerning God; for who can know God as he is? Now there remain faith, hope, and clarity, these three; but the greater of these is love. In the present there are three; in the future there will be only the love of God, and of the angels, and of all the saints. Greater, then, is that which is always needed than that which will at some point cease. For everything that we hope for we also believe; but not everything that we believe do we also hope for.\n\nCHAPTER XIV. Pursue love: with every effort follow after it and hold it, that love which is poured out through the Holy Spirit. Be zealous for spiritual things, but especially that you may prophesy; for one who speaks in a tongue speaks not to men but to God. I do not forbid you to be zealous for spiritual gifts and to seek them, but rather I urge you to prophesy—that is, to expound—so that others too may be edified. For no one hears, no one understands, except God, and anyone who has the gift of interpretation. But the Spirit speaks mysteries through the grace of the Spirit. For one who prophesies speaks to men for edification, exhortation, and consolation. He has explained the prophecy of which he spoke: whoever therefore does this, prophesies. One who speaks in a tongue edifies himself—himself alone. But one who prophesies edifies the Church of God—all. I want you all to speak in tongues, but rather to prophesy. This I do not forbid, that I urge; this I want, that I prefer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Nam major est qui prophetat. Major est, quia hoc donum petit, unde multi proficient, quia et Hoc opus charitatis. Quam qui loquitur linguis. Quod illi maximum putabant. Nisi forte ut interpretetur, et Ecclesia ædificationem accipiat. Si utrumque habeat, tunc æquabitur prophetanti. Nunc autcm, fratres, si venero ad voslinguis loquens. Suo exemplo dehortatur eos illud pro magno quærere, quod non prodest Ecclesiae. Quid vobis proderit. Erit vobis sola miratio, non profectus. Nisi vobis loquar aut in revelatione. Tunc vobis prodero, si interpreter, aut plana loquar, aut prophetias exponam, aut moralia doceam. Aut scientia. Id est, spiritalem sensum, hoc est discretionem, quid agere debeamus, et quomodo mores nostros corrigere. Scientiam possumus intelligere res gestas bene referre. Aut prophetia, Per allegoriam, prophetiam, id est anagogen, hoc est, cum ad invisibilia et ad futura sermo transfertur, sicut est illud, quod de resurrectione moriuorum enuntiat. Prophetiam hoc loco maxime expositionem dicit. Aut in doctrina. Simplicem historicam narrationem. Tamen quæ sine animasunt vocem dantia, sive tibia, sive cithara, nisi distinctionem sonitu, dederint. Cum hæc inanimata nisi distinctionem habeant, suavia non erunt, et ut. inania et superflua respuentur, quanto magis vos, quorum spiritalis suavitas non aures debet mulcere, sed menlem?","english":"For greater is he who prophesies. He is greater because he seeks this gift, from which many will profit, because this too is a work of love. Than he who speaks in tongues. Which they considered the greatest thing. Unless perhaps he interprets, and the Church receives edification. If he has both, then he will be equal to the one who prophesies. But now, brothers, if I come to you speaking in tongues. By his own example he dissuades them from seeking as something great that which does not profit the Church. What will it profit you? It will be mere wonder for you, not progress. Unless I speak to you either in revelation. Then I will profit you, if I interpret, or speak plainly, or expound prophecies, or teach moral matters. Or in knowledge. That is, the spiritual sense, that is, discernment of what we ought to do, and how we should correct our habits. By knowledge we can understand the good recounting of things done. Or prophecy. Through allegory, prophecy, that is anagogy, that is, when speech is transferred to invisible things and to things to come, as is that which he declares concerning the resurrection of the dead. Prophecy in this place he calls especially exposition. Or in doctrine. Simple historical narration. Yet those things which are without life and give a voice, whether pipe or lyre, unless they give a distinction of sound. Since these inanimate things, unless they have distinction, will not be sweet, and as. empty and superfluous things will be rejected, how much more you, whose spiritual sweetness ought not to soothe the ears, but the mind?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"Quomodo scietur id quod canitur aut quod citharizatur? Intelligetur. Etenim si incertam vocem det tuba, quis parabit se ad bellum? Ita et vos per linguam, nisi manifestum sermonem dederitis, quomodo scietur id quod dicitur? Vox tubæ incerta fuerit; utrum solemnitatis, an belli sit, nemo discernit. Ita ergo vester sermo intelligi debet, ut possit ad spiritale bellum Christi milites præparare. Eritis enim in aera loquente. Tam multa, ut puta genera linguarum sunt in hoc mundo. Etiamsi tam multa loquamini, ut genera sunt linguarum, quid proderit, cum omnia in aere solvantur et nulli proficiant? Et nihil sine voce est. Niliil sine voce linguarum. Si ergo nesciero virtutem vocis, ero ei cui loquor barbarus, et qui loquitur mihi barbarus. Omnis sermo qui non intelligitur, audienti barbarus est. Sic et vos, quoniam amulatores estis spirituum. Quomodo de me dixi. Ad ædificationem Ecclesiæ, quærite ut abundetis.Quomodo spiritalia dona sectamini. Et ideo qui loquitur lingua, oret ut interpretetur. Oret ut interpretandi quoque gratiam mereatur, sive ita debet dicere, ut interpretetur. Nam si dicam lingua, quod non intelligo, velut afflatus spiritu, in exstasi loquor. Nam si orem lingua, spiritus meus orat. Hoc loco spiritus sermo intelligendus est, qui nonnunquam mente alia cogitante precatur. Unde propheta: Cor meum dereliquit me. Alens autem mea sine fructu est.","english":"How will what is sung or what is played on the lyre be known? It will be understood. For even if the trumpet gives an uncertain sound, who will prepare himself for battle? So also you, through the tongue, unless you give a clear word, how will what is said be known? The sound of the trumpet will be uncertain; whether it is for a solemnity or for war, no one discerns. Therefore your speech must be understood in such a way that it can prepare the soldiers of Christ for spiritual battle. For you will be speaking into the air. There are, for instance, so many kinds of tongues in this world. Even if you speak as many things as there are kinds of tongues, what will it profit, when all things are dissolved into air and profit no one? And nothing is without a voice. Nothing is without the voice of tongues. If therefore I do not know the power of the voice, I will be a barbarian to him to whom I speak, and he who speaks to me will be a barbarian. Every speech that is not understood is barbarous to the hearer. So also you, since you are emulators of spirits. As I said concerning myself. For the edification of the Church, seek that you may abound. As you pursue spiritual gifts. And therefore let him who speaks in a tongue pray that he may interpret. Let him pray that he may also merit the grace of interpreting, or he ought so to speak that he may interpret. For if I speak in a tongue what I do not understand, as one inspired by the Spirit, I speak in ecstasy. For if I pray in a tongue, my spirit prays. In this place the spirit is to be understood as speech, which sometimes prays while the mind is thinking of other things. Whence the prophet says: My heart has forsaken me. But my mind is without fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Quia non intelligo quod dicam per spiritum. Quid ergo est? orabo spiritu, orabo et mente: psallam spiritu, psallam et mente. Qui enim interpretatur, necesse est ut prius ipse intelligat quod aliis est dicturus. Cæterum si benedixeris spiritu. Benedicitur omne quod vere et secundum Deum dicitur. Quis supplet locum idiotæ? Sanitatem scientiæ in corde idiotæ quis implet? Quomodo dicit, Amen, super tuam benedictionem? Cum quid dicas nescit, qui pro idiota, id est, ignaro respondit Amen. Nam tu quidem bene gratias agis, sed alter non ædificatur. Quod benedixerit. Gratias ago Deo, quod omnium vestrum lingua loquor. Ne putetis me qnoquc hanc gratiam non habere, et vos ideo prohibere. Sed in Ecclesia volo quinque verba sensu meo loqui, ut et alios instruam, quam decem millia verborum in lingua. Sed malo per pauca ad profectum loqui, quam multa quæ nulli proficiant. Quidam quærunt, quare quinque verba: qui econtrario interrogandi sunt de decem millibus. Fratres, nolite pueri effici sensibus, sed malitia parvuli estote, sensibus autem perfecti estote. In lege scriptum est: Quoniam in aliis linguis, et labiis aliis loquar populo huic, et nec sic exanudient me, dicit Dominus. Simul ostendit neminem nisi parvulum malitia sensu esse perfectum, quia in malevolam animam non intrabit sapientia.","english":"Because I do not understand what I say through the spirit. What then is it? I will pray with the spirit, I will pray also with the mind: I will sing with the spirit, I will sing also with the mind. For he who interprets must first himself understand what he is going to say to others. Otherwise, if you bless with the spirit. Everything that is spoken truly and according to God is blessed. Who supplies the place of the unlearned? Who fills the soundness of knowledge in the heart of the unlearned? How does he say, Amen, upon your blessing? Since he does not know what you say, he who answers Amen on behalf of the unlearned, that is, the ignorant. For you indeed give thanks well, but the other is not edified. What he has blessed. I give thanks to God, that I speak in the tongue of all of you. Do not think that I too do not have this grace, and that you are therefore to forbid it. But in the Church I wish to speak five words with my understanding, so that I may also instruct others, than ten thousand words in a tongue. But I prefer to speak a few things for profit, than many things which profit no one. Some ask why five words: they are to be asked in turn about the ten thousand. Brothers, do not become children in understanding, but be little ones in malice, yet perfect in understanding. In the law it is written: Since in other tongues, and with other lips, I will speak to this people, and not even so will they hear me, says the Lord. At the same time he shows that no one is perfect in understanding except the little one in malice, because wisdom will not enter a malevolent soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"Malitia parvuli estote, non sensu; scire enim debetii, quam diu linguæ futuræ sint, vel quare sunt datæ. Itaque lingulæ in signum sunt non fidelibus, sed infide-, libus. Ostenditur crescente fidei signa cessare, quæ propter infideles sunt data. Prophetiæ autem non infidelibus, sed fidelibus. Major est ergo et utilior quæ fidelibus prodest, et quæ semper est necessaria. Si ergo conveniat universa Ecclesia in unum, et omnes linguis loquantur. Hoc est, si fieri possit ut, quia toti hoc vultis, concederetur vobis. Intrantautem idiotæ aut infideles. Nuper credentes, vel ignari, minus docti. Nonne dicent, quod insanitis? Si autem omnes prophetant, intret autem quis infidelis, vel idiota, convincitur ab omnibus, dijudicatur ab omnibus. Quomodo Judxi dixerunt: Нi musto pleni sunt. Occulta cordis ejus manifesta fiunt. Quando ejus conscientia per doctrinam pulsatur. Et ita cadens in faciem adorabit Deum, pronuntians quod vere Deus in vobis sit. Sicut Nabuchodonosor adoravit Danielem dicens: Deus vester vere ipse est Deus, postquam somnium suum et interpretationem ejus audivit. Quid ergo est, fratres? cum convenitis, unusquisque vestrum psalmum habet, doctrinam habet. Intellectum. Apocalypsin habet, linguam habet, interpretationem habet. Revelationem mysteriorum. Omnia ad ædificationem fiant. Nihil sit in vobis quod non ædificet alterutrum.","english":"Be infants in malice, not in understanding; for one ought to know how long tongues are to last, or why they are given. Therefore tongues are for a sign, not to the faithful, but to the unfaithful. It is shown that, as faith grows, the signs cease which were given on account of the unfaithful. But prophecies are not for the unfaithful, but for the faithful. Greater therefore and more useful is that which benefits the faithful, and which is always necessary. If therefore the whole Church comes together into one, and all speak in tongues. That is, if it could be granted to you, because you all wish this. But outsiders or unbelievers enter. Newly believing, or ignorant, less learned. Will they not say that you are insane? But if all prophesy, and some unbeliever or outsider enters, he is convicted by all, he is judged by all. As the Jews said: They are full of new wine. The hidden things of his heart become manifest. When his conscience is struck through teaching. And so falling on his face he will adore God, declaring that God is truly among you. As Nebuchadnezzar adored Daniel, saying: Your God is truly God himself, after he heard his dream and its interpretation. What then is it, brothers? When you come together, each of you has a psalm, has a teaching. An understanding. Has a revelation, has a tongue, has an interpretation. A revelation of mysteries. Let all things be done for edification. Let there be nothing among you that does not edify one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Sive lingua quis loquitur secundum duos, aut ut multum tres,, secundum Graecos. Et per partes, et unus interpretctur. Sive ipsi duo per partes dicant, non simul, sivc unus per partes interpretetur. Si autem non fuerit interpres, taceat in Ecclesia. Aut ipse, act alius. Sibi autem loquatur, et Deo; prophetæ duo aut tres dEcant, et cæteri dijudicent. Sua conscientia et Dei teneateum gratiam hanc habere. Quod si alii revelatum fueritsedenti, prior taceat. Potestis enim omnes per singulos prophetare, ul omnes discant, et omnes exhortentur. Qui prior dixit, vel qui prior honore est. Et spiritus prophetarum prophetis subjecli sunt. Non enim est dissensionis Deus, sed pacis. Sive gratiæ spiritus alteri prophetæ consentit, sive spiritus humilitatis et charitatis debet esse in prophetis: quia non est Deus superbiæ et dissensionis, qui in eis non habitat, sed pacis, quia eis nota sunt quæ prophetant. Sicut in omnibus ecclesiis sanctorum doceo. In omnibus ecclesis sic est, ne novi aliquid me vobis imperare putetis. Mulieres in ecclesiis taceant. Quia contra ordinem est naturae vel legis, ut in conventu virorum feminæ loquantur. Non enim permittitur eis loqui. Quomodo ergo alibi dicit, bene illas docere debere prudentiam, ut prudentiam et castitatem duceant; sed in sexu, simul et cum ostendit locum ubi taceant, alibi eas loqui permisit. Sed subditas este, sicut et lex dixit.","english":"Whether anyone speaks in a tongue, by two or at most three, according to the Greeks. And in turn, and let one interpret. Whether those two speak in turn, not at the same time, or one interprets in turn. But if there is no interpreter, let him be silent in the Church. Either himself, or another. But let him speak to himself and to God; let two or three prophets speak, and let the rest judge. Let him hold this grace with his own conscience and the grace of God. But if something has been revealed to another who is seated, let the first be silent. For you can all prophesy one by one, so that all may learn and all may be exhorted. He who spoke first, or who is first in honor. And the spirits of the prophets are subject to the prophets. For God is not of dissension, but of peace. Whether the spirit of grace consents to another prophet, or the spirit of humility and charity ought to be in the prophets: because God is not of pride and dissension, who does not dwell in them, but of peace, because the things they prophesy are known to them. As I teach in all the churches of the saints. In all the churches it is so, lest you think I am commanding you something new. Let women be silent in the churches. For it is against the order of nature or of the law that women speak in an assembly of men. For it is not permitted them to speak. How then does he say elsewhere that they ought rightly to teach prudence, so that they may lead in prudence and chastity; but in the matter of sex, and at the same time when he shows the place where they are to be silent, elsewhere he permitted them to speak. But be subject, as the law also said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"Quia et vir prior factus est, et Sara dominum vocabat Abraham. Si quid autem volunt discere, domi viros suos interrogent. Turpe est enim mulieri loqui in Ecclesia. An a vobis verbum Dei processit, aut in vos solos pervenit? Si quis videtur propheta eMe, aut spiritalis, cognoscat quæ scribo vobis quia Domini sunt mandata. Ne videretur eas etiam discere prohibuisse, ostendit eas domi debere discere, in Ecclesia autem omnes habere silentium. Notandum quod et viri tam docti debeant esse, ut uxores suas docere debeant, et de fidei veritate instrucrc. Si quis autem ignorat, ignorabitur. Itaque, fratres, æmulamini prophetare, et loqui tinguis nolite prohibere: omnia autem honeste et secundum ordinem fiant in vobis. Cum ageret Aposlolus ut omnia honestc et secundum ordinem fierent, ait: Si quis videtur prophetasse, aut spiritalis, cognoscat quæ scribo vobis, quia Domini sunt mandata. Si quis autem ignorat, ignorabitur. Si quis videtur esse, et utique non est; nam qui est sine dubitatione cognoscit, nec admonitione et coercitione opus habet, quia omnia judicat, et a nemine judicatur. Illi ergo seditiones et perturbationcs in ecclesia facicbant, qui videbantur esse quod non erant: hos docet cognoscere Domini esse mandatum, quia non est seditionis Deus, sed pacis.","english":"Because the man was also made first, and Sara called Abraham lord. But if they wish to learn anything, let them ask their husbands at home. For it is shameful for a woman to speak in the church. Did the word of God proceed from you, or has it come to you alone? If anyone seems to be a prophet or spiritual, let him recognize that the things I write to you are the Lord's commands. Lest he seem to have forbidden them even to learn, he shows that they ought to learn at home, but in the church all are to keep silence. It should be noted that men ought to be so learned that they are able to teach their wives and instruct them in the truth of the faith. But if anyone is ignorant, he will be ignored. Therefore, brothers, be eager to prophesy, and do not forbid speaking in tongues; but let all things be done honorably and in order among you. When the Apostle was arranging that all things be done honorably and in order, he said: If anyone seems to have prophesied, or is spiritual, let him recognize that the things I write to you are the Lord's commands. But if anyone is ignorant, he will be ignored. If anyone seems to be, and indeed is not; for he who is without doubt recognizes, nor has need of admonition and restraint, because he judges all things, and is judged by no one. Therefore those were making seditions and disturbances in the church who seemed to be what they were not: he teaches these to recognize that it is the Lord's command, because God is not a God of sedition, but of peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"Si quis autem ignorat, ignorabitur, id est improbabilur; non enim si ad scientiam referas, Deus ignorat eos, quibus dicturus est: Non novi vos, sed eorum improbatio hoc verbo insinuata est: Amen dico vobis, quia nescio vos. Et ideo debemus operam dare, ut cum charita te dono Dei simus instructi.\n\nCAP. xv. Notum autem vobis facio, fratres, Evangelium quod prædicavi vobis. Inter coetera quidam Corinthiorum etiam resurrrectionem carnis ausi sunt denegare, quos redarguit Apostolus. Quod et accepistis. Ne non credentibus tantum prædicasse videretur. In quo et statis. In cujus doctrina statis. Per quod et salvamini. Per quod et salvamini, si tamen fide credatis, et opere impleatis, aut quia et in præsenti de multis infirmitatibus salvantur. Quo ratione prædicaverim vobis, si tenetis, nisi frustra credidistis. Tradidi enim vobis in primis et accepit quoniam Christus mortuus est pro peccatis nostris, secundum Scripturas: et quia sepultus est, et quia resurrexit tertia die secundum Scripturas. Capitulate ea quæ eis praedicaverat, ad memoriam revocat. Et quia visus est Cephæ. Non quod ei primum apparuerit, sed tertia apparitione ei se manifestaverit. Et post Hæc undecim. Ipsa resurrectionis die sero, quando aberat Thomas. Deinde visus est plusquam quingentis fratribus simul, ex quibus multi manent usque adhuc. Per quos potestis, si Tultis, scire quae dico. Quidam autem dormierunt.","english":"But if anyone does not know, he will not be known, that is, he will be disapproved; for if you refer it to knowledge, God does not know those to whom he will say: I never knew you, but their disapproval is suggested by this word: Amen I say to you, that I do not know you. And therefore we ought to take care that we be instructed with charity by the gift of God.\n\nCHAPTER 15. But I make known to you, brothers, the Gospel which I preached to you. Among other things, certain of the Corinthians dared even to deny the resurrection of the flesh, whom the Apostle refutes. Which also you have received. Lest he should seem to have preached only to those who do not believe. In which also you stand. In whose doctrine you stand. By which also you are saved. By which also you are saved, if only you believe with faith and fulfill it with works, or because even in the present they are saved from many infirmities. By what reasoning I preached to you, if you hold it, unless you believed in vain. For I delivered to you in the first place, and received, that Christ died for our sins, according to the Scriptures: and that he was buried, and that he rose again on the third day according to the Scriptures. He gathers up in summary those things which he had preached to them, and recalls them to memory. And that he was seen by Cephas. Not that he appeared to him first, but that he manifested himself to him in the third appearance. And after this to the eleven. On that same day of the resurrection, late, when Thomas was absent. Then he was seen by more than five hundred brothers at once, of whom many remain until now. Through whom you can, if you wish, know what I say. But some have fallen asleep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"In Domino. Deinde visus est Jacobo; deinde apostolis omnibus. Novissime autem omnium tanquam abortivo. Abortivus dicitur, qui extra tempus nascitur, seu qui mortua matre vivus educitur. Abortivum se nominat, qui extra tempus dominicæ prædicationis credidit. Visus est et mihi. Quando Damascum pergebat. Ego enim sum minimus apostolorum. Non labore, quia plus omnibus laboravi; sed ordine. Qui non sum dignus vocari apostolus, quoniam persecutus sum Ecclesiam Dei. Tota ratio praedicationis nostrae haec est, ut resurrectionem credatis; hoc est enim præmium iis qui Christo deserviunt: alioquin superfluus est omnis labor jcjuniorum, atque tribulationum, quae in hac vita sive prospera, sive adversa cum infidclibus videantur esse communia; sicut nobis solent proponere quid ab illis amplius habeamus, et verc, si horum laborum præmium in vita alia non speramus, pejores illis sumus. Gratia autem Dei sum id quod sum, et gratia ejus in me vacua non fuit. Sed abundantius illis omnibus laboravi: non ego autem, sed gratia Dei mecum.","english":"In the Lord. Then he was seen by James; then by all the apostles. And last of all, as by one born out of due time. One born out of due time is so called who is born outside the proper time, or who is brought forth alive after the mother has died. He calls himself one born out of due time, because he believed outside the time of the Lord's preaching. He was seen also by me—when he was on his way to Damascus. For I am the least of the apostles: not in labor, because I labored more than all; but in order. Who am not worthy to be called an apostle, because I persecuted the Church of God. The whole purpose of our preaching is this, that you believe in the resurrection; for this is the reward of those who serve Christ; otherwise all the labor of fastings and tribulations is superfluous, which in this life, whether prosperous or adverse, appear to be common with unbelievers; as they are accustomed to put before us what more we have than they, and truly, if we do not hope for the reward of these labors in the other life, we are worse than they. But by the grace of God I am what I am, and his grace in me was not in vain. But I labored more abundantly than all of them: yet not I, but the grace of God with me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Hoc est, gratia Dei me vivificavit, et refecit, et post hæc cum Deigratia laboravi, etinme vacua non fuit.Et quia dixerat: Abundantius illis omnibus laboravi, ne sibi aliquid videretur ascribere, continuo subjunxit: Non ego autem, sed gratia Dei mecum: quia Deus in nobis operatur, et ipse nos ut laboremus inspirat, et ipse adjuvat laborantes, ipse opus bonum consummat: quia ex ipso, et per ipsum, et in ipso sunt omnia. Sicut et alibi dicit: Qui coepit in vobis opus bonum, ipse perficiet usque in diem Christi Jesu. Et ipse dicit: Sine me nihil potestis facere. Nam et beatus Hieronymus in Apologetico ad Pammachium, sic ponit testimonium istud: Non autem ego, sed gratia Dei, quae in me est. Sive enim ego, sive illi, sic prædicavimus, et sic credidistis. Si autem Christus prædicatur quod surrexit a mortuis, quomodo dicunt quidam in vobis, quoniam resurrectio mortuorum non est? Si autem resurrectio mortuorum non est, neque Christus resurrexit. Quod si Christus non resurrexit, inanis est prædicatio nostra, inanis est et fides vestra. Invenimur autem et falsi testes Dei: quoniam testimonium diximus adversuS Deum, quod suscitaverit Christum, quem non suscitavit, si mortui non resurgunt. Nam si mortui non resurgunt, neque Christus resurrexit: quod si Christus non resurrexit, vana est et fides vestra, adhuc enim estis in peccatis vestris. Ergo et qui dormierunt in Christo perierunt.","english":"That is, the grace of God gave me life and restored me, and after these things I labored with the grace of God, and in me it was not in vain. And because he had said: I labored more abundantly than all of them, lest he seem to ascribe anything to himself, he immediately added: Yet not I, but the grace of God with me: because God works in us, and he himself inspires us to labor, and he himself helps those who labor, he himself brings the good work to completion: because from him, and through him, and in him are all things. As he also says elsewhere: He who began a good work in you will himself perfect it until the day of Christ Jesus. And he himself says: Without me you can do nothing. For also blessed Jerome in the Apologetic to Pammachius sets down this testimony thus: Yet not I, but the grace of God, which is in me. For whether I or they, so we preached, and so you believed. But if Christ is preached that he rose from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ risen. But if Christ has not risen, our preaching is in vain, and your faith is in vain. But we are found also to be false witnesses of God: because we have said testimony against God, that he raised Christ, whom he did not raise, if the dead do not rise. For if the dead do not rise, neither has Christ risen: but if Christ has not risen, your faith is also vain, for you are still in your sins. Therefore also those who have fallen asleep in Christ have perished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Si in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus. Quoniam nec quemquam eorum gravavit, quibus Evangelium prædicabat, suum victum suis manibus transigebat: ubi magis impletum est quod ait: Plus omnibus illis laboravi; ct adjungit: Non ego autem, sed gratia Dei mecum: ut hoc quoque appareat Dei gratine deputandum, quod et animo et corpore poterat usque adeo plus illis omnibus laborare, ut neque cessaret ab Evangelio praedicando, neque tamen ex Evangelio sustentaret hanc vitam. Nunc autem Christus resurrexit a mortuis. Quod jam probatum est. Primitiæ dormientium. Si caput resurrexit, necesse est ut caetera quoque membra sequantur, quia primus in incorruptibilitate resurrexit. Quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Sicut per Adam mors intravit, quia ipse primus est mortuus, ita et per Christum resurrectio, quia ipse primus resurrexit: sicut ille forma morientium, ita et iste forma resurgentium. Et sicut in Adam omnes moriuntur, ita ct in Christo omnes vi,,; Ii. cabuntur. Quod moritur, hoc resurgit. Resurgere non dicitur, nisi quod cecidit, Nam neque anima mortalis est, quamvis peccato sit mortua: neque in ipsa sua substantia jacuit, quia incorporea. Sed corpus alioquin surgere magis quam resurgere dicere potuit. Unusquisque autem in suo ordine. Temporis vel honoris. Primitiæ Christus.","english":"If in this life only we are hoping in Christ, we are more miserable than all men. For he burdened none of those to whom he preached the Gospel, but supported his own living by his own hands; where that which he says was more fully fulfilled: I labored more abundantly than all of them; and he adds: Yet not I, but the grace of God with me: so that this too may appear to be ascribed to the grace of God, that both in mind and in body he was able to labor so far more abundantly than all of them, that he neither ceased from preaching the Gospel, nor yet sustained this life from the Gospel. But now Christ has risen from the dead. Which has already been proved. The firstfruits of those who sleep. If the head has risen, it is necessary that the remaining members also follow, because he rose first in incorruptibility. For since death came through a man, and the resurrection of the dead through a man. As through Adam death entered, because he himself was the first to die, so also through Christ the resurrection, because he himself rose first: as that one is the pattern of those who die, so also this one is the pattern of those who rise. And as in Adam all die, so also in Christ all shall be made alive. What dies, this rises again. It is not called to rise again unless it has fallen. For neither is the soul mortal, although it is dead through sin; nor did it lie in its own substance, because it is incorporeal. But the body could otherwise be said to rise rather than to rise again. But each one in his own order. Of time or of honor. Christ the firstfruits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Ut superius dixit:Primitiae dormientium. Deinde ii qui sunt Christi in adventu ejus. In adventu ejus non modo, sed in adventu ejus resurgenl. Deinde finis. Cum omnium resurrectio, tunc erit finis mortis. Cum tradiderit. Calumnianlur Ariani dicentes: Si tradit filius regnum patri, postquam tradiderit regnum, ipse regnare jam desinet. Quibus respondendum cst: Si ideo filius non regnabit, quia regnum traditurus est patri, ergo nec pater regnat antequam ei tradatur a filio. Sin autem pater non tunc primum regnavit, quamvis tunc suscipiat, sic nec filius, quamvis tradat regnum, amittet. Iterum proponunt, quod subjectus erit patri: impios illos esse, qui etiam modo negant illum in corpore suo patri esse subjectum. Subjectio vero non semper ad diminutionem pertinet. Nam spiritus prophetarum prophetis subjectus est, ut non sit Deus dissensionis, sed pacis. Regnum. Traditio autem regni noster profectus est H cum esse ex integro filii merucrimus in patris regnum, cum incorruptibiles factos electos suos ad contemplationem illam perduxerit, de qua B. Joannes dicit: Videbimus eum sicuti est. Tenendum primum est, quod hoc loco Apostolus non'de Trinitate, sed de resurrectione agit, quam de Domini, id est, hominis assumpti exemplo confirmat. Regnum.","english":"As he said above: the firstfruits of those who sleep. Then those who are Christ's at his coming. Not only at his coming, but at his coming they will rise. Then the end. When the resurrection of all has come, then will be the end of death. When he has handed over. The Arians slander, saying: If the Son hands the kingdom over to the Father, after he has handed over the kingdom, he himself will then cease to reign. To whom it must be answered: If the Son will not reign for the reason that he is going to hand the kingdom over to the Father, then neither does the Father reign before it is handed over to him by the Son. But if the Father did not first begin to reign then, although he then receives it, so neither will the Son, although he hands over the kingdom, lose it. Again they object that he will be subject to the Father: that those are impious who even now deny that he is subject to the Father in his own body. But subjection does not always involve diminution. For the spirit of the prophets is subject to the prophets, so that God may be not of dissension but of peace. The kingdom. But the handing over of the kingdom is our advantage, that we may have deserved to be wholly of the Son in the Father's kingdom, when he has led his elect, made incorruptible, to that contemplation of which blessed John says: We shall see him as he is. It must first be held that in this place the Apostle is not treating of the Trinity, but of the resurrection, which he confirms by the example of the Lord, that is, of the man assumed. The kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"Regnum Dei naturaliter quidem per omnia est, quae ipse constituit; sed tunc proprie regnare dicitur Deus, cum illi fuerint homines voluntate subjecti, sicut regno diaboli se sponte subjecere. Deo et Patri. Deo secundum humanitatem, Patri secundum divinitatem: et ideo ait Deo et Patri. Cum evacuaverit omnem. Evacuans peccatis evacuabitur regnum eorum a nobis. Principatum. Quia sequebamur illos, faciendo voluntatem eorum. Et potestatem. Quia dominabantur nobis. Et virtutem. Quia vincebant sibi inimici. Oportet autem illum regnare. Regnare pro judicare posuit. Donec ponat omnes inimicos sub pedibus ejus. Quando alii erunt voluntate, alii necessitate subjecti. Novissima autem inimica destruetur. Non erit enim aliud quod destruatur postea, cum mortale hoc induerit immortalitatem. Mors. In Apocalypsi peccatum et mors appellatur quia auctor est mortis. Omnia enim subjecit sub pedibus ejus. David hoc de homine dicit. Cum autem dicat, omnia subjecta sunt ei. Propter calumniam. Sine dubio præter eum qui subjecit ei omnia. Deum, qui erat in ipso mundo reconcilians sibi. Vel certe patrem intellige,qui nullam conditionem assumpsit, qua debeat esse subjectus. Cum autem subjecta fuerint illi omnia. Quando et boni et mali subjecti eruut. Tum ipse filius subjectus erit illi, qui sibi subjecit omnia.","english":"The kingdom of God is indeed by nature over all things that he himself established; but then God is properly said to reign when those men have been subjected by will, just as they subjected themselves to the kingdom of the devil of their own accord. To God and the Father. To God according to his humanity, to the Father according to his divinity; and therefore he says to God and the Father. When he has abolished every. By abolishing sins, their kingdom will be abolished from us. Principality. Because we were following them, doing their will. And power. Because they were ruling over us. And virtue. Because the enemies were conquering us for themselves. But it is necessary that he reign. He used reign in place of judge. Until he puts all enemies under his feet. When some will be subjected by will, others by necessity. But the last enemy will be destroyed. For there will be nothing else to be destroyed afterward, when this mortal has put on immortality. Death. In the Apocalypse sin and death are called [enemies], because [sin] is the author of death. For he subjected all things under his feet. David says this concerning man. But when he says, all things are subjected to him. On account of the false accusation. Without doubt except him who subjected all things to him. God, who was in the world itself reconciling [it] to himself. Or certainly understand the Father, who assumed no created condition by which he ought to be subject. But when all things have been subjected to him. When both good and evil will have been subjected. Then the Son himself will be subject to him who subjected all things to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"De subjectione quidam dicunt, sicut in esurientibus esurit, vel pascitur in subjectis suis: hoc est, in corpote suo ipse subjicitur, aut quod ipsa humana natura in gratiarum actione debeat esse subjecta illi divinitaLi quæ jam secum unum faciendo ci omnia subjecerit. Aliter: In judicio necessc esteum iterum in forma humilitatis apparere: post judicium vero jam ita est subjectus, idest, connexus vel perunitus bomoDeo, ut non jam appareat nisi divinitas, sicut ejus sermo declarat: Ut sit Deus omnia in omnibus. Subauditur temporibus: vel certe quia modo nondum, quia adhuc corpori ejus resistitur, dum non ea quæ volumus facimus, quiacaro adhuc concupiscit ad versus spiritum, spiritus autem adversus carnem. Ut sit Deus omnibus. Totus in omnibus dominator: nunc adhuc non est omnia in omnibus, quia singuli sancti diversas virtutes cjusin se habent. Tune autem universa unus habebit, et erit ipse omnia in omnibus. Item quid sanctus Au gustinus episcopus senserit (Augustinus, in libro de Diversis quæstionib., quæstion. 66), videamus: Tunc et ipse filius subjectus erit ei qui illi subjecit omnia, ut sit Deus omnia in omnibus. Recte quaeritur hoc loco, utrum [secundum personarum proprietates, an secundum hominis susceptionem Aposto!us dixerit.","english":"Concerning subjection, some say that just as he hungers in the hungry, or is fed in his subjects—that is, in his own body he himself is subjected—or that human nature itself ought to be subject in thanksgiving to that divinity which, already making itself one with it, has subjected all things to it. Otherwise: in judgment it is necessary for him to appear again in the form of humility; but after the judgment he is so subject—that is, conjoined or united, man to God—that now nothing appears but the divinity, as his own word declares: That God may be all in all. Times are to be understood; or certainly because now it is not yet so, since resistance is still offered to his body, while we do not do what we will, because the flesh still lusts against the spirit, and the spirit against the flesh. That God may be all things. The whole ruler in all: now he is not yet all things in all, because each of the saints has various virtues of his within himself. But then the one will possess all things, and he himself will be all in all. Again, let us see what the holy bishop Augustine thought (Augustine, in the book On Various Questions, question 66): Then the Son himself will also be subject to him who subjected all things to him, that God may be all in all. It is rightly asked in this place whether the Apostle said this according to the properties of the persons, or according to the assumption of a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":297,"ref":"p297","source":"Solent circumstantia Scriptura illuminare sententiam, cum ea quae circa Scripturam sunt praesentem quæstionem contingentia diligenti discussione tractantur. Invenimus itaque ita ventum esse ad hunc locum, ut supra diceret: Nunc autem Christus resurrexit a mortuis, primitiæ dormientium; agebat cnim de resurrectione mortuorum, quod in Domino secundum susceptionem hominis factum est. Manifestum est ergo hoc secundum susceptionem hominis dictum. Sed alia in hoc capitulo solet quæstio oboriri. Primo quid dictum est, Cum tradiderit regnum Deo et Patri, quasi nunc non teneat regnum Pater; deinde quid dictum est, Oportet enim illum regnare, donec ponat omnes inimicos suos sub pedibus suis: quasi postea non sit regnaturus, et ad hoc valeat quod supra diclum est: Deinde finis; quod hxretici sacrilega opinione sic accipiunt, quasi finem dixerit, consummationem regni ejus: cum in Evangelio scriptum sit: Et regni ejus non erit finis. Postremo quod dictum est: Cum autem ei omnia subjecta fuerint, tunc et ipse Filius subjectus erit illi, qui sibi subjecit omnia, sic volunt intelligi, quasi nunc aut aliquid Filio non sit subjectum, aut Patri non sit ipse subjectus. Genere igitur locutionis solvitur quaestio: sic enim plerumque Scriptura loquilur, ut quod semper est, tunc fieri dicatur in aliquo, cum ab eo cognosci coeperit.","english":"The circumstances of Scripture are accustomed to illuminate its meaning, when those things that surround the Scripture and bear upon the present question are treated with diligent discussion. We find, then, that the approach to this passage was such that he said above: But now Christ has risen from the dead, the firstfruits of those who sleep. For he was dealing with the resurrection of the dead, which was accomplished in the Lord according to the assumption of a man. It is evident, therefore, that this was said according to the assumption of a man. But another question is accustomed to arise in this chapter. First, what was said: When he has handed over the kingdom to God and the Father, as if the Father does not now hold the kingdom; then, what was said: For he must reign until he puts all his enemies under his feet, as if afterwards he were not going to reign, and as if what was said above were to this effect: Then comes the end—which heretics, with sacrilegious opinion, take in such a way as if he had said the end, the consummation of his kingdom, although it is written in the Gospel: And of his kingdom there will be no end. Finally, what was said: But when all things have been subjected to him, then even the Son himself will be subject to him who subjected all things to himself—they wish this to be understood as if either something is not now subject to the Son, or he himself is not subject to the Father. The question, therefore, is resolved by the kind of expression used; for Scripture commonly speaks in such a way that what always is is said then to be made in someone, when it has begun to be known by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Ita enim dicimus in oratione dominica: Sanctificetur nomen tuum, non quasi aliquando sanctum non sit. Ergo sicut sanctificetur est, sanctum esse innotescat, ita quoque cum tradiderit regnum Deo et Patri, id est, cum Patrem regnare monstraverit, ut per speciem manifestationemque clarescat, quod nunc a fidelibus creditur, et ab infidelibus non putatur. Evacuabit autem omnem principatum, et potestatem, manifestando utique regnum Patris: ut omnibus notum sit, nullum principum et potestatum, sive coelestium, sive terrestrium, per se habuisse aliquid principatus et potestatis: sed ab illo, ex quo sunt omnia, non solum utsint, verum etiam ut ordinata sint. In illa enim manifestatione nulli spes aliqua remanebit in quoquam principe, aut in quoquam homine: quod etiam nunc prophetice canitur: Bonum est sperare in Domino, quam sperare in bonine. Donum est sperare in Domino, quam sperare in principibus: ut ista meditatione anima jam in regnum Patris assurgat, nec cujusquam potestatem præter illum magnifaciens, nec sua sibi ipsa perniciosissime blandiens. Tradit ergo regnum Deo et Patri, cum per illum per speciem cognoscitur Pater. Regnum enim cjus sunt, in quibus nunc regnat pcr fidem.","english":"For thus we say in the Lord's Prayer: Hallowed be thy name, not as though it were at some time not holy. Therefore just as \"hallowed be\" means \"let it be known to be holy,\" so too when he has handed over the kingdom to God and the Father—that is, when he has shown that the Father reigns—so that it may become clear through sight and manifestation what is now believed by the faithful and not thought to be so by the unbelievers. But he will bring to nothing every principality and power, by manifesting, surely, the kingdom of the Father: so that it may be known to all that none of the principalities and powers, whether heavenly or earthly, had of themselves anything of principality and power, but from him from whom are all things, not only that they exist, but also that they are ordered. For in that manifestation no hope will remain for anyone in any prince or in any man: as even now it is sung prophetically: It is better to hope in the Lord than to hope in man. It is a gift to hope in the Lord than to hope in princes: so that by this meditation the soul may already rise up into the kingdom of the Father, neither magnifying the power of anyone besides him, nor most perniciously flattering itself. He hands over, therefore, the kingdom to God and the Father, when through him the Father is known through sight. For his kingdom is those in whom he now reigns through faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Alitcr enim dicitur regnum Christi secundum potestatem divinitaiis, quod ei cuncta creatura subjecta est: et aliter regnum ejus dicitur Ecclesia, secundum proprietatem (idei quæ in illo est, secundum quod orat qui dicit: Posside nos. Neque enim non ipse possidet omnia, secundum quod dicitur etiam illud: Cum servi essetis peccati, liberi eratis justitiæ. Evacuabit ergo omnem principatum, et omnem potestatem, et virtutem, ut nulli Patrem intuenti per Filium opus sit aut libeat in cujusquam creaturæ, vel in sua conquiescere potestate. Opor:et enim cum regnare donec ponat omnes inimicos suos sub pedibus suis: id est, oportet rcguum ejus intanlum manifestari, donec omnes inimici ejus ipsi eum regnare fateantur. Hoc non intelligitur, sub pedibus ejus futuros inimicos. Quod si de justis acceperimus, ideo dictum est inimicos, quia ex injustis justificantur, et ei credendo subdunlur. De injustis autem qui ad jusLorum beatitudinem futuram non pertinent, sic accipiendum est, quoniam et ipsi eum regnare ipsa regni cjus manifestatione confusi fatebuntur. Ergo oportet eum regnare, donec ponat omnes inimicos suos sub pedibus suis: non ita dictum est, quasi, cum posuerit inimicos suos sub pedibus suls, non sit postea regnaturus: sed oportet cum regnarc, donec ponat omnes inimicos suos sub pedibus suis.","english":"For the kingdom of Christ is spoken of in one way according to the power of his divinity, whereby all creation is subject to him; and his kingdom is spoken of in another way as the Church, according to the property of the faith that is in him, according as he prays who says: Possess us. For he does not fail to possess all things, according as that also is said: When you were servants of sin, you were free with respect to righteousness. He will therefore empty out every principality and every power and virtue, so that for no one who looks upon the Father through the Son is there any need or desire to rest in the power of any creature, or in his own. For it is necessary that he reign until he places all his enemies under his feet: that is, it is necessary that his kingdom be manifested for so long, until all his enemies themselves confess that he reigns. This is not understood as meaning that his enemies are to be under his feet. But if we take this of the just, they are called enemies for this reason, that they are justified from being unjust, and by believing are subjected to him. But concerning the unjust who do not pertain to the future blessedness of the just, it is to be taken thus, that they too, confounded by the very manifestation of his kingdom, will confess that he reigns. Therefore it is necessary that he reign until he places all his enemies under his feet: this is not said as though, when he has placed his enemies under his feet, he will not reign afterwards; but it is necessary that he reign until he places all his enemies under his feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Oportet eum, inquit, ad tantam evidentiam suum regnum perducere, donec inimici ejus nullo modo audeant negare quod regnat. Interdum, donec, verbum sacra eloquia pro conjunctione sumunt, qua et vel ut inindicari potest. Nam scriptum: Donec peperit filium suum, id est, et pepcrit filium suum. Scriptum est etiam: Oculi nostri ad Dominum Deum nostrum, donec misercatur nostri: id est, utmiscreatur nostri. Nec ideo tamen, cum misertus nostri fuerit, oculos ab eo debemus avertere. Intantum est enim beatitudo nostra, inquantum ejus contemplatione perfruimur. Sic ergo et hoc dictum est: Oculorum nostrorum intentio ad Dominum non porrigitur, nisi usque ad impetrationem misericordiæ ipsius: nOli ut postea inde avertatur, sed ut nihil inde amplius requirat. Donec ergo pro eo positum est, ut non amplius intelligat. Quo enim amplius, id est, usque ad quam majorem manifeslationem manifestabitur reguum Christi, nisi quousque omnes inimici eum regnarc fateantur? Aliud est ergo, non amplius manifestari, aliud amplius non permanere. Non amplius manifestari est non fieri manifestius; non amplius permanere, non fieri perseverantius. Quando autem manifestius erit regnum Christi quam cum omnibus claruerit inimicis? Novissime inimica destructur mors: non enim erit aliud quod destruatur, postea quam mortale hoeinduerit immortalitatem.","english":"He must, it says, bring his kingdom to such great evidence that his enemies in no way dare deny that he reigns. Meanwhile, the sacred Scriptures use the word \"until\" for a conjunction, by which \"and\" or \"so that\" can be indicated. For it is written: \"Until she bore her son,\" that is, \"and she bore her son.\" It is also written: \"Our eyes are toward the Lord our God, until he have mercy on us,\" that is, \"so that he have mercy on us.\" Yet not for this reason, when he has had mercy on us, ought we to turn our eyes away from him. For our blessedness is to such an extent great as we enjoy the contemplation of him. So therefore this too was said: the intentness of our eyes is not directed toward the Lord except up to the obtaining of his mercy, not so that afterward it be turned away from there, but so that it seek nothing further from there. Therefore \"until\" is put in place of \"so that it understand no more.\" For to what more, that is, up to what greater manifestation will the kingdom of Christ be manifested, except up to the point where all enemies confess that he reigns? It is one thing, therefore, not to be manifested more, and another thing not to remain more. Not to be manifested more is not to become more manifest; not to remain more is not to become more persistent. But when will the kingdom of Christ be more manifest than when it has shone forth before all enemies? Last of all, the enemy death will be destroyed, for there will be nothing else to be destroyed after this mortal has put on immortality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Omnia enim subjecit sub pedibus ejus: hoc est, ut etiam mortem destruat. Cum autem dixerit, quia omnia subjecta sunt, dixerit hoc utique propheta in Psalmis: manifestum, quia præter eum qui subjecit illi omnia, Patrem vult intelligi omnia Filio subjccissc: sicut multis locis idem Dominus in Evangelio commendat et prædicat, non solum propter formam servi, sed etiam propter principium, de quo est, et de quQ æqualis esi et de quo est. Amat enim ad unum principium referre omnia, tanquam imago ejus: sed in quo inhabitat omnis plenitndo divinitatis. Cum autem ci omnia subjecta fuerint, tunc et ipse Filius subjectus erit ei, qui illi subjecit omnia: non quasi modo non ita sit, sed tunc manifestum erit, secundum locutionem superius tractatam. Ut sit Deus omnia in omnibus. Ipse est finis quem supra commemoravit, cum totum primo breviler vellet concludere', deinde quasi membratim explicare et exponere. Loqucbatur enim de resurrectione, ubi ait: Initium Christus, deinde ii qui sunt Christi in præsentia ejus, dcinde finis. Ipse scilicet finis est, ut sit Deus omnia in omnibus. Aliter enim dicitur finis qui pertinet ad consummationem, aliier qui pertinet ad consumptionem. Aliter enim tunica finitur texendo, aliter cibus comcdendo.","english":"For he subjected all things under his feet: that is, so that he may even destroy death. But when he said that all things are subjected, the prophet certainly said this in the Psalms: it is manifest that, apart from him who subjected all things to him, he wishes the Father to be understood as having subjected all things to the Son: just as in many places the same Lord in the Gospel commends and proclaims, not only on account of the form of a servant, but also on account of the principle from which he is, and concerning which he is equal, and from which he is. For he loves to refer all things to one principle, as his image: but in him dwells all the fullness of divinity. But when all things have been subjected to him, then the Son himself will also be subject to him who subjected all things to him: not as though it were not so now, but then it will be manifest, according to the manner of speaking discussed above. So that God may be all in all. He himself is the end which he mentioned above, when he first wished to conclude the whole briefly, and then, as it were, to explain and set forth member by member. For he was speaking of the resurrection, where he said: Christ the beginning, then those who are Christ's at his presence, then the end. He himself, namely, is the end, so that God may be all in all. For the end is spoken of in one way when it pertains to consummation, and in another way when it pertains to consumption. For a tunic is ended by weaving, and food is ended by eating.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Dcus autcm omnia in omnibus dicitur, ut nemo eorum, qui ci cohaerent, amet adversus eum suam propriam voluntatem: manifestumque sit omnibus, quod idcm Apostolus alio loco dicit: Quid autem habes, quod non accepisti? Sunt item qui sic intelligant hunc locum: Oportet eum regnare donec ponat omnes inimicos suos sub pedibus suis; ut sub alia significatione positum hic dicant regnarc, non sub ca qua positum est regnum, de quo ait: Cum tradiderit regnum Deo et Patri; ut illud sic appellaverit regnum, quo universam Deus crcaluram regit: hoc autem sic appellaverit regnare, ut intelligatur tanquam adversus hostem exercitum ducere, vel defendere civitatcm; ut ideo dixerit: Oportet eum regnare, donec ponat omnes inimicos suos sub pedibus suis, quia talis regni, quale habent principes armatorum, nulla erit causa, hoste ita subjecto, ut bellare non possit. Nam utique dictum est in Evangelio: Et regni ejus non erit finis, secundum quod regnat in æternum: secundum autem quod adversus diabolum sub co militatur, tandiu erit utique ista militia, donec ponat omnes inimicos suos sub pedibus suis: postea vero non erit, cum pace perpetua perfruemur. Hæc autem ita dicta sunt, ut noverimus diligentius etiam illud considerari oportere, secundum quid regnet nunc Dominus: id est secundum dispensationem sacramenti sui per incarnationem atque passionem.","english":"But God is said to be all things in all, so that none of those who cleave to him should love his own will in opposition to him; and it may be manifest to all what the same Apostle says elsewhere: What do you have that you did not receive? There are also some who understand this passage thus: He must reign until he puts all his enemies under his feet; so that they say \"reign\" is placed here in a different sense from that in which \"kingdom\" is placed, of which he says: When he shall have delivered up the kingdom to God and the Father; so that he called that \"kingdom\" by which God rules the whole creation, but called \"to reign\" in such a sense that it is understood as leading an army against an enemy, or defending a city; and that he therefore said: He must reign until he puts all his enemies under his feet, because of such a kingdom as the leaders of armed men have there will be no cause, once the enemy has been so subjected that he cannot wage war. For indeed it was said in the Gospel: And of his kingdom there shall be no end, according to which he reigns forever; but according to which warfare is waged under him against the devil, that warfare will surely last until he puts all his enemies under his feet; but afterward it will not be, when we enjoy perpetual peace. But these things have been said so that we may know that this also ought to be considered more carefully: in what respect the Lord now reigns, that is, in respect of the dispensation of his sacrament through incarnation and passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Nam secundum id quod Verbum Dei est, tam sine fine, quam sine initio, quam sine intermissione est regnum ejus. Secundum id autem quod Verbum caro factum est, cocpit regnare in credentibus per fidem incarnationis suæ. Unde est etiam illud, Dominus regnavit a ligno. Hinc autem evacuavit omnem principatum, et omnem potestatem, et virtutem, dum non per claritatem cjus, sed per humilitatem servi liunt credentes in eum. Hoc est absconditum a sapientibus et prudenlibus, et revelatum parvulis, quoniam placuit Deo per stultitiam prædicationis salvos facere credentes: neque quidquam inter parvulos scire se dicit Apostolus, nisi Christum desum, et hunc crucifixum. Qua praedicatione tandiu opus est, donec ponantur omnes inimici sub pedibus ejus: id est, ipsi humilitati ejus, quam pedum nomine significari arbitror cedat atque subdatur omnis superbia sæcularis, sicut ex maxima parte jam faclum, et quotidie fieri videmus. Sed quo fine ista fiunt? ut tradatur regnum Deo et Patri: id est, ut nutritos fide incarnationis suæ perducat ad speciem, qua æqualis est Patri: jam eis, qui credidcrant, loquebatur, cum diceret: Si manseritis in verbo meo, vere discipuli mei estis, et cognoscetis veritatem, et veritas liberabit vos. Regnum enim tradit Patri, cum per id regnabit in contemplantibus veritatem, qua æqualis est Patri: et per se unigenitum per speciem faciet videri Patrem.","english":"For according to that which he is the Word of God, his kingdom is both without end and without beginning and without interruption. But according to that which the Word was made flesh, he began to reign in believers through faith in his incarnation. Hence also that saying, The Lord has reigned from the tree. From this he also emptied every principality and every power and virtue, in that believers in him are made so not through his brightness but through the humility of a servant. This is what is hidden from the wise and prudent and revealed to little ones, because it pleased God through the foolishness of preaching to save those who believe; and the Apostle says he knows nothing among the little ones except Christ Jesus, and him crucified. This preaching is needed for as long as it takes until all his enemies are placed under his feet—that is, until all secular pride yields and is subjected to his humility itself, which I judge to be signified by the name of feet, as we see has already happened for the most part and happens daily. But to what end are these things done? That the kingdom may be delivered to God and the Father—that is, that those nourished by faith in his incarnation he may lead on to the sight in which he is equal to the Father. He was already speaking to those who had believed when he said: If you remain in my word, you are truly my disciples, and you will know the truth, and the truth will set you free. For he delivers the kingdom to the Father when through it he will reign in those who contemplate the truth by which he is equal to the Father; and through himself, the only-begotten, he will cause the Father to be seen in his visible form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"Nunc enim per hoc regnat in credentibus, quod semetipsum exinanivit, formam servi accipiens. Tunc amem tradet regnum Deo et Patri, cum evacuaTerit omnem principatum, et potestatem, et virtutem. Unde evacuabit, nisi humilitate, et patientia, et infirmitate? Quis enim principatus non evacuetur, cum Filius Dei propterea regnat in credentibus, quia eum principes sæculi judicarunt? Quæ potestas non evacuatur, cum ipse, per quem facta sunt omnia, propterea regnat in credentibus, quia ita subjectos fuit potestatibus, ut diceret homini: Non haberes in me potestatem, nisi data tibi esset desuper? Quae virtus non evacuatur, cum ipse, per quem cœli solidati sunt, ideo regnat in credentibus, quia usque ad crucem mortemque infirmatus est? Hoc autem modo Filius proprie in fide credentium. Non enim Pater dici aut credi potest, vel incarnatus, vel judicatus crucifixus: per speciem autem qua æqualis est Patri, cum Palre regnat in contemplantibus vcritatem. Quod autem tradet regnum Deo et Patri, a fide incarnationis suæ ad speciem deitatis perducens eos qui sibi nunc credunt, non ipse amittet, sed uterque se unum ad fruendum oontemplaniibus praebet.","english":"For now he reigns in believers through this, that he emptied himself, taking the form of a servant. Then he will hand over the kingdom to God and the Father, when he has emptied every principality and power and virtue. From what will he empty them, if not by humility, patience, and weakness? For what principality is not emptied, when the Son of God reigns in believers for this reason, that the princes of the world judged him? What power is not emptied, when he himself, through whom all things were made, reigns in believers for this reason, that he was so subject to the powers that he said to man: You would have no power over me, unless it had been given to you from above? What virtue is not emptied, when he himself, through whom the heavens were made firm, reigns in believers for this reason, that he was weakened even to the cross and death? But in this way the Son reigns properly in the faith of believers. For the Father cannot be said or believed to be incarnate, or judged, or crucified; but in the form in which he is equal to the Father, he reigns with the Father in those who contemplate the truth. But that he will hand over the kingdom to God and the Father, leading those who now believe in him from the faith of his incarnation to the sight of his divinity, he will not himself lose it, but each will present himself as one to those who contemplate him for their enjoyment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Tandiu autem.opus est, ut in hominibus, nondum valentibus æqualitatem Patris et Filii perspicua mentis luce contueri,,per hoc regnet Christus, quod tales capere possunt, et quod proprie ipse suscepit, id est incarnationis humilitatem, donec ponat inimicos omnes sub pedibus suis, id est, donec omnis superbia ssecularis incarnationis ejus humilitati subdatur. Sane quod dictum est: Tunc et ipse Filius subjectus erit ei qui illi subjecit omnia, quamvis secundum susceptionem I hominis dicatur, quia inde quaestio nata est, eum ageret de resurrectione mortuorum, tamen recte quæritur utrum secundum ipsum tantum sit dictum, quod est caput Ecclesiae, an secundum universum.Christum, annumerato corpore ejus, et membris. Cum enim ait ad Galatas: Non dicit, et seminibus tanquam in multis, sed tanquam in uno, et semini tuo, quod est Christus, ne ipsum solum hoc loco intelligeremus Christum, qui de Maria virgine natus est, postea dicit: Omnes enim vos unum cstis in Christo Jesu. Si autem vos Christi, ergo Abrahae semen estis. Ad Corinthios, cum de charitate diceret de membris corporis similitudinem ducens: Sicut enim corpus unum est, inquit, et membra habet multa, omnia autem membra corporis cum sint multa, unum est corpus, ita et Christus; non dixit, ita et Christi, sed ita et Christus, ostendens Christum recte appellari etiam universum, hoc est, caput cum corpore suo, quod est Ecclesia.","english":"For as long as there is need, then, that Christ reign among men who are not yet able to behold with the clear light of the mind the equality of the Father and the Son, he reigns through that which such men can grasp, and which he himself properly assumed, that is, the humility of the incarnation, until he puts all enemies under his feet, that is, until all worldly pride is subjected to the humility of his incarnation. Indeed, as for what was said, \"Then even the Son himself will be subject to him who subjected all things to him,\" although it is spoken according to the assumption of a man—because the question arose from that, when he was speaking about the resurrection of the dead—nevertheless it is rightly asked whether this was said according to him alone who is the head of the Church, or according to the whole Christ, with his body and members counted in. For when he says to the Galatians, \"He does not say, 'and to seeds,' as of many, but as of one, 'and to your seed,' which is Christ,\" lest we understand in this place that Christ alone who was born of the Virgin Mary, he afterwards says, \"For you are all one in Christ Jesus. But if you are Christ's, then you are the seed of Abraham.\" To the Corinthians, when speaking of love and drawing a comparison from the members of the body, he says: \"For as the body is one and has many members, and all the members of the body, though they are many, are one body, so also is Christ.\" He did not say, \"so also are the members of Christ,\" but \"so also is Christ,\" showing that Christ is rightly called even the whole, that is, the head together with his body, which is the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"Et mullis Scripturarum locis invenimus Christum etiam hoc modo appellari, ut cum omnibus suis membris intelligatur quibus dictum est: Vos estis corpus Christi et membra. Non ergo absurde sic intelligimus: Tunc et ipse filius subjectus erit ei qui illi subjecit omnia; ut Filium non solum caput Ecclesiæ, sed omnes cum eo sanctos intelligamus, qui sunt unum in Christo, unum semen Abrahae. Subjectum autem secundum contemplationem sempiternæ veriLatis, ad obtinendam beatitudinem, nullo motu animi, nulla parte corporis resistente, vi in illa vita nemine amante propriam potestatem, sed Deus omnia in omnibus.\n\nAlioquin.Cæterum. Quid facient qui baptizantur pro mortuis? Si omnino mortui non resurgunt, utquid et baptizantur pro illis? Quicunque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus. Omnes enim qui baptizamur, sic baptizamur ut jam pro mortuis simus. Quid ergo prodest nos huic mundo mori, si hunc laborem vita non sequitur aelerna? Utquid et nos periclitamur omni hora? Quotidie monor propter vestram gloriam, fratres. Si nihil esset in futuro, non eramus tam stulti ut talia pro aliis patcremur. Quam habeo in Christo Jesu Domino nostro. Ego habeo mercedem laboris, etiamsi vos proiicere non velilis. Si secundum hominem ad bestias pugnavi Ephesi, quid mihi prodest si mortui non resurgunl?","english":"And in many places of the Scriptures we find that Christ is called even in this way, so that he is understood together with all his members, to whom it was said: You are the body of Christ and his members. Not unreasonably, then, do we understand it thus: Then the Son himself also will be subject to him who subjected all things to him; so that we understand the Son not only as the head of the Church, but all the saints together with him, who are one in Christ, one seed of Abraham. But subject according to the contemplation of eternal truth, for obtaining blessedness, with no movement of the soul, no part of the body resisting, since in that life no one loves his own power, but God is all in all.\n\nOtherwise. But further. What shall they do who are baptized for the dead? If the dead do not rise at all, why are they also baptized for them? As many of us as were baptized in Christ Jesus were baptized in his death. For all of us who are baptized are baptized in such a way that we are already as dead. What good is it, then, that we die to this world, if eternal life does not follow this labor? Why are we also in danger every hour? Daily I die for your glory, brothers. If there were nothing in the future, we would not be so foolish as to suffer such things for others. Which I have in Christ Jesus our Lord. I have the reward of my labor, even if you are unwilling to cast it away. If after the manner of men I fought with beasts at Ephesus, what does it profit me if the dead do not rise?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"Si nihil speratis me remunerationis accipere a Deo, ergo gratis pugnavi, forte ut hominibus placerem. Et aliter per allegoriam bestiae intelliguntur adversarix potestates. Sicut in Psalmo: Ne tradas bestiis confitentem Ubi. Et multa dicuntur in Epistolis, quae in Actibus non habentur, et multa in Actibus, quae in Epistolis non dicuntur. Manducemus et bibamus, cras enim moriemur. Propheta Isaias increpat gulae deditos desperatione futurorum, cujus blasphemiæ crimen negat eis dimitti, quoadusque moriantur. Nolite seduci. Ab his qui talia agunt. Corrumpunt mores bonos colloquia prava. Ne dicerent: Seduci ergo nos posse existimas? occurrens sensui illorum: Non inquit, de vobis timeo, sed de illorum tergiversatione formido. Econtrario redintegrant mores malos colloquia bona. Evigilate. Sobrii estote. Justi. Probat resurrectionem non credere eos qui se gulæ et vo. luplatibus tradiderunt. Et nolite peccare. Ignorantiam enirn Dei quidam habent. Ille juslus est qui non peccat, id est, capitale peccatum, aut si subito prævenitur, pœnitentiam agendo delet, quia sc credit in judicio rationem esse redditurum. Nam qui resurrectionem non credit, desperans omnia infanda committit. Multi solent proponere utrum dcbilia corpora, ita ut sunt defuncta, resurgant. Quibus respondendum est, quod in resurrectionem non indebilitatis vilium, sed natura reparetur.","english":"If you hope for nothing, you expect to receive no reward from God; therefore I fought for nothing, perhaps only to please men. And otherwise, by allegory, beasts are understood as the opposing powers. As in the Psalm: Do not hand over to the beasts the one who confesses to you. And many things are said in the Epistles that are not contained in the Acts, and many things in the Acts that are not said in the Epistles. Let us eat and drink, for tomorrow we shall die. The prophet Isaiah rebukes those given over to gluttony through despair of the things to come, and he says that the guilt of their blasphemy is not forgiven them until they die. Do not be deceived. By those who do such things. Bad conversations corrupt good morals. Lest they say: Do you think, then, that we can be deceived? Meeting their thought, he says: I do not fear for you, but I dread their evasion. Conversely, good conversations restore bad morals. Awake. Be sober. You who are just. He proves that those who have given themselves over to gluttony and pleasures do not believe in the resurrection. And do not sin. For some have ignorance of God. That man is just who does not sin, that is, does not commit a capital sin, or if he is suddenly overtaken, he wipes it out by doing penance, because he knows that he will give an account in judgment. For whoever does not believe in the resurrection, despairing, commits all unspeakable things. Many are accustomed to ask whether weak bodies will rise again just as they died. To them it must be answered that in the resurrection it is not the vileness of weakness that is restored, but nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Nunquam enim tam debile est corpus quam cum latet in pulvere. Qui ergo creditur tolum reddere, cur ex parte reparare dubitetur? cur oculos non reddat qui totum restituet corpus? Ad reverentiam vobis loquor. Sed dicet aliquis: Quomodo resurgent mortui? quali autem corpore venient? Ignorant potentiam Dei, qui eum putant mortuos suscitare non posse, divinitatem ex sua imbecillitate metientes, ut crubescatis vos talibus scrmonibus tanquam parvulos crudire. Insipiens, tu quod,emina. non vivificatur, nisi prius moriatur. Insipiens, qui etiam naturalibus rebus edoceri debueras, de resurrectione non dubitare. Adhuc repromissionibus divinis existis incredulus? ex tui operis consuetudine considerare debuisti quod dicimus. Et quod seminas, non corpus quod futurum est seminas, sed nudum granum: ut puta tritici, aut alicujus cæterorum. Deus autem dat illi corpus sicut vult. Sicut de grano resurgit fecundior cum granis arista, et corpus corruplilc in gloriae resurget augmentum. Et unicuique seminum proprium corpus. Unde B. Job: Et in carne rnca videbo Deum. Non omnis caro eadem caro. Attende, quia proprium dixit corpus, non alienum. Sed alia hominum, alia pecorum, alia caro volucrum, alia autem piscium. Similiter et de aquis intellige, quæ tantam diversitatem volucrum et piscium ediderunt. Et corpora cælestia, et corpora terrestria.","english":"For never is the body so weak as when it lies hidden in the dust. Therefore, why should it be doubted that he who is believed to restore the whole should repair it in part? Why should he not restore the eyes, who will restore the whole body? I speak to you out of reverence. But someone will say: How do the dead rise again? And with what kind of body will they come? They are ignorant of the power of God, who think that he cannot raise the dead, measuring divinity by their own weakness—so that you should blush to be instructed as little children by such reasonings. Fool, what you sow is not made alive unless it first dies. Fool, who ought to have been taught even by natural things not to doubt concerning the resurrection. Are you still unbelieving toward the divine promises? From the custom of your own work you ought to have considered what we say. And what you sow, you do not sow the body that will be, but a bare grain: for instance, of wheat, or of some other kind. But God gives it a body as he wills. Just as from the grain a more fruitful ear rises with grains, and the corruptible body will rise into an increase of glory. And to each of the seeds its own body. Whence the blessed Job: And in my flesh I shall see God. Not all flesh is the same flesh. Attend, because he said “its own” body, not another’s. But one is the flesh of men, another of beasts, another the flesh of birds, and another of fish. Understand similarly also concerning the waters, which produced such great diversity of birds and fish. And there are heavenly bodies, and earthly bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Quia talia fecit corpora elementorum, cur non reficiat exiguum corpus humanum? Sed alia quidem cælestium gloria, alia autem terrestrium. Alia claritas lunæ, alia claritas stellarum. Omnis comparationis diversitas ad hoc facit, ut credas unum facile reddere posse, qui tanta fecit ex nihilo. Stella enim a stella differt in claritate: sic et resurrectio mortuorum. Stellarum diversitatem justorum comparat differentiae, quos virtutes, non peccata facient esse diversos. Nam peccatorum diversitas in coelo non crit, sed in poena. Seminatur in corruptione, surget in incorruptionem. Ut ne febres, pec caetera patiatur. Seminatur in ignobilitate. Quid tam ignobilc quam mortuum corpus? Surget in gloria. Surget in gloriam splendoris, sicut sol. Seminatur in infirmitate. Imbecillitatis humanae. Surget in virtute. In virtute æternitatis angelicæ. Seminatur corpus animale, surget corpus spiritale. Hic quidem animale corpus, quia non semper Spiritum sanctum habemus:. tunc vero semper erit in nobis. Si est corpus animale, est et spiritale. Quod possit ire obviam Christo. Sicut scriptum est: Factus est primus homo Adam in animam viventem. Hoc testimonium ex lege. Novissimus Adam in Spiritum vivificantem. Cur homo secundus, vel Adam novissimus post tot homines dicitur? Primus Adam habetur quisquis vestigia ejus imitatur: postremus ille est qui Domini vestigia sequitur.","english":"Since he made such bodies of the elements, why would he not restore the tiny human body? But the glory of heavenly things is one thing, and of earthly things another. The brightness of the moon is one thing, the brightness of the stars another. Every diversity of comparison serves this end, that you may believe that he who made such great things out of nothing can easily restore one thing. For one star differs from another in brightness: so also is the resurrection of the dead. He compares the diversity of the stars to the difference of the righteous, whom virtues, not sins, will make different. For the diversity of sinners will not be in heaven, but in punishment. It is sown in corruption, it will rise in incorruption. So that it may no longer suffer fevers or other ills. It is sown in ignobility. What is so ignoble as a dead body? It will rise in glory. It will rise into the glory of splendor, like the sun. It is sown in weakness. Of human frailty. It will rise in power. In the power of angelic eternity. It is sown a natural body, it will rise a spiritual body. Here indeed it is a natural body, because we do not always have the Holy Spirit; but then he will always be in us. If there is a natural body, there is also a spiritual one. That it may be able to go to meet Christ. As it is written: The first man Adam was made into a living soul. This testimony is from the law. The last Adam into a life-giving Spirit. Why is the second man, or the last Adam, spoken of after so many men? Whoever imitates his footsteps is reckoned the first Adam: the last one is he who follows the footsteps of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Novissimus ex primo ex eo dicitur Dominus, quod usque ad ipsum mors ab ipso prirno inventa descendit,quod usque ad crucem lapsus primus hominis potestatem habuit, et ideo morti primus novissimus saluti: ille primus vivens, isto vivificans. Sed non prius quod spiritale est, sed quod carnale est, deinde quod spiritale est. Primus homo de terra terrenus. Notandum, quod cum duos Adam dicit, ejusdem naturæ utrosque demonstrat, quia sicut ille sine generc, ita iste sine seminc. Secundus homo de cœlo cœlestis. Hac ratione Christus homo de coelo, quia in baptismo Joannis non aqua, sed gratia de coelo descendit. Et quia sine peccato carnem assumpsit, et Deus ex Virgine nasci dignatus est. Qualis terrenus, tales et terreni, et qualis cœlestis, tales et cœlestes. Sic intellige Christum cœlestem, quia omnino sine peccato, non quia de cœlo carnem attulerit. Igitur sicut portavimus imaginem terreni. Peccator imaginem Adam portat, justus vero Christi. Portemus ct imaginem coelestis, veterem hominem ante baptismum, novum post baptismum. Hoc autem dico, fratres, quia curo et sanguis regnum Dei possidere non possunt; neque corruptio incorruptelam possidebit. Frequenter Scriptura opera carnis nominat pro subslantia, sicut ibi: Vos autem in carne non estis, sed in spiritu. Aliter: Caro, sicut nunc est, regnum Dei non possidebit, nisi immortalitate vestita. Ecce mysterium vobis dico.","english":"He is called the last from the first, from the Lord, because death, invented by the first man himself, descended even to him, because the first man's fall had power even to the cross, and therefore the first was for death, the last for salvation: the former living, the latter giving life. But it is not the spiritual that comes first, but the carnal, and then the spiritual. The first man is from the earth, earthly. It is to be noted that when he names two Adams, he shows both to be of the same nature, because just as the former was without ancestry, so the latter was without seed. The second man is from heaven, heavenly. For this reason Christ is a man from heaven, because in John's baptism not water but grace descended from heaven. And because he took on flesh without sin, and God deigned to be born of a Virgin. As is the earthly man, so also are the earthly, and as is the heavenly man, so also are the heavenly. Understand Christ as heavenly in this way, because he is entirely without sin, not because he brought flesh down from heaven. Therefore, just as we have borne the image of the earthly man. The sinner bears the image of Adam, the righteous truly the image of Christ. Let us bear also the image of the heavenly man, the old man before baptism, the new after baptism. But this I say, brothers, because flesh and blood cannot possess the kingdom of God; neither will corruption possess incorruption. Scripture frequently names the works of the flesh instead of its substance, as there: But you are not in the flesh, but in the spirit. Otherwise: The flesh, as it now is, will not possess the kingdom of God unless clothed in immortality. Behold, I tell you a mystery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Obscurum significat nominando myslerium. Omnes quidem resurgemus. Omnes resurgemus, qui mortui inveniemur, Christo veniente. Sed non omnes immutabimur. Qui in corpore fuerint reperti, quia sancti assumentur, peccatores vero æterno incendio relinquentur. Nam qui vivi inventi fucrint peccatores, combusti primo ignibus, tunc resurgent ii peccatores, qui in adventum Domini vivi invenientur. Sed non omnes immutabimur. Quia justi ad gloriam, peccatores resurgent ad poenam. In momento, in ictu oculi. Brevitatem vult significare momenli, In novislima tuba. Quidam duas tubas, duos Christi adventus intelligunt. Canet enim tuba, et mortui resurgent. Primo resurgent mortui, et sic immutabuntur sancti, ut hoc dicatur novissima tuba. Incorrupti. Ut semper durent in poena. Et nos immutabimur. Oportet enim corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Cum autem corruptum hoc induerit incorruptionem, et mortale hoc induerit immortalitatem. Est quod induet et est quod induitur. Tunc fiet sermo qui scriptus est: Absorpta est mors in victoria. Evacuatis causis mortis. Ubi est, mors, victoria tua? ubi est, mors, stimulus tuus? Ubi est, mors, contentio tua? Quæ contentio, nisi quia modo caro concupiscit adversus spiritum, et spiritus adversus carnem? Ista pugna, ista contentio: sed ex persona justorum loquitur insultantium morli. Stimulus autem mortis peccatum est.","english":"By naming it, he signifies a hidden mystery. We shall all indeed rise again. All we who shall be found dead when Christ comes shall rise again. But we shall not all be changed. Those who shall be found in the body, because the saints shall be taken up, but sinners shall be left to eternal fire. For the sinners who shall be found alive, having first been burned with fires, then those sinners who shall be found alive at the Lord's coming shall rise again. But we shall not all be changed. Because the just shall rise to glory, sinners to punishment. In a moment, in the twinkling of an eye. He wishes to signify the brevity of the moment. At the last trumpet. Some understand two trumpets, the two comings of Christ. For the trumpet shall sound, and the dead shall rise. First the dead shall rise, and then the saints shall be changed, so that this is called the last trumpet. Incorruptible. That they may endure forever in punishment. And we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality. There is that which puts on and that which is put on. Then shall come to pass the saying that is written: Death is swallowed up in victory. The causes of death being emptied out. Where is thy victory, O death? where is thy sting, O death? Where is thy strife, O death? What strife, except that now the flesh lusts against the spirit, and the spirit against the flesh? This is the battle, this is the strife: but he speaks in the person of the just who taunt death. Now the sting of death is sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Sagitta mortis peccatum, per quod animae jugulantur. Virtus vero peccati lex. Fortius fit per scientiam peccatum. Cur virtus peccati lex, si lex bona est? Quia peccatum per bonum operatum est mortem, ut fiat supra modum, hoc est, majorcs vires ex prævaricatione accipiat. Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum. Victoriam illius peccali in quo lex infirmabatur, per carnalem nostram voluptatem quam Christus cruce sua destruxit. Itaque, fratres mei dilecti. Reddita ratione resurrectionis, de qua baesitabanl, hortatur eos in Dei opere permanere, jam certus de retributione futura. Stabiles esto'e et immobiles, abundantes in opere Domini semper. Nemo vos de hoc gradu spei mdveat ultra. Scientes quod labor vester non est inanis in Domino. Hoc est, non sine causa laboratis.\n\nCAP. XVI. — De collecti. autem quæ fiunt in sanctos, sicut ordinavi ecclesiis Galatiæ, ita et vos facite. De sumptibus dicit qui per singulas ecclesias collecti Hierosolymam sanctis pauperibus mittebantur. Per unam sabbati unusquisque vestrum. Una sabbati, dominica dies est, sicut in Evangelio scriptum est Dominum una sabbati resurrexisse. Apud se seponat, recondens quod ei bene placuerit: ut non cum venero tunc collectæ fiant. Cum autem præsens fuero, quos probaveritis per epistolas, hos mittam perferre gratiam vestram in Hierusalem.","english":"The sting of death is sin, by which souls are slain. But the power of sin is the law. Sin becomes stronger through knowledge. Why is the law the power of sin, if the law is good? Because sin, working death through what is good, so that it might become exceedingly sinful—that is, it receives greater strength from transgression. But thanks be to God, who has given us the victory through our Lord Jesus Christ. The victory over that sin in which the law was weak, through our carnal desire, which Christ destroyed by his cross. Therefore, my beloved brothers. Having given an account of the resurrection, about which they were doubting, he exhorts them to remain in the work of God, now certain of the future recompense. Be steadfast and immovable, abounding in the work of the Lord always. Let no one move you from this degree of hope any further. Knowing that your labor is not in vain in the Lord. That is, you do not labor without cause.\n\nCHAPTER XVI. — Concerning the collection that is made for the saints, as I have ordered the churches of Galatia, so also do you. He speaks of the contributions which were collected through individual churches and sent to Jerusalem for the holy poor. On one of the sabbaths, let each of you. The one of the sabbath is the Lord's day, as it is written in the Gospel that the Lord rose on the one of the sabbath. Let him set it aside with himself, storing up whatever has pleased him: so that collections are not made when I come. But when I am present, those whom you have approved by letters, these I will send to carry your grace to Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Ut paulatim reponentes non una hora gravari se putent, ut hilares sint datores qui diligantur a Deo. Quod si dignum fuerit, ut et ego eam, mecum ibunt. Si talis fuerit oblatio vestra, ut perme digne possit offerri. Voniam aulem ad vos cum Macedoniam pertransiero. Nam Macedoniam pertransibo. Apud vos autem forsitan manebo, vel etiam hiemabo, ut vos me deducatis quocunque iero. Nolo autem vos modo in transitu videre. Quia se habent Macedones, ut non sit necesse apud eos diutius demorari. Apud vos autem necesse est ut maneam vel hiemem: multa enim sunt quae corrigantur in vobis: nam et medicus ibi moram habet, ubi plures aegrotant. Spero enim me aliquantum temporis manere apud vos, si Dominus permiserit. Permanebo autem Ephesi usque ad Pentecosten. Ostium enim mihi apertum est magnum et evidens, et adversarii multi. Si autem venerit Timotheus, videte ut sine timore sit apud vos; opus enim Domini operalur sicut et ego. Ne quis ergo illum spernat. Deducite autem illum in pace, ut veniat ad me: exspeclo enim illum cum fratribus. De Apollo autem fratre, multum rogavi eum ut veniret ad vos cum fratribus: et utique non fuit voluntas ejus ut nunc veniret. Veniet autem cum ei vacuum fuerit. Vigilate, state in fide, viriliter agite, et confortamini. Omnia vestra in charitate fiant.","english":"So that, laying aside their burdens little by little, they may not think themselves weighed down at a single hour, so that those who are loved by God may be cheerful givers. But if it is fitting that I too go, they will go with me. If your offering is such that it can worthily be offered through me. But I will come to you when I have passed through Macedonia. For I will pass through Macedonia. But perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I go. But I do not wish to see you now in passing. For the Macedonians are so situated that there is no need to linger among them longer. But among you it is necessary that I stay or spend the winter: for there are many things among you that need correcting; for the physician also makes his stay where more are sick. For I hope to remain with you for some time, if the Lord permits. But I will remain at Ephesus until Pentecost. For a great and evident door has been opened to me, and many adversaries. But if Timothy comes, see that he is among you without fear; for he works the work of the Lord as I also do. Let no one therefore despise him. But send him on his way in peace, so that he may come to me: for I expect him with the brothers. But concerning Apollos the brother, I urged him much to come to you with the brothers: and indeed it was not his will to come now. But he will come when he has opportunity. Watch, stand firm in the faith, act manfully, and be strengthened. Let all your affairs be done in charity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"Ideo ibi permanebo, quia cum mihi evidens nata sit opportunitas praedicandi, et plurimi sint qui resistant, plurimis autem Deus ostium cordis aperuit, et multi non credentes restiterunt. Obsecro autem vos, fratres: nostis domum Stephance et Fortunati, quoniam sunt primitiæ Achaiæ. Vel fide primitiæ, vel honore. Et in ministerio sanctorum ordinaverunt seipsos. Ad docendos sanctos vel necessaria eisdem ministranda. Ut et vos subditi sitis ejusmodi, et omni cooperanti, et laboranti. Qui nobiscum vel illis cooperautur in Evangelio Christi. Gaudebo autem in præsentia Stephanæ, et Fortunati, et Achaici. Qui præsentes sunt apud vos. Quoniam id quod vobis deerat. In scientia. Ipsi suppleverunt. Per doctrinam, vel exemplo. Refecerunt enim et meum spiritum et vestrum. Meum spiritum gaudio de vestro profectu, vestrum vero de instructione doctrinae. Cognoscite ergo qui hujusmodi sunt. Salutant vos Ecclesiæ Asice. Salutant vos in Domino semper multum Aquila et Prisca. Sicut alibi: Cognoscite eos qui ita ambulant sicut habetis formamnoslram. Hic cognoscite pro honorate, agnoscentes eorum laborem. Cum domestica sua Ecclesia. Domestica congregatio fraternitatis Ecclesia dicitur. Salutant vos fratres omnes, apud quos etiam hoapitor. Salutate invicem in osculo sancto. Non ficto, sicut Judas. Salutatio mea manu Pauli. Si quis non amat Dominum Jesum Christum, sit anathema, maranatha.","english":"Therefore I will remain there, because an evident opportunity for preaching has arisen for me, and there are very many who resist, but God has opened the door of the heart to very many, and many who did not believe have resisted. But I beseech you, brothers: you know the household of Stephanas and Fortunatus, that they are the firstfruits of Achaia. Either firstfruits in faith, or in honor. And they have appointed themselves to the ministry of the saints. To teach the saints, or to minister necessities to them. That you also may be subject to such men, and to everyone who cooperates and labors. Who cooperate with us or with them in the Gospel of Christ. But I will rejoice in the presence of Stephanas, and Fortunatus, and Achaicus. Who are present with you. Because what was lacking on your part. In knowledge. They have supplied. Through teaching, or by example. For they have refreshed both my spirit and yours. Mine by joy over your progress, and yours by the instruction of doctrine. Therefore acknowledge those who are of this sort. The churches of Asia salute you. Aquila and Prisca salute you much in the Lord always. As elsewhere: Acknowledge those who walk in this way, as you have our form. Here acknowledge them for the sake of honor, recognizing their labor. With their household church. The household congregation of the brotherhood is called a church. All the brothers salute you, among whom also the host. Greet one another in a holy kiss. Not a feigned one, like Judas. The salutation is by my hand, Paul. If anyone does not love the Lord Jesus Christ, let him be anathema, maranatha.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Quomodo illis qui euni amant redemptio venturus est Christus, ita his qui eum non amant, anathema illis venit: id est, ut illos abominetur et perdat. Gratia Domini Jesu Christi vobiscum. Subscriptio est: hoc est, sit vobiscum gratia semper, sine cujus auxilio subsistere non potestis, nec aliquid boni facere. Charitas mea cum omnibus vobis in Christo Jesu. Non sæculari charitate, ut quomodo vos ego diligo, ita vos alterutrum diligatis in Christo qui dixit: In hoc cognoscetur vos discipulos meos esse, si invicem diligatis. Amen. Confirmatio benedictionis est, amen. Sicut ipse superius dicit: Quomodo dicit amen super tuam benedictionem.\n\nAD CORINTHIOS EPISTOLA SECUNDA.\n\nARGUMENTUM.\n\nPost actam pœnitentiam consolatoriam scribit eis a Troade9 et collaudans eos hortatur ad meliora.\n\nCAPUT PRIMUM. Paulus Apostolus Jesu Christi. Quæritur cur in omnibus Epistolis, eontra usum scribendi, primo suum nomen ponat, et sic eorum quibus scribit; sed hoc auctoritatis est apostolicae et ordinis, quia minoribus se scribit, sicutsolentjudices ad eos quos regunt praecepta dirigere. Per voluntatem Dei. Sicut ad Galatas dicit: Non ab hominibus, neque per hominem; simul ut ostenderet non sine voluntate Patris se missum: Dei autem voluntatem justam et rationabilem esse nullus ignorat. Et Timotheus frater. Non dixit Paulus et Timotheus, quia non ambo apostoli.","english":"As Christ is going to come as redemption for those who love him, so for those who do not love him, anathema comes to them: that is, so that he may abominate and destroy them. The grace of the Lord Jesus Christ be with you. The subscription is: that is, may grace be with you always, without whose aid you cannot subsist, nor do anything good. My love be with all of you in Christ Jesus. Not with worldly love, so that just as I love you, you may love one another in Christ, who said: By this it will be known that you are my disciples, if you love one another. Amen. Amen is the confirmation of the blessing. As he himself says above: How does he say amen over your blessing?\n\nTHE SECOND EPISTLE TO THE CORINTHIANS.\n\nARGUMENT.\n\nAfter repentance has been performed, he writes to them consolatory words from Troas, and praising them, he urges them to better things.\n\nCHAPTER ONE. Paul, Apostle of Jesus Christ. It is asked why in all his Epistles, contrary to the custom of writing, he places his own name first, and then that of those to whom he writes; but this is a mark of apostolic authority and order, because he writes to lesser men, just as judges are accustomed to direct their precepts to those whom they rule. Through the will of God. As he says to the Galatians: Not from men, nor through man; at the same time to show that he was sent not without the will of the Father: but no one is ignorant that the will of God is just and reasonable. And Timothy, brother. He did not say Paul and Timothy, because both were not apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Ad Philippenses vero, ubi auctoritas non tantum erat necessaria, sic incipit: Paulus et Timotheus servi Jesu Christi: quia ambo sunt servi. Ecclesias Dei quæ est Corinthi. Erat enim ibi Ecclesia, et non Dei. Cum sanctis omnibus qui sunt in universa Achaia. Possunt sancti hic accipi, non solum baptizati, sed et sacerdotos Dei, sicut in prima: Cum omnibus qui invocant nomen Domini. Et ad Philippenses: Cum epi. scopis et diaconis; ideo aulcm postea posuit sacerdoles, ne parum intelligentibus eos in Ecclesia non comprehendisse videretur. Gralia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. Sicut nos solemus initio epistolarum precari salutem, pro hoc Apostolus semper gratiam ponit. Benedictus Deus, et Pater Domini nostri Jesu Christi. Gratias agit Deo quod consolationem ideo accipiunt, ut ipsi alios consolentur. Pater tnisericordiarum. Quia ex ipso est omnis misericordia. Et Deus totius consolationis. Totius consolationis, quia perfecte cons datur, nec minor est tribulatione consolatio. Quia consolatur nos in omni tribulatione nostra. Non in aliquibus. Ut possimus et ipsi consolari eos qui in omni pressura sunt. Propterea nos liberat, ut ipsi possimus alios consolari, ac sic formam nobis dat alios consolandi. Per exhortationem qua exhortamur et ipsi a Deo.","english":"But to the Philippians, where authority was not so necessary, he begins thus: Paul and Timothy, servants of Jesus Christ, because both are servants. To the churches of God which is at Corinth. For there was a church there, and not of God. With all the saints who are in the whole of Achaia. Here the saints can be understood not only as the baptized but also as the priests of God, as in the first letter: With all who call upon the name of the Lord. And to the Philippians: With the bishops and deacons; therefore he afterward placed the priests, lest to those of little understanding he might seem not to have included them in the church. Grace to you and peace from God our Father and the Lord Jesus Christ. Just as we are accustomed at the beginning of letters to pray for health, in place of this the Apostle always sets grace. Blessed be God and the Father of our Lord Jesus Christ. He gives thanks to God that they receive consolation so that they themselves may console others. Father of mercies. Because from him is all mercy. And God of all consolation. Of all consolation, because it is given perfectly, and the consolation is not less than the tribulation. Because he consoles us in all our tribulation. Not in some. So that we too may be able to console those who are in every distress. For this reason he delivers us, so that we ourselves may be able to console others, and thus he gives us a pattern of consoling others. Through the exhortation by which we ourselves are exhorted by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Et per exhortationem qua ipsi a Deo consolamur, agnoscimus quod Deus nominem derelinquat, et multo magis in futuro remuneret, etiam quos in praesenti non deserit. Quoniam sicut abundant passiones Christi in nobis. Passiones pro nomine Christi. Ita et per Christum abundai consolatio nostra. Sicut Petrus est de carcere liberatus, et Paulus visione Domini, et voce confirmatus in templo. Sive autem tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolacione. Quia vos exhortamur ad salutem, sive ut vobis exemplum tolerantia praebeamus. Sive ex. hortamur pro vestra exhortatione, qui operatur tolerantiam earumdem passionum, quas et nos palimur. Propterea nos liberamur, ut ipsi reconfirmemini, non vos debere pertimescere passiones: sive ut hortemur patienter haec ferre, quae præsentem et futuram habent consolationem. Ut spes nostra firma sit pro vobis, scientes quoniam sicut socii passionum estis, sic eritis et consolationis. Quia certi sumus. Non enim volumus ignorare vos, fratres, de tribulatione nostra, quæ facta est in Asia. Suas narrat passiones, ut illi cognoscant se parva pati, maxime cum illi talia sint perpessi, qui vice Christi fuerant destinati: comparatione magistri erubescant discipuli suam dolere injuriam, cum magistrum majora pertulisse cognoverint. Quoniam supra modum gravati sumus supra virtutem. Pressura tribulationum.","english":"And through the exhortation by which we ourselves are consoled by God, we recognize that God forsakes no one, and much more will he reward in the future even those whom he does not desert in the present. Since just as the sufferings of Christ abound in us. Sufferings for the name of Christ. So also through Christ our consolation abounds. Just as Peter was freed from prison, and Paul was strengthened in the temple by a vision and a voice of the Lord. But whether we are afflicted for your exhortation and salvation, or whether we are consoled for your consolation. Because we exhort you to salvation, or so that we may provide you an example of endurance. Or we exhort for your exhortation, which works endurance of the same sufferings that we also suffer. Therefore we are delivered, so that you yourselves may be strengthened, that you ought not to fear sufferings: or so that we may exhort you to bear patiently these things, which have present and future consolation. So that our hope may be firm for you, knowing that just as you are sharers of the sufferings, so you will also be of the consolation. Because we are certain. For we do not want you to be ignorant, brothers, concerning our tribulation, which happened in Asia. He recounts his own sufferings, so that they may recognize that they suffer little, especially since such things were endured by him who had been appointed in place of Christ: by comparison with the master, let the disciples be ashamed to grieve over their own injury, when they have learned that the master bore greater things. Because we were burdened beyond measure, beyond our strength. The pressure of tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Ita ut tæderet nos etiam vivere. Ita ut mori cuperemus. Sed ipsi in nobis ipsis responsum mortis habuimus. Ipsa mors nos docuit omne humanum auxilium defecisse, et ab illo solo sperandum esse remedium, cui etiam mortuos suscitare possibile est. Ut non simus fidentes in nobis. Sive etiam desperemus de vita. Facit locus iste contra eos qui catholici sunt, et suis aliquid meritis tribuere præsumunt. Sed in Deo, qui suscitat mortuos, qui de tantis periculia eripuit nos, et eruit. Non in nostra vel prudentia, vel cautela, neque in virtutibus nostris, quia maledictus qui ponit fiduciam carnem brachii sui. In quem speramus, quoniam adhuc et eripiet. Præscit se adbuc passurum, qui sperat se liberandum. Adjuvantibus et vobis. Sicut et Petrus de carcere liberatus est orationibus Ecclesiæ: simul notandum quod nisi laborans non dicitur adjnvari. In oratione pro nobis. Multum valet oratio omnis Ecclesiae. V, ex multorum personis ejus quæ in nobis est donationis per multos gratiæ agantur pro nobis. Ut ex multarum conventu personarum, videlicet infantium, juvenum, senum, pro eo quod vobis donati sumus, Domino gratiae referantur. Nam gloria nostra hæc est, testimonium conscientiæ nostræ, quod in simplicitate et sinceritate Dei. Ideo glorior in tribulationibus, quia conscientia mea non reprehendit me lucri vel gloriae causa proedicire, sed in simplicitate vestram salutem requirere.","english":"So that we even grew weary of living. So that we desired to die. But we ourselves had the sentence of death in ourselves. Death itself taught us that every human aid had failed, and that remedy was to be hoped for from him alone to whom it is possible even to raise the dead. So that we should not be confident in ourselves. Or even should despair of life. This passage acts against those who are catholic and presume to attribute something to their own merits. But in God, who raises the dead, who from such great dangers rescued us and delivered us. Not in our own prudence or caution, nor in our virtues, because cursed is he who places the confidence of his flesh in his own arm. In whom we hope, since he will yet deliver us. He knows beforehand that he will yet suffer, who hopes that he will be freed. With you also helping. Just as Peter also was freed from prison by the prayers of the Church: at the same time it is to be noted that one who does not labor is not said to be helped. In prayer for us. The prayer of the whole Church is of great value. That, from the persons of many, of the gift that is in us, thanks may be given by many for us. That from the gathering of many persons, namely of infants, youths, and old men, for the reason that we were given to you, thanks may be rendered to the Lord. For our glory is this, the testimony of our conscience, that in simplicity and sincerity of God. Therefore I glory in tribulations, because my conscience does not reproach me that I preach for the sake of gain or glory, but in simplicity to seek your salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"Et non in sapientia carnali, sed in gratia Dei conversati sumus in mundo. Non subdole docentes, sicut est sapientia carnalis, quae mercede distrahitur, sed gratis, sicut a Deo accepimus, vel Dei causa praedicavimus. Abundantius autem ad vos. A quibus nec victum qui nobis jure debebatur, accepimus. Non enim alia scribimus vobis. Non erubesco, quia etiam vos scitis certum esse quod dico. Quam quæ legistis et cognoscitis. Hæc legentes in epistola, quae cognoscatis in conscientia. Spero autem quod usque in finem cognoscetis. Non mutabo propositum meum. Sicut et cognovistis nos ex parte. Quia nondum est finis: cum autein venerit finis, tunc ex integro cognoscetis. Quia gloria vestra sumus, sicut et vos nostra. Sic est gloria discipulis de bono doctore, quomodo et magister in bonis discipulis gloriatur. In die Domini nostri Jesu Christi. Ubi et veri magistri et boni discipuli probabuntur. Et hac confidentia volui prius venire ad vos. Ilac conscientia, quia nihil aliud vestrum quæsivimus, quam salutem. Ut secundam gratiam haberetis, et per vos transire in Macedoniam. Et iterum a Macedonia venire ad vos, et a vobis deduci in Judæam. Quia in primo adventu primam habuistis: aut certe poenitentiam secundam gratiam voluit intelligi, quia prima est baptismi. Cum ergo hoc voluissem, uunquid levitate usus sum?","english":"And we conducted ourselves in the world not in carnal wisdom, but in the grace of God. Not teaching deceitfully, as is carnal wisdom, which is peddled for a fee, but freely, as we received from God, or we preached for God's sake. But more abundantly to you. From whom we did not even accept the sustenance that was owed to us by right. For we write nothing else to you. I am not ashamed, because even you know that what I say is certain. Which things you have read and know. Reading these things in the letter, which you may know in your conscience. But I hope that you will know even to the end. I will not change my purpose. As you also have known us in part. Because the end is not yet; but when the end has come, then you will know fully. Because we are your glory, just as you also are ours. So it is glory for disciples from a good teacher, just as the teacher also glories in good disciples. On the day of our Lord Jesus Christ. Where both true teachers and good disciples will be proved. And with this confidence I wished first to come to you. With this conscience, because we sought nothing else of you than your salvation. That you might have a second grace, and pass through you into Macedonia. And again from Macedonia come to you, and be escorted by you into Judea. Because in the first coming you had the first; or certainly he wished repentance to be understood as the second grace, because the first is of baptism. When therefore I had wished this, did I use levity?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"Quia pron:issum non exhibuerat, ne hoc levitatis esse putarent, veraciter et sapienter excusat. Aut quæ cogito, secundum carnem cogito. Secundum voluntatem carnalem. Carnalc est, nulla existente causa, non facere quod promittas, sicul multi carnales homines facere solent. Ut sit apud me Est, et Non P Ideo non cogito secundum carnem, ut non mentiar. Fidelis autem Deus: quia sermo noster qui fuit apud vos, non est in illo Est, et Non: sed est in illo Est. Non est in illo dubietas, nec vobis sumus aliquando mentiti. Dei enim Filius Jesus Christus, qui in vobis per nos prædicatus est, per me et Silvanum et Timotheum, non fuit in illo Est, et Non. Contra Manichæos, qui Christum falsam carnem habuisse confirmant: et contra Arianos, qui negant Filium semper fuisse: cum ipse locutus sit Moysi: Ego sum qui sum; et: Qui est, misit me ad vos; quia ipse et erat, et est, et semper est; quia nunquam non est. Sed est, in illo fuit. Hoc est, veritas, et immutabilitas; sicut Moyscs dicit: Qui est, misit me. Ille cst enim vere, qui semper idem est. Quotquot enim promissiones Dei sunt, in illo Est. Ideo et per ipsum dicimus amen Deo. Veritatis implelio. Ad gloriam nostram. Omnis veritas promissionum in Christo est, quæ per nos ad gloriam Dei completur. Qui autem confirmat nos.","english":"Because he had not fulfilled his promise, lest they think this was fickleness, he excuses himself truthfully and wisely. Or the things I think, I think according to the flesh. According to carnal will. It is carnal, when no cause exists, not to do what you promised, as many carnal men are accustomed to do. So that with me there is Yes and No? Therefore I do not think according to the flesh, so that I may not lie. But God is faithful: because our word which was with you was not in it Yes and No, but in it is Yes. There is no doubt in it, nor did we ever lie to you. For the Son of God, Jesus Christ, who was preached among you through us, through me and Silvanus and Timothy, was not in him Yes and No. Against the Manichaeans, who affirm that Christ had false flesh: and against the Arians, who deny that the Son always existed: since he himself spoke to Moses: I am who I am; and: He who is, sent me to you; because he both was, and is, and always is; because he never is not. But Yes, was in him. That is, truth and immutability; as Moses says: He who is, sent me. For he truly is, who is always the same. For as many promises of God as there are, in him is Yes. Therefore also through him we say Amen to God. The fulfillment of truth. To our glory. Every truth of the promises is in Christ, which through us is completed to the glory of God. But he who confirms us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Quia dixerat: Per nos, modo hoc totum ostendit Deum facere, qui in eis ista omnia operatus est, ne sibi aliquid humana infirmitas arrogaret. Vobiscum in Christo. Virtutibus. El qui unxit nos Deus. Spiritu sancto, vel chrismate. Et qui signavit nos. Omne quod intrinsecus est pretiosum, signatur. Et dedit pignus Spiritus in cordibus nostris. Omnis arrha pro pretii magnitudine datur: quantum ergo præmium est, cujus tanta est arrha? id est, gratia Spiritus. Ego autem. Reddit causas quare non icrit, non suae levitati, sed illorum infirmitati deputandum. Testem Deum invoco in animam meam. Quem solum animae secreta non fallunt. Quod parcens vobis, non veni ultra Corinthum. Ne in vobis acrius vindicarem. Non quia dominamur fidei vestræ. Non quia ideo credidistis, ut vobis dominemur, sicut in lege sacerdotes, et ideo vos terremus, sed omnia ad emendationew vestram facimus, ut et hic in conscientia et in perpetuo gaudeatis. Non quod iterum quasi servi metu cogamini, sed ipsi libertati adjutorium damus, ne dum ejus mensuram servare non nostis, ruatis in pejus. Sed adjutores sumus. Cooperatores. Caudii vestri. Nam fide stetistis. Liberi estis, si non peccatis. Gaudet conscientia, cum bonorum operum recordatur. Doctoris gaudium est discipulorum profectus.","english":"Because he had said, \"Through us,\" he now shows that it is God who does all this, who has worked all these things in them, lest human weakness claim anything for itself. With you in Christ. In virtues. And he who anointed us is God. With the Holy Spirit, or with chrism. And he who has sealed us. Whatever is precious within is sealed. And he gave the pledge of the Spirit in our hearts. Every pledge is given in proportion to the greatness of the price; how great, then, is the reward, whose pledge is so great? That is, the grace of the Spirit. But I. He gives the reasons why he did not come, to be attributed not to his own fickleness but to their weakness. I call God as witness upon my soul. He whom alone the secrets of the soul do not deceive. That sparing you, I did not come again to Corinth. Lest I punish you more harshly. Not that we lord it over your faith. Not that you believed for this reason, that we might lord it over you, as priests do under the law, and therefore we terrify you, but we do all things for your correction, so that both here in conscience and forever you may rejoice. Not that you are compelled again as slaves by fear, but we ourselves give aid to your liberty, lest while you do not know how to keep its measure, you fall into worse. But we are helpers. Co-workers. Of your joy. For you have stood firm in faith. You are free, if you do not sin. The conscience rejoices when it remembers good works. The teacher's joy is the progress of his disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"CAP. II. Statui autem hoc ipse apud me. Cogitavi, vel disposui. Ne iterum in tristitia venirem ad vos. Qui primum in gaudio veneram, quando credidislis. Si enim ego contristo vos, et quis est qui me lætificet? Ad hoc vos contristo, ut gaudeam de vobis. Nisi qui contristatur ex me? Qui enim contristatur, intelligit se peccasse; sicut acger, qui dolorem adhuc sentit, potest recipere sanitatem. Et hoc ipsum scripsi vobis. Ideo scripsi, ut litteris correcti præsentem me gaudere faceretis. Ut non cum venero, tristitiam super tristitiam habeam. Tristitiam enim habeo, quia peccatis: augetur ergo tristitia, si vos ad perfectum non emendatis. De quibus oportuerat me gaudere. De quibus me nunquam oportuerat contristari, sive de emendatione gaudere. Confidens in omnibus vobis, quoniam meum gaudium omnium vestrum est. Confi. dens vos omnes intelligere, quia tunc verum gaudium habctis, si ego gaudco. Nam ex multa tribulatione et angustia cordis. Et hic intelligendum quam solliciti erant aposloli de omnium salute. Scripsi vobis per multas lacrymas. Priorem epistolam. Non ut contristemini, sed ut sciatis quam charitatem. Non quo me vester dolor delectet, sed quia curari aliter non potest. Abundantius habeam in vobis. Ne dicerent: Non soli nos peccavimus. Ex abundantiori sollicitudine majorem potestis charitatem probare. Si quis autem contristavit, non me contristavit.","english":"CHAPTER II. But I resolved this in myself. I thought, or I determined. Lest I should come to you again in sorrow. I who had first come in joy, when you believed. For if I cause you sorrow, who is there who makes me glad? I cause you sorrow for this purpose, that I may rejoice over you. Unless it is the one who is made sorrowful by me? For he who is made sorrowful understands that he has sinned; like a sick man, who, while he still feels pain, can receive healing. And this very thing I wrote to you. I wrote it for this reason, that you, corrected by my letter, might make me rejoice when I am present. So that when I come, I may not have sorrow upon sorrow. For I have sorrow because of sins; sorrow is increased, then, if you do not correct yourselves to perfection. Concerning those things over which I ought to have rejoiced. Concerning those things over which I ought never to have been made sorrowful, or to have rejoiced over their correction. Confident in all of you, that my joy is the joy of all of you. Confident that you all understand that you then have true joy, if I rejoice. For out of much tribulation and anguish of heart. And here it must be understood how anxious the apostles were for the salvation of all. I wrote to you with many tears. The former letter. Not that you might be made sorrowful, but that you might know what love. Not that your sorrow delights me, but because it cannot be healed otherwise. I may have more abundantly in you. Lest they should say: We alone have not sinned. From more abundant solicitude you can prove greater love. But if anyone has caused sorrow, he has not caused sorrow to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Quia per illius peccatum etiam vos correpti amplius proficitis, sive quia emendavit, non per omnia contristavit. Sed ex parte. Quasi bonus nocuit. Ut non onerem omnes vos. Ideo scribo eum recipi, ut non vos gravet, si per vestram duritiam desperaverit. Sufficit illi, qui hujusmodi est, objurgatio hæc, quæ fit a pluribus. Non solum de illo dicit, qui paternum polluit lorum, sed de omni peccante: quia mulii peccaverunt, sicut prima docet Epistola. Ita ut contra magis dunelis, et consolemini, ne forte abundantiori tristitia absorbeatur, qui hujusmodi est. Donetis veniam, et consulemini verbis Prophetae: Nolo mortem peccatoris, tantum ut convertatur. Et: Quacunque die conversus fuerit iniquus. Ne per desperationem indulgentiae absorbeatur, profundo vitiorum vel a diabolo absorptus, ad infidelitatis et blasphemiæpraecipitia deducatur. Propter quod obsecro vos, ut confirmetis in illum charitatem. Ut per prophetiam se agnoscat veniam consecutum, qua Deus dixit: Nolo mortem morientis. Ideo enim scripsi, ut cognoscam experimentum vestrum, an in omnibus obedientes sitis. Ideo hanc secundam scribo, ut videam, si quomodo obedistis in excommunicando, sic obediatis in recipiendo. Obedientia enim illa perfecta et vera est, quæ in nullo contemnit. Cui autem aliquid donastis. Pro donaveritis. Et ego. Sicut vobiscum vindicavi, ita et vobiscum dono. Nam et ego quod donavi.","english":"Because through his sin you too, having been corrected, profit all the more, or because he has amended, he has not grieved you in all things. But in part. As a friend he did harm. So that I may not burden you all. Therefore I write that he be received, so that he may not weigh upon you, if through your hardness he has fallen into despair. Sufficient for him who is of this kind is this rebuke, which is administered by many. He speaks not only of him who defiled his father's bed, but of every sinner, because many have sinned, as the first Epistle teaches. So that on the contrary you should rather forgive and console him, lest one who is of this kind be swallowed up by excessive sorrow. You should grant pardon, and be consoled by the words of the Prophet: I do not will the death of the sinner, only that he be converted. And: On whatever day the wicked man turns. Lest through despair of indulgence he be swallowed up, in the depth of vices or swallowed up by the devil, and be led to the precipices of unbelief and blasphemy. For this reason I beseech you, that you confirm your love toward him. That through the prophecy he may recognize that he has obtained pardon, which God spoke: I do not will the death of the dying one. For this reason I wrote, that I might know your proof, whether in all things you are obedient. For this reason I write this second letter, that I may see whether, just as you obeyed in excommunicating, so you may obey in receiving. For that obedience is perfect and true which despises nothing. But to whom you have forgiven anything. For you have forgiven. And I also. Just as I have avenged with you, so also I forgive with you. For even I, what I have forgiven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Et ego quod donavi, non in mea persona, sed Christi qui dixit: Quae solveritis in terra, erunt soluta et in coelo. Si quid donavi, propter vos. Ne vos gravemini. In persona Christi. Quia per. sonam gerimus Christi. Ut non circumveniamur a Satana. Similiter enim circumvenit per nimiam severitatem nostram, ut pereant animae desperando, quomodo et per nimiam bonitatem nostram non corrigendo: unde Salomon ait: Non declines ad dexteram neque sinistram. Quamvis tota epistola contra Novatianos sit, tamen hic evidentissime ostenduntur a dia. bolo circumventi pænitentiam denegare. Non enim ignoramus cogitationes ejus. Hae sunt versutiæ ejus, ut per immoderata bona fallat incautos. Cum venissem autem Troadem propter Evangelium Christi. Modo illis vult probare quanto amplius eos diligat, et quam sit eorum causa sollicitus, qui cum illi omnia essent prospera, nullam tamen habuit requiem quia non invenit Titum, quem miserat ad eos, ut ei nunti ret, si se correxissent, hoc ut intelligant eum omnia propter charitatem fecisse. Et ostium mihi apertum esset in Domino: non habui requiem spiritui meo. Ostium, aditus, vel opportunitas prædicanti, vel quia corda eorum aperuit Deus quibus ille prædicabat. Eo quod non invenirem Titum fratrem meum. Eo quod non redisset ad me, ut me de vobis faceret certiorem. Sed vale faciens eis profectus sum cito.","english":"And what I forgave, I forgave not in my own person, but in Christ's, who said: Whatever you loose on earth will be loosed also in heaven. If I forgave anything, it was for your sake, so that you not be burdened. In the person of Christ, because we bear the person of Christ. So that we not be outwitted by Satan. For in like manner he outwits us through our excessive severity, so that souls perish through despair, just as also through our excessive leniency by not correcting them; whence Solomon says: Do not turn aside to the right or to the left. Although the whole epistle is directed against the Novatians, here nonetheless it is most evidently shown that those deceived by the devil refuse repentance. For we are not ignorant of his designs. These are his cunning tricks, that through immoderate goods he may deceive the unwary. But when I had come to Troas for the gospel of Christ. Now he wishes to prove to them how much more he loves them, and how anxious he is on their account, since although all things were prospering for him, he nonetheless had no rest because he did not find Titus, whom he had sent to them, to report to him whether they had corrected themselves, so that they may understand that he did everything for the sake of love. And a door was opened to me in the Lord: I had no rest for my spirit. A door: an entrance, or an opportunity for the preacher, or because God opened the hearts of those to whom he was preaching. Because I did not find Titus my brother. Because he had not returned to me to make me certain concerning you. But taking leave of them, I set out quickly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"Inde ex ii, quamvis occasionem habuerim praedicandi: et eis vale feci, qui crediderunt, quorum cordis ostium aperuit Deus. In Macedoniam. Unde et celerius de vobis audirem. Vicinior est Achaiæ Macedonia. Deo autem gratias, qui semper triumphat nos in Christo Jesu. Tnumpbare nos facit sive in nos ipse triumphat. Et odorem notitiæ suæ manifestat per nos in omni loco. Et quia primo credentes modicum aliquid quasi odorem fidei cognoscere poterant. Quia Christi bonus odor sumus Deo. Odor notitiae Dei per doctrinam et signa manifestatur. Odor autem ideo, quia sentitur potius quam videtur. Bonus odor prædicatio sancta est, et vita bona: qui amant talem, bono odore vivunt: qui invident, bono odore moriuntur. In his qui salvi fiunt. Gratiae ejus. Et in his qui pereunt. Judicium ejus justissimum. In his qui salvi fiunt, uti Tabita: et in his qui pereunt, ut Hymeneus et Alexander. Aliis quidem odor mortis in mortem, aliis autem odor vitæ in vitam. Unus odor quomodo et vitam et mortem confert? sicut enim solis aspectus sanis oculis claritatem, lippientibus aflert cxcitatem; ita doctrina Christi obedientibus vita, contradicentibus mors est. ltem aliter: Odor bonus baptisma Christi est: qui hoc in Ecclesia catholica accipit, bono odore vivit; qui in hæresi, bono odore moritur. Item aliter: Amasti bene agentem, vixisti bono odore; invides et detrahis bene agenti, mortuus es bono odore.","english":"From there, from them, although I had an opportunity to preach, I bade farewell to those who had believed, whose heart's door God opened. To Macedonia. Whence I might also hear of you more quickly. Macedonia is nearer to Achaia. But thanks be to God, who always triumphs us in Christ Jesus. He makes us triumph, or rather he himself triumphs in us. And he manifests the odor of his knowledge through us in every place. And because those who first believed could know only a little, as it were, of the odor of faith. Because we are the good odor of Christ to God. The odor of the knowledge of God is manifested through teaching and signs. It is called an odor for this reason, that it is sensed rather than seen. The good odor is holy preaching and a good life: those who love such a one live by the good odor; those who envy die by the good odor. In those who are saved. By his grace. And in those who perish. By his most just judgment. In those who are saved, like Tabitha; and in those who perish, like Hymenaeus and Alexander. To some indeed an odor of death unto death, but to others an odor of life unto life. How does one odor bring both life and death? For just as the sight of the sun brings brightness to healthy eyes and blindness to inflamed ones, so the teaching of Christ is life to the obedient and death to those who contradict it. Likewise in another sense: the good odor is the baptism of Christ: whoever receives it in the catholic Church lives by the good odor; whoever receives it in heresy dies by the good odor. Likewise in another sense: you have loved one who does good, and you have lived by the good odor; you envy and disparage one who does good, and you have died by the good odor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Et ad hæc quis tam idoneus? Quis per se, aut suis viriius, nisi illo inspirante et donante, sine quo nihil possumus? nam quis hoc comprehendat, quomodo gratia Dei alios salvat et alios relinquat? Non enim,umus sicut plurimi, adulterantes verbum Dei, sed ex sinceritate. Pseudoapostolos laxat, humanum sensum divinae prædicationi miscentes, sicut in Isaia dicit: Caupones tui miscent vi no aquam, id est, merae doctrinæ adulationis verba quibus homines non tam ebrietate ferveant, quam delectatione tepescant. Sicut ex Deo coram Deo. Præcessit, et scientes nos ab ipso coram ipso loqui. In Christo loquimur. In persona Christi, sicut ipse docuit.\n\nCAP. III. Incipimus iterum nosmetipsos commendare? aut nunquid egemus sicut quidam? Non ut commendemur vobis, laudamus vos, sed ne ab aliis seducamini, cogimur memorare hæc. Commendatitiis epistolis ad VOS, aut ex vobis? Quos non commendat gratia virtutum, illos digne commendant litteræ amicorum. Epistola nostra vos estis. Sicut in prima dicit: Signaculum apostolatus mei vos estis: epistola commendatitia. Scripta in cordibus nostris. In conscientiis nostris est, nos vobis praedicantibus credidisse. Quæ scitur et legitur ab omnibus hominibus manifestati. Omnibus manifestum est, vos Christo per nos credidisse, confirmante doctrinam nostram Sp ritu sancto per virtutes: sivc hine vere cognoscemini Christi esse, quod ejus Spiritum accepistis.","english":"And to these things, who is so fit? Who is sufficient by himself or by his own powers, unless he inspires and grants it, without whom we can do nothing? For who can comprehend this, how the grace of God saves some and abandons others? For we are not, like many, adulterating the word of God, but out of sincerity. He indulges the false apostles, who mix human understanding with divine preaching, as it is said in Isaiah: Your innkeepers mix water with wine, that is, the words of flattery with pure doctrine, by which men are not so much set aflame with drunkenness as they grow lukewarm with delight. As from God, before God. He has gone before, and knowing that we speak from him before him. In Christ we speak. In the person of Christ, as he himself taught.\n\nCHAPTER III. Do we begin again to commend ourselves? Or do we need, as certain ones do? Not that we may be commended to you do we praise you, but lest you be led astray by others, we are compelled to recall these things. Letters of commendation to you, or from you? Those whom the grace of virtues does not commend, the letters of friends commend worthily. Our letter you are. As he says in the first: You are the seal of my apostleship: a letter of commendation. Written in our hearts. It is in our consciences that you believed when we preached to you. Which is known and read by all men, being made manifest. It is manifest to all that you believed in Christ through us, the Holy Spirit confirming our teaching through miracles: whether by this you are truly recognized as belonging to Christ, because you have received his Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Quoniam epistola estis Christi, ministrata a nobis, et scripta, non atramento, sed Spiritu Dei vivi. InvisibiH. Non in tabulis lapideis. Judæi in dura materia legem acceperunt, significante duritiam eorum: sicut velamen Moysi ostendebat velamen cordis eorum. Quamvis et nos legem Christi scriptam habeamus, tamen primo non quasi absentes, sed præsentes scriptis tabulis corde nostro Domini verba susc pimus: Evangelia vero postmodum propter memoriam scripta sunt posterorum. Hinc jam differentiam inducit legis et gratiæ. Sed in tabulis cordis carnalibus. Ubi est fides et gratia Spiritus. Vult ostendere nobis plus collatum, qui legem in corde accepimus. Si ergo illi inexcusabiles fuerunt qui extrinsecus legem habebant, quanto magis nos qui verba ex ore Christi in corde suscepimus! Fiduciam autem talem habemus. Qua scimus vos per nos Christo credidisse, vel quia nos non humana epistola, sed Dei gratia commendat. Per Christum ad Deum. Non per nos, qui sine ipso nihil sumus. Non quod sufficientes simus cogitare aliquid. Si nec cogitare, quanto magis facere! sicut et Dominus dicit in Evangelio: Sine me nihil potestis facere. Hinc cognoscamus quia per nos nihil sumus, nisi Domini misericordia et gratia regamur. Vult ergo ostendere nihil sua virtute vel prudentia se facere, cum utique pauci, si non Dei gratia, nunquam totum mundum salvare potuissent.","english":"Because you are a letter of Christ, ministered by us, and written, not with ink, but with the Spirit of the living God. Invisible. Not on tablets of stone. The Jews received the law on hard material, signifying their hardness: just as the veil of Moses showed the veil of their heart. Although we too have the law of Christ written, yet at first not as it were absent, but present, we received the words of the Lord on the tablets of our heart written: but the Gospels afterwards were written for the memory of posterity. Hence now he introduces the difference between law and grace. But on tablets of the heart, fleshly. Where there is faith and the grace of the Spirit. He wants to show us that more has been conferred on us, who have received the law in the heart. If therefore they were without excuse who had the law outwardly, how much more we who have received the words from the mouth of Christ in the heart! But we have such confidence. Which we know, that you have believed in Christ through us, or that we are commended not by a human letter, but by the grace of God. Through Christ to God. Not through ourselves, who are nothing without him. Not that we are sufficient to think anything. If not even to think, how much more to do! as the Lord also says in the Gospel: Without me you can do nothing. Hence let us recognize that we are nothing through ourselves, unless we are governed by the Lord's mercy and grace. He wants therefore to show that he does nothing by his own power or prudence, since certainly a few, if not by the grace of God, could never have saved the whole world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Ideo autem hoc præmisit, quia dicturus erat, tanto majus se ministerium suscepisse quam Moyses, quanto majus est Novum Testamentum a lege, ne quid sibi arrogare videretur: quod ideo dicebat, ut eos et a falsis apostolis revocarct, et ne aliquid meritis suis ascriberent. A nobis quasi ex nobis; sed sufficientia nostra ex Deo cst. Quasi nostra sapientia, vel virtute, ut nihil viribus suis depuLet humana fragilitas. Qui et idoneos nos fecit ministros Novi Testamenti. Ad hoc implendum idoneos nos fecit. Non littera, sed spiritu. Non legis littera, sed spiritalium praeceptorum. Nec littera malum est, quia occidit: sed mali sunt quof prævaricatione convincit: aculeus enim mortis, peccatum; virtus autem peccati, lex: auget peccati desideria, et inde occidit; lex enim sola littera est eis qui eam legere noverunt et implere non possunt: quæ non est adjuirix legentium, sed testis peccantium, quæ mortificat peccatores. Cæterum ipse dixit: Lex sancta, et mandatum sanctum. Cur ergo ministratio mortis dicitur, si bona est lex? Nec mireris, cum etiam de prædicatione Evangelii dictum sit: Christi bonus odor sumus Deo, in his qui salvi fiunt, et in his qui pereunt, et reliqua. Ad Judxos enim dicta est lex minislratio mortis, ad quos et in lapides scripta est, ad eorum duritiam figurandam: non ad eos qui legem per charitatem implent.","english":"Therefore he prefaced this, because he was about to say that he had received a ministry as much greater than Moses' as the New Testament is greater than the law, lest he seem to claim anything for himself; which he said for this reason, both to recall them from false apostles and lest they ascribe anything to their own merits. From us, as if from ourselves; but our sufficiency is from God. As if our wisdom or virtue, so that human frailty may reckon nothing to its own strength. Who also made us fit ministers of the New Testament. He made us fit to fulfill this. Not of the letter, but of the spirit. Not of the letter of the law, but of spiritual precepts. Nor is the letter evil because it kills; but evil are those whom it convicts by transgression: for the sting of death is sin; but the power of sin is the law: it increases the desires of sin, and from there it kills; for the law is only a letter to those who have known how to read it and cannot fulfill it: which is not a helper of those who read, but a witness against those who sin, which puts sinners to death. Otherwise he himself said: The law is holy, and the commandment holy. Why then is it called the ministry of death, if the law is good? Nor be amazed, since even of the preaching of the Gospel it was said: We are a good odor of Christ to God, in those who are saved, and in those who perish, and the rest. For to the Jews the law was called the ministry of death, to whom it was also written on stones, to figure their hardness: not to those who fulfill the law through love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Ipsa enim lex, quæ in litteris est figurata lapideis, dicit: Non adulterabis; non moechaberis, et reliqua. Occidit autem peccatores, cum transgrediuntur. Quomodo ergo lex spiritalis? Quidam putant quod litteræ intellectus occidit: non intelligentes quia nec ubique historia, nec ubique possit allegoria servari. Nam sunt quædam in figura dicta. Si preceptum velimus in allegoriam vertere, omnem eorum enervamus virtutem, et aperilur janua delinquendi. Littera enim occidit: spiritus autem vivificat. Dum credentes facit, et spiritalem intellectum infundit, ut opportune unaquæque res intelligatur. Quod si ministratio mortis litteris deformata in lapidibus, fuit in gloria. Insensibilibus, ut dura corda merebantur Judæorum. Ita ut non possent filii Israel intendere in faciem Moysi, propter gloriam vultus ejus. Contra Manichæos: nunquam Apostolus possit contraria comparare, nec minorem suam quam Moysi gloriam prædicare, nisi quia idem Deus utriusque Testamenti est condilor. Quæ evacuatur.","english":"For the law itself, which is figured in letters of stone, says: You shall not commit adultery; you shall not fornicate, and the rest. But it kills sinners when they transgress. How then is the law spiritual? Some think that the understanding of the letter kills, not understanding that neither can history be kept everywhere, nor can allegory be kept everywhere. For there are certain things said in figure. If we wish to turn the commandment into allegory, we drain all its power and the door of sinning is opened. For the letter kills, but the spirit gives life—while it makes believers and pours in spiritual understanding, so that each thing may be understood in its proper place. But if the ministry of death, formed in letters on stones, was in glory—for insensible people, as the hard hearts of the Jews deserved—so that the children of Israel could not look intently on the face of Moses because of the glory of his countenance. Against the Manichaeans: the Apostle could never compare contrary things, nor proclaim his own glory as less than Moses', unless it were because the same God is the founder of both Testaments. Which is being annulled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Quia visibilis gloria evacuatur per gloriam Evangelii: sed ita evacuatur ut proficiat, sicat infantia evacuatur in juventute, et semen in fructu:.melior quidem fructus semioe, sed nunquam sine semine fructus; et non perit, sed multiplicatur semen in fructu, sic evacuatur, sicut ipse dicit in prima prophetiam et scientiam destruendas, dicens: Cum venerit quod perfectum est, evacuabitur quod ex parte est. Quomodo non magis ministratio Spiritus. Sicut enim injuria fit Veteri Testamento, si dicatur non ab eodem Deo conditum a quo Novum, ita Novo fit injuria si Veteri comparatur. Erit in gloria? Nostra, quae non evacuatur, quia perfecta est. Nam si ex ministerio damnationis gloria est. Exposuit ministrationem mortis. Multo magis abundat ministerium justitiæ in gloria. Qua justitia justificat gratis, vel exspectat ad pœnitentiam. In gloria aeterna. Nam nec glorificatum est quod claruit in hac parte, propter excellenlem gloriam. Ad comparationem gloriae Evangelii obumbratur gloria tegis: sicut orto sole lumen lucernæ cæcatur, cum tamen suo tempore magnum videatur habere fulgorem. Hoc ostendit Dominus, cum ascendens in montem solus, splendore solis dicitur radiasse: cum tamen Moyses et Elias visi in gloria referantur, et ideo vox Patris ipsum jam solum audire nos præcepit. Si enim quod evacuatur, per gloriam est, multo magis quod manet, in gloria eat.","english":"Because the visible glory is emptied out through the glory of the Gospel—but it is emptied out in such a way that it makes progress, just as infancy is emptied out in youth, and the seed in the fruit. The fruit is indeed better than the seed, but the fruit is never without the seed; and the seed does not perish but is multiplied in the fruit. So it is emptied out, just as he himself says in the first [letter], speaking of prophecy and knowledge as to be destroyed, saying: When that which is perfect has come, that which is in part will be emptied out. How much more [is this true of] the ministry of the Spirit. For just as injury is done to the Old Testament if it is said not to have been established by the same God who established the New, so injury is done to the New if it is compared with the Old. Will it be in glory? Ours, which is not emptied out, because it is perfect. For if from the ministry of condemnation there is glory—he has set forth the ministry of death—much more does the ministry of righteousness abound in glory. By which righteousness he justifies freely, or awaits unto repentance. In eternal glory. For neither has that which shone been glorified in this respect, on account of the surpassing glory. In comparison with the glory of the Gospel, the glory of the letter is overshadowed: just as when the sun has risen the light of a lamp is blinded, although in its own time it seems to have great brightness. The Lord showed this when, ascending the mountain alone, he is said to have shone with the brightness of the sun; yet Moses and Elijah are reported to have been seen in glory, and therefore the voice of the Father has commanded us now to hear him alone. For if that which is being emptied out is through glory, much more does that which remains [abide] in glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Si evacuandum per gloriam datum est Testamentum, quomodo non manens in gloria est? Habentes igitur talem s, em. Talem spem gloriæ, quae per fidem ambulamus. Multa fiducia utimur. In eo quod idoneos nos fecerit Deus. Et non sicut Moyses ponebat velamen super faciem suam. Jam nos non sic facimus, quia hic omnes gloriam vident Christiani. Ut non intenderent filii Israel in faciem ejus. Usque ad revelationem ejus: sic et lex non intelligitur, usque dum in fine ejus Christo credatur: quia ipse est finis legis, quo nobis est perveniendum. Quod evacuatur. Velamen in fine, et nunc in Cbristo. Sed obtusi sunt sensus eorum usque in hodiernum diem. Nisi enim credideritis, non intellisetis. Idipsum velamen in lectione Veteris Testamenti manet. Cujus ille figuram gestabat in facie. Non revelalum. Quandiu non credit Christo. Quod in Christo evacuatur. Qui est finis legis. Sed usque in hodiernum diem, cum legitur Moyses, velamen est positum super cor eorum. ignorantiæ in cordibus Judæorum. Cum autem conversus fuerit ad Deum, auferetur velamen. Aliquis ex illis quomodo Moyses convertebatur. Dominus autem spiritus est. Nihil in illo obscurum, neque composilum; libcr est spiritus, et idcirco non potest velamen accipere, sed magis ipse revelat. Ubi autem Spiritus Domini, ibi libertas. Qui autem Spiritum Domini babet, omnia libere conspit it: Spiritus enim omnia scrutamur. Nos vero. Fideles.","english":"If the Testament was given to be emptied out through glory, how is it not that which remains in glory? Therefore, having such hope of glory, we walk by faith. We use much confidence, in that God has made us fit. And not as Moses put a veil over his face—we no longer do so, because here all Christians see the glory—so that the children of Israel might not look intently on his face. Until its revelation: so too the law is not understood until at the end Christ is believed in, because he himself is the end of the law, to which we must attain. That which is emptied out. The veil at the end, and now in Christ. But their senses were dulled until this present day. For unless you believe, you will not understand. That same veil remains in the reading of the Old Testament, of which he bore the figure on his face. Not revealed, as long as Christ is not believed. That which is emptied out in Christ, who is the end of the law. But until this present day, when Moses is read, a veil is placed over their heart—a veil of ignorance in the hearts of the Jews. But when he has turned to God, the veil will be taken away—as one of them, in what manner Moses was turned. Now the Lord is the Spirit. Nothing in him is obscure or composite; the Spirit is a book, and therefore he cannot receive a veil, but rather he himself reveals. But where the Spirit of the Lord is, there is freedom. For he who has the Spirit of the Lord beholds all things freely; for we search all things by the Spirit—we, that is, the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"Omnes revelata facie. Non pauci, sicut Moyses. Gloriam Domini speculantes. Evidenter et clare Domini gloriam intelligimus, vel fide cernimus. In eamdem imaginem. Quam Chrislus ostendit in monte, sicut alibi, Qui transformabit corpus humilitatis nostræ. Transformamur. Quotidie id nitimur. A claritate. A gloria praesenti, quae non fluitur, sed proficit ad futuram. In claritatem, tanquam a Domini Spiritu. Gloria in gloriam.\n\nCAP. IV. Ideo habentes hanc ministrationem. Apo stolatus. Juxta quod misericordiam consecuti sumus. Quia per nos idonei tanto ministerio non eramus, misericordiam illius, quae nos prævenit, jugiter imploramus. Non deficimus. Non deficimus in omnibus tribulationibus. Sed abdicamus occulta dedecoris, non ambutantes in astutia. Per gratiam Dei abjicimus ab hominibus occulta vitiorum. Dedecus est enim Christiano, dedecorose vivere. Neque adulterantes verbum Dei. Sicut illi qui lætificant homines verbo Dei, sermonem vilem admiscent, et per terram repent, excusando peccata per adulationem. Sed in manifestatione veritatis, commendantes nosmetipsos ad omnem conscientiam hominum. Sed ita manifestum est oronibus verum esse quod dicimus, ut etiam eorum conscientia testimonium nobis perhibeat, qui res!stunt. Coram Deo. Coram Deo hoc iacimus, non propter homines: quamvs ex hoc ipso et hominibus placeamus.","english":"All with unveiled face. Not a few, like Moses. Beholding the glory of the Lord. We understand the glory of the Lord evidently and clearly, or we discern it by faith. Into the same image. Which Christ showed on the mountain, as elsewhere, Who will transform the body of our lowliness. We are transformed. Daily we strive for this. From clarity. From present glory, which does not flow away, but advances toward the future. Into clarity, as from the Spirit of the Lord. Glory into glory.\n\nCHAPTER IV. Therefore having this ministry. The apostleship. According as we have obtained mercy. Because through ourselves we were not fit for so great a ministry, we continually implore His mercy, which has gone before us. We do not fail. We do not fail in all tribulations. But we renounce the hidden things of shame, not walking in craftiness. By the grace of God we cast away from men the hidden things of vices. For it is a shame for a Christian to live shamefully. Nor adulterating the word of God. Like those who delight men with the word of God, mix in base speech, and crawl upon the earth, excusing sins through flattery. But in the manifestation of the truth, commending ourselves to every conscience of men. But it is so manifest to all that what we say is true, that even the conscience of those who resist bears testimony to us. Before God. We do this before God, not for the sake of men: although from this very thing we also please men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Qued si etiam opertum est Evangelium nostrum, in his qui pereunt est opertum. Quasi aliquis illi dixisset: Sed vestram prædicationem non omnes intelligunt. Sed infideles, inquit, vel pseudoapostoli non intelligunt. Nam credentes Deo revelante intelligunt. In quibus Deus. In pseudoapostolis. Hujus sæculi excæcavit mentes infidelium. Potest sic accipi Deus sæculi, quomodo princeps mundi: quia ipse sibi in infidelibus vindicat priucipatum: sed propter calumniantes ita pronuntiandum est ut dicamus, Deum mentes infidelium bujus saeculi excæcasse merito infidelitatum, sicut ipse Salvator ait: In judicium veni in mundum, ut qui vident cæci fiant. Et ipse Apostolus dixit alibi: Quia non crediderunt veritati, mittet illis Deus spiritum erroris: quia permttit ari non credentibus sibi: sicut si medicus aegrum inobedientem deserat, ipse ei dicitur xgritudinem prolongasse, cum totum ejus sit, qui eum audire contempsit. Si tamen rursum obediat, veniet ad salutem. Ut non fulgeat illuminatio Evangelii gloriæ Christi. Quia caeci sunt, clare lucentem solem videre non possunt. Qui est imago Dei. Sive imago expressa substantiae, sive quia sine peccato. Non enim nosmetipsos prædicamus: sed Dominum Jesum Christum. Qui enim propriacommoda quaerit, non Christum praedicat, sed se: sicut qui suo ventri deserviunt. Nos autem servos. vestros per Jesum.","english":"But if our gospel is also veiled, it is veiled in those who are perishing. As if someone had said to him: But not all understand your preaching. But the unbelievers, he says, or the false apostles do not understand. For believers understand, with God revealing. In whom God. In the false apostles. The god of this world has blinded the minds of the unbelievers. The god of this world can be taken in the same way as the prince of the world: because he claims the principality for himself in the unbelievers; but on account of those who slander, it must be pronounced thus, that we say that God has blinded the minds of the unbelievers of this world by the merit of their unbelief, just as the Savior himself says: I have come into the world for judgment, that those who see may become blind. And the Apostle himself said elsewhere: Because they did not believe the truth, God will send them a spirit of error: because he permits it to those who do not believe him; just as if a physician were to abandon a disobedient sick person, he is said to have prolonged his illness, when the whole matter is his who despised hearing him. If, however, he obeys again, he will come to salvation. That the illumination of the gospel of the glory of Christ may not shine. Because they are blind, they cannot see the clearly shining sun. Who is the image of God. Either the express image of his substance, or because he is without sin. For we do not preach ourselves: but the Lord Jesus Christ. For whoever seeks his own advantages does not preach Christ, but himself: like those who serve their own belly. But we, your servants through Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Quia vestris commodis servimus per exemplum ejus qui formam servi suscepit: non propter avaritiam, nec gloriam. Quoniam Deus, qui dixit de tenebris lucem splendescere. Contra omnes inimicos Veteris Testamenti. Qui illuxit in cordibus nostris. Primo per Christum, ut per nos alios illuminaret. Ad illuminationem scientiæ claritatis Dei. Manifestationem. In facie Christi Jesu. In persona Christi. Sed et hoc adverte, quod hic Trinitatem indicavit. Deus qui dixit de tenebris lumen splendescere,Spiritus sanctus intelligitur, etad illuminationem scientiae claritatis Dei, Patrem agnosce. In facie Jesu.: Christi, Filium designavit. Habemus autem thesaurum istum in vasis fictilibus, ut sublimitas sit virtutis Dei, et non ex nobis. Thesaurum gratiæ spiritalis, qua signa facimus, in frag li corpore bajulamus, in quo etiam frequenter cum alios sanemus, ipsi infirmamur, ut quae facimus, non nostra virtute, vel nostris meritis, sed sublimitatis Dei esse intelligatur. In omnibus tribulationem patimur. Tribulationem persecutionum vel laborum. Sed non angustiamur. Caedibus vel opprobriis. Aporiamur, sed non destituimur: persecutionem patimur, sed non derelinquimur. Per consolationem spei non destituimur. Dejicimur, sed non perimus. Usque ad desperationem vitae venimus, sed non morimur: et etsi moriamur, non perimus.","english":"Because we serve your advantages through the example of him who took the form of a servant: not for the sake of greed, nor for glory. Since God, who said that light should shine out of darkness. Against all the enemies of the Old Testament. Who has shone in our hearts. First through Christ, so that through us he might enlighten others. For the illumination of the knowledge of the brightness of God. The manifestation. In the face of Christ Jesus. In the person of Christ. But also notice this, that here he indicated the Trinity. God, who said that light should shine out of darkness—the Holy Spirit is understood—and for the illumination of the knowledge of the brightness of God, recognize the Father. In the face of Jesus Christ, he designated the Son. But we have this treasure in earthen vessels, so that the sublimity may be of the power of God, and not from us. The treasure of spiritual grace, by which we perform signs, we carry about in a fragile body, in which even frequently, when we heal others, we ourselves are weakened, so that what we do may be understood to be of the sublimity of God, not of our own power or our own merits. In all things we suffer tribulation. Tribulation of persecutions or labors. But we are not straitened. By slaughters or reproaches. We are at a loss, but not destitute: we suffer persecution, but we are not forsaken. By the consolation of hope we are not destitute. We are cast down, but we do not perish. We come even to despair of life, but we do not die: and even if we die, we do not perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Semper mortificationem Jesu in corpore nostro circumferentes: ut et vita Jesu in corporibus nostris manifestetur. Mortificationem tribulationum, sicut alibi: Quotidie morior per vestram g4oriam: si enim commorimur, et convivemus. Illi autem qui non commoriuntur, nec convivent. Semper enim nos qui vivimus, in mortem tradimur. Qui sumus in corpore. Propter Jesum: ut et vita Jesu. Si patiamur pro corpore ejus quod ille 'pro nobis passus est, et vitam Jesu, hoc est. incorruptibilitatem accipiet caro nostra morta. lis, ut fiat immortalis. Manifestetur in carne nostra mortali. Quia nondum apparuit quid erimus, vel per nos illius potentia innotescat. Ergo. Nunquid ergo? Mors in nobis operatur, vita autem in vobis? Increpat eos quia crediderunt falsis apostolis, dicentibus idcirco Paulum persecutionibus subj icere, quia minoris sit fidei, se vero per fidem tribulari non posse. Ostendit ergo econtrario se non prop!er infidelitatem, sed propter fidem hæc pati: illos vero causam odii non habere, per adulationem et desidiam, sicut ait ad Galatas: Ut crucis Christi persecutionem non patiantur, ideo cogunt vos circumcidi. Habentes autem eumdem spiritum fidei, sicut scriptum est.","english":"Always carrying about the mortification of Jesus in our body, so that the life of Jesus may also be made manifest in our bodies. The mortification of tribulations, as elsewhere: I die daily by your glory; for if we die together, we shall also live together. But those who do not die together will not live together either. For we who live are always handed over to death. We who are in the body. For Jesus' sake, so that the life of Jesus may also be. If we suffer for his body, which he suffered for us, then our mortal flesh will also receive the life of Jesus, that is, incorruptibility, so that it may become immortal. May it be made manifest in our mortal flesh. Because it has not yet appeared what we shall be, or that the power of that one may become known through us. Therefore. What then? Is death at work in us, but life in you? He rebukes them because they believed the false apostles, who said that Paul was subjecting himself to persecutions for this reason, that he was of lesser faith, while they themselves could not be troubled through faith. He shows, then, on the contrary, that he suffers these things not because of unbelief but because of faith; but that they have no cause for hatred, through flattery and sloth, as he says to the Galatians: So that they may not suffer the persecution of the cross of Christ, therefore they compel you to be circumcised. But having the same spirit of faith, as it is written.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Quem David et reliqui patriarchæ vel prophetæ: quia ex fide qua nos vivimus, una eademque viverunt, incarnationem, passioncm, resurrectionemque Christi credentes futuram, quam nos credimus factam, usque ad ipsum Baptistam Joannem. Credidi propter quod locutus sum: et nos credimus, propter quod et loquimur. Hoc testimonio probat sc credere. Si enim illi ideo locutus est, quia credidit (nemo enim aliis sanae mentis affirmat, quod ipse non cradit), ergo et nos qui loquimur, inquit, credimus, qui etiam propterea triliulamur, quod illi crediderunt futurum, nos credimus factum. Scientes, quoniam qui suscitavit Jesum. Firmissime tenentes: hæc est perfecta fides, a qua nec morte divellimur. Et nos cum Jesu suscitabit et constituet sobiscum. Similiter suscitabit, si pro eo moriamur. Omnia enim propter vos. Omnia ideo patimur, quia perfecte salutem vestram curamus. Illi vero propter negligentiam suam nihil tale patiuntur. Ut gratia abundans per multos gratiarum actione abundet in gloriam Dei. Ut per multitudinem credentium, propter abundantem gratiam, et gratiarum actio abundet in gloriam U i. Propter quod. Ideo non cessamus. Non deficimus. In tribulationibus et opprobriis. Illi Iribulationibus non deficiebant. Nos vero si non laudamur, deficimus. Sed licet i. qui foris est, noster homo corrumpitur: tamen is qui intus est, renovatur de die in diem.","english":"Whom David and the other patriarchs or prophets [believed]: because by the faith by which we live, they lived one and the same faith, believing that the incarnation, passion, and resurrection of Christ would come to pass, which we believe has come to pass, down to John the Baptist himself. I believed, therefore I spoke: and we believe, therefore we also speak. By this testimony he proves that he believes. For if he spoke for this reason, because he believed (for no one of sound mind affirms to others what he himself does not believe), therefore we also who speak, he says, believe, who are even for this reason afflicted, because they believed it would come to pass, [and] we believe it has come to pass. Knowing that he who raised Jesus. Holding most firmly: this is the perfect faith, from which we are not torn away even by death. And he will raise us up with Jesus and establish us with himself. He will raise us up in like manner, if we die for him. For all things are for your sake. We suffer all things for this reason, because we perfectly care for your salvation. But they, on account of their negligence, suffer nothing of the kind. So that grace, abounding through many, may abound in thanksgiving to the glory of God. So that through the multitude of believers, on account of abounding grace, thanksgiving may also abound to the glory of God. For this reason. Therefore we do not cease. We do not fail. In tribulations and reproaches. They did not fail in tribulations. But we, if we are not praised, fail. But although this one who is outside, our outer man, is being corrupted: nevertheless the one who is within is renewed from day to day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Licet corpus tribulationibus et passionibus corrumpatur; sed anima spe futurorum quotidie confurtatur ad omnia toleranda. Id enim quod in præsenti est momentaneum et leve tribulationis nostræ. Quantavis pœna praesens, et quandiulibet perseverans, ad comparationem immensae et aeternae gloriae, et facilis, et brevis est, sicutalibi dicit: Existimo enim quod non sint condignæ passiones Irujus temporis ad futuram gloriam quae revelabitur in nobis. Supra modum in sublimitate. Quia nec comparatio esse potest. Æternum gloriæ pondus operatur in nobis. Quia illud leve dixerat, ideo hic pondus posuit, servans metaphoram staterae. Non contemplantibus nobis quæ videntur, sed quæ non videntur. Quæ enim videntur, temporalia sunt: quæ autem non videntur, æterna sunt. Non considerantibus nec bona quae videntur, nec mala: quia neutrum eorum aeternum est.","english":"Although the body is corrupted by tribulations and sufferings, yet the soul is daily strengthened by the hope of future things to endure all things. For that which is present is the momentary and light [affliction] of our tribulation. However great the present punishment, and however long it persists, in comparison with the immense and eternal glory, it is both easy and brief, as he says elsewhere: For I reckon that the sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us. Beyond measure in sublimity. Because there can be no comparison. The eternal weight of glory works in us. Because he had called it light, therefore here he set down weight, preserving the metaphor of the balance. While we do not look at the things that are seen, but at the things that are not seen. For the things that are seen are temporal; but the things that are not seen are eternal. Not considering either the good things that are seen, nor the evil things: because neither of them is eternal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"CAP. v. Scimus enim quoniam. Quasi aliqus dceret: Si in hac vita hæc patior, quando ista accipiam, qui morior? ideo incipit gloriam resurrectionis ostendere. Si terrestris domus nostra. Hoc est, corpus, quod de terra factum est, et in quo in hoc saeculo habitamus. Hujus habitationis dissolvatur. Si ante adventum Domini dissolvatur, vel passionibus, vel conditione naturæ. Quod ædificationem. Ipsam incorruptionem. Et Deo habeamus. Quia immortalem. Domum non manufactam, æternam in cælis. Quia hoc corporale quasi manu corporali dicitur factum: hoc ipsum ergo spiritale per spiritum fiet. Nam et in hoc ingemiscimus, habitationem nostram quæ de cœlo est. Ingemiscimus, pro quo laboramus, quia nemo sine gemilu laborat: sicut partus ponitur pro dolore. Superindui cupientes. Sumus ergo aliquid induti, ut superinduamur. Si tamen vestiti, non nudi inveniamur. Si tamen exspoliali corpore, non nudi inveniamur ab opere. Nam et qui sumus in hoc tabernaculo, ingemiscimus gravati, eo quod nolumus exspoliari, sed supervestiri. Nam el quod vivi fuerint inventi in adventu Domini, hoc ingemiscuntet laborant, ut non exspolienturab igne cum peccatoribus: sed cum justis immortalitate superindui mereantur. Ut absorbeatur. Quod absorbetur, non apparet quamvis sit: sicut ferrum, si mittatur in ignem, et manente materia totum ignis sit: quia ipsum ferrnm splendorem et calorem ignis assumpsit.","english":"CHAPTER 5. For we know that. As if someone were to say: If I suffer these things in this life, when will I receive them, I who die? Therefore he begins to show the glory of the resurrection. If our earthly house. That is, the body, which was made from earth, and in which we dwell in this world. Of this habitation be dissolved. If it be dissolved before the coming of the Lord, either by sufferings or by the condition of nature. That building. That is, incorruption itself. And we may have with God. Because immortal. A house not made with hands, eternal in the heavens. Because this bodily [house] is said to be made, as it were, by a bodily hand: therefore this same [house] shall be made spiritual through the Spirit. For indeed in this we groan, our habitation which is from heaven. We groan, for that which we labor for, because no one labors without groaning: just as childbirth is put for pain. Desiring to be clothed upon. We are therefore clothed with something, so that we may be clothed upon. If so be that being clothed, we shall not be found naked. If so be that, stripped of the body, we be not found naked from work. For indeed we who are in this tabernacle groan, being burdened, in that we do not wish to be stripped, but to be clothed over. For even those who shall have been found alive at the coming of the Lord groan and labor for this, that they may not be stripped by fire with sinners, but may deserve to be clothed over with immortality with the righteous. That it may be swallowed up. What is swallowed up does not appear, although it exists: just as iron, if it be cast into fire, and the substance remaining, the whole becomes fire: because the iron itself has taken on the splendor and heat of the fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Quod mortale est. Quasi tangens corpus. A vita. Æterna Qui autem efficit nos in hoc ipsum Deus. Deum die hoc facere, ne cui incredibile videretur. Qui dedit nobis pignus spiritus. Qui jam nobis pignus dedit spi-' ritum, ut sciamus quia templum sui spiritus perire non patitur, et ut quod loquimur, ipsius esse credatis. Sequitur: Audentes igitur semper, et scientes quoniam dum sumus in corpore. Ideo audemus sperare. Peregrinamur a Domino. Peregrinamur, quia adhuc non sumus in hæreditate paterna; ergo ut peregrini, non debemus de hujus saeculi rebus magnopere curare, sed necessariis contenti omne desiderium et studium habeamus, quomodo ad patriam pervenire possimus. Per fidem enim ambulamus, et non per speciem. Fide adhuc speramus, nondum specie possidemus. Audemus autem, et bonam voluntatem habemus. Prorsus audenter boc eligimus, sicutalibi: Desiderium habens dissolvi et cum Christo esse multo magis melius. Magis peregrinari a corpore. Bene peregrinari: quia ad eum sumus iterum regressuri. Et præsentes esse ad Deum. Ille ubique praesens est: sed nos illi tunc magis sumus quodammodo praesentes, cum carnis fuerimus fragilitate sejuncti. Et ideo contendimus, sive absentes sive præsentes, placere illi. Jam tales contendimus esse modo actu, quales futuri sumus in regno substantia incorruptibiles, sine dubio et perrecti. Omnes enim nos manifestari oportet ante tribunal Chriati.","english":"What is mortal. As if touching the body. From life. Eternal. But he who effects this very thing in us is God. He says that God does this, lest it seem incredible to anyone. He who gave us the pledge of the Spirit. He who has already given us the Spirit as a pledge, so that we may know that he does not allow the temple of his Spirit to perish, and so that you may believe that what we speak is his. It follows: Therefore, always being confident, and knowing that while we are in the body. Therefore we dare to hope. We are absent from the Lord. We are absent, because we are not yet in the paternal inheritance; therefore, as strangers, we ought not to be greatly concerned about the things of this world, but, content with necessities, let us have every desire and zeal for how we may reach our homeland. For we walk by faith, and not by sight. By faith we still hope, we do not yet possess by sight. But we are confident, and we have good will. Indeed we confidently choose this, as elsewhere: Having a desire to be dissolved and to be with Christ, much more better. Rather to be absent from the body. Rightly absent: because we are going to return to him again. And to be present with God. He is present everywhere; but then we are in a certain way more present to him, when we have been separated from the frailty of the flesh. And therefore we strive, whether absent or present, to please him. We now strive by action to be such as we shall be in the kingdom, incorruptible in substance, and without doubt also upright. For we must all be made manifest before the tribunal of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Pro magnitudine potestatis et judicis, magnitudo tribunalis et judicii aestimanda est: quanto enim major potestas judicis, tanto major terror judicii sit, necesse est. Ut referat unusquisque. Recipiat. Propria corporis, prout gessit. Quid est secundum ea quae per corpus gessit, nisi secundum ea quæ gessit eo tempore quo in corpore fuit? Quia de resurrectione tractat, vult ostendere in omnibus animam per corpus operatam esse, quandiu in corpore vixit. Nam anima sine corpore peccat, corpus sine anima non potest. Sive malum, sive bonum. Discedite a me, maledicti; venite, benedicti Patris mei. Notandum quia pœna mali malum dicitur. Scientes ergo timorem Domini hominibus suademus, Deo autem manifesti sumus. Scientes quan us sit metus judicii Dei, hominibus suademus, ut caveant in eum incidere. Deo vero manifesti sumus. Si quam docemus, aliter agimus. Spero autem et in conscientiis vestris manifestos not esse. Quamvis vobis de nobis male suggestum sit, puto tamen quod non recipiat vestra conscientia de nobis aiter suspicari quam novit, nec possit magis aliis fidem accommodare quam sibi. Non iterum nosmetipsos commendamus vobis. Quia superius dixerat se commendatiliis non egere. Sed occasionem damus vobis gloriandi pro nobis. Contra pseudoapostolos, qui eis primo per detractionem odium ejus inserere volebant, ul eis fides facilius haberetur. Ut habeatis ad eos. Quid respondeatis.","english":"By the greatness of the power and of the judge, the greatness of the tribunal and of the judgment must be reckoned; for the greater the power of the judge, the greater the terror of the judgment must necessarily be. That each one may receive. Let him receive. His own things of the body, according as he did. What is \"according to the things which he did through the body,\" except according to the things which he did at the time when he was in the body? Because he is treating of the resurrection, he wishes to show that in all things the soul worked through the body, as long as it lived in the body. For the soul sins without the body; the body without the soul cannot. Whether evil, or good. Depart from me, you cursed; come, you blessed of my Father. It must be noted that the punishment of the evil one is called evil. Knowing therefore the fear of the Lord, we persuade men, but we are manifest to God. Knowing how great is the fear of the judgment of God, we persuade men, that they take care not to fall into it. But we are manifest to God. If we teach anything, we act otherwise. But I hope that we are also manifest in your consciences. Although evil has been suggested to you concerning us, yet I think that your conscience does not receive it, to suspect otherwise of us than it knows, nor can it more accommodate faith to others than to itself. We do not again commend ourselves to you. Because he had said above that he did not need commendatory letters. But we give you occasion of glorying on our behalf. Against the false apostles, who wished first to insert hatred of him into them by detraction, so that faith might more easily be had in them. That you may have it toward them. What you should answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Qui in facie gloriantur, et non in corde. Qui cum ad faciem gloriantur de sua justitia et nostra infirmitate, cordis sui testimonio revincuntur, sive in carnalibus operibus legis. Sive enim mente excedimus, Deo: sive sobrii sumus, vobis. Quidam dicunt, sive super hominem sapimus, id est, in exstasi sumus, Deo; quia plus est quam humanum quod loquimur: sive nostro sensu loquimur, vobis. Mente excedere dicitur doctor, quando alia et spiritalia loquitur: ut beatus Joannes: In principio erat Verbum, et reliqua. Sobrie loquebatur, quando se humiliabat dicens: Verbum caro factum est; quod etiam significabant angeli in scala, quam vidit Jacob,ascendentes et descendentes, id est, doctores, ut ipse beatus Paulus ascendebat, cum dicebat: Sapientiam loquimur inter perferlos, et: Ego non potui vobis loqui quasi spiritalibus. Descendebat, cum dicebat: Neque enim indicavi me scire aliquid inter vos, nisi Christum Jesum, et hunc crucifixum. Charitas enim Christi urget nos. Necesse est nos aliquam partem ejus rependere charitati, ut pro ejus corpore pa iamur, qui mori pro nostra morte dignatns est. Judicantes hoc. Recogitantes, sive arbitrantes. Quoniam si unus pro omnibus mortuus est, ergo omnes mortui sunt. Et pro omnibus mortuus est Christus. Solus inventus est, qui ut immaculata hosua pro omnibus moreretur, pro eis qui erant morlui in peccatis. Ut et qui vivunt.","english":"Who glory in appearance, and not in heart. Those who, when they glory in appearance concerning their own righteousness and our weakness, are refuted by the testimony of their own heart, whether in the carnal works of the law. For whether we are beside ourselves, it is to God; or whether we are sober, it is for you. Some say: whether we are wise beyond man, that is, we are in ecstasy, to God; because what we speak is more than human; or whether we speak according to our own sense, for you. A teacher is said to be beside himself in mind when he speaks other and spiritual things, as the blessed John: In the beginning was the Word, and the rest. He spoke soberly when he humbled himself, saying: The Word was made flesh; which the angels also signified on the ladder that Jacob saw, ascending and descending, that is, the teachers, as the blessed Paul himself ascended when he said: We speak wisdom among the perfect, and: I could not speak to you as to spiritual men. He descended when he said: For I judged not myself to know anything among you, but Jesus Christ, and him crucified. For the love of Christ urgeth us. It is necessary for us to repay some part of his love, that we may suffer for his body, who deigned to die for our death. Judging this. Reckoning, or esteeming. For if one died for all, therefore all are dead. And for all Christ died. He alone was found, who as an immaculate victim might die for all, for those who were dead in sins. That they also who live.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":342,"ref":"p342","source":"Ei debemus vitam nostram, qui eam in nobis sua morte reddidit. Jam non sibi vivant, sed ei qui pro ipsis mortuus est. Si quis suas voluntates, et non Dei facit, sibi vivit; unde Dominus: Si quis vult, inquit, post me venire, abneget seipsum, et reliqua. Et resurrexit. Semper morti resurrectionem jungit, propter calumiam. Itaque nos ex hoc neminem novimus secundum carnem. Quia illi veterum exempla Corinthiis proponebant, neminem no. vimus carnaliter circumcisum, et carnalem sabbatum observantem, nullius veteris sequimur exemplum. Et si cognovimus secundum carnem Christum. Etiamsi ipse Christus carnaliter circumcisus est, et cum Judxis omnia celebravit. Sed post resurrectionem ejus Novum est Testamentum. Sed nunc jam non novimus. Jam non novimus ulterius passurum Christum, qui spiritaliter eum post resurrectionem totnm Deum esse intelligimus. Si qua ergo in Christo nova creatura, vetera transierunt. Si quis novus est, nova in Chri.to creatura, intelligat omnia vetera suo tempore esse disjuncta, et modo novo more vivendum. Ecce facta sunt. Secundum Isaiam. Omnia nova. Quia etiam præcepta innovata sunt, dum implentur per gratiam Christi. Omnia autem ex Deo. Et nova et vetera ab uno Deo pro diversitate temporum sunt effecta. Qui reconciliavit nos. Quia per peccata ab eo fueramus aversi. Sibi per Christum. Per sanguinem et exemplum Christi: quia et redemit, et docuit.","english":"To him we owe our life, who restored it in us by his death. Let them no longer live for themselves, but for him who died for them. If anyone does his own will and not God's, he lives for himself; whence the Lord says: If anyone wishes to come after me, let him deny himself, and the rest. And he rose again. He always joins resurrection to death, on account of the false accusation. Therefore from now on we know no one according to the flesh. Because they were setting before the Corinthians the examples of the ancients, we know no one circumcised in the flesh, and observing a carnal sabbath, we follow the example of no ancient. And if we have known Christ according to the flesh. Even if Christ himself was circumcised in the flesh, and celebrated all things with the Jews. But after his resurrection there is a New Testament. But now we no longer know him so. Now we no longer know that Christ is going to suffer further, we who spiritually understand him after the resurrection to be wholly God. If therefore anyone is a new creature in Christ, the old things have passed away. If anyone is new, a new creature in Christ, let him understand that all old things have been set aside in their own time, and that now one must live in a new manner. Behold, they have been made. According to Isaiah. All things new. Because the precepts too have been renewed, while they are fulfilled through the grace of Christ. But all things are from God. Both new and old things have been brought about by the one God according to the diversity of times. Who reconciled us. Because through sins we had been turned away from him. To himself through Christ. Through the blood and the example of Christ: because he both redeemed and taught.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"Et dedit nobis ministerium reconciliationis. Ut et nos alios reconciliemus. Quoniamquidem Deus erat in Christo mundum reconcilians sibi. Non solum homo erat Christus, sed et Deus, id est, Deus homo secundum præsentiam ubique est, non secundum effectum; in Christo autem omnis plenitudo divinitatis inhabitat. Non reputans illis delicta ipsorum. Hoc est, indulgens per solam fidem, quæ gratis donata est. Et posuit in nobis verbum reconciliationis. Prædicationem, ut pro Christo nos reconciliemus homines Deo. Pro Christo ergo legatione fungimur. Cujus vice legali sumus Dei. Tanquam Deo exhortante per nos. Non ex nobis dicimus, sed Deus per nos loquitur. Obsecramus. Id est, tanquam vos Christus obsecret. Quid reconciliari Deo? quia inimici eramus: nemo enim reconciliatur, nisi ex inimicitiis. Inimicos autem nos non natura, sed peccata fecerunt: unde inimici illius, inde servi. peccati. Quomodo autem reconciliamur, nisi solvatur quod internoset ipsum separat, hoc est, peccatum? et ideo mediator Dominus Christus, qui factus est sacrificium, pro peccato offerens seipsum. pro Christo reconciliamini Deo. Hoc est, vice Cbristi rogamus, ut convertamini et credatis. Eum qui non noverat peccatum. Deus Pater, scilicet Filium. Pro nobis fecit peccatum. Id est, sacrificium pro peccato pro nubis peccatum fecit.","english":"And he gave us the ministry of reconciliation: that we too may reconcile others. Since indeed God was in Christ reconciling the world to himself. Christ was not only man, but also God—that is, God-man; according to his presence he is everywhere, not according to effect; but in Christ all the fullness of the Godhead dwells. Not reckoning to them their trespasses. That is, pardoning through faith alone, which is freely given. And he placed in us the word of reconciliation. The preaching, that for Christ's sake we may reconcile men to God. For Christ, therefore, we act as ambassadors. In his stead we are God's envoys. As though God were exhorting through us. We do not speak from ourselves, but God speaks through us. We beseech. That is, as though Christ were beseeching you. What does \"be reconciled to God\" mean? That we were enemies; for no one is reconciled except from enmity. But it was not nature but sins that made us enemies; hence, being his enemies, we are servants of sin. But how are we reconciled, unless what stands between and separates us is dissolved—that is, sin? And therefore the mediator, the Lord Christ, who became a sacrifice, offering himself for sin. Be reconciled to God for Christ's sake. That is, in Christ's stead we ask that you be converted and believe. Him who knew no sin. God the Father, namely, made his Son. He made him sin for us. That is, a sacrifice for sin; he made him sin for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Hostia oblata pro peccato, peccatum dicebatur in lege, cum nihil peccaret, sicut scriptum est: Et imponet manus super caput peccati sui. Per quorum sanguinem sanluis ille qui pro nobis effusus est præfigurabatur. Ita et Christus pro peccatis nostris oblatus, peccati nomen accepi'. Ut nos efficeremur justitia Dei. Non nostra. ln ipso. Non in nobis.\n\nCAP. VI. Adjuvantes autem exhortamur vos. Verbo Dei. Ne in vacuum gratiam Dei recipiatis. In vacuum graliam Dei recipit, qui cum Dci gratia non laborat, nee adjungit studium suum, ut possit Dei præcepta ipso adjutore implere: qui non novus est in Novo Testam nto, et novam vitam sectatur, cui nihil proficit gratia Dei. Nam ad Galatas idem dicit: Non abjicio gratiam Dei. Ait enim. Deus per prophetam lsaiam. Tempore accepto exandivi te, et in die salutis adjuvi te. Mihi ad exaudiendum tempus acceptum, et dies salutis, in hac vita est, sicut ait Salvalor: Ambulate dum lucem habetis, ne vos tenebrae comprehendant. Ecce nunc tempus acceptabile. Sicut alibi: Ergo dum tempus habemus, operemur bonum. Dies autem dicitur vita haec, quia apta est ad operandum, et concluditur nocte judicii, in qua nemo poterit operari. Hæc vita et æstas dicitur, in cujus comparatione formicae dicuntur hiemem sperare venturam. Ecce nunc dies salutis. Hic solum salutem, Deo donante, possumus invenire.","english":"The victim offered for sin was called \"sin\" in the law, though it committed no sin, as it is written: And he shall lay his hands upon the head of his sin. By the blood of these victims that blood which was poured out for us was prefigured. So too Christ, offered for our sins, received the name of \"sin,\" that we might be made the righteousness of God—not our own, but in him; not in ourselves.\n\nCHAPTER VI. But helping you, we exhort you—by the word of God—that you receive not the grace of God in vain. He receives the grace of God in vain who does not labor with the grace of God, nor adds his own effort, so that he may be able to fulfill God's commandments with God himself as helper; who is not new in the New Testament and does not follow a new life, for whom the grace of God profits nothing. For to the Galatians the same apostle says: I do not reject the grace of God. For he says, God through the prophet Isaiah: In an acceptable time I heard you, and in the day of salvation I helped you. For me, the acceptable time for being heard and the day of salvation is in this life, as the Savior says: Walk while you have the light, lest the darkness overtake you. Behold, now is the acceptable time. As elsewhere: Therefore, while we have time, let us do good. But this life is called a day, because it is suited to working, and it is closed by the night of judgment, in which no one will be able to work. This life is also called summer, in comparison with which the ants are said to hope for the coming winter. Behold, now is the day of salvation. Here alone, with God giving it, can we find salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum. Nemo exemplo nostro offendatur, ne non tam nostrum vitium putetur esse, quam ministerii. Sed in omnibus. Non in aliquibus. Exhibeamus nosmetipsos. Hinc ostenditur, reparatis nobis per gratiam Dei, posse cum Dei adjutorio exhibere nos ministros Deo in descriptis virtutibus. Sicut Dei ministros. Dei ministri Deum debent in omnibus imitari, et ex vita et actu cognosci veri Dei cultores, sicut ille se patitur ab omnibus blasphemari, et in praesenti vita etiam ingratis sua non negat beneficia. In multa patientia. Non modica. Modo patientiæ membra describit. In tribulationibus. Omnis læsio tribulatio est. In necessitatibus. Omne quod necesse est, sic feramus, ut necesse est. In angustiis. Angustia est omnis inopia. In plagis, in carceribus, in seditionibus. A principibus locorum. In laboribus, in vigiliis. In laboribus discursuum, sive operationum, quae mentis debent esse magis quam corporis. Nam vigiliæ honestatis macerant carnes. In jejuniis. Notandum jejunia cum virtutibus numerari. In castitate. Illa est vera castitas, quae et corde et corpore conservatur. In scientia. Scientia species virtutum est, si ex ea quis erudiatur, non infletur. In longanimitate. Longanimitas vera est sustinentia diuturna. In suavitate.","english":"Giving no offense to anyone, that our ministry not be blamed. Let no one be offended by our example, lest it be thought to be not so much our own fault as the ministry's. But in all things. Not in some things. Let us exhibit ourselves. Here it is shown that, once we have been restored by the grace of God, we can with God's help exhibit ourselves as ministers of God in the virtues described. As ministers of God. Ministers of God ought to imitate God in all things, and to be known as true worshippers of God from their life and conduct, just as he allows himself to be blasphemed by all, and even in the present life does not deny his benefits even to the ungrateful. In much patience. Not little. Here he describes the members of patience. In tribulations. Every injury is a tribulation. In necessities. Let us bear everything that is necessary in such a way as it is necessary. In distresses. Every want is a distress. In stripes, in prisons, in seditions. By the rulers of places. In labors, in watchings. In labors of running about, or of works, which ought to be more of the mind than of the body. For watchings, being of honorable conduct, wear down the flesh. In fastings. It is to be noted that fastings are numbered among the virtues. In chastity. That is true chastity which is preserved both in heart and in body. In knowledge. Knowledge is a kind of virtue, if one is instructed by it, not puffed up. In long-suffering. True long-suffering is enduring endurance. In kindness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Suavitas autem est, si nulli verbis nostris amaritudinem generemus, et illud ejusdem Apostoli impleamus: Omnis amaritudo, et clamor, at blasphemia tollatur a vobis cum omni malitia; et dicatur a vobis, Fauces ejus dulcedinis, et totus desiderium. In Spiritu sancto. Id est, ita nos ejos dono possumus exhibere, si nos ejus doMO dignos præparemus, et templum suum, quod mandavit in baptismo, non violemus. In charitate non ficta. Charitas sane non ficta est, si omnia quae nobis fieri volumus, aliis faciamus, sicut ait sanctus Joannes: Non diligamus verbo et lingua, sed opere et veritate. In hoc quoque non ficta est charitas, si delicta et culpas benigno affecta in fratribus castigemus. In verbo veritatis. Verbum veritatis verbum est Christi, quod ex Scripturis profertur, si tamen apte proferatur: et verendum ne forte faciamus de veritate mendacium, vel illud: Nolite mentiri invicem. In virtute Dei per arma justitie. In virtute Christi per arma justitiæ adversus diabolum dimicamus: sive in virtute Dei, qui per arma legis diabolum superavit. A dextris et a sinistris. Neque prosperis elevemur, nec frangamur adversis. Per gloriam et ignobilitatem. Gloria virtutum, ignobilitate carcerum. Per infamiam et bonam famam. Omnia hæc per patientiam æqualiter ducamus, nec extollant nos laudantes, nec deiiciant detrahentes: quia necesse esi nonnunquam utrosque mentiri.","english":"But it is a sweetness if we generate bitterness for no one by our words, and fulfill that saying of the same Apostle: Let all bitterness, and clamor, and blasphemy be taken away from you with all malice; and let it be said by you, His throat is sweetness, and he is wholly desire. In the Holy Spirit. That is, we can present ourselves as a gift of him in this way, if we prepare ourselves as worthy of his home, and do not violate his temple, which he commanded in baptism. In charity not feigned. Charity is truly not feigned if we do to others all that we wish to be done to us, as Saint John says: Let us not love in word and tongue, but in deed and truth. In this also charity is not feigned, if we chastise the offenses and faults of brothers with a kindly affection. In the word of truth. The word of truth is the word of Christ, which is brought forth from the Scriptures, provided that it is brought forth fittingly: and it is to be feared lest perhaps we make a lie out of the truth, or that saying: Do not lie to one another. In the power of God through the arms of justice. In the power of Christ through the arms of justice we fight against the devil: or in the power of God, who through the arms of the law overcame the devil. On the right and on the left. Let us be neither lifted up by prosperity nor broken by adversity. Through glory and ignobility. Glory of virtues, ignobility of prisons. Through infamy and good report. Let us bear all these things equally through patience, and let neither those who praise exalt us nor those who disparage cast us down: because it is necessary that sometimes both speak falsely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Nos vero ad conscientiam respicientes, non debemus aliis plus de nobis fidem accommodare quam nobis. Ut seductoreS, et veraces. Exposuit infamiam et bonam famam, quia ab aliis seductores, ab aliis non solum veraces, sed et dii nominati sunt. Non ergo mirum, si apostoli seductores dicebantur, cum ipsum Dominum Judæi sic dixerint. Sicut qui ignoti. Ab infidelibus. Et cogniti. A credentibus. Quusi morienles, et ecce v vimus. Hoc est, usque ad desperationem vitae pervenientes: sicut quando lapidatus putabatur mortuus, ille vero surrexit, et docebat in Listris. Simulque notandum quod adversa et temporaria quasi habeantur veluti si aliquis somniam referat: Videbar mihi quasi essem ibl; nam praemia æterna non habent quasi. Ut castigati, et non mortificati. Castigans castigavit me Deus, et morti non tradidit me. Quasi tristes, semper autem gaudentes. Tristes severi. tale vultus, corde vero etiam in lribulatione gaudentes in spe. Sicut egentes, multos autem locupletantes. In hoc ipso quo egemus nobis, aliis abundamus, dum per nos eleemosynae fiunt: sive terrenis egentes, alios facimus locupletes, quasi talionem præmii sempiterni. Tanquam nihil habentes et omnia possidentes. Sicut dicit Salomon: Ei qui fidelis est, totus mundus divitiarum est, excepto quæ omnia Domini sunt: nemo plus habet quam qui nullo indiget. Ille nullo indiget, qui præter necessaria nihil requirit.","english":"But we, looking to our conscience, ought not to give others more credence about us than to ourselves. As deceivers, and yet true. He set forth both ill repute and good repute, because by some they were called deceivers, by others not only true, but even gods. It is no wonder, then, if the apostles were called deceivers, since the Jews spoke thus even of the Lord himself. As unknown. By unbelievers. And well known. By believers. As dying, and behold we live. That is, coming even to despair of life: as when, having been stoned, he was thought dead, but he rose and taught in Lystra. And at the same time it is to be noted that adversities and temporal things are regarded as it were someone recounting a dream: I seemed to myself to be there; for eternal rewards are not \"as it were.\" As chastened, and not killed. Chastening, God chastened me, but he did not deliver me to death. As sorrowful, yet always rejoicing. Sorrowful in countenance, but in heart even in tribulation rejoicing in hope. As poor, yet making many rich. In this very thing in which we are poor for ourselves, we abound for others, while alms are given through us: or, poor in earthly things, we make others rich, as it were in repayment of an eternal reward. As having nothing, and possessing all things. As Solomon says: To the faithful man the whole world of riches belongs, except that all things are the Lord's; no one has more than he who needs nothing. He needs nothing who requires nothing beyond necessities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Os nostrum patet ad vos. Ita provocati sumus profectu vestro, ut tacere non possimus: profectus enim discipuli aperit os, et cor dilatat atque magnificat, Corinthii, cor nostrum. Ut scriptum est: Quia dedit Deus Salomoni latitudinem cordis, et vobis donet. Dilatatum est. Sensibuset doctrinis. Nen angustiamini in nobis. Non ei nobis est sermonis angustia. Angustiamini autem in visceribus vestris. Ex vobis causa procedit angustiæ. Eamdem autem habentes remunerationem. Eamdem habentes remunerationem, si eumdem adjutorem Deum habuerilis et cursum: aut certe, si quantum docemus, Deo inspirante capitis. Tanquam filiis dico, dilatamini et vos. Quasi filii exemplo meo, implorando gratiam Dei, intellectu dilatamini, ut majora ipsius dono capiatis. Site sacerdotes docet exemplo dilatare, vel in latitudine charitatis proficere. Nolite jugum ducere cum infidelibus. Nolite conjungi illis, vel xquari; jugum enim simul pares trahunt. Quæ enim participatio justitiæ cum iniquitate? Ostendit neminem posse justum esse pariter et injustum, contraria exempla proponens. Aut quæ societas luci ad tenebras? Nulla: sicut nec lucis cum tenebris. Quæ autem conventio Christi ad Belial? aut quæ pars fideli cum infideli? Non illis potest convenire. Belial diabolum vel Antichristum dicit. Qui autem consensus templo Dei cum idolis? Idolum dicit ipsos homines qui idola colunt.","english":"Our mouth is open to you. We have been so stirred by your progress that we cannot be silent; for a disciple's progress opens the mouth and enlarges the heart and magnifies it—Corinthians, our heart. As it is written: Because God gave Solomon breadth of heart, may he grant it to you also. It has been enlarged. In senses and teachings. Do not be constrained in us. It is not in us that there is any constraint of speech. But you are constrained in your inner affections. The cause of the constraint proceeds from you. Having the same recompense. Having the same recompense, if you have the same helper, God, and the same course; or certainly, if you receive as much as we teach, by God's inspiration. I speak as to children, be enlarged also you. As children, by my example, by imploring the grace of God, be enlarged in understanding, so that by his gift you may grasp greater things. He teaches by example that priests should be enlarged, or advance in the breadth of charity. Do not bear the yoke with unbelievers. Do not be joined to them, or yoked together; for those who bear the yoke together pull as equals. For what participation has righteousness with iniquity? He shows that no one can be righteous and unrighteous at the same time, setting forth contrary examples. Or what fellowship has light with darkness? None: just as neither has light with darkness. But what agreement has Christ with Belial? or what share has the faithful with the unfaithful? They cannot agree with them. He calls the devil or Antichrist Belial. But what consent has the temple of God with idols? He calls those very men who worship idols an idol.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Vos enim estis templum Dei vivi, sicut dicit Deus. Illi autem templum sunt idolorum mortuorum, quos dæmones possident. CuM Deus ubique sit, tamen in illis inhabitat, qui ejus sentiunt beneficium, et credunt ipsius donum esse, si aliquid sunt. Quoniam inhabitabo in illis. Hoc ipsum probat testimonio, quod templum simus nos Dei, docens quod mundum ei in corde nostro praebere debeamus ipso adjutore hospitium. Et inambulabo inter eos. Omnes eorum sensus obtinebo, vel percurram. Et ero illorum Deus. Deus natura omnium est, voluntate paucorum: non enim est Deus mortuorum, sed vivorum. Et ipse erit mihi populus. Qui voluntarie servi sunt, non inviti: id est fide et obedientia, non tantum natura. Propter quod exiit de medio eorum, et separamini, dicit Dominus. Actu et conversatione, vel familiaritate, non loco. Et immundum. Omnis qui peccat, immundus est: immundus enim apud Deum omnis iniquus. Ne tetigeritis. Ne tetigeritis conjunctione, vel consortio, seu consensione, aut imitatione acluum iniquorum. Et ego recipiam vos. Si vos ejecerinl. Et ero vobis in patrem, et vos eritis mihi in filios et filias. Dicendo: Si vos parentes abdicaverint infideles, me patrem habebitis sempilernum. Dicit Dominus omnipotens. Addiditomnipotens, ne dicas, quomodo possunt homines fieri filii Dei?","english":"For you are the temple of the living God, as God says. But they are the temple of dead idols, whom demons possess. Although God is everywhere, nevertheless he dwells in those who perceive his benefit and believe that whatever they are is his gift. For I will dwell in them. He proves this very thing by the testimony, that we are the temple of God, teaching that we ought to offer him the world as a lodging in our heart, with him as our helper. And I will walk among them. I will occupy all their senses, or run through them. And I will be their God. God is God of all by nature, of few by will: for he is not the God of the dead, but of the living. And they shall be my people. Those who are servants willingly, not unwillingly: that is, by faith and obedience, not only by nature. Therefore go out from among them, and be separated, says the Lord. In act and conduct, or in familiarity, not in place. And the unclean. Everyone who sins is unclean: for every wicked person is unclean before God. Do not touch. Do not touch by association, or fellowship, or consent, or imitation of wicked deeds. And I will receive you. If you cast out. And I will be to you a father, and you shall be to me sons and daughters. By saying: If unbelieving parents have disowned you, you will have me as an everlasting father. Says the Lord almighty. He added almighty, lest you say, how can men become sons of God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"CAP. VII. Has igitur habentes promissiones, chariaaimi, mundemus nos. Tantas et tales promissiones habentibus, quanto studio mundanda est domus talem hospitem receptura! et Dei filii quomodo patrem debent in omnibus imitari? Ab omni inquinamento carnis et spiritus, perficientes sanctificationem. Inquinamentum carnis est, quod per carnem committitur, spiritus vero, quod sola cogitatione peccatur. Tunc ergo perficientes sanctificationem, si utraque munda ervemus. In timore Dei. Non in laude hominum vel imore. Capite nos: neminem laesimus. Accipite quod dicimus, sive nostrum exemplum accipite in his oronibus imitandum: vel considerate nos. Neminem corrupimus: neminem circumvenimus. Mala doctrina. Non ad condemnationem vestram dico: praediximus enim quod in cordibus nostris estis ad commoriendum et ad convivendum. Non mecxcusando, voscondewno, quasi tales sitis: non enim possum ita de vobis senHire, quos tantum diligo, sicut dixi superius: sive dilectio vestra tantam me facit habere fiduciam. Multa mihi fiducia est apud vos. Multam mihi fiduciam loquendi dedistis, quia in omnibus obedistis: sive quia multum me a vobis diligi non ignoro. Multa mihi gloriatio pro vobis. Apud omnes Ecclesias vestra glorior emendatione. Repletus sum consolatione. Post tristitiam, quam pro vobis habebam: sive abundat mihi sermo consolationis, provocante vestro profectu.","english":"CHAPTER VII. Having therefore these promises, beloved, let us cleanse ourselves. For those who have such and so great promises, with what zeal must the house be cleansed that is to receive such a guest! And how ought the children of God to imitate their Father in all things? From every defilement of flesh and spirit, perfecting sanctification. The defilement of the flesh is what is committed through the flesh; that of the spirit, however, is what is sinned by thought alone. Then, therefore, do we perfect sanctification, if we keep both clean. In the fear of God. Not in the praise of men or in fear. Receive us: we have injured no one. Accept what we say, or accept our example in these things to be imitated: or consider us. We have corrupted no one: we have deceived no one. By evil doctrine. I do not say this to your condemnation: for we have foretold that you are in our hearts to die together and to live together. Not excusing myself, nor condemning you, as if you were such: for I cannot so think of you, whom I love so much, as I said above: or your love makes me have such great confidence. I have much confidence toward you. You have given me much confidence in speaking, because you have obeyed in all things: or because I do not fail to know that I am greatly loved by you. I have much glorying on your behalf. Among all the Churches I glory in your amendment. I am filled with consolation. After the sorrow which I had on your behalf: or the word of consolation abounds to me, your progress provoking it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Superabundo gaudio in omni tribulatione nostra: nam et cum venissemus Macedoniam, nullam requiem habuit caro nostra. Tantum est gaudium meum, ut obliviscar omnium pressurarum. Ostendit quam magnam pressuram magnitudo gaudii superaret. Sed onem tribulationem passi sumus. Nullum genus tribulationis non sumus experti. Foris pugnce. Pugnae contra infideles: et a falsis fratribus timor: sive ne credentes scandalum paterentur, omnino verebamur. Intus timores. Ne exacerbati essetis. Sed qui consolatur humileS, consolatus est nos Deus. Contribulatos. In adventu Tit;. Non solum autem in adventu ejus, sed etiam in solario. Non solum quia desideratus advenit, sed etiam quia illa nuntiavit, propter quae ejus spectabaDIUS adventum. Quo consolatus est in vobis, referens nobis vestium desiderium. Consolatus est post luctum, quem vobiscum pro vobis habebat. Vestrum fletum, vestram æmulationem pro me. Pro contristatione nostra et pro quorumdam peccatis. Ita ut magis gauderem. Quia nonsolumcorrexistis, sed etiam amplius profecistis. Quoniam et si contristavi vos in epistola, non me pænitet: et si poeniteret, videns quod epistola illa etsi ad horam vos contristavit, nunc gaudeo! non quia contristati estis, sed quia contristati estis ad pœnitentiam. Etsi pœniteret, eo quod vos nimium increpassem, tamen vester me facit non pœnitere profectus. Contristati enim estis secundum Deum.","english":"I abound with joy in all our tribulation: for even when we had come to Macedonia, our flesh had no rest. So great is my joy that I forget all my pressures. He shows how great a pressure the greatness of his joy overcame. But we have suffered every tribulation. There is no kind of tribulation that we have not experienced. Without are fightings. Fightings against unbelievers: and fear from false brethren: whether lest believers should suffer scandal, we feared altogether. Within are fears. Lest you should have been provoked. But God, who comforts the humble, has comforted us. The afflicted. In the coming of Titus. Not only in his coming, but also in the consolation. Not only because the one desired has come, but also because he announced those things for which I was awaiting his coming. By which he was comforted in you, reporting to us your desire. He was comforted after the mourning which he had with you on your behalf. Your weeping, your zeal for me. For our sorrow and for the sins of certain ones. So that I rejoiced the more. Because you not only corrected yourselves, but also advanced further. For even if I grieved you in the epistle, I do not repent: and even if I had repented, seeing that that epistle, though it grieved you for an hour, now I rejoice! not because you were grieved, but because you were grieved unto repentance. Even if I had repented, because I had rebuked you too much, yet your progress makes me not to repent. For you were grieved according to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Non secundum saeculum, nec diaholum. Ut in nullo detrimentum patiamini ex nobis. Quæ enim secundum Deum tristitia est. Aut nostra negligentia, aut ne venientes aliquem damnaremus. Pœtentiam in salutem. Est enim poenitentia contra salutem. Stabilem. Impoenilibilem. Operatur. Perseverantem pœnitentiam: de propitialione enim peccatorum non debemus esse sine metu, et cum Deus non memoretur, nos memorare debemus poenitendo. Sæculi autem tristitia mortem operatur. Saeculi tristitia est, ut de amissis rebus præsentibus, aut de alienis non invasis, aut de aliena felicitate torqueri. Secundum Deum vero tristitia est, aut sua, aut aliena peccata lugere. Ecce enim hoc ipsum, secundum Deum contristari vos, quantum in vobis operatur. Hoc ipsum quod modo factum est, potest vos docere, quid sit inter saeculi et Dei tristitiam. Sollicitudinem. Quia nostra sollicitudo illius inspiratio est: et ubi est sollicitudo, non est inertia, vel somnolentia, aut securitas. Sed defensionem. Defensionem vel disciplinae, vel fidei. Sed indignationem. Vel contra peccantes indignamur, vel gentium indignationes sufferimus. Sed timorem. Non securitatem contra peccantes. Sed si quis scandalizatur, ego uror. Sed desiderium, sed æmulationem. Desiderium nostrum, fastidium. Sed. Quidam dicunt hoc loco sed præpositionem esse superfluam in Latino: apud Graecos vero structuram habere sermonis. V indictam.","english":"Not according to the world, nor the devil. That you suffer no loss from us in anything. For the sorrow that is according to God. Either our negligence, or lest by coming we condemn someone. Repentance unto salvation. For there is a repentance against salvation. Stable. Unrepentable. Works. Persevering repentance: for concerning the forgiveness of sins we ought not to be without fear, and when God does not remember, we ought to remember by repenting. But the sorrow of the world works death. The sorrow of the world is to be tormented over present things lost, or over things not seized that belong to others, or over another's happiness. But sorrow according to God is to mourn one's own or another's sins. For behold this very thing, that you were made sorrowful according to God, how much it works in you. This very thing that has just been done can teach you what the difference is between the sorrow of the world and the sorrow of God. Solicitude. Because our solicitude is his inspiration: and where there is solicitude, there is no idleness, or drowsiness, or security. But defense. Defense either of discipline, or of faith. But indignation. Either we are indignant against those who sin, or we endure the indignations of the nations. But fear. Not security against those who sin. But if anyone is scandalized, I burn. But desire, but zeal. Our desire, disgust. But. Some say that in this place the preposition but is superfluous in Latin: but among the Greeks it has the structure of speech. Vengeance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Non malam veniam: melius est juste vindicare, quam male indulgere; nam qui malis parcit, perdere bonos cupit. In omnibus exhibuistis vos incontaminatos esse. Probatis vos a culpa immunes. Contaminatus enim auctoritatem non habet in alio vindicandi. Negotio. De quo agilur. Igitur etsi scripsi vobis, non propter eum qui fecit. Sive non propter eum qui fecit patri injuriam, et excommunicatus est, neque propter eum qui passus est, quasi hæc sola me delectassent. Injuriam. Patri. Nec propter eum qui passus est. Subauditur, tantum. Sed ad manifestandam sollicitudinem nostram, quam pro vobis habemus coram Deo. Ne putetis nos aliquid posse latere per sollicitudinem nostram. Ideo consolati iumus. Eo quod vos probaveritis castos esse negotio. In consolatione autem nostra. Quia de vobis consolationem accipimus. Abundantia magis gavisi sumus super gaudio Titi, quia refectus est spiritus ejus ab omnibus vobis. Illud adhuc amplius gavisi sumus, quod ita a vobis Titi est spiritus refectus, ut nunquam de ejus mente recedatis: profectus enim discipulorum refectio spiritus est magistri. Et si quid apud illum de vobis gloriatua sum, non sum confusus. Gloriatio profectus confusionem non habet, sicut gloriatio sæcularis. Sed sicut omnia vobis in veritate locuti sumus, ita et gloriati. nostra, quæ fuit ad Titum, veritas facta est.","english":"Not a bad pardon: it is better to avenge justly than to indulge wickedly; for whoever spares the wicked wishes to destroy the good. In all things you have shown yourselves to be uncontaminated. You prove yourselves free from blame. For one who is contaminated has no authority to take vengeance on another. In the matter. Concerning which it is treated. Therefore even if I wrote to you, it was not because of the one who did it. Whether not because of the one who did injury to the father, and was excommunicated, nor because of the one who suffered, as though these alone had delighted me. The injury. To the father. Nor because of the one who suffered. It is understood, only. But to make manifest our solicitude, which we have for you before God. Lest you think that anything can be hidden from us through our solicitude. Therefore we are consoled. In that you have proved yourselves to be chaste in the matter. In our consolation, however. Because we receive consolation concerning you. We rejoiced more abundantly beyond the joy of Titus, because his spirit was refreshed by all of you. We rejoiced still more greatly in this, that the spirit of Titus was so refreshed by you that you never depart from his mind: for the progress of disciples is the refreshment of the spirit of the teacher. And if I gloried somewhat before him concerning you, I was not put to shame. Glorying in progress has no shame, like worldly glorying. But just as we spoke all things to you in truth, so also our glorying, which was toward Titus, has become truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"Qui in rebus justis gloriatur, in vei itate gloriatur, et in Deo, cujus donum est. Et viscera ejus abundantius in vobis sunt, reminiscentis omnium vestrum obedientiam. Omnia vos ejus membra desiderant, ut oculi præsentiam vestram, aures sermonem, os colloquium, et cætera. Quomodo cum timore et tremore suscepistis eum. Obedientia sine timore esse non novit; nam qui ex charitate obedit, quem diligit, timet offendere. Gaudeo, quod in omnibus confido in vobis. Ut peritus archiatrus ad jam prope sanatum vulnus lenissimis medicamentis utitur, ut cauteriis ustura sanetur. Fecistis me gaudere, quia de vestra obcdientia nunquam difOdo.\n\nCAP. VIII. Notam autem vobis facimus, fratres, oratiam Dei, quæ da'a eat in Ecclesiis Macedoniæ. Exemplo ecclesiarum Macedoniæ eos ad misericordiam provocat: ut non putent grave, quod viderint Philippenses vel alios jam fecisse. Et quod in multo experimento tribulationis abundantia gaudii ipsorum fuit. Tunc maxime gaudent, quando multum fuerint tribulati, sicut apostoli ibant gaudentes, quia digni habiti sunt pro nomine Jesu Christi contumeliam pati. Et altissima paupertas eorum abundavit in divitias simplicitatis eorum.","english":"Whoever glories in just things glories in the truth, and in God, whose gift it is. And his tender affection is more abundantly in you, as he remembers the obedience of you all. All his members long for you, as eyes for your presence, ears for your speech, mouth for your conversation, and the rest. How you received him with fear and trembling. Obedience does not know how to be without fear; for one who obeys out of love fears to offend the one he loves. I rejoice that I trust in you in all things. As a skilled chief physician uses the gentlest medicines for a wound already nearly healed, so that it may be cured by cauteries and burnings. You have made me rejoice, because I never doubt your obedience.\n\nCAP. VIII. But we make known to you, brothers, the grace of God, which has been given in the churches of Macedonia. By the example of the churches of Macedonia he stirs them to mercy: so that they may not think it a burden, which they have seen the Philippians or others already do. And that in the much testing of tribulation their abundance of joy was. Then they rejoice most, when they have been greatly afflicted, just as the apostles went rejoicing, because they were counted worthy to suffer reproach for the name of Jesus Christ. And their very deep poverty abounded in the riches of their simplicity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"Scio paupertalem tuam, et tribulatianem, sed dives es: multum quidem pauperes in opibus, sed amplius in simplicitate sunt divites, et plus cupiunt dare quam habent: et ideo magis animum Deus probat, quam quod dextera porrigebat: qui enim quantum potest facit, totum facit: aequaliter dives et pauper, quamvis dives amplius dare videatur. Quia secundum virtutem testimonium illis reddo: et supra virtutem voluntarii fuerunt. Præposteravit verba: nam sensus hic est: Testimonium illis reddo, quod secundum virtutem fecerunt, et supra virtutem voluntarii fuerunt. Cum multa exhortatione obsecrantes nos gratiam et communicationem ministerii, quod fit in sanctos. Multum nos suadentes rogaverunt, ut gratanter susciperemus eorum communicationem in ministerio sanctorum. Et non sicut speravimus. Sed plus quam speravimus. Sed semetipsos dederunt primum Domino, deinde nobis. Non solum sua omnia, sed et se primum Domino tradiderunt in hoc opere, deinde nobis; id est, Deus voluntatem eorum vidit, nos effectum. Per voluntatem Dei. Non ut nobis placerent contra Domini voluntatem; sed ut illi hoc facerent, voluntatis Dei fuit, qui illis hoc ut cerent, inspiravit. Ita ut rogaremus Titum, ut quemadmodum cœpit, ita et perficiat in vobis etiam gratiam istam.","english":"I know your poverty and your tribulation, but you are rich: many are indeed poor in wealth, but more are rich in simplicity, and they desire to give more than they have; and therefore God tests the heart more than what the right hand was extending: for whoever does as much as he can, does all: the rich and the poor are equally so, although the rich may seem to give more. Because I bear them witness according to their ability: and beyond their ability they were willing. He has reversed the words: for the sense here is: I bear them witness that they acted according to their ability, and beyond their ability they were willing. Beseeching us with much exhortation for the grace and fellowship of the ministry which is performed for the saints. They earnestly entreated us with much persuasion that we would gladly accept their fellowship in the ministry to the saints. And not as we hoped. But more than we hoped. But they first gave themselves to the Lord, then to us. They handed over not only all their possessions, but first themselves to the Lord in this work, then to us; that is, God saw their will, we saw the effect. Through the will of God. Not that they should please us against the Lord's will; but that they should do this was the will of God, who inspired them to do it. So that we should ask Titus, that just as he began, so he may also complete in you this grace as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Illorum exemplo accensi sumus mittere ad vos Titum, ut doctrina| vel dispositione sua etiam hoc in vobis Deo adjutore perficiat, ne quid minus cæteris habeatis. Sed sicut in omnibus abundatis fide, et sermone, et scientia, et omni sollicitudine, et charitate vestra in nos. Non tantum cum fide sermonem et scientiam copulat. Ut et in hac gratia abundetis. Ne cum in aliis caeteros vincatis, in hoc inferiores inveniamini. Non quasi imperans dico; sed per aliorum sollicitudinem etiam vestrae charitatis ingenium bonum comprobans. Non impero, nec exigo, sed consilium do: ut sicut in omnibus, ita et hic formam aliis præbeatis: cum etiam sciamus obedientiam et misericordiam vos tantam habere, ut non didicisse eam videamini, sed naluraliter possidere. Scitis enim gratiam Domini nostri Jesu Christi. Non enim ignoratis illum propter vos pauperem factum, qui universorum erat factor et Dominus: ut ejus gratia bonis coelestibus ditaremini. Si ergo ille propter vos omnia sua contempsit, quanto magis vos propter vos dare debetis parva, non vestra, imo sua ei restituere! Ipsi enim datur, quidquid ejus causa porrigitur. Quoniam propter vos egenus factus est. De Deo homo. Cum esset dives: ut illius inopia vos divites essetis. Et consilium in hoc do. Hoc enim vobis utile est. Contra Photinum etiam hoc facit, quia erat dives prius, quam fieret pauper.","english":"We are stirred by their example to send Titus to you, so that by his teaching or arrangement, with God's help, he may also complete this work in you, lest you have anything less than the others. But just as you abound in everything—in faith, in speech, in knowledge, in all solicitude, and in your love for us—he does not join speech and knowledge to faith alone. That you may abound also in this grace. Lest, while you surpass others in other things, you be found inferior in this. I do not say this as one commanding; but through the solicitude of others I also approve the good disposition of your love. I do not command, nor do I demand, but I give counsel: that just as in all things, so also here you may set an example for others: since we also know that you have such great obedience and mercy that you seem not to have learned it, but to possess it by nature. For you know the grace of our Lord Jesus Christ. For you are not ignorant that he became poor for your sake, who was the maker and Lord of all things: that by his grace you might be enriched with heavenly goods. If therefore he despised all his own things for your sake, how much more ought you to give small things for your own sake—not your own, but rather to restore to him what is his! For whatever is extended for his sake is given to him. Since for your sake he became needy. God became man. Though he was rich: that by his poverty you might be rich. And I give counsel in this matter. For this is useful for you. This also works against Photinus, because he was rich before he became poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Qui non solum facere, sed et velle cœpistis ab anno priore. Quosdam ostendit posse facere non voluntate, cum aut importunitas petentis, aut auctoritas præcipientis exegerit. Nunc vero et facto perficite, ut quemadmodum promptus est animus voluntatis. Quod voluntate facere cœpistis, effectu implete. Omnis etiam rei Quis est expetendus. Sicut enim factum in-' viti acceptum non est, ita et voluntas renitens sine fructu est. Ita sit et perficiendi ex eo quod habetis. In finem usque. Si enim voluntas prompta est secundum id quod habet, accepta est. Ne puteus me aliquem supra vires exigerc, aut tantum a paupere quantum a divite exspectare: omnes enim aequaliter dant, si unusquisque de tanto dcl quantum habet. Non secundum id quod non habet. Sicut habueris, fili, sic fac eleemosynam. Non enim ul aliis sit remissio. Quales erant, ut hoc illis necesse esset dici: Non ut vobis nihil servetis; sed ut et illis sufGciat, et vobis! Vobis autem tribulatio. Inopiae. Sed ex æqualitate; in præsenti tempore. Sancti et servi Dei in hoc saeculo peregrini et pauperes sunt, in vita vero aeterna patriam habent atque divitias: laici vero vel qui facultatibus abundant, hic quasi patriam habere videntur, si communicant sanctis: hicilli eis restituunt, ut in sua patria, ubi esse divites comprobantur. Vestra abundantia ii. lorum inopiam suppleat: ut et illorum abundantia.","english":"You began not only to do but also to will, from the previous year. He shows that some are able to do it not by will, when either the importunity of one asking or the authority of one commanding has required it. But now also complete it in deed, so that just as the mind of the will is ready. What you began to do by will, fulfill in effect. Every matter also—who is to be sought after? For just as a deed done unwillingly is not acceptable, so also a will resisting is without fruit. So let it be also for completing it from what you have. Even to the end. For if the will is ready according to what one has, it is accepted. Do not think that I demand anything beyond your strength, or expect as much from the poor man as from the rich; for all give equally, if each one gives from as much as he has. Not according to what he does not have. As you have, son, so give alms. For it is not that there should be relief for others. What kind of people were they, that this needed to be said to them: Not that you should keep nothing for yourselves, but that it might suffice both for them and for you! But for you, tribulation. Of poverty. But by equality; in the present time. The saints and servants of God are pilgrims and poor in this world, but in eternal life they have a homeland and riches; the laity, however, or those who abound in resources, seem here to have, as it were, a homeland, if they share with the saints: here they restore to them, so that in their homeland, where they are proven to be rich. Let your abundance supply their want, so that their abundance also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"Date illis carnalia, ut et illi vacantes Deo possint vobis reddere spiritalia: isti enim duo gradus sine alterutro stare non possunt. Tam ille perfectus non erit, cogitando de carnalibus, quam hic misericors, cum non habet cui dare vel a quo dare doceatur. Vestræ inopiæ sit supplementum, ut fiat æqualitas. Sic sunt in hoc sæculo divites, quomodo ulmus vitem sustinens: illius adminiculo vitis fructus uberes dat, et per fecunditatem vitis ulmus fructuosa conspicitur. Sic sunt servi Dei, et spiritu pauperes, sicut vitis: qui facultatibus divitum sustentantur, sibi invicem quod abundant, communicant, utrique pleni ad vitam æternam perveniunt. Sicut scriptum est. Hoc de manna dictum, cujus exemplo docemur quod omnia superabundantia generet vermes: simul et ostenditur, quæ Deus dat, omnibus esse debere communia in praesenti. Qui multum non abundavit. Hoc testimonio vult nos omnia communiter possidere, ut et perfecti doctrinam non abscondant: et Labentes substantiam, eis non denegent victum. Dignus est enim operarius cibo suo. Et qui modicum non minoravit. Gratias autem ago Deo, qui dedit eamdem sollicitudinem pro vobis in corde Titi. Sicut de manna, si studium vel sollicitudinem, ut quisque pro aliis habeat, Deus dat, ut pro seipso habeat, quis alius est daturus?","english":"Give them carnal things, so that they too, being free for God, may be able to render spiritual things to you; for these two ranks cannot stand without one another. The perfect man will not be perfect if he is thinking about carnal things, nor will the merciful man be merciful when he has no one to whom to give or from whom to be taught to give. Let your want be supplied, so that equality may be made. The rich in this world are like the elm supporting the vine: by its support the vine gives abundant fruit, and through the fruitfulness of the vine the elm is seen to be fruitful. So the servants of God, and the poor in spirit, are like the vine: they are sustained by the resources of the rich, they share with one another what they abound in, and both, being full, arrive at eternal life. As it is written. This was said of the manna, by whose example we are taught that all abundance breeds worms; at the same time it is also shown that the things God gives ought to be common to all in the present. He who had much did not abound. By this testimony he wants us to possess all things in common, so that the perfect may not hide doctrine, and those who have means may not deny food to them. For the worker is worthy of his food. And he who had little did not lessen it. But I give thanks to God, who gave the same solicitude for you in the heart of Titus. As with the manna, if God gives zeal or solicitude, so that each one has it for others, who else will give it for himself?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Quæ cum ita sint, nihil Scripturis sanctis homini a Domino jubetur, propter probandum liberum arbitrium, quod non inveniatur dari ab ejus bonitate: nec omnino incipit hoc ex malo in bonum per initium fidei commutari, nisi hoc in illo agat indebita et graluita misericordia Dei: quia non nostræ, sed dexteræ Excelsi est immutatio. Quoniam exhortationem quidem suscepit: sed cum sollicitior esset, sua voluntate profectus est ad vos. Gratiam quidem exhortationis accepit, sed et propria voluntate festinavit, ut mercedem haberet non invitus, quasi ei sit credita dispensatio. Misimus etiam cum illo fratrem nostrum, cujus laus cst in Evangelio per omnes Ecclesias. Hoc de Luca intelligitur, qui laudem in Evangelio præ caeteris habet, quia et Evangelium et Actus apostolorum scripsit. Non solum autem, sed et ordinatus ab Ecclesiis comes peregrinationis nostræ. Ut eum idoneum esse demonstret. In hanc gratiam, quæ ministratur a nobis ad Domini gloriam. Sive minister sanctorum, sive doctrinæ: quia omnia ad Domini gloriam fiunt. Et destinatam voluntatem nostram. Propositam sive paratam. Devitantes hoc, ne quis nos vituperet in hac plenitudine, quæ ministratur a nobis. Ne quis dicat, quomodo Christus legem implevit, cum videamus Christianos nec tantam eleemosynam facere, quantam fieri in lege praeceptum est? In gloriam Domini. In gloriam Domini omnis pius glorificat Deum. Providemus enim bona.","english":"Since these things are so, nothing is commanded to man by the Lord in the Holy Scriptures for the purpose of proving free will that is not found to be given by His goodness; nor does a man begin at all to be changed from evil to good through the beginning of faith, unless the unowed and gratuitous mercy of God works this in him, because the change is not ours but of the right hand of the Most High. For he received the exhortation, but when he was more anxious, he went to you by his own will. He received indeed the grace of exhortation, but he also hastened by his own will, so that he might have a reward not unwillingly, as if the stewardship had been entrusted to him. We also sent with him our brother, whose praise is in the Gospel throughout all the Churches. This is understood of Luke, who has praise in the Gospel before the others, because he wrote both the Gospel and the Acts of the Apostles. Not only that, but he was also appointed by the Churches as a companion of our pilgrimage, to show that he is fit. For this grace, which is ministered by us to the glory of the Lord. Whether as a minister of the saints or of doctrine, because all things are done to the glory of the Lord. And our will, appointed. Proposed or prepared. Avoiding this, lest anyone should reproach us in this abundance which is ministered by us. Lest anyone should say, how did Christ fulfill the law, when we see Christians not giving as much alms as was commanded to be given in the law? To the glory of the Lord. To the glory of the Lord every pious man glorifies God. For we provide good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Nihil quidem propter humanam gloriam facimus: sed tamen nolumus ut per nos aliquis scandalizctur et pereat: sed ut videns opera nostra bona, magnifIcet Patrem nostrum, qui in coelis est. Non solum coram Deo, sed etiam coram hominibus. Conscienlia nostra sufficit nobis propter nos: fama vero, propter proximos, quae non debet pollui, sed pollere. Duæ res sunt, conscientia et fama. Conscientia tibi, fama aliis. Qui fidens conscientiæ suae, negligit famam suam, crudelis est. Misimus autem cum illis et fratrem nostrum. Quidam dicunt hoc de Apollo dictum; sed incertum est. Quem probavimus in multis sæpe sollicitum esse. Testimonium eis perhibet, ut magis audiatur. Nunc autem multo sollicitiorem. Eum probamus, confidentes, quia vestra obedientia provocetur. Confidentia multa in vos. Ita jam novit, ut confidat in vobis. Sive pro Tito, qui est socius meus et in vos ad;utor; sive fratres nostri, apostoli Ecclesiarum, gloria Christi. Sensus hoc habet, sive quia Tilus ei de vobis dixit, qui vestram obedientiam probatam habet, sive quia etiam singularum Ecclesiarum apostoli eidem nuntiarunt ad gloriam Christi. Ostensionem ergo, quæ est charitatis vestræ, et nostrae gloriæ pro vobis, in illos ostendite in faciem Ecclesiarum Dei. Ut cum viderint verum esse quod dicitur, omnibus hoc Ecclesiis deferant pervidendum.","english":"We do nothing, indeed, for human glory; but nevertheless we do not wish that anyone be scandalized through us and perish, but that seeing our good works he may glorify our Father who is in heaven. Not only before God, but also before men. Our conscience suffices for us on our own account; but our reputation, on account of our neighbors, which ought not to be polluted but to prevail. There are two things: conscience and reputation. Conscience is for yourself, reputation for others. He who, trusting in his own conscience, neglects his reputation, is cruel. But we have sent with them our brother also. Some say this was said of Apollos; but it is uncertain. Him we have proved in many things to have often been solicitous. He bears testimony to them, so that he may be heard the more. But now much more solicitous. Him we approve, trusting that your obedience may be stirred up. Much confidence in you. He already knows it thus, so as to have confidence in you. Whether for Titus, who is my companion and fellow-worker toward you; or our brethren, the apostles of the churches, the glory of Christ. The sense is this: either because Titus has told him of you, who has your obedience proved, or because the apostles of the individual churches have also announced it to him for the glory of Christ. Therefore show the proof of your love, and of our glory on your behalf, toward them in the face of the churches of God. So that when they have seen that what is said is true, they may report this to all the churches for them to examine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Sive ostendite charitatem, quam habetis, de qua pro vobis gloriamur, ad exemplum omnium Ecclesiarum.\n\nCAP. IX. Nam de ministerio quod fit in sanctos. Mutare sensum videtur. Quidam dicunt, superius eum de sanctis laicis dixisse: hic vero de sacerdotibus. Alii vero aiunt eum ante de eleemosyna tractasse, modo de verbi ministerio commonere, quod sanctificatis per baptismum exhibetur. Hi duo sensus usque ad finem causae diligenter sunt observandi. Ex abundantia est mihi scribere vobis. Ex superfluo commeneo, quia ultro vel docetis, vel sacerdotibus ministratis, qui etiam caeteris misericordiam non negatis. Scio enim promptum animum vestrum. In hoc opere. Pro quo de vobis glorior apud Macedonas. Animo. Quoniam et Achaia parata eat ab anno præterito. Achaia tota per vos, qui ejns caput estis, ad hoc est ministerium provocata. Et vestra aemulatio provocavit plurimos. Hic aemulatio pro imitatione. Misimus autem fratres. Quos superius nominavit. Ut ne quod gloria. mur de vobis, evacuetur. Qui vos vel præparent vel commoneant. In hac parte, ut quemadmodum dixi, parati sitis: ne. cum venerint mecum Macedones, et invenerint vos imparatos. Ne aliter inveniam, quam putabam. In parte, sive ministerii, sive doctrinae. Erubescamus nos. Si nos erubuerimus, quasi falso pro vobis gloriautes, quanto magis vos, et pro vestra negligentia, et pro nostro rubore!","english":"Or show the love that you have, of which we glory on your behalf, as an example to all the churches.\n\nCHAPTER IX. For concerning the ministry that is done for the saints. He seems to change his meaning. Some say that above he spoke of the holy laity, but here of the priests. Others say that he treated of almsgiving before, but now reminds them of the ministry of the word, which is shown to those sanctified through baptism. These two senses must be carefully observed even to the end of the matter. It is out of abundance that I write to you. I admonish out of what is superfluous, because you both teach of your own accord and minister to the priests, who also do not deny mercy to others. For I know your ready mind. In this work. On whose behalf I glory about you among the Macedonians. In mind. Since also Achaia has been ready since last year. All Achaia through you, who are its head, has been provoked to this ministry. And your emulation has provoked very many. Here emulation stands for imitation. But we have sent the brothers. Whom he named above. So that what we glory about you may not be made void. Who may either prepare or admonish you. In this part, so that, as I said, you may be ready: lest, when the Macedonians come with me and find you unprepared. Lest I find you otherwise than I supposed. In part, whether of ministry or of teaching. Let us be ashamed. If we are ashamed, as though glorying falsely on your behalf, how much more should you be, both for your negligence and for our shame!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Multa confusio est, si pro te, qui te diligit, erubescat. Ut non dicamus vos in hac substantia. Necessarium ergo existimavi rogare fratres, ut præveniant ad vos. Quod superius dixerat, in hac parte. Et præparent repromissam. Quam eis de vobis promisimus. Benedictionem. Sive a benedicendo, sive quia per eleemosynam benedictio nascitur Dei ab hominibus. Hanc paratam esse. Sufficientem benedictionem. Sic quasi benedictionem, non quasi avaritiam. Benedictio erit, si grato animo detur: Hilarem enim datorem diligit Deus, avarus autem abundans esse non potest. In scientia autem avarus est, qui sensum, quem coeperit, differt implere vel exsequi, unde et Dominus dicit, Neminem salutavcritis in via, hoc est nemini verbum salutis transitorie praedicaveritis. Hoc autem dico, qui parce seminat, parce et metet. Notandum, quia etiam hic gradus esse monstratur. Et qui seminat in benedictionibus, de benedictionibus et metet. Potest et econtrario qui in maledictione seminat, idem et metere. Unusquisque prout destinavit in corde suo. Non quasi coactus, sed voluntarius. Non ex tristitia, aut ex necessitate. Si volens hoc ago, mercedem habeo: si autem invitus, dispensatio mihi credita est, et quam sine simulatione didici, et sine invidia communico. Hoc totum ad ministerium verbi. Nam si de eleemosynis, unusquisque prout habet. Hilarem enim datorem diligit Deus. Econtrario tristem sine dubio od.t.","english":"There is great confusion if one who loves you blushes for your sake. So that we may not say you are in this substance. Therefore I considered it necessary to ask the brothers to go ahead to you. What he had said above, in this part. And to prepare the promised blessing. Which we promised them concerning you. A blessing. Either from blessing, or because through almsgiving the blessing of God is born from men. That this was prepared. A sufficient blessing. Thus as a blessing, not as greed. It will be a blessing if it is given with a grateful heart: for God loves a cheerful giver, but a greedy man cannot abound. In knowledge, however, he is greedy who defers to fulfill or carry out the understanding he has begun, whence also the Lord says, You shall greet no one on the way, that is, you shall preach the word of salvation to no one in passing. But this I say, he who sows sparingly will also reap sparingly. It should be noted that even here a gradation is shown. And he who sows in blessings will also reap from blessings. Conversely, he who sows in cursing can also reap the same. Each one as he has purposed in his heart. Not as if compelled, but willingly. Not from sadness, or from necessity. If I do this willingly, I have a reward: but if unwillingly, a dispensation has been entrusted to me, and what I have learned without pretense, I share without envy. All this pertains to the ministry of the word. For if it concerns alms, each one as he has. For God loves a cheerful giver. Conversely, without doubt he hates the sad one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Potens eat autem Deus. Ne timeas inopiam. Omnem graiam. Donum gratiæ, id est copiam fructuum: quia exinde operibus vestris gratiae referuntur: sive gratiam scientiae. Sed bene accipitur gratia donum, quia gratis donatur, quia et hoc donum Dei est, ut nos largi simus. Abundare facere in vobis. A fructu frumenti, vini et olei sui multiplicati sunt. Ut in omnibus semper. Sive in speciebus, sive gratiis, vel doctrinis. Omnem sufficientiam habentes, abundetis in omne opus bonum. Omnem sufficientiam tam spiritalium quam etiam carnalium, ut possitis omne opus bonum implere. Sicut scriptum est: Dispersit, dedit pauperibus, justitia ejus manet in æternum. De rebus temporalibus aeterna justitia comparatur: qui erogat præsentia recipiet æterna. Qui autem administrat semen seminanti, et panem ad manducandum præstabit. Hoc magis ad verbi pertinet semen: qui dedit officium docendi, escam quoque praestabit: si modo vacetis ad doctrinam: sive qui tibi dedit quod dispenses, esuriem minime patietur. Et multiplicabit semen vestrum. Sive sermonis, sive justitiæ. Et augebit incrementa frugum justitiæ vestræ, ut in omnibus locupletati. Frugum justitiæ, sermo Dei. Fruges justitiæ sunt, et facultates, cum de eis justitia fit: cum vero aut inique congregantur, aut inique ad superbiam aut ad avaritiam abutuntur, fruges sunt iniquitatis. Pretio enim gravans triticum in populo maledictus.","english":"But God is able. Do not fear want. Every grace. The gift of grace, that is, an abundance of fruits: because from these thanks are rendered for your works: or the grace of knowledge. But grace is well understood as a gift, because it is given freely, because this too is a gift of God, that we should be generous. To make abound in you. From the fruit of their grain, wine, and oil they are multiplied. That in all things always. Whether in kinds, or in graces, or in teachings. Having all sufficiency, abound in every good work. All sufficiency both of spiritual and also of carnal things, so that you may be able to fulfill every good work. As it is written: He dispersed, he gave to the poor, his righteousness remains forever. From temporal things eternal righteousness is obtained: he who distributes present things will receive eternal things. But he who administers seed to the sower will also provide bread to eat. This pertains more to the seed of the word: he who gave the office of teaching will also provide food: if only you have leisure for teaching: or he who gave you what you might distribute will suffer hunger not at all. And he will multiply your seed. Whether of speech, or of righteousness. And he will increase the growth of the fruits of your righteousness, so that in all things being enriched. The fruits of righteousness, the word of God. The fruits of righteousness are also resources, when righteousness is made from them: but when they are either gathered unjustly, or unjustly abused for pride or for avarice, they are fruits of iniquity. For he who weighs down grain at a price is cursed among the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Sive qui per pecuniae ambitionem tumescunt. Abundetis in omnem simplicitatem. Ut sine discretione omnibus simpliciter tribuatis, non quærentes cui detis, sed propter quid detis. Quæ operatur per nos gratiarum actionem Deo. Quae simpl citas dandi est. Quoniam ministerium hujus officii. Administrationis. Non solum. Non solum inficit sanctos, sed etiam Domino gratiae referuntur, qui vos tanta sapientia condivit. Supplet ea quæ deMunt sanctis. Tantum tribuitis, quod non solum suppleat necessitatem sanctorum, sed eliam remaneat unde aliis erogarelur. Sed etiam abundat per multas gratiarum actiones in Domino. Duplicem potestis habere mercedem, et refectionis sanctorum, et gratiarum a Domino actionis. Per probationem ministerii hujus. Per hoc ministerium esse probamini Christiani. Quia perfecte docetis et ostenditis divinum esse, in quo per obedientiam Deum magnificalis. Glorificantes Deum in obedientia confessionis vestræ in Evangelio Christi. Magnificant Deum, qui per obedientiam confitentur Deum, sicut quidam factis negant. Et simplicitate communicationis vestræ. S ve simpliciler docentes, sive simpliciter tribuentes. In illos et in omnes. Quia et in illos et in omnes communicatis potius quam donatis, quod certi estis vos cum multiplici fenore recepturos. Et in ipsorum obsecratione pro vobis. Etiam in hoc abundat, hæc omnia operatur administratio hujus officii. Desiderantium vos.","english":"Or those who swell with ambition for money. Abound in all simplicity: so that you may give simply to all without distinction, not seeking to whom you give, but for what purpose you give. Which works through us thanksgiving to God. Which simplicity of giving is. Since the ministry of this office. Of administration. Not only. Not only does it stain the saints, but thanks are also rendered to the Lord, who has enriched you with such wisdom. It supplies what is lacking to the saints. You give so much that it not only supplies the need of the saints, but there also remains something to be distributed to others. But it also abounds through many thanksgivings in the Lord. You can have a double reward: both the refreshment of the saints and thanksgiving from the Lord. Through the proof of this ministry. By this ministry you are proved to be Christians. Because you teach perfectly and show that it is divine, in which through obedience you magnify God. Glorifying God in the obedience of your confession in the Gospel of Christ. They glorify God, who through obedience confess God, just as certain people deny him by their deeds. And in the simplicity of your communication. Whether teaching simply or giving simply. In them and in all. Because you communicate to both them and all rather than give, since you are certain that you will receive it back with manifold interest. And in their entreaty for you. Even in this the administration of this office abounds, working all these things. Of those longing for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Quis enim non desideret videre hujusmodi Propter eminentem gratiam Dei in vobis. Sive scientiae, sive misericordiæ. Gratias Deo super inenarrabili dono ejus. Subauditur, referentes: qui tantam vobis gratam suam inspiratione donavit. Notandum quod quidquid boni vel facimus, vel habcmus, douum esse ipsius comprobetur.\n\nCAP. x. Ipse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi. Ea vos mansuetudine rogo qua Christus, cum se posset vindicare, injuriosos sustinuit, ut corrigeret. Qui in facie quidem humilis sum inter vos, absens autem confido in vobis. Quasi qui nihil virtutum habeam: sicut alibi, Quasi nutrix semper. Præsentia sanctorum per nimiam humilitatem potest esse contemptui: absentes vero si necesse fuerit, confidenter suam iudicant potestatem. Rogo autem vos, ne præsens audeam, per eam confidentiam. Ita agite ne præsens meam incipiam vindicando manifestare virtutem. Qua existimor audere, in quosdam. Non omnis existimatio falsa est, sicut: Puto quod et ego Spiritum Dei habeam. Qui arbitrantur nos tanquam secundum carnem ambulemus. Qui putant nos nihil super humanam naturam habere virtutis. In carne enim ambulantes. Ut homines. Non secundum carnem militamus.","english":"For who would not desire to see such a one? Because of the surpassing grace of God in you. Whether of knowledge or of mercy. Thanks be to God for his inexpressible gift. It is to be understood, as we give thanks: he who by his inspiration gave you so great a grace. It is to be noted that whatever good we either do or possess is proved to be his gift.\n\nCHAPTER 10. But I myself, Paul, beseech you by the meekness and gentleness of Christ. I ask you with that meekness with which Christ, when he could have avenged himself, bore with those who wronged him, in order to correct them. Who in person indeed am humble among you, but absent I am confident toward you. As though I had no virtues at all: as elsewhere, As a nurse always. The presence of holy men, through excessive humility, can become an object of contempt; but when absent, if need be, they confidently judge their own power. But I beseech you, that when present I may not dare, by that confidence. Act in such a way that when present I may not begin to manifest my power by avenging. Which I am thought to dare, against certain ones. Not every estimate is false, as: I think that I also have the Spirit of God. Who think that we walk as according to the flesh. Who think that we have no power beyond human nature. For walking in the flesh. As men. We do not wage war according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"Ut Christi ministri, et sic intelligi potest, ut hi militare in carne dicantur, qui Vetus Testamentum humiliter edisserunt; qui vero sequuntur intelligentiam spiritalem, sint quidem in carne, quia eamdem habeant litteram quam Judaei, sed non juxta carnem militent, a carne ad spiriium transcendentes. Nam arma militiae nostræ non carnalia sunt, sed potentia Deo. Arma nostra non est scutum vel gladius, sed potentia Dei qua plus facicmus verbo quam alii armis carnalibus. Et quia nobis non est colluctatio adversus carnem et sanguinem. Ad destructionem munitionum, consiliat destruentes. Muniunt enim ct circumdant etiam pseudoapostoli doctrinam suam astutis consiliis et callidis argumentis, quæ aries apostoiicus destruit virtute gratiæ spiri. latis, sicut illum magnum Magum, quem vias Dei Jisputationibus subvertentem verbo cæcavit. Et omnem altitudinem extollentem se adversus scientiam Dei. Quid enim superbius quam divinis contraire doctrinis? Et in captivitatem redigentes omnem intellectum in obsequium Christi. Destruimus pseudoapostolos, qui sub nomine Christi omnium intellectum sibi cupiunt captivare, et suae doctrinae subdere, quod haeretici facere conantur. Et in prumptu habentes ulcisci omnem inobedientiam, cum impleta fuerit vestra obedientia. Cum jam vero obedientia per nos fuerit impleta, illi si non audientur, potestatem se vindicandi accepisse a Dcmino mentiuntur.","english":"As ministers of Christ—and it can be understood thus, that those are said to serve in the flesh who expound the Old Testament in a lowly manner; but those who follow the spiritual understanding are indeed in the flesh, because they have the same letter as the Jews, yet they do not serve according to the flesh, passing over from the flesh to the spirit. For the weapons of our warfare are not carnal, but mighty to God. Our weapons are not a shield or a sword, but the power of God, by which we accomplish more by the word than others do with carnal weapons. And because our struggle is not against flesh and blood. For the destruction of strongholds, destroying their counsels. For the false apostles also fortify and surround their doctrine with cunning counsels and crafty arguments, which the apostolic battering ram destroys by the power of spiritual grace, just as that great Magus, whom, as he subverted the ways of God with disputations, he blinded by the word. And every height that exalts itself against the knowledge of God. For what is more proud than to oppose divine teachings? And bringing every intellect into captivity to the obedience of Christ. We destroy the false apostles, who under the name of Christ desire to take captive every intellect for themselves and subject it to their own doctrine, which the heretics attempt to do. And having in readiness to avenge all disobedience, when your obedience has been fulfilled. But when obedience has already been fulfilled through us, if they are not heard, they falsely claim to have received from the Lord the power of avenging themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Quæ secundum faciem sunt, videte. Manifesta est rei probatio, et facilis intellectus. Si quis confidit sibi Christi se esse, hoc cogitet iterum apud se, quia sicut ipse Christi est, ita et nos. Nemo tam stultus est quam qui se solum Chrisli esse gloriatur. Nam et si amplius aliquid gloriatus fuero de potestate nostra, quam dedit Dominus in ædificationem, et non in destructionem vestram, non erubescam. Nam et si magis me potestatem a Christo accepisse dixero, ut verum apostolum, vindicandi, non erubescam: quia et verum dicam, et non gloria elatus, sed vestrae ædificationis causa compulsus hoc faciam. Illi ergo et usurpatam, et in destructionem vestram volunt exercere potestatem. Ut autem non existimer tanquam terrere vos per epistolas: quoniam quidem epistolæ, inquiunt, graves sunt et fortes; præsentia autem corporis infirma, et sermo contemptibilis. Hoc ideo dico, ne quis me putet illud comminari, quod implere non possum, sicut de me vestri jactitant deceptores. Hoc cogitet qui ejusmodi eat, quia quales sumus verbo per epistolas absente., tales et præsentes in facto. Qui hoc putat, sciat me omnia posse facere, per eum qui manet in me, si necesse fuerit, quæ promitto. Nam et obedientibus per humilitatem, infirmus, et peccantibus, per severitatcm fortis invenior. Non enim audemus inserere aut comparare nos quibusdam, qui semetipsos commendant.","english":"Look at what is according to the face. The proof of the matter is manifest, and the understanding easy. If anyone trusts that he is Christ's, let him think this again within himself, that just as he is Christ's, so also are we. No one is so foolish as the one who boasts that he alone is Christ's. For even if I should boast somewhat more about our authority, which the Lord gave for building up and not for destroying you, I shall not be ashamed. For even if I say that I have received power from Christ more, as a true apostle, to vindicate, I shall not be ashamed: because I shall both speak the truth, and I shall do this not puffed up by glory, but compelled for the sake of your building up. They therefore wish to exercise power both usurped and for your destruction. But so that I may not be thought to be terrifying you by letters: since indeed the letters, they say, are weighty and strong; but the presence of the body is weak, and the speech contemptible. I say this so that no one may think that I am threatening that which I cannot fulfill, as your deceivers boast about me. Let him who is of this sort think this, that such as we are in word through letters when absent, such also are we in deed when present. Let him who thinks this know that I can do all things, through him who remains in me, if it should be necessary, which I promise. For both to those who obey through humility I am found weak, and to those who sin through severity I am found strong. For we do not dare to insert or compare ourselves with certain ones who commend themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"Non enim possumus de nobis majora jactare quam simus: non audemus ita Deum contemnere, ut sim!les simus quibusdam, qui suis malunt laudibus quam Dei gratia commendari. Sed ipsi in nobis nosmetipsos metientes. Non excedimus mensuræ nostrae terminos. Et comparantes nosmetipsos nobis. Non majoribus, ut illi qui, cum nihil sint, non modo se æquant, sed D etiam anteponunt. Nos autem non in immensum gloriabimur, sed secundum mensuram regulæ qua mensus est nobis Deus, mensuram pertingendi usque ad vos: non enim quasi non pertingentes ad vos superextendimus nos. Nihil super homines, sed inquantum nobis Deus donare dignaius est, id est apostolatus gratiam, per quam etiam vobis Corinthiis praedicamus. Non enim hoc usurpalione facimns, sed praecepto. Usque ad vos enim pervenimus in Evangelio Christi. Non in nostro. Non in immensum glorianIt. in alienis laboribus. Immensum est in alienis laboribus gloriari, quia illi semper ad fideles ibant, qui signa minime requirebant. Spem autem habentes crescentis fidei vestrae in vobis magnificari. Quos nos docemus. Secundum regulam nostram. Non alienam. In abundantiam, etiam in illa quae ultra vos sunt evangelizare. Non enim usque ad vos sufficit pervenisse, sed cum vestra fides creverit, alibi transiemus, etiam ad illas gentes quae trans vos sunt, Evangelium praedicare. Non in aliena regula. Loca. In his quæ præparata sunt gloriari.","english":"For we cannot boast of ourselves more than we are; we do not dare so to despise God as to be like certain men who prefer to be commended by their own praises rather than by the grace of God. But measuring ourselves by ourselves in ourselves, we do not exceed the limits of our own measure. And comparing ourselves with ourselves, not with greater men—unlike those who, when they are nothing, not only make themselves equal to them but even place themselves before them. We, however, will not glory beyond measure, but according to the measure of the rule by which God measured for us, the measure of reaching even to you; for we do not stretch ourselves out beyond measure as though we did not reach to you. Nothing beyond men, but insofar as God deigned to grant to us, that is, the grace of apostleship, through which we also preach to you Corinthians. For we do this not by usurpation, but by command. For we have reached even to you in the Gospel of Christ—not in our own. We do not glory beyond measure in the labors of others. It is beyond measure to glory in the labors of others, because those men always went to the faithful who required no signs at all. But having hope that, as the faith of you grows, we may be magnified in you—those whom we teach—according to our rule, not another's. In abundance, even in those places which are beyond you, to evangelize; for it is not enough to have reached even to you, but when your faith has grown, we will pass over to another place, to preach the Gospel even to those nations which are beyond you. Not in another's rule—that is, places—to glory in those things which have been prepared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Sive illi in praeparatam intrant gloriam: sive nos in his qui jam praeparati sumus, ad gloriam Domini pergemus. Qui autem gloriatur, in Domino glorietur. Etiam qui gloriatur, in Domino, cujus donum est, quod sumus, et cujus in nobis virtutes operatae sunt, glorietur. Hoc contra Pelagianos. Non enim qui seipsum commendat. Prædicatio enim nostra, nisi Domini virtutibus confirmetur, ab infidelibus non suscipltur, ut sciamus quia et fides ex Deo, qui dat virtutes ut signa fiant, per quae credant infideles. Ille probatus est. Laudando. Sed quem Deus commendat. Signa monstrando.\n\nCAr. xi. Utinam sustineretis. Sustinete me parum, quia alios multum sustinetis. Modicum quid insipientiæ meæ, sed et supportate me. Insipientem se dicit, quia illi necesse erat aliqua de se dicere vera, ut ostendat multo magis insipientes, qui falso et nulla necessitate cogente se laudant. Æmulor enim vos Dei amulatione. Despondi enim vos uni viro virginem castam exhibere Christo. Non stimulo livoris inflammor humani, sed vos tanquam pater aemulatione divina custodio, ut possimus vos immaculatos Christo conjungere, tanto majori studio nservatos, quanto meliori estis sponso copulandi. Timeo autem ne, sicut serpens Evam seduxit astutia sua, ita corrumpantur sensus vestri.","english":"Whether they enter into a glory already prepared, or we proceed to the glory of the Lord among those who are already prepared—but whoever boasts, let him boast in the Lord. Even he who boasts, let him boast in the Lord, whose gift is what we are, and whose powers have been worked in us. This is against the Pelagians. For it is not he who commends himself. For our preaching, unless it is confirmed by the Lord's powers, is not received by unbelievers, so that we may know that faith also is from God, who gives powers so that signs may be done, through which unbelievers may believe. He is approved. By praising. But he whom God commends. By showing signs.\n\nCAr. xi. Would that you could bear with me. Bear with me a little, because you bear with others much. A little of my foolishness—but do bear with me. He calls himself foolish because it was necessary for him to say some true things about himself, to show that those who praise themselves falsely and with no necessity compelling them are much more foolish. For I am jealous for you with a divine jealousy. For I betrothed you to one husband, to present you as a chaste virgin to Christ. I am not inflamed by the goad of human envy, but I guard you like a father with divine jealousy, so that we may be able to join you immaculate to Christ, kept with zeal so much the greater as the bridegroom to whom you are to be joined is better. But I fear lest, as the serpent seduced Eve by his cunning, so your minds may be corrupted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Serpens Evam mentiendo de Deo seduxit, dicens, solo terrore Deum comminatum esse, mortem non illaturum, si peccassent: ita et nunc pseudoapostoli dicebant ideo Evangelii praecepta legi addita, vel ut sic custodiretur, et ea sola sufficeret custodita. Sed et nune serpens similiter seducit, gehennam propter solum terrorem asserens nominari: eam autem aut non esse omnino, aut non aeternam esse confirmans. Et excidant. A vera castitate. A simplicitate. Castus sensus est, qui uni viro placere desiderat, et cui ejus solius semel promissa sufficiant. Quæ est in Christo. Esse Dei verba credenti. Nam si is qui venit, alium Christum prædicat, quem non prædicavimus, aut alium spiritum accipitis, quem non accepistis, aut aliud Evangelium, quod non recepistis, recte pateremini. Si vobis aliquid amplius præstarent, quam per nos accepistis, recte cos admisentis contra nos venientes et nobis detrahentes. Existimo enim nihil me minus fecisse. In vobis. A magnis apostolis. Si a magnis, quanto magis ab istis qui nihil sunt! Sive, ne putetis vos minus quam caeterae Ecclesiæ aliquid accepisse, quibus Petrus et caeteri praedicarunt. Nam etsi imperitus sermone, sed non scientia. Ostendit istos scientia imperitos, in sermone tumido gloriari. In omnibus autem manifestus sum vobis.","english":"The serpent seduced Eve by lying about God, saying that God had only threatened with terror and would not bring death, if they sinned. So too now the false apostles were saying that the precepts of the Gospel were added to the Law for this reason, or so that it might thus be kept, and that it alone would suffice if kept. But even now the serpent seduces in like manner, asserting that Gehenna is named only for the sake of terror, and confirming that it either does not exist at all, or is not eternal. And let them be cut off. From true chastity. From simplicity. The chaste mind is the one that desires to please one man, and to which the promises made once to him alone are sufficient. Which is in Christ. That the words of God belong to the believer. For if the one who comes preaches another Christ, whom we did not preach, or you receive another spirit, whom you did not receive, or another Gospel, which you did not receive, you would rightly endure it. If they were to offer you something more than you received through us, you would rightly admit them coming against us and disparaging us. For I think that I have done nothing less. In you. Than the great apostles. If than the great, how much more than these who are nothing! Or, lest you think that you received anything less than the other churches, to which Peter and the others preached. For even if I am unskilled in speech, yet not in knowledge. He shows that those men are unskilled in knowledge, glorying in swollen speech. But in all things I have been made manifest to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Ostendit suam integritatem, quia omnia secundum Deum fecerit: cum nec avaritiam, nec gulam, nec gloriam ab eis aliquando quæsierit. Aut nunquid peccatum feci, meipsum humilians, ut vos exaltemini? Si forte hoc solum peccavi, quia propter ulilitatem vestram eliam licita omisi. Quoniam gratis Evangelium Dei evangelizavi vobis, alias Ecclesias exspoliavi, arcipiens stipendium. Quia nec panem quotidianum a vobis accepi, quem Dominus ordinavit. Ad ministerium vestrum. Cum vobis Evangelium ministrarem. Et cum essem apud vos. Cum essem vobiscum, et a vobis non acceperim, a Macedonibus longe positis accepi, ne crederetis me lucri terreni causa Evangelium praedicare. Et egerem, nulli onerosus fui. Hoc amplius est, ut cum egerem, nolim accipere. Nam quod mihi deerat, suppleverunt fratres qui venerunt a Macedonia. Quod manibus minime occurrebam. Et in omnibus me sine onere vobis servavi. Qui pseudoapostolos non habebant, nec erant infirmi. Et servabo. Quia adhuc tales habetis, ne illi per nos occasionem inveniant. Est veritas Christi in me. Sicut Christus quod semel statuit, non mutavit, nec est aliquando mentitus. Quoniam hæc gloriatio non infringetur. Gloria est, propter Deum etiam concessa contemnere: maxime si inopiam patiantur. In me in regionibus Achaiæ. Ubi illi sunt: alibi ergo accepit. Quare? quia non diligo vos? Deus scit.","english":"He shows his own integrity, because he did everything according to God, since he never sought from them avarice, nor gluttony, nor glory. Or did I commit a sin by humbling myself so that you might be exalted? If perhaps in this alone I sinned, it was because for your benefit I even gave up things that were permitted. For I preached the Gospel of God to you free of charge, and I despoiled other churches, receiving support. For I did not even receive daily bread from you, which the Lord ordained for your service, when I was ministering the Gospel to you. And when I was with you, when I was with you and did not receive from you, I received from the Macedonians who were far away, lest you should believe that I preached the Gospel for the sake of earthly gain. And when I was in need, I was burdensome to no one. This is more, that when I was in need, I was unwilling to receive. For what was lacking to me, the brothers who came from Macedonia supplied. For I did not fall short in what my hands could provide. And in all things I kept myself without burden to you. Those who did not have false apostles were not weak. And I will keep it so. Because you still have such men, lest they find an occasion through us. The truth of Christ is in me. Just as Christ did not change what he once established, nor did he ever lie. For this boasting will not be broken. It is glory to despise even things granted for God's sake, especially if they suffer want. In me in the regions of Achaia. Where those are: therefore he received elsewhere. Why? Because I do not love you? God knows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Deus scit, utrum vos diligam necne: imo ideo non accipio, quia diligo. Quod autem facio et faciam, ut amputem occasionem eorum qui volunt occasionem. Hic reddit causam, quare et ipse non accipiat. Pseudoapostoli docebant scilicet gulam, vel avaritiam sectantes, et gloriam, quaerentes occasionem, ut si ille panem accepisset, illi exigerent aurum: ut si propter Deum praedicant, sicut dicunt, statim appareat: utique si non accipiant, nec docebunt. Ut in quo gloriantur, inveniantur sicut et nos. Tales..Sam ejusmodi pseudoapostoli. Dicentes, Hæc dicit Dominus, et Dominus non misit eos, et visiones a corde suo loquentes. Sunt operarii subdoli, transfigurantes se in apostolos Christi, et non mirum. Subdolus operarius aliud fugit, aliud agit, et habitu simplici prædicationis Christi rapacitas belluina contegitur: tales ut placeant, et placendo accipiant, necesse est adulentur, et adulando decipiant, illa dicentes quae placeant, non quæ expediant audienti. Ipse enim Satanas transfigurat se in angelum lucis. Non est tam facile somniis et aliquibus visionibus quasi angelicis fides habenda: ne forte transfiguret se Satanas in angelum lucis, et decipiat ac fallat incautos. Non est ergo magnum, si ministri eatis transfigurentur velut ministri justitiæ. Non mirum, si ministri avaritiæ fingant se justitiam praedicare. Quorum finis erit secundum opera ipsorum.","english":"God knows whether I love you or not; indeed, this is why I do not accept, because I love. But what I do and will continue to do, so that I may cut off the occasion of those who want an occasion. Here he gives the reason why he himself does not accept. The false apostles, of course, were teaching, pursuing gluttony or avarice, and seeking an occasion for glory, so that if he had accepted bread, they might demand gold; so that if they preach for God's sake, as they say, it might immediately appear—certainly if they do not receive, they will not teach. So that in what they glory, they may be found just as we are. Such... are false apostles of this kind. Saying, \"Thus says the Lord,\" when the Lord did not send them, and speaking visions from their own heart. They are deceitful workers, transforming themselves into apostles of Christ, and no wonder. A deceitful worker flees one thing and does another, and under the simple garb of preaching Christ, a beastly rapacity is concealed; such men, in order to please and by pleasing to receive, must flatter, and by flattering deceive, saying those things which please, not those which profit the hearer. For Satan himself transforms himself into an angel of light. It is not so easy to give credence to dreams and certain visions as though they were angelic, lest perhaps Satan transform himself into an angel of light and deceive and trick the unwary. It is therefore no great thing if his ministers are transformed as ministers of righteousness. No wonder if ministers of avarice pretend to preach righteousness. Their end will be according to their works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"llala opera malus finis exspecLat. Iterum dico, ne quis me putet insipientem. Jam enim superius dixerat, Sustinete modicum quid insipientiæ meæ, et reddiderat rationem: Quia zelo Dei eos zelaret, non gloriae desiderio esset de se aliqua narralurus: ne scilicel in ejus odium versi falsos apostolos sequerentur. Alioquin velut insipientem accipite me, ut et ego modicum quid glorier. Quomodo vultis accipite me. Quod loquor, non loquor secundum Deum, sed quasi in insipientia. Si Apostolus necessitate compulsus populi Dei negat secundum Deum esse gloriandum, sed do insipientia, quid de illis dicendum sit, manifestum est. In hac substantia gloriæ. Est enim alia substantia verae gloriae. Quoniam multi gloriantur secundum carnem, et ego gloriabor. Quoniam in nobilitate generis gloriari carnale est. Libenter enim suffertis insipientes, cum sitis ipsi sapientes. Video enim vos, cum edocti sitis ista nullius momenti esse, tam facile insipientibus consensisse. Sustinetis enim si quis vos in servitutem redigit. In servitutem legis, Te! sacerdotum, qui dominatum in populo exercebant. Si quis devorat, si quis accipit. Si quis devorat, id est substantias vestras accipiendo vel rapiendo consumit. Si quis extollitur. Pecunia, Judaica superbia, vel generis, vel scientiæ. Si quis in faciem vos cædit. Si quis vos etiam præsentes objurgat, vel conviciis agit. Secundum ignobilitatem dico.","english":"Those are evil works whose end is bad. I say again, let no one think me foolish. For he had already said above, \"Bear with me a little in my folly,\" and had given the reason: because he was zealous for them with the zeal of God, not from a desire for glory, as though he were about to relate some things about himself—namely, lest, turned to hatred of him, they follow false apostles. Otherwise, \"receive me as a fool, that I too may glory a little.\" Receive me as you wish. What I speak, I do not speak according to God, but as it were in folly. If the Apostle, compelled by necessity, denies that one should glory according to God among the people of God, but says it is from folly, what must be said of those others is manifest. In this substance of glory. For there is another substance of true glory. Since many glory according to the flesh, I too will glory. For to glory in the nobility of one's lineage is carnal. For you gladly bear with fools, since you yourselves are wise. For I see that you, though you have been taught that these things are of no importance, have so easily agreed with fools. For you bear it if anyone brings you into servitude. Into the servitude of the law, and of the priests, who exercised dominion over the people. If anyone devours, if anyone takes. If anyone devours, that is, consumes your substance by taking or seizing it. If anyone exalts himself. By money, by Jewish pride, whether of lineage or of knowledge. If anyone strikes you in the face. If anyone even rebukes you in your presence, or harasses you with insults. I speak according to ignobility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Ignobilitas maxima est, si filii Dei nobilitate terrena se jactent. Quasi nos infirmi fuerimus in hac parte. Quasi nos in hac parte ab illis minus aliquid habeamus, et non magis vobis vera et fortia praedicemus. In quo quis audet, in insipientia dico, audeo et ego. Possum audere si volo. Hebraei sunt, et ego. Israelitæ sunt, et ego. Semen Abrahæ sunt, et ego. Si in hoc gloriantur, quia Hebræi sunt, et ego hujus sum generis. Ministri Christi sunt, et ego. Ut minus sapiens dico. Notandum quia, si quis etiam de Christi ministerio glorietur, carnaliter gloriatur. Plus ego. Quam illi. In laboribus plurimis: in carceribus abundantius: in pliagis supra modum. Non dixit, tantis praedicavi, sed dimittens omnia præclara facinora sua, quae toleravit enumerat. ln mortibus frequenter. A Judæis quinquies quadragenas una minus accepi. In Actibus apostolorum semel habet, quinque vicibus tricenas et novenas, quasi transgressor legis accepit. Ter virgis cœsus sum; semel lapidatus sum. Hæc in Actibus apostolorum non omnia reperiuntur, quia nec in Epistolis omnia quæ ibi sunt continentur. Ter naufragium feci. IUi semel habet. Nocte et die in profundo maris fuiIn ultimo periculo, cum navem in profundum dednclam moles fluctuum operire putaremus. In itineribus.cepe: periculis fluminum, periculis latronum, pcriculis ex genere, periculi ex gentibus. De genere et gente Judæorum dicit.","english":"It is the greatest ignobility if the sons of God boast in earthly nobility. As if we had been weak in this respect. As if in this respect we have less of anything than they, and do not rather preach to you things true and strong. In whatever anyone dares—I speak in foolishness—I also dare. I can dare if I wish. They are Hebrews, and I am. They are Israelites, and I am. They are the seed of Abraham, and I am. If they glory in this, that they are Hebrews, I also am of this race. They are ministers of Christ, and I am. I speak as less wise. It must be noted that if anyone even glories in the ministry of Christ, he glories carnally. I more. Than they. In many labors: in prisons more abundantly: in stripes beyond measure. He did not say, I preached so many things, but dismissing all his illustrious deeds, he enumerates those things which he endured. In deaths frequently. From the Jews five times I received forty lashes less one. In the Acts of the Apostles it has it once; five times he received thirty-nine, as a transgressor of the law. Three times I was beaten with rods; once I was stoned. These things are not all found in the Acts of the Apostles, because neither are all the things which are there contained in the Epistles. Three times I suffered shipwreck. There it has it once. Night and day I was in the deep sea—in the last peril, when we thought the ship was being overwhelmed in the deep by the mass of waves. In journeys—that is: in perils of rivers, in perils of robbers, in perils from my own kindred, in perils from the Gentiles. He speaks of the kindred and people of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Periculis in civitate, periculis in sotitudine, periculis in mari. Quando navigantes periclitabantur, et impegerunt navem ad littus, quia prora fixa manebat immobilis, puppis vero solvebatur a vi maris. Periculis in falsis fratribus. Qui sub introierunt explorare libertatcm nostram. In labore. Manuum. Et ærumna. Miseria. In vigiliis multis, in fame et siti, in jejuniis multis, in frigore et nuditate. Fames necessitatis est, jejunium voluntatis. Præter illa quæ extrinsecus sunt, instantia mea quotidiana. Ac si diceret, praeter illa quæ jam usitata sunt, et ip a consuetudine leviora putantur. Sollicitudo omnium Ecclesiarum. Ostendit quae sit illa. Quis infirmatur. Cum infirmantibus infirmor, eum pereuntibus perire me credo. Et ego non infirmor? In fide. Quis scandalizatur, et ego non uror? Tristitia. Si gloriari oporlet. In his si volunt gloriari, in bis glorientur in quibus ego, licet coactus; sed quia hæc non habent, ideo de carnalibus gloriantur. Quæ infirmitatis meæ sunt, gloriabor. Omnes superiores passiones infirmitatis nomine designavit, quod humanæ infirmitati ista prævaleant. Deus et Pater Domini nostri Jesu Christi scit, qui est benedictus in sæcula, quod non mentior.","english":"In perils in the city, in perils in the wilderness, in perils in the sea. When those sailing were in peril, and they drove the ship onto the shore, because the prow remained fixed and immovable, but the stern was being loosened by the force of the sea. In perils from false brethren. Who crept in to spy out our liberty. In labor. Of hands. And in hardship. Misery. In many watchings, in hunger and thirst, in many fastings, in cold and nakedness. Hunger is of necessity, fasting of the will. Besides those things which are without, my daily pressing concern. As if he were saying, besides those things which are already customary and are thought lighter by that very habit. The care of all the churches. He shows what that care is. Who is weak. With the weak I am weak, with those perishing I believe myself to perish. And am I not weak? In faith. Who is scandalized, and I do not burn? With sorrow. If it is necessary to boast. If they wish to boast in these things, let them boast in those things in which I boast, though compelled; but because they do not have these, therefore they boast of carnal things. The things that are of my weakness, I will boast. All the foregoing sufferings he has designated by the name of weakness, because these things prevail against human weakness. God and the Father of our Lord Jesus Christ knows, who is blessed forever, that I do not lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"nem quasi diflicilem dicturus, quod Judæi contra eum etiam gentium principes concerlassent, ante Dei testimonium implorat, ne verae boc jactantiæ putaretur, quod adversum eum etiam regna surrexerint, et nihil potuerint praevalere; ideo autem hæc cnumerat, ut ostendat quid intersit inter veros et falsos apostolos. Damasci præpositus gentis Arethæ regis custodiebat civitatem. Damasrenorum. Ut me comprehenderet, et per fenestram in sporta demissus sum per murum, et sic effugi manus ejus. Præpositus gentis illius erat, cui regnabat Aretba.\n\nCAP. XII. Si gloriari oportet, non expedit quidem. Nec mihi expedit, quia necessitate compellor. Veniam autem ad visiones et revelationes Domini. Ac si diceret, infirmitates meae sunt, visiones autem non meæ, sed Domini. Scio hominem in Christo. Sive de se dicat, ct causa humilitatis quasi de alio loquatur, sive vere de alio, utrumque stare potest. Ante annos quatuordecim, tive in corpore, nescio, sive extra corpus nescio, Deus scit, raptum hujusmodi usque ad tertium coelum. Intuere quanta necessitas ei incumbat ut quod quatuordecim annis celaverat, postmodum prodere co- geretur. Et scio hujusmodi hominem sive in corpore, sive extra corpus, nescio, Deus scit; quoniam raptus est in paradisum. Quod iterum repetit, sive iu corpore, sive extra corpus, nescio, ostendit alteram fuisse visionem. Et audivit arcana verba. Abscondita.","english":"...as if he were about to call it difficult, because the Jews, together with the leaders of the Gentiles, had conspired against him, he appeals to God's testimony beforehand, lest this be thought to be the boasting of one making a true claim—that kingdoms too had risen against him and could prevail in nothing. He enumerates these things, then, to show what the difference is between true and false apostles. The governor of the people of King Aretas was guarding the city of Damascus. To seize me, and I was let down through a window in a basket through the wall, and so I escaped his hands. He was the governor of that people, over whom Aretas reigned.\n\nCHAPTER XII. If it is necessary to boast, it is not indeed expedient. Nor is it expedient for me, because I am compelled by necessity. But I will come to visions and revelations of the Lord. As if he were saying, my weaknesses are mine, but the visions are not mine, but the Lord's. I know a man in Christ. Whether he speaks of himself, and for the sake of humility speaks as if of another, or truly of another, either can stand. Fourteen years ago—whether in the body, I do not know, or outside the body, I do not know, God knows—such a one was caught up to the third heaven. Consider how great a necessity presses upon him, that what he had concealed for fourteen years he should afterward be compelled to disclose. And I know such a man—whether in the body or outside the body, I do not know, God knows—that he was caught up into paradise. Repeating this again—whether in the body or outside the body, I do not know—he shows that there was another vision. And he heard secret words. Hidden things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"Quæ non licet homini loqui. Sive quao nulli homini fas est diei, sive quae impossibile est humanam narrare naturam. Pro ejusmodi gloriabor, pro me autem nihil gloriabor, nisi in infirmitatibus meis. Sive pro ejusmodi visione, sive pro ejusmodi homine. Pro me autem nihil, sive pro mea virtute, quia non est mea, sed Domini revelatio. Nam et si voluero gloriari, non ero insipiens, veritatem enim dicam. Hic videtur ostendere, quod quasi do alio dicat, cum dicit, etiam se habere unde gloriari, sed nolle. Parco autem, ne quis me existimet. Sunt et occulta quae possim in veritate proferre, sed parco, id est non facio. Supra id quod videt in me. Sufficiunt manifesta, etiamsi celentur occulta. Aut audit ex me aliquid. De his me tantum æstimet unusquisque quae videt in me, aut audit ex me. Et ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meæ angelus Satanæ. Quanta sunt quae celo! ut merito mihi esset stimulus necessarius qui nte hominem esse commemoret. Ut me colaphizet. Culaphizabat eum Satanas, nut tribulationes suscitando, aut inferendo dolores: quidam enim dicunt eum frequenti dolore capitis lahorasse. Alii dieunt titillatione carnis stimulatum; sed magis credendum est juges tribulationes. Propter quod ter Dominum rogavi, ut discederet a me.","english":"Things that it is not lawful for a man to speak. Either things that it is not permitted for any man to speak, or things that it is impossible for human nature to narrate. For such a one I will glory, but for myself I will glory in nothing, except in my weaknesses. Either for such a vision, or for such a man. But for myself nothing, or for my own power, because it is not mine, but the Lord's revelation. For even if I should wish to glory, I shall not be foolish, for I shall speak the truth. Here he seems to show that, as though he were speaking of another, when he says that even he has that of which he might glory, but is unwilling. But I spare, lest anyone should think of me. There are also hidden things which I could bring forth in truth, but I spare, that is, I do not do it. Beyond what he sees in me. Manifest things suffice, even if hidden things are concealed. Or hears something from me. Let each one estimate me only by these things which he sees in me, or hears from me. And lest the greatness of the revelations should exalt me, a thorn in my flesh was given to me, an angel of Satan. How many are the things I conceal! so that a thorn was rightly necessary for me, to remind me that I am a man. That it might buffet me. Satan was buffeting him, either by stirring up tribulations or by inflicting pains; for some say that he suffered from frequent headache. Others say he was goaded by the titillation of the flesh; but it is more to be believed that it was continual tribulations. For this reason I besought the Lord three times, that it might depart from me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"Intelligimus etiam sanctos contraria aliqua postulasse; simul et discimus quod importuna petitio vel responsum mereatur, si noR meretur effectum. Nam quando quod non expedit, non dat Deus, tunc magis exaudit. Et dixit mihi: Sufficit tibi gratia mea: nam virtus in infirmitate perficitur. Quam habes, sive quae te liberat quae virtus nisi ad quam pertinet, non extollit. Et quis dubitat hoc ad justitiam pertinere? hanc perfectionem virtutis utique nondum babebat Apostolus, nondum erat aequalis angelis Dei: sed inerat illi extollendi se infirmitas, quae per angelum etiam Satanæ fuerat comprimenda, ne revelationum magnitudine extolleretur. Quare per angelum Satanae? Quia frequenter et antidotum etiam de serpentibus contra venena serpentum conficitur. Quid est ergo: Sufficit tibi gratia mea, nisi, ne deficiendo succumbas sub colapho angeli Satanæ? Et quid est: Virtus in infirmitate perticitur, nisi quia in isto loco infirmitatis hactenus perfectio potest esse virtutis, Ut ipsa infirmitate praesente elatio reprimatur, ut ad ejus perfectionem pertineat, etiam ipsius imperfectionis et in veritate cognitio, et in humilitate confessio? Libenter igitur gloriabor infirmitatibus meis. Postquam cognovi prodesse qnod nocere putabam. Ut inhabitet in me virtus Christi. Non in potentia. Propter quod placeo mihi in infirmitatibus, in contumeliis. Non in honoribus. In necessitatibus. Non in otio.","english":"We understand also that the saints have asked for certain things contrary to their good; and at the same time we learn that an importunate request either deserves an answer, or, if it does not obtain its effect, [God] grants it all the more. For when God does not give what is not expedient, then he hears the more. And he said to me: My grace is sufficient for you: for power is made perfect in weakness. Which you have, or which frees you—what power is it but that to which it belongs not to puff up? And who doubts that this belongs to righteousness? This perfection of power the Apostle did not yet have, he was not yet equal to the angels of God: but there was in him a weakness of exalting himself, which had also to be repressed through an angel of Satan, lest he be exalted by the greatness of revelations. Why through an angel of Satan? Because frequently even a remedy is made from serpents against the poisons of serpents. What then is: My grace is sufficient for you, except: lest by failing you succumb under the blow of the angel of Satan? And what is: Power is made perfect in weakness, except that in this place of weakness perfection of power can exist up to this point, so that with weakness itself present, elation may be restrained, so that it belongs to its perfection even to have both the knowledge of that very imperfection in truth and the confession of it in humility? Gladly therefore I will glory in my weaknesses. After I have come to know that what I thought harmed me was of benefit. That the power of Christ may dwell in me. Not in power. For this reason I am pleased in weaknesses, in insults. Not in honors. In necessities. Not in leisure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"In persecutionibus. Non in salutationibus. In angustiis. Non in divitiis. Pro Christo. Non pro avaritia, vel pro aliquo crimine. sicut et Salvator ait, ut sola causa justitiæ patiamur. Cum enim infirmor, tunc potens sum. Maxima potentia est infirmari pro Chrito. Factus sum insipiens, vos me coegistis: ego enim debui a vobis commenderi. Insipientis est suos narrare labores, et proprias jactare virtutes. Sed hoc vos coegistis, qui cum aliis de me satisfacere debussetis, quia nihil minus fuerim a magnis apostolis, modo iterum opus habetis, ut vobis nos ipsi commendemus. Nihil enim nus feci ab his qui sunt supra modum apostoli. Quanto magis istis! Tametsi nihil sum, signa tamen apostolatus mei facta sunt super vos in omni patientia in signis, et prodigiis, et virtutibus. Ego quidem nihil sum quia homo. sed apostolatus sua signa ostendit in vobis, hoc est.. tentiam virtutis atque prodigia. Quid eat enim quod minus habuistis præ cæteris Ecclesiis. Quibus alii apostoli praedicaverunt. Nisiquodego ipse non gravavi vos? Quia nihil a vobis accepi. Donate mihi hanc injuriam. Si hoc injuriam esse putatis, ignoscite. Ecce tertio hoc paratus sum venire ad vos, et non ero gravis vobis non enim quæro quæ vestra sunt, sed vos. Nec enim debent filii parentibus thesaurizare. Salutem vestram quæro, non munera. Sed parentes filiis. Ego magis vobis debeo dare quod babeo.","english":"In persecutions, not in greetings. In hardships, not in riches. For Christ, not for greed or for any crime, as the Savior also says, so that we suffer for the cause of justice alone. For when I am weak, then I am powerful. The greatest power is to be weak for Christ. I have become foolish; you compelled me. For I ought to have been commended by you. It is the part of a fool to recount his own labors and to boast of his own virtues. But you compelled this, who, when you ought to have given satisfaction to others about me, since I was in no way inferior to the great apostles, now again have need that we commend ourselves to you. For I have done nothing less than those who are apostles beyond measure. How much more than these! Although I am nothing, nevertheless the signs of my apostleship were wrought among you in all patience, in signs and wonders and mighty deeds. I indeed am nothing, because I am a man, but his apostleship showed its signs in you, that is, the power of virtue and wonders. For what is it that you lacked compared with the other Churches, to which other apostles preached, except that I myself did not burden you? Because I received nothing from you. Grant me this injury. If you think this is an injury, forgive it. Behold, this third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you. For children ought not to lay up treasure for their parents. I seek your salvation, not gifts. But parents for their children. I ought rather to give you what I have.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Ego autem libentissime impendam. Si quid habeo. Et superimpendar ipse pro animabus vestris. Licet plus vos diligens, minus ailigar. Quod habeo labore impendo, et ipse superimpendar pro vestris animabus: perfecta enim dilectio non solum totum gratis impendit quod habet, sed etiam ipsa libenter impenditur. Ubi necesse est. Sed esto, ego vos non gravavi. Per omnia se purgat ipsorum semper conscienliam interrogans, simul et quomodo ab illis caveant monstrans. Sed cum essem astutus, dolo vos cepi. Nunquid per aliquem eorum quos misi ad vos, circumveni vos? Rogavi Titum, et misi cum illb fratrem. Forte. Nunquid Titus vos circumvenit? Non utique, non. Nonne eodem spiritu ambulavimus? Nunquid tulit vobis aliquid quod mihi afferret, aut aliter docuit quam me docere videtis? Nonneiisdem vestigiis? Olim putatis quod excusemus nos apud vos. Non, ut superius dixi, ut vobis placeamus, hæc dicimus: sed ne nobis, cum venerimus, necesse sii acrius vindicare. Coram Deo in Christo loquimur, omnia autem, charissimi, propter vestram ædificationem. Quam fallere impossibile est. Timeo enim ne forte cum venero, non quales volo inveniam vos, et ego inveniar a vobis qualem non vultis. Si vos non invenero justos, et ego a vobis severus inveniar. Blandimentis minime utitur. Ne forte contentiones, æmulationes, animositates, dissensiones, detractiones, susurrationes, inflatione, seditiones sint inter vos.","english":"But I will most gladly spend. If I have anything. And I myself will be spent over and above for your souls. Though loving you more, I am loved less. What I have I spend by labor, and I myself will be spent over and above for your souls: for perfect love not only spends freely all that it has, but is itself also freely spent. Where it is necessary. But be it so, I did not burden you. Through all things he clears himself, always questioning their conscience, and at the same time showing them how they should beware of him. But being crafty, I caught you by guile. Did I circumvent you through any of those whom I sent to you? I asked Titus, and I sent the brother with him. Perhaps. Did Titus circumvent you? By no means, no. Did we not walk in the same spirit? Did he take anything from you to bring to me, or teach otherwise than you see me teach? Did we not in the same footsteps? You think that we excuse ourselves to you. No, as I said above, we say these things not that we may please you: but lest, when we come, it be necessary for us to vindicate more sharply. We speak before God in Christ, but all things, dearest ones, for your edification. Which it is impossible to deceive. For I fear lest perhaps, when I come, I find you not such as I wish, and I be found by you such as you do not wish. If I do not find you just, I too will be found by you severe. He makes use of flatteries least of all. Lest perhaps there be contentions, rivalries, animosities, dissensions, detractions, whisperings, puffing up, seditions among you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Si propter haec se dicebat severislime vindicare, quid faceret si nostris temporibus adinveniret, quibus ad comparationem aiorum criminum ista nec putantur esse peccata? Contentio est ubi non ratione aliquid, sed animi pertinacia defenditur. Susurro est quia murmurat, et non alicui in facie, sed de ipso aliis male loquitur. Et iterum cum venero, humiliet me Deus apud vos. Et hoc timeo. Et lugeam multos ex his qui ante peccaverunt, et non egerunt pœnitentiam super immunditia et fornicatione. Contra Novatianos poenitentiæ negatores. Si luget pœnitentiam non agentes, utique de agentibus gaudet. Et impudicitia quam gesserunt. Impudicitia gravior est, quasi monstruosa fornicatio, sicut ille fecit qui uxorem patris accepit.\n\nCAP. XIII. Ecce tertio hoc venio ad vos. Jam enim bis fuerat. In ore duorum vel trium testium stabit omne verbum. Secundum legem. Praedixi enim et prædico, ut praesens, et nunc absens, his qui ante peccaverunt, et cæteris omnibus, quoniam si venero iterum, non parcam. Qui postmodum peccaverunt nec ipsis parcam, quia priorum ruina istos facere debuit cautiores. An experimentum quæritis ejus qui in me loquitur Christi? An in me Christum tentatis si vobis valeat vindicare? Et notandum quod doctrina ejus non humana, sed Christi esse probatur, quam qui reprehendit, sine dubio Deo contumax invenitur. Qui in vobis non infirmatur.","english":"If he said that he punished these things most severely, what would he do if he found them in our times, in which, in comparison with greater crimes, these are not even considered sins? There is strife, where something is defended not by reason but by stubbornness of mind. There is a whisperer, because he murmurs, and speaks evil not to someone's face but about him to others. And again, when I come, God will humble me among you. And this I fear. And I will mourn for many of those who sinned before and did not repent of their uncleanness and fornication. Against the Novatians, who deny repentance. If he mourns those who do not repent, then surely he rejoices over those who do. And the shamelessness which they practiced. Shamelessness is more serious, as it were a monstrous fornication, just as he did who took his father's wife.\n\nCHAPTER XIII. Behold, this third time I am coming to you. For already twice he had been. Every word shall stand on the mouth of two or three witnesses. According to the law. For I have foretold and I foretell, as present, and now absent, to those who sinned before, and to all the rest, that if I come again, I will not spare. Those who sinned afterward I will not spare either, because the ruin of the former ought to have made these more cautious. Or do you seek a proof of him who speaks in me, Christ? Or do you tempt Christ in me, whether he is able to punish for you? And it must be noted that his doctrine is proved to be not human but Christ's; and whoever criticizes it is found without doubt to be rebellious against God. Who is not weak in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"Pote., dici eum non infirmum, sed potentem esse, nec ipsi ignoratis. Sed potens in nobis. Si etiam in vobis potens est, quanto magis in nobis capacioribus sui! Nam etsi crucifixus est. Quod crucifixus est, nostrum est, quod vivit, suum. Es infirmitate. Humanae naturæ. Sed vivit ex virtute Dei: nam et nos infirmi sumus in illo. Sed et nos in praesenti quidem infirmamur, sed in futuro cum illo, non in nostra, sed Dei virtute vivemus. Sed vivemus cum eo, ex virtute Dei in nobis. Si nos provocaveritis infirmos, invenietis nos vivere cum Christo in virtute Dei, cum in vos vindicare coeperimus. Vosmetipsos tentate, si estis in fide: ipsi vos probate. Si estis in fide, ex vobis nos cognoscite, date sententiam in peccante, et videte si non statim verbo vindicta procedit. Annon cognoscitis vosmetipsos, quia Christus Jesus in vobis est, nisi forte reprobi estis. An nescitis quia Christus Dei virtus in vobis est? si tamen non estis reprobi, hoc est si non dereliquit per negligentiam vestram. Spero autem quod cognoscetis quia nos non sumus reprobi. Spero nos sensuros quomodo vos video conversari. Oramus autem Deum, ut nihil mali faciatis. Si enim aliquid feceritis, nos vindicando probati parebimus; sed malumus nos reprobi videri, tantum ut vos quod bonum est faciatis. Non ut nos probati pareamus, sed ut vos quod bonum est faciatis. Subauditur, oro. Nos autem ut reprobi simus.","english":"It can be said that he is not weak but powerful, and you are not ignorant of this. But he is powerful in us. If he is also powerful in you, how much more in us, who are more capable of him! For even if he was crucified. That he was crucified is our part; that he lives is his. He was crucified from weakness. Of human nature. But he lives by the power of God: for we also are weak in him. But we also are indeed weak in the present, but in the future we will live with him, not in our own power but in God's. But we will live with him, by the power of God in us. If you provoke us who are weak, you will find that we live with Christ in the power of God, when we begin to take vengeance on you. Test yourselves, whether you are in the faith: prove yourselves. If you are in the faith, recognize us from yourselves, give sentence against the one who sins, and see whether the word of vengeance does not proceed at once. Do you not recognize yourselves, that Jesus Christ is in you, unless perhaps you are reprobate? Do you not know that Christ, the power of God, is in you? if indeed you are not reprobate, that is, if he has not abandoned you through your negligence. But I hope that you will recognize that we are not reprobate. I hope that we will perceive how I see you conducting yourselves. But we pray to God that you do nothing evil. For if you have done something, by our taking vengeance we will appear approved; but we prefer to seem reprobate, so long as you do what is good. Not that we may appear approved, but that you may do what is good. Understood is, I pray. But that we may be reprobate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Non enim possumus aliquid adversus veritatem, sed pro veritate. In innocentem enim non prævalet nostra sententia, nisi in eum qui peccaverit. Gaudemus enim quando nos infirmi sumus, vos autem potentes uti,. Gaudemus si necesse non est ut nostra virtus appareat: sicut apparuit in Anania et Saphyra Petri, ut nostra in Mago. Hoc et oramus, vestram consummationem. Ut vos perfecti sitis atque potentes. Ideo hæc absens scribo, ut non præsens durius agam secundum potestatem quam Dominus dedit mihi. Si enim non corrigitis, adhuc durius agam quam dico. In ædificationem. Ut et vos emende is, et alii peccare formident. Et non in destructionem. Vestram: sicut illi sibi usurpant. De cætero, fratres, gaudete, perfecti estote. Notandum quod omni Ecclesiae scribens dicit esse debere perfectos, et quod laicos se jubet invicem exhortari. sicut alibi dicit: Vellem omnes homines esse sicut meipsum. Sed quia ibi sequitur: Unusquisque proprium donum habet a Deo: in donanlis, non in acci pientis est potestate perfectio. Exhortamini, idem sapite, pacem habete. Hoc est unum. Et Deus pacis et dilectionis erit vobiscum. Sin autem auctor dissensionis et odii erit vobiscum, et eritis cum illo in aeternum. Salutate invicem in osculo sancto. Non ficto. Salutant vos sancti omnes. Non divites. Gratia Domini nostri Jesu Christi, et charitas Dei, et communicatio sancti Spiritus.","english":"For we cannot do anything against the truth, but only for the truth. For our judgment does not prevail against the innocent, but only against him who has sinned. For we rejoice when we are weak, but you are powerful. We rejoice if it is not necessary that our power appear—as Peter's power appeared in Ananias and Sapphira, and ours in Simon Magus. This also we pray: your perfection, that you may be perfect and powerful. Therefore I write these things while absent, so that when present I may not act more harshly according to the authority which the Lord gave me. For if you do not correct yourselves, I will still act more harshly than I say—for building up, so that both you may be amended and others may fear to sin—and not for destruction. Your perfection: as those men claim it for themselves. For the rest, brothers, rejoice, be perfect. It must be noted that, writing to every Church, he says they ought to be perfect, and that he commands laypeople to exhort one another, as he says elsewhere: I would that all men were as I myself am. But because there follows: Each one has his own gift from God—perfection lies in the givers, not in the power of the receivers. Exhort one another, be of the same mind, have peace. This is one thing. And the God of peace and love will be with you. But if the author of dissension and hatred is with you, you will also be with him forever. Greet one another with a holy kiss—not a feigned one. All the saints greet you—not the rich. The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Contra Arianos, qui calumniantur quod Pater major sit, quia semper prior nominetur. Sit cum omnibus vobis. Amen. Sicut est cum aliquantis justioribus vobis, ita sit cum omnibus vobis.\n\nEPISTOLA B. PAULI APOSTOLI AD GALATAS.\n\nARGUMENTUM.\n\nGalatae sunt Græci: hi verbum veritatis primum ab Apostolo acceperunt, sed pos, discessum ejus tentati sunt a falsis apostolis, ut in legem et circumcisionem everterentur: hos Apostolus revocat ad fidem veritatis, scribens eis ab Epheso. Hoc ut apparet argumente, Galatæ erant a pseudoapostolis persuasi atque seduct, quod Paulum, per quem vero Evangelio crediderant, non eise apostolum audiebant, videlicet quia neque de duodecim electis, neque Christum ut Petrus et cæteri aliquando secutus fisset: quam derogationem necesse habet veris rationibus ex auctoritate sancti Spiritus refutare, per ordinem probant, non se ab hominibus, neque per hominem missum: sed per eum, qui ipsum, et cæteros in ordinem apostolatus elegit.","english":"Against the Arians, who slanderously claim that the Father is greater because he is always named first. Be with you all. Amen. As it is with some of you who are more righteous, so may it be with all of you.\n\nTHE EPISTLE OF THE BLESSED PAUL THE APOSTLE TO THE GALATIANS.\n\nARGUMENT.\n\nThe Galatians are Greeks: these first received the word of truth from the Apostle, but after his departure they were tempted by false apostles, so as to be turned aside into the law and circumcision: the Apostle recalls them to the faith of the truth, writing to them from Ephesus. As is apparent from the argument, the Galatians had been persuaded and seduced by false apostles, because they heard that Paul, through whom they had believed the true Gospel, was not an apostle—evidently because he was neither one of the twelve chosen, nor had he at any time followed Christ as Peter and the others had. This disparagement he must needs refute with true arguments from the authority of the Holy Spirit, proving in order that he was sent neither by men nor through man, but through him who chose both him and the others into the order of apostleship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"CAPUT PRIMUM. Paulus apostolus. Ut sæpe dictum est, pusillus, ab humilitate. Non ab hominibus, neque per hominem, sed per Jesum Christum. Non ab humana præsumptione, neque per apostolos, ut Aaron per Moysen; sed per ipsum Deum et Dominum, ut Moyses et apostoli, et prophetæ. Ab hominibus plerique or. dinantur, cum populi favore, non digni, patientam Domini contemnentes; et ut majorem auctoritatem suam ostenderet, adjecit: Per Jesum Christum; et Deum Patrem, qui suscitavit eum. Quia et Filii, et Patris una est operatio: et ut scias quia Deus est Christus, a quo ille est factus apostolus, diligenter adverte quod ante nominaverit Filium quam Patrem, contra calumnias Arianorum. A mortuis Secundum hoc quod potuit mori, carne scilicet. Et qui mecum sunt omnes fratres, Ecclesiis Galatiæ. Ne si solus, indigne ferre putaretur suam conculcari doctrinam. Gratia vobis. Quia sola fide salvati esiis per gratiam Dei. Et pax a Deo Patre et Domino nostro Jesu Christo. Quia remissis delictis omnibus reconciliali fuerant Deo. Qui dedit semetipsum pro peccati, nostris, ut eriperet nos. Ostendit beneficia Christi, quibus ingrati existunt, volentes in lege vivere, quæ peccatoribus data est, quibus omnia sunt peccata dimissa. De præsenti sæculo nequam. De sæculi operibus malis, quæ in eo fiunt. Secundum voluntatem Dei et Patri, nostri, cui est gloria. Non secundufn merita nostra. In sæcula sæculorum.","english":"CHAPTER ONE. Paul an apostle. As has often been said, \"little one,\" from humility. Not from men, nor through a man, but through Jesus Christ. Not from human presumption, nor through the apostles, as Aaron through Moses; but through God himself and the Lord, as Moses and the apostles and the prophets. Many are ordained by men, when by the favor of the people, not worthy, despising the patience of the Lord; and to show his authority to be greater, he added: Through Jesus Christ; and God the Father, who raised him. Because the operation of both the Son and the Father is one; and so that you may know that Christ is God, by whom he was made an apostle, carefully note that he named the Son before the Father, against the calumnies of the Arians. From the dead According to that in which he could die, namely in the flesh. And all the brothers who are with me, to the churches of Galatia. Lest, if he were alone, he might be thought to bear indignantly that his teaching was trampled underfoot. Grace to you. Because you have been saved by faith alone through the grace of God. And peace from God the Father and our Lord Jesus Christ. Because, with all sins forgiven, they had been reconciled to God. Who gave himself for our sins, to deliver us. He shows the benefits of Christ, toward which they are ungrateful, wishing to live in the law, which was given to sinners, to whom all sins have been forgiven. From the present evil age. From the evil works of the age, which are done in it. According to the will of our God and Father, to whom is glory. Not according to our merits. Forever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"infinitis beneficiis, infinita gloria debetur. Amen. Quod prologum suo Amen, Hebræo sermone concludit. Amen Septuaginta transtulerunt, fiat; Aquila:nos vero vere, sive fideliter: qUod etiam in Evangelio a Salvatore semper assumitur sua per Amen verba firmante. Miror quod sic tam cito transferimint ab eo qui vos vocavit. Enumeratis beneficiis, mirari se dicit quod ab illo potuerint solis verbis retrahi, a quo nullis tormentis debuerint separari. Ingratam Christi, in aliud Evangelium. Non in legem. Quod non est aliud, nisi sunt aliqui qui vos conturbant. Evangelium aliud esse oon potest. Et volunt convertere Evangelium Christi. Perverso ordine, dum lex ad Evangelium proficeret, illi Evangelium ad legem revocare nituntur. Sed licet nos, aut angelus de cælo evangelizaret vobis præterquam quod evangelizavimua vobit. Breviter omni personae præjudicavit, quando nec apostolos, contra quod semel prædicaverat, nec vocem de coelo angeU loquentis permisit audiri. Facit autem hoc contra omnes hæreticos, qui traditiones apostolicas mutare conantur. Anathema sit. Abominabilis sit vobis. Sicut prædiximus, et nunc iterum dico: si quit vobis evangelizaverit præter id quod accepistis, anathema si,. Repetit, ut fortius commendcl. Modo enim. Ostendere vult, se hominum odium non timentem libere praedicare debere veritatem. Nunquid propter homines vos suadeo.","english":"To infinite benefits, infinite glory is owed. Amen. He concludes the prologue with its own Amen, in the Hebrew tongue. The Seventy translated Amen as \"so be it\"; Aquila as \"truly\" or \"faithfully\"; and it is also always taken up in the Gospel by the Savior, confirming His words with His Amen. I marvel that you are so quickly transferred from Him who called you. Having enumerated the benefits, he says he marvels that they could be drawn away by mere words from Him from whom they ought not to have been separated by any torments. Ungrateful to Christ, to another gospel. Not to the law. Which is not another, except that there are some who trouble you. There cannot be another gospel. And they wish to turn around the gospel of Christ. In a perverse order, while the law was advancing toward the gospel, they strive to recall the gospel back to the law. But even if we, or an angel from heaven, should preach to you a gospel other than what we preached to you. Briefly he has prejudged every person, since he permitted neither the apostles, contrary to what he had once preached, nor the voice of an angel speaking from heaven to be heard. He does this, moreover, against all heretics who attempt to change the apostolic traditions. Let him be anathema. Let him be abominable to you. As we have said before, so now I say again: if anyone preaches to you a gospel other than what you have received, let him be anathema. He repeats it, to commend it more strongly. For now. He wishes to show that he must freely preach the truth, not fearing the hatred of men. Am I now persuading men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"sicut propter Judæorum traditiones ante faciebam? Hominibus suadeo. Satisfacio. An Deo? Sed Deo. An quæro hominibus placere. Ubicunque sine additamento aliquo homines nominantur, maxime in malam partem accipilur, ut est illud: Omnis homo mendax, et, Quem me dicunt homines esse? et, Nonne homines estis? Igitur quicunque talibus placere voluerit, necesse est, ut eorum faciat voluntatem: sancti autem Deo tantum et Deum amanlibus placent, qni jam amplius quam homines esse dicuntur. Si adhuc hominibus placerem, Christi servus non essem. Nam me oderunt, quja servus sum Christi. Notum enim vobis facio, fratres, Evan gelium, quod evangelizatum est a me, quia non est secundum hominem. Vult purgare usurpationes, et humanæ traditionis infamia. Neque enim ego ab homine. Neque a me fiuxi, neque ab alio accepi, quod gentes sola fide salventur. Simul notandum, quod hic Christum Deum dicat, a quo accepit Evangelium. Accepi illud, neque didici, sed per revelationem Jesu Christi. Inter accipere et discere, hoc interest: quod accepit Evangelium, cui primum insinuatur, et ad fidem ejus adducitur, ut credat vera esse quæ scripta sunt: discit is qui ea quæ in illo per ænigmata et parabolas figurata sunt, explanata et disserta cognoscit. Audistis enim. Nec vos ipsos latet quod dico. Convesationem meam aliquando in Judaismo. Hic enumeral quam firmiter tenuerit Judaismum, et qualiter pro traHi.","english":"as I formerly did because of the traditions of the Jews? Do I persuade men? I give satisfaction. Or do I seek to please men? Wherever \"men\" is named without some qualification, it is generally taken in a bad sense, as in that passage, \"Every man is a liar,\" and, \"Whom do men say that I am?\" and, \"Are you not men?\" Therefore whoever wishes to please such men must necessarily do their will; but the saints please God alone and those who love God, who are now said to be more than men. If I were still pleasing men, I would not be a servant of Christ. For they hate me because I am a servant of Christ. For I make known to you, brothers, the Gospel which was preached by me, that it is not according to man. He wishes to clear away the usurpations and infamy of human tradition. For neither did I receive it from man, nor did I fashion it from myself, nor did I receive from another that the Gentiles are saved by faith alone. At the same time it should be noted that here he calls Christ God, from whom he received the Gospel. I received it, not learned it, but through the revelation of Jesus Christ. Between receiving and learning there is this difference: one receives the Gospel when it is first instilled into him and he is brought to faith in it, so that he believes the things that are written are true; one learns it when the things that are figured in it through enigmas and parables he comes to know explained and set forth. For you have heard. Nor does what I say escape you. My manner of life at one time in Judaism. Here he enumerates how firmly he held to Judaism, and how for the sake of tradition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"tionibus patriis Ecclesiam expugnaverit, ut ostendat se non potuisse inde humano consilio, nisi divina revelatione et misericordia separari. Quoniam supra medum persequebar Ecclesiam Dei et expugnabam illam. Suum exemplum ponit: ut si ego, qui Judæus natus, et ibi eruditus, non legis cæremonias sequor, quid vos facere debetis? Et proficiebam in Judaismo. Non in lege Dei, sed traditione patrum. Supra multos coætaneos in genere meo. Non dixit supra omnes, ne jactantiæ videretur occasio. Abundantius æmulator existens paternarum mearum traditionum. Paternas traditiones, non Domini mandata commemOrat. Cum autem placuit ei qui me segregavit de utero matri, meæ. Qui me jam in præsentia ab utero segregaverat, quando voluit, fecit quod sciebat esse futurum. Uterus matris suæ potest et Synagoga intelligi. Et vecavit per gratiam tuam. Non meis meritis. Ut revelaret Filium suum in me, ut evangelizarem illum in gentibus. Per me, vel in me. Revelavit autem non solum in via, sed etiam in cæteris locis. Continuo non acquievi. Continuo non fui incredulus cœlesti visioni, qnia non carnis et san guinis vocem audivi, sed Bomini, nec contuli eum carne et sanguine. Carni et sanguini, id est, generi meo. Neque veni Hierosolymam ad antecessores mees apostolos, sed abii in Arabiam, et iterum reverSus sum Damascum.","english":"he stormed the Church by the ancestral traditions, so as to show that he could not have been separated from it by human counsel, but only by divine revelation and mercy. Because beyond measure I was persecuting the Church of God and storming it. He sets forth his own example: that if I, who was born a Jew and educated there, do not follow the ceremonies of the law, what ought you to do? And I was advancing in Judaism. Not in the law of God, but in the tradition of the fathers. Above many of my contemporaries in my own nation. He did not say above all, lest an occasion for boasting should seem to arise. Existing more abundantly as a zealot for my paternal traditions. He recalls the paternal traditions, not the commandments of the Lord. But when it pleased him who separated me from my mother's womb. He who had already separated me from the womb in the present time, when he willed it, did what he knew would be. His mother's womb can also be understood as the Synagogue. And he called me through your grace. Not by my merits. To reveal his Son in me, that I might preach him among the Gentiles. Through me, or in me. But he revealed him not only on the way, but also in other places. Immediately I did not acquiesce. Immediately I was not unbelieving toward the heavenly vision, because I did not hear the voice of flesh and blood, but of the Lord, nor did I confer with flesh and blood. With flesh and blood, that is, with my own kindred. Nor did I come to Jerusalem to the apostles who preceded me, but I went away into Arabia, and again I returned to Damascus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Ut aliquid ab illis discerem; sed de Da masco abii in Arabiam, ut docerem quod mihi fuerat revelatnm. Deinde post annos tres llierosolymam veni Ideo post annos Ires, ut intelligamus, non illum indignisse doctrina, quia tribus jam annis docuerat. Vadit aut videre Petrum, quando refertur tentasse se jungere discipulis. Videre Petrum. Videndi gratia, non discendi. Et mansi apud eum diebus 15. Susceptum se ab illo monstretin charitate, et brevi tempore nihil discere potuisse. Alium autem apostolorum vidi neminem. Ne si non a Petro, ab aliis didicisse videretur. Nisi Jacobum fratrem Domini. Ex cognalione Marix. Quæ autem scribo vobis ecce coram Deo, quia non mentior. Deinde veni in partes Syriæ et Ciliciæ. Eram autem ignotus. Notandum quia post triennium vidit ignotos. Facie Eccl a is Judææ, quæ erant in Christo. Tantum autem audiram habebant, quoniam qui persequebatur nos aliquando, nunc evangelizat fidem, quam aliquando expugnabat. Qui tunc secrsum ex Jud;es credentes suas Ecclesias habebant, nec his qui erant ex gentibus miscebantur. Et in me clarificabant. De re difficili grande miraculum est. Deum. Qui sonis potest de persecutore Apostolum facere, et de ma o bonum.","english":"so that I might learn something from them; but I departed from Damascus into Arabia, to teach what had been revealed to me. Then after three years I came to Jerusalem. Therefore after three years, so that we understand that he had not been unworthy of the teaching, because he had already taught for three years. He goes, then, to see Peter, when it is reported that he tried to join himself to the disciples. To see Peter: for the sake of seeing, not of learning. And I remained with him fifteen days. Let him show that he was received by him in charity, and that in a short time he could learn nothing. But I saw none other of the apostles. Lest, if not from Peter, he might seem to have learned from others. Except James the brother of the Lord. By kinship with Mary. But what I write to you, behold, before God, that I do not lie. Then I came into the regions of Syria and Cilicia. But I was unknown. It is to be noted that after three years he saw those who were unknown. By face to the churches of Judaea, which were in Christ. But they had only heard, that he who once persecuted us now preaches the faith which he once attacked. For those who at that time had believed from the Jews had their own churches separately, nor were they mingled with those who were from the Gentiles. And they glorified in me. In a difficult matter there is a great miracle. God. Who alone can make an apostle out of a persecutor, and a good man out of a bad one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"CAP. I'. Deinde post annos quatuordecim iterum ascendi Hierosolymam cum Barnaba, assumpto et Tito. Quando de oneribus legis quæstio mota est. Ascendi autem secundum revelationem. Non secundum propriam voluntatem. Et contuli cum illis Evangelium. Non didici ab illis, sed contuli eum illis. Aliud est conferre, aliud discere: in er conferentes æqualitas ost: inter docentem et discentem miNor est ille qui discit. Quod prædico in gentibus. Quod sola gratia et fide salventur. Seorsum autem. Ne illos discipuli dubitare putarent. His qui videbantur aliquid esse. Praestantiores. Ne forte in vacuum currerem, aut cucurrissem. Non est dubitantis, sed confirmantis. Sed neque Titus, qui mecum erat, cum esset gentilis, compulsus est circumcidi. Neque semper negationem secum babet. Sed propter subintroductos falsos fratres, qui subintroierunt, Reddit causas quare secundum Latina exemplaria circumcideret Titum: non quii illi circumcisio prodesset, sed ut scandalum vitaretur. plorare libertatem nostram, quam habemus in Christo Jesu, ut nos in servitut redigerent. Qua liberi sumus a jugo legis. Quibus neque ad horam cessimus subjectioni, ut veritas Evangelii permaneat apud vos. Latinus habet: Quibus ad horam cessimus, ut periculum vitaremus, et essent qui in vobis veritatem Evangelii confirmarent: non imp!eto sensu quem coeperat, alium introduxit: quo expleto, redit ad coeptum.","english":"CHAPTER 1. Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. When the question about the burdens of the law was raised. But I went up according to revelation. Not according to my own will. And I conferred with them the Gospel. I did not learn from them, but I conferred it with them. It is one thing to confer, another to learn: in conferring there is equality; between the one teaching and the one learning, the one who learns is lesser. What I preach among the Gentiles. That they are saved by grace alone and by faith. But separately. Lest they should think the disciples doubted. To those who seemed to be something. The more eminent. Lest perhaps I should run in vain, or had run. This is not the language of one who doubts, but of one who confirms. But not even Titus, who was with me, though he was a Gentile, was compelled to be circumcised. Nor does it always carry the negation with it. But because of false brothers secretly brought in, who slipped in, He gives the reasons why, according to the Latin copies, he circumcised Titus: not that circumcision would profit him, but that scandal might be avoided. to spy out our freedom, which we have in Christ Jesus, that they might bring us into servitude. By which we are free from the yoke of the law. To whom we did not yield in subjection even for an hour, that the truth of the Gospel might remain with you. The Latin has: To whom we yielded for an hour, that we might avoid danger, and that there might be those among you who would confirm the truth of the Gospel: not having completed the sense he had begun, he introduced another; when that is completed, he returns to what he had begun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"Ab his autem qui videbantur esse aliquid, nihil accepi. Si igitur nos inter tantos Judaeos, imminentibus hinc inde fratribus, ex parte conniventibus, nulla potuimus vi ac ratione compelli, ut observaremus circumcisionem, quam sciebamus esse finitam, vos ex gentibus, vos in Galatia, vos quibus vis nulla inferri potest, ultro a gratia recedentes, ad legis jam abolitæ transcenditis ve ustatem.et cæremonias jam non necessarias observatis? Quales aliquando fuerint, nihil mea interest. Non milii curae est, quod cum Domino conversati sint. Deus enirn personam hominis Hon accipit: mihi autem qui videbantur esse aliquid, nihil contulerunt. Quin tempus non præjudicat fidei. Sed contra, cum vidissent, quod creditum est mihi Evan. gelium præputii, sicut Petro circumcisionis. Ut prædicem gentibus. sicut Petrus Judæis. Qui enim operatus est in apostolatum Petro circumcisionis, operatus est et mihi inter gentes. Non illi sum inferior, quia ab uno sumus ambo, in unum ministerium ordinati. Et cum cognovissent gratiam, quæ data est mihi: Jacobus, et Cephas, et Joannes. Hic reddit causam, et nomina, et qui essent quos supra dixerat. Qui videbantur columnæ esse. Firmamentum Ecclesiæ, et in quibus incumbebat. Dextras dederunt mihi. Consenserunt, ita nos debere docere. Et Barnabæ societatis. Ambo enim simul missi sumus ab Spirilu sancto gentibus Evangelium prædicare.","english":"But from those who seemed to be something, I received nothing. If therefore we, among so many Jews, with brethren pressing in from this side and that, partly conniving, could be compelled by no force or reasoning to observe circumcision, which we knew to have been ended—do you, from the Gentiles, you in Galatia, you upon whom no force can be brought, of your own accord withdrawing from grace, pass over to the antiquity of a law now abolished, and observe ceremonies now no longer necessary? What sort they once were is no concern of mine. It is no care of mine that they conversed with the Lord. For God does not accept the person of a man; but to me those who seemed to be something contributed nothing. Indeed, time does not prejudice faith. But on the contrary, when they had seen that the Gospel of the uncircumcision was entrusted to me, as to Peter that of the circumcision—that I should preach to the Gentiles, as Peter to the Jews. For he who worked in the apostleship of Peter for the circumcision worked also in me among the Gentiles. I am not inferior to them, because we are both from one, ordained into one ministry. And when they had known the grace that was given to me: James, and Cephas, and John. Here he gives the reason, and the names, and who those were whom he had mentioned above. Who seemed to be pillars. The firmament of the Church, and those on whom it leaned. They gave me the right hands. They consented that we ought so to teach. And to Barnabas of fellowship. For we were both sent together by the Holy Spirit to preach the Gospel to the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Ut nos in gentes, ipsi autem in circumcisionem. Essent, subauditur. Tantum ut paupernm memores essemus. Qui sua vendetes ad apostolorum pedes posuerant: aut quorum bona fuerant a Judæis invasa, sicut ad Hebræos dicitur: Et rapinam bonorum vestrorum cum gaudio suscepistis. Quod etiam sollicitus fui hoe ipsum facere. In omni epistola hoc agit. Cum autem venisset Cephas Antiochiam, in faciem ei restiti. Galatarum infirmitas compulit eum narrare quod nec ipsi Petro pepercerit, veritatem Evangelii non libere defendenti, sicut ad profectum Corinthiorum manifestavit visionem quam annis quatuordecim occultaverat. Hoc autem totum agit, it ostendat se nunquam circumcisionis fuisse fautorem, sicut de illo pseudoapostoli jactitabant. Quia reprehensibilis erat. A gentibus: quia eos judaizare cogebat. Prius enim quam venirent quidam ab Jacobo, cum gentibus edebat. Edebat eum his qui ex genibus erant, sciens sibi dictum a Domino, ut neminem hominum vocaret immundum. Cum autem venissent, subtrahebat, et segregabat se, timens eos qui ex circumcisione erant, et simulationi ejus consenserunt cæteri Judæi. Non idcirco reprehenditur, quia cum illis edebat, sed quia se postea subtrahebat. Ita ut Barnabas duceretur ab illis in illam titulationem. Qui mecum missus ad gentes, nullam esse differentiam prædicaverat inter Judæum atque gentilem.","english":"So that we might go to the Gentiles, but they themselves to the circumcision. They were, it is implied. Only that we should be mindful of the poor. Those who had sold their possessions and laid them at the apostles' feet, or whose goods had been seized by the Jews, as it is said to the Hebrews: And you joyfully accepted the plundering of your goods. I was also careful to do this very thing. In every epistle he presses this point. But when Cephas had come to Antioch, I withstood him to his face. The weakness of the Galatians compelled him to relate that he had not spared even Peter himself, who was not freely defending the truth of the Gospel, just as for the profit of the Corinthians he made manifest the vision which he had kept hidden for fourteen years. But he does all this to show that he had never been a supporter of circumcision, as the false apostles boasted concerning him. Because he was deserving of blame. By the Gentiles: because he was forcing them to judaize. For before certain men came from James, he was eating with the Gentiles. He was eating with those who were from the Gentiles, knowing that it had been said to him by the Lord that he should call no man unclean. But when they had come, he withdrew and separated himself, fearing those who were of the circumcision, and the rest of the Jews consented to his pretense. He is not blamed for this reason, that he was eating with them, but because he afterwards withdrew himself. So that Barnabas was led by them into that same pretense. He who was sent with me to the Gentiles had proclaimed that there was no difference between Jew and Gentile.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"Sed cum vidissem quod non recte ambularent ad veritatem Evangelii. Quamvis hoc propter scandalum faceret Judæorum, tamen publice illum conveni, ut et Judaeis SUe perbia, et gentibus desperatio tollerelur. Dixi Cephæ coram omnibus. Publicum scandalum non poterat private sanari. Si tu cum sis Judæus. Rationem reddidit, non injuriam fecit: si tu non tenes quod natus ea, quomodo illos facis tenere quod nati non sunt? Gentiliter et non Judaice vivis. Non ex operibus, sed sola fide per gratiam vitam habere te nosti. Quomodo cogis gentes judaizare? Nos natura Judæi, et non tx gentibus. Subtrahendo te tanquam (hoc est malum) aliquid habentibus. Peccatores. Tamen peccatores, quia conclusit Scriptura, omnia sub peccato. Scientes autem quod non justificatur homo ex operibus legis. Legis, non justitiæ operibus. Opera autem legis circumcisio, sabbatum, dies reS! i, baptismata et cætera, quae non propter justitiam, sed occupandi popu i gratia sunt mandata. Nisi per fidem Jesu Christi: et nos in Christe Jesu credimus, ut justificemur ex fide Christi, et non ex eperibus legis, id est, fidem a Christo donatam. Propter qnod ex operibus legis non justificabitur omnis caro. Hoctemporc. Juxta simplicem intellectum justificabantur quondam ex lege, non omnis caro, sed hi tantum homines qui in Palæstina erant.","english":"But when I saw that they were not walking rightly toward the truth of the Gospel. Although he did this on account of the scandal of the Jews, nevertheless I confronted him publicly, so that both the pride of the Jews might be removed and the despair of the Gentiles. I said to Cephas before all. A public scandal could not be healed privately. If you, being a Jew. He gave a reason, he did not do an injury: if you do not hold to what you were born into, how do you make them hold to what they were not born into? You live as a Gentile and not as a Jew. Not from works, but by faith alone through grace you know that you have life. How do you compel the Gentiles to judaize? We are Jews by nature, and not from the Gentiles. By withdrawing yourself as if from those who have something (that is, evil). Sinners. Nevertheless sinners, because Scripture has concluded all things under sin. But knowing that a man is not justified from the works of the law. Of the law, not of the works of righteousness. But the works of the law are circumcision, the sabbath, the days of rest, washings and the rest, which were commanded not for the sake of righteousness, but for the sake of occupying the people. Unless through faith in Jesus Christ: and we believe in Christ Jesus, so that we may be justified by the faith of Christ, and not from the works of the law, that is, the faith given by Christ. For which reason no flesh will be justified from the works of the law. At this time. According to the simple understanding, formerly not all flesh was justified from the law, but only those men who were in Palestine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Nunc autem et fide Jesu Christi justificatur omnis caro, dum Ecclesia ejus in toto orbe fundatur. Quod si quærentes justificari in Christo, inventi sumus et ipsi peccatores. Si enim gentes fides sola non saltavit, nec nos, quia ex operibus nemo justificabitur. Ergo adhuc peccatores sumus, et Christus peccatorum minister est, tanquam non valens peccata donare. Nunquid Christus peccali minister est? Absit. Peccatoribus ministrat, sicut Moyses, quia per Moysen, id est legem, aucta sunt peccata, non ablata. Si enim quæ destruxi hæc iterum ædifico, praevaricatorem me constituo. Destruxi nihil amplius habere Judæum, si hoc iterum reædifico, ut illi dicunt, ipse meæ sententiæ refragator invenior. Ego enim per legem legi mortuus sum. Per legem Christi veteri, sive per ipsam legem vcterem ipsi mortuus sum, quia ipsa se cessaturam praedixit. Ut Deo vivam. Non saeculo. Christo cruc fixus sum cruci. Omnibus percatis mortuus sum, propter quod lex data est. Ergo lex mihi minime necessaria est. Vivo autem jam non ego. Non vivit vetus homo, ille qui quondam vivebat in lege, qui persequebatur Ecclesiam; vivit autem in eo Christus, sapientia, fortitudo, sermo, pax, gaudium, et cæteræ virtutes, quas qui non habet, non potest dicere: Vivit autem in me Christus. Hoc autem totum sub sua persona adversus Petrum de Petro disputat. Vivit vero in me Christus.","english":"But now also all flesh is justified by faith in Jesus Christ, while his Church is established throughout the whole world. But if, seeking to be justified in Christ, we ourselves also have been found to be sinners. For if faith alone did not save the Gentiles, neither did it save us, because no one will be justified by works. Therefore we are still sinners, and Christ is a minister of sinners, as though he were unable to forgive sins. Is Christ then a minister of sin? By no means. He ministers to sinners, as Moses did, because through Moses, that is, through the law, sins were increased, not taken away. For if I build again the things which I destroyed, I make myself a transgressor. I destroyed the Jew's having nothing more, if I rebuild this again, as they say, I am found to be a contradictor of my own sentence. For I through the law died to the law. Through the law of Christ I died to the old law, or through that old law itself I died to it, because it foretold that it would cease. That I might live to God. Not to the world. I have been crucified with Christ. I died to all sins, on account of which the law was given. Therefore the law is in no way necessary for me. But I no longer live. The old man does not live, he who once lived in the law, who persecuted the Church; but Christ lives in him, wisdom, strength, word, peace, joy, and the other virtues, which he who does not have cannot say: But Christ lives in me. But he disputes all this in his own person against Peter, concerning Peter. But Christ lives in me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"In illo vivit Christus, in quo vivunt virtutes ejus. Quod autem nunc vivo in carne, Aliud est in carne esse, aliud in carne vivere: qui enim in carne sunt, Deo placere non possunt; unde ad bene viventes dicitur: Vos autem in carne non estis, sed in spiritu. In fide vivo Filii Dei. In sola fide: quia nihil debeo legi. Qui dilexit me, et tradidit seipsum pro me. Uti Patris suamque faceret voluntatem. Seipsum pro me, non aliqu aliud. Non abjicio gratiam Dei. Non debeo illi ingratus existere, qui me tantum dilexit, ut pro me mori non recusaret. Abjicio enirn gratiam, si mihi hoc solum non sufficit. Si enim per legem justitia. Si lex poterat justificare, superflue Christus mortuus est. Erubescant qui dicunt quod lex ad regnum miserit. Ergo Christus gratis mortuus es.. Hucusque contra Petram, vel contra Judaeos: nunc ad Galatas revertitur.","english":"In that man Christ lives, in whom his virtues live. But that I now live in the flesh: it is one thing to be in the flesh, another to live in the flesh; for those who are in the flesh cannot please God; whence it is said to those who live well: But you are not in the flesh, but in the spirit. I live in faith in the Son of God. In faith alone: because I owe nothing to the law. Who loved me, and gave himself for me. That he might do his Father's will and his own. He gave himself for me, not something else. I do not reject the grace of God. I ought not to be ungrateful to him who loved me so much that he did not refuse to die for me. For I reject grace, if this alone is not enough for me. For if righteousness is through the law. If the law could justify, Christ died in vain. Let those be ashamed who say that the law brought men into the kingdom. Therefore Christ died for nothing. Up to this point he speaks against Peter, or against the Jews: now he returns to the Galatians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"CAP. iii. insensati Galatæ. Non est contrarium Salvatori, qui fratrem fatuum vocari prohibet, non enim dicitur sine causa. Stultos vocat quia spiritum legis, et litteram dijudicare non possint. Quis vos. Quis vobis invidit sicut Salomon dicit: Domum in vidi cruciat oculus. Fascinavit non credere veritati? Qui apud nos invidus, in Græco significantius ponitur ( ) fascinator. Dicitur fascinus proprie infamibus nocere, et allati parvulæ, et iis qui necdum lirmo vestigio figunt gradum. Unde est illud: Quis teneros oculus mihi fascinat agnos? Quomodo ergo tenera aetas noceri dicitur fascino, sic etiam Galatæ in Christi fide nuper na i et nutriti, quodam fascinante sunt nociti \\ etstomacho fidei nauseati; Spiritus sancti bum evomuerunt. Ante quorum oculos Jesus Christus proscriptus est. Quibus tantum manifesta facta est passio ejus me prædicante, ut eum ante oculos vestros pendere putaretis. Et invobis crucifixus. Sententiam accepit; sive, quem tanquam damnatum, etiam nunc vilem habetis. Hoc solum a vobis volo discere. Hoc unuin vos interrogo, Spiritum sanctum vobis legis opera dederint, an auditus fidei. Ex operibus legis Spiritum sanctum accepistis, an ex auditu fidei? Si ex fide Spiritum accepistis, quid vobis amplius conferet lex? Sic stulti estis, ut cum spiritu cœperitis.","english":"CHAPTER 3. O foolish Galatians. This is not contrary to the Savior, who forbids calling a brother a fool, for it is not said without cause. He calls them foolish because they could not distinguish the spirit of the law from the letter. Who has. Who has envied you, as Solomon says: The eye that sees the house torments it. Has he bewitched you so that you do not believe the truth? What among us is called the envious one is rendered more significantly in Greek as ( ) the bewitcher. A fascination is said properly to harm those of ill repute, and the child that is brought, and those who do not yet plant their step with firm footing. Whence is that saying: Who bewitches my tender lambs with his eye? Therefore, just as tender age is said to be harmed by fascination, so too the Galatians, recently born and nourished in the faith of Christ, were harmed by some bewitcher and, nauseated by the stomach of faith, vomited up the food of the Holy Spirit. Before whose eyes Jesus Christ was set forth as condemned. To whom his passion was made so manifest by my preaching that you thought him to hang before your eyes. And in you crucified. He has received the sentence; or, whom you even now hold as vile, as one condemned. This one thing only I wish to learn from you. This one thing I ask you: did the Holy Spirit give you the works of the law, or the hearing of faith? Did you receive the Holy Spirit from the works of the law, or from the hearing of faith? If you received the Spirit from faith, what more will the law confer on you? So foolish are you that, when you had begun with the spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"Cum Judæi non aliter Spiritum accipiant, nisi per fidem, vos econtrario putatis vobis Spiritum non sufficere, nisi et legi subdamini. Nunc carne consummamini. Tanta passi estis sine causa. Adverte quod qui Scripturam juxta litteram sequitur, consummari carne dicitur. Si tamen sine causa. Pro Christo si passi estis, tamen non gratis. Ilic, Si tamen, non dubitantis est, sed confirmantis: ut est illud: Si tamen justum est apud Dominum retrihuere his qui vos tribulant tribulationem, et vobis qui tr bulamini, requiem nobiscum. Qui ergo tribuit vobis Spiritum et operatur virtutes in vobis. Spiritum sanctum sola virtute accepistis, qui non nisi a justis accipitur. Justos ergo sine legis operibus fuisse vos cunstat. Ex operibus legis, an ex auditu fidei? Legis opera, sabbati otium, observatio circumcisionis, et cæremoniarum superst o. Sicut scriptum est: Abraham credidit Deo, et reputatum est ei ad justitiam. Ita et vobis fides sola sufficit ad justitiam. CognosciIi, ergo quia qui ex fide sunt. Sive Judæi, sive Graeci. Hi sunt filii Abrahæ. Non qui carnaliter circumcisi sunt, Providens autem Scriptura. Ante videns. Quia ex fide justificat gentes Deus, prænuntiavit Abrahæ. Non ex eperibus, sed ex lide, quam it se inspirat gratia sua. Quia benedicentur in te omnes gentes. Non soli Israelitæ. Igitur qui ex fide sunt, benedicentur cum fideli Abraham.","english":"Since the Jews receive the Spirit in no other way than through faith, you on the contrary think that the Spirit is not sufficient for you unless you also subject yourselves to the law. Now you are being perfected in the flesh. You have suffered so many things without cause. Notice that whoever follows Scripture according to the letter is said to be perfected in the flesh. If indeed without cause. If you have suffered for Christ, yet not in vain. Here, \"if indeed,\" is not the word of one who doubts, but of one who confirms: as is that passage: If indeed it is just before the Lord to repay those who afflict you with affliction, and to you who are afflicted, rest with us. He therefore who supplies you with the Spirit and works mighty deeds in you. You received the Holy Spirit by power alone, which is received only by the righteous. It is therefore evident that you were righteous without the works of the law. From the works of the law, or from the hearing of faith? The works of the law are the leisure of the sabbath, the observance of circumcision, and the superstition of ceremonies. As it is written: Abraham believed God, and it was reckoned to him as righteousness. So also for you faith alone is sufficient for righteousness. Know therefore that those who are of faith. Whether Jews or Greeks. These are the sons of Abraham. Not those who are circumcised in the flesh. But Scripture, foreseeing. Seeing beforehand. Because God justifies the Gentiles by faith, he announced beforehand to Abraham. Not from works, but from faith, which he inspires in him by his grace. Because in you all the nations will be blessed. Not the Israelites alone. Therefore those who are of faith will be blessed with the faithful Abraham.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Non enim omnes circumcisae sunt gentes, ut possint ex operibus benedici. Quicunque enim ex operibus legis sunt, sub maledicto sunt. Quia ita praevaluit consuetudo peccandi, utnemo jati custodiat legem, et ideo non immerito subjacent maledicto. Scriptum est enim, Maledictus omnis. Quaeritur, Utrum fides sola sufliciat Cbrisliano, et, Utrum non sit maledictus qui evangelica praecepta non servat. Fides sufiicit, ut primo credentem et justum efficiat, si deinceps in justificatione permaneat; cæterum sine operibus mortua est, sed fidei operibus, non legis. Qui non credit D. o, attendit mandatis, et eos qui Evangelii 'precepta contemnunt, maledictos esse et Salvator educuit dicens: Discedite a me, maledi. cli, in ignem aeternum. Et Jacobus apostolus: Qui unius mandaii transgressor est, omnium reum se esse monstravit. Sed istud unum transgressum charitatem intelligunt docti, in qua omnis lex pendet et prophetæ. Nam quidam dicunt quod fides sine operibus prosit, quia et si baptizatus transeat statum, aut certe facultas desit unde operetur, sufficit fides sine nperibus, nam opera sine fide nihil sunt. Qui non permanserit in omnibus quæ scripta sunt in libro legis, ut faciat ea. Hoc est, qui non omnia usque ad finem mandata legis servaverit. Quoniam autem in lege nemo justificatur apud Deum, manifestum est. Hoc tempore lex nullum justificat, sic nec antea profuit sine fide.","english":"For not all the nations are circumcised, so that they could be blessed from works. For whoever are of the works of the law are under a curse. Because the habit of sinning has so prevailed that no one keeps the law, and therefore not undeservedly they are subject to the curse. For it is written, Cursed is everyone. It is asked whether faith alone suffices for a Christian, and whether he who does not keep the precepts of the gospel is not cursed. Faith suffices to make the one who first believes righteous, if thereafter he remains in justification; otherwise it is dead without works, but works of faith, not of the law. He who does not believe God attends to the commandments, and the Savior taught that those who despise the precepts of the Gospel are cursed, saying: Depart from me, you cursed, into eternal fire. And the apostle James: Whoever is a transgressor of one commandment has shown himself guilty of all. But the learned understand that one transgression to be against charity, on which the whole law and the prophets depend. For some say that faith without works is profitable, because even if a baptized person passes from his state, or certainly lacks the means by which to work, faith without works suffices, for works without faith are nothing. He who has not remained in all things that are written in the book of the law, to do them. That is, he who has not kept all the commandments of the law to the end. But that no one is justified before God in the law is manifest. At this time the law justifies no one, just as neither before did it profit without faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"Quia justus ex fide. Fides perfecta est, non solum Christum, sed etiam in Christo credere. Vivit. Vitam habet. Lex autem non est ex fide. Quia nen justificat. Justus ergo ex fide vivit, et non additur in his sive in illis. Vivens autem in lege, qui tecerit, vivit in eis, hoc est, in his quæ fecit, quae pulavit bona, mercedcm laboris sui habens, ea tantum opera quæ fecit in præsenti vita, sive longitudinem vi æ, ut Judaei putant, sive declinationem præsentis pœnæ, pcr quam transgressor legis occiditur. Sed quifecerit ea, vivet in illis. Suo labore vivit, sub limore vivebat in illa quandiu viguit Christus. Qui sob maledicto non erat, quia solus per omnia legem implevit, et ideo indebilo maledicto ejus nostrum compensatum est maledictum, ut libere transeuntes ad fidem, legis opera non curemus. Not redemit de maledicto legis, factus pro nobis maledictum. Qui emit, alienum emit: qui autem redimit, id emit proprie quod suum fuit et suum esse desivit. Redemit ergo nos Christus de maledicto legis, quod peccantibus constitutum est, sicut dieit: Ecce peccatis vestris venditi estis, et reliqua. Quia,criptum est: Maledictus omnis qui pendet in ligno. Considerandum est, quod non quicunque in ligno pependerit, ma'edictus sit apud Deum, sed qui peccaverit, et propter scelus morti fuerit adjudicatus.","english":"Because the just man lives by faith. Faith is perfect when one believes not only Christ but also in Christ. He lives: he has life. But the law is not of faith, because it does not justify. The just man, therefore, lives by faith, and he is not added among these or among those. But he who lives in the law, if he has done them, lives in them, that is, in the things he has done, which he thought good, having the reward of his labor, only those works which he did in the present life, whether length of life, as the Jews think, or the turning aside of present punishment, by which the transgressor of the law is put to death. But he who has done them will live in them. He lives by his own labor; he was living under fear in that law as long as Christ was not yet come. He who was not under the curse, because he alone fulfilled the law in all things, and therefore by his undebted curse our curse was compensated, so that we, passing freely to faith, might not care for the works of the law. For he redeemed us from the curse of the law, having been made a curse for us. He who buys buys another's property; but he who redeems buys properly what was his own and has ceased to be his own. Christ therefore redeemed us from the curse of the law, which was established for sinners, as he says: Behold, you were sold for your sins, and the rest. Because it is written: Cursed is everyone who hangs on a tree. It must be considered that not whoever has hung on a tree is cursed before God, but he who has sinned and for his crime has been sentenced to death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Non ideo maledictus, quia crucifixus est quicunque malus, sed quia meruerit pro reatu crucHigi, quia reum non facit poena, sed causa. Sic enim est scriptum, Si cui fuerit judicium mortis, suspendtris eum in ligno, et non manebit corpus ejus in tigno, quia maledictus omnis qui pependit in ligno. Non ideo maledictus quia pependit, sed ideo pependit, quia maledictus. Christus ergo, cui non erat judicium mortis, nec erat causa crucis, et maledicti, pro nobis maledictum subiit, quia omnes rei eramus mortis, et debiti ligno, quia maledicti, quippe qui non permansimus iu omnibus quæ scripta erant in libro legis, utrumque enim eadem lex decreverat maledictum. Ut in gentibus benedictio Abrahæ fieret in Christo Jesu. Ut sola fide gentes benedicerentur in Christo, sicut promissum fuerat Abrahæ. Ut pollicitationem spiritus accipiamus. Qui per Johel promissus est omni carni, id est, omni generi hominum: a parte tomum, secundum synecdochen. Per fidem. Solam. Fratres, secundum hominem dico. Humana comparatione loquor: comparari enim humana divinis propter evidentiorem intellectum possunt, æquari non possunt. Tamen hominis confirmatum testamentum nemo spernit, aut superordinal. Hoc est, jure conscriptum testamentum non dicitur sine molLe. Abrahæ dictae sunt repromissiones. Promissiones Abrahæ Novum Testamentum vocat. Et Memini ejus. A Deo.","english":"He is not therefore accursed because he was crucified, whoever is evil, but because he deserved to be crucified for his guilt, since it is not the punishment that makes a man guilty, but the cause. For thus it is written: If anyone has a judgment of death against him, you shall hang him on a tree, and his body shall not remain on the wood, because every one who hangs on a tree is accursed. He is not accursed because he hung there, but he hung there because he was accursed. Christ therefore, against whom there was no judgment of death, nor any cause for the cross and for being accursed, underwent the curse for us, because we were all guilty of death and debtors to the tree, since we were accursed—we who did not remain in all things that were written in the book of the law; for the same law had decreed both curses. That in the Gentiles the blessing of Abraham might be made in Christ Jesus. That by faith alone the Gentiles might be blessed in Christ, as had been promised to Abraham. That we might receive the promise of the Spirit. Which was promised through Joel to all flesh, that is, to every kind of human being: in part for the whole, according to synecdoche. Through faith. Alone. Brothers, I speak according to man. I speak by a human comparison: for human things can be compared to divine things for the sake of clearer understanding, but they cannot be equated. Nevertheless, no one despises or sets aside a man's confirmed testament. That is, a testament duly written is not said to be without a clause. To Abraham the promises were spoken. He calls the promises to Abraham the New Testament. And I remembered him. By God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Non dicit, Et seminibus, quasi in multis, sed quasi in uno, Et semini tuo, qui est Christus. Semen Abrahæ Christum interpretatur. Hoc autem dico testamentum confirmatum a Deo, quæ post quadringentos et triginta almos facta est le.r. Lex quæ post tantum temporis data est, testamentum illud non potest evacuare, quod Abrahx Deus confirmavit in Christo. Hic si quæramus, utrum Vetus an Novum sit hoc Testamentum, quod dicit confirmatum a Deo, non infirmari a lege, quæ post quadringeutos et triginta annos facia est, nulli dubium quin Novum, sed in prophelicis latebris occultatum, donec veniret tempus quo revelaretur in Christo. Ad Testamentum Vetus illi pertinent, qui cum acceperint legem sanctam et just m, putant sibi ad vitam litteram posse sufficere, justitiam suam quærentes statuere, justitiæ Dei non sunt subjecti. Sed dicet aliquis: Quomodo velus appellatur, quod post annos factum est per Moysen, et novum dicitur, quod ante tot annos factum est ad Abraham. Qui ex bnc non litigiose, sed studiose movemur, intelligat: primum quia ex anteriori tempure dicitur vetus, ex posieriore autem novum; revelationes eorum considerantur in his nominihus, non institutio nes. Per Moysen quippe Testamentum Vetus, per quem lex data est sancta et bona, per quam fieret nOli abolit A, sed cognitio peccati: pcr quam convincerentur superbi.","english":"He does not say, \"And to seeds,\" as though in many, but as though in one, \"And to your seed, who is Christ.\" The seed of Abraham is interpreted as Christ. But this I say: the testament confirmed by God, which was made after four hundred and thirty years, the law which was given after so much time cannot void that testament, which God confirmed in Christ. Here, if we ask whether this testament, which he says was confirmed by God and is not invalidated by the law that was made after four hundred and thirty years, is the Old or the New, there is no doubt for anyone that it is the New, but hidden in prophetic recesses until the time should come when it would be revealed in Christ. To the Old Testament belong those who, when they have received the holy and just law, think that the letter can suffice for them unto life, seeking to establish their own righteousness, and are not subject to the righteousness of God. But someone will say: How is that called old which was made through Moses after the years, and that called new which was made to Abraham so many years before? Let him who is moved by this not contentiously but studiously understand: first, that it is called old from the earlier time, and new from the later; in these names their revelations are considered, not their institutions. For through Moses came the Old Testament, through whom the law was given, holy and good, through which there would be not the abolition of the law but the knowledge of sin, through which the proud would be convicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"Erat enim occulta ista lex ab initio, cum homines iniquos natura ipsa convinceret, aliis facientes quod sibi fieri noluissent. Revelatio autem Novi Testamenti in Ghristo facta est, cum est manifestatus in carne, in quo apparuit justitia Dei, id est, quæ hominibus ex Deo est. Sic enim ait: Nuue autem sine lege justitia Dei manifesta est. Ecce qua causa illud dicitur Vetus Testamentum: quia priore tempore revelatum est. Deinde quia Testamentum Vetus pertinet ad hominem veterem, a quo neeesse est hominem incipere: Novum autem ad hominem novum, quod debet homo ex vetustate transire: quia in illo sunt promissa terrena, in isto promissa coelestia. Non irritum facit ad evacuandam promissionem. Nam si ex lege hæreditas, jam non ex promissione. Non posse per legem, quae postea data est, repromissiones, quæ ante factæ sunt ad Abraham, destrui: et posteriora prioribus præjudicare, cum repromissiones ad Abraham ante annus datae sint, benedicerentur in illo universae nationes. Abrahæ autem per repromissionem donavit Deus. Non ergo quae ex lege, quae nondum erat, sed cum venit, ostendit peccatum, non abstulit. Quid igitur? Utquid ergo data est infirmis necessaria? ut lubricos et errantes præcepti salutaris austeritate cohiberet, et observationum aiteu tone concluderet. Bona autem lex, quia spiritalis? ei ergo non putat spiritalem (sic).","english":"For that hidden law existed from the beginning, when nature itself convicted wicked men, who did to others what they did not wish to be done to themselves. But the revelation of the New Testament was made in Christ, when he was manifested in the flesh, in whom the righteousness of God appeared, that is, the righteousness that comes to men from God. For so it says: \"But now without the law the righteousness of God is manifested.\" Behold the reason that it is called the Old Testament: because it was revealed in an earlier time. Then, because the Old Testament pertains to the old man, with whom man must begin; but the New pertains to the new man, to whom man ought to pass over from oldness: because in the former are earthly promises, in the latter heavenly promises. He does not make the promise void so as to empty it out. For if the inheritance is from the law, it is no longer from the promise. The promises that were made beforehand to Abraham cannot be destroyed by the law, which was given afterward: and the later things cannot prejudice the earlier, since the promises were given to Abraham before the years, that in him all nations would be blessed. But God gave to Abraham through promise. Therefore not the things that are from the law, which did not yet exist, but when it came, it showed sin, it did not take it away. What then? Why then was it given, necessary for the weak? So that by the severity of the saving precept it might restrain the slippery and the erring, and by the observance of ceremonies it might enclose them. But the law is good, because it is spiritual? Therefore he does not think it spiritual (thus).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"Bona est lex, si supra litteram mentem erigas, quia littera occidit. Lex propter transgressionem posita est. Ut nos doceret non transgredi, vel constringeret usque dum Christus veniret. Donec veniret semcn cui promiserat. Post offensam in cremo populi, post adoratum vitulum, et murmur in Dominum, lex transgressionis prohibitoria saccessit. Justo lex non est posita, et ideo tam dnra præcipit, ut domaret superbiam Judæorum. Propter transgressionem, inquit: nam non propter justificationem. Hæc audientes conticescant, qui delirant quod lex quemquam per se ad regnum cælorum transmiserit. Ordinata per angelos. Hoc vult intelligi quod in omni Veteri Testamente, ubi angelus quicunque sit visus, in illo mediator loquebatur, qui dicit: Ego sum Deus Abraham, Deus Isaac, et Deus Jacob. Nec enim mirum si Deus loquatur in angelis, cum etiam per angelos qui in hominibus sunt loquatur Dominus in prophetis, dicente Aggeo: Et ait angelus qui ioquebatur in me; et infert: Hæc dicit Dominus Deus omnipotens. Angelos possumus accipere Moysen, Aaron et Josue, qui Dei nuntii fuerunt, per quos Deus legem dedit et ordinavit per angelos. Quæ lex per angelos ordinata est. Legimus enim angelos adfuisse sive Moysi, ut quidam putant, sive Christo. Nam et Moyses, inquiunt, inter Deum et populum medius fuit. Nam angelus officii nomen est, non naturae. In manu mediatoris.","english":"The law is good, if you raise your mind above the letter, because the letter kills. The law was put in place because of transgression, to teach us not to transgress, or to constrain us until Christ should come. Until he should come, the seed to whom he had promised. After the offense of the people in the desert, after the worship of the calf, and the murmuring against the Lord, the law prohibiting transgression came in. The law is not laid down for the just man, and therefore it prescribes such harsh things, in order to tame the pride of the Jews. Because of transgression, he says—for not because of justification. Let those who rave that the law by itself sent anyone to the kingdom of heaven be silent when they hear these things. Ordered through angels. He wants this to be understood: that in the whole Old Testament, wherever any angel was seen, in that angel the Mediator was speaking, who says: I am the God of Abraham, the God of Isaac, and the God of Jacob. Nor is it strange if God speaks in angels, since even through angels who are in men the Lord speaks in the prophets, as Haggai says: And the angel who spoke in me said; and he adds: Thus says the Lord God Almighty. We can understand as angels Moses, Aaron, and Joshua, who were God's messengers, through whom God gave the law and ordained it through angels. This law was ordained through angels. For we read that angels were present either to Moses, as some think, or to Christ. For even Moses, they say, was a mediator between God and the people. For \"angel\" is the name of an office, not of a nature. In the hand of the mediator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"In potestate, et potentia, et virtute Christi. Mediator autem unius non est, Deus autem unu, est. Lex ergo adversus promissa Dei? Absit. Subauditur substautiæ, vel unius partis: quia inter Deum et homines exstitit mediator. Ideo autem addidit: Deus autem unus est, ne quis eum propter officium carnis assumptae ab unitate divinae substantiæ separaret. Unius non est, ut subaudias, substantiae: quia in Christo sicut uua persona, ita gemina substantia. Si enim da'a esset lex quae posset vivificare. Sicut ad Romanos. Nam quod impossibile erat legis in quo infirmabatur: scilicet quia jam a nemine servabatur: si enim non vivificabatur, quomodo mortuos ad regnum mittebat? Vere ex lege esset justitia. Hæreditatem justitiam nominavit, vel certe justitiam, quæ ex fide eat Novi Testamenti. Sed conclusit Scriptura omnia sub peccato. Deprehendit. Ut promissio Jesu Christi dareMur credentibus. Ut necesse esset sola fide per gratiam salvari credentes. Prius autem quam veniret fides, sub lege custodiebamur. Priusquam veniret cui crederemus, vel per qnam crederemus. Si venit, ubi sunt qui dicunt quod ex natura sit fides? Conclusi in eam fidem quæ revelanda erat.Servabamur a lege huic fidei, quae erat revelanda. Ergo non est ex natura, quæ quandoque post legem est revelata. Itaque lex pædagogus noster fuit in Christo. Perfectae aetatis discipuli non indigent pædagogo. Ut ex fide justificemur.","english":"In the power, and might, and strength of Christ. Now a mediator is not of one; but God is one. Is the law then against the promises of God? Far be it. There is understood [the word] “of substance,” or “of one part”: because he existed as mediator between God and men. Therefore he added: But God is one, lest anyone, on account of the office of the flesh he assumed, should separate him from the unity of the divine substance. He is not “of one,” so that you may understand, of substance: because in Christ there is, as one person, so a twofold substance. For if a law had been given that could give life. As [he says] to the Romans. For that which was impossible for the law, in that it was weak: namely, because it was now kept by no one: for if it was not being given life, how did it send the dead to the kingdom? Truly righteousness would be from the law. He called righteousness an inheritance, or certainly the righteousness that is from the faith of the New Testament. But Scripture concluded all things under sin. It apprehended them. That the promise of Jesus Christ might be given to those who believe. That it might be necessary for believers to be saved by faith alone through grace. But before faith came, we were kept under the law. Before he came in whom we were to believe, or through whom we were to believe. If he has come, where are those who say that faith is from nature? We were enclosed unto that faith which was to be revealed. We were kept by the law for this faith, which was to be revealed. Therefore it is not from nature, which at some time after the law was revealed. And so the law was our pedagogue in Christ. Disciples of perfect age do not need a pedagogue. That we might be justified by faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"At ubi venit fides, jam nen sumIs sub pædagogo. Diligenter adverte, quoties dicit, Ex fide: ut confundantur illi qui dicunt quod lex ad regnum miserit sine graia: et non intelligunt quod quicunque sub lege salvati sunt, gratia sunt salvati, quia ex fide, quam gratia tribuit. Omnes eniM filii Dei estis per fidem in Christo Jesu. Omnes enim aequaliier et Judaei et gentes per fidem solam, qua dono Dei credilis Chri to. Quicunque enim in Christo baptizati estis, Christum induistis. Filium Dci induti, ei tot! ejus membra per baptismi sanctificationem effecti, filii Dei sitis necesse est. Utquid ergo vobis legem, quæ peccatoribus data est, quibus jam peccata remissa sunt! Non est Judæus neque Græcus. Tunc inter Judæum et proselytum, etiam inter tribum et tribum, et in istis omnibus diversitas erat. Non est servus, neque liber. Non conditione separantur, sed fide: quia potest et servus libero esse melior, et liber servum in fidei qualitate prævertere. Non eal masculus neque femina. Omnes enim vos unum estis in Christo Jesu. Fortitudine et imbecillitate corporum separantur. Cæterum fides in mentis devotione censetur: nam sæpe mulier viro fit causa salutis. Si autem vos Christi, ergo Abrahæ semen estis, secundum promissionem hæredes. Si corpus Christi unum omnes facti estis, Abrahæ semen estis et veri hæredes: non ex carnali semine, sed ex divina promissione.","english":"But when faith came, we are no longer under the pedagogue. Note carefully how often he says “from faith,” so that those may be confounded who say that the law leads to the kingdom without grace, and who do not understand that whoever have been saved under the law were saved by grace, because it is from faith, which grace bestows. For you are all sons of God through faith in Christ Jesus. For all equally, both Jews and Gentiles, through faith alone, by which you believe in Christ as the gift of God. For as many of you as have been baptized in Christ have put on Christ. Having put on the Son of God and having been made his members through the sanctification of baptism, you must necessarily be sons of God. Why then [is] the law [given] to you, which was given to sinners, to whom sins have now been forgiven! There is neither Jew nor Greek. Then there was a difference between Jew and proselyte, even between tribe and tribe, and in all these things. There is neither slave nor free. They are not separated by condition, but by faith, because even a slave can be better than a free man, and a free man can surpass a slave in the quality of faith. There is neither male nor female. For you are all one in Christ Jesus. They are separated by strength and weakness of bodies. Otherwise faith is reckoned in the devotion of the mind, for often a woman becomes the cause of salvation for a man. But if you are Christ’s, then you are the seed of Abraham, heirs according to the promise. If you have all been made one body of Christ, you are the seed of Abraham and true heirs: not from carnal seed, but from the divine promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"CAP. IV. Dico autem: Quanto tempore hæres parvulus eat. Secundum comparationem coeptam loquitur. Nihil differt a servo, cum sit dominus omnium; sed sub tutoribus et actoribus cat usque ad præfinitum tempus a patre. Quia in illos dominatum sacerdotes et principes exerce!ant, quos tutores et actores appellat. Modo autem non dominari, sed formam exhibere jubentur: quia omnes genus sumus sacerdotale, et omnia communiter, quamvis per illos sacramenta percipimus. Tutores autem et actores possunt et prophetae accipi, quorum verbis quotidie in adventum Salvatoris erudiehamur, sicut pædagogus lex Moysi superius dicta est. Recte ii sub tutoribus et actoribus esse dicuntur, qui habentes spiritum timoris, necdum meruerunt spiritum libertatis et adoptionis accipere. Ætas enim infantiæ peccata formidat, pædagogum metuit, non confidit se liberam, licet per naturam domiua sit. Ita et nos cum essemus parvuli. Potest intelligi quandiu quis parvulus esi, nec stalutum a patre tempus implevit, ut filius et hæres appellari queat. Sub elementia hujus mundi eramus lenientes. Dierum et temporum, quæ propter infirmitatem, et ne idola observaremus, aliquando accepimus: elementa mundi eos quos supra tutores et actores dixerat appellavit, quod sub ipsis primum præsidibus constituti, quia necdum filii Dei ad nos capere poteramus adventum.","english":"CHAPTER IV. But I say: As long as the heir is a little child. He speaks according to the comparison already begun. He differs nothing from a servant, though he is lord of all; but is under tutors and stewards until the time appointed by the father. Because the priests and princes exercised dominion over them, whom he calls tutors and stewards. But now they are commanded not to rule, but to display the form: because we are all a priestly race, and all things in common, although through them we receive the sacraments. But tutors and stewards can also be understood as the prophets, by whose words we were daily instructed for the coming of the Savior, just as the law of Moses was called a pedagogue above. Rightly are those said to be under tutors and stewards, who, having the spirit of fear, have not yet deserved to receive the spirit of liberty and adoption. For the age of infancy dreads sins, fears the pedagogue, does not trust that it is free, although by nature it is mistress. So also we, when we were little children. It can be understood as long as anyone is a little child, nor has fulfilled the time appointed by the father, so that he can be called son and heir. We were under the elements of this world, observing days and times, which we once received because of weakness, and lest we should observe idols: he called the elements of the world those whom he had above called tutors and stewards, because, first established under those rulers, we could not yet, not being sons of God, receive the coming to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Alii elementa mundi, cœlum et terram, et ea quae intra haec sunt, dixerunt. Alii legem interpretantur elementa, et eloquia prophetarum: quod per haec quasi initia ct exordia litterarum Dei timorem, qui sapientiae principium est, suscipiamus. Ta. men simpliciter elementa pro litteris accipiuntur, vel lex et prophetæ, quod per ea initiantur homines: et non tam sui quam alterius rei utilitate discantur: ut possimus orationem legere contextam, in qua sensus magis et ordo verborum quam litterarum principia considerantur. At ubi venit plenitudo temporis. Quando jam legem nemo poterat per consuetudinem custodire, vel quod in præsentia sua decreverat se facturum. Misit Deus Filium suum. Missio Filii incarnatio ejus intelligitur, noo diminutio majestatis. Factum ex muliere. Mulier, non corruptionem, sed sexum significat. Denique Eva statim ut fac a est, mollier appellatur. Quomodo sub lege factus est?ut eos qui sub lege erant redimeret. Nam si aliter salvari non poterant, sic propter illos qui nati erant, ex muliere et femina nasci voluit. Nam et baptismum ideo quasi pœnitens, cum esset a peccatis liber, accepit, ut caeterns edoceret mundandos esse per baptismum. Factum sub lege, ut eos qui sub lege erant redimeret. Quia si sub lege factus non esset, Judaeos salvare non poterat. Gentes vero poterat positas sub lege redimere. Ut adoptionem filiorum reciperemus.","english":"Others have said the elements of the world are heaven and earth and the things that are within them. Others interpret the law and the utterances of the prophets as the elements: because through these, as it were the first beginnings and rudiments of letters, we receive the fear of God, which is the beginning of wisdom. Yet simply the elements are taken for letters, or the law and the prophets, because through them men are initiated, and they are learned not so much for their own sake as for the usefulness of another thing: so that we may be able to read connected speech, in which the sense and the order of words are considered more than the rudiments of letters. But when the fullness of time had come. When now no one could keep the law by custom, or because he had decreed in his own presence that he would do it. God sent his Son. The sending of the Son is understood as his incarnation, not a diminution of majesty. Made of a woman. Woman signifies not corruption, but sex. Finally Eve, as soon as she was made, is called woman. How was he made under the law? That he might redeem those who were under the law. For if they could not be saved otherwise, for their sake who had been born, he willed to be born of a woman and a female. For he also received baptism, as it were a penitent, though he was free from sins, so that he might teach the rest that they must be cleansed through baptism. Made under the law, that he might redeem those who were under the law. Because if he had not been made under the law, he could not save the Jews. But he could redeem the Gentiles, who were placed under the law. That we might receive the adoption of sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Non enim omnes recepissemus adoptionem, si factus sub lege non esset. Quoniam autem estis filii, misit Deus Spirilum Filii sui in corda restra clamantem: Abba, Pater. Probat nos filios esse Dei, ut spiritum quem in se habuit, Christi acciperemus, clamantem, id est clamare nos facientem. Itaque jam non es servus, sed filius; quod si filius, tt hæres per Deum. Quid vis servus Geri, qui accipiens spiritum Filii, filius et hæres effectus, non pr nieritum proprium nec per naturam? Sed tunc quidem ignorantes Deum. Convertit se ad illos, hoc est, ex gentibus credentes, et arguit illos quod dies festos velint et tempora Judaica observare, sicut antea ad idola faciebant. Nam et Judæis ideo isti dies concessi sunt, ne eos amore festivitatis idolis exhiberent. His qui natura non sunt dii serviebatis. Nunc autem cum cognoveritis Deum, imo cogniti sitis a Deo, quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis? Quia non novit iniquos: non ergo vos illum quaesistis, sed ille vos. Dies observatis, et menses, et tempora. Nos non similiter: ncn enim calendas colimus, nec dies festos in luxuriis, sicut illi, et epulis celebramus: sed in azymis sinceritatis et veritatis. Et annos. Forte de septimo remissionis anno dicit, aut de quinquagesimo, id est jubilæo. Timeo ne forte sine causa laboraverim in vobis.","english":"For we would not all have received adoption, if he had not been made under the law. But because you are sons, God sent the Spirit of his Son into your hearts, crying: Abba, Father. He proves that we are sons of God, so that we might receive the Spirit which he had in himself, the Spirit of Christ, crying—that is, making us cry out. Therefore you are no longer a slave, but a son; and if a son, then also an heir through God. What do you mean, slave, you who receive the Spirit of the Son and are made a son and heir—not by your own merit nor by nature? But then indeed, being ignorant of God. He turns to those, that is, who believe from among the Gentiles, and reproves them because they wish to observe Jewish feast days and seasons, as they formerly did for idols. For these days were also granted to the Jews for this reason, lest they offer them to idols out of love of festivity. You served those who by nature are not gods. But now that you have known God—or rather have been known by God—how do you turn back again to the weak and beggarly elements, to which you wish to be in slavery once more? Because he does not know the wicked: therefore you did not seek him, but he sought you. You observe days, and months, and seasons. We do not do likewise: for we do not worship the calends, nor do we celebrate feast days in revelries and banquets, as they do, but in the unleavened bread of sincerity and truth. And years. Perhaps he speaks of the seventh year of remission, or of the fiftieth, that is, the jubilee. I fear lest perhaps I have labored in vain among you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"Nihil enim profeci Christianos vos faciendo, si ista iterum observatis. Estote sicut ego. Sancti esto'e, et perfectiora sapite. Quia et ego sicut vos. Homo qui Fine querela vixi in lege, omnia ut slercora arbitratus sum, ut Christum lucrifacerem. Fratres, obsecro vos, nihil me læsistis. Ut merito putetis me inimicitiarum, et non salutis vestræ causa moveri. Lædit discipulus magistrum, si per negligentiam suam præcepta laboremque ejus spernit. Scitis autem quia per infirmitatem carnis evangelizavi vobis jampridem. Sive passionum, sive naturalem infirmitatem: quia habebat thesaurum in vasis fictilibus. Per infirmitatem carnis docet, qui dicit, si se non continent, nubant: hoc est hurniliora pr æcepta dedi vobis, quasi parvulis. Potest et ita accipi: quando veni ad vos, non veni in sermone sapientiae, sed humilis atque contemptus. Et tentationem vestram in carne mea non sprevistis neque respuistis. Grandis tentatio est discipulis, si magister aut infirmetur, aut impune lædatur. Sed ideo hic a Deo ista pati permittuntur, ut virtutem in infirmitate perficiant, et ut corruptionem sentientes incorruptam,-ita majori ardorc desiderent. Sed sicu' angelum Dei excepistis me. Cum se angelo comparatum dicit, ostendit augelum majorem. Sicut Christum Jesum. Non solum ut angelum, quia me ita suscepistis. Ubi est ergo beatitudo vestra?","english":"For I gained nothing by making you Christians, if you observe those things again. Be as I am. Be holy, and think on the more perfect things. For I also am as you are. The man who lived in the law with hardly any complaint counted all things as dung, so that I might gain Christ. Brothers, I beg you, you have done me no wrong. So that you may rightly think that I am moved by reason of hostility, and not for the sake of your salvation. A disciple wrongs his teacher, if through his own negligence he despises his precepts and labor. But you know that through the infirmity of the flesh I preached the gospel to you some time ago. Whether of sufferings, or of natural infirmity: because he had treasure in vessels of clay. He teaches through the infirmity of the flesh, who says, if they do not contain themselves, let them marry: that is, I gave you more humble precepts, as to little children. It can also be understood thus: when I came to you, I did not come in the word of wisdom, but humble and despised. And you did not despise or reject your trial in my flesh. It is a great trial for disciples, if the teacher is either infirm or is wronged with impunity. But for this reason these things are permitted by God to be suffered here, so that he may perfect virtue in infirmity, and so that, sensing corruption, they may desire the incorruptible with greater ardor. But you received me as an angel of God. When he says he was compared to an angel, he shows an angel greater. As Christ Jesus. Not only as an angel, because you received me thus. Where then is your blessedness?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"Testimonium enim perhibeo vobis, quia si fieri posset, oculos vestros eruissetis, et dedissetis mih. Ostendit quanta cum charitate susceperint, ct quomodo se totos ejus doctrinae tradiderint, ut quæ charis ima sunt corporis sui membra eidem dare cuperent, quo vel sic evangelico lumini vicem redderent, si sua lumina traddissent. Ergo inimicus vobis factus sum, verum vobis dicens? Hæc est natura veritatis, ut eam inimicitiæ prosequantur, sicut per adulationem perniciosæ amicitiae prosequuntur. Libenter enim quod delectat auditur; offendit omne quod nolumus: sicut et ii diligere coeperant sabbati otium, et dierum festorum epulas, prædicantes contra Apostolum, qui omnem continentiam suo docebat exemplo. Æmulantur vos non bene sed excludere vos volunt, ut illos æmulemini. Æmulus et imitator inte!ligi potest, et inimicus et invidus. Non bene aemulatur qui, ul alium dejiciat, non II ipse proficiat, aemulatur. Bonum autem æmulamini in bono semper, et non tantum cum praescr. sum apud tos. Nolite iIos æmulari, sed bonum semper æmulamini, non ad tempus. Filioli mei, quos iterum parturio, don formetur Christus in vobis. Per Evangelium in lucem producti, ct per doctrinam geniti. Ostendit per pœnitentiam posse renasci. Iterum me dolorem sustinere fecistis. In illo vero Christus formatur, qui virtutem fidei ejus intelligit: in quo omnis convorsatio ejus exprimitur atque depingitur.","english":"For I bear you witness that, if it were possible, you would have plucked out your own eyes and given them to me. He shows with what great charity they received him, and how they handed themselves over wholly to his teaching, so that they desired to give to him even the dearest members of their own body, in order that by this means they might repay the light of the Gospel, if they had handed over their own eyes. Therefore, have I become your enemy by telling you the truth? This is the nature of truth, that enmities pursue it, just as through flattery pernicious friendships pursue it. For what delights is heard willingly; everything we do not wish offends us: just as they too had begun to love the leisure of the Sabbath and the feasts of festival days, preaching against the Apostle, who taught all continence by his own example. They are zealous for you not well, but they wish to exclude you, so that you may be zealous for them. The word \"zealous\" can be understood as emulator and imitator, and as enemy and envious. He does not emulate well who, in order to cast down another, does not himself profit. But be zealous for good always in good, and not only when I am present with you. Do not emulate them, but be zealous for good always, not for a time. My little children, for whom I am again in labor, until Christ is formed in you. Brought forth into the light through the Gospel, and born through teaching. He shows that through repentance they can be reborn. Again you have made me endure pain. But Christ is formed in that man who understands the power of his faith: in whom all his conduct is expressed and depicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"Formatur Christus in corde credent um, cum omnia illis sacramenta panduntur et ea quæ obscura videbantur perspicua fiunt. Vellem autem esse apud tos modo. Quia scribere tanta non possum quanta vos audire miremini. Et mutarem vocem meam. Vocem blandientis patris in furorem magistri verterem arguentis. Doctrina Scripturæ divinae ædificat et delectat, sed multo plus prodest, si de litteris vertatur in vocem. Magnam siquidem vim habet vox viva, quae sic exponitur, quomodo in cane generatur. Quoniam confundor in vobis. Dicite mihi, qui sub lege vultis esse, legem non legistis? Detrimentum discipulorum confusio et opprobrium est magistri, sicut et profectus eorum gloria est præceptoris. Confunditur enim in eis. quia jam filii facti, servi esse desiderant. Scriptum est enim quoniam Abraham duos filios habuit: unum de ancilla, et unum de libera, Sed qui de ancilla, secundum carnem natus est; qui autem de libera, per repromissionem. Ismael carnis filius, Isaac fidei fuit. Illum enim Abraham secundum carnalem consuetudinem genuit: istum contra naturam. per repromissionem, credendo suscepit. Qui sunt secundum carnem nati, nisi dilectores mundi? Qui sunt per repromissionem nati, nisi amatores regni coelorum? quia et ipsis promissum est desiderantibus vitam æternam, gratis colentibus Deum. Quæ sunt per allegoriam dicta. Hoc est, aliud ex alio figuratum. Dedit regulam Apostolus.","english":"Christ is formed in the heart of believers when all the mysteries are opened to them and those things that seemed obscure become clear. But I would that I were present with you now. Because I cannot write such great things as you would marvel to hear. And I would change my voice. I would turn the voice of a gentle father into the fury of a teacher who rebukes. The teaching of divine Scripture edifies and delights, but it profits much more if it is turned from letters into voice. For the living voice has great power, which is set forth in such a way as it is produced in the flesh. For I am confounded in you. Tell me, you who wish to be under the law, have you not read the law? The confusion of the disciples is the detriment and reproach of the teacher, just as their progress is the glory of the instructor. For he is confounded in them, because, having already become sons, they desire to be servants. For it is written that Abraham had two sons: one by the handmaid, and one by the free woman. But he who was of the handmaid was born according to the flesh; but he who was of the free woman, through promise. Ishmael was the son of the flesh, Isaac of faith. For Abraham begot the former according to carnal custom; the latter, contrary to nature, he received through promise by believing. Who are those born according to the flesh, unless the lovers of the world? Who are those born through promise, unless the lovers of the kingdom of heaven? Because it is promised even to those desiring eternal life, to those serving God freely. These things are said by allegory. That is, one thing is figured from another. The Apostle gave the rule.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"quomodo allegorizare debemus: scilicet ut manente veritate historiæ. figuras intelligamus. Nam cum dixisset Abraham rcre duas uxores habuisse, postea quid hae ipsae præfigurarent ostendit: et hoc ipsum fecit, ubi aliqua sanc orum facta referuntur, non ubi peccata damnantur. Caeterum delicia mysteria dicere, Deum aut impossibilitatis, aut ignorantiæ notare est, qui aut aliter sacramenta sua monstrare non potuerit, aut nesciens sibi necessaria, peccata quorumdam antea generaliter condemnaverit; deinde vel postea ea non reprehendisset et vindicasset, si illa propter mysteria sua fieri ipse voluisset: præcepta vero difficile invenies ita interpretata, ne eorum virtutem evacuare videretur. Hæc enim sunt duo Testamenta: unum quidem a monte Sinai. Velus et Novum, quasi duae matres, et quod in monte Sinai per Moysen datu est. In seruitutem. Subauditur legis. Generans. Judaei metu etiam praesenti cogebantur ut servirent: legis minis errentur, Christiani præmiis invitantur ut iiberi. Illi quasi servi praeter moralia præcepta etiam diversis operibus occupantur: nobis tanquam filiis adimpletis moralibus monitis omnia servilia onera auferuntur; et illi sacerdotibus ex debito servientes, etiam tributa reddere cogebantur, nos vero præter charitatem nihil debentes, eos voluutarie honoramus.","english":"How should we allegorize? Namely, so that the truth of the history remains and we understand the figures. For when he had said that Abraham had two wives, he afterward showed what these same women prefigured; and he did this where some deeds of holy people are reported, not where sins are condemned. Otherwise, to speak of mysteries as delights is to mark God with either impossibility or ignorance—as if he either could not reveal his sacraments in another way, or, not knowing what was necessary for himself, had first condemned certain people's sins generally, and then afterward would not have reproved and punished them if he himself had willed them to be done for the sake of his mysteries. But you will find that the precepts are difficult to interpret in such a way that their power does not seem to be emptied out. For these are the two testaments: one indeed from Mount Sinai. The Old and the New, as it were two mothers, and what was given on Mount Sinai through Moses. Into bondage. Understood of the law. Begetting. The Jews were compelled to serve even by present fear; they were driven by the threats of the law, Christians are invited by rewards as free men. Those, as slaves, besides the moral precepts are occupied also with various works; for us, as sons, when the moral commands have been fulfilled, all servile burdens are taken away; and they, serving the priests out of obligation, were even compelled to pay tribute, while we, owing nothing besides love, honor them voluntarily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"Ex ipso genere fuerunt qui donum crucifixerunt et in eadem infidelitate manserunt: inde sunt per omnes terras dispersi, ut ex eorum codicibus Christianae non desit testimonium vet itati. Ex Veteri igitur Testamento Deus condidi Novum, quia Deo placuit usque ad plenitudinem temporis promissis terrenis tanquam in praemio constitutis promissa revelare cælestia, et populo terrenis bonis inhianti in tabulis lapideis tegem dedit. Que eat Agar. Ancilla Abrabae. Sina enim mons est in Arabia. De qualitatibus locorum vult intelligi diversitatem Testamentorum. Qui conjunctus est ei quæ nunc est Hierusalem, et servit cum filiis ejus. Confinis. Illa autem quas sursum est. Ideo et de cœlo advenit mediator et pontifex Novi Testamen i. Et Evangelium non in uno loco, seJ in loto mundo est prædicatum. Hierusalem libera est. Filii liberæ servi esse non debent. Quæ est mater omnium nostrum. Hoc est mu titudinis credentium. Scriptum est enim: Lætare, sterilis, quæ non paris. Probat aliam matrem nos habere meliorem quam Judæi, Hierusalem plenam iniquitatis. Erumpe, et clama, quæ non parturis. Clama præ magna laetitia. Quia multi filii desertæ. Quod praefigurabat Anna, quae dixit: Sterilis peperit septem, et fetosa in filiis infirmata est. Magis quam ejus quæ habet virum. Quae de fecunditate gloriatur, virum habere se putans: aut quia tunc habebat, antequam ejiceretur ancilla cum filio suo.","english":"From this same stock were those who crucified the gift and remained in the same unbelief; from there they are dispersed through all lands, so that from their books the testimony of Christian truth may not be lacking. From the Old Testament, therefore, God founded the New, because it pleased God, even until the fullness of time, to reveal heavenly promises while earthly promises were established as in a reward, and to the people hungering after earthly goods he gave the law on tablets of stone. This is Hagar, the handmaid of Abraham. For Sinai is a mountain in Arabia. From the qualities of the places he wishes the diversity of the Testaments to be understood. She is joined to her who is now Jerusalem, and serves with her children. It is adjacent. But that one which is above. Therefore also from heaven came the mediator and high priest of the New Testament. And the Gospel was preached not in one place, but in the whole world. Jerusalem is free. The children of the free woman ought not to be slaves. She is the mother of us all. That is, of the multitude of believers. For it is written: Rejoice, barren woman, you who do not bear. He proves that we have another mother better than the Jews—Jerusalem full of iniquity. Break forth and cry out, you who do not give birth. Cry out with great joy. Because many are the children of the deserted woman. This Anna prefigured, who said: The barren woman has borne seven, and the fruitful woman has been weakened in her children. More than of her who has a husband. She who glories in her fertility, thinking that she has a husband: or because she then had one, before the handmaid was cast out with her son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Nos autem fratres secundum Isaac. Quomodo de Isaac promissum est Abrahæ, ita et de nobis: quia in eo benedicerentur omnes gemes. Promissionis filii sumus. Non secundum Ismael carnis. Sed quomodo tunc qui secundum carnem natus fuerat. Non solum Judæi, sed carnales Christiani bodie quoque persequuntur Ecclesiam, aut detrahendo, autimmittendo calumnias, aut male vivendo, quæ longe major est persecutio. Semper quidem qui carnales sunt, eos qui spiritales sunt persequuntur:quod mirari non debemus, si et hoc nos spiritales intelligamus, si tales nos insecten tnr. Persequebatur eum qui secundum spiritum. In Genesi quidem scriptum cst: Quia ludebat Ismael cum Isaac. Sed hic ostenditur non simplex lusus fuisse qui persecutio nominatur, sed quia scurrilem eum et levem volebat facere qualis ipse erat, ne ei in hæreditate præponeretur. Ideo Abraham dejiciendo eo vocem Saræ audire jubetur. Forte Ismael quasi major natu, et eo tempore circumcisus, quo jam poierat intelligere et sentire, quod passus sibi primogenita vindicabat, Scriptura jurgium parvulorum lusum vocabat: hodieque Judaei plus quam gentiles persequ ntur Ecclesiam. Ita et nunc. Ita vos ini sui similes esse dcs derant servos. Sed quid dicit Scriptura? Ejice ancillam et filium ejus. Non enim hæres erit filius ancillæ cum filis liberæ. Itaque, fratres, non sumus ancillæ filii.","english":"But we, brothers, are according to Isaac. Just as the promise was made to Abraham concerning Isaac, so also concerning us: because in him all nations would be blessed. We are children of the promise. Not according to Ishmael of the flesh. But just as then the one who had been born according to the flesh—not only Jews, but carnal Christians today also persecute the Church, either by disparaging, or by hurling false accusations, or by living badly, which is a far greater persecution. Indeed, those who are carnal always persecute those who are spiritual: and we should not be surprised if we understand ourselves to be spiritual, if such people attack us. He persecuted the one who was according to the spirit. In Genesis indeed it is written: That Ishmael was playing with Isaac. But here it is shown that it was not a simple play that is called persecution, but because he wanted to make him scurrilous and frivolous like himself, lest he be preferred to him in the inheritance. Therefore Abraham, casting him out, is ordered to hear the voice of Sarah. Perhaps Ishmael, as if the elder, and circumcised at that time when he could already understand and feel, claimed the firstborn rights for himself as though wronged, and Scripture called the quarrel of the little ones play: and today Jews more than Gentiles persecute the Church. So also now. So those who were unlike him were handing over servants. But what does Scripture say? Cast out the slave woman and her son. For the son of the slave woman will not be heir with the sons of the free woman. Therefore, brothers, we are not children of the slave woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"Quantumvis se iniquitas extollat, ancilla est, et subjicienda est sanctis: quantumvis se extollant, et filios Abrahae esse se jactitent. Quam diu ancillæ filii fuerint, vobiscum hæreditatem hab re non possunt. Sed liberæ. Non ergo debemus derelicta matre nostra ancillam sequi: quia licet ejusdem viri fuerit uxor, tamen ad tempus, quia nonduM poterat Sara generare. Qua libertate Christus nos liberavit. Redemit de manu inimici.\n\nCAP. v. State. In fide Evangelii firmi estote. Et nolite iterum jugo servitutis contineri. Jam enim sæculi tempus effluxit: jam tenebræ transierunt et verum lumen jam lucet: non debetis ultra jugum trahere cum servis. Jugum servitutis, legem vocat duram, difficilem, laboriosam, quae cultores suos gravi onere consumat, quod Christus abstulit a nobis illud gravissimum multarum observationum jugum, ne carnaliter circumcidamur, vel reliqua hujusmodi: sed ea spiritualiter intellecta teneamus, remotisque umbris significantibus, in rerum ipsarum, quae significantur, luce vigilemus. Nam et ad nos periinet: Ne memor sis injuriæ civium tuorum: et, Alienum si quis invenerit, reddat, et reliqua. Maximeque ipsum decalogum, excepta sabbati observantia, carnaliter contineri. Ecce ego Paulus dico vobis. Ego Paulus audenlervobis dico, neminem pertimescens, non oecultans nomen meum, ut audientes non tam missi quam mittentis auctoritate moveantur.","english":"However much iniquity exalts itself, it is a handmaid and must be subject to the saints—however much they exalt themselves and boast that they are children of Abraham. As long as they are children of the handmaid, they cannot have an inheritance with you. But [you are children] of the free woman. Therefore we ought not, having abandoned our mother, to follow the handmaid; for although she was the wife of the same man, it was only for a time, because Sarah could not yet bear children. With this freedom Christ has set us free. He redeemed us from the hand of the enemy.\n\nCHAPTER 5. Stand. Be firm in the faith of the Gospel. And do not again be held under the yoke of slavery. For already the time of this world has run out; already the darkness has passed and the true light already shines; you ought no longer to drag the yoke with slaves. The yoke of slavery he calls the law—harsh, difficult, burdensome—which consumes its devotees with a heavy load. Christ took from us that most grievous yoke of many observances, so that we are not circumcised in the flesh, or [bound to] the rest of that kind; but let us hold these things understood spiritually, and with the shadows that signify removed, let us keep watch in the light of the realities themselves that are signified. For it pertains also to us: Do not remember the injury of your citizens; and, If anyone finds something belonging to another, let him return it, and the rest. And especially the Decalogue itself, apart from the observance of the Sabbath, is to be kept carnally. Behold, I Paul say to you. I, Paul, dare to say to you, fearing no one, not concealing my name, so that those who hear may be moved not so much by the authority of the one sent as by that of the one sending.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"Quoniam si circumcidamini, Christus vobis nihil proderit. Quemvobis solum ad salutem sufficere non putatis. Testificor autem rursum omni homini circumcidenti se. Qui caput operum legis suscepit, necesse est ut universa persolvat,et maledicto subjaceat. Quoniam debitor est universae legis faciendæ. Debitor est non solum circumcisionis, sed et dies festos Hierosolymis frequentando, hostiarum holocausta offerre, et reliqua. Evacuati estis a Christo. Si enim in lege spem ponitis, infirmam Christi gratiam judicatis: et quod gratis jam accepistis, tanquam non habentes, propriis vultis laboribus adipisci. Qui in lege justificamini, a gratia excidistis. Justificari vultis, et umbram magis quam veritatem sequi. Quis ita sit surdus adversus apostoli voces, ut audeat dic erc legem esse gratiam, cum clamet Apostolus: Qui in lege justificamini, a gratia excidistis? Nos enim spiritu. Spiritualibus actibus, non carnalibus. Ex fide. Non ex lege. Spem justitiæ. Spe enim salvati sumus. Exspectamus. Moraliter spiritum ad distinctionem litteræ posuit. Spes vero justitiæ Christus intelligendus: quia ipse est veritas, patientia, spes, justitia, omnis virtus: cujus nos secundum exspectamus adventum, quo judicaturus est omnia: etiam non in patientia, sed in terrore et justitia affuturus. Nam in Christo Jesu. Valebat in lege, 'ion valebat in Christo. Neque circumcisio aliquid valet, neque præputium.","english":"For if you are circumcised, Christ will profit you nothing—you who do not think that he alone is sufficient for your salvation. But I testify again to every man who circumcises himself: he who has taken upon himself the head of the works of the law must necessarily pay everything and be subject to the curse, because he is a debtor to do the whole law. He is a debtor not only of circumcision, but also of frequenting the feast days in Jerusalem, of offering the burnt sacrifices of victims, and the rest. You are made void from Christ. For if you place your hope in the law, you judge the grace of Christ to be weak; and what you have already received freely, as though you did not have it, you wish to obtain by your own labors. You who are justified in the law have fallen away from grace. You wish to be justified, and to follow the shadow rather than the truth. Who would be so deaf to the words of the apostle as to dare to say that the law is grace, when the apostle cries out: You who are justified in the law have fallen away from grace? For we by the Spirit—by spiritual acts, not carnal ones—by faith, not by the law, wait for the hope of righteousness. For we are saved by hope. We await. Morally, he has set the Spirit in contrast to the letter. But the hope of righteousness is to be understood as Christ, because he himself is truth, patience, hope, righteousness, every virtue; we await his second coming, when he will judge all things, and will be present not in patience but in terror and righteousness. For in Christ Jesus—what was of value in the law was not of value in Christ. Neither circumcision nor uncircumcision is of any value.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"Nec circumcisio prodest, nec præputium obest. Sed fides. Ergo et fides operatur: qui enim credit Deo, attendit mandalis. Nam qui credit iuturis, amplius operatur quam qui præsentem poenam metuit. Qua per charitatem operatur. Non per timorem. Currebatis bene: quis vos impedivit veritati non obedire? Fidei gressibus et moralibus disciplinis, qui vos iterum vocat, quis ille fuit, qui vos tegis oneribus impedivit, quæ nec ipsi ferre potuelunt? Persuasio hæc non est ex eo qui vocat vos. Persuasionem istam non dicit Di esse, sed eorum qui talia asserunt: hortatur eos nulluin eo, um audire debere. Modicum fermentum totam massam corrumpit. Ne quis diceret, cur omnes corripis, dum non omnes erraverint? prædicit quod modicum fermentum malitiae totam possit Ecclesiæ massam corrunipere. Nolite putarepaucorum hominum, qui a Judæa venientes aliud docent, insidias contemnendas, quia modicum fermentum totam massam co rumpit. Ego confido in tobis in Domino. In vobis: qUi necdum estis pravitate corrupti. Quod nihil aliud sapietis. Quam veritas habet. Qui autem conturbabat vos, portabit judicium9 quicunque est ille. Qui conturbat tos ab Evangelii veritate. Ego autem, fratres, si circumcisionem adhuc prædico. Sicut de me vobis mentiti sunt seductores, quod ita aliis prædicarem. Quid adhuc persecutionem patior? Tanquam legis et circumcisionis inimicus.","english":"Neither circumcision profits nor foreskin harms, but faith. Therefore faith also works; for he who believes God attends to the commandments. For he who believes in things to come works more than he who fears present punishment. Which works through love, not through fear. You were running well: who hindered you from obeying the truth? By the steps of faith and moral disciplines—whoever calls you back again, who was he who hindered you, covering you with burdens which they themselves could not bear? This persuasion is not from him who calls you. He does not say this persuasion is of God, but of those who assert such things; he urges that no one ought to listen to them. A little leaven corrupts the whole mass. Lest anyone should say, Why do you rebuke all, when not all have erred? he foretells that a little leaven of malice can corrupt the whole mass of the Church. Do not think that the snares of a few men, who come from Judea and teach otherwise, are to be despised, because a little leaven corrupts the whole mass. I have confidence in you in the Lord. In you: who are not yet corrupted by depravity. That you will be minded nothing else than the truth holds. But he who troubled you will bear judgment, whoever he is. Who troubles you from the truth of the Gospel. But I, brothers, if I still preach circumcision—as the seducers have lied to you about me, that I would so preach to others—why do I still suffer persecution? As if an enemy of the law and of circumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"Omne, inquit, in me odium Judæorum, et cum adversum me frendeant insania, ob aliud non est, nisi quia doceo gentes non debere circumcidi, et legis onera superflua, licet abolita, custodire: quia veniente veritate umbræ cessarunt. Ergo evacuatum est scandalum crucis. Ideo enim scandalizantur, quod in sola fide crucis dico esse salutem. Ac per hoc illi inimici sunt crucis ejus, qui per legem dicunt esse justitiam, ad quam jubere pertinet, non juvare. Utinam et abscindantur qui vos conturbant. Quidam dicunt, utinam abscindantur ab errore, et inserantur veritati; alii dicunt, si putant sibi hoc prodesse, non solum circumcidantur, sed etiam abscindantur, si exspoliatio membri proficit. Vos enim iri libertatem vocati estis, fratres, tantum ne libertatem in occasionem detis carnis. In libertatem Novi Testamenti, in tantum ne per occasionem circumcisionis ad legis servitia revocemini. Et ne libertate vivendi in occasionem carnis utantur, scilicet ne juxta carnem vivant. Juxta carnem circumcidantur. Juxta carnem legis præcepta observeut. Si spiritu magis stent, spiritu præputium carnis abscindant, et ad spiritus intelligentiam altius attendentes humilitatem litteræ derelinqnant. Sed per charitatem spiritus servile invicem. Non superbiam doceo, sed voluntarium debet esse servitium, non coactum: quia charitas non quærit quæ sua sunt, sed qua proximi.","english":"He says: All the hatred of the Jews against me, and when they gnash in their madness against me, is for no other reason than that I teach the Gentiles that they ought not to be circumcised and that they should keep the superfluous burdens of the law, though abolished, because when the truth came, the shadows ceased. Therefore the scandal of the cross has been emptied out. For they are scandalized for this reason, that I say salvation is in the faith of the cross alone. And by this very fact those are enemies of his cross who say that righteousness is through the law, which pertains to command, not to help. Would that those who disturb you would even cut themselves off. Some say: would that they be cut off from error and grafted into the truth; others say: if they think this profits them, let them not only be circumcised but even cut off, if the stripping of a member is of profit. For you, brothers, have been called into freedom, only do not give your freedom as an occasion for the flesh. Into the freedom of the New Testament, to such an extent that you are not recalled through the occasion of circumcision to the servitude of the law. And lest they use freedom of living as an occasion for the flesh, namely lest they live according to the flesh. Let them be circumcised according to the flesh. Let them observe the precepts of the law according to the flesh. If they stand rather in the spirit, let them cut off the foreskin of the flesh in the spirit, and attending more deeply to the understanding of the spirit, let them abandon the lowliness of the letter. But through love serve one another in the spirit. I do not teach pride, but service ought to be voluntary, not compelled, because love does not seek the things that are its own, but those of the neighbor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"Omnis enim lex in uno sermone impletur. Legis etiam ipsa moralia quæ quæruntur, uno possum sermone concludi, et uno præcepto compleri. Non ergo sola ad vitam sufficit fides, ut laciniosa legis præcepta uno dilectionis capitolo concludantur. Diliges proximum tuum. Charitas, vel dilectio in quatuor modis completur: hoc esi, primo Dens diligendus est; secundo nos ipsos diligamus; tertio proximos; quarto inimicos. Deum plus quam nos, proximum sicut nos, inimicum quasi proximum; et nisi Deum primum dilexerimus, nos diligere non possumus, hoc est, non peccare; et si nos non diligamus, ad quam formam proximos diligemus? si autem proximum non amamus, multo magis inimicum. Si ergo volumus dilectionem habere, primo Deum plus quam animas nostras diligamus: quod ita probatur: si propter Deum etiam salutem nostram et ipsas animas contemnamus, nOli ergo sola ad vitam sufficit fides? Sicut teipsum. Qui dicit se diligere proximum, non solum ei malum non lacit, quod sibi non vult, sed etiam bonum facit ei, quod sibi vult ab ahio fieri: et universam legem implet, quae duo habet genera mandatorum: hoc est, non faciendum malum, et faciendum bonum. Quod si invicem mordetis et comeditis.","english":"For every law is fulfilled in one word. Even the moral precepts of the law that are sought can be summed up in one word and completed in one commandment. Therefore faith alone is not sufficient for life, so that the scattered precepts of the law are concluded in the single chapter of love. You shall love your neighbor. Charity, or love, is completed in four ways: that is, first God must be loved; second, we should love ourselves; third, our neighbors; fourth, our enemies. God more than ourselves, our neighbor as ourselves, an enemy as a neighbor; and unless we have first loved God, we cannot love ourselves, that is, not sin; and if we do not love ourselves, after what pattern shall we love our neighbors? But if we do not love our neighbor, much more an enemy. If therefore we wish to have love, let us first love God more than our own souls: which is proved thus: if for God's sake we despise even our own salvation and our very souls—therefore is faith alone not sufficient for life? As yourself. He who says he loves his neighbor not only does him no evil, which he does not wish for himself, but also does him good, which he wishes to be done to him by another: and he fulfills the whole law, which has two kinds of commandments: that is, not to do evil, and to do good. But if you bite and devour one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"Per contentionem, quia vos meliores alterutrum judicatis, quando detrahitis alterutrum, quando aliena torquemini felicitate, et ex alterius bono vestrum malum facitis, cum invicem mordetis, et quando maledicto vat putatis ulcisci: vel sive se cundum legem, oculum pro oculo, et reliqua legis præcepta ad revindicandum parata quaeritis, ut motsum sequatur remorsus, ut quæ videtur justitia esse, consumptio sit; non unum vindicans, sed utrumque consumens. Videte ne ab invium consumamini. Dum alier alteri occasio perditionis existit. Dico autem, Spiritu ambulate. Spiritalibus actibus quos infra describit. Et desidsria carnis non perficietis. Non quod caro sine anima concupiscat: sed ipsa anima, quando carnalia cogitat, caro dicitur: quando divina, unus spiritus cum Deo. Quaudiu ergo duplex in nobis desiderium, vel voluntas est, non perficimus quæcunque volumus. Uno aedificante, elatio destruente non perficimus: dum reluctamur desideriis. Et hoc notandum, quod non dixerit, ne habueritis, sed ne perfeceritis: id est: Ne consensuum præbeatis, et desinatis facere. Caro enim concupiscit. Carnales actus. Non enim caro sine anima concupiscit, quamvis caro concupiscere dicatur, quia carnaliter anhna concupiscit.","english":"Through contention, because you judge yourselves better than one another, when you disparage one another, when you are tormented by another's happiness, and out of another's good you make your own evil, when you bite one another, and when you think to avenge a curse: or if according to the law, an eye for an eye, and the rest of the law's precepts you seek ready at hand for retaliation, so that remorse may follow the bite, so that what seems to be justice may be consumption; avenging not one but consuming both. See that you are not consumed by one another. While one becomes an occasion of perdition for another. But I say, walk in the Spirit. In spiritual acts, which he describes below. And you shall not fulfill the desires of the flesh. Not that the flesh desires without the soul: but the soul itself, when it thinks carnal things, is called flesh: when it thinks divine things, it is one spirit with God. As long therefore as there is a twofold desire or will in us, we do not fulfill whatever we wish. With one building up and elation destroying, we do not fulfill: while we struggle against desires. And this is to be noted, that he did not say, Do not have them, but, Do not fulfill them: that is: Do not give your consent, and cease to do them. For the flesh desires. Carnal acts. For the flesh does not desire without the soul, although the flesh is said to desire, because the soul desires carnally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"Tunc enim erit justus sine ullo omuino peccato, quia lex nulla erit in membris ejus repugnans legi mentis ejus: sed prorsus tota anima et mente diligit Deum, quod est primum summumque præceptum. Adversus spiritum; spiritus autem advesus carnem. Hæcenim sibi invicem adversantur. Adversus spiritalem actum: caro adulterium, spiritus castitatem desiderat. Ut non quæcunque vullia, illa faciatis. Hæc facit ratio, ut voluntatem consequatur effectus, quia in hac vita pugnat caro contra spiritum, et spiritus contra carnem. Quod si spiritu ducimini, non estis sub lege. Si vos totos spiritalibus occupetis, non vobis opus est lex, qu:e carnalibus data est. Si spiritu, inquit, ducimini, non estis sub lege. Lege utique quae timorem incutit, non quae tribuit charitatem. Quia charitas Dei diffusa est in cordibus nostris non per legis litteram, sed per Spiri:um sanctum, qui datus est nobis. Haec est lex libertatis, non servitutis. Inquantum quisque s; tritu ducitur, non est sub lege: quia quantum condelectatur lege Dei, non est sub legis timore, qui timor tormentum habet, non delectationem. Manifesta autem sunt opera carnis. Nec difficile est discernere inter carnalia opera atque spiritalia. Quæ sunt fornicatio. Principium operum carnis, fornicatio. Immunditia, impudicitia, luxuria, idolorum servitus. Quam faciebat Ouam, filius Judæ.","english":"For then will he be righteous without any sin at all, because no law will be in his members resisting the law of his mind; but his whole soul and mind will utterly love God, which is the first and greatest commandment. Against the spirit; but the spirit against the flesh. For these are contrary to one another. Against the spiritual act: the flesh desires adultery, the spirit chastity. So that you do not do whatever you wish. Reason brings this about, that the will attains its effect, because in this life the flesh fights against the spirit, and the spirit against the flesh. But if you are led by the spirit, you are not under the law. If you occupy yourselves wholly with spiritual things, you have no need of the law, which was given to carnal people. If, he says, you are led by the spirit, you are not under the law. Namely the law that instills fear, not the one that bestows charity. Because the charity of God has been poured into our hearts not through the letter of the law, but through the Holy Spirit, who has been given to us. This is the law of liberty, not of slavery. Insofar as each one is led by the spirit, he is not under the law: because insofar as he delights in the law of God, he is not under the fear of the law, which fear has torment, not delight. But the works of the flesh are manifest. Nor is it difficult to discern between carnal works and spiritual ones. Which are fornication. The beginning of the works of the flesh is fornication. Uncleanness, shamelessness, luxury, service of idols. Which Onan, the son of Judah, was doing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"Veneficia, inimicitiæ, contentiones, æmulationes, iræ, rixæ, dissensiones, sectæ, invidiæ, homicidia, ebrietates, comessationes. Inimicitias et cætera similia carnalia dixit quæ animæ sunt, non carnis: ne Manichæam carnem accusare putarent. Sed omne malum carnale dclinivit, quia carnalia cogitando efficitur. Omne vero honum spiritale, quia desursum descendit. Et his similia. Potestis ex his caetera ipsi colligere. Quæ prædico vobis, sicut prædixi, quoniam qui talia agunt regnum Dei non consequentur. Notandum ilaque plangendumque quod contendentes, et dissidentes, et iracundos, cum idololatris, veneficis, et homicidis, penitus exclusit a regnO. Fructus autem Spiritus est charitas. Omnium virtutum prima est charitas, quæ, sicut notavimus, in quatuor dividitur partes, in dilectionem Dei, in suam uniuscujusque, in proximi et inimici. Gaudium. Spiritale. Pax. Si tranquilla mens nullis passionibus perturbetur. Longanimitas. Injurias illatas sustinere. Bonitaa. Semper benefacere velle. Benignitas. Nulli injuri am facere, sed et bi factam patienter tolerare. Mansuetudo, fides. Notandum quod et fides a Deo detur: quam inter fructus spiritus septimo loco Apostolus posuit; et hoc notandum, quia a Deo est fides, vel Deo credere, vel hominibus promissa complere. Modestia. Non irasci. Continentia, castitas. Continentia pro tempore est: castitas sempiterna.","english":"Sorceries, enmities, contentions, rivalries, angers, quarrels, dissensions, sects, envies, murders, drunkennesses, revelries. He called enmities and the other like things carnal, which belong to the soul, not to the flesh, lest they think Manichaeus accuses the flesh. But he listed every carnal evil, because it is brought about by thinking carnal things. But every good thing is spiritual, because it descends from above. And things like these. From these you yourselves can gather the rest. Which I foretell to you, as I foretold, that those who do such things will not obtain the kingdom of God. And so it must be noted and lamented that those who contend, and dissent, and are angry, he utterly excluded from the kingdom together with idolaters, sorcerers, and murderers. But the fruit of the Spirit is love. Love is the first of all virtues, which, as we have noted, is divided into four parts: into love of God, into love of oneself, and of neighbor and of enemy. Joy. Spiritual. Peace. If the tranquil mind is disturbed by no passions. Long-suffering. To endure injuries inflicted. Goodness. Always to wish to do good. Kindness. To do injury to no one, but also patiently to bear injury done by another. Meekness, faith. It must be noted that faith also is given by God: which the Apostle placed in the seventh place among the fruits of the Spirit; and this must be noted, because faith is from God, either to believe God, or to fulfill promises to men. Modesty. Not to be angry. Continence, chastity. Continence is for a time: chastity is eternal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"Et non solum a furnicatione, sed ah omni iniquitate contineri. Adversus hujusmodi non est lex. Non enim ista prohibuit, et qui novum implet, non est in Veteri Testamento. Qui autem sunt Christi, carnem suam crucifixerunt cum vitiis et concupiscentiis. Si omnia simul vitia crucifixa suut, et caro quasi pendens nihil concupiscit, utquid nobis legem, quæ data est ad vitia coercenda? Simul illud notandum, quod eos dixerit Christi esse qui carnem cum viliis et concupiscentiis crucifigunt: contra illos qui solom fidem sufficere arbitrabantur.\n\nCAP. VI. Si vivimus spiritu, spiritu et ambulemus. Per spiritum vitam habemus, si spiritaliter conversemur, et non legi carnaliter serviamus. Quis est autem qui vivit spiritu, nisi absconditus homo noster, qui et juxta carnem interdum solet vivere? Sed cum spiritu vixerit, spiritu ambulat. Cum in carne voluerit ambulare, vivens mortuus est. Vir perfectus in Christo, semper vivit spiritu: spiritu obedit, nunquam vivit in carne. Econtra qui se totum carni dederit, et passionibus deputarit, nunquam vivit in spiritu. Inter hos medii sunt, quos nec spiritales possumus appellare, nec carneos; sed qui inter virtutes et vitia fluctuantes, nunc ad meliora retrahuntur, et spiritus sunt; nunc carnis lobrico supplantantur, et caro sunt. Si spiritu, inquit, vivimus, spiritu obtemperermus, nequaquam per legem, sed per charitatem, nobis invicem servientes.","english":"And not only from fornication, but from every iniquity must they be kept. Against such things there is no law. For he did not forbid these things, and he who fulfills the new is not in the Old Testament. But those who are of Christ have crucified their own flesh with its vices and concupiscences. If all vices together have been crucified, and the flesh, as it were hanging, desires nothing, why do we need the law, which was given to restrain vices? At the same time it must be noted that he said those are of Christ who crucify the flesh with its vices and concupiscences: in contrast to those who thought that faith alone sufficed.\n\nCHAPTER VI. If we live by the spirit, let us also walk by the spirit. Through the spirit we have life, if we conduct ourselves spiritually, and do not serve the law carnally. But who is it that lives by the spirit, if not our hidden man, who also is sometimes accustomed to live according to the flesh? But when he has lived by the spirit, he walks by the spirit. When he has wished to walk in the flesh, though living he is dead. The perfect man in Christ always lives by the spirit: he obeys the spirit, he never lives in the flesh. On the contrary, he who has given himself wholly to the flesh, and has assigned himself to the passions, never lives in the spirit. Between these are those whom we can call neither spiritual nor carnal; but who, wavering between virtues and vices, are now drawn back to better things and are of the spirit, now are overthrown by the slippery path of the flesh and are of the flesh. If, he says, we live by the spirit, let us be obedient to the spirit, serving one another in no way through the law, but through charity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"Non debemus de Scripturarum interpretatione contendere, et dicere, verbi gratia: Circumcisio melior est: non, sed præputium. Contemnenda historia, et allegoria sequcnda: imo allegoria vana est, et umbratica, et nullis veritatis fulta radicibus. Unde venit, ut invicem nascantur invidiæ. Excludere enim, ait, vos volunt, ut illos æmulemini: non tam veritatem legis volentes docere, quain vincere. Non efficiamur inanis gloriæ cupidi9 invicem provocantes, invicem invidentes. Istiæ grandes expositiones de commentis sancti Hieronymi sunt ad Galatas. Inanis gloria est, si in iis sunt quæ non præcipiuntur in tege, ut abstinentiam omnis carnis cogamus facere quod facimus, et cum ipsa jam non potuerimus, hæc superflua esse dicimus. Dicam plane, nec tacebo passionem meam, passionem pene com. munium, non de divitiis, non de potentia, non de pulchritudine, et corporum venustate gloriandum: hæc enim manifeste inter carnis opera numerantur. Eleemosyna si ob laudem fiat, inanis est gloria: longa oratio, pallor ex jejunio sequens. Non mea sunt verba, sed Salvatoris in Evangelio pertonantis. Ipsa quoque castitas in matrimonio, in viduitate, in virgimbus saepe plausum quærit humanum: et quod dudum timeo dicere, sed dicendum est: martyrium ipsum, si ideo fiat ut admirationi et laudi habeamur a fratribus, frustra sanguis effusus est.","english":"We ought not to contend over the interpretation of the Scriptures and say, for example: Circumcision is better—no, rather uncircumcision; the history is to be despised and the allegory followed—no, rather the allegory is vain and shadowy and supported by no roots of truth. Hence it comes about that envy is born on both sides. For they want to exclude you, he says, so that you may be zealous for them—wishing not so much to teach the truth of the law as to win. Let us not become desirous of empty glory, provoking one another, envying one another. These grand expositions are from the commentaries of Saint Jerome on Galatians. It is empty glory if in these matters there are things that are not commanded in the law, so that we force ourselves to practice abstinence from all flesh—which we do—and when we can no longer do it, we say these things are superfluous. I will speak plainly and will not be silent about my own passion, a passion almost common to all: we must not glory in riches, nor in power, nor in beauty and the comeliness of bodies; for these are plainly numbered among the works of the flesh. If almsgiving is done for praise, it is empty glory; so too long prayer, and the pallor that follows fasting. These are not my words, but the Savior's in the Gospel, thundering them forth. Even chastity itself, in marriage, in widowhood, in virgins, often seeks human applause; and—what I have long feared to say, but must say—martyrdom itself, if it is undergone so that we may be held in admiration and praise by the brethren, has shed blood in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"Loquitur Apostolus, loquatur Vas electionis: Si tradidero curpus meum, ut glorier (sic), charitatem autem non habeam, nihil mihi prodest. ille qui dixerat: Scio hio. minem in Christo, ante annos quatuordecim sive in corpore, sivc extra corpus, nescio, Dous scit, raptum esse usque ad tertium cælum, et reliqua. Illi, inquam, qui plus omnibus laboravit, ne magnitudo revelationum extolleret eum, datus est stimulus carnis ejus, angelus Satanæ, qui eum colaphizaret, ut non extolleretur. Et certe ter Dominum rogavit ut discederet ab eo: sed dictum est ei: Sufficit tibi gratia mea: virtus enim in infirmatate perticitur. Quid tam Dei opus, quam Scripturas legere, in ecclesia prædicare, sacerdotium capere, ante altare Domini minisI rare. Sed hæc, nisi aliquis omni diligentia cuslodierit cor suum, de cupiditate laudis oriuntur. Videas plerosque (quod etiam Tullius ait) libros suos do contemnenda gloria inscribere, et causa gloriæ proprii nominis titulos prænotare. Interpretantur Scripturas saepe, et quae digna lectione sunt scribimus, et nisi causa Christi fiant, sed memoriæ in posteros, et famae in populos, tutus labor irrilus fiet: et erimus quasi tympanum sonans, et cymbalum concrepans. Videas plerosque de Scripturis inter se contendere, et athleticum scamma Dei facere sermonem: invicem provocant, et si victi fuerint, invident: inanis quippe gloriæ cupidi sunt.","english":"The Apostle speaks, let the Vessel of election speak: If I deliver my body so as to boast, but have not charity, it profits me nothing. He who had said: I know a man in Christ, fourteen years ago, whether in the body or out of the body, I do not know, God knows, caught up even to the third heaven, and the rest. To him, I say, who labored more than all, lest the greatness of the revelations should exalt him, there was given a sting of his flesh, an angel of Satan, to buffet him, that he should not be exalted. And indeed three times he asked the Lord that it might depart from him: but it was said to him: My grace is sufficient for you: for power is made perfect in weakness. What work is so much God's as to read the Scriptures, to preach in the church, to take up the priesthood, to minister before the altar of the Lord? But these things, unless one guards his heart with all diligence, arise from the desire for praise. You may see very many (as even Tullius says) inscribe their books with the contempt of glory, and yet prefix titles of their own name for the sake of glory. They often interpret the Scriptures, and we write things worthy of reading, and unless they are done for the sake of Christ, but for memory among posterity and fame among the peoples, the whole labor becomes useless: and we shall be like a sounding timbrel and a clashing cymbal. You may see very many contending with one another over the Scriptures, and making the word of God an athletic arena: they provoke one another, and if they are defeated, they envy: for they are desirous of empty glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Fratres, et si præoccupatus fuerit homo in aliquo delicto: vos qui spiritales estis, hujusmodi instruite in spiritu lenitatis. Prævenitur humana fragilitas in levioribus, quæ ex insperato contingunt: caeterum non est præventio, ubi aliqui i cum consilio diu meditato committitur, non illis dicit qui non fuerant persuasi, ut non mansuete corrigant præventos. Sciens Paulus ejus Dei se esse cultorem, qui nollet mortem peccatotis, sed pœnitentiam, et omnem creaturam, licet non peccet, tamen posse peccare, eum quoque qui spiritualis est, cohortatur sui timore, ne peccet, et manum porrigere corruenti: et pulchre præoccupatum in delicto hominem vocat, qui mori possit, ex ipso nomine fragilitatem conditionis ostendens, ut dignus sit venia, qui velut homo errore deceptus, et mersus in voraginem, seipsum sine auxilio et adjutore erigere non possi. Notandum, quod non peccantis pluribus, sed qui vitio aliquo praeoccupatus erravit, il i lenitatis spiritum et mansuetudinis in correctione peccati spiritualis adhibeat, ne rigidus, ne iratus et tristis, corrigere cupiat errantem: sed provecet eum sponte ad salutem, veniam repromittens: et Christi testimon um proferat, quo gravi legis et peccatorum onere depressos ad jugum suum suave, et leve invitet onus: ut discat quia humilis sit, et mitis, et mansuetus corde, etinveniatrequiem animæ sum.","english":"Brothers, even if a man has been overtaken in some fault, you who are spiritual should instruct such a one in a spirit of gentleness. Human frailty is overtaken in lighter matters, which happen unexpectedly; but there is no overtaking where something is committed deliberately with long-meditated counsel. He does not say this to those who had not been persuaded, that they should not gently correct those who have been overtaken. Paul, knowing that he is a worshiper of that God who does not will the death of the sinner but his repentance, and that every creature, even if it does not sin, is nevertheless able to sin, also exhorts the one who is spiritual, out of fear for himself, not to sin, and to stretch out his hand to the one who has fallen; and he rightly calls the man overtaken in a fault one who is able to die, showing from the very name the frailty of his condition, so that he may be worthy of pardon, since, deceived by error as a man and submerged in the abyss, he cannot raise himself up without help and a helper. It should be noted that the spiritual man should apply the spirit of gentleness and meekness in correcting the sin, not of the one who sins repeatedly, but of the one who has erred, overtaken by some vice, lest, rigid, angry, and sad, he wish to correct the one who errs; but let him lead him willingly to salvation, promising pardon; and let him bring forward the testimony of Christ, by which he invites those weighed down by the heavy burden of the law and of sins to his sweet yoke and light burden, so that they may learn that he is humble, gentle, and meek of heart, and find rest for their souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"Utamur hoc testimonio adversus hæreticos, qui diversas fingentes fabulas, natura aiunt spiritalem esse arborem, et nunquam malos afferre fructus. Ecce Apostolus, cuiis et ipsi auctoritatem sequuntur, dicit eos qui spiritales sunt posse peccare, si per altitudinem cordis sui inflentur et corruant. Quod et nos quoque fatemur, et eos quoque spiritales fieri si ad meliora revertantur. Opponi pot st illud quod ad Corinthios scribitur: Quid vultis? in virga veniam ad vos, an in charitate et spiritu mansuetudinis? Si enim ibi ad peccatores non in spiritu mansuetudinis, sed in virga venire se dicit, quomodo nunc illis qui in aliquo peccato praeventi fuerint, non virgam adhibet, sed spiritum mansuetudinis? Verum ad eos dicitur qui post peccantum non sentientes errorem suum, nolebant joribus suis subdi et poenitentia corrigi, Ubi vero peccator intelligens vulnus suum, tradit se medico curandum, ibi non est virga necessaria, sed spiritus lenitatis. Sed et illud forte quaeritur: Quod si propterea instruere quis debeat peccatorem in spiritu lenitatis, quia consideret se, ne et ipse tentetur, ergo justus, qui de sua certus est mente, qui scit nen posse se labi, non iustrucl pecc torem in spiritu lenitatis? Ad quod dicimus, etiamsi vicerit justus, sciens quanto labore superaverit, magis peccanti veniam largietur. Si quia ergo usque ad seneclam in virginitate permanserit, ignoscat ei qui ado.","english":"Let us use this testimony against the heretics, who, inventing various fables, say that the spiritual nature is a tree and never brings forth bad fruits. Behold the Apostle, whose authority they themselves follow, says that those who are spiritual can sin, if through the loftiness of their heart they are puffed up and fall. This we too confess, and that they also become spiritual if they return to better things. But that which is written to the Corinthians can be objected: What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness? For if there he says that he comes to sinners not in a spirit of gentleness but with a rod, how is it that now to those who have been overtaken in some fault he applies not a rod but a spirit of gentleness? But this is said to those who, after sinning, not perceiving their error, were unwilling to submit to their betters and be corrected by repentance. But where the sinner, understanding his wound, hands himself over to the physician to be cured, there a rod is not necessary, but a spirit of gentleness. But perhaps that also is asked: If for this reason one ought to instruct a sinner in a spirit of gentleness, because he considers himself, lest he also be tempted, then does the just man, who is certain of his own mind, who knows that he cannot slip, not instruct the sinner in a spirit of gentleness? To this we say that even if the just man has conquered, knowing with how much labor he has overcome, he will grant pardon more readily to the sinner. If therefore he has persevered in virginity even to old age, let him forgive the one who...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"lescentiae quodam calore deceptus est, sciens quantis difficultatibus illam transierit aetatem. Si quis pro nominis Christi confessione cruciatus in tormentis viderit quempiam denegasse, compatietur vulneribus negatoris, et non tam illum victum, quam se vicisse miretur. Cautelam quoque scribentis attendite, quia non dixit: Considerans te, ne et tu cadas, sed: ne tu tenteris. Vinci quippe, vel vincere, adjurore Deo in nostia estpotestate. Caeterum tentari in potestate tentanlis est: si enim Salvator tentatus est, quis potest esse securus intentatum se vitæ hujus maria transire? Non ergo Paulus desperat salutem; sed manum portigit deprecanti, et quantum in se est, fiet cum flente, infirmatur cum infirmo, suaque judicat aliena peccata. Iste per charitatem adimplet legem Christi, quæ lex est: Hoc est mandatum meum, ut diligatis invicem. Quæ lex Filii Dei est? Diligite alterutrum, sicut et ego dilexi vos. Qui clementiam non habet, nec indutus est viscera misericordiæ et lacrymarum, quamvis spiritalis sit, non adimplet legem Christi. Sed et si quis infirmus in fide est, et adhuc lacte nutritur infantiae, nec potest tam cito a legali observatione ad spiritalia sacramenta transire: vos qui robustiores estis, ejus onera portate: ne per scientiam vestram frater pereat, pro quo Christus est mortuus.","english":"deceived by a certain heat of youth, knowing through how many difficulties he had passed that age. If anyone sees someone has denied under torture for the confession of Christ's name, let him have compassion on the wounds of the denier, and marvel not so much that he was conquered as that he himself has conquered. Attend also to the caution of the writer, because he did not say: \"Considering yourself, lest you too fall,\" but: \"lest you be tempted.\" For to be conquered, or to conquer, with God as our helper, is in our power. But to be tempted is in the tempter's power; for if the Savior was tempted, who can be secure that he will pass the seas of this life untempted? Paul, therefore, does not despair of salvation, but stretches out his hand to the one who begs, and as far as in him lies, weeps with the weeping, is weak with the weak, and judges another's sins as his own. This man through love fulfills the law of Christ, which law is: This is my commandment, that you love one another. What is the law of the Son of God? Love one another, as I also have loved you. He who has no mercy, nor is clothed with the bowels of compassion and tears, although he be spiritual, does not fulfill the law of Christ. But even if someone is weak in faith, and is still nourished with the milk of infancy, and cannot so quickly pass from legal observance to spiritual sacraments: you who are stronger, bear his burdens, lest through your knowledge your brother perish, for whom Christ died.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Portat quoque fratris necessitatem, qui gravatnm pauperem onere egestatis a ujuvat, et facit sibi amicos de iniquo mammona. Considerans teipsum, ne et tu tenteris. Quia et. tu homo es, et potes in aliqoo praeveniri, et adjutorio indigere. Sani..nim infirmos sustinent, et mortuos sepeliunt: quia et ipsi infirmari et mori posse se credunt. Alter alterius onera portate. Verbi gratia: Iram fratris tu portabis, cum tu adversus eum non irasceris. Et rursum: Eo tempore quo te ira præoccupaverit, ille te lenitate et tranquillitate supportet. Certe vel si quis in se loquacitatem vicerit, et pertinaciam nondum vicerit, alius vero adhuc loquax, sed jam pertinax non sit: debet ille hujus loquacitatem, et iste illius pertinaciam, dnuec illud in illo, et hoc in isto sanetur, charitate portare. Et sic adimplebitis legem Christi. Lex Christi chari as est, dicit enim: Mandatum novum do vobis, ut vos iuvicem diligalis sicut ego dilexi vos. Nam si quis existimat se aliquid esse, cum nihil sit, ipse se seducit. Qui se putat non posse tentari, sive plus de se laudanli se, quam suæ conscientiæ credit, seipsum seducit. Si quia non vult omera aliena portare, et inmisericors suo tantum opere ct virtute contentus est, non quaerens quæ aliena sunt, sed qu.e sua: hoe est, sui tantum amator et non etiam Dei, ipse se seducit. Opus autem suum probet unusquisque.","english":"He also bears his brother's need, who relieves a poor man weighed down by the burden of destitution, and makes friends for himself from unrighteous mammon. Consider yourself, lest you also be tempted. For you too are a man, and you can be forestalled in something and need help. The healthy bear with the weak, and bury the dead, because they believe that they too can become weak and die. Bear one another's burdens. For example: you will bear your brother's anger, when you are not angry against him. And again: at the time when anger has seized you first, let him support you with gentleness and calm. Indeed, even if someone has conquered talkativeness in himself but has not yet conquered stubbornness, while another is still talkative but is no longer stubborn, the one ought to bear the other's talkativeness and the other the one's stubbornness, in love, until that is healed in the one and this in the other. And so you will fulfill the law of Christ. The law of Christ is love, for he says: A new commandment I give you, that you love one another as I have loved you. For if anyone thinks he is something, when he is nothing, he deceives himself. Whoever thinks he cannot be tempted, or trusts more in praising himself than in his own conscience, deceives himself. If someone does not wish to bear others' burdens and, being merciless, is content with his own work and virtue alone, not seeking the things of others but his own—that is, being a lover of himself only and not also of God—he deceives himself. But let each one test his own work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Qui conscientiam habet operis boni, et si ipsum considerans, opus suum non reprehendit, non debet de hoc apud alium gloriari, et laudem suam foras fundere, et communicare cum cunctis, et ex hominum quærere favore jactantiam: sed in semetipso habeat gloriam, et dicat: Mihi absit gloriari, nisi in cruce Domini noslri Jesu Christi, per quem mundus mihi crucifixus est, et ego mundo. Qui gloriam quærit ab altero, huic nec mundus crucifixus est, neccrucifixus est ipse cum Christo. Recepit quippe quod quærebat ab hominibus mercedcm suam. Et sic in semetipso tantum gloriam habebit, et non in altero. In sua conscientia, non in allerius adulatione. Item aliter: Hoc est portare oleum secum: non ex aliena laude pendere: sed quam gloriam in se habebit, nisi in eum cui dicitur: Gloria mea, et exalians caput meum? qui gloriatur in sua justitia, non in alieno peccato. Nihil enim proficit per alterius detrimentum, nec ex illius delicto in die judicii quanto est justior apparebit. Unusquisque enim onus stum portabit. Si unusquisque onus suum portabit, aller alterius onera portare non poterit. Sed videndum quod ibi præceperit, ut peccantes in hac vita nos invicem sustentemus, et in praesenti saeculo alterutrum auxilio simus. Hic amem de Domini dicat in resurrectione judicio, quod non ex alterius peccato, Sed juxta nostrum opus sinus recepturi, in die judicii hoc erit.","english":"Whoever has a conscience of good work, and even if considering himself he does not reprove his own work, ought not to boast of this before another, and pour his praise abroad, and share it with all, and seek vainglory from the favor of men; but let him have glory in himself, and say: Far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world. He who seeks glory from another—for him neither is the world crucified, nor is he himself crucified with Christ. For he has received what he sought from men, his reward. And so he will have glory only in himself, and not in another. In his own conscience, not in another's flattery. Likewise in another sense: This is to carry oil with oneself: not to depend on another's praise; but what glory will he have in himself, except in him to whom it is said: My glory, and the one who lifts up my head? He who glories in his own righteousness, not in another's sin. For he profits nothing through another's loss, nor from that one's offense will he appear more righteous in the day of judgment. For each one will bear his own burden. If each one will bear his own burden, one cannot bear another's burdens. But it must be seen that there he commanded that we, who sin in this life, sustain one another, and in the present age be of help to one another. But here he speaks of the Lord in the judgment of the resurrection, that we shall be received not from another's sin, but according to our own work; in the day of judgment this will be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Nam hic peccantes in hac vita invicem nos sustentemus: et ideo dixit: Invicem onera vestra portate, etc. Onus suum portabit. Non enim onus ejus laus auferet seducenti. Communicet autem is qui catechizatur verbo ei qui se catechizat in omnibus bonis. Communicet sive obedientia, verbo, ct actibus, imitatione, sive substantia victus; qui a magistris spiritalia accipitis, magistris carnalia præbete. Nolite errare. Deus non irridetur. Homo potest a serpente Dei vindictam negante inideri, sicut Eva. Nam Deus exhibet quod promittit. Nam ut omnem diaboli astutiam excluderet, amplius Adæ et Evæ reddidit quam promisit. Et uxori Loth, etiam quod non prædixerat, fecit. Quce enim seminaverit homo, hæc et metet. Et quanturn scminaverit. Quoniam qui seminat in carne sua, de carne metet corruptionem. Qui spem ponit in circumcisione carnali, vel qui vitia seminat in spiritali conversatione, vel in fide. Qui autem seminat in spiritu, de spiritu metet vitam æternam. Omne quod loquimur, ag mus, cogitamus, in duobus semiuatur agris, carne et spiritu: si bona sunt quæ de manu, corde, ore promuntur, seminata in spiritu, vitae aeternas fructibus redundabunt: si mala ab agro carnis excepta, corruptionis nobis segetem pullulabunt.","english":"For here we who sin in this life should bear one another's burdens; and therefore he said: Bear one another's burdens, etc. Each one shall bear his own burden. For the praise of the deceiver will not take away his burden. But let the one who is being instructed in the word share with the one who instructs him in all good things. Let him share, whether by obedience, by word, and by deeds, by imitation, or by the substance of sustenance; you who receive spiritual things from teachers, provide carnal things to teachers. Do not be deceived. God is not mocked. Man can be mocked by the serpent denying God's vengeance, as Eve was. For God delivers what he promises. For to shut out all the devil's cunning, he gave back to Adam and Eve more than he promised. And to Lot's wife he did even what he had not foretold. For whatever a man has sown, these things he will also reap. And insofar as he has sown. For he who sows in his flesh will reap corruption from the flesh. He who places hope in carnal circumcision, or who sows vices in spiritual conduct, or in faith. But he who sows in the spirit will reap eternal life from the spirit. Everything we speak, do, or think is sown in two fields, the flesh and the spirit: if the things brought forth by hand, heart, and mouth are good, sown in the spirit, they will abound in the fruits of eternal life; if evil things are received from the field of the flesh, they will sprout for us a harvest of corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"Item aliter: Qui legem carnaliter intelligit, repromissiones quoque carnales, et quae in 'praesenti sæculo corrumpuntur, exspectat; qui autem spiritalis adjutor est, seminat in spiritu, de spiritu metet vitam æternam. Illud etiam observandum, quod qui seminat in carne, cum additamento, sua, ponitur; qui autem seminat in spiritu, non dicitur, in spiritu suo, sed simpliciter, in spiritu: qui enim bona seminat, non in suo spiritu, sed in Dei Spiritu; et ideo nemo sibi aliquid tribuat, quia Dei dona sunt, qu;rcunque bona sunt. Bonum autem facientes non deficiamus. Sicut in Ecclesiastico scribitur: Non impediaris orare semper, et non verearis usque ad mortem justificari; quoniam merces Dei in aeternum manet. Indeficientem ergo justitiam indeficiens praemium subsequetur: qui enim perseveraverit usque in linem, hic salvus erit. Cohortatur eos ad studium perseverantiæ, qui in hac vita mercedem boni operis exspectant: nescientes quia sicut in semine aliud sationis, aliud messis est tempus, sic et in præsenti vita sementis est opera quae vel in spiritu vel in carne metuntur. Messis vero futurum judicium; et pro qualitate vel diversitate sementis diversas non facere messuras, centesimum, sexagesimum, et trigesimum fructum: quam segetem nemo potest metere deficiens. Qui enim perseveraverit, ut supra dictum est, usque in finem, hic salvus erit.","english":"Likewise, in another sense: one who understands the law carnally also expects carnal promises, and things that are corrupted in this present world; but one who is a spiritual helper sows in the spirit, and from the spirit will reap eternal life. This too must be observed, that the one who sows in the flesh is set down with the addition \"his own,\" but the one who sows in the spirit is not said to sow \"in his own spirit,\" but simply \"in the spirit\": for one who sows good things does so not in his own spirit, but in the Spirit of God; and therefore let no one attribute anything to himself, because whatever good things there are are gifts of God. And let us not grow weary in doing good. As it is written in Ecclesiasticus: Do not be hindered from praying always, and do not fear to be justified even unto death; for the reward of God remains forever. An unfailing reward will therefore follow unfailing righteousness: for the one who perseveres to the end will be saved. He exhorts them to the zeal of perseverance, who in this life expect the reward of good work, not knowing that just as in sowing there is one time for planting and another for harvest, so also in the present life there is a sowing of works that are reaped either in the spirit or in the flesh. But the harvest is the future judgment; and according to the quality or diversity of the sowing, it produces diverse harvests: a hundredfold, sixtyfold, and thirtyfold fruit; a crop that no one who grows weary can reap. For the one who perseveres, as was said above, to the end will be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Quale est autem, ut cum peccatores quotidie in malit operibus augeantur, nos in bono opere lassemur. Tempore enim suo metemus non deficientes. Nunc tempus seminandi est, non metendi: non ergo hic mercedem nostram quæramus accipere; nec hieme tenera herba dimissa in praesenti, ut hæc herba non prematur, et non sit quae in futuro metatur. Dicetur enim nobis: Recepistis bona vestra in vi'a vestra. Et iterum: Recepistis mercedem vestram. Ergo dum tempus habemus, operemur bonum ad omnes. Tempus sementis, ut diximus, tempus est praesens, et vita quam currimus: in hac licet nobis quod volumus seminare. Cum ista vita transierit, operandi tempus auferetur, sive agrotemus, sive sani simus: humiles, vel potentes; ignobiles, vel honorati; esurlentes, atque vescentes, omnia in nomine Domini cum patientia et aequanimitate faciamus, et implebitur in nobis illud quod scriptum est: Diligentibus autem Deum omnia cooperantur in bonum. Quod si nos oportet in cunctos indifferenter liberalitatis frena laxare, quanto magis in domesticos fidei, et in Christianos, qui eumdem habent patrem, et ejusdem magistri appellatione censentur? Videtur mihi locus iste posse superioribus cohærere, ut domesticos fidei magistros nominet; quibus supra omnia quae putantur bona ab auditoribus suis jusserat ministrari.","english":"But what kind of thing is it that, while sinners daily increase in evil works, we grow weary in good work? For in due season we shall reap, if we do not faint. Now is the time of sowing, not of reaping; therefore let us not seek to receive our reward here; nor, in winter, let the tender grass be left in the present, so that this grass may not be pressed down, and there may not be what is to be reaped in the future. For it will be said to us: You have received your good things in your life. And again: You have received your reward. Therefore, while we have time, let us work good to all. The time of sowing, as we have said, is the present time, and the life which we run: in this it is permitted us to sow what we will. When this life has passed, the time of working will be taken away, whether we are sick or healthy: humble, or powerful; lowly, or honored; hungry, and eating, let us do all things in the name of the Lord with patience and equanimity, and that which is written will be fulfilled in us: But to those who love God all things work together for good. But if we ought to loosen the reins of generosity indifferently toward all, how much more toward the household of the faith, and toward Christians, who have the same Father, and are reckoned by the name of the same Master? This passage seems to me able to cohere with the preceding ones, so that it names the household of the faith as teachers; to whom above all things that are thought good he had ordered that they be ministered by their hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"Ultimum sementis hoc tempus est, festinemus ergo campos omnes serere, et maxime eos qui sunt uberrimi repleamus: ne incipiamus tempore messium aliis epulantibus esurire. Maxime autem ad domesticos fidei, Et Judaeis, et paganis, atque Christianis, et bonis, et malis misericordiam faciamus, ne eis quod Deus non negat denegemus: maxime tamen iis qui peculiarem fiJei exhibent famulatum. Videte qualibus litteris scripti vobis mea manu. Intelligite quam fiducialiter scripserim, et neminem pertimuerim, qui litteras mea manu perscripsi. Quicunque enim volunt placere in carne. Qui Judæis carualibus placere desiderant, crucis Christi persecutionem sustinere timentes, nOli vestrae aliquid saluti providentes. Hi cogunt vos circumcidi, tantum ut crucis Christi persecutionem non patiantur. Caius, qui et Julius Caesar, et Octavianus Augustus, et Tiberius successor Augusti leges promulgaverant, ut Judæi, qui erant in toto orbe no. mano dispersi, proprio ritu viverent, et patriis cæremoniis viverent. Quicunque igitur circumcisus erat, licet in Christum crederet, a gentilibus quasi Judxus habebatur, et nemo eum persequebatur: quam circumcisionem nunc Apostolus confidentiam nominat; et ideo dicit: Quicunque volunt placere in carne, hi cogunt vos circumcidi, tantum ut crucis Christi persecutionem non patiantur. Neque enim qui circumciduntur legem custodiunt, sed volunt vos circumcidi.","english":"This is the last time of sowing; let us therefore hasten to sow all the fields, and let us fill up especially those that are most fertile, lest we begin to hunger in the time of harvest while others feast. But above all let us show mercy to the household of the faith, and to Jews and pagans, and to Christians, both good and bad, lest we deny them what God does not deny; yet especially to those who render a special service of faith. See with what large letters I have written to you with my own hand. Understand how confidently I have written, and have feared no one, I who have written this letter with my own hand. For as many as desire to please in the flesh—those who desire to please carnal Jews, fearing to endure the persecution of the cross of Christ, taking no thought for your salvation—these compel you to be circumcised, only that they may not suffer the persecution of the cross of Christ. Gaius, who is also Julius Caesar, and Octavian Augustus, and Tiberius, the successor of Augustus, had promulgated laws that the Jews who were dispersed throughout the whole Roman world should live according to their own rite and live by the ceremonies of their fathers. Whoever, therefore, was circumcised, even if he believed in Christ, was regarded by the Gentiles as a Jew, and no one persecuted him; and this circumcision the Apostle now calls confidence; and therefore he says: As many as desire to please in the flesh, these compel you to be circumcised, only that they may not suffer the persecution of the cross of Christ. For not even those who are circumcised keep the law, but they want you to be circumcised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"Velut si circumcisio legem faceret custodiri, aliquid videretur habere rationis ista persuasio; sed propter terrenam felicitatem, vel cupiditatem adipiscendi, vel timore amittendi; et ideo non vere custodiunt, quoniam carnalis cupiditas qua peccatur, mutatur potius quam augctur, cupiditate alia nOli sanatur: quia facit cos carnalis timor et cupid tas servos: quia carnaliler cuncta observare se credunt. Ut in carne vestra glorientur. Sive quod discipulos ad se transduxerint. Mihi autem absit gloriari. nisi in cruce. Apud Judæos. Domini nostri Jesu Christi. Non in propria justitia vel doctrina, sed in fide crucis, qua mihi omnia peccata dimissa sunt, ut ego mundo morerer: ct ille mihi solus potest in cruce Christi gloriari, qui tollit eam, ct sequitur Salvatorem, qui crucifixit carnem suam cum vitiis et concupiscentiis; qui mortuus est mundo, ct non contemplatur ea quæ videntur, sed quae non videntur. Per quem mihi mundus crucifixus est, et ego mundo. Mortuus. In Christo enim Jesu neque circumcisio aliquid valet, neque praeputium, sed nova creatura. Hoc tempore neque circumcisio prodest, neque præputium nocet. Sed hoc solum prodest, si quis renatus nova conversatione utatur, sicut ait propheta: Innovate vobis novalia: et ne semina veritis in spinis: circumcidite vos Deo vestro, et circumcidite praeputium cordis vestri. Et quicunque hanc regulam secuti fuerint.","english":"As if circumcision made the law to be kept, this persuasion would seem to have some reason; but it is on account of earthly happiness, or the desire of obtaining it, or the fear of losing it; and therefore they do not truly keep it, since the carnal desire by which one sins is changed rather than increased, and is healed by another desire: because carnal fear and desire make them slaves: because they believe they observe all things carnally. That they may glory in your flesh. Whether because they have led disciples over to themselves. But far be it from me to glory, save in the cross. Among the Jews. Of our Lord Jesus Christ. Not in his own righteousness or teaching, but in the faith of the cross, by which all my sins have been forgiven me, so that I might die to the world: and he alone can glory in the cross of Christ who takes it up and follows the Savior, who has crucified his flesh with its vices and concupiscences; who has died to the world, and does not contemplate the things that are seen, but the things that are not seen. By whom the world is crucified to me, and I to the world. Dead. For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature. At this time neither circumcision profits, nor does uncircumcision harm. But this alone profits, if anyone reborn uses a new manner of life, as the prophet says: Renew for yourselves new fallow ground: and do not sow seed among thorns: circumcise yourselves to your God, and circumcise the foreskin of your heart. And whoever have followed this rule.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"Hanc regulam qua in sola fide spes ponenda est. Pax super illos et misericordia. Super Christianos: uam Judæi secundum carnem sunt Israel. Et super Israel Dei. Est enim lsrael, et non Dei, id est carnalis; non enim omnes qui ex Israel, hi Israelitae. De cætero nemo mihi molestus ait. Nemo me amplius interroget quasi dubitans. Omnem enim veritatem exposui. Ego enim stigmata Domini nostri Jesu Christi in corpore meo porto. Ego enin signa et characteres non circumcisionis, sed crucis per passionem in curpore meo circumfero, et plagas vel flagella quæ propter Christum sustinui. Gratia Domini nostri Jesu Christi cum spiritu vestro, fratres. Amen. Subscriptio Pauli talis est. Optat autem ut gratia cum eis Donnini, non legis opera, comitetur: Cum spiritu, inquit, non in carne, in cujus circumcisionc gloriantur carnales, vos autem spiritualiler circumcisi estis, et spiritualiter conversamini.","english":"This rule, by which hope is to be placed in faith alone. Peace upon them and mercy. Upon the Christians: for the Jews according to the flesh are Israel. And upon the Israel of God. For there is an Israel, and not of God, that is, carnal; for not all who are of Israel are Israelites. Henceforth let no one trouble me. Let no one question me further as if doubting. For I have set forth all truth. For I bear the marks of our Lord Jesus Christ in my body. For I carry about in my body the signs and characters not of circumcision but of the cross through suffering, and the wounds or scourges which I endured for Christ. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. The subscription of Paul is as follows. But he desires that the grace of the Lord, not the works of the law, accompany them: With the spirit, he says, not in the flesh, in whose circumcision the carnal glory; but you have been circumcised spiritually, and conduct yourselves spiritually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"EPISTOLA BEATI PAULI AD EPHESIOS.\n\nARGUMENTUM.\n\nEphesii sunt Asiani. Hi, accepto verbo veritatis, perstiterunt in fide. Hos collaudat Apostolus, scribens eis a Roma de carcere. Ephesii ex Judæis et gentibus Apostolo prædicante crediderunt, quibus firmiter stantibus scribit. In principio Epistolæ Judæos appellans sacramenta Christi Incarnationis exponit. Post ad gentes convertitur, et hortatur ut tantis beneficiis ingrati non sint. Deinde communiter usque ad finem moralia præcipit statuta.\n\nCAPUT PRIMUM. Paulus apostolus Christi Jesu. Sicut omnibus Epistolis auctoritas praeponitur apostolica. Per voluntatem Dei. Subauditur Patris: non meis meritis. Sanctis omnibus qui sunt Ephesi. Omnis sanctus, fidelis, non omnis fidelis sanctus baptizatis fidelibus sive fideliter servantibus sanctitatem: catechumenis qui habent fidem, quia credunt, sed non habent sanctitatem. Et fidelibus in Christo Jesu. Qui licitis utuntur. Gratia vobis. Subsit. Et pax a Deo Patre nostro et Domino Jesu Christo. Tunc vobis erit gratia, si ei non sitis ingrati, et salutem vestram non vestris meritis, sed ejus gratiæ deputantes. Pacem vero reconciliationis servavimus, si nihil ejus bonitati vel justitiæ deinceps contrarium faciamus. Consueta ejus est salutatio: cum ab utroque gratia optatur, unum esse monstrantur. Benedictus Deus et Pater Domini nostri Jesu Christi.","english":"THE EPISTLE OF BLESSED PAUL TO THE EPHESIANS.\n\nARGUMENT.\n\nThe Ephesians are Asians. These, having received the word of truth, persevered in the faith. The Apostle praises them, writing to them from Rome out of prison. The Ephesians, from Jews and Gentiles, believed when the Apostle preached; he writes to them as they stand firm. At the beginning of the Epistle, addressing the Jews, he sets forth the sacraments of Christ's Incarnation. Afterwards he turns to the Gentiles, and exhorts them not to be ungrateful for such great benefits. Then, in common, up to the end, he prescribes moral statutes.\n\nCHAPTER ONE. Paul, apostle of Christ Jesus. As in all Epistles, the apostolic authority is placed first. Through the will of God. The Father is understood: not by my own merits. To all the saints who are at Ephesus. Every saint is faithful, but not every faithful one is a saint: to baptized believers, or to those faithfully preserving holiness; catechumens have faith, because they believe, but they do not have holiness. And to the faithful in Christ Jesus. Who use lawful things. Grace to you. Let it be supplied. And peace from God our Father and the Lord Jesus Christ. Then grace will be yours, if you are not ungrateful to him, and if you reckon your salvation not to your own merits but to his grace. But we have kept the peace of reconciliation, if from now on we do nothing contrary to his goodness or justice. His greeting is customary: when grace is wished from both, they are shown to be one. Blessed be God and the Father of our Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"A laudibus Dei incipit, qui talia eis donaverit, quæ inferius continentur. Qui benedixit nos in omni benedictione. Non in aliqua: ita ulnihil in ulla gratia desit. Spiritali. Non carnali prosperitate, nec terrena abundantia. In cœlestibus. Rebus, non in terrenis. In Christo. In capite omnia membra beucdixit et elegit, ut nos faceret sanctos et immaculatos: non quia futuri eramus, sed ut essemus. Sicut elegit nos in ipso. In Chrislo prædestinavit. Ante mundi constitutionem, ut essemus sancti et immaculati. Quia Deo nihil est novum, apud quem omnia erant antequam fierent: non ut quidam somniant, animas ante mundum in coelo fuisse electas: sed Ecclesia sua sine macula et ruga in illis est præscientia prædestinata atque electa, quia ipse scit qui sunt ejus. Non sicut Pelagiani de hoc loco sentiunt, quod acceptis praeceptis possint solo libero arbitrio esse immaculati, dicentes: Quoniam præscivit Deus nos tales futuros, ideo nos ante mundi constitutionem elegit, et prædestinavit in Christo. Sed non ita est, nec quia futuros tales nos esse praescivit, sed ut essemus tales, per ipsam electionem gratiae suae nos tales ipse facturus, qua gratificavit in dilecto Filio suo. Cum ergo nos prædestinavit, opus suum præscivit, quo nos sanctos et immaculatos facit. In conspectu ejus et in charitate. Non hominum. Qui prædestinavit nos.","english":"He begins with the praises of God, who has given them such things as are contained below. Who has blessed us in every blessing. Not in some one blessing, so that nothing in any grace may be lacking. Spiritual. Not with carnal prosperity, nor with earthly abundance. In heavenly places. In heavenly things, not in earthly. In Christ. In the head he has blessed and chosen all the members, that he might make us holy and immaculate: not because we were going to be so, but that we might be so. Just as he chose us in him. In Christ he predestined. Before the foundation of the world, that we might be holy and immaculate. Because nothing is new to God, with whom all things existed before they came to be: not, as some dream, that souls were chosen in heaven before the world: but his Church, without spot and wrinkle, is foreknown, predestined, and chosen in that foreknowledge, because he himself knows who are his. Not as the Pelagians think about this passage, that once precepts have been received they can be immaculate by free will alone, saying: Because God foreknew that we would be such, therefore he chose us before the foundation of the world, and predestined us in Christ. But it is not so, nor is it because he foreknew that we would be such, but that we might be such, that through the very election of his grace he himself would make us such, whereby he has made us gracious in his beloved Son. When, therefore, he predestined us, he foreknew his own work, by which he makes us holy and immaculate. In his sight and in love. Not in the sight of men. Who predestined us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Hoc prædestinavit, ut infundendo fidem filios Dei facerct omnes credentes. Loquebantur quidem verbum Dei cum fiducia omni volenti credere; sed ut crederent, jam Dens cor eorum tetigerat, sicut in ipsis Acubus legimus: Et credidit Lydia purpuraria, cujus Deus aperuit cor, ut intelligeret quæ a Paulo dicebantur. Et: Scit Dominus qui sunt ejus; et: Præparatur voluntas a Domino. In adoptionem filiorum. Non naturam. Per Jesum Christum in ipsum. Ut membra ejus simus. Secundum propositum voluntatis lucc. Non secundum mcriia nostra. In laudem gloria gratiæ suæ. Ut laudemus gloriam justitiæ et misericordiæ ejus, quam contulit non merentibus. In qua gratificavit nos. Gratia vel voluntate sua gratos nos sibi fecit in eo. Src dicitur, gratificavit, a gratia, sicut justificavit, a justitia. In dilecto: in quo habemus redemptionem per sanguinem ejus, remissionem peccatorum. hi dilecto, subaudis, Filio suo. Non quia futuros nos tales esse præscivit; sed ut essemus tales, per ipsam electionem gratiæ suæ tales fecit. Non solum nos redemit, sed etiam peccata remisit, ut sine nostro labore justi essemus. Secundum divitias gratiæ ejus. Sobauditur, habemus nos redemptionem: non secundum merita nestra. Ubi sunt qui dicunt sua industria posse salvari? Quæ superabundavit in nobis in omni sapientia et prudentia: ut notum faceret nobis sacramentum voluntatis suæ, secundum bonum placitum ejus.","english":"This he predestined: that by infusing faith he would make all who believe sons of God. They indeed spoke the word of God with confidence to everyone willing to believe; but for them to believe, God had already touched their heart, as we read in the Acts of the Apostles: And Lydia the purple-seller believed, whose heart God opened, that she might understand the things that were being said by Paul. And: The Lord knows who are his; and: The will is prepared by the Lord. Unto adoption as sons. Not by nature. Through Jesus Christ unto himself. That we may be his members. According to the purpose of his will. Not according to our merits. Unto the praise of the glory of his grace. That we may praise the glory of his justice and mercy, which he conferred on those not deserving it. In which he has graced us. By his grace or will he has made us pleasing to himself in him. Thus it is said, he has graced, from grace, just as he has justified, from justice. In the Beloved: in whom we have redemption through his blood, the forgiveness of sins. In the Beloved, understand, his Son. Not because he foreknew that we would be such; but that we might be such, through that very election of his grace he made us such. He not only redeemed us, but also forgave sins, so that we might be righteous without our labor. According to the riches of his grace. It is understood, we have redemption: not according to our merits. Where are those who say they can be saved by their own effort? Which has superabounded in us in all wisdom and prudence: that he might make known to us the mystery of his will, according to his good pleasure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"Plusquam abundavit, ut non solum a morte redemptis peccata dimitteret, sed etiam tantam nobis sapientiam donaret, ut voluntatis ejus occultu mysteria nosceremus; ipso pro sua clementia revelante in hoc sacramento voluntatis suæ posnit divitias gratiæ suac secundum bonum placitum ejus, non secundum nostrum. Quod proposuit in eo. In Christo, in quo electi et praedestinati sumus, ut nos ipse faceret sanctos: non quod præviderit sanctos. In dispensationem plenitudinis temporum. In novissimis temporibus, quando jam omnis dispensatio temporum legis et naturæ transacta est, atque prophetarum, sicut alibi dicit: Cum venisset plenitHdo tempornm, misit Dominus Filium suum. Instaurate omnia in Christo. Hoc proposuit. Quce in cælis, et quæ in terrn sunt, in ipso. Multi super hac re diversa senserunt: quidam aiunt coelos animns, terram corpora accipiendum. Alii coelos Judvos, qni coelestia præcepta habuerant, terram esse gentiles. Alii vero asserunt in coelis non angelos restau. ratos, sed eornm scientiam ex Christi tempore profecisse, qui i nquam ignari interrogabant: Quis est iste rex gloriæ? et docentur Dominum eum esse virtutum. Sed quoniam restaurari non dicitur, nisi la. psum, melius est, si eorum gaudium per salutem hominum restauratum esse dicamus, quod ante habuerant quam homines a justitia penitus declinarent. In terra vero genus humanum restauratum esse quis ambigat?","english":"He abounded all the more, so that he might forgive sins not only to those redeemed from death, but might also grant us such great wisdom that we might know the hidden mysteries of his will, with him revealing by his own clemency in this sacrament of his will; he placed the riches of his grace according to his good pleasure, not according to ours. Which he purposed in him. In Christ, in whom we were chosen and predestined, that he himself might make us holy: not because he foresaw us as holy. Unto the dispensation of the fullness of times. In the last times, when now every dispensation of the times of the law and of nature has been completed, and of the prophets, as he says elsewhere: When the fullness of time had come, the Lord sent his Son. To restore all things in Christ. This he purposed. Both the things in the heavens and the things on earth, in him. Many have held various opinions on this matter: some say that heavens must be understood as souls, earth as bodies. Others say that the heavens are the Jews, who had heavenly precepts, and the earth the Gentiles. Others indeed assert that in the heavens the angels were not restored, but that their knowledge advanced from the time of Christ, who once, as if ignorant, asked: Who is this king of glory? and are taught that he is the Lord of hosts. But since it is not said to be restored unless it has fallen, it is better if we say that their joy was restored through the salvation of men, which they had before men turned away utterly from righteousness. But that the human race was restored on earth, who would doubt?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"Item aliter: Reparatur in coelo illa quae cum principe suo cecidit angelorum portio, per augmentum et societatem sanctorum, de quibus scribitur; Sed sunt sicut angeli in coelo. Reparantur quoque omnia in terra, cum etiam loco deficientium Judæorum admittentur credentes ex gentibus. Et aliter: Restaurantur quæ sunt in terra, dum nos per mediatoris nostri sanguinem reconcilialionemque reparamur. Reparantur cœlestia, cum de salute nostra gaudium nascitur angelurum. In qua etiam nos sorte vocati sumus. Nos qui ex Judæis credidimus. Prædestinati. Ante deStinati, sive præcogniti et præsciti: non quia eramus, sed quia ab ipso de malis futuri eramus boni. Secundum propositum ejus. Quia propo. suit Judæos primo restaurarc, et sic gentes: licet pars crediderit Judæorum. Qui omnia operatur. Omninm causa voluntas est Dei, quam rationabilem esse fidelium nullus ignorat, sine dubio bona. Si ipse omnia, ubi est superbia Pelagiana? Ipse ergo et ut credere incipiamus, operatur, qui omnia operatur. Secundum consilium voluntatis suæ. Non secundum merita nostra. Qui dicunt: Voluntas mea bona fecit me Christianum' cum audivit: Secundum consilium voluntatis suæ, taceant de meritis. Ut simus in laudem gloriæ ejus. Ut per tigna quae facimus, laudetur gloria Dei. Nos qui ante speravimus in Christo. Nos ex Judæis, qui priores credidimus, sive ex lege cum speravimus. In quo.","english":"Likewise, in another sense: that portion of the angels which fell with its prince is restored in heaven, through the increase and fellowship of the saints, of whom it is written, \"But they are like angels in heaven.\" All things are also restored on earth, when, in place of the Jews who have fallen away, believing Gentiles are admitted. And in another sense: the things that are on earth are restored, while we are restored through the blood and reconciliation of our Mediator. The heavenly things are restored, when joy is born to the angels over our salvation. In this we too have been called by lot—we who have believed from among the Jews. Predestined. Foreordained, or foreknown and foreknown: not because we were [such], but because from him we were to become good out of evil. According to his purpose. Because he purposed first to restore the Jews, and thus the Gentiles: although only a part of the Jews has believed. Who works all things. The cause of all things is the will of God, which no one of the faithful is ignorant to be reasonable, without doubt good. If he [works] all things, where is Pelagian pride? Therefore he himself also works that we begin to believe, who works all things. According to the counsel of his will. Not according to our merits. Those who say, \"My will made me a Christian,\" when they have heard \"according to the counsel of his will,\" let them be silent about merits. That we may be to the praise of his glory. That through the works which we do, the glory of God may be praised. We who have hoped beforehand in Christ. We from among the Jews, who have believed first, or from the law, when we have hoped. In whom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"In quo etiam vobis annuntiata est saIus. Et vos cum audissetis verbum veritatis, Evangelium salutis vestræ. Gentes subaudiendum. In quo et credentes signati estis. In quo Evangelio, vel in Christo, uno charactere signati, et hinc cognoscemini unus esse grex, quia et vos similiter ut nos virtutes per spiritum operamini, quæ virtutes arrha sunt futuræ haereditalis. Si ergo mortuos suscitare arrha est, quanta erit ipsa possessio? Spiritu promissionis sancto. Qui promissus est per Joelem prophetam. Qui est pignus hæreditatis nostræ. Pignus datur, ut promissis credatur. In redemptionem acquisitionis. Quos sibi sanguine acquisivit. In laudem gloriae ipsius. Ut etiam in hoc nomen ejus glorificetur a nobis. Propterea et ego audiens fidem vestram, quæ est in Domino Jesu, et dilectionem in omnes sanctos. Quam firmiter credatis Domino Jesn, et omnes sauctos, sine exceptione personæ, vel notitiae diligatis. Cavere enim a falsis prophetis, et non omni spiritui credere: non ante probationem judicare præcipimur. Non cesso gratias agens pro vobis. Hoc est, fidem operibus comprobare: quia vobis dono misericordiæ suae infudit fidem, qua crederetis, et charitatem, qua diligeretis. Memoriam vestri faciens in orationibus meis. In orationibus, non ut quidam, juunditate convivii; mihi autem nihil oratione jucundius.","english":"In whom also salvation was announced to you. And you, when you had heard the word of truth, the Gospel of your salvation—\"Gentiles\" is to be understood. In whom also, believing, you were sealed. In which Gospel, or in Christ, you were sealed with one mark, and from this you are to be recognized as one flock, because you also, just as we, work mighty deeds through the Spirit, which mighty deeds are the pledge of the future inheritance. If, then, to raise the dead is a pledge, how great will the possession itself be? With the Holy Spirit of promise. Who was promised through the prophet Joel. Who is the pledge of our inheritance. A pledge is given so that the promises may be believed. Unto the redemption of the acquisition. Whom he acquired for himself by his blood. Unto the praise of his glory. That his name may also be glorified by us in this. For this reason I also, hearing of your faith, which is in the Lord Jesus, and of your love toward all the saints. How firmly you believe in the Lord Jesus, and love all the saints without exception of person or acquaintance. For to beware of false prophets, and not to believe every spirit: we are commanded not to judge before testing. I do not cease giving thanks for you. That is, to prove faith by works: because by the gift of his mercy he poured into you the faith by which you might believe, and the love by which you might love. Making mention of you in my prayers. In prayers—not, as some do, in the pleasantness of a banquet; but to me nothing is more pleasant than prayer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Ut Deus Domini nostri Jesu Christi Pater gloriæ, Pater gloriæ Domini nostri Jesu Christi. Det vobis spiritum sapientiæ et revelationis. Quomodo Ephesiis a Deo sapientiam postulat, cum scientiam inflare dixerit ad Corinthios? sed distat in effectu, quod non distat in nomine: nam ibi scientia saeculari loquitur, quæ stultitia est apud Deum: hic vero cœlestem divinamque sapientiam petit, quam qui habuerit, humiliari tangis poterit quam inflari: et per quam dono Dei omnes possunt acquiri virtutes: quia scientia sicut sine charitate inflat, ita cum charitate ædificat. In agnitione ejus. Quomodo optat ut agnoscant Deum, quem usque adeo sciebant, ut ei credentes pro co omnes diligerent sanctos? Sed ut perfecte cognoscant quia Dei gratia, non suo merito sunt salvati: et quanta sit virtus et magnitudo ejus. Virtus, quia potest promissa praemia vel poenas implere; magniIndo, quia ubique esi, et nihil eum potest latere. Qui enim hæc cognoverit, et pro certo habuerit, peccare capitalia pertimescit. Nam qui humanam præsentiam erubescit, multo magis divinam. Inde filii Eli sacerdotis Deum nescisse dicuntur, quia ejus præsentiam ei potentiam minime timuerunt. Illuminatos oculos ordis vestri. Spiritalia promissa non si spiritalibus oculis prævidentur. Ut sciatis quæ sit spes vocationis ejus, quæ divitiæ gloriae hæreditatis ejus.","english":"That the God of our Lord Jesus Christ, the Father of glory, the Father of the glory of our Lord Jesus Christ. May he give you the spirit of wisdom and revelation. How is it that he asks wisdom from God for the Ephesians, when he had said to the Corinthians that knowledge puffs up? But there is a difference in effect, though there is no difference in name: for there he speaks of worldly knowledge, which is foolishness before God; here, however, he seeks heavenly and divine wisdom, and whoever has it will be able to be humbled rather than puffed up by it, and through it all virtues can be acquired by the gift of God; because knowledge, just as without love it puffs up, so with love it builds up. In the knowledge of him. How is it that he wishes them to know God, whom they knew so well that, believing in him, they loved all the saints on his account? But that they may know perfectly that they have been saved by the grace of God, not by their own merit, and how great is his power and greatness. Power, because he can fulfill the promised rewards or punishments; greatness, because he is everywhere, and nothing can escape him. For whoever has known these things and holds them for certain dreads to sin mortally. For one who is ashamed before human presence is much more so before the divine. Hence the sons of Eli the priest are said not to have known God, because they did not at all fear his presence and power. The eyes of your heart being enlightened. Spiritual promises are not foreseen except by spiritual eyes. That you may know what is the hope of his calling, what are the riches of the glory of his inheritance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"Si scieritis a quam spem vocati estis, omnem spem sæculi facile contemnetis. Et si divitias hæreditatis Dei videtitis, omnis terrena vobis sordebit hæreditas. Nemo enim regnum cum opibus suis sperans as aut plumbum possidere dignalur. In sanctis. In justis ct sanctis: non omnibus hominibus. Et quæ sit supereminens magnitudo virtutis ejus in nos qui credidimus. Quis potest comprehendere magnitudinem virtutis ejus, et ineffabilem honitatem, quam vel in eos qui ex circumcisione, vel in eos qui ex gentibus crediderunt contulit, ut eos faceret credentes, et Filio suo faceret membra, qui est caput Ecclesiæ sui, et ad suam dexteram in coelestibus collocaret? Secundum operationem potentiæ. Non secundum legem vel naturam. Virtutis ejus, quam operatus est in Christo. Haec est supereminens magnitudo virtutis ejus super nos. Suscitans illum a mortuis. Nostræ naturæ assumptione. Et constituens ad dexteram suam in coelestibus super omnem principatum, et potestatem, et virtutem. Dextera pro honore ponitur ac beatitudine; non ut Deus corporeus esse credatur: nam et Pater a dextris Filii esse dicitur, sicut scriptum est: Dominus a dextris tuis confregit. Ambo ergo a dextris sunt, quia nihil est in Divinitate sinistrum. Dextera ergo Dei beatitudo; sessio, habitatio intelligenda est. Et dominationem. Quia unum cum Deo, vel in Deo est. Et omne nomen quod nominatur.","english":"If you have known to what hope you have been called, you will easily despise every hope of the world. And if you have seen the riches of God's inheritance, every earthly inheritance will be worthless to you. For no one who hopes for a kingdom with its riches deigns to possess either gold or lead. In the saints. In the just and the saints: not in all men. And what is the surpassing greatness of his power in us who have believed. Who can comprehend the greatness of his power, and his ineffable goodness, which he bestowed either on those who believed from the circumcision, or on those who believed from the Gentiles, so as to make them believers, and to make them members of his Son, who is the head of his Church, and to place them at his right hand in the heavenly places? According to the working of his mighty power. Not according to the law or nature. Of his power, which he worked in Christ. This is the surpassing greatness of his power over us. Raising him from the dead. By the assumption of our nature. And setting him at his right hand in the heavenly places above every principality, and power, and virtue. Right hand is put for honor and blessedness; not that God is to be believed to be corporeal: for even the Father is said to be at the right hand of the Son, as it is written: The Lord at your right hand has broken. Both, therefore, are at the right hand, because there is nothing on the left in the Godhead. The right hand of God, therefore, is blessedness; the sitting, the dwelling is to be understood. And dominion. Because he is one with God, or in God. And every name that is named.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"Si quod est aliud quod nescimus. Non solum in hoc sæculo, sed et in futuro. Et omnia subjecit sub pedibus ejus. In futuro, hoc est in coelesti, quod nobis futurum est, non Deo, nec sibi. Et ipsum dedit caput omni Ecclesiæ. Christus caput Ecclesiae est, omnium plenitudo membrorum. Quæ est corpus ipsius et plenitudo ejus. Capilis. Qui omnia in omnibus adimplelur. Qui totus in membris omnibus adimpletur, non in singulis, ne ulla diversitas meritorum sit: quando omnes crediderint, et perfecti fuerint, tunc erit corpus perfectum in omnibus membris.\n\nCAP. II. Et vos cum essetis. Hinc imis vult ostendere quantum eis beneficii sit collatum. Mortui delictis ct peccatis vestris. Morte peccati, contra Pelagianos, qui naturam tantum defendunt quantum ratio non habet: et dicunt fidem ex natura esse. Quid enim boni potest mortuus facere? In quibus aliquando ambulastis. Jam vero non ambulatis. Secundum sæculum mundi huju. Ideo sæculum homines saeculi dicimus, sicut dicimus domum vel bonam, vel malam, dum habitantes in ea intelligimus homines sæculi. Idola colentes nominat saeculum, sicut et serpentes, quorum similes eramus sequentes diaboli voluntalem. Secundum principem potestatis aeris hujus., Secundum principem illius potestatis, qui in hoc aere ventoso est de cœlis dejectus. Spiritus qui nunc operatur. Suasione, non vi. In filios diffidentiae.","english":"If there is anything else that we do not know. Not only in this age, but also in the one to come. And he subjected all things under his feet. In the future, that is in the heavenly realm, which is future for us, not for God, nor for himself. And he gave him as head over all the Church. Christ is the head of the Church, the fullness of all the members. Which is his body and his fullness. Of the head. He who is filled wholly in all things. He who is filled wholly in all members, not in individuals, lest there be any diversity of merits: when all have believed and been made perfect, then the body will be perfect in all its members.\n\nCHAPTER II. And you, when you were. From this point he wishes to show how great a benefit has been conferred on them. Dead in your trespasses and sins. By the death of sin, against the Pelagians, who defend nature as much as reason does not have: and say that faith is from nature. For what good can a dead man do? In which you once walked. But now you do not walk. According to the age of this world. Therefore we call the age the men of the age, just as we call a house either good or bad, while we understand by those dwelling in it the men of the age. He calls the age those who worship idols, just as also the serpents, whose likeness we were in following the will of the devil. According to the prince of the power of this air. According to the prince of that power, who has been cast down from the heavens into this windy air. The spirit who now works. By persuasion, not by force. In the sons of disobedience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"In eos qui non credunt: unusquisque illius filius efficitur, quem imitatur, sive quo diguus est: quomodo filii iræ, et mortis, et gehennæ. In quibus et nos. Non solum vos. Omnes aliquando conversati sumus. Gentes Deum non credendo, Judaei male vivendo: omnes originali peccato det!nebamur. In desideriis carnis nostræ, facientes voluntales carnis et cogitationum. Quando anima nostra rebus terrenis et carnalibus inhaerebat: non solum desiderans, sed et faciens quæ cogitatio suggerebat. Et eramus natura. Ita nos paternae originis mala consuetudo possedit, ut omnes ad damnationem nasceremur. Filii iræ, sicut et caeteri. Filii iræ, sicut supra diffidentiæ, filii Adae, filii vindictae. Haec audiant et erubescant, qui tantum vitiatæ naturæ tribuunt, ut Apostolo contradicant, et a fide exorbitent. Deus autem, qui dives est in misericordia. Non solum in virlute, sed etiam in misericordia. Misereris autem, ait, omnium, quia omnia potes, et diligis ea quae creasti: nec enim odiens aliquid constituisti. Propter nimiam charitatem suam. Nimia charitas est, rebelles servos, et impios, velut filios diligere. Unde considerandum est quantum dil gat jam sanctos effectos, qui tantum amavit peccatores et impios. Qua dilexit nos. Et misertus est nostri. Et cum essemus mortui peccatis. Rei mortis jam quasi mortui vivebamus, non solum in originali peccato, sed etiam actuali.","english":"Concerning those who do not believe: each one becomes the son of him whom he imitates, or of him whom he deserves to belong to: just as sons of wrath, and of death, and of Gehenna. Among whom also we. Not only you. We all once lived. The Gentiles by not believing God, the Jews by living wickedly: we were all held by original sin. In the desires of our flesh, doing the wills of the flesh and of our thoughts. When our soul clung to earthly and carnal things: not only desiring, but also doing what the thought suggested. And we were by nature. Thus the evil habit of our ancestral origin possessed us, so that we were all born to damnation. Sons of wrath, like the rest. Sons of wrath, as above of faithlessness, sons of Adam, sons of vengeance. Let those hear these things and blush who attribute so much to corrupted nature that they contradict the Apostle and stray from the faith. But God, who is rich in mercy. Not only in virtue, but also in mercy. You have mercy on all, it says, because you are able to do all things, and you love the things you have created: for you did not establish anything while hating it. Because of his exceedingly great love. It is exceedingly great love to love rebellious servants and the impious as sons. Hence it must be considered how greatly he loves those already made holy, who so greatly loved sinners and the impious. With which he loved us. And he had mercy on us. And when we were dead in sins. Being guilty of death, we were already living as it were dead, not only in original sin, but also in actual sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"Convivificavit nos Christo. Sine peccato per baptismum faciendo, et resuscitando: nec debemus desperare in vobis fieri quod nostra natura jam possidet in Christo. Cujus gratia estis salvati. Gratis, non merito nostro, ut humilietur humana superbia, quæ se de meritis jactat, et sciat gratiam gratis datam. Et conresuscitavit, et consedere fecit in cælestibus in Christo Jesu. Quia ubi caput est, ibi erit et corpus, sicut et ipse ait: Volo ut ubi ego sum, et ipsi sint. Ut ostenderet in sæculis supervenientibus. Ante praedestinavit quod erat modo ficturus. Abundantes divitias gratiæ suæ in bonitate. Vere abundans gratia, ut non solum peccata douaret, sed etiam cum Christo resuscitaret: et nec hoc suffecit, nisi etiam nos ad dexteram Dei in coelestibus collocaret in assumpto homine. Super nos in Christo Jesu. In corpus Christi, vetexemplo ejus. Gratia enim estis salvati. Non meritis vestris, sed gratia gratis data. Hoc contra eos qui dicunt quod suis meritis salventur. Per fidem. Per solam fidem, quam sanctus Spiritus dono suo infundit. Et hoc non ex vobis, Dei enim donum est. Sed dono gratiae, ne dicerent quod fides ex ipsis esset, et non ex Deo. Non ex operibus vestris, ut ne quis glorietur. Ne quis glorietur se suis meritis accepisse. Ipsius enim sumus factura. Quia nuper sumus in Christo renati, ut in bonis operibus Dei adjutorio ambulemus, quæ in Evangelio sunt ostensa.","english":"He made us alive together with Christ. By making us without sin through baptism, and by raising us up: nor should we despair that there may be done in you what our nature already possesses in Christ. By whose grace you have been saved. Freely, not by our merit, so that human pride may be humbled, which boasts of merits, and may know that grace is freely given. And he raised us up together, and made us sit together in the heavenly places in Christ Jesus. Because where the head is, there the body will also be, just as he himself also says: I wish that where I am, they also may be. That he might show in the ages to come. He predestined beforehand what he was now about to make. The abundant riches of his grace in goodness. Truly grace is abundant, so that he might not only forgive sins, but also raise us up together with Christ: and not even this sufficed, unless he also placed us at the right hand of God in the heavenly places in the man he assumed. Upon us in Christ Jesus. Into the body of Christ, by his example. For by grace you have been saved. Not by your merits, but by grace freely given. This is against those who say that they are saved by their own merits. Through faith. Through faith alone, which the Holy Spirit pours in by his gift. And this not from yourselves, for it is the gift of God. But by the gift of grace, lest they say that faith was from themselves, and not from God. Not from your works, so that no one may boast. Lest anyone boast that he has received by his own merits. For we are his workmanship. Because we have recently been reborn in Christ, so that we may walk in good works with the help of God, which are shown in the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"Creati in Christo, in operibus bonis. Non de illa creatione dicit, qua in Adam vel ex Adam nascimur, sed qua in baptismo per gratiam reformamur, ut ipsius adjutorio in bonis operibus ambulemus. Hæc omnia ex gratia eveniunt, vel praeparantur: nam quod sequitur, Quae præparavit Deus, id est prædestinavit. Quæ præparavit Deus, ut in illis ambulemus. Praeparavit Deus in præsentia sua: et nunc dedit per gratiam suam, secendum novum hominem ambulemus: id est, prædestinavit; prædestinatio sine præscientia esse non potest. Propter quod memoret estote, quod aliquando vos gentes. Commemorat illos de quanta ignobilitate ad summam regni perducti sunt, ut non,int ingrati ei qui hoc illis gratia sua prastare dignatus est. In carne, qui dicebamini præputium. Gentes praeputium, Judæi circumcisio dicebantur. Ab ea quæ dicitur circumcisio. Non in corde per spiritum. In carne manu facta. Humana. Quia eratis in illo tempore sine Christo, alienati a conversatione Israel. Quia il!i Christum in multis mysteriis et sacramentis habebant promissum: vos autem idola caeca et muta sequentes, nec in nomine Christum sciebatis, qui Dei populus habebatnr. Et hospites testamentorum. Etiamsi aliqui credebant, proselyti, hoc est, peregrini habebantur: quia extranæerant gentes ab Israel et a Christo. Promissionis spem non habentes.","english":"Created in Christ for good works. He is not speaking of that creation by which we are born in Adam or from Adam, but of that by which we are reformed in baptism through grace, so that by his help we may walk in good works. All these things come about or are prepared by grace; for what follows, Which God prepared, means he predestined. Which God prepared, that we should walk in them. God prepared them in his own presence, and now he has given them through his grace, that we should walk according to the new man; that is, he predestined; predestination cannot exist without foreknowledge. For this reason remember that you were once Gentiles. He reminds them from how great a lowliness they were brought to the height of the kingdom, so that they might not be ungrateful to him who deigned to grant this to them by his grace. In the flesh, who are called the uncircumcision. The Gentiles were called the uncircumcision, the Jews the circumcision. From that which is called circumcision. Not in the heart through the spirit. In the flesh made by hand. Human. Because you were at that time without Christ, alienated from the commonwealth of Israel. Because they had Christ promised in many mysteries and sacraments; but you, following blind and mute idols, did not even know the name of Christ, who were held to be the people of God. And strangers to the covenants. Even if some believed, they were regarded as proselytes, that is, foreigners; because the Gentiles were strangers to Israel and to Christ. Having no hope of the promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"Sicut illi sperab ant promissa Dei quae promiserat Abrah.r, in Christo salutem esse venturam. Et sine Deo in hoc mundo. Multos enim falsos deos sequenles, unum et verum amiserant. Nunc autem in Christo Jesu. Unum estis in corpore ejus, id esi, Ecclesia. Vos qui aliquando eratis longe a Deo facti, estis prope. Ita ut Judæis æquaremini. In sanguine Christi. Credite vos ejus sanguine libcra!os, qui vos illis aequavit. Ise enim est pax nostra. Reconciliatio populi utriusque ad invicem, et ad Deum. Qui fecit utraque unum. Gregem. Et medium parietem maceriæ. Medius quasi paries et maceria sepserant: inter utrumque populum onera legis, quæ gentes deterrebant, ne Israelitico populo jungerentur. Ipse paries inimicitia nominatur. Vel certe peccata tam actua ra, quam originalia, quae a Deo separare noscuntur, merito inimicitiae dicuntur. Solvens inimicitias in carne sua, legem mandatorum. Hoc est circumcisionis et caeterorum, quae non Dei volunlas, sed populi duritia exigebat. Has inimicitias tulit Dominus, et pacem refudit, legemque evacuans, ut duos conderet in uno novo homine: in quo non soluto interiorem et exteriorem, sed etiam Judæum significat, et Graecum, ut esset omnia in omnibus.","english":"Just as those hoped in the promises of God which he had promised to Abraham, that salvation was to come in Christ. And without God in this world. For many, following false gods, had lost the one and true God. But now in Christ Jesus. You are one in his body, that is, the Church. You who once were far off from God have been made near. So that you may be made equal to the Jews. In the blood of Christ. Believe that you have been freed by his blood, who made you equal to them. For he himself is our peace. The reconciliation of both peoples to one another and to God. Who made both one. The flock. And the middle wall of the partition. As it were a middle wall and partition had enclosed them: between the two peoples the burdens of the law, which deterred the Gentiles from being joined to the Israelite people. That wall itself is called enmity. Or certainly sins, both actual and original, which are known to separate from God, are rightly called enmities. Destroying enmities in his flesh, the law of commandments. That is, of circumcision and the rest, which not the will of God but the hardness of the people demanded. These enmities the Lord bore, and restored peace, and voiding the law, so that he might create the two in one new man: in which he signifies not only the inner and the outer, but also the Jew and the Greek, so that he might be all in all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"Dominus enim sabbati, superstitionem tulit sabbati corpora lis, et quasi medium solvit legis parietem, qui nos ab ea pietate, quae secundum Deum est, decretorum difficultate probibebat: quia impossibile erat gentibus juxta legem Moysi militare Deo. Decretis evacuans, ut duos condat in semetipsum in unum novum hominem. Per fidem solam justificans: et dum decernit, sola moralia ista destruxit, quo non solum exteriorem et interiorem, sed etiam in unum populum christianum ex duobus populis factum. Faciens pacem, et reconciliet ambos in uno corpore Deo. Quia ambo fuerant per peccatum aversi. Per crucem. Per solam fidem crucis, quae neminem deterret. Non enim gravis est, quam subito accipere etiam latro potuit crucifixus, Interficiens inimicitiam. Separationis. In semetipso. In carne sua. Et veniens evangelizavit. Ad hoc venit. Pacem vobis, qui longe fuistis. Gentibus loquitur, quæ longe a leo disce serant: non loco, sed idola colendo. Et pacem his qui prope. Judæis.Quoniam per ipsum habemus. Nemo venit ad Patrem nisi per meAmbo accessum. Populi. In uno spiritu ad Patrem. Unum corpus unum spiritum habet. Ergo jam non estis hospiteS, et advente; sed estis cives sanctorum et domestici Dei. Jam non extranei, nec proselyti: nec enim separavit vos a populo suo, sicut prædixit Isaias: cives ejusdem sunt et originis et habitationis. Superædificati super fundamentum.","english":"For the Lord of the Sabbath removed the superstition of the Sabbath from their bodies, and as it were broke down the middle wall of the law, which kept us away from that godliness which is according to God by the difficulty of its decrees, because it was impossible for the Gentiles to serve God according to the law of Moses. Abolishing the decrees, so that he might create the two in himself into one new man, justifying by faith alone; and in deciding this, he destroyed only those moral matters, so that not only the outer and the inner, but also the one Christian people made out of two peoples. Making peace, and that he might reconcile both in one body to God, because both had been turned away through sin. Through the cross, through faith alone in the cross, which deters no one. For it is not heavy, which even a crucified thief could receive at once. Killing the enmity of separation. In himself, in his flesh. And coming he preached, for this he came: peace to you who were far off. He speaks to the Gentiles, who were far from the lion—not in place, but by worshiping idols. And peace to those who were near, the Jews. Because through him we have—no one comes to the Father except through me—access, both peoples, in one Spirit to the Father. One body has one Spirit. Therefore now you are no longer strangers and sojourners, but you are citizens of the saints and members of God's household. No longer foreigners, nor proselytes; for he did not separate you from his people, as Isaiah foretold: they are citizens of the same origin and the same dwelling. Built upon the foundation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Fundamentum apostolorum et prophetarum Christus est, qui ciiam lapis dicitur angularis; ut scriptum est: Lapidem quem reprobaverunt ædificantes, duos parietes conjungens et continens. Et fundamentum autem, et summus, quia in ipso et fundatur et consummatur Ecclesia. Apostolorum et prophetarum, ipso summo angulari lapide Christo Jesu. Prophetarum, Nod, non Veteris Testamenti: alioquin priores prophetas nominasse debuerat. In quo omnis ædificatio constructa crescit. Ad comparationem templi Salomonis dicit instrui corpus Christi, id est, Ecclesiam: ut multo majorem habeat munditiam et sanctitatem veritas quam imago. In templum sanctum in Domino. In templo sancto non possunt poni lapides non sanctificati. In quo et vos. Ut et vos sitis Dei habitaculum spiritale, id est, non manu factum. Coædificamini in habitaculum Dei in spiritu. Apostolis et prophetis.","english":"Christ is the foundation of the apostles and prophets, who is also called the cornerstone; as it is written: The stone which the builders rejected, joining and holding together two walls. And he is both foundation and summit, because in him the Church is both founded and completed. Of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. Of the prophets, not of the Old Testament: otherwise he ought to have named the earlier prophets. In whom all the building, being constructed, grows. In comparison with the temple of Solomon he says that the body of Christ, that is, the Church, is built up: so that the truth may have far greater purity and holiness than the image. Into a holy temple in the Lord. In the holy temple stones that have not been sanctified cannot be placed. In whom you also. That you also may be a spiritual dwelling place of God, that is, not made by hand. You are built together into a dwelling place of God in the spirit. To the apostles and prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":452,"ref":"p452","source":"CAP. III. Hujus rei. Hujus, quam superius memoravi, quod Filius Dei descendens de cælis, et Judæos et gentes salvaverit, et unum fecerit gregem. Gratia. Dono Dei. Ego Paulus vinctus Christi Jesu. Sive vinctus catenis, sive vinctus amore Christi, non possum meam, nisi Dominus dederit, facere voluntatem. Quando se vinctum nominat, confirmat Evangel um, ostendens quanta sit spes ejus, pro qua talia pati libenter amplectitur, cum possit apud Judæos ut legis doctor, et magnis divitiis abundare, et summo honore haberi. Pro vobis gentibus. Secundum Evangelium inimici propter vos, qui.t eos unum esse dicebat. Si tamen audistis. Si firmiter retinetis. Dispensationem gratiæ Dei, quce data est mihi in vobis. Quis fidelis servus et prudens, quem constituit Dominus super familiam suam, ut det illi escam in tempore? Haec est dispensalio praedicationis. Diligenter adverte, quod gratiæDei tribuit quod est, ne aliquis de meritis extollatur; et dum sibi tribuit, quod habet, dono Dei exist ingratus. Quoniam secundum revelat onem notum mihi factum est sacramentum. Judxos et gentes unum esse in Christo, secundum revelationem, non secundum humanam doctrinam. Sicut supra scripsi in brevi prout potestis legentes intelligere. Non quantum ego scribere poteram, sed quantum intelligere valebatis. Prudentiam meam in mysterio Christi. Non in eloquentia sæculari.","english":"CHAPTER III. Of this matter. Of this matter, which I mentioned above, that the Son of God, descending from the heavens, saved both Jews and Gentiles, and made them one flock. Grace. By the gift of God. I, Paul, a prisoner of Christ Jesus. Whether a prisoner in chains, or a prisoner in the love of Christ, I cannot do my own will unless the Lord grants it. When he calls himself a prisoner, he confirms the Gospel, showing how great is his hope, for which he willingly embraces such sufferings, though he could abound among the Jews as a teacher of the law, and in great riches, and be held in the highest honor. For you Gentiles. According to the Gospel, an enemy for your sake, who said that they are one. If indeed you have heard. If you firmly hold fast. The dispensation of the grace of God, which was given to me for you. Who is the faithful and prudent servant, whom the Lord appointed over his household, to give them food in due season? This is the dispensation of preaching. Carefully observe that he attributes to the grace of God what he is, lest anyone be exalted by his own merits; and while he attributes to himself what he has, let him not be ungrateful for the gift of God. Because by revelation the mystery was made known to me. That Jews and Gentiles are one in Christ, according to revelation, not according to human teaching. As I wrote above in brief, so that when you read you may be able to understand. Not as much as I was able to write, but as much as you were able to understand. My prudence in the mystery of Christ. Not in worldly eloquence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"Quod aliis generationibus non est agnit filiis hominum. Sciebant quidem antiqui prophetæ gentes esse vocandas; sed nesciebant nullam distantiam futuram inter Judæumet gentilem: sive non ut homines prophetae loquebantur. Sicuti nunc revelatum est sanctis apostolis ejus et prophatis. Prophetis Novi Testamenti, quibus nunc asserit revelatum. In spiritu. Per spiritum. Esse gentes cohæredes. Non solum cohæredes, quod potest esse diversi generis: nec solum corporales, quia possunt ejusdem generis filii, non ejusdem esse in hæreditate substantiæ. Sed et concorporales, et comparticipes promissionis in Christo Jesu. Unius corporis. Per Evangelium, cujus factus sum minister. Omnibus innotescit, proprie hoc mihi donum collatum esse. Secundum donum gratiæ Dei, quæ data est mihi. Non secundum meritum meum: unde cognoscamus non de meritis gloriandum, quia donum gratis datur. Secundum operationem virtutis ejus. Cujus virus me confortavit: sive per virtutes Evangelium confirmatur. Mihi enim omnium sanctorum minimo data est gratia hmc in gentibus. Est ergo inter sanctos minimus, id est, extremus secundum ordinem, et maximus per gratiam. Quamvis enim se humiliaverit, tamen est opus in quo se humiliat unusquisque. Evangelizare. Annuntiare divitias futuræ hæreditatis. Investigabiles divitias Christi. Investigabiles per se humano sensui, non revelationi divinae.","english":"That which in other generations was not made known to the sons of men. The ancient prophets indeed knew that the Gentiles were to be called; but they did not know that there would be no distinction between Jew and Gentile, or that the prophets did not speak as men do. As it is now revealed to his holy apostles and prophets. To the prophets of the New Testament, to whom he now asserts it was revealed. In the Spirit. Through the Spirit. That the Gentiles are fellow heirs. Not only fellow heirs, which can be of a different kind; nor only bodily members, since sons of the same kind can be, yet not of the same substance in the inheritance. But also of the same body, and fellow partakers of the promise in Christ Jesus. Of one body. Through the Gospel, of which I was made a minister. It becomes known to all that this gift was conferred on me in particular. According to the gift of the grace of God, which was given to me. Not according to my merit: from which let us learn that we should not glory in merits, because the gift is given freely. According to the working of his power. Which strengthened me: or, the Gospel is confirmed through powers. For to me, the least of all the saints, was this grace given, to preach among the Gentiles. He is therefore the least among the saints, that is, the last in order, and the greatest by grace. For although he humbled himself, yet there is a work in which each one humbles himself. To preach the Gospel. To announce the riches of the future inheritance. The unsearchable riches of Christ. Unsearchable in themselves to human sense, but not to divine revelation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"Et illuminare omnes, quæ sit dispensatio sacramenti éabsconditi. Ut Judæos et gentes sacramenti hujus docerem rationem. A sæculis in Deo. A prioribus sæculis intra Deum, hoc est, ipsi soli notum erat. Qui omnia creavit. Et Judæos, et gentes: sive omnem creaturam, contra Marcionem. Ut innotescat principatibus, et potestatibus in coelestibus. Ut per me his, qui rebus coelestibus per omnem Ecclesiam principantur, multiformis Dei gratia innotescat. Per Ecclesiam multiformis sapientia Dei, secundum præfinitionem sæculorum, quam fecit in Christo Jesu Domino nostro. Quae præfinivit, ut hoc tempore, quando homines aliter salvari non poterant, sola fide Christi salvarentur. In quo habemus fiduciam et accessum in confidentia. Non per nostram justitiam hahemus fiduciam et accessum ad Deum; sed in eo cujus fides nobis peccata dimisit. Per fidem ejus. Audi fidem ejus, et noli hoc tibi arrogare, quod do tuo habeas fidem, nisi ab illo datam. Propter quod peto, ne deficiatis in tribulationibus meis pro vobis, quæ est gloria vestra. Ne me audientes sine causa, et impune claudi, et contumeliis affici, ad Deum non peninere putetis meam injuriam; sed magis gloriari debetis, intelgentes, me tanta sine fructu pati non posse, quia remunerationem in futurum retribuit. Hujus rei gratia, flecto genua mea ad Patrem Domini nostri Jesu Christi. Ex quo omnis paternitas in cælis et in terra nominatur.","english":"And to enlighten all men, what is the dispensation of the mystery hidden. That I might teach both Jews and Gentiles the meaning of this sacrament. From ages in God. From former ages within God, that is, it was known to him alone. Who created all things. Both Jews and Gentiles, or every creature, against Marcion. That it might be made known to the principalities and powers in the heavenly places. That through me the manifold grace of God might be made known to those who govern heavenly things throughout the whole Church. Through the Church the manifold wisdom of God, according to the foreordination of the ages, which he made in Christ Jesus our Lord. Which he foreordained, that at this time, when men could not be saved otherwise, they might be saved by the faith of Christ alone. In whom we have confidence and access with confidence. Not through our own righteousness do we have confidence and access to God, but in him whose faith has forgiven us our sins. Through his faith. Hear his faith, and do not arrogate to yourself that you have faith of your own, unless it be given by him. For this cause I ask that you not grow faint in my tribulations for you, which is your glory. Lest, hearing me, you think that my injury, endured without cause and with impunity—shut up and subjected to insults—does not pertain to God; but rather you ought to glory, understanding that I cannot suffer such great things without fruit, because he has repaid the recompense in the future. For this cause I bow my knees to the Father of our Lord Jesus Christ. From whom every fatherhood in heaven and on earth is named.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"Ex quo omnis paternitas nomen accepit; sive ex quo omnis res paternitas nominatur: quia cum ille nobis pater primus et vcrus sit, ab ilius nomine derivatur, a quo Patres alii appellantur. Ut det vobis secundum divitias gloriæ suæ. Ut vos per illnminationem scientiæ divitiarum suae gloriæ confirmet. Virtute corroborari per Spiritum ejus. Sapientiæ et protectionis suae. In interiori homine habitare Christum per fidem in cordibus vestris. Ubi interior homo per fidem robustus est, ibi habitat Christus, non ubi exterior saginatus. In charitate. Ut cum cognitis ejus beneficiis diligatis. Radicati et fundati, ut possitis comprehendere. Ut ex omni parte magnitudine scientiæ comprehendere valeatis. Cum omnibus sanctis. Quæris apud malos sapientiam, et non invenies. Quæ sit latitudo, et longitudo, et sublimitas, et profundum. Quidam dicunt quod latitudo spatiosa via intelligitur; longitudo, viia æterna; sublimitas, cœlum; profundum, inferna; ut scilicet horum omnium notitiam habentes, sciant quid eligant, quid refulent. Item aliter: in latitudine, bona opera charitatis; in longitudine, perseverantiam boni usque in finem; in altitudine, spem cælestium præmiorum; in profundo, inscrutabilia judicia Dei, unde ista gratia in homines venit, et honc intellectum coaptat sacramento crucis, Longitudo, ut longanimitate pro charitatis latitudine molestiae tolerentur.","english":"From whom every fatherhood takes its name; or, from whom every paternal relationship is named: because since he is the first and true father to us, from his name is derived that by which other fathers are called. That he may give you according to the riches of his glory. That he may strengthen you through the illumination of the knowledge of the riches of his glory. To be strengthened with power through his Spirit. Of his wisdom and protection. That Christ may dwell in the inner man through faith in your hearts. Where the inner man is strong through faith, there Christ dwells, not where the outer man is fattened. In love. That, having known his benefits, you may love. Rooted and founded, that you may be able to comprehend. That you may be able to comprehend from every side the greatness of knowledge. With all the saints. You seek wisdom among the wicked, and you will not find it. What is the breadth, and length, and height, and depth. Some say that the breadth is understood as the broad way; the length, the eternal way; the height, heaven; the depth, hell; so that, having knowledge of all these things, they may know what to choose and what to shun. Likewise otherwise: in the breadth, the good works of love; in the length, perseverance in good until the end; in the height, hope of heavenly rewards; in the depth, the unsearchable judgments of God, whence this grace comes to men, and he fits this understanding to the sacrament of the cross. The length, that with long-suffering, on account of the breadth of love, troubles may be endured.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Altitudo, æternum præmium, Profundum, unde gratuita gritia Dei secundum se? cretum voluntatis ejus existit. Scire etiam '.peremit nentem scientiæ charitatem Christi. Supereminet scientiae charitas Christi, ut ex ipsa nascatur, sicut radicem supereminet fructus. Ut impleamini in omnem plenitudinem Dei. Ut perficiamini in omnibus Christi vir tutibus. Ei autem qui potens est omnia facere superabundanter quam petimus aut intelligimus. Frequenter majora tribuit non solum quam petimus, sed etiam intelligimus. Secundum virtutem qUæ operatur in nobis. Ex virtute signorum hoc intelligimus, quæ operatur in nobis: vel quidquid boni per nos agitur, ipso operatur in nobis. Ipsi gloria in Ecclesia. Nos enim non habemus unde gloriari. In Christo Jesu in omnes generationes. Quia veniens Christus congregavit Ec? clesiam ad gloriam Dei. Sæculi. Immensa beneficia immensis laudibus celebranda sunt. Sæculorum. Amen. Hucusque de mysterio Incarnationis Christi, et de vocatione gentium, et unitate cum Judaeis per Evangelium facta; ejus myslerium ipse suscepit, ut per omnia per gratiam Dei verbo et oratione sua eos exhibere perfectos edocuit.","english":"Height, eternal reward; Depth, whence exists the free grace of God according to itself, the secret of his will. Also to know the surpassing knowledge, the love of Christ. The love of Christ surpasses knowledge, so that from it it may be born, just as the fruit surpasses the root. That you may be filled unto all the fullness of God. That you may be perfected in all the virtues of Christ. Now to him who is able to do all things superabundantly beyond what we ask or understand. Frequently he grants greater things not only than we ask, but even than we understand. According to the power that works in us. By the power of signs we understand this, which works in us; or whatever good is done through us, he himself works in us. To him be glory in the Church. For we have nothing whereby to glory. In Christ Jesus throughout all generations. Because Christ coming gathered the Church for the glory of God. Of the world. Immense benefits are to be celebrated with immense praises. Of worlds. Amen. Up to this point concerning the mystery of the Incarnation of Christ, and concerning the calling of the Gentiles, and the unity with the Jews made through the Gospel; he himself undertook its mystery, so that through all things, by the grace of God, he taught them to present themselves perfect in word and prayer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"CAP. IV. Obsecro itaque vos, ego vinctus in Domino, ut digne ambuletis vocatione qua vocati estis. Ego vos rogo, qui vestri causa sum vinclus, ut vos Ici filios agnoscentes digne tanto honore conversemini: quia unaquæque dignitas hahet propria instituta, quibus agnoscitur, et mentis, et corporis, ne ficta sit. Cum omni humilitate, et mansuetudine. Humilitas nihil sibi vindicat: mansuetus nihil nocet, nulli malun pro malo reddit. Cum patientia supportantes invicem in charitate. Et philosophi sufferunt, sed non in charilaLe, nec propter Deum; sed propter laudem humanam. Nos vcro non ut laudemur, sed ut ille quem sustinemus proficiat, non cum dolore, sed cum amore sufferamus. Solliciti servare unitatem spiritus in vinculo pacis. Per vinculum pacis unitas sancti Spiritus retinetur, quem unum omnes accipimus, et ubicunque unitas et concordia est, ibi Spiritum sanctum ejusque donum esse non dubitemus. Ubi autem discordia et dissensio, ibi spiritus contrarius, id est, operatio antichristi, qui jam my sterium operatur iniquitatis. Unumcorpus, et unus spiritus, licus vocati estis in una spe vocationis vestræ. Unum consensum debet habere in uno corpore omnium comrago membrorum, quæ ad unam spem sunt vocata. Potest contra illos dici, qui sibi licere putant peccare, et aliis non licere: cum et ipsi in uno corpore baptizati, eumdem Spiritum acceperint: et cætera quae sequuntur.","english":"CHAPTER IV. I therefore beseech you, I who am a prisoner in the Lord, that you walk worthily of the calling with which you were called. I ask you, who for your sake am bound, that you, recognizing yourselves as sons, conduct yourselves worthily of so great an honor; because each dignity has its own proper rules, by which it is recognized, both of mind and of body, lest it be feigned. With all humility and gentleness. Humility claims nothing for itself; the gentle man harms nothing, returns evil for evil to no one. Bearing with one another in patience in love. Even the philosophers endure, but not in love, nor for God's sake, but for human praise. We, however, should endure not that we may be praised, but that he whom we sustain may profit—not with pain, but with love. Careful to keep the unity of the Spirit in the bond of peace. Through the bond of peace the unity of the Holy Spirit is retained, whom we all receive as one; and wherever there is unity and concord, let us not doubt that the Holy Spirit and his gift are there. But where there is discord and dissension, there is the contrary spirit, that is, the working of the antichrist, who even now works the mystery of iniquity. One body and one Spirit, as you were called in one hope of your calling. The joining together of all members, which are called to one hope, ought to have one consent in one body. This can be said against those who think it is permitted to themselves to sin, and not permitted to others: since they too, baptized in one body, have received the same Spirit; and the rest that follow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Unus Dominus, una fides Una omnium fides, in qua omnes credidists. Unum baptisma, unus Deus. Cognoscant haeretici qui rebaptizant. Et Pater omnium. Omnium etiam gentium credentium, non solum Judæorum. Qui super omnes, et per omnia et in omnibus nobis. Super omnes virtutes, quia omnipotens per omuia opera sua, quia immensus in omnibus Christianis secundum sanctificationem habitare dignatur. Unicuique autem nostrum data est gratia. Non multa sunt corpora, sed membra diversa per varietatem gratiarum. Secundum mensuram. Secundum mensuram suæ donationis, et discretionem largitatis suæ: mensuram, fidem. Donationis Christi: propter quod dicit. Dona illius sunt, ut et præparemur uuicuique gratiæ, et quomodo vult ipse dispensat. Cognoscamus dona, non præsumamus de meritis. Ascendens in altum captivam duxit captivitatem, dona dadit hominibus. Quos diabolus captivos tenebat in mortem, Christus captivavit ad vitam, caput nostrae naturæ sursum vehendo. Quod autem ascendit, quid est, niti quia et descendit primum. Exponit cur dcatur ascendere, qui ubique est, secundum formam scilicet servi, ad quam non localiter descendere est, sed dignanter. Nam qui secundum deitatem ubique esi, quo ascendit, vel descendit? Corpus enim Domini, in quo passus est et resurrexit, uno loco esse potest: veritas ejus et divinitas ubique esi. In inferiores partes terræ? Ergo sub terra est infernus.","english":"One Lord, one faith. One faith of all, in which you all believed. One baptism, one God. Let the heretics who rebaptize recognize this. And the Father of all—of all the believing nations as well, not only of the Jews. Who is above all, and through all, and in all of us. Above all powers, because he is almighty through all his works; through all things, because being immeasurable he deigns to dwell in all Christians according to sanctification. But to each one of us grace was given. There are not many bodies, but different members through the variety of graces. According to the measure—according to the measure of his own giving, and the distribution of his generosity: the measure, that is, of faith. Of the gift of Christ: this is why he says it. His gifts are such that we are also prepared for each grace, and he dispenses them as he wills. Let us recognize the gifts; let us not presume upon merits. Ascending on high, he led captivity captive; he gave gifts to men. Those whom the devil held captive unto death, Christ took captive unto life, carrying the head of our nature on high. But what does \"he ascended\" mean, except that he also first descended? He explains why he is said to ascend, who is everywhere—namely, according to the form of a servant, in which to descend is not a matter of place but of condescension. For he who according to his divinity is everywhere, where does he ascend or descend? For the body of the Lord, in which he suffered and rose again, can be in one place; his truth and divinity are everywhere. Into the lower parts of the earth? Therefore the underworld is beneath the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"Qui descendit, ipse est et qui ascendit suver omnes cælos, ut adimpleret enmia. Qui descendit cum anima in infernum, ipse cum anima et corp ore ascendit ad coelos, ut impleret omnia quae scripta sunt. Et ipse dedit quosdam quidem apostolos. Contra Arianos, quod una est Filii cum Patre operatio; nam ad Corintbios Deum Patrem dicit posuisse primo apostolos, secundo prophetas. Hic vero Christum eos dedisse commemorat. Quosdam autem prophetas. Novi Testamenti. Alios vero evangelistas. Omnis apostolus evangelista, non tamen omnis evangelista apostotus: sicut Philippus, qui erat unus ex septem. Alios autem pastore. et doctores. Pastores sunt sacerdotes, doctores omnes qucunque sunt idonei ad alios instruendos. Omnes crgo pastores etiam doctores [Supp., non autem omnes doctores] etiam pastores. Ad consummationem sauciorum, in opuM ministerii, in ædificationem corporis Christi. Hos omnes posuit ad hoc ut ædificent Ecclesiam, quæ corpus est Christi, et omnes ad fidei perceptionem adducant. Donec occurramus omnes in unitatem fidei et agnitioni, Filii Dei. Volo esse omnes homines sicut me: ille qui agnovit Filium Dei, non repugnat contra præspta Dci, nec committit capitalia, nec detendit mala sua; quod tunc fiet, quando fuerit omnia in omnihus Christus: ct omne schisma, vel contentio mortis carmsque distesserit, ut voce libera dicant justi: Ubi est, mors, cententio tua? et reliqua.","english":"He who descended is the same who also ascended above all the heavens, that he might fill all things. He who descended with his soul into hell, the same ascended with his soul and body to the heavens, that he might fulfill all things that are written. And he gave some indeed as apostles. Against the Arians, because the operation of the Son with the Father is one; for to the Corinthians he says that God the Father placed first apostles, second prophets. But here he records that Christ gave them. And some as prophets—of the New Testament. And others as evangelists. Every apostle is an evangelist, but not every evangelist is an apostle: as Philip, who was one of the seven. And others as pastors and teachers. Pastors are priests; teachers are all who are fit to instruct others. All pastors, therefore, are also teachers, but not all teachers are also pastors. For the perfecting of the saints, in the work of ministry, in the building up of the body of Christ. He placed all these for this purpose, that they might build up the Church, which is the body of Christ, and lead all to the perception of faith. Until we all meet in the unity of faith and of the knowledge of the Son of God. I would that all men were as I am: he who has known the Son of God does not resist against the precepts of God, nor commits capital sins, nor conceals his evils; which will then come to pass, when Christ shall be all in all: and when he has dispersed every schism, or contention of death and of the flesh, so that the just may say with free voice: Where is death, your contention? and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":460,"ref":"p460","source":"In virum perfectum. Sicut Christus. Qui enim dicit se in Christo manere, debet sicut ille ambulavit et ipse ambulare. In mensuram atatis plenitudinis Christi. Ut non annorum ejus ætatem, sed plenitudinis innitemur, fidei ejus perfectionem teneamus. Ut jam non simus parvuli fiuctuantes, et circumferamur omni vento doctrinæ. Ut non simus ignurantes, neque dubii, neque vacillantes, et more imperiti gubernatoris, omni venio nostræ mentis vela pandamus, ut facile nnufragemus, aut ad portum minime veniamus. In nequitia hominum. Nequitia humana et astutia a fidei recto cursu detorquent ques decipiunt. In astutia ad circumventionem erroris. Errantibus remedium facile promittentes, permanere faciunt in errore, sive remed um erroris sui putant, si plures faciant secum errare. Veritatem autem fucientes in charitate, crescamus in illo. Omnia in veritate propter charitatem Christi, et nihil in hypocrisi facientes. Pcr omnia qui est caput Christus. In ipsius perfectione ex omni parte crescamus. Ex qua totum corpus compactum et connexum per omnem juncturam subministrationis secundum operationem. Ex capite compactum et connexum corpus per omnem subjectionem operationis cresci', dum se alterutrum ædificant diligendo; ita ut unumquodque membrum in sua mensura augeatur, hoc est, ut qui est oculus, in eorum numero crescat, qui oculi officium gerunt, et singula suo loco membra proficiant.","english":"Into a perfect man. As Christ. For he who says he abides in Christ ought himself also to walk as he walked. Into the measure of the age of the fullness of Christ. That we may strive not after the age of his years, but after the fullness, and hold the perfection of his faith. That we may no longer be little children, tossed and carried about by every wind of doctrine. That we may not be ignorant, nor doubtful, nor wavering, and, after the manner of an unskilled helmsman, spread the sails of our mind to every wind, so that we easily suffer shipwreck, or fail to reach the harbor at all. In the wickedness of men. Human wickedness and cunning turn aside from the right course of faith those whom they deceive. In cunning unto the circumvention of error. Easily promising a remedy to those who err, they make them remain in error, or they think it a remedy for their own error if they make more people err with them. But doing the truth in charity, let us grow up in him. All things in truth for the sake of Christ's charity, and doing nothing in hypocrisy. Through all things he who is the head, Christ. In his perfection let us grow in every part. From which the whole body, compacted and joined together through every joint of supply according to the working. The body, compacted and joined together from the head through every subjection of working, grows, while they edify one another by loving; so that each member is increased in its own measure, that is, that he who is an eye may grow in the number of those who perform the office of an eye, and the individual members may profit in their own place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"In mensuram uniuscujusque membri, augmentum corporis facit in æd ficationem sui in charitate. Dum singula membra crescunt, majus efficitur corpus, dum se alterutrum membra in charitate aedificant. Hoc igitur dico et testificor in Domino. Quod superius obsecrat, hic Domini obtestatione constringit. Ut jam non ambuletis sicut gentes ambulant. Nolo, ait,;olo vos esse nomine Christianos, Deum ore confitentes, operibus denegare; sed quantum inter diabolum distat et Deum, tanta differentia debent filii Dei a filiis diaboli, noni solum nomine, sed etiam operibus separari; ne Deum labiis honorantes, cordc, hoc est affectu et timore longius absistamus, et dicatur de nobis: Sine causa colunt me, hoc est, nullos ex mea cu!tura capiunt fructus. In vanitate sensus sui. Vani sunt omnes homines, quibus non est scientia Dei. Tenebris obscuratum habentes intellectum. Habentes quidem naturalem intellectum, sed ignorantiae tenebris obscuratum, ita ut pro Deo idola venerentur; nos vero econtrario scientiæ lumine dono gratiae iflustratum. Alienati a vita Dei. Illi ideo a vita Dei alienati sunt, quia igno rant Deum. Vos autem qui cognovistis Deum, sequi debetis. Per ignorantiam quæ est in illis. Notandum, quia idololatriam ignorantia generavit. Propter cæcitaem cordis ipsorum. Excsecatum est insipicns cor eorum dicentium: Non est Deus. Qui desperantes.","english":"Into the measure of each individual member, he makes the increase of the body for its own edification in love. While the individual members grow, the body is made greater, while the members edify one another in love. This therefore I say and testify in the Lord. What he urged above, here he binds fast by an adjuration of the Lord. That you no longer walk as the Gentiles walk. I do not wish, he says, that you be Christians in name only, confessing God with the mouth but denying him by your deeds; but as great as the distance is between the devil and God, so great a difference ought the sons of God to have from the sons of the devil, separated not only in name but also in deeds; lest, honoring God with our lips while our heart, that is, our affection and fear, is far removed, it be said of us: They worship me in vain, that is, they take no fruits from my worship. In the vanity of their mind. All men are vain who have no knowledge of God. Having their understanding darkened by shadows. They have indeed a natural understanding, but darkened by the shadows of ignorance, so that they worship idols in place of God; but we, on the contrary, have it illuminated by the light of knowledge through the gift of grace. Alienated from the life of God. They are therefore alienated from the life of God because they do not know God. But you who have known God ought to follow him. Through the ignorance that is in them. It must be noted that ignorance gave birth to idolatry. Because of the blindness of their heart. The heart of the foolish is blinded, of those who say: There is no God. Who despairing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"Desperantes pœnam impiorum, et præmium esse justorum, vel de futura vita Semetiptos tradiderunt impudicitiæ. Necesse est, ut qui de futura desperant v præsentibus hæreant voluptatibus, sicut in libro Sapientiæ dicitur ex persona eorum qui animam in aere solvi præsumpserant: Venite et fruamur bonis quæ sunt, et caetera. In operationem immunditiæ omnis, in avaritiam. Omnia crimina avaritiæ nomine comprebendit. Vos autem non ita didicistis Christum. Ut simul illi, id est gentiles, vivatis. Ille enim vere Christum audivit, et ab ipso didicit, qui nullo vitio gentibus similis invenitur. Si tamen illum audistis et in ipso edocti estis, sicut est veritas in Jesu. Sicut ille vere est mortuus, et vere resurrexit, ut nos vere in novitate vitæ ambulemus, ut ait ad Romanos: Sicut in die honeste ambulemns, et cætera. Deponere vos secundum pristinam conversationem veterem hominem. Exposuit quid sit vetus homo, et quomodo deponatur, scilicet qui pristinos errores repudiat, et secundum conversationem Christi mutatur. Qui corrumpitur secundum desideria erroris. Faciens voluntatem carnis et cogitationum. Renovamini autem spiritu mentis vestræ. Sicut ait Jeremias: Facite vobis cor novum et spiritum novum. Et mente possumus accipere spiritum: renovamini in anima. Et induite novum hominem. Ex vetere novum intellige. Qui secundum Deum creatus est injustitia et sanctitate.","english":"Despairing of punishment for the wicked and of reward for the righteous, or of the future life, they handed themselves over to impurity. It is necessary that those who despair of the future cling to present pleasures, as is said in the book of Wisdom in the person of those who had presumed that the soul is dissolved in air: Come and let us enjoy the good things that are, and the rest. In every work of uncleanness, in avarice. He comprehended all crimes under the name of avarice. But you did not so learn Christ. So that you might live together with them, that is, the gentiles. For that one truly heard Christ and learned from him who is found similar to the gentiles in no vice. If indeed you heard him and were taught in him, as the truth is in Jesus. As he truly died and truly rose again, so that we might truly walk in newness of life, as he says to the Romans: As in the day let us walk honestly, and the rest. To put off you according to the former conversation the old man. He explained what the old man is and how he is put off, namely, one who rejects former errors and is changed according to the conversation of Christ. Who is corrupted according to the desires of error. Doing the will of the flesh and of the thoughts. But be renewed in the spirit of your mind. As Jeremiah says: Make for yourselves a new heart and a new spirit. And in the mind we can receive the spirit: be renewed in the soul. And put on the new man. Understand the new from the old. Who according to God is created in injustice and holiness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"Exposuit quid sit hominem ad imaginem Dei esse creatum, ut sit scilicet justus, et sanctus, et verax sicut Deus. Veritatis. Non vanitalis, quae vanam hominum gloriam aucupatur, cum scriptum sit: Juste quod justum est persequeris, et iterum: Qui custodierint juste justa, justificabuntur, non qui injuste servaverit justa. Propter quod depo. nentes mendacium, loquimini veritatem unusquisque cum proximo suo. Deponentes mendacium litterarum sæculi, legis Dei loquimini veritatem. Ipsas describit species sanctitatis, quibus homo novus agnoscitur; sed et mendacium nos fugere docuit. Quoniam sumus invicem membra. Nemo suum fratrem circumveniat, quia unum corpus sumus, et non possunt attcrulrum membra se fallere, vel lacerare; nec enim manus orl mentitur, nec dentes laniant corpus, nisi ubi spiritus immundus inhabitat. Irascimini, et nolite peccare. Non mentem ira inebriet, sed severitas dispensetur: nec tuam injuriam, sed fratris animadverte peccatum; vel irascimini vobiscum, in aliquod prævenimini (sic). Sol non occidat super iracundiam vestram. Nolite locum dare diabolo. Ne fidei vel scientiae lumen in tua indignatione deficial. Et locum damus diabolo iracundiam retinendo, vel si indignatio in odium convertatur. Qui furubatur, jam non furetur. Irascendo vel furando locum damus diabolo, vcl quolibet peccato; porta enim diaboli est rapina, sicut Spiritus sancti porta est justitia.","english":"He explained what it means that man was created in the image of God—namely, that he be just, holy, and truthful as God is. Of truth. Not of vanity, which hunts after the empty glory of men, since it is written: \"Pursue justice justly,\" and again: \"Those who have kept just things justly shall be justified, not he who has unjustly observed just things.\" For this reason, \"putting away lying, speak the truth, each one with his neighbor.\" Putting away the lying of the world's letters, speak the truth of God's law. He describes the very forms of holiness by which the new man is recognized; but he has also taught us to flee lying. Because we are members of one another. Let no one deceive his brother, because we are one body, and the members of one another cannot deceive or tear one another; for neither does the hand lie to the mouth, nor do the teeth lacerate the body, except where an unclean spirit dwells. Be angry, and do not sin. Let not anger intoxicate the mind, but let severity be dispensed; and observe not your own injury, but your brother's sin; or be angry among yourselves, when you have been provoked to something. Let not the sun set upon your anger. Do not give place to the devil. Let not the light of faith or knowledge fail in your indignation. And we give place to the devil by retaining anger, or if indignation is turned into hatred. Let him who was stealing steal no longer. By being angry or by stealing we give place to the devil, or by any sin whatsoever; for the door of the devil is robbery, just as the door of the Holy Spirit is righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"Magis autem loboret, operando manibus. Alienos labores invasos suo labore compenset, et operando tribuat indigentibus, quae multos furando fecit egentes. Quod bonum est, ut habeat unde tribuat necessitatem patientibus. Non quod malum est. Sunt enim multae vel inhonestae, vel malæ aries, ut maleficia ct quæ voluptati proficiunt. Omnis sermo maIus ex ore vestro non procedat. Non unus,non duo, sed omnes. Sed si quis bonus ad ædificationem fidei, Notandum quia, licet omni Ecclesiae praecipiat, sed praecipue sacerdotali officio: et non silentium imposuit, sed qualitatem loquendi mutavit, ut omnis sermo fidem ædificet Christianam, et os nostrum ad solum pateat Dei verbum. Ut det gratiam audientibus Ut ex sermone nostro gratiam accipiant audientes, sicut alibi dicit: Sermo vester semper in gratia sale sit conditus. Et nolite contristare Spiritum sanctum Dei. Ex humana comparatione loquitur ut hominibus, ut ex nobis intelligamus quantam Spiritui sancto injuriam faciamus, cum domum (Alias, donum) ejus in nobis aliqua peceati sorde polluimus: et quia de hospitio suo nobis condolet, ideo sic dolens tristis abscedit. Caeterum tristitia, et ira, et cætera hujusmodi in nobis passiones sunt, quia passibiles sumus; in Deo vero dispensationes; nos enim ea inviti patimur; ille voluntate ad nostram emendationem assumit.","english":"But rather let him labor, working with his hands. Let him compensate by his own labor for the labors of others that have been taken away, and by working let him give to the needy what he made many to lack by stealing. What is good, so that he may have something to give to those who suffer need. Not what is evil. For there are many pursuits, either dishonorable or evil, such as misdeeds and things that profit pleasure. Let no evil speech proceed from your mouth. Not one, not two, but all. But if any is good for the edification of faith. It should be noted that, although he commands the whole Church, he commands especially the priestly office; and he did not impose silence, but changed the quality of speaking, so that every word may edify the Christian faith, and our mouth may be opened to the word of God alone. That he may give grace to the hearers. That from our speech the hearers may receive grace, as he says elsewhere: Let your speech always be in grace, seasoned with salt. And do not grieve the Holy Spirit of God. He speaks by a human comparison, as to men, so that from ourselves we may understand how great an injury we do to the Holy Spirit when we defile his house (or, his gift) in us with any stain of sin; and because he grieves with us over his own lodging, therefore, thus grieving, he departs sad. Otherwise, sadness, and anger, and other such things are passions in us, because we are passible; but in God they are dispensations; for we suffer them unwillingly, but he assumes them by his will for our correction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"Haec est inter Deum et hominem harum conditionum diversitas, quae et naturae. Item aliter: Neque enim ipsa Spiritus sancti, quae est quidquid ipse est, substantia contristari potest, cum hab at æternam atque incommutabilem beatitudinem, magisque sit ipsa aeterna et incommutabilis beatitudo. sed quia in sanctis habitat, ut eos impleat charitate, qua necesse est ut spiritales homines gaudeant prorectu fidelium et bonis operibus, ideo necesse est etiam contristentur lapsu vel peccatis eorum de quorum fide atque profectu gaudebant. Propterea Spir itus sanctus dicitur contristari ab eis qui sic agunt, ut eorum factis contristentur sancti, non ob aliud, nisi quia Spiritum sanctum habent, cujus dono tam bbni sunt, ut eos mali mœstificent: sicut etiam dici. tur Deus facere quidquid ipso ordinante fecerimus, ita recte dicitur Deus requiescere, cum ejus munere requiescimus; sicut dicitur cognoscere, cum efficit ut nos cognoscamus; sicut et gemere, cum nos gemere facit. In quo signati estis. Novum signum haberecoepistis. In die redemptionis. In die baptismi signaculum Spritus sancti accepistis. Omnis amaritudo. Ostendit in quo contristetur Spiritus sanclus, scilicet amaritudine, id est provocatione. Et ira. Omnem occasionem tulit ne irascamur. Et indignatio, et clamor. Indignatio ex superbia est, cum aliquem judicamus indignum, et ideo cum non sustinemus.","english":"This is the difference between these conditions of God and man, which is also a difference of nature. Likewise, in another sense: for not even the very substance of the Holy Spirit, which is whatever he himself is, can be saddened, since it has eternal and unchangeable blessedness, and is itself rather eternal and unchangeable blessedness. But because he dwells in the saints, to fill them with the love by which spiritual men must necessarily rejoice at the progress of the faithful and their good works, therefore they must necessarily also be saddened by the fall or sins of those in whose faith and progress they were rejoicing. For this reason the Holy Spirit is said to be saddened by those who act in such a way that the saints are saddened by their deeds, for no other reason than that they have the Holy Spirit, by whose gift they are so good that evil men grieve them; just as God is also said to do whatever we do by his ordering, so God is rightly said to rest when we rest by his gift; as he is said to know when he brings it about that we know; as he is also said to groan when he makes us groan. In whom you were sealed. You have begun to have a new seal. Unto the day of redemption. In the day of baptism you received the seal of the Holy Spirit. All bitterness. He shows in what the Holy Spirit is saddened, namely by bitterness, that is, by provocation. And wrath. He has taken away every occasion for us to be angry. And indignation, and clamor. Indignation comes from pride, when we judge someone unworthy, and therefore do not endure him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Non clamabit neque contendet vir bonus. Clamor qui ex furore descendit, quem no habuit Christus. Caeterum et Isaias clamare jubetur; et Dominus clamavit in templo: Si quis sitit, veni;i et bibat. Et blasphemia. Ut neminem blasphemetis. Tollatur a vobis cum omni malitia. Qu:c vel inimico vicem referre potest. Estote autem invicem benigni, mişericordes. Servat ordinem legis, ut non solum malitia tollatur, sed etiam benignitas inseratur. Donantes invicem. Ne nobis dicatur: Serve nequam, omne debitum remisi tibi, et caetera. Sicut et Deus in Christo. Per Christum. Donavit nobis. Omnia peccata.\n\nCAP. v. Estote ergo imitatores Dei, sicut filii charissimi. Imitatione enim vel adoptione estis Dei filii. non natu ra, sicut ait Dominus: Ut sitis filii Patris vestri, et cætera. Et ambulate in dilectione, sicut et Christus dilexit vos. Sicut et Joannes ait: In hoc cognovimus charitatem ejus, quia ille pro nobis animam suam posuit: ct nos debemus pro fratribus animas ponere. Et tradidit semetipsum pro nobis oblationem et hostiam Deo. Voluntarie ipse. se tradidit. In odorem suavitatis. Suavissimus Deo odor est charitas. Fornicatio autem. Omnia crimina breviter comprehendit, duas nominando radices. Et omnis immunditia, aut avaritia.","english":"A good man will not cry out nor contend. The cry that comes from fury, which Christ did not have. Otherwise, even Isaiah is commanded to cry out; and the Lord cried out in the temple: If anyone thirsts, let him come and drink. And blasphemy. That you blaspheme no one. Let it be taken away from you with all malice. Which he can repay even to an enemy in turn. But be kind to one another, merciful. He preserves the order of the law, so that not only is malice taken away, but kindness is also inserted. Forgiving one another. Lest it be said to us: Wicked servant, I forgave you all the debt, and the rest. Just as God in Christ. Through Christ. He has forgiven us. All sins.\n\nCHAPTER 5. Be therefore imitators of God, as most beloved children. For by imitation or adoption you are children of God, not by nature, as the Lord says: That you may be children of your Father, and the rest. And walk in love, just as Christ loved you. As John also says: In this we have known his love, that he laid down his soul for us: and we ought to lay down our souls for our brothers. And he handed himself over for us as an offering and sacrifice to God. He handed himself over willingly. As a sweet odor. Love is the sweetest odor to God. But fornication. He briefly comprehends all crimes, naming two roots. And all uncleanness, or greed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"Quomodo enim in veteri lege, de nefandis criminibus, quæ in occulto Sunt, et ea nominare turpissimum est, ne ea dicentes os et aures audientium poltuerent generaliter Scriptura complexa est dicens: Verecundos, vel reverendos facite filios Israel ab omni immunditia. Et in hoc loco cæteræ extraordinariae voluptates, ipsarum quoque opera nuptiarum, si non verecunde et cum bonestate, quasi sub oculis Dei fiant. tantum ut tiberis serviatur, immunditia nominantur. Nec nominetur in vobis, sicut decet sanctos. Consideremus si licet fieri quod non licet nominari. Aut turpitudo, aut stultiloquium. Slultiloquium etiam in hominum filiis reprehenditur. Aut scurrilitas, quæ ad reiM non pertinet. Scurrilitas quae risum movet, et gravitati non convenit Christianæ, quia ad rem cœlestem divinamque non pertinet. Sed magis gratiarum actio. Hoc magis agere et tractare debetis, ut Deo non sitis ingrati. Hoc enim scitote, intelligentes quod omnis fornicator. Contra illos agit qui sotam fidem dicunt posse sufficere ad salutem sine operibus, quod de illis solis bene dicitur, qui post baptismum rapiuntur, et tempus non habent operandi. Aut immundus, aut avarus, quod est idolorum servtius. Qu a hujusmodi actus non Deo, sed dæmonibus exhibentur.","english":"For just as in the old law, concerning unspeakable crimes which are done in secret and which it is most shameful even to name, lest those who speak of them defile their own mouth and the ears of their hearers, Scripture summed it up generally, saying: Make the sons of Israel reverent, or respectful, from every uncleanness. And in this place the other extraordinary pleasures, and even the very acts of marriage, if they are not done modestly and with propriety, as it were under the eyes of God—only that Tiberius be served—are called uncleanness. Nor let it be named among you, as is fitting for saints. Let us consider whether it is permitted to be done which is not permitted to be named. Either shamefulness, or foolish talking. Foolish talking is reproved even in the sons of men. Or scurrility, which does not pertain to the matter. Scurrility, which provokes laughter and does not suit Christian gravity, because it does not pertain to the heavenly and divine matter. But rather thanksgiving. You ought rather to do and practice this, that you may not be ungrateful to God. For know this, understanding that every fornicator. He speaks against those who say that faith alone can suffice for salvation without works, which is well said only of those who are snatched away after baptism and have no time to work. Or the unclean, or the covetous, which is the service of idols. Because acts of this kind are shown not to God, but to demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Avarus enim dum solidos servat et pecuniæ famulatur, de qua nec sibi nec aliis prospicit, utique effigiem humanam colit, in modum simulacrorum, non congrue idolis servire dicitur. Non habet hæreditatem in regno Christi et Dei. Quae Dei filiis, non diaboli præparatur. Contra Arianos, qui dicunt: Major est qui prior nominatur. Nemo vos seducat inanibus verbis. Dicendo, opus est ut fides sit, et homo, Christi tantum baptisma consequatur, quantumvis peecet, perire non potest. Propter hæc venit ira Dei in filios diffidentiæ. Ex pra teritis futura cognoscite: si Sodomitis pepercit et his qui in diluvio perierunt, parcet et vobis. Nolite ergo effici participes eorum. Si in peccatis participes fueritis, eritis et in pœna consortes. Eratis autem aliquando tenebræ. Quando nesciebalis Domini voluntatem; nunc vero omnia coguovistis. Quantum ergo interest inter lucem et tenebras, tantum belis a pristina conversatione distare. Nunc autem lux in Domino: ut filii lucis ambulate. Diligenter advertendum quia tenebrae nos sumus; lux autem in Domino, ut nemo de suis meritis,glorietur. Fructus enim lucis est in bonitate, et justitia, et veritate. Tales babet vera scienlia fruclus. Probantes quid sit beneplacitum Deo. De lege probate, qu:d Deus velit, non quid homines asseverent. Et nolite communicare operibus infructuosis tenebrarum. Quia nec lux potest communicare cum tenebris.","english":"For the covetous man, while he hoards his coins and serves money, for which he provides neither for himself nor for others, certainly worships a human image, in the manner of idols, and is said, not unfittingly, to serve idols. He has no inheritance in the kingdom of Christ and of God. It is prepared for the sons of God, not of the devil. Against the Arians, who say: Greater is he who is named first. Let no one deceive you with empty words. By saying this, it is necessary that faith be present, and that a man, having obtained only the baptism of Christ, however much he sins, cannot perish. Because of these things the wrath of God comes upon the sons of disobedience. From the past, know the future: if he spared the Sodomites and those who perished in the flood, he will spare you also. Therefore do not become partakers with them. If you have been partakers in sins, you will also be sharers in punishment. But you were once darkness, when you did not know the will of the Lord; now, however, you have known all things. Therefore, as great as is the difference between light and darkness, so great must be the distance of the faithful from their former manner of life. But now you are light in the Lord: walk as children of light. It must be carefully noted that we are darkness; but light in the Lord, so that no one may boast of his own merits. For the fruit of light is in goodness, and righteousness, and truth. Such fruits does true knowledge bear. Proving what is well-pleasing to God. From the law prove what God wills, not what men assert. And do not share in the unfruitful works of darkness. Because neither can light share with darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"Non prodest quidquid sine timore vel scientia est Dei, vel quidquid non propter Deum fit. Magis autem redarguite. Non solum communicare nolite, sed etiam redarguite: Quæ enim in ucculto fiunt ab ipsis. In domibus, vel in templis. Turpe est et dicere. Nobis dicere turpe est quae illi quasi in tenebris facere non erubescunt. Omnia autem quæ arguuntur, a lumine manifestantur. Incipit lumen esse, cum credit, et vobis jungitur. Omne enim quod manifestatur, lumen est. Sicut ad Corinthios ait: Occulta etiam cordis ejus manifestata Runt, et tunc cadens in faciem suam adorabit Dominum, pronuntians quia vere Deus est in vobis. Propter quod dicit: Surge, qui dormis. Quasi vocem alicujus sapientis conscientiam pagani pulsantis inducit. Et illuminabit tibi Christus. Cum oi credideris, efficieris lux. Videte itaque, fratres, quomodo caute ambuletis, non quasi insipientes, sed ut sapientes. Quasi filii sapientiae et filii lucis, r.e alicui offendiculum detis, et incipiatis causa ei perditionis existere. Redimentes tempus. Vestra sapicntia, vel cautela, et pro quiete vestra, calumniatoribus necesse est ut aliquid pereat. Quoniam dies mali sunt. Non dies mali sunt, sed homines; sicut locus dicitur maIus, in quo aliquid mali committitur. Propterea nolite fieri imprudentes, sed intelligentes quas sit voluntas Dei. Scripturas scrutamini, quia ibi voluntas ejus agnoscitur.","english":"Whatever is without the fear or knowledge of God, or whatever is not done for the sake of God, is of no profit. But rather reprove them. Not only do not share with them, but also reprove them: For the things that are done by them in secret. In houses, or in temples. It is shameful even to speak of them. It is shameful for us to speak of the things that they are not ashamed to do as though in darkness. But all things that are reproved are made manifest by the light. He begins to be light when he believes, and is joined to you. For everything that is made manifest is light. As he says to the Corinthians: Even the hidden things of his heart were made manifest, and then falling on his face he will adore the Lord, declaring that God is truly in you. Therefore he says: Arise, you who sleep. He introduces, as it were, the voice of some wise man knocking at the conscience of the pagan. And Christ will give you light. When you have believed, you will be made light. See then, brothers, how carefully you walk, not as unwise, but as wise. As children of wisdom and children of light, lest you give offense to anyone, and begin to be a cause of destruction to him. Redeeming the time. By your wisdom, or your caution, and for the sake of your peace, it is necessary that something be lost to your accusers. Because the days are evil. It is not the days that are evil, but the people; just as a place is called evil in which something evil is committed. Therefore do not become foolish, but understanding what the will of God is. Search the Scriptures, because there his will is known.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"Et nolite inebriari vino, in quo est luxuria; sed impleamini spiritu, loquentes vobismet psis. Exponit continentiae bonum, quia luxuriae materiam appetere non convenit crucifixis, sed Spiritu sancto repleri, quia ebrietas mater est vitiorum. In psalmis et hymnis, et canticis spiritualibus cantantes. Non de rebus saeculi, sicut ait David: Ut non loquatur os meum opera hominum. Et psallentes in cordibus vestris Deo. Non ore tantum Dei verba cantemus. Gratias agentes semper pro omnibus in nomine Domini nostri Jesu Christi, Deo et Patri. Pro omnibus quae eveniunt, sicut ob, seu bona, seu mala, dicite: Sit nomen Domini benedictum; secundum David: Benedicam Dominum in omni tempore. Subjecti invicem in timore Christi. Non humano timore, vel avaritiæ causa, sicut quidam suis patronis adulantur. Mulieres viris suis subditæ sunt, sicut Domino. Quia non eos, sicut Corimhios, lactabat incontinentes, sed perfecto cibo continentiæ nutriebat, timet ne in plerisque, cessante carnis officio, aut in mulieribus subjectio, aut in viris cessaret charitatis affectus, et non tam continentiam quam divortium docuisse videretur. Caeterum quale est, ut novæ vitæ prædicator nulla ex causa hoc doceret quod ipsa natura poscebat. Quoniam vir caput est mulieris, sicut Christus caput Ecclesiæ. Ipse salvator corporis ejus.","english":"And do not be drunk with wine, wherein is luxury; but be filled with the Spirit, speaking to one another. He sets forth the good of continence, because it is not fitting for those who have been crucified to desire the material of luxury, but to be filled with the Holy Spirit, since drunkenness is the mother of vices. Singing in psalms and hymns and spiritual songs. Not of the things of the world, as David says: That my mouth may not speak the works of men. And making melody in your hearts to God. Let us not sing the words of God with the mouth only. Giving thanks always for all things in the name of our Lord Jesus Christ, to God and the Father. For all things that happen, whether good or evil, say: Blessed be the name of the Lord; according to David: I will bless the Lord at all times. Subject to one another in the fear of Christ. Not with human fear, or for the sake of avarice, as certain men flatter their patrons. Women are subject to their husbands, as to the Lord. Because he was not feeding them as the Corinthians, who were incontinent, but was nourishing them with the perfect food of continence, he fears lest in many respects, when the office of the flesh ceases, either subjection should cease in women, or the affection of charity in men, and he should seem to have taught not so much continence as divorce. Otherwise, what kind of thing is it that the preacher of the new life should for no reason teach that which nature itself demanded. For the husband is the head of the wife, as Christ is the head of the Church. He is the savior of his body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"Reddit causam subjectionis: quia priur est vir, et utriusque corporis debet esse salvator. Sed sicut Ecclesia subjecta est Christo, ita et mulieres viris suis in omnibus. Omnibus piis debent parere præceptis. Viri, diligi e uxorcs vestras, sinat et Christus djlexit Ecclesiam. Tam sancta charitate. Et semetipsum tradidit pro ea. Ita et vos pro sanctitate trxorum nec mori, si necesse fuerit, recnsetis. Ut iilam sanctificaret, mundans eam lavacro aquæ. Aqua lavit corpus, animam sanctificatione verbi, vel doctrina, sicut ad Hebræos ait: Abluti corpus aqua munda. In verbo, ut exhiberet ipte sibi gloriosam Ecclesiam. Ita et vos corpora uxorum continentia, animam mundate doctrina. Non habentem maculam, aut rugam, aut aliquid ejusmodi. Ita sibi Christus mundavit Ecclesiam, ut et vetera crimina tolleret, et novas maculas. Sed ut sit sancta et immaculata. Si omnibus membris immaculata est, maculati in ea esse non censentur, nisi rursum poenis purgatoriis expurgentur; sed sine macula et ruga in futuro erit: nam modo permixta est, ut palea et triticum in area ante ventilationem. Ita et viri debent diligere uxores suas ut corpora sua. Ut quales ipsi cupiunt inveniri, tales et uxores exhibeant. Qui suam uxorem diligit, semetipsum diligit. Quia duo in carne sunt una. Nemo enim unquam carnem suam odio habuit; sed nutrit et fovet eam, sicut et Christus Ecclesiam.","english":"He gives the reason for subjection: because the husband is first, and he ought to be the savior of both bodies. But just as the Church is subject to Christ, so also wives are to their husbands in all things. They ought to obey all pious precepts. Husbands, love your wives, just as Christ also loved the Church with such holy charity. And he gave himself up for her. So also you, for the holiness of your wives, should not refuse even to die, if it be necessary. That he might sanctify her, cleansing her with the washing of water. He washed the body with water, the soul by the sanctification of the word, or by teaching, as he says to the Hebrews: Having the body washed with clean water. In the word, that he might present the Church to himself glorious. So also you, cleanse the bodies of your wives by continence, and their souls by teaching. Not having spot, or wrinkle, or any such thing. Thus Christ cleansed the Church for himself, so as to take away both old crimes and new spots. But that she might be holy and immaculate. If she is immaculate in all her members, those who are stained within her are not reckoned so, unless they are again purged by purgatorial punishments; but she will be without spot and wrinkle in the future: for now she is mixed together, like chaff and wheat on the threshing floor before the winnowing. So also husbands ought to love their wives as their own bodies. As they themselves wish to be found, so let them present their wives. He who loves his own wife loves himself. Because the two are one flesh. For no one ever hated his own flesh; but he nourishes and cherishes it, just as Christ also does the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"Non ut ei labores et dolores inAigat, sed ut securam faciat et quietam. Non nuptias damnat, sed ad continentam hortatur. Quia membra sumus corporis ejus. Membra ejus debent eum in omnibus imitari. De carne ejus et de ossibus ejus. Ex omni substantia sumus corporis ejus. Propter hoc retinguet homo patrern et matrem suam, et adhærebit uxori suæ: et erunt duo in carne una. Sa. cramentum hoc magnum est. Amore, non loco solum. Ego autem dico in Christo et in Ecclesia. Verumtamen et vos singuli unusquisque suam uxorem sicut seipsum diligat. Ego hoc, inquit, in Chrislo intelligo et in Ecclesia; sed tamen non ideo vos non amarc debetis, imo amplius, ut Christus Ecclesiam. Quoni Christus reliquit matrem, id est, relinquendo Synagogam Judæorum, de qua secundum carnem natus est, et inhærendo Ecclesiæ suae, quam ex omnibus gentibus congregavit. Quomodo reliquit Patrem? non quia recessit a Patre, sed quia in ea forma apparuit in qua aequali est Patri. Uxor autem timeat virum. Subjecla sit tanquam i. firmier, ut regatur.","english":"Not that he may inflict labors and sorrows on her, but that he may make her secure and quiet. He does not condemn marriage, but urges toward continence. Because we are members of his body. His members ought to imitate him in all things. From his flesh and from his bones. We are of the whole substance of his body. For this reason a man shall leave his father and his mother, and shall cleave to his wife: and they shall be two in one flesh. This is a great sacrament. In love, not in place alone. But I say this in Christ and in the Church. Nevertheless, let each one of you so love his own wife as himself. This, he says, I understand in Christ and in the Church; but nevertheless you ought not for that reason not to love, indeed all the more, as Christ loved the Church. Because Christ left his mother, that is, by leaving the synagogue of the Jews, from which according to the flesh he was born, and by cleaving to his Church, which he gathered from all nations. How did he leave the Father? Not because he departed from the Father, but because he appeared in that form in which he is equal to the Father. But let the wife fear her husband. Let her be subject as it were firmly, that she may be ruled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"CAP. VI. Filii, obedite parentibus vestris in Domino. Parate eos disciplina, quia eos a parentibus secundum Deum præcipit erudiri. Hoc enim est justum. Ut mutua officia rependalis. Honora patrem tuum et matrem tuamr. Sed bonos: nam ipse Moyses docuit, contra Deum venientes non sequendos, honorem tamen eis exhibere pro Dei timore debemus. Quod est mandatum primum in promissione. Promissionis primum in secunda tabula, quae ad humanitatem pertinentia praecepta sex numero continebat. Prima enim tabula propria divina officia exigebat. Ut bene sit tibi, et sis longævus super terram. Non in hac terra, in qua elbm impii et scelesti senes sunt, sed super illam terram quam et Dominus mitibus repromittit, et in qua justi inhabitabunt; et quam Psalmista visurum esse se credit. Et patres, nolite ad iracundiam provocare filios vestros. Sive simpliciter accip enduin, ne immoderate et aine causa correpti magis ad iracundiam provocentur. Sed educate illes in disciplina et correctione Domini. Ne dum male vivitis aut cum uxoribus, ant post uxores, malo vestro eos perdatis. Servi, obedite deminis carnalibus. Servitium non natura dedit, sed captivitas adnvenit; neque ex naledicto Cham coepit, ut quidam putant, cum exreges legamus es generatos: sed in Chananæis impletum est, qui Israel sunt filiis subjugati.","english":"CHAPTER VI. Children, obey your parents in the Lord. Instruct them with discipline, because he commands that they be educated by their parents according to God. For this is just, that you repay mutual duties. Honor your father and your mother. But the good ones: for Moses himself taught that those who come against God are not to be followed, yet we ought to show them honor for the fear of God. Which is the first commandment in the promise. The first of the promise in the second tablet, which contained six commandments pertaining to humanity. For the first tablet required the divine offices proper. That it may be well with you, and that you may be long-lived upon the earth. Not in this earth, in which the impious and wicked are old men, but upon that earth which the Lord also promises to the meek, and in which the just shall dwell; and which the Psalmist believes he will see. And fathers, do not provoke your children to anger. Or this is to be taken simply, lest, corrected immoderately and without cause, they be provoked to anger all the more. But educate them in the discipline and correction of the Lord. Lest, while you live badly either with your wives or after your wives, you destroy them by your own evil. Servants, obey your carnal masters. Servitude was not given by nature, but captivity came upon it; nor did it begin from the curse of Ham, as some think, since we read that kings were born from him; but it was fulfilled in the Canaanites, who were subjected to the children of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"Providit Apostolus ne doctrina Dei in aliquo blasphemetur, si creden:es servi inuii les suis dom nis fiant: et qui forte permissurus erat etiam alios servos fieri Christianos, de ipsis jam factis incipiet pœnitere: si vero viderit eos in melius pro fecisse, et fideles effectos, non solum alios optabi credere, sed etiam ipse salvabitur: Non enim veni' Christus mutare eoodiliones, sed mores. Cum timore et tremore, in simpticitute cordis vestri. Hoc est, cum omni humilitate, exposita prori superbia. Sicut Christo. Christo facitis, quidquid propter Christum hominibus exhibetis. Non ad oculum servientes, quas hominibus placentes; sed ut servi Christi. Hoc est, nolite praesentes tantum Domino operari. Facientes voluntatem Dei ex animo, cum bona voluntate servientes, sicut Domino, et non hominibus. In his quæ Dei non sunt contraria voluntati; in multis enim concurrunt cum lege naturaliter animi dominorum, quia servos et (ideles, et sobrios, et castos, et benignos habere desiderant. Servite domino non cum murmuratione. Scientes quoniam unusquisque quodcunque jecerit bonum, hoc percipiet a Domino. Cuicunque propter Deum benefeceris, a Deo exspectas mercedem. Sive servus, sve liter. Non vos desperare faciat conditio servitutis. Et vos, domini. Audite me: si et illos vultis audire, date illis exemplum. Eadem facite illis. Ne si fugerint, non religioni, sed tuæ incipies malitiae imputare.","english":"The Apostle has taken care that the doctrine of God be not blasphemed by anyone, if believing servants become useless to their masters; and he who perhaps would have permitted other servants also to become Christians might begin to repent of those already made such; but if he sees that they have made progress for the better and have become faithful, he will not only wish others to believe, but will himself also be saved. For Christ did not come to change conditions, but characters. With fear and trembling, in the simplicity of your heart. That is, with all humility, all pride being laid aside. As to Christ. Whatever you show to men for the sake of Christ, you do to Christ. Not serving to the eye, as pleasing men; but as servants of Christ. That is, do not work for the Lord only when present. Doing the will of God from the soul, serving with good will, as to the Lord, and not to men. In those things which are not contrary to the will of God; for in many things the minds of masters naturally agree with the law, because they desire to have servants both faithful, and sober, and chaste, and kind. Serve the Lord not with murmuring. Knowing that whatever good each one does, this he will receive from the Lord. To whomever you have done good for God's sake, you expect a reward from God. Whether servant or free. Let not the condition of servitude make you despair. And you, masters. Hear me: if you wish them also to hear you, give them an example. Do the same to them. Lest, if they flee, you begin to impute it not to religion, but to your own malice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"Remittentes minas: scientes quia et illorum ei vester Dominus eat in cœlis. Minamini propter disciplinam, sed remittite propter misericordiam, ut et vobis a vestro Domino renitatur. Et personarum acceptio non est apud Deum. Apud Dominum usque adeo unum estis, ut æqualiter empti sitis, una vobis sit hæreditas repromissa. De cætero, fratres, confortamini in Domino, et in potentia virtutis ejus. Epistolam generali exhortatione concladil, in exemplo Domini et virtute. Induite vos armaturant Dei, ut possitis stare adversus insidias diaboli. Contra spiritales hostes spiritalia arma sumenda sunt, ut dissimitudo naturae armorum spiritualium fortitudine protegatur. Quia non est nobis colluctatio adversus carnem et sanguinem. Caro et sanguis homo dicitur. Sed adversura principes et potestates. Qui hi principatum in hujus mundi hominibus usurparunt, et qui homines ignorantes, et impios ad peccata committenda et instigant, et guhernare videntur. Adversus mundi rectores lenebrarum harum. Ne quis spiritus nefandos cum auctore et principe suo diabolo regere cœlum et terram et mare arbitraretur, subjecit et expressit quid deceret, mundi. Tenebrarum, inquit, harum, id est tenebrarum harum, utique infidelium et impiorum, qualibus jam credentibus dictum est: Fuistis aliquando tenebrae, nunc autem lux in Domino. Fuistis tenebræ, id est infideles; nunc autem per Dominum facti estis fideles.","english":"Forgiving threats, knowing that both their Lord and yours is in heaven. Threaten for the sake of discipline, but forgive for the sake of mercy, so that your Lord may also be lenient toward you. And there is no respect of persons with God. With the Lord you are so truly one that you have been bought equally, and one inheritance is promised to you. For the rest, brothers, be strengthened in the Lord, and in the power of his might. He concludes the letter with a general exhortation, in the example and power of the Lord. Put on the armor of God, that you may be able to stand against the snares of the devil. Against spiritual enemies spiritual weapons must be taken up, so that the unlikeness of the nature of spiritual weapons may be protected by strength. Because our wrestling is not against flesh and blood. Flesh and blood means man. But against the principalities and powers. These have usurped the principality over the men of this world, and they both incite ignorant and impious men to commit sins and seem to govern them. Against the rulers of the world of these darknesses. Lest anyone think that the wicked spirits, together with their author and prince the devil, rule heaven and earth and sea, he added and expressed what he meant: of the world. Of these darknesses, he says, that is, of these darknesses, namely of unbelievers and the impious, to which sort, when they were already believers, it was said: You were once darkness, but now light in the Lord. You were darkness, that is, unbelievers; but now through the Lord you have been made faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"Contra spiritalia nequitiæ. Sunt enim et spiritalia bonitatis. In cœlestibus. In aere, in quo aves volantes, coeli volucres appellantur. Propterea accipite arma Dei. Quia tales habetis inimicos. Ut postitis resistere in die mulo. Dies malus est nobis, quando impugnamur a malo. Et in omnibus. Non in uno. Perfecti stare. Ut cum Dei adjulorio diabolicis insidiis perfecte annis spiritalibus resistamns, lumbos mentis accincti, hoc est casti, et in omni praelio viriliter præparati, et ab omnibus curis saeculi expediti. State ergo succincti lumbos vestros in veritate. Non hypocrisi. Et induti loricam justitiæ. Sicut lorica multis armillis intexitur, vel circulis, ita et justitia diversis virtntum connectitur speciebus; munit autem non solum pectoris conscientiam, sed et ventris continentiam, necnon ctad femorum pertingit libidinem coercendum. Et calciati pedes in præparationem Evangelii pacis. Sicut calciati pedes fiducialiter ambulant, ita et vos intrepide prædicate. In omnibus sumentes. In omnibus praeliis fide tegamur, quia scutum ipsorum quoque armorum defensio est, et sine hoc infirma sunt omnia. Ita et hæ virtutes sine fide salvare non possunt. Scutum fidei, in quo possitis omnia tela nequissimi ignea exstinguere. Sicut scutum omnia injecta re puit et excutit, ita et fides omnes cjus suasiones exstinguit, quamvis, quasi rationales, lumen habere videantur.","english":"Against spiritual wickedness. For there are also spiritual things of goodness. In the heavenly places. In the air, in which the birds flying are called birds of heaven. Therefore take up the armor of God. Because you have such enemies. That you may be able to resist in the evil day. The day is evil for us when we are attacked by the evil one. And in all things. Not in one. To stand perfect. That with God's help we may perfectly resist the snares of the devil with spiritual weapons, our loins girded—that is, chaste—and manfully prepared in every battle, and freed from all the cares of the world. Stand therefore, having your loins girded in truth. Not in hypocrisy. And having put on the breastplate of righteousness. Just as a breastplate is woven together with many armlets or rings, so too righteousness is joined together with diverse kinds of virtues; it protects not only the conscience of the breast but also the continence of the belly, and it reaches even to the thighs to restrain lust. And your feet shod in preparation for the Gospel of peace. Just as feet shod walk with confidence, so also do you preach without fear. In all things taking up. In all battles let us be covered by faith, because the shield is also the defense of the other armor, and without it all things are weak. So also these virtues cannot save without faith. The shield of faith, with which you can extinguish all the fiery darts of the most wicked one. Just as a shield repels and shakes off all things thrown at it, so also faith extinguishes all his persuasions, although, being as it were rational, they seem to have light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"Et galeam salutis assumi e. Quæ omnes sensus ca, itis a pravis officiis protegat aut abscondat. Et gladium. Nemo miles audet ad pugnam sine gladio proficisci; se enim utcunque tueri potest, sed hostem non valet interimere; nonnunquam etiam ab audaci hoste suis armis exspoliatus occidi ur. Ita sine Dei verbo justitia omnis intecta est. Spiritus, quod est verbum Dei. Spiritalem gladium. Per omnem orationem et obsecrationem. Nunc gladium postulate, ct semper habete. Orantes omni tempore in spiritu. Ne impediaris orare semper, sed pro rebus spiritalibus deprecare. Et in ipso vigilantes in omni instantia, et obsecratione, pro omnibus sanctis et pro me. Nihil enim prodest dormientis more jacente corpore animo pervagari, dum hac vanitate nec ab homine aliquid impetretur. Ut detur mihi sermo in apertione oris mei cum fiducia notum facere mysterium Evangelii. Ut abundanter et sine melu persecutionis vel odii Judaeorum exponam uniti in Christo populi rationem. Pro quo legatione fungor in catena. Omnes enim verbi legatos talia necesse est sustinere. Ita ut in ipso audeam prout oportet me loqui. Tunc enim major fiducia erit, si rationabiliter dicatur, et sit abundantia, quæ exprimat rationem. In ipso, inquit, et nOli in meis virihus.","english":"And take the helmet of salvation, which may protect or conceal all the senses of the head from corrupt offices. And the sword. No soldier dares set out for battle without a sword; for he can defend himself somehow, but he cannot kill the enemy; sometimes even, stripped of his arms by a bold enemy, he is slain. So without the word of God all justice is uncovered. The Spirit, which is the word of God. The spiritual sword. Through all prayer and supplication. Now ask for the sword, and always hold it. Praying at all times in the Spirit. Do not be hindered from praying always, but entreat for spiritual things. And watching in him with all perseverance and supplication, for all the saints and for me. For it profits nothing, with the body lying idle like a sleeper, for the mind to wander about, since by this vanity nothing is obtained even from man. That a word may be given to me in the opening of my mouth, with confidence to make known the mystery of the Gospel. That I may set forth abundantly and without fear of persecution or hatred of the Jews the account of the people united in Christ. For which I act as an ambassador in a chain. For all ambassadors of the word must endure such things. So that in him I may dare to speak as I ought. For then there will be greater confidence, if it is spoken reasonably, and there is abundance to express the account. In him, he says, and not in my own strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"Ut autem et vos sciatis quæ circa me sunt, quid agam, omnia nota faciet vobis Tychicus charissimus frater, et fidelis minister in Domino: quem misi ad vos in hoe ipsum at cognoscatis quæ circa nos sunt, et consoletur corda vestra. Sollicite agit, non solum ut proficiant, sed etiam ne deficiant in tribulationibus ejus, vel ne in aliquo contristentur. Pax fratribus. Et pax, charitas ct fides perfectum faciunt Christianum. Simulque notandum quod haec nobis non a nobis, sed a Deo Patre, et Domino Jesu Christo esse confirmat, ut ne quis de suis glorietur. meritis, et sc dicat fidem non a Deo accipere. A quo ergo pax et charitas, ab illo est et fides. Propter quod ab illo cam quam non solum augeri habentibus poscimus, sed et non habentibus dari deprecamur. Et charitas. Charitas major cst pace; potest enim eam habere quis, non tamen et amari. Cum fide, a Deo Patre nostro et Domino Jesu Christo. Sine fide enim infructuosa sunt omnia. Et diligenter attendite quod et ipsa fides cum reliquis virtutibus nobis donatur. Gratis cum omnibus qui diligunt Dominum nostrum Jesum Christum in incorruptione. Amen. Sive in castitate, sive in quorum corde nullo adulterino saeculi amore Christi dileciia violatur. Scripta ab Urbe.","english":"But that you also may know the things that concern me, what I am doing, Tychicus, our dearest brother and faithful minister in the Lord, will make all things known to you: whom I have sent to you for this very purpose, that you may know the things that concern us, and that he may comfort your hearts. He is solicitous not only that they may advance, but also that they may not fail in his tribulations, or be saddened in anything. Peace to the brethren. And peace, love, and faith make a Christian perfect. And at the same time it is to be noted that he confirms that these things are for us not from ourselves, but from God the Father and the Lord Jesus Christ, so that no one may boast of his own merits and say that he receives faith not from God. From whom, therefore, peace and love come, from him also is faith. For this reason we ask of him that which they who have it should not only have increased, but we also pray that it be given to those who do not have it. And love. Love is greater than peace; for one can have peace and yet not be loved. With faith, from God our Father and the Lord Jesus Christ. For without faith all things are unfruitful. And attend diligently to the fact that faith itself, together with the other virtues, is given to us. Freely with all who love our Lord Jesus Christ in incorruption. Amen. Whether in chastity, or in those whose heart the love of Christ is violated by no adulterous love of the world. Written from the City.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"AD PHILIPPENSES D. PAULI EPISTOLA.\n\nARGUMENTUM.\n\nQuid sanctus Hieron. de divo Paulo dixerit in Apologetico ad Pammachium videamus: Paulum apostolum proferam, quem quotiescumque lego, videor mihi non verba audire, sed tonitrua. Legite Epistolas ejus, et maxime ad Romanos, ad Galatas, a'que ad Ephesios, in quibus totus in certamine positus est; et videbitis eum in testimoniis quæ sumit ex Veteri Testamento, quam artifex, quam prudens, quam dissimulator sit ejus quod agit. Videntur quidem verba simplicia, et quasi innocentis hominis, ac rusticanti, et qui nec facere, nec declinare norit insidias: sEd quocunque respexeris, fulmina sunt. Hæret in causa; capit omne quod tetigerit; tergum vertit, ut superet; fugam simulat, ut occidat. » Philippenses sunt Macedones. Hi accepto verbo veritatis, perstiterunt in fide, nec receperunt falsos apostolos; hos Apostolus collaudat scribens eis a Roma. In Actibus apostolorum legimus, quia ipso prædicante crediderint Philippenaes: tantum autem profecerant in fide et scientia, ut etiam fiducialiter et prædicarent, et defenderent Evangelium. Quapropter ab istis solis se memorat accepisse, etiam cum aliis prædicaret.","english":"THE EPISTLE OF ST. PAUL TO THE PHILIPPIANS.\n\nARGUMENT.\n\nLet us see what Saint Jerome said of the divine Paul in the Apologetic against Pammachius: I shall bring forward the apostle Paul, whom whenever I read I seem to myself not to hear words, but thunder. Read his Epistles, and especially those to the Romans, to the Galatians, and to the Ephesians, in which he is wholly set in the contest; and you will see him in the testimonies which he takes from the Old Testament, how skilled an artisan, how prudent, how dissembling of what he is doing. The words indeed seem simple, and as it were those of an innocent man and a rustic, one who knows neither how to set snares nor how to avoid them: but wherever you look, they are thunderbolts. He clings to his case; he captures whatever he has touched; he turns his back, that he may conquer; he feigns flight, that he may slay. The Philippians are Macedonians. These, having received the word of truth, persevered in the faith, nor did they receive false apostles; these the Apostle praises, writing to them from Rome. In the Acts of the Apostles we read that when he himself preached, the Philippians believed: but they had advanced so far in faith and knowledge that they even confidently preached and defended the Gospel. Wherefore he records that he received from these alone, even when he preached among others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"Hos ergo collaudans monet, ne ejus passionibus terreantur, quibus non destruitur Christi Evangelium, sed firmatur, dum omnes intelligunt tanta eum non posse pro re falsa vel dubia sustinere; et hortatur eos exemplo suo libenter usque ad mortem certare pro Christo.\n\nCAPUT PRIMUM. Paulus et Timotheus servi Jesu Christo. Omnis apostolus et servus, non omnis servus apostolus. Omnibus sanctis in Christo Jesu, qui sunt Philippis. Non passim omnibus Philippensibus, quia erant ibi et pagani. Cum episcopis et diaconibus. Episcopos hic non solum pontifices, sed et presbyteros intelligimus. Non enim in una civitate plures orant episcopi: hoc etiam in apostolorum Actibus invenitur. Gratia vobis et pax a Deo Patre nostro et Domino Jesu Christo. Bonorum memoria cum gratiarum actione celebratur. Gratias ago Deo meo in omni memoria vestri semper in cunctis orationibus meis, pro omnibus vobis. Ostendit circa eos dilectionem suam, pro quibus semper exorat. Cum gaudio deprecationem faciens. Non cum mœrore, sicut pro peccatoribus. Super communicatione vestra in Evangelio. Quia communicatis in Evangelio prædicando. A prima die usque nunc. Ab initio fidei vestræ deprecor, ut perseveretis. Confidens hoc ipsum. Confido me impetrare. Quia qui cœpit in vobis opus bonum, perficiet.","english":"Commending them, then, he admonishes them not to be terrified by his sufferings, by which the Gospel of Christ is not destroyed but strengthened, since all understand that he could not endure such great things for a false or doubtful cause; and he exhorts them by his own example to strive willingly even unto death for Christ.\n\nCHAPTER ONE. Paul and Timothy, servants of Jesus Christ. Every apostle is also a servant, but not every servant is an apostle. To all the saints in Christ Jesus who are at Philippi. Not to all the Philippians indiscriminately, because there were also pagans there. With the bishops and deacons. Here we understand bishops to mean not only pontiffs but also presbyters. For in one city there were not many bishops praying; this is also found in the Acts of the Apostles. Grace to you and peace from God our Father and the Lord Jesus Christ. The memory of good people is celebrated with thanksgiving. I give thanks to my God in all my remembrance of you, always in all my prayers for all of you. He shows his love toward them, for whom he always prays. Making supplication with joy. Not with sorrow, as for sinners. For your fellowship in the Gospel. Because you share in the Gospel by preaching. From the first day until now. From the beginning of your faith I pray that you may persevere. Being confident of this very thing. I am confident that I shall obtain it. Because he who began a good work in you will perfect it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"Notandum quia, ut incipiamus, ipsius gratia et, ne quid sibi humana superbia arroget; quia et fides, ct doctrina, et scientia ab illo donatur, et ipse in nobis incipit et consummat. Usque in diem Christi Jesu. Usque ad diem mortis. Sicut est mihi justum hoc sentire pro omnibus vobis. Charitas enim omnia sperat. Eo quod habeam vos in corde, et in vinculis meis. Tantum vos diligo, ut mihi memoriam vestri nec vis tribulationum, nec sollicitudo defensionis auferat. Et in defensione, et confirmatione Evangelii. Confirmatio Evangelii est, Deo confirmante, constantia prædicantis. Socios gaudii mei omnes vos esse. Hoc sentio de vobis, ei credo quia sicut tribulationis meæ socii estis, ita eritis et gaudii. Testis enim mihi est Deus, quomodo cupiam omnes vos in visceribus Christi Jesu. Sive ejus inesse visceribus, sive ita vos, tanquam viscera ejus desiderio. Et hoc oro, ut charitas vestra magis ac magis abundet. Notandum quod non solum præcipit ut fa. ciant, sed et orat pro eis; ut sciamus quia non sufficit lex jubendo, nisi gratia subvenerit iuvando. In scientia et omni sensu, ut probctis potiora. Notandum quia scientibus majorem adhuc scientiam deprecatur, ut sinceri esse prævaleant: quae scicntia cum charitate ædificat. Ut sitis sinceri et sine offensa in diem Christi. Sinceri, sicut baptismi grat a reparavit. Repleti fructu justitiæ per Jesum Christum.","english":"It must be noted that, to begin with, it is by his grace, and lest human pride claim anything for itself; because both faith and teaching and knowledge are given by him, and he himself begins and completes in us. Even unto the day of Christ Jesus. Even unto the day of death. As it is right for me to think this for all of you. For charity hopes all things. Because I have you in my heart, and in my chains. I love you so much that neither the force of tribulations nor the anxiety of my defense takes away the memory of you from me. And in the defense and confirmation of the Gospel. The confirmation of the Gospel is, with God confirming it, the constancy of the preacher. That all of you are sharers of my joy. This I think of you, and I believe that just as you are sharers of my tribulation, so you will also be of my joy. For God is my witness how I long for all of you in the bowels of Christ Jesus. Whether it means that he is in his bowels, or that you are, as it were, his bowels by his desire. And this I pray, that your charity may abound more and more. It must be noted that he not only commands them to do it, but also prays for them; so that we may know that the law is not sufficient by commanding, unless grace comes to aid by helping. In knowledge and all understanding, that you may test the better things. It must be noted that for those who know he prays for yet greater knowledge, so that they may prevail to be sincere: which knowledge, together with charity, edifies. That you may be sincere and without offense unto the day of Christ. Sincere, as the grace of baptism has restored. Filled with the fruit of righteousness through Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"Ut non solum sinceri a corruptione sitis, sed etiam fructibus justitiæ abundetis dono Christi, qui non modo malitiam non hab t, sed etiam bonitate redundat. In gloriam et laudem Dei. Ut glorificetur Deus in nobis: non bumana præsumptio, et vana gloria, sibi tribuens si aliquid boni habere videtur. Sed ut videant homines opera bona, et glorificent Deum, cujus donum est quod habemus. Scire autem vos volo, fratres, quia quæ circa me sunt. Consolatur eos de tribulatione sua, quia audierant cum vinctum in domo Cæsaris custodiri. Magis ad profectum venerunt Evangelii. Non solum non obsunt, sed etiam prosunt, dum manifestatur, me non pro aliquo crimine, sed pro Christo omnia sustinere. Ita ut vincula mea manifesta fierent in Christo in omni prætorio. Apud omnem judicem. Et in cæteri. omnibus. Subauditur locis. Ut plures ex fratribus in Domino confidentes, vinculis meis abundantius auderent sine timore verbum Dei loqui. Vinculorum meorum exemplo incitati, dum me vident hæc rro Christo libentissime pati. Quidam quidem et propter invidiam et contentionem, quidam autem et propter bonam voluntatem Christum prædicant. Dum mihi apud credentes gloriam auferre desiderant, quasi qui solus mihi vindicem scientiam praedicandi. Alii etiam alios salvari volentes, fideliter annuntiant Cbristum, quidam autem ex charitate adjuvant me Evangelium defensare.","english":"So that you may not only be sincere, free from corruption, but also abound in the fruits of righteousness by the gift of Christ, who not only does not have malice but even overflows with goodness. Unto the glory and praise of God. That God may be glorified in us: not by human presumption and vainglory, attributing to itself anything if it seems to have some good. But that men may see the good works and glorify God, whose gift is what we have. But I want you to know, brothers, the things that concern me. He consoles them concerning his tribulation, because they had heard that he was being kept bound in the house of Caesar. They have come rather to the furtherance of the Gospel. Not only do they not hinder, but they even help, while it is made manifest that I endure all things not for any crime but for Christ. So that my bonds became manifest in Christ in the whole praetorium. Before every judge. And in all the rest. There is understood: places. That many of the brothers, trusting in the Lord, might dare more abundantly to speak the word of God without fear because of my bonds. Stirred by the example of my bonds, while they see me suffer these things most willingly for Christ. Some indeed proclaim Christ even out of envy and contention, but some also out of good will. While they desire to take glory from me among the believers, as though I alone claimed for myself the knowledge of preaching. Others also, wishing others to be saved, faithfully announce Christ; but some out of love help me to defend the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"Alii autem dolose praedrcant ut me amplius gravent, quasi plures discipulos facientem, et doctrina mea totum orbem implere conantem: ut mihi majorem invidiam cumularent. Quidam ex charitate, scientes quoniam in defensionem Evangelii positus sum. Scientes quia non a me, sed a Deo ad hoc sum positus. Quidam autem ex contentione Christum annuntiant, non sincere, existimantes pressuram se suscitare vinculis meis. Non sincera conscientia; quia propter lucrum præsentis temporis praedicabant, et illi sua prædicatione invidiam excitabant, et augebant pœnas vinculorum ejus, et de illius poenis gaudebant. Ille tero gaudebat, quia et per fallaces verum prædicabatur, et per malorum ora Christus annuntiabatur. Quid enim? dum omni modo, sive per occasionem, sive per veritatem, Christus annuntietur. Non mihi cura est qua mente praedieent, dummodo, quod cupio, Christi nomen omnibus innotescat et a multis credatur. Quapropter et modo gaudeo, et in futurum gaudebo. Et in hoc gaudeo, sed et gaudebo. Sive per occasionem odii, vel invidiæ: non quia malevolus erat, et de alieno malo gaudebat; sed quia et a malis verbum praedicabatur, et per malorum ora Christus annuntiabatur. Scio enim quia hec mihi proveniet. Quod non solum per Verbum et passionem meam, sed etiam per odium Christi Eccle. siæ augmentantur; quia novit Dominus de malis bene operari.","english":"But others preach deceitfully, so as to burden me all the more, as though I were making many disciples and trying to fill the whole world with my teaching, in order to heap up greater ill will against me. Some do so out of love, knowing that I have been appointed for the defense of the Gospel—knowing that I was appointed to this not by myself but by God. But some proclaim Christ out of contention, not sincerely, thinking to stir up distress for my chains—not with a sincere conscience, because they were preaching for the gain of the present time, and by their preaching they were stirring up ill will and increasing the penalties of his chains, and they were rejoicing in his punishments. But he was rejoicing, because both through deceitful men the truth was being preached, and through the mouths of the wicked Christ was being proclaimed. What then? So long as in every way, whether by occasion or in truth, Christ is proclaimed. I do not care with what mind they preach, provided that what I desire comes about—that the name of Christ become known to all and be believed by many. Therefore I rejoice even now, and I will rejoice in the future. And in this I rejoice, but I will also rejoice—whether through the occasion of hatred or envy; not because he was malicious and rejoiced in another's evil, but because even by evil men the word was being preached, and through the mouths of the wicked Christ was being proclaimed. For I know that this will turn out for me—because not only through my word and passion, but also through hatred of Christ, the Church is increased; for the Lord knows how to bring good out of evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"Ad salutem, per vestram orationem et subministrationem Spiritus Jesu Christi. Qui ad meam omnia salutem gubernat, et adversa vertit in prospera. Secundum expectationem meam, et spem. Quia de omnibus his exspecto mercedem, et ut convertantur sustineo. Quia in nullo confundar. ille enim neque in opprobriis neque in contumeliis, nos vero ia omnibus coafundimur: quamvis secundum Deum sit: unde ostendimui, nos laudibus hominum deservire, non Christo. Sed in omni fiducia, sicut semper. Nulla res me terret. Et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem. Et vita mea et mors ad magnificentiam pertinet Christi, qui me in omnibus confortat: insultat inimicis suis, quod habebit, si servaverit Christum annuntiando, plurimum fructum. Mihi enim tinere Christus est, et mori lucrum. Nulla jam hic voluntas vivendi est, nisi ut corpus ejus ædificem exempIo meo: lucrum maximum computans jam sæcularibus laqueis non teneri, jam nullis peccatis et vitiis carnis obnoxium fieri, quod post hanc vitam sino dubio est futurum. Quod si vivere in carne hic mihi fructus operis est. Quia nec hic sine fructu animae, dono Domini vivo. Et quid eligam, ignoro. In tantum mihi utraque expediunt, ut quid eligere possim ignorem, quæ mihi nocere putantur. Coarctor autem e duobus, desiderium habens dissolvi, et cum Christo esse, muto magis melius est.","english":"For salvation, through your prayer and the supply of the Spirit of Jesus Christ. He who governs all things for my salvation, and turns adversities into prosperity. According to my expectation and hope. Because I expect a reward for all these things, and I endure so that they may be converted. Because in nothing shall I be confounded. For he is not confounded in reproaches nor in insults, but we are confounded in all things: although it is according to God: whence we have shown that we serve the praises of men, not Christ. But in all confidence, as always. Nothing terrifies me. And now Christ shall be magnified in my body, whether through life or through death. And my life and my death belong to the magnifying of Christ, who strengthens me in all things: he insults his enemies, because he will have, if he has kept Christ by proclaiming him, very much fruit. For to me, to fear Christ is gain, and to die is gain. There is now here no will to live, except that I may build up his body by my example: counting it the greatest gain now not to be held by worldly snares, now to become subject to no sins and vices of the flesh, which after this life is without doubt to come. But if to live in the flesh here is for me the fruit of work. Because not even here without fruit for the soul, by the gift of the Lord, do I live. And what I should choose, I do not know. To such an extent both are advantageous to me, that I do not know what I could choose, which are thought to harm me. But I am constrained between the two, having the desire to be dissolved and to be with Christ, which is much better.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"Permanere autem in carne, necessarium propter vos. Illud mihi melius. illud vobis necessarium: et mortem illos non timere, sed eligere debere, suo docet exemplo: et ne contristentur, mansurum se in carne spiritu prophetico repromittit. Et hoc confidens scio, quia mancbo et permanebo in omnibus vobis. Non solum credo, sed scio. Ad profectum vestrum et gaudium fidei, ut gratulatio vestra abundet in Christo Jesu in me. Ut per profectum de fruetu fidei vestrae gaudium habeatis. Per meum adventum iterum ad vos. Ut me viso, iterum abundantius gratulemini. Tantum digne Evangelio Christi conversamini, ut sive cum venero et videro vos. Omnia ejus praecepta servetis. Sive absens, audiam de vobis, quia stetistis uno spiritu. Sicut legimus, quia crat cis cor unum et anima una, nec quidquam suum dicebant, sed erant eis omnia communia. Unanimus, collaborantes fidei Evangelii. Omnes unanimes in pugna victoriam faciunt. Et in nullo terreamini ab adversariis; quæ est illis causa perditionis. Neque callidis lisputationibus, neque passionibus, neque opprobriis. Vobis autem, salutis. Quia vult suos probatos coronari. Unde apostoli ibant gaudentes, quia gni habi:i sunt pro nomine Jesu contumeliam pati; et Job permittitur tentari, quia Dci adjutorio protectus, nec vinci habebat, et ejus gloria amplianda erat adversario superato atque confuso.","english":"But to remain in the flesh is necessary for your sake. That is better for me; that is necessary for you. And he teaches by his own example that they ought not to fear death but to choose it; and lest they be saddened, by the prophetic spirit he promises again that he will remain in the flesh. And trusting this, I know that I shall remain and abide with you all. Not only do I believe, but I know. For your progress and the joy of faith, so that your rejoicing may abound in Christ Jesus through me. So that through the progress of the fruit of your faith you may have joy. Through my coming again to you. So that, having seen me, you may rejoice again more abundantly. Only conduct yourselves worthily of the Gospel of Christ, so that whether I come and see you. You may keep all his commandments. Or, being absent, I may hear of you, that you have stood in one spirit. As we read, that they had one heart and one soul, and did not call anything their own, but all things were common to them. Of one mind, working together for the faith of the Gospel. All who are of one mind win victory in the struggle. And that you be terrified in nothing by your adversaries; which is to them a cause of perdition. Neither by cunning disputations, nor by sufferings, nor by reproaches. But to you, of salvation. Because he wills that his approved ones be crowned. Hence the apostles went rejoicing, because they had been counted worthy to suffer insult for the name of Jesus; and Job is permitted to be tempted, because, protected by the help of God, he was not to be overcome, and his glory was to be increased when the adversary was conquered and confounded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"Et hoc a Deo; quia vobis donatum est pro Christo, non solum ut in eum credatis. Occasio fidei a Deo donata est, quia nisi venisset Christus, et non solum docuisset, sed etiam corda tetigisset, inanis fuerat prædicatio nostra: et quamvis in Actibus legamus fidem voluntariam esse, tamen evidenter hic docet quod Dei donum sit ut credamus; et ideo nihil nobis donemus, quia ut credamus et ut perseveremus, vel pro ipso patiamur, ipsius donum est: unde evidenler patet fidem, qua credimus, ipsius donum esse; nempe utrumque dixit esse donum ut et credamus et ut patiamur. Sed ut etiam pro illo patiamini. Non solum fidei insipientiam, sed etiam martyrii donum ac præmium ab ipso habemus. Idem certamen habentes, quale et vidistis in me, et nunc audistis de me. Nihil novi patiamini, sed hoc quod et præsentes vidistis de me, et nunc absentes audistis.","english":"And this is from God; because it has been granted to you for Christ, not only that you believe in him. The occasion of faith has been granted by God, because unless Christ had come, and had not only taught but also touched hearts, our preaching would have been in vain; and although we read in the Acts that faith is voluntary, nevertheless here he clearly teaches that it is God's gift that we believe; and therefore let us give nothing to ourselves, because both to believe and to persevere, or to suffer for him, is his gift: whence it is clearly evident that the faith by which we believe is his gift; indeed he said that both are a gift, that we both believe and suffer. But that you also suffer for him. We have from him not only the gift of faith but also the gift and reward of martyrdom. Having the same struggle which you saw in me, and now hear of me. You suffer nothing new, but this which both you who were present saw in me, and now you who are absent have heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"CAr. II. Si qua ergo consolatio in Christo. In omni tribulationc in Christo solo consolamini. Si quod solatium charitatis. Non amicorum. Si qua societas spiritus. Spiritalium, non carnalium. Si qua viscera miserationis. Vestri misercmini, non parentum. Implete gnudium meum. In talibus discipulis doctor exsultat. Ut idem sapiatis. Hoc ipsum. Eamdem charitatem habentes, unanimes. Omnes in alterutrum. Ipsum sentientes. Hoc alteri sentio, quo tibi (sic). Nihil per contentioncm, neque per inanem gloriam. Ne aliquid in Dei æmulatione faciamus, sed ne quis nobis melior esse videatur. Sed in humilitate superiores sibi invicem arbitrantes. Si emnes a quibus injurias patimur, superiores putaremus, patienter ferremus: nemo enim a patre vel a domino indigne fert se injuriarn accepisse. Cogitandum etiam nullum esse hominem, qui uon possit habere aliquod bonum, quod tu uondum habes, etiamsi lateat; in quo sine dubio possit te esse superior: quæ cogitatio ad contundendam et edomandam superbiam valet, ne arbitreris, quoniam aut quædam eminent et apparent, ideo alterum nulla habere quæ lateant, et fortasse majoris ponderis illi inesse bona, quibus te supert nescientem. Non quæ sua sunt singuli considerantes, sed ea quæ aliorum. Non quae nobis solis expediunt, sed quæ et aliis prosunt. Hoc enim sentite in vobis.","english":"Chapter II. If therefore there is any consolation in Christ. In every tribulation be consoled in Christ alone. If there is any comfort of love. Not of friends. If there is any fellowship of the spirit. Of spiritual things, not of carnal things. If there are any bowels of compassion. That you may have compassion, not your parents. Fulfil my joy. In such disciples the teacher rejoices. That you may be of the same mind. This very thing. Having the same love, being of one mind. All toward one another. Thinking the same thing. I think this of the other, which I think of you (thus). Nothing through contention, nor through vain glory. That we do not do anything out of rivalry for God, but that no one seem to us to be better. But in humility esteeming one another superior to themselves. If we considered all those from whom we suffer injuries to be superior, we would bear them patiently: for no one bears it indignantly that he has received an injury from a father or a master. It must also be considered that there is no man who cannot have some good which you do not yet have, even if it lies hidden; in which he can without doubt be superior to you: which thought is of value for beating down and subduing pride, lest you should think that, because certain things stand out and are apparent, therefore the other man has no hidden goods, and that perhaps goods of greater weight are in him, by which he is superior to you without your knowing it. Each one considering not the things that are his own, but the things that are others'. Not the things that profit us alone, but the things that also profit others. For think this in yourselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"Tanta humilitas in vobis sit; quia quamvis se quisque humiliet, humilior Christo non erit. Vult ostendere Christum non propter se passum, sed propter alios. Aliqui hunc locum ita intelligunt, quod secundum divinitatem se humiliaverit Christus secundum formam, sci licet Dei, secundum quam æqualitem Dei non rapinam usurpaverit, quam naturaliter possidebat, o exinaniverit se, non substantiam evacuans, sed In;, norem abscondens, formam servi, hoc est substantiam hOminis induendo, et per omnia ut homo tantummodo apparendo, atque humili obedientia nec crucis mortem recusando. Sed quomodo haec exposi tio Arii calumniam effugiat, considerandum est: qui nihil aliud agit, nisi ut Filium asserat minorem: ac si dicatur exaltatus a Patre secundum divinitatem, et nomen accepisse quod antea non habebat, nisi forte pronuntiatae personæ, quae secundum formam hominis dicta sunt, Deo ascribantur. Quia Chri. stus Deus homo recte creditur; et ideo bene sentit, qui sic sentit, nec contra fidem sentit. Quod et in Christo Jesu. Secundum quod Christus est, et Jesus. Qui cum in forma Dei esset. Idest, imagine Dci absque peccato, sive in quo erat Deus, id est, plenitudo divinitatis. Non rapinam arbitratus est, esse se æqualem Deo. Quod erat humilitate celavit, dans nobis exemplum, ne de nobis in aliquod gloriemur: non rapuit quod habebat, iJ est æqualitatem Patris, quam naturaliter habeba', non rapuit.","english":"Let such humility be in you; for although each one humbles himself, he will not be more humble than Christ. He wishes to show that Christ suffered not for himself but for others. Some understand this passage to mean that Christ humbled himself according to his divinity according to the form, namely, of God, according to which he did not regard equality with God as something to be seized by robbery, which he naturally possessed, or emptied himself, not emptying away his substance but hiding his splendor, by putting on the form of a servant, that is, the substance of a man, and appearing throughout as only a man, and by humble obedience not even refusing the death of the cross. But how this exposition escapes the calumny of Arius must be considered: he does nothing else but assert that the Son is lesser; as if it were said that he was exalted by the Father according to his divinity, and received a name that he did not have before, unless perhaps the things said of the person who was proclaimed are ascribed to God according to the form of a man. Because Christ is rightly believed to be God and man; and therefore he thinks well who thinks thus, nor does he think contrary to the faith. That also in Christ Jesus. According to what Christ is, and Jesus. Who, when he was in the form of God. That is, in the image of God without sin, or in whom God was, that is, the fullness of divinity. He did not regard it as robbery to be equal with God. What he was, he concealed by humility, giving us an example, lest we glory in anything concerning ourselves: he did not seize what he had, that is, equality with the Father, which he naturally had, he did not seize.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"Sed semetipsum exinanivit. Assumendo quod non erat, non amittendo quod erat. Formam servi. Ita ut pedes lavaret, nihil sibi vindicans potestatis, quam haberet omnium dominatum, quasi Unigeniti a Patre. Accipiens. Carnem nostram peccatricem sine peccato. In similitudinem hominum factus. Non semper similitudo vera est; nam genuit Adam filium secundum imaginem et similitudinem suam, et vocavit nomen ejus Seth. Et habitu inventus ut homo, humiliavit semetipsum; factus obe. diens usque ad mortem. Ut nobis perfectæ obedientiæ monstraret exemplum. Mortem autem crucis. Quia nulia mors pejor, propter diuturnum cruciatum. Propter quod et Deus illum exaltavit, etc. Divinitas non exaltatur, quia nec humiliari potest: et illi donatur, qui non habet, unde secundum humanam ma. gis naturam potest intelligi, quam secundum divinam. Si ct nos exaltari cupimus, exemplo Christi, fratribus serviamus. Si enim ille Dominus et magister servis et discipulis ministravii, quanto magis nos majoribus et æqualibus servire debemus, et Deo ac sanctis usque ad mortem obedire, De magistrum humilem superbi discipuli non sequamur! Ut in nomine Jesu. omne genu flectatur, cœlestium, terrestrium et infernorum. Ut omnes simul adorent hominem assumptum iii Verbum. Et omnis lingua confiteatur quia Dominus. Omnium gentium et angelorum. Jesus Christus in gloria est Dei Patris.","english":"But he emptied himself. By assuming what he was not, not by losing what he was. The form of a servant. So that he washed feet, claiming for himself nothing of the power by which he held dominion over all things, as the Only-Begotten from the Father. Taking. Our sinful flesh without sin. Made in the likeness of men. A likeness is not always true; for Adam begot a son according to his image and likeness, and called his name Seth. And found in habit as a man, he humbled himself; becoming obedient. Obedient unto death. To show us the example of perfect obedience. Even death on a cross. Because no death is worse, on account of the long-drawn-out torment. For which reason God also exalted him, etc. The divinity is not exalted, because it cannot be humbled either; and it is given to him who does not have it, so that it may be understood according to the human nature rather than according to the divine. If we too desire to be exalted, let us serve our brethren by the example of Christ. For if that Lord and Master ministered to servants and disciples, how much more ought we to serve those greater and equal to us, and to obey God and the saints unto death, lest we proud disciples fail to follow so humble a Master! That in the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth. That all together may adore the man assumed into the Word. And every tongue should confess that he is Lord. Of all nations and angels. Jesus Christ is in the glory of God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"Hoc est in natura, et gloria deitatis, id est ejusdem est gloriae et æqualitatis. De loco isto integram expositionem D. Augustini posuimus. De co quod scriptum est: Et habitu inventus ut homo. Multis modis habitum dicimus: vel habitum animi, siculi est cujusque disciplinæ perceptio usu roborata atque firmata; vel habitum corporis, secundum quem dicimus alium alio esse succulentiorem et validiorem, quæ magis proprie habitudo dici solet; vel habitum eorum quæ membris nostris accommodantur extrinsecus, secundum quem dicimus vestitum, calciatum, armatum, et si quid ejusmodi est. In quibus omnibus generibus, siquidem nomen hoc dictum est ab illo verbo, quod est habere, manifestum est in ea re dici habitum, quae accidit alicui, ita ut eain possit etiam non habere; nam et doctrina accidit animo, et succus ac robur corpori: et vestis, atque arma, non dubium est quin accidant membris nostris; ita ut et imperitus possit esse animus, si ei doctrina non acciderit; et exile atque languidum corpus sine succo viscerum et robore; et nudus sine veste, et inermis sine armis, et pede nudo sine calciamentis, esse homo possit.","english":"This is in the nature and glory of the Godhead, that is, he is of the same glory and equality. On this passage we have set down the complete exposition of the blessed Augustine. Concerning what is written: And found in fashion as a man. We speak of \"fashion\" in many senses: either the fashion of the mind, as when the grasp of any discipline is strengthened and made firm by use; or the fashion of the body, according to which we say that one man is more fleshy and stronger than another—which is more properly called condition; or the fashion of those things that are fitted to our limbs from without, according to which we say a man is clothed, shod, armed, and the like. In all these kinds, since this word is derived from the verb \"to have,\" it is manifest that \"fashion\" is spoken of in a matter that befalls someone, such that he is also able not to have it; for both learning befalls the mind, and moisture and strength befall the body; and clothing and arms undoubtedly befall our limbs; so that a man can be unlearned if learning has not befallen his mind; and thin and weak in body without the moisture of the inward parts and strength; and naked without clothing, and unarmed without arms, and barefoot without shoes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"Habitus ergo, in ea re dicitur, quæ nobis ut habeatur, accidit: verumlamen hoc interest, quod quaedam eorum quae accidunt nobis, ut habitum faciant, non mutantur a nobis, sed ipsa nos mutant, in se ipsa integra et inconcussa manentia: sicuti sapientia cum accidit homini, non ipsa mutatur, sed hominem mutat quem de stulto sapientom facit. Quaedam vero sic accidunt, ut mutent et mutentur; sicuti cibus, et ipse mutans speciem suam in corpus nostrum vertitur, et nos refecti cibo ab exilitate atque languore, in robur atque valentiam commutamur. Tertium genus est cum ipsa quæ accidunt, mutantur, ut habitum faciant, sicuti est vestis; nam cum projecta vel reposita est, non habet eam formam quam sumit cum induitur atque inducitur membris:indula e'go accipit formam,quam non habebat exuta: cum ipsa membra et cum induuntur, et cum exuuntur, in suo statu permaneant. Potest etiam esse quartum genus, cum et ea quæ accidunt ad faciendum habitum, nec mutant quibus accidunt, nec ab eis ipsa mutantur, sicuti annulus in digito, si non nimis subtiliter attendatur. Verumtamen hoc genus, aut nullum esi, si diligenter discutias, aut omnino rarissimum. Cum igitur Apostolus de unigenito Dei Filio loquerctur, quantum pertinet ad divinitatem ejus secundum id quod verus Deus est, æqualem esse dixit Patri, quod non ei fuit tanquam rapina, id est, quasi alterum appeteret.","english":"Therefore \"having\" is said in the case of that which befalls us so that it may be had; yet this is the difference, that some of the things which befall us so as to produce a having are not changed by us, but themselves change us, remaining in themselves whole and unshaken: as wisdom, when it befalls a man, is not itself changed, but changes the man, making him wise from foolish. But some things so befall as both to change and to be changed; as food, which itself, changing its own appearance, is turned into our body, and we, refreshed by food, are changed from weakness and languor into strength and vigor. There is a third kind, when the things themselves that befall are changed so as to produce a having, as is the case with clothing; for when it is thrown off or laid aside, it does not have the form which it takes when it is put on and drawn over the limbs: when put on, therefore, it receives a form which it did not have when taken off, while the limbs themselves, both when they are clothed and when they are unclothed, remain in their own state. There can even be a fourth kind, when the things that befall to produce a having neither change those to whom they befall, nor are themselves changed by them, as a ring on a finger, if one does not attend too subtly. Yet this kind is either none at all, if you examine it carefully, or altogether very rare. Since, therefore, the Apostle was speaking of the only-begotten Son of God, as far as pertains to his divinity, according to which he is true God, he said that he is equal to the Father, which was not to him as a robbery, that is, as though he desired another's property.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"Latuisset itaque misericordiæ opus, si semper manens in ea æqualitate nollet hominem indui, et hominibus ut homo apparere; sed semetipsum exinanivit, non formam suam mutans, sed formam servi accipiens, neque conversus et transmutatus in hominem, amissa incommutabili stabilitate, sed tanquam verum hominem suscipiendo, ipse susceptor in similitudine hominum factus, non sibi, sed eis quibus in homine apparu t, et habitu inventus ut homo, id est, habendo hominem inventus, ut homo est. Non enim. poterat inveniri ab his qui cor immundum habebant, et Verbum apud Patrem videre non poterant, nisi hoc suscipiendo, quod possent videre, et per quod ad itlud interius lumen ducerentur. Iste autem habitus non est ex primo genere; non enim manens in se natura hominis naturam Dei commutavit: neque ex. secundo, non enim et immutavit homo Deum, et. immutatus ab illo est: neque ex quarto, non enim sic assumptus homo, ut neque ipse mutaret Deum, nec ab illo mutaretur, sed potius ex tertio; sic enim assumptus est, ut commutaretur in melius, et ab eo formaretur ineffabiliter, excellentius atque conjunctius, quam vestis ab homine, cum, iuduitur.","english":"Thus the work of mercy would have lain hidden, if he, remaining always in that same equality, had been unwilling to be clothed with man and to appear to men as a man; but he emptied himself, not changing his own form, but taking the form of a servant, nor was he turned and transformed into a man, having lost his unchangeable stability, but by taking a true man, he the taker himself was made in the likeness of men, not for himself, but for those to whom he appeared in a man, and was found in habit as a man, that is, found by having a man, as a man is. For he could not be found by those who had an unclean heart and could not see the Word with the Father, unless by taking this which they could see, and through which they might be led to that inner light. But this habit is not of the first kind; for the nature of man, remaining in itself, did not change the nature of God; nor of the second, for man did not also change God, and was not changed by him; nor of the fourth, for man was not so assumed that neither did he change God, nor was he changed by him, but rather of the third; for he was so assumed that he might be changed for the better, and be formed by him ineffably, more excellently and more closely conjoined, than a garment is by a man, when it is put on.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Hoc ergo nomine habitum salis significavit Apostolus, quemadmodum dixerit: In similitudinem hominum factus; quia non transfiguratione in hominem, sed habitu factus est, cum indutus est hominem, quem sibi vivens quodam modo, atque conformans, immortalitati aeternitatique sociaret. Sed illum habitum qui est in perceptione sapientiæ, vel potius disciplinæ quam Graeci vel, vocant; hunc autem secundum quem dicimus vestitum vel arma tum, potius appellant. Ex quo intelligitur de isto genere habitus locutum Apostolum, quandoquidem in Graecis exemplaribus scriptum est, quod nos in Latinis habitum habemus. Quo nomine oportet intelligi, non mutatum esse Verbum susceptione nominis, sicuti nec membra veste induta mutantur, quanquam illa susceptio ineffabiliter susceptum suscipienti copulaverit; sed quantum verba humana rebus ineffabilibus coaptari possunt, ne mutatus intelligatur Deus-humanae fragilitatis assumptor, electum est, ut Graece et Latine habitus diceretur illa susceptio. Itaque, charissimi mei, sicut semper obedistis. Exemplo ejus qui usque ad mortem obediens fuit. Non ut in præsentia mea tantum. Quasi servi ad oculum servientes. Sed multo magis nunc in absentia mea. Quia si quid, me praesente, liberius agebatis, corrigi poteratis. Cum metu et terrore. Non negligenter, sicut ait Job: Yerebar omnia opera mea. Vestram salutem operamini.","english":"By this name, therefore, the Apostle signified the garment of salt, just as he said: \"Made in the likeness of men\"; because he was not made a man by transfiguration, but was made by a garment, when he was clothed with man, whom, as it were living for himself and conforming to himself, he joined to immortality and eternity. But that garment which is in the perception of wisdom, or rather of discipline, which the Greeks call vel, they call this other one, according to which we say \"clothed\" or \"armed,\" rather. From this it is understood that the Apostle spoke of this kind of garment, since in the Greek copies it is written what we have in the Latin as \"garment.\" By this name it must be understood that the Word was not changed by the taking up of the name, just as neither are the limbs changed by being clothed with a garment, although that taking up has ineffably joined the one taken up to the one taking up; but as far as human words can be fitted to ineffable things, lest God be understood to be changed by the assumption of human frailty, it was chosen that in Greek and Latin that taking up should be called a garment. Therefore, my dearest ones, as you have always obeyed. By the example of him who was obedient even to death. Not as in my presence only. As servants serving to the eye. But much more now in my absence. Because if you were doing anything more freely in my presence, you could be corrected. With fear and trembling. Not negligently, as Job says: I feared all my works. Work out your salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"Mutuam salutem curate: et quia dixerat, vestram ipsorum salutem operamini, ne sibi aliquid humana fragilitas arrogaret et suæ industriae salutem suam ascriberet, secutus adjunxit: Deus, inquit, qui operatur in vobis. Non solum vobiscum, sed intus in vobis miro modo infunditur et donatur: quando enim jubentur, ut operentur, liberum eorum convenitur arbitrium, sed ideo cum timore et tremore, ne sibi tribuendo quod bene operantur, de bonis tanquam suis extollantur operibus. Deus est enim qui operatur in vobis. Couticescat humana superbia, et non dicat: Ex me habeo bonum velle; quia ct hoc in vobis occulta inspiratione Deus operatur, qui non solum fidem, sed ct perseverantiam donat. Sed forte dicet aliquis: Ergo meum nihil eSI, totum tuum est, sed gratia donatori, quia buna voluntas a Domino præparatur. Et velle, et perficere. Perficere sine dubio ipsius est qui dixit: Sine me nihil potestis facere. Perficit in nobis, dum implet quod dixit: Ecce ego vobiscum sum usque ad consummationem sæculi; qut cœpit in nobis opus bonum, ipse perficiet usque in finem. Pro bona voluntate. Subaudiendum sua, id est Dei. Omnia autem facite sine murmurationibus et hæsilationibus, ut sitis sine querela. Ingratus servus qui gravia domini sui queritur esse præcepta: omnis qui murmurat, dubitat de præceptis. Et simplices filii Dei, sine reprehensione.","english":"Attend to your mutual salvation; and because he had said, \"work out your own salvation,\" lest human frailty should arrogate anything to itself and ascribe its salvation to its own diligence, he immediately added: \"God,\" he says, \"who works in you.\" Not only with you, but within you in a wondrous way he is poured in and given: for when they are commanded to work, their free will is addressed, but for this reason with fear and trembling, lest by attributing to themselves what they do well, they be lifted up over good works as though they were their own. For it is God who works in you. Let human pride be silent, and let it not say: \"I have the good will from myself,\" because even this God works in you by hidden inspiration, who grants not only faith but also perseverance. But perhaps someone will say: \"Therefore nothing is mine, everything is yours, but thanks to the giver, because the good will is prepared by the Lord.\" Both to will and to accomplish. To accomplish is without doubt his who said: \"Without me you can do nothing.\" He accomplishes it in us, while he fulfills what he said: \"Behold, I am with you even to the consummation of the age\"; he who began a good work in us will himself perfect it even to the end. For good will. One must understand \"his,\" that is, God's. But do all things without murmurings and hesitations, that you may be without complaint. Ungrateful is the servant who complains that his master's precepts are burdensome: everyone who murmurs doubts about the precepts. And simple as sons of God, without reproach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"Considerate cujus filii sitis, qui cum simplicis naturæ sit, filios non vult habere degeneres. In medio nationis pravæ et perversa. Quæ omnem rationabilem o dinem pervertit et perdit infidelitate sua. Inter quos lucetis sicut luminaria in mundo. Sic luceat Dei genus in genere humano, sicut sol et luna in mundo: id est, omnes catholici inter hæreticos, Judaeos et paganos. Verbum vitæ continentes. Ut exemplo vestro illuminentur et verbo. Ad gloriam meam. Gloria patris filius sapiens, ait Salomon, perfectio discipulorum magistri gloria comprobatur. In die Christi. In diem judicii Christi. Quia non in vacuum cucurri, neque in vacuum laboravi. Qui talem Deo populum acquisivi. Sed et si immolor super sacrificium. Sed etiamsi occidar, quia sacrificium et obsequium fidei vestræ obtuli Deo, vincit gaudium profectus vestri justitiam pœnæ vel mortis. Et obsequium fidei vestræ, gaudeo et congratulor omnibus vobis. Sive quia vestræ fidei ministravi, ut Deo in vobis id operante, et me prædicante crederetis. Idipsum autem gaudete et congratulamini mihi. Præmium est pro vobis occidi. Spero autem in Domino Jesu Timotheum cito mittere ad vos. Dat exemplum non timere, sed omnia sub spo Domini promittenda. Ut et ego bono animo sim, cognitis quæ circa vos sunt. Si vos meae passiones minime terruerint. Neminem enim habeo tam unanimem, qui sincera affectione pro vobis sollicitus sii.","english":"Consider whose children you are—he who, since he is of simple nature, does not wish to have degenerate children. In the midst of a depraved and perverse nation, which perverts every rational order and destroys it by its unbelief. Among whom you shine as luminaries in the world. So let the race of God shine among the human race, as the sun and moon in the world: that is, all catholics among heretics, Jews, and pagans. Holding fast the word of life, so that by your example and by your word they may be enlightened. To my glory. The wise son is the glory of the father, says Solomon; the perfection of disciples is proved the glory of the master. In the day of Christ. In the day of Christ's judgment. Because I did not run in vain, nor labor in vain—I who acquired such a people for God. But even if I am poured out as a libation upon the sacrifice. But even if I am killed, because I have offered to God the sacrifice and service of your faith, the joy of your progress conquers the justice of my punishment or death. And the service of your faith, I rejoice and congratulate you all. Whether because I have ministered to your faith, so that, with God working this in you and me preaching, you might believe. Rejoice in that same thing and congratulate me. To be killed for you is a reward. But I hope in the Lord Jesus to send Timothy to you quickly. He gives an example not to fear, but to promise all things under the hope of the Lord. So that I too may be of good courage, having learned the things concerning you—if my sufferings have not frightened you in the least. For I have no one so of one mind, who with sincere affection may be anxious for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"Qui ita mecum pro omnium salute soliicitus sit. Omnes enim sua quærunt. Non enim in Ecclesia Christi tunc, praeter Paulum apostolum et Timotheum erat, qui germane de grege sollicitus esset; sed contigerat ut illo tempore quo Timotheum misit, circa se alium de filiis non haberet, sed mercenarii cum illo essent, id est, sua quærentes. Sua quaerunt commoda vel quietem, no! es pro aliorum tribulari salute. Non quæ sunt Christi Jesu. Experimentum autem ejus cognoscite. Qui pro salute omnium nec mori recusavit. Quoniam sicut patri filius mecum servivit in Evangelio. Secundum bominem, propter hominem factus est usque ad mortem obediens; et aliter: Sic servivit tanquam ego eum carnaliter genuissem. Hunc igitur spero me mittere mox ut videro quæ circa me sunt: confido autem in Domino, quoniam et ipse veniam ad vos cito. Quia modo adhuc incertus sum, qui de Timotheo loquor. Necessarium autem existimavi. Necessarium vobis. Epaphroditum fratrem, et cooperatorem. Propter opus Evangelii. Et commilitonem meum. Propter gradum apostolatus quem in vobis accepit. Vestrum autem apostolum, ct ministrum necessitatis meæ, mittere ad vos. Qui meae venit necessitati minislrare pro vobis. Quoniam quidem omnes vos desiderabat. Charitatem ejus illis nititur commendare, ut et ipse ab eis amplius diligatur. Et mæstus erat, propterea quod audicratis illum infirmatum, nam et infirmatus est usque ad mortem.","english":"Let him be thus anxious with me for the salvation of all. For all seek their own. For in the Church of Christ at that time there was no one besides the apostle Paul and Timothy who was genuinely anxious for the flock; but it had happened that at the time when he sent Timothy, he had no other of his sons around him, but hirelings were with him, that is, those seeking their own. They seek their own advantages or ease—not, indeed, to be troubled for the salvation of others. They do not seek the things that are Christ Jesus's. But know the proof of him. He who for the salvation of all did not refuse even to die. Since as a father a son served with me in the Gospel. According to man, for man he became obedient even unto death; and otherwise: he served as though I had begotten him according to the flesh. Him, therefore, I hope to send as soon as I have seen the things that concern me; but I trust in the Lord that I too shall come to you quickly. For at present I am still uncertain, I who speak concerning Timothy. But I considered it necessary. Necessary for you. Epaphroditus, brother and fellow worker. For the work of the Gospel. And my fellow soldier. Because of the rank of apostleship which he received among you. But your apostle, and minister of my need, to send to you. He who came to minister to my need on your behalf. Since indeed he was longing for you all. He strives to commend his love to them, so that he himself may be loved more by them. And he was grieved because you had heard that he was ill, for indeed he was ill even unto death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"Tristitiæ vestrae causa moestus erat, eo quod vos per infirmitatis suae nuntium contristatos timeret. Sed Dominus misertus est ejus: non solumautem ejus, verum etiam et mei. Misertus est ejus, ut majorem ducendo colligat fructum. Ne tristitiam super tristitiam haberem. Ne tristitiam carceris desolationis augeret. Festinantius ergo misi illum, ut viso eo, iterum gaudeatis. Pro cujus absentia tristabamini. Et ego sine tristitia sum. Quæ mihi de vestra tristitia erat. Excipite itaque illum cum omni gaudio in Domino. Quasi Dominum, et ne quod scrupulum de ejus tarditate nascatur. Et e usmodi cum honore habetote. Non solum hunc, sed et homines hujusmodi. Quoniam propter opus Christi. Qui quasi reo non timuit ministrare. Usque ad mortem accessit, tradens animam suam. Paratus ad mortem. Ut impleret id, quod ex vobis deerat erga meum obsequium. Ut vestrum erga ne officium pro omnibus solus impleret.","english":"He was grieved for the cause of your sorrow, in that he feared you had been made sorrowful by the report of his illness. But the Lord had mercy on him: and not only on him, but on me also. He had mercy on him, so that by leading him forth he might gather greater fruit. That I might not have sorrow upon sorrow. That he might not increase sorrow by the desolation of imprisonment. Therefore I sent him the more quickly, that when you see him again you may rejoice. For his absence was the cause of your sorrow. And I am without sorrow, which I had concerning your sorrow. Receive him therefore with all joy in the Lord. As you would the Lord, and let no scruple arise from his delay. And hold such men in honor. Not only this man, but men of this kind. Because for the work of Christ. He who did not fear to minister to him as though to a prisoner. He came even to death, giving up his own soul. Ready for death. That he might fulfill what was lacking on your part in service to me. That he alone might fulfill for all your duty toward me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"CAP. III. De cætero, fratres mei, gaudete in Domino. Non in rebus sæculi. vcl in aliquo præter Dominum. Eadem vobis scribere mihi quidem non pigrum, vobis autem necessarium. Eadem repetere quæ etiam præsens, sicut plantas sæpius adaequari, non est inutUe. Videte canes. Contra Evangelium latrantes. Hinc jam contra pseudoapostolos. Videte malos operarios. Quidquid nos xdificamus, destruere conantur. Videte concisionem. Concisio ista, non circumcisio. Nos enim sumus circumcisio. Nos sumus veri Judæi, quia non unius membri pellem, sed totius carnis simul vitia amputavimus. Qui spiritu Deo servimus. Qui secundum Jeremiam cordis præputium circumcidimus. Et gloriamur in Christo Jesu, et non in carne fiduciam Iubentes. Cujus fide sola justificati sumus, non circumcisione carnali. Quanquam ego habeam confidentiam et in carne. Ne quis putet me hoc ideo dicere, quasi ego gloriandi non habeam causam, et idcirco glorier. Si quis alius videtur confidere in carne, ego magis, circumcisus octava die. Quia forte aliqui ex illis proselyli erant. Ex genere Israel, de tribu Benjamin, Hebræus ex Hebræis. Quae semper fuit cum Juda conjuncta. Secundum legem Pharisæus. Legisperitus. Secundum æmulationem persequens Ecclesiam Dei. Tantam æmulationem habui et legis amorem, ut etiam Ecclesiae Dei persecutor existerem. Secundum justitiam quæ in lege est.","english":"CHAPTER III. For the rest, my brothers, rejoice in the Lord. Not in the things of the world, or in anything besides the Lord. To write the same things to you is indeed not burdensome to me, but necessary for you. To repeat the same things which I also said when present, just as plants are more often leveled, is not useless. See the dogs. Barking against the Gospel. Hence now against the false apostles. See the evil workers. Whatever we build, they attempt to destroy. See the concision. That concision is not circumcision. For we are the circumcision. We are the true Jews, because we have cut off the vices not of the skin of one member, but of the whole flesh at once. Who serve God in the spirit. Who according to Jeremiah circumcise the foreskin of the heart. And glory in Christ Jesus, and do not place confidence in the flesh. By whose faith alone we have been justified, not by carnal circumcision. Although I may have confidence also in the flesh. Let no one think that I say this for the reason that I have no cause for glorying, and therefore glory. If anyone else seems to have confidence in the flesh, I more, circumcised on the eighth day. Because perhaps some of them were proselytes. Of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews. Which was always joined with Judah. According to the law, a Pharisee. A teacher of the law. According to zeal, persecuting the Church of God. I had such great zeal and love of the law that I even became a persecutor of the Church of God. According to the righteousness which is in the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"Omnium justificationum et cxremoniarumConversatus sine querela, etc. Implebam legem, præter hoc tantum, quia non credebam Christo, quem lex promiserat; prior fui in omnibus in quibus i Iii gloriantur, sed quia hoc tempore illa non valero cognovi, ideo ea tanquam detrimenta habeo, et nullius momenti duco. Potuit enim esse intus in affectionibus pravis prævaricator legis, ct tamen conspicua opcra legis implere, vel timore hominum, vel ipsius Dei, sed pœnæ formidine, non dilectione et delectatione justitiæ. Nam profecto in ipsa intus voluntate peccat, qui non voluntate, sed timore non peccat, in quibus interioribus suis talem se fuisse sciens, quibus se vitam putabat acquirere. Haec, inquit, propter Christum tanquam impedimenta abjeci. Ad comparationem inventi auri contemnitur aeramentum, quamvis utrumque sit ei suo tempore necessarium. Tunc erit apud homines eminens Christi scientia, quando fuerit ab eo propter Chr stum mundus contemptus. Omnia cæremonialia legis projeci. Stercora ciborum sunt reliquiæ et rerum quondam utilium purgamenta. Ut Christum lucrifaciam, et inveniar in illo. Ut Christum habeam caput, et manens in eo ejus membrum inveniar. Non habens meam justitiam quæ ex lege eat. Meo labore quaesitam, quasi naturalem vel legalem. Sed illam quæ ex fide est Christi. Sed illam quae proprie a Deo per solam fidem Chrisli, quam ipse donavit, collata est.","english":"Having conducted myself without complaint in all the justifications and ceremonies, etc. I was fulfilling the law, except only in this, that I did not believe in Christ, whom the law had promised. I was foremost in all the things in which they glory, but because I have come to know that in this present time those things avail nothing, therefore I regard them as losses and count them of no moment. For one could have been inwardly, in his depraved affections, a transgressor of the law, and yet outwardly perform the visible works of the law, either through fear of men or through fear of God himself—but from dread of punishment, not from love and delight in righteousness. For indeed he sins in the very will within, who abstains from sin not by will but by fear; knowing that in those inner parts of his he had been such a man, in which he thought he was acquiring life for himself. These things, he says, I cast away as hindrances for the sake of Christ. Compared with gold that has been found, bronze is despised, although each is necessary to him in its own time. Then will the knowledge of Christ be preeminent among men, when the world has been despised by them for the sake of Christ. I have cast away all the ceremonial things of the law. Dung is the remnants of foods and the refuse of things once useful. That I may gain Christ and be found in him. That I may have Christ as my head, and be found remaining in him as his member. Not having my own righteousness which is from the law. Sought by my own labor, as though natural or legal. But that which is from the faith of Christ. But that which has been conferred properly by God through the faith of Christ alone, which he himself has given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"Quæ ex Deo est justitia in fide ad cognoscendum illum. Qui hoc agnoscit, satis agit, ne sibi aliquid arroget, ut id quod ei ex gratia Dei donatum est, ille vel legi tri. buat vel natura, sed Dco soli, cujus donum est, deputet. Et virtutem resurrectionis ejus. Ut cognoscam perfecte beneficium et vim resurrectionis illius, quia ideo resurrexit, ut nos similiter resurgamus. Et societatem passionum illius, configuratus morti ejus. Si enim compatimur, et convivemus. Si quo modo occurram ad resurrectionem, quæ est ex mortuis. Ad perfectorum resurrectionem, non ad illam quam etiam inviti habebunt. Non quod jam acceperim. Perfectionem, quia finis nondum advenit. Aut jam perfertus sim. Adhuc de bac perfectione et de tali resurrectione de me incertus sum, quia est perfectio alia post hanc vitam: illud perfectum de quo dicit ad Corinthios: Dum venerit quod perfectum est, et alibi: Donec occurramus omnes in unitatem fidei, et agnitionem Filii Dei, in virum perfectum, et reliqua, quia in hoc mundo positus veram perfectionem nullus labet, quia ipse dixit: Videmus nunc per speculum, et reliqua. Perfectus sim: quantum ad perfectionem quae in hac vita baberi potest a sanctis, perfectus fuit; quantum vero ad illam perfectionem pertinet, quae erit post resurrectionem, imperfectus.","english":"The justice that is from God is in faith, to know him. Whoever acknowledges this does enough, so as not to arrogate anything to himself, so that what has been granted to him by the grace of God, he may attribute either to the law or to nature, but may assign it to God alone, whose gift it is. And the power of his resurrection. That I may know perfectly the benefit and power of his resurrection, because he rose again for this reason, that we might rise again in like manner. And the fellowship of his sufferings, being conformed to his death. For if we suffer with him, we shall also live with him. If by any means I may attain to the resurrection that is from the dead. To the resurrection of the perfect, not to that which even the unwilling will have. Not that I have already received it. Perfection, because the end has not yet come. Or am I already perfect. As yet concerning this perfection and concerning such a resurrection I am uncertain about myself, because there is another perfection after this life: that perfect thing of which he says to the Corinthians: When that which is perfect has come, and elsewhere: Until we all attain to the unity of the faith, and to the knowledge of the Son of God, to a perfect man, and the rest, because, placed in this world, no one has true perfection, since he himself said: We see now through a mirror, and the rest. I may be perfect: as regards the perfection that can be had by the saints in this life, he was perfect; but as regards that perfection which will be after the resurrection, he was imperfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"Et ideo hic quamdam imperfectam perfectionem habuisse intelligendus est: quia pcr fidem, non per speciem, et per speculum, non facie ad faciem videbat. Sequor aurem si comprehendam in quo et comprehensus sum a Christo. Si comprehendam meritum apostolatus, in quo apostolatu a Christo sum comprehensus. Fratres, ego me non arbitror. Se humiliando omnibus gloriam tulit, et provocat ad profectum. Comprehendisae. Tunc certus ero, quando finis advenerit. Unum autem. Porro unum est necessarium. Quæ quidem retro sunt obliviscens: ad ea vero quæ sunt interiora extendens me ad destinatum. Hoc solum scio, quia dono Dei quotidie proficio. et præteritum laborem non computans ad potiora festino: sive legem ohliviscens ad perfecta Evangelii praecepta me extendo. Persequor, ad bravium supernæ vocationis Dei in Christo Jesu. Quod perfectus Christus promisit in coelis. Quicunque ergo perfecti, hoc sentiamus. Quicunque perfectus est, hoc sentiat, vetera obliviscenda, et nova sectanda; quia perfecti debent esse discipuli Christi. Est ergo nunc imperfecta perfectio; nam in futuro erit perfeCta. In aliqua re erit perfectus: sed in aliqua imperfectus Velut sit jam si aliquis sapientiae perfectus auditor, cujus nondam sit perfectus et doctor. Potest esse perfectus ut diligat inimicos, qui nondum est perfectus, ut sufferat.","english":"And therefore he is to be understood as having had here a certain imperfect perfection: because he was seeing through faith, not through sight, and through a mirror, not face to face. I follow, however, if I may comprehend that in which I have also been comprehended by Christ. If I may comprehend the merit of the apostleship, in which apostleship I have been comprehended by Christ. Brethren, I do not consider myself. By humbling himself he took away glory from all, and he provokes them to progress. To have comprehended. Then I shall be certain, when the end has come. But one thing. Furthermore, one thing is necessary. Forgetting indeed the things that are behind: but stretching myself forth to those things that are inward, to the mark. This alone I know, that by the gift of God I make progress daily. And not counting the past labor, I hasten to the better things: whether forgetting the law, I stretch myself out to the perfect precepts of the Gospel. I press on, to the prize of the heavenly calling of God in Christ Jesus. Which Christ, being perfect, promised in heaven. Whoever therefore are perfect, let us think this. Whoever is perfect, let him think this, that old things are to be forgotten, and new things pursued; because the disciples of Christ ought to be perfect. There is therefore now an imperfect perfection; for in the future it will be perfect. In some respect he will be perfect: but in some respect imperfect. As if someone is already a perfect hearer of wisdom, who is not yet a perfect teacher. He can be perfect so as to love his enemies, who is not yet perfect so as to endure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Et qui perfectus est in eo quod omnes homines diligit, quippe qui etiam ad inimicorum dilectionem pervenerit, quæritur utrum jam sit in ipsa dilectione perfectus, id est, utrum quos diligit, tantum diligat quantum'ille. Incommutabilis regula veritatis diligendos esse praescribit: ut ostenderet secundum istius vitae modum esse quamdam perfectionem, eique perfectioni hoc quoque deputari, si se quisque noverit nondum esse perfectum: quia in ista vita perfectam perfectionem non habet quis, quia caro concupiscit adversus spiritum. Hic ergo praeceptum est, ut desideriis peccati non obediamus. Ibi erit, ut desideria peccati non habeamus; tunc enim est secundum hanc infirmitatem pro suo modulo perfecta in hoc saeculo. Ista parva justitia, quando edam quid sibi desit, intelligit. Ideoque Apostolus et imperfectum perfectura se dicit: imperfectum scilicet cogitando quantum illi ad justitiam desit, cujus pIenitudinem adhuc esurit; perfectum autem, quod et suam imperfectionem non erubescit. Si perfecte currimus, hoc sapiamus, quod nondum perfecti sumus, ut illic perficiamur, quod perfecte adhuc currimus: ut cum venerit quod perfectum est, destruatur quod ex parte est. Et si quid aliter sapitis. Si quid vobis alia ratione Deus revelavit: aliter, non aliud, hoc est, alio sensu. Et hoc vobis Deus revelabit. Etiamsi quid minus perfecte sapitis, humiliter exspectate, et a Deo poscite.","english":"And he who is perfect in that he loves all men, since he has even reached the love of enemies, it is asked whether he is now perfect in that very love, that is, whether he loves those whom he loves as much as that one does. The unchangeable rule of truth prescribes who are to be loved: to show that according to the manner of this life there is a certain perfection, and that to this perfection this also is reckoned, that each one knows himself not yet to be perfect: because in this life no one has perfect perfection, since the flesh lusts against the spirit. Here, then, the commandment is that we not obey the desires of sin. There it will be that we not have the desires of sin; for then it is perfect according to this infirmity, in its own measure, in this world. This little righteousness, when it understands what it lacks. And therefore the Apostle says that he is both imperfect and perfect: imperfect, namely, by thinking how much is lacking to him for righteousness, whose fullness he still hungers for; but perfect, in that he does not blush at his own imperfection. If we have run perfectly, let us think this, that we are not yet perfect, so that we may be perfected there, because we still run perfectly: so that when that which is perfect has come, that which is in part may be destroyed. And if you think anything otherwise. If God has revealed anything to you by another reasoning: otherwise, not another thing, that is, in another sense. And this God will reveal to you. Even if you think anything less perfectly, wait humbly, and ask of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"Ipse potest revelare ambulantibus et perficientibus in via rectae fidei. Verumtamen ad quod pervenimus. Ad perfectionem Novi Testamenti. Ut idem sapiamus. Idem, licet aliter asseratur. Et in eadem maneamus regula. Non enim scire sufficit sine facto. Imitatores mei estote, fratres. Me imitamini, non pseudoapostolos. Et observate eos qui ita ambulant, sicut habetis formam nostram. Dupliciter dicitur observari, vel ad imitandum, ut hic; vel ad cavendum, ut ad Romanos ait: Observate qui dissensiones et offendicula faciunt. Multi enim ambulant, quos.cepe dicebam vobis. De pseudoapostolis, qui spem passionis Christi, per quam peccata dimissa sunt, tollentes, in legis cæremoniis collocabant. Potest de Jovinianistis accipi, qui cruciatum corporis in epulas et luxuriam converterunt. Nunc autem et flens dico, in micos crucis Christi, quorum finis erit interitus. Notandum quod affectu etiam inimicorum salutem optet. Quorum Deus venter est. Qui se putant in hoc Dco servire, si epulentur. Et gloria in confusione ipsorum. In circumcisione membri pudendi. Qui terrena sapiunt. Nostra autem conversatio in cœlis est. Hoc non potest dicere qui terrenis vitiis mancipatus est. Unde etiam Salvatorem exspectamus Dominum nostrum Jesum Christum. Qui est caput nostrum. Qui reformabit corpus humilitatis nostra, configuratum corpori claritatis suæ.","english":"He himself can reveal it to those walking and making progress in the way of right faith. Nevertheless, as to what we have attained—to the perfection of the New Testament—let us be of the same mind. The same, though it is asserted otherwise. And let us remain in the same rule. For to know is not enough without doing. Be imitators of me, brothers. Imitate me, not the false apostles. And observe those who walk in this way, as you have our form. \"Observe\" is said in two ways: either for imitation, as here; or for avoidance, as he says to the Romans: Observe those who cause dissensions and stumbling blocks. For many walk, whom I once used to tell you of—concerning the false apostles, who, taking away the hope of the passion of Christ, through which sins have been forgiven, were placing it in the ceremonies of the law. This can be understood of the Jovinianists, who turned the affliction of the body into feasting and luxury. But now, and weeping, I say it—the enemies of the cross of Christ, whose end will be destruction. It must be noted that with affection he even desires the salvation of enemies. Whose god is their belly—who think they serve God in this, if they feast. And their glory is in their shame—in the circumcision of the shameful member. Who mind earthly things. But our conversation is in heaven. He who is enslaved to earthly vices cannot say this. Whence we also await our Savior, the Lord Jesus Christ. Who is our head. Who will reform the body of our lowliness, conformed to the body of his brightness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"Sicut præfiguravit in monte, cum unum ex viventibus et unum ex mortuis claritaLi sui corporis configurat, exemplum resurrectionis ostendenS. Secundum operationem qua possit etiam subjicere sibi omnia. Sive secundum hanc virtutem eliam hoc illi possibile est, qua sibi cuncta subjecit.\n\nCAP. IV. Itaque, fratres mei charissimi et desideratissimi. Plus coeteris, quia perfectiores. Gaudium et corona mea. Per vos enim sum coronandus et remunenodus. Sic state in Domino, charissimi. Quomodo superius dixi, in sola Christi fide spem ponentes et in conversatione coelesti. Evodiam rogo et Syntychem deprecor. Mulieres erant scientiam habentes, quas similiter sentire commonet et hortatur. Id psum sapere in Domino. Idipsum quod dixi. Etiam rogo et te, Germane compar, adjuva illas. Germanus nomen hominis est, compar officii. Quæ mecum laboraverunt in Evangelio. Laboraverunt non viros, sed feminas dicit, nec in e clesia, sed in domo docentes. Cum Clemente et cæteris adjutoribus meis. Clemens et philosopho magnæ doctrinæ vir, qui Romae episcopus fuit. Quorum nomina sunt in libro vitæ. Ne moleste ferant, se in hac Epistola non scriptos, cum in libro vitae sint scripti, cujus libri etiam Moyses meminit et David et Dominus. Gaudete in Domino semper. Quia in sæculo gaudium non habetis, sed pressuram. Iterum dico, gaudete. Repetit ut confirmet. Modestia vestra nota sit omnibus hominibus.","english":"As he prefigured on the mountain, when he formed one from the living and one from the dead as a likeness of his own body in glory, showing a pattern of the resurrection. According to the working by which he is able even to subject all things to himself. Or according to this power it is also possible for him, by which he subjected all things to himself.\n\nCHAPTER IV. Therefore, my brothers, most dear and most desired. More than the others, because more perfect. My joy and crown. For through you I am to be crowned and rewarded. So stand in the Lord, most dear. As I said above, placing hope in the faith of Christ alone and in heavenly conduct. I ask Evodia and I entreat Syntyche. They were women possessing knowledge, whom he likewise admonishes and urges to be of the same mind. To think the same thing in the Lord. The same thing that I said. I also ask you, Germanus, my companion, help those women. Germanus is the name of a man, companion of office. Who labored with me in the Gospel. He says they labored, not men but women, and not in the church but teaching in the house. With Clement and the rest of my helpers. Clement was also a man of great learning in philosophy, who was bishop of Rome. Whose names are in the book of life. Let them not be troubled that they are not written in this Epistle, since they are written in the book of life, of which book Moses also made mention, and David, and the Lord. Rejoice in the Lord always. Because you have no joy in the world, but distress. Again I say, rejoice. He repeats it to confirm it. Let your modesty be known to all men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"Et Judxis, et gentibus: sed et omnibus qui vos tribulant. Dominus prope est, nihil solliciti sitis. Videte si quid deest vobis, nolite cogitare quid manducetis, aut quid induamini. Sive Dominus prope est ad liberandum: nolite timere persequentes. Juxta est enim Dominus his qui tribulato sunt corde. Sed in omni oratione, et obsecratione, cum gratiarum actione, petiionea vestræ innotescant apud Deum. Non cum murmuratione atque tristitia. Tunc digna Deo erit vestra oratio, si pro omnibus quæ patimini gratias referatis, sicut apostoli faciebant. Et pax Dei, qucc exsuperat omnem sensum. Qua malos sustinet et ingratos: vel pax Christi, qua pro persequentibus orabat, recogita a omnem mentem Curiosam exsujerat et inclinat. Custodiat corda vestra et intelligentias vestras, in Christo Jesu. Ista carda et intelligentias vestras in exemplo Christi custodiat. De cætero, fratres, quæcunque sunt Fera, quæcunque pudica, quæcunque justa, quæcunque sancta. Ad extremum, ut omnia breviter dicam. Quæcunque amabilia, quæcunque bonæ famæ. Quia omnis natura humana novit diligere et laudare quod bonum est. Si qua virtus, si qua laus tolerantiæ, hæc cogitate. Meditamini nihilque aliud cogitelis. Quæ didicistis. Verbo vel exemplo. Et accepistis. Dono cratiæ Christi. Et audistis. Auribus hæc per prædicationem. Et vidistis in me. Oculis. Hæc agite, et Deus pacis erit vobiscum.","english":"Both to Jews and to Gentiles, but also to all who trouble you. The Lord is near; be anxious for nothing. See whether anything is lacking to you; do not worry about what you will eat or what you will wear. Whether the Lord is near to deliver: do not fear those who persecute. For the Lord is near to those who are troubled in heart. But in every prayer and supplication, with thanksgiving, let your petitions be made known to God. Not with murmuring and sadness. Then your prayer will be worthy of God, if you give thanks for all that you suffer, as the apostles did. And the peace of God, which surpasses all understanding. Which bears with the wicked and the ungrateful; or the peace of Christ, by which he prayed for his persecutors, draws back and bends down every curious mind. May it guard your hearts and your understandings in Christ Jesus. May that guard your hearts and understandings after the example of Christ. Finally, brothers, whatever things are true, whatever things are pure, whatever things are just, whatever things are holy. To sum up, to say everything briefly. Whatever things are lovable, whatever things are of good report. Because all human nature knows how to love and praise what is good. If there is any virtue, if there is any praise of endurance, think on these things. Meditate and think on nothing else. What you have learned. By word or by example. And have received. By the gift of the grace of Christ. And have heard. With your ears through preaching. And have seen in me. With your eyes. Do these things, and the God of peace will be with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Tunc Deus pacis erit vobiscum. si fueritis ista sertati. Gavisus sum autem in Domino vehementer, quoniam tandem aliquando refloruistis pro me sentire sicut et sentiebatis. Iterum floruistis flore boni operis, quem non oblivio arefccerat, sed occupatio impedierat. Occupati autem eratis: non quasi propter penuriam dico. Non propter meam penuriam, sed propter vestrum fructum dico me gavisum. Ego enim didici, in quibus sum sufficiens, esse. A Christo omnia aequaliter ferre sum doctus. Scio et humiliari, scio et abundare: ubique et in omnibus institutus sum, et satiari, et esurire, et abundare, et penuriam pati. Ut nec abundantia extollar, nec frangar inopia. Omnia possum in eo qui me confortat. Dans intelligentiam, quare sciat et humiliari, et abundare. dum dicit: Omnia possum in eo qui confortat me, dum sibi nihil tribuit, sed et quotidianum adjulorium implorat ut possit ejus implere præcepta. Verumtamen bene fecistis communicantes tribulationi meæ. Non enim debuit mea æquanimitas vestram impedire mercedem. Scitis autem et vos, Philippenses, quod in principio Evangelii quando profectus sum a Macedonia. Quia vos solos, a quibus necessaria acciperemus, elegimus, fideliores vos omnibus judicantes. Nulla mihi Ecclesia communicavit in ratione dati et accepti, nisi vos soli. Uti dati, ego accepti: sive dantes carnalia, acceperunt spiritalia.","english":"Then the God of peace will be with you, if you have kept these things. But I rejoiced in the Lord greatly, because at last you have flourished again in your care for me, as indeed you were caring before. You have flourished again with the flower of good works, which forgetfulness had not withered, but preoccupation had hindered. But you were preoccupied; not that I speak because of need. It was not because of my need, but because of your fruit, that I said I rejoiced. For I have learned to be content in the circumstances in which I am. I have been taught by Christ to bear all things equally. I know how to be humbled, and I know how to abound: everywhere and in all things I have been instructed both to be filled and to hunger, both to abound and to suffer need. So that I may neither be lifted up by abundance nor broken by want. I can do all things in him who strengthens me. He gives understanding as to why he knows both how to be humbled and how to abound, when he says: I can do all things in him who strengthens me, when he attributes nothing to himself, but implores daily help so that he may be able to fulfill his commandments. Nevertheless, you have done well in sharing in my tribulation. For my equanimity ought not to have hindered your reward. And you yourselves know, Philippians, that in the beginning of the Gospel, when I set out from Macedonia. That I chose you alone, from whom we might receive what was necessary, judging you more faithful than all. No church shared with me in the matter of giving and receiving, except you alone. As you gave, I received: whether those who gave carnal things received spiritual things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"Quia et Thessalonicam semel et bis in usum mihi misistis. Non solum Corintbum, sed etiam Thessalonicam transmisistis. Non quia quæro datum, sed rcquiro fructum abundantem in ratione vestra. Superabundans fructus orationis cum sanctis etiam absentibus ministratur datum, est res ipsa quam das: fructus autem, bona et recta voluntas datoris: ut quod tribuit, propter Dominum tribuat, vetuli qui suscipit prophetam in nomine prophetae, et justum in nomine justi, mercedem prophetae et justi suscipiat. Habeo autem omnia, et abundo, repletus sum, acceptis ab Epaphrodito quæ misistis. Provocat illos ad simile opus, laudando et gratias referendo. In odorem suavitatis. Odor suavitatis non in re oblata, sed in mentis devotione COnsistit, sicut sacrificium Noe grate Deus describitur odoratus, cum ipse postmodum dicit, se nec carnibus, nec sanguine animalium delectari. Hostiam acceptam, placentem Deo. Notandum quod eleemosyna hostia appellatur, et sicut a sanctis oblata, est accepta, ila ab his qui in peccato duraverunt data, reprobatur. Deus autem meus impleat omne desiderium vestrum. Quia ut perfecti malum desiderare non credebantur. Secundum divitias suas in gloria in Christo Jesu: Deo autem et Patri nostro gloria in sæcula sæculorum. Amen. Quod secundum divitias Dei, ad gloriam pertinet Christi. Salutate omnem sanctum in Christo Jesu. Salutant vos qui mecum sunt fratres.","english":"Because you sent to Thessalonica once and twice for my use. You sent not only to Corinth, but also to Thessalonica. Not because I seek a gift, but I require fruit abounding in your account. The superabundant fruit of prayer is ministered even with the saints absent. The gift is the thing itself that you give; the fruit, however, is the good and right will of the giver: that what he bestows, he bestow for the Lord's sake, like him who receives a prophet in the name of a prophet, and a righteous man in the name of a righteous man, so that he may receive the reward of a prophet and of a righteous man. But I have all things, and abound; I am filled, having received from Epaphroditus the things you sent. He stirs them up to a similar work, by praising and giving thanks. For an odor of sweetness. The odor of sweetness consists not in the thing offered, but in the devotion of the mind, just as the sacrifice of Noah is described as pleasing to God when he smelled it, although he himself afterward says that he takes no delight in the flesh or the blood of animals. An acceptable victim, pleasing to God. It should be noted that almsgiving is called a victim, and as it is offered by the saints, it is accepted; so when given by those who have persisted in sin, it is rejected. But may my God fulfill every desire of yours. Because as perfect men they were not believed to desire evil. According to his riches in glory in Christ Jesus: but to God and our Father be glory for ages of ages. Amen. That which is according to the riches of God pertains to the glory of Christ. Greet every saint in Christ Jesus. The brethren who are with me greet you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"Salutant vos omnes sancti. Erant ergo sancti, quos solus vult salutari præ cæteris, quos e iam in omnibus Epistolis nominavit: capitalia non habuisse peccata intelligendi sunt. Nam quis sine peccato? Sed et Scriptura baptizatum frequenter appellat. Maxime autem qui de Cæsaris domo sunt. Gratia Domini Jesu Christi cum spiritu vestro. Amen. Ut eos conforlaret, et illi liberjus vel in fide persisterent, vel fiducialius prædirareut, quando audiebant etiam de officio Caesaris multos fuisse conversos.\n\nAD THESSALONICENSES EPISTOLA PRIMA.\n\nARGUMENTUM.\n\nThessalonicenses sunt Macedones. Hinc Christo Jesu accepto verbo veritatis perstiterunt in fide, etiam in perse utione civium suorum. Præterea nec receperunt falsos apostolos, nec ca quæ a falsis apostolis dicebantur. Hos collaudat Apostolus, scribens eis ab Atlienis, per Tychicum diaconem et Onesimum acolytum.","english":"All the saints greet you. Therefore they were saints whom he wishes to be greeted alone before the others, whom he has already named in all the Epistles: they are to be understood as not having had capital sins. For who is without sin? But Scripture also frequently calls a person baptized. Especially, however, those who are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit. Amen. So that he might strengthen them, and that they might more freely either persist in the faith, or preach more confidently, when they heard that many even from Caesar's service had been converted.\n\nTHE FIRST EPISTLE TO THE THESSALONIANS.\n\nARGUMENT.\n\nThe Thessalonians are Macedonians. Hence, having received the word of truth in Christ Jesus, they persisted in the faith, even under the persecution of their own citizens. Moreover, they did not receive false apostles, nor the things that were said by false apostles. The Apostle praises these, writing to them from Athens, through Tychicus the deacon and Onesimus the acolyte.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"CAPUT prIMUM. Paulus, et Silvanus, et Timotheus Ecclesiæ Thessalonicensium. Per Silvanum et Timotheum, non solum his, sed etiam Corinthiis cum Apostolo verbum Dci fuerat nuntiatum, sicut ipse ait in secunda: Per me, et Silvanum, et Timotheum. In Deo Patre, et Domino Jesu Christo, gra ia vobis et pax. Præposterato ordine ante dicit in Deo Patre, et Christo Jesu, et sic gratia vobis et pax. Gratias agimus Deo semper pro omnibus vobis, memoriam vestri facientes. Pro omnibus, quia ommum nobis grata memoria est. In orationibus nostris sine intermissione. Non impediaris orare semper. Memores operis fidei vestræ, et luboris et charitatis. Non sol us fidei, nec in solo verbo laboris et charitatis, sed in re. Et sustinentiæ spei Domini nostri Jesu Christi. Omnis sus. tinentia propter spem.Ante Deum et Patrem nostrum. Non ante homines. Scientes, fratres dilecti, a Deo eledionem vestram. Ex hoc cognoscimus vos vere a Deo esse electos, quia reales csiis. Notandum quia electi sunt potius quam elegerunt. Quia Evangelium nostrum non fuit ad vos in sermone tantum. Quia nec auditur tantum, sed etiam opus apparuit. Sed et in virtute, et in Spiritu sancto. Quem accepistis. Et in plenitudine multa. Perfectionis Vistræ, sive abundantiae nostræ. Sicut scitis quales fuerimus in vobis propter vos. Etiam a licitis abstinuimus. Et vos imitatores nostri facti eatis, et Domini excipientes verbum.","english":"CHAPTER ONE. Paul, and Silvanus, and Timothy, to the church of the Thessalonians. Through Silvanus and Timothy, the word of God had been announced not only to these but also to the Corinthians together with the Apostle, as he himself says in the second [letter]: Through me, and Silvanus, and Timothy. In God the Father, and the Lord Jesus Christ, grace to you and peace. With the order reversed, he says first in God the Father, and Christ Jesus, and then grace to you and peace. We give thanks to God always for you all, making mention of you. For all, because the remembrance of all is pleasing to us. In our prayers without ceasing. Do not be hindered from praying always. Mindful of the work of your faith, and of labor and love. Not of faith alone, nor in word alone of labor and love, but in deed. And of the endurance of the hope of our Lord Jesus Christ. All endurance is for the sake of hope. Before God and our Father. Not before men. Knowing, beloved brothers, your election by God. From this we know that you are truly chosen by God, because you are real. It is to be noted that they are chosen rather than that they chose. Because our Gospel was not to you in word only. Because it is not only heard, but the deed also appeared. But also in power, and in the Holy Spirit. Whom you received. And in much fullness. Of your perfection, or of our abundance. As you know what sort we were among you for your sake. We abstained even from things lawful. And you became imitators of us, and of the Lord, receiving the word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"Per passionem suscipientes verbum, sicut et nos et Dominus prædicavimus. In tribulatione multa. Quod vix excipitur in quiete. Cum gaudio Spiritus sancti. Hoc est vere gaudere in Spiritu sancto, sicut apostoli, qui ibant gaudentes, quia digni habiti sunt pati contumeliam pro nomine Christi. Ita ut facti sitis forma omnibus credeutibus in Macedonia et in Achaia. Perfectorum e5t formam credentibus exhibere: vestro exemplo omnes sunt provocati. A vobis enim diffamatus est sermo Dei. Natura famæ haec est, ut sive bonum, sive malum nuntians, ubique discurrat. Non solum in Macedonia et in Achaia, sed in omni loco. In quorum pene confinio est Thessalonica. Fides vestra quæ est in Deum, profecta est. Ab idolis ad Dominum conversa. Ita ut non sit nobis necesse quidquam loqui. II a ut nobis incipientibus aliquid de vobis ad eorum ædificationem loqui, ipsi optime scire se dicant. Ipsi enim de nobis annuntiant, qualem introitum habuerimus, ad vos. Et nostræ constantiæ, et vestrae conversationis opinio omnibus nota est. Et quomodo conversi estis ad Deum a simulacris, servire Deo vito et vero, et exspectare Filium ejus de cælis quem suscitavit ex mortuis Jesum. Notandum dici conversos ad Dominum ab idolis, non solum autem, sed et credentes sæpe in prophetis dicuntur converti debere a matitia ad fidem Dei. Qui eripuit nos ab ira ventura.","english":"Receiving the word through suffering, just as both we and the Lord preached. In much tribulation. Which is scarcely accepted in quiet. With the joy of the Holy Spirit. This is truly to rejoice in the Holy Spirit, like the apostles, who went rejoicing because they were counted worthy to suffer insult for the name of Christ. So that you became a pattern to all the believers in Macedonia and in Achaia. It is for the perfect to set forth a pattern to believers: by your example all have been stirred up. For from you the word of God has been spread abroad. This is the nature of fame, that whether announcing good or evil, it runs everywhere. Not only in Macedonia and in Achaia, but in every place. In whose nearly bordering territory is Thessalonica. Your faith, which is in God, has gone forth. Turned from idols to the Lord. So that there is no need for us to say anything. So that when we begin to say something about you for their edification, they themselves may say that they know it very well. For they themselves announce concerning us what kind of entrance we had to you. And the report of our constancy and of your conduct is known to all. And how you were converted to God from idols, to serve the living and true God, and to await his Son from heaven, whom he raised from the dead, Jesus. It must be noted that they are said to have been converted to the Lord from idols, but not only this; rather, those who believe are often said in the prophets to need to be converted from wickedness to faith in God. Who has rescued us from the wrath to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Gratia et misericordia sua ab ita nos judicii liberavit, quia jam habemus in spe libertatem reparari per baptismum.\n\nCAP. II. Nam ipsi scitis, fratres, introitum nostrum ad vos, quia non inanis fuit, sed ante passi, et contumeliis affecti. Non est inanis sermo, qui firmatur constantia passionis. Sicut scitis, in Philippis, fiduciam habuimus in Domino nostro loqui ad vos Evangelium Dei. Quia aliquanti vestrum viderunt nos Philippis passos non expavisse tribulationes, nec praedicare cessasse. In muta sollicitudine. Non negligenter, nec transitorie. Exhortatio enim nostra. Ideo non terremur. Non de errore. Errat quicunque putat vel docet malos regnare cum Christo: Nolite errare, neque fornicarii neque adulteri, etc. Neque de immunditia. Quomodo Joviniani doctrina. Neque in dolo. Contra conscientiam loquentes atque suadentes. Sed sicut probati sumus a Deo, ut crederetur nobis Evangel um, ita loquimur. Integre loquimur, qutsi a Dco probati, qui omnium mentes novit, et ab ipso in hoc officio destinati. Non quasi hominibus placentes, sed Deo, qui probat corda nostra. Quae falli possunt. Neque enim aliquando fuimus in sermons adulationis, sicut scitis; neque in occasione avaritiæ, Deus testis est; nec quærente. ab hominibus gloriam, neque a vobis, neque ab aliis. Sicut qui hominibus placent, infirmis omnia quæ desiderant concedentes, et e rum mortem non curantes.","english":"By his grace and mercy he has freed us from judgment in such a way that we already have in hope the freedom to be restored through baptism.\n\nCHAPTER II. For you yourselves know, brothers, that our entrance to you was not in vain, but after we had suffered and been treated with insults. That word is not in vain which is confirmed by constancy in suffering. As you know, in Philippi we had confidence in our Lord to speak to you the Gospel of God. Because some of you saw that at Philippi we did not shrink from tribulations when we suffered, nor cease to preach. In unceasing solicitude. Not negligently, nor in passing. For our exhortation. Therefore we are not terrified. Not from error. Whoever thinks or teaches that the wicked reign with Christ is in error: Do not err, neither fornicators nor adulterers, etc. Nor from uncleanness. As the doctrine of the Jovinianists. Nor in deceit. Speaking and persuading against conscience. But just as we have been approved by God, that the Gospel might be believed by us, so we speak. We speak sincerely, as those approved by God, who knows the minds of all, and have been appointed by him to this office. Not as pleasing men, but God, who proves our hearts. Which can be deceived. For neither at any time have we been in words of flattery, as you know; nor in an occasion of avarice, God is witness; nor seeking glory from men, neither from you, nor from others. Like those who please men, granting the weak everything they desire, and not caring about their death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"Omnis qui adulatur, aut propter avaritiam vel gloriam adulatur. ille ergo probatur prpter Deum loqui, qui ista non quaerit. Cum possemus oneri esse ut Christi apostoli. Cum pos simus vos vel in hoc gravare, quod nobis Deus ordinavit. Sed fucti sumus parvuli in medio vestrum. Humiliantes nos et nec debitum quærentes honorem. Tanquam si nutrix foveat filios suos. Humilians se, et in omnibus parvulo coæquans, ut illum ad majora, sua imitatione perducat. Nam et in lingua balbutit, et parum edit, et cum eo lente ambulat, ut consuescat. Ita desiderantes vos cupide volebamus tradere vobis. Vos proiicere. Non solum Evangelium Dei, sed etiam animas nostras. Sicut nutrix sensum perfectionis suæ in parvulum vult transfundere, ut ct sit similis. Quoniam charissimi nobis facti estis. Propter fidem vestram. Memores enim facti estis, fratres, laloris nostri. Labores manuum exercebat noctibus, fatigationem verbi diebus. Nam si semper operabatur, quando docebat? Et fatigationis, nocte et die operantes. Apud hos, ei Corinthios, et Ephesios laboravii, quibus occasionem auferre cupiebat vel accip endi vel detrahendi. iVe quem vestrum gravaremus, prædicavimus in vobis Evangelium Dei. Hoc est, cum possimus oneri esse, quod superius dixerat. Vos testes estis et Deus. Sicut Samuel populo dixit. Quam sancte et juste et sine querela. Ne vobis ullam offensionem daremus. Vobis qui credidistis adfuimus.","english":"Everyone who flatters flatters either for greed or for glory. Therefore he is shown to speak for God who does not seek these things. Since we could have been a burden as the apostles of Christ. Since we could have weighed upon you even in this, which God ordained for us. But we became little ones in your midst. Humbling ourselves and not seeking even the honor that was owed. As a nurse cherishes her own children. Humbling himself and making himself equal to the little one in all things, so that he might lead him on to greater things by his own imitation. For he also babbles in tongue, and eats little, and walks slowly with him, so that he may grow accustomed. So, desiring you, we eagerly wished to give you. To cast forth ourselves. Not only the Gospel of God, but also our own souls. As a nurse wishes to pour her own sense of perfection into the little one, so that he too may be like her. Because you have become most dear to us. On account of your faith. For you have been made mindful, brothers, of our labor. He practiced the labors of his hands by night, the weariness of the word by day. For if he was always working, when did he teach? And of weariness, working night and day. Among these, the Corinthians and Ephesians, he labored, from whom he wished to remove the occasion either of receiving or of detracting. Nor did we burden any of you; we preached the Gospel of God among you. That is, since we could have been a burden, as he had said above. You are witnesses, and God. As Samuel said to the people. How holily and justly and without complaint. Lest we give you any offense. We were present to you who have believed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"Non incredulis. Sicut scitis, qualiter unumquemque vestrum tanquam pater filios deprecantes vos. Parvulum ut nutrix, proficientem jam ut pater instituit. Et consolantes, testificati sumus. In tribulatione consolali sumus promissis Christi. Ut ambularetis digne Deo. Digne Deo ambulat qui nihil Deo agit indignum. Qui vocavit vos in suum regnum et gloriam. Quod non nisi fideles possidebunt, quibus dicitur: Yenite, benedicti. Ideo et nos gratias agimus Deo sine intermissione: quoniam cum accepissetis a nobis verbum auditus Dei. Quod primum de Deo audistis, sive ut audiretis Demo: Accepistis illud, non ut verbum hominum, sed, sicut est vere, verbum Dei. Ut verbum hominum qui contemnil; vos autem ita credidistis, ut ab ipso Deo vos audire putaretis. Qui operatur in vobis, qui credidistis. Operatur inspiratione, vel signis, vel si quid boni fa itis, ille in vobis facit. Adverte quia in vobis dixit, et non vobiscum, ut Deo semper gloria detur, cujus est omne quod possumus, et qui in nobis operatur, ut operemur, sicut dicit in cantico Isaiæ: Domine Deus noter, pacem dabis nobis, et, omnia opera nostra operatus es in nobis. Vos enim imitatores facti estis Ecclesiarum Dei quæ sunt in Judaea in Christo Jesu. Quibus dicit: Nam et vinctis compassi estis, et rapinam bonorum vestrorum cum gaudio suscepistis. Quia eadem passi estis et vos.","english":"Not to unbelievers. As you know, how we entreated each one of you like a father his sons. As a nurse her little one, so he who is already advanced, as a father, instructed. And consoling, we testified. In tribulation we were consoled by the promises of Christ. That you should walk worthily of God. He walks worthily of God who does nothing unworthy of God. Who has called you into his own kingdom and glory. Which none but the faithful will possess, to whom it is said: Come, you blessed. Therefore we also give thanks to God without ceasing: because when you had received from us the word of the hearing of God. Which you first heard concerning God, or that you might hear concerning God: You received it, not as the word of men, but, as it truly is, the word of God. As the word of men who despise it; but you so believed, that you thought you were hearing from God himself. Who works in you, who have believed. He works by inspiration, or by signs, or whatever good you do, he does it in you. Notice that he said in you, and not with you, so that glory may always be given to God, whose is all that we can do, and who works in us, that we may work, as he says in the song of Isaiah: O Lord our God, you will give us peace, and, you have wrought all our works in us. For you have become imitators of the Churches of God which are in Judaea in Christ Jesus. To whom he says: For you also had compassion on the imprisoned, and you received the plundering of your goods with joy. Because you also suffered the same things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"De vobis plus miror, quia nec legem edocti, nec exemplis prophetarum esus provocati. A contribulibus MItris, sicut et ipsi a Judæis. Contribules de eadem sunt natione. Qui et Dominum occiderunt Jesum et prophetas, et nos persecuti sunt, et Deo non placent. Quid mirum si nos persequantur, qui occiderunt et Deum et prophetas? Et omnibus hominibus adversantur, prohibentes nos gentibus loqui, ut non salvi fiant. Non solum suis. Ut impleant peccata sua semper. Quia non solis Judæis impediunt, sed etiam gentibus invident, ad suorum cumulum peccatorum. Pervenit autem ira Dei super illos utque in finem. Sive quia ablatus est non credenlibus intellectus, sive quia praecoqua poena captivi, et in universa terra dispersi. Nos autem, fratres, desolati a vobis ad tempus horæ, aspectu, non corde, abundantius festinavimus faciem vestram videre cum multo desiderio, quoniam voluimus venire ad vos. Sicut alibi: Absens corpore, præsens autem spirilu jam judicavi. Ego quidem Paulus, et semel, et iterum, sed impedivit nos Satanas. Tribulationibus persequentium, vel imbecillitatibus infirmorum, non sua virtute. Quæ est enim nostra spes. Quæ non detineat: Aut gaudium, aut corona gloriæ? Nonne vos ante Dominum nostrum Jesum Christum estis in adventu ejus? Vos enim estis gloria nostra, et gaudium. Boni magistri omnem spem, et gaudium, et coronam in perfectione discentium ponunt.","english":"I marvel more concerning you, because you were neither taught the law nor provoked to eating by the examples of the prophets. From fellow-tribesmen of the Jews, as they themselves were by the Jews. Fellow-tribesmen are of the same nation. Who both killed the Lord Jesus and the prophets, and persecuted us, and do not please God. What wonder if they persecute us, who killed both God and the prophets? And they are opposed to all men, forbidding us to speak to the Gentiles, that they may not be saved. Not only to their own. That they may always fill up their sins. Because they hinder not only the Jews alone, but also envy the Gentiles, to the increase of their own sins. But the wrath of God has come upon them even to the end. Either because understanding has been taken away from those who do not believe, or because of the premature punishment of captivity, and they are dispersed throughout the whole earth. But we, brothers, bereaved of you for the space of an hour, in appearance, not in heart, have hastened more abundantly to see your face with great desire, because we wished to come to you. As elsewhere: Absent in body, but present in spirit, I have already judged. I, indeed, Paul, both once and again, but Satan hindered us. By the tribulations of persecutors, or by the weaknesses of the infirm, not by his own power. For what is our hope. Which does not hold back: Or joy, or crown of glory? Are not you before our Lord Jesus Christ in his coming? For you are our glory and joy. Good teachers place all hope, and joy, and crown in the perfection of those they teach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"CAP. III. Propter quod non sustinente. amplius. Neminem nostrum ad vos venire, et consolari vos de nobis, et ideo sollicitudine torquebamur. Placuit nobis remanere Athenis. solis. Maluimus soli rernanere, quam nescire quid ageretis. Et misimus Ti motheum fratrem nostrum. Quomodo smul scripsit si missus esi? sed hic factum ante refert, et recapitulat. Et mirtiscruni Dei in Evangelio Christi. Adjntores pro discipulis etiam vulgo dicuntur. Ad confortandos vos, et exhortandos pro fide vestra. Quia jam fidem recepistis, tantum confirmari opus habetis. Ut nemo moveatur in tribulationibus istis. Non dico omnes, sed ne vel aliqui. Ipsi enim scitis Non ergo moveri ac mirari debetis, scientes nos aliter transire non posse. Quod in hoc positi sumus. A Christo, qui dixit: Ecce ego mit o vos sicut agnos iuter lupos, et. multa alia. Nam et cum apud vos essemus, prædicabamus vobis passuros not tribulationes, sicut et factum est, et scitis,: propt rea et ego amplius on sustinens misi ad cognoscendam fidem vestram. Ut non vos rei novitas deterreret, sed nostra prophe la firmaret, nnde et Salvator passionem suam ante praedixit. Ne forte tentaverit coi. Ne si vobis dixerit tentator: Ecce in quibus speratis Deum esse, de tribulationibus liberari non possunt, et fidem vestram forsitan turbaret. Is qui tentat. Qui etiam Deum tentavit. Et inanis fiat labor noster.","english":"CHAPTER III. Because we could no longer bear it. any longer. That none of us should come to you and comfort you concerning us, and therefore we were tormented with anxiety. It pleased us to remain at Athens. alone. We preferred to remain alone than not to know what you were doing. And we sent Timothy our brother. How did he write as if he had been sent? but here he recounts the deed beforehand, and recapitulates. And fellow-workers of God in the Gospel of Christ. Helpers are also commonly called assistants for the disciples. To strengthen and exhort you for your faith. Because you have already received the faith, you only need to be confirmed. That no one be moved by these tribulations. I do not say all, but that not even any. For you yourselves know Therefore you ought not to be moved and marvel, knowing that we cannot pass through otherwise. That we have been placed in this. By Christ, who said: Behold, I send you as lambs among wolves, and many other things. For even when we were with you, we preached to you that you would suffer tribulations, as indeed it happened, and you know; therefore I also, no longer bearing it, sent to know your faith. So that the novelty of the matter might not deter you, but our prophecy might strengthen you, whence also the Savior foretold his passion beforehand. Lest perhaps the tempter has tempted. For if the tempter has said to you: Behold, those in whom you hope that God exists cannot be delivered from tribulations, and perhaps he would disturb your faith. He who tempts. Who also tempted God. And our labor become vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"Si vobis per hanc suggestionem scr upulum injecisset. Nunc autem veniente Timotheo ad nos a vobis, et annuntiante nobis fidem. Qui firmiter creditis Christo. Et chari tatem vestrum. Quia nos solito plus diligitis. Et quia memonam nostri haberis bant. Est enim et mala memoria. Semper desiderantes nos videre, sicut et nus quoque vos. Firmiter. Ideo consolati sumus, fratres, in vobis, in omni necessitate tribulationis nostræ per vestram fidem. Omnem necessitatemet tribulationem non sentimus propter magnitudinem gaudii status vestii. Quoniam nunc vivimus si vos statis in Domino. Etiamsi occidamur, vila nostra ex vobis pendet. Quam enim gratiarum actionem possumus Deo tribuere pro vobis in omni gaudio, quo audemus propter vos ante Dominum nostrum nocte et die. Triplicem causam lætitiæ nobis vestra conversatio præstat, quia et vos proficilis, et Dominus per vos benedicitur, et aliis præbetis exemplum. Abundantius orantes, ut videamus faciem vestram. Ostendit quantum ab illis desiderandus sit fratribus, quos tantum ipse desiderat. Quis enim cum de fama compererit, videre non optat? Et compleamus ea quæ desunt fidei vestræ.","english":"If he had injected a scruple into you by this suggestion. But now, when Timothy has come to us from you and announced to us your faith—you who firmly believe in Christ—and your love, because you love us more than usual, and because you keep remembrance of us. For there is also a bad memory. Always desiring to see us, as we also do you, firmly. Therefore we have been consoled, brothers, in you, in every necessity of our tribulation, through your faith. We do not feel any necessity and tribulation because of the greatness of the joy of your state. For now we live if you stand in the Lord. Even if we are killed, our life hangs from you. For what thanksgiving can we render to God for you in all the joy with which we rejoice because of you before our Lord night and day? Your conduct provides us a threefold cause of joy, because both you make progress, and the Lord is blessed through you, and you offer an example to others. Praying more abundantly that we may see your face. He shows how much he is to be desired by those brothers whom he himself so greatly desires. For who, when he has learned of someone by report, does not wish to see him? And let us complete what is lacking to your faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"Si quid vestra fides minus potest habere doctrinæ: quando enim completur quod defuit, non improbatur quod fuit ei; quod minus erat additur, non quod incrat lollilur; sed quia rectæ fidei eos esse sciebat, quia fundamentum Christum hab bant, ct ideo additur, ad ædificium, non subtrahitur fundamentum. Ipse autem Deus, et Pater noster, et Dominus Jesu. Christus dirigat viam nostram ad vos. Remotis diabolicis scandalis, et tentationibus, quibas noster impeditur adventus. Vos autem Dominus multiplicet, et abundare faciat charitatem vestram in invicem. Multiplicet in numero credentium, vel in fide et scientia. Et no. tandum quod Dominus hoc facit, et non sine Deo humana fragilitas. Et in omnes, quemadmodum et nos in vobis, ad confirmanda corda vestra sine querela. Ut non solum Christianos, sed etiam omnis sectae homines, non propter errorem, sed propter substantiam diligatis, et eis in quo indiguerint, misericordiam, quam eis Deus in præsenti exhibet, non negetis. Hæc omnia nt faciatis, subaudiendum est quod illud supe. rius dixit, Vos autem Dominus multiplicet, et abun- B dare faciat in charitate: quia ipsius donum est, ut ca faciamus, cujus est donum, ut dilgamus. In sanctira tate ante Deum et Patrem nostrum, in adventu Domini de nostri Jesu Christi cum omnibus sanctis ejus. Amen. Non ante bomines. di","english":"If your faith can hold less of doctrine: for when what was lacking is completed, what was there is not disapproved; what was less is added, not what was in it taken away; but because he knew them to be of right faith, because they had Christ as their foundation, and therefore it is added for building up, not the foundation taken away. May God himself, both our Father, and the Lord Jesus Christ direct our way to you. The diabolical scandals and temptations being removed, by which our coming is hindered. But may the Lord multiply you, and make your love abound toward one another. May he multiply in the number of believers, or in faith and knowledge. And it is to be noted that the Lord does this, and not without God does human frailty. And in all, just as we also in you, to confirm your hearts without complaint. That you may love not only Christians, but also men of every sect, not because of error, but because of their substance, and may you not deny them in what they need, the mercy which God shows them in the present. That you may do all these things, it is to be understood from what he said above, But may the Lord multiply you, and make you abound in love: because it is his gift that we do these things, whose gift it is that we love. In holiness before God and our Father, at the coming of our Lord Jesus Christ with all his saints. Amen. Not before men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"CAP. IV. De cætero ergo, fratres, rogamus vos et obsecramus in Domino Jesu, ut quemadmodum accepistis a al nobis, quomodo vos oporteat ambulare et placere Deo. Vos, quibus via Christus est, dignis eam gressibus de ambulate, mansuetudinis scilicet, charitatis, pacis, et va caeterorum similium. Sic et ambuletis, ut abundetis Si magis. Scitis enim quæ præcepta dederim vobis per Dominum Jesum. Quia cum aetate et fide debetis probe rectus augere et mores, sicut pro ætate carnis et cibus crescit et studium. Hæc est enim voluntas Dei sanctipcatio vestra. Sanctificatio ab omni incontinenta temperat Christianum, cum Moyses sanctificare volens populum, ab omni femina praeceperit continere, ut Dei legem accipere mereretur. Ut abstineatis vos a fornicatione, ut sciat unusquisque vestrum. Considerandum est quia non eis ut Corinthiis scribit. Suum vas possidere in honore et sanctificatione. Suum corpus castum servando sanctificet et honoret, vel certe tantum propter filios uxorem cognoscat. Non in passione desiderii, sicut et gentes quæ ignorant Deum. Ne extra conjugium licitum fornicemini. Et ne quis supergrediatur. Propositum continendi. Neque circumveniat in negotio fratrem suum. Ne quis post devotam ex consensu continentiam pari suo aliqua circumventione vim inferat, ve in quolibet negotio fraus fiat.","english":"CHAPTER IV. For the rest, therefore, brothers, we ask and beseech you in the Lord Jesus, that as you received from us how you ought to walk and to please God. You, for whom Christ is the way, walk it with worthy steps—namely, of meekness, charity, peace, and the other like virtues. So walk that you may abound more. For you know what precepts I gave you through the Lord Jesus. Because with age and faith you ought to increase in right conduct and morals, just as food and zeal grow according to the age of the flesh. For this is the will of God, your sanctification. Sanctification tempers a Christian from all incontinence, since Moses, wishing to sanctify the people, commanded them to abstain from every woman, that they might be worthy to receive the law of God. That you abstain from fornication, that each of you know. It must be considered that he does not write this to them as to the Corinthians. To possess his own vessel in honor and sanctification. Let him sanctify and honor his own body by keeping it chaste, or at least know his wife only for the sake of children. Not in the passion of desire, as the Gentiles who do not know God. Do not fornicate outside lawful marriage. And that no one overstep. The purpose of continence. Nor deceive his brother in business. Let no one, after continence devoted by consent, inflict violence on his equal by any circumvention, or let fraud be done in any business.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"Quoniam vindex est Dominus de his omnibus, Non solum de fornicatione, sed etiam de transgressione propositi, quia ipsi sibi movendo fecerunt illicitum quod licebat. Sicut prædiximus vobis, et testificati sumus. Si enim Corinthiis, multo magis his, prædicaverat castitatem. Non enim vocavit nos Deus in immunditiam. Nimia incontinentia in conjugio poterit immunditiæ deputari, quia corpus Christi non permittit accipere. Sed in sanctificationem. Ut exemplo Christi vivatis. Itaque qui hæc spernit, non hominem spernit, sed Deum. Non mea verba spernit, sed ejus qui in me loquitur, cnjus Spiritui injuriam facit omnis qui contemnit. Qui etiam, dedit Spiritum suum sanctum in nobis. Qui non nisi in sanctis habitat. De charitate autem fraternitatis non necesse habemus scribere vobis: ipsi enim a Deo didicistis ut diligatis invicem, etenim facitis illud. Propter Christum, qui dixit: Mandatum novum do vobis, ut diii-' gatis invicem. Novum, hoc esl, ut pro alterutro nutriamur, quia hoc vetus non jusserat Testamentum. In omnes fratres, in universa Macedonia. Sine exceptione personæ. Itogamus autem vos, fratres, ut abundetis, et operam detis. Etiam erga peregrinos vcl inimicos amandos. Ut quieti sitis, et ut vestrum negolium aga is, et operemini manibus vestris, sicut præcepimus vobis.","english":"Because the Lord is the avenger of all these things, not only of fornication, but also of the transgression of one's purpose, since by stirring themselves up they made illicit what was lawful. As we foretold to you and testified. For if he had preached chastity to the Corinthians, much more to these. For God did not call us to impurity. Excessive incontinence in marriage can be reckoned as impurity, because it does not permit one to receive the body of Christ. But unto sanctification. That you may live by the example of Christ. Therefore whoever despises these things despises not man, but God. He despises not my words, but those of him who speaks in me; everyone who shows contempt does injury to his Spirit. Who also gave his Holy Spirit in us. Who dwells only in the saints. But concerning the love of brotherhood we have no need to write to you: for you yourselves have learned from God to love one another, and indeed you do it. For the sake of Christ, who said: I give you a new commandment, that you love one another. New, that is, that we be nourished for one another, because the old Testament had not commanded this. Toward all the brothers, in all Macedonia. Without exception of person. But we ask you, brothers, that you abound and give your effort. Even toward strangers or enemies who are to be loved. That you be quiet, and that you attend to your own business, and work with your own hands, as we commanded you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"Quosd am a superfluis et sæcularibus negotiis revocat, quae, quantum datur intelligi, lucri causa agebant: multo ergo justius est propriis manibus victum quaerere, quam causis talibus implicari, et per has ab his aliquid qui foris sunt spcrare beneficii, pro quolibet quam juvando alios lædebat. Aliqui putant quod non officium docentis, sed vitium gentis exprobret: denique in secunda ad eos dicit: Si quis operari non vult, nec manducet. Et ut honeste ambuletis ad eos qui foris sunt, et nullius aliquid desideretis. Ne vos ipsi denotent, qui præstare videntur. Nolumus autem vos ignorare, fratres, de dormientibus, ut non contristemini. Lazirum Salvator dixerat dormire, quem noverat surrecturum. Sic et cæteri. Aliter debet fleri qui peregre proficiscitur, aliter ille qui moritur. Qui spem non habent. Futurorum. Si enim credimus, quod Jesus mortuus est et resurrexit. Si hoc credimus quod æque non videmus, et per ejus nos resurrectionem certi simus veniam consecutos, cur illud similiter non credamus, quod gentes ideo non credunt, quia non vident? Ita et Deus eos qui dormierunt per Jesum, adducet cum eo. Qui caput resuscitavit, ipse et coetera membra resuscitare repromisit. Hoc enim vobis dicimus in verbo Domini. Non in nostro. Quia nos qui vivimus, qui residui sumus. Suspensa Evangelii sententia, semper eos diem Domini fecit habere suspectum, quasi eos in corpore inveniret dies ipse.","english":"Whom he recalls from superfluous and secular business, which, as far as can be understood, they were conducting for the sake of gain; much more justly, therefore, is it to seek one's living with one's own hands than to be entangled in such affairs, and through these to hope for some benefit from those who are outside, for anyone whatsoever, while he was harming others instead of helping them. Some think that he is reproaching not the duty of the teacher but the vice of the people; and indeed in the second letter to them he says: If anyone is unwilling to work, neither let him eat. And that you may walk honestly toward those who are outside, and desire nothing of anyone. Lest they themselves be marked out, who seem to excel. But we do not want you to be ignorant, brothers, concerning those who sleep, so that you may not grieve. The Savior had said that Lazarus was sleeping, whom he knew would rise. So too the others. It must be done one way for the one who sets out on a journey, another way for the one who dies. Who have no hope. Of future things. For if we believe that Jesus died and rose again. If we believe this which we likewise do not see, and through his resurrection we are certain that we have obtained pardon, why should we not similarly believe that which the nations therefore do not believe because they do not see? So also God will bring with him those who have fallen asleep through Jesus. He who raised the head has promised himself to raise the other members as well. For this we say to you in the word of the Lord. Not in our own. Because we who are alive, who remain. With the sentence of the Gospel left in suspense, he always made them hold the day of the Lord in suspicion, as though that day itself would find them in the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"In adventum Domini nostri, non præveniemus, eos qui dormierunt. Tam celer erit eorum resurrectio, quam nostra assumptio. Quoniam ipse Dominus in jussu et in voce archangeli. Terribili. Elias terribilem Dei vidit adventum. Et in tuba Dei descendet de cœlo, et mortui qui in Christo sunt. Non homines. Resurgent primi. Ab illis qui sunt mortui non in Chribto. Deinde nos qui vivimus, qui relinquimur, simul rapiemur cum illis in nubibus obviam Domino in aera. Peccatores mortui cum his qui vivi inveniuntur, et igne solventur, simul resurgent ad poenam: et justi vivi, immutati, et incorruptibiles effecti, in momento cum justis resurgentibus rapientur ad gloriam, qui nnn judicabuntur, sed judicabunt. Et sic semper cum Domino. In eadem gloria. Erimus. Ubicunque fuerit. Itaque consolamini invicem. Notandum quod se hicos dicit debere consolari. In verbis istis. Ne contristemini.","english":"At the coming of our Lord we shall not precede those who have fallen asleep. Their resurrection will be as swift as our assumption. For the Lord himself with a command and with the voice of an archangel. A terrible one. Elias saw the terrible coming of God. And with the trumpet of God he will descend from heaven, and the dead who are in Christ. Not men. They will rise first. From those who have died not in Christ. Then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air. Sinners who have died, together with those who are found alive, will be dissolved by fire and rise together to punishment; and the just who are alive, changed and made incorruptible, in a moment shall be caught up with the just who are rising to glory, who will not be judged but will judge. And so we shall always be with the Lord. In the same glory. We shall be. Wherever he shall be. Therefore comfort one another. It should be noted that here he says that they ought to comfort themselves. In these words. Do not be saddened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"CAP. v. De temporibus autem et momentis, fratres. non indigetis ut scribamus vobis: ipsi enim diligenter scitis. Evidenter de Evangelii lectione. Quia dies Domini sicut fur in nocte ita venit. Quando omnes scierit dormire securos. Cum enim dixerint, pax et securitas, tunc repentinus eis supervenit interitus. Tunc maxime timendus est, quando eum nemo timet. Sicut dolor in utero habentis. It! est partus. Et non effugient. Sicut illa venientibus doloribus non..effugiet partum. Vos autem fratres, non estis in tenebris. Non estis in ignorantia, quia scitis vos semper paratos esse debere. Ut vos dies ille tanquam fur comprehendat. Somno inertiæ dormientes. Omnes enim vos filii lucis estis, et filii diei. Ipse est lux, et dies scientiae, et operationis. Non sumus noctis neque tenebrarum. Sicut tenebræ, ita et ignorantia dat flduciam delinquendi. Igitur non dormiamus. Mente. Sicut cæteri. Qui sic. Sed vigilemus, et sobrii simus. Attendite vobis, ne graventur corda vestra crapula, et ebrietate, et curis hujus vitæ: ergo et curæ inebriant. Qui enim dormiunt. Ideo otiosi sunt et cæteri, quia in tenebris sunt. Sequitur comparationem. Nocte dormiunt. In peccatis. Et qui ebrii sunt, nocte ebrii sunt. Id est, de peccatis. Nos autem qui die; sumus. Nos qui diem habemus, nec otiosi nec ebrii esse debemus. Sobrii simus. Ab omni peccato.","english":"CHAPTER 5. But concerning the times and the moments, brothers, you have no need that we write to you: for you yourselves know diligently. Evidently from the reading of the Gospel. Because the day of the Lord comes as a thief in the night. When he has made all to know that they sleep secure. For when they shall say, Peace and security, then sudden destruction comes upon them. Then is he most to be feared, when no one fears him. As pain in the womb of a woman with child. That is, of birth. And they shall not escape. As she, when the pains come, shall not escape the birth. But you, brothers, are not in darkness. You are not in ignorance, because you know that you ought always to be ready. So that that day may not seize you like a thief. Sleeping in the slumber of sloth. For you are all sons of light, and sons of the day. He himself is the light, and the day of knowledge, and of action. We are not of the night nor of darkness. As darkness, so also ignorance gives confidence to sin. Therefore let us not sleep. In mind. As the others. Who thus. But let us watch, and be sober. Take heed to yourselves, lest your hearts be weighed down with surfeiting, and drunkenness, and the cares of this life: therefore even cares intoxicate. For those who sleep. Therefore they are idle, they and the rest, because they are in darkness. He continues the comparison. They sleep at night. In sins. And those who are drunk, are drunk at night. That is, from sins. But we who are of the day. We who have the day, ought to be neither idle nor drunk. Let us be sober. From every sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"Induti loricam fidei et charitatis, et galeam spem salutis. Fide et charitate justitiæ vestem induti, quam alibi loricæ comparavit. Quoniam non posuit nos Deus in iram. Id est in perditionem. Non credentes in ira sunt positi, qui jam judicati sunt. Sed in acquisitionem salutis per Dominum nostrum Jesum Christum. Ut acquiramus salutem. Qui mortuus est pro nobis. Nam sive morimur, sive vivimus, sive in corpore, sive extra corpus, cum ipso semper vivimus. Ut sive vigilemus, sive dormiamus, simul cum illo vivamus. Bonis operibus. Propter quod consolamini invicem, et ædificate alterutrum, sicut et facitis. Sicut felix est qui ædificat, ita infelix qui destruit. Rogamus autem vos, fratres. Notandum quia hoc laicis, quos praepositis monet exhibere officia charitatis. Ut noveritis eos qui laborant inter vos. Ut intelligatis laborem ipsorum. Et præsunt vobis in Domino. Domini exemplo, non potestate terrena: quia bonus doceor non sine labore potest docere, vel præesse aliis. Et monent not, ut habeatis illos abundantius in chiritate. Presbyteri qui laborant in verbo, duplici honore digni sunt, et charitatis, et loci. Propter opus illorum: et pacem habete eum eis. Ne cum pro aliqua causa corriperentur a sacerdotibus, inimici et ingrati existerent. Rogamus autem vos, fratres. Hoc saeerdotibus præcipit. Corripite inquietos. Pro diversitate morborum diversitas adhibenda est medicinae.","english":"Clothed with the breastplate of faith and love, and the helmet, the hope of salvation. Clothed with faith and love, the garment of righteousness, which elsewhere he compared to a breastplate. Because God has not appointed us to wrath. That is, to perdition. Those who do not believe are appointed to wrath, who have already been judged. But to the obtaining of salvation through our Lord Jesus Christ. That we may obtain salvation. Who died for us. For whether we die or whether we live, whether in the body or outside the body, we always live with him. That whether we watch or sleep, we may live together with him. By good works. Therefore comfort one another, and edify one another, as indeed you do. As he who edifies is blessed, so he who destroys is wretched. But we ask you, brothers. It should be noted that he admonishes the laity to show the offices of love to those set over them. That you may know those who labor among you. That you may understand their labor. And are over you in the Lord. By the example of the Lord, not by earthly power: because a good teacher cannot teach, or preside over others, without labor. And he admonishes them, that you may have them more abundantly in love. Presbyters who labor in the word are worthy of double honor, both of love and of place. Because of their work: and be at peace with them. Lest, when they are rebuked by the priests for some cause, they should become enemies and ungrateful. But we ask you, brothers. This he commands to the priests. Rebuke the restless. For the diversity of diseases, a diversity of medicine must be applied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"Nunc praepositis loquitur, et hucusqne plebi. Consolamini pusillanimes. Qui exasperati deficiunt. Suscipite infirmos, Sustinete nuper credentes, quia nondum sunt firmi in fide. Patientes estote ad omnes. Etiam ad illos qui corripiuntur. Qui in patientia non est, non corrigit, sed irritat. Videte ne quis madum. Omni diligentia et cautela. Pro malo alicui reddat. Timet ne vel reddant quos facere non posse credebat, hoc jam generaliter. Sed semper quod bonum est sectamini in invicem. Reddere pro malo bonum. Et in omnes. Non solum in invicem, sed etiam in omnes homines. Semper gaudete. Quasi tristes, semper autem gaudentes, id est, spe futurae vitæ. Sim intermissione orate. Corde, sicut Moysi tacenti dicitur: Quid clamas ad me? In omnibus gratias agite. In omnibus quae acciderint, sicut B. Jub, in omnibus actibus vestris Domino gratiae referantur. Hæc est enim voluntas Dei in Christo Jesu in omnibus vobis. Sicut in illo impleta est per omnia, ita et in vobis omnibus impleatur. Spiritum nolite exstinguere. Spiritum exhortantis objectionibus nolite exstingucre quæstionum. Exstinguere malis operibus, id est opera sancti Spiritus, quia quidquid illo inspirante facimus, ille facit: qui auctor est operis boni, sicut diabolus mali. Prophetias nolite spernere.","english":"Now he speaks to those set over others, and up to this point to the people. Console the fainthearted. Those who are provoked fail. Receive the weak, support those recently come to faith, because they are not yet firm in the faith. Be patient toward all. Even toward those who are rebuked. One who is not patient does not correct, but provokes. See that no one renders evil for evil. With all diligence and caution. He fears lest even those whom he believed unable to do it should render evil; this now generally. But always pursue what is good toward one another. To render good for evil. And toward all. Not only toward one another, but also toward all people. Rejoice always. As if sorrowful, yet always rejoicing, that is, in the hope of future life. Pray without ceasing. In the heart, as it is said to Moses when he was silent: Why do you cry out to me? Give thanks in all things. In all things that have happened, as the blessed Job, in all your actions let thanks be given to the Lord. For this is the will of God in Christ Jesus for all of you. As it has been fulfilled in him through all things, so let it be fulfilled in all of you. Do not extinguish the Spirit. Do not extinguish the Spirit of one who exhorts by objections of questions. To extinguish by evil works, that is, the works of the Holy Spirit, because whatever we do by his inspiration, he does: who is the author of a good work, as the devil is of an evil one. Do not despise prophecies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"Sive futura praedicentes, sive praeterita disserentes, tantum probetis si fidei non sunt contraria, quæ dicuntur, et si quid tale fuerit, refutate. Omnia probate, quod bonum est tenete; ab omni specie mala abstinete vos. Quia multæ species sunt malorum. Ipse autem Deus pacis. Qui omnes sustinet etiam blasphemantes. Sanctificet vos. Jugi custodia protegendo: quos autem justificavit, hos et sanctificavit. Per omnia. Ut perfecti sitis in omnibus. Et integer spiritus vester. Gratia spiritus quaecunque in se integra sit, non tamen integra, nisi ab integris custoditur. Dicitur frequenter spiritus ipsa mens rationabilis, uhi est quiddam tanquam oculus animæ, ad quam pertinet imago et agnitio Dei; et aliquoties spiritus pro sp ritali intellectu accipitur. El anima. Cogitatu. Et corpus sine querela. Ab opere. In adventum Domini nostri Jesu Christi servetur. Fidelis est qui vocavit vos. Qui dixit: Venite ad me, omnes qui laboratis et onerati estis, et ego vos requiescere faciam. Qui etiam faciet. Ut perseveretis. Quod promisit dicens; Ecce ego vobiscum sum usque ad consummationem. Fratres, orate pro nobis. Salutate fratres omnes in osculo sancto. Adjuro vos per Dominum, ut legaMur Epistola hæc. Adjurare licet, jurare non licet. Omnibus sanctis fratribus. Gratia Domini nostri Jesu Christi vobiscum. Amen. Sanctos possumus baptizatos accipere.","english":"Whether they preach things to come or discuss things past, you should only test whether what is said is contrary to the faith, and if there is anything of that sort, refute it. Test all things, hold fast what is good; abstain from every appearance of evil. For there are many appearances of evils. But may the God of peace himself, who sustains all, even those who blaspheme, sanctify you. By continual guard, protecting you; for those whom he justified, he also sanctified. Through all things, that you may be perfect in all things. And may your spirit be whole. The grace of the spirit, whatever in itself is whole, is nevertheless not whole unless it is guarded by those who are whole. Frequently the spirit is called the rational mind itself, where there is something like the eye of the soul, to which the image and knowledge of God belong; and sometimes the spirit is taken for spiritual understanding. And the soul. In thought. And the body without complaint. From work. May it be preserved until the coming of our Lord Jesus Christ. Faithful is he who called you. Who said: Come to me, all you who labor and are burdened, and I will give you rest. Who will also do it. That you may persevere. Which he promised, saying: Behold, I am with you even to the consummation. Brothers, pray for us. Greet all the brothers with a holy kiss. I adjure you through the Lord, that this epistle be read. To adjure is permitted, to swear is not permitted. To all the holy brothers. The grace of our Lord Jesus Christ be with you. Amen. We can understand the saints as the baptized.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"AD THESSALONICENSES EPISTOLA SECUNDA.\n\nCAPUT palMUM. Paulus, et Silvanus, et Timotheus Ecclesiæ Thessalonicensium in Deo Patre nostro et Domino Jesu Christo. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. Sancti sunt, id est Ecclesia et omnes fideles baptizati. Gratias agere debemus Deo semper pro vobis, fratres, ita ut dignum est. Qui vos tales fecit, talemque ex v bis Erclesiam, donoque misericordiæ præparavit, ut tantis tribulationibus non cedotis. Quoniam supercrescit fides vestra, et abundat charitas uniuscujusque vestrum in invicem. Ante dono Dei credidit: nunc supercrescit fides. idco ei laus angetur. Justum erat, ut supererescente eorum fide et charitate. et ejus supercresceret laus simul: et illud eis prærnuntiat, quod id novo argumento eos quidam a fide tentaturi essent avertere, quod dicerent Christum cito adesse, et quem vellent, pro Christo inducerent ad suadendum. Ita ut et nos ipsi in vobis glorientur in Ecclesiis Dei, pro patientia vestra et fide. Tantum, profecistis, ut non solum alii vos laudent, sed etiam nos ipsi piæferamus omnibus vos imitandos. In omnibus persecutionibus vestris et tribulationibus, quas sustinetis. Quia nisi crederetis dono Dei futura, ista minime sufferretis. Sed gratias agimus Deo, cujus est, ut possitis. In exemplum justi judicii Dei. Ut exemplum detis jastum Dci judicium exspectandi: quem ita creditis venisse.","english":"THE SECOND EPISTLE TO THE THESSALONIANS.\n\nCHAPTER ONE. Paul, and Silvanus, and Timothy, to the Church of the Thessalonians in God our Father and the Lord Jesus Christ. Grace to you and peace from God our Father and the Lord Jesus Christ. They are saints, that is, the Church and all the faithful who have been baptized. We ought always to give thanks to God for you, brothers, as is fitting. He who made you such, and made such a Church out of you, and prepared it by the gift of his mercy, so that you do not yield under such great tribulations. Because your faith grows exceedingly, and the love of each one of you abounds toward one another. Before, he believed by the gift of God; now his faith grows exceedingly, and therefore his praise is increased. It was just that, as their faith and love grew exceedingly, his praise should grow exceedingly at the same time; and he foretells to them that certain persons would try, by a new argument, to turn them away from the faith, saying that Christ was coming soon, and would bring in whomever they wished in place of Christ, to persuade them. So that we ourselves also glory in you in the churches of God, for your patience and faith. You have advanced so much that not only do others praise you, but we ourselves also declare you worthy of imitation by all. In all your persecutions and tribulations which you endure. For unless you believed by the gift of God in things to come, you would not endure these things at all. But we give thanks to God, whose it is to enable you. As an example of the just judgment of God. That you may give an example of awaiting the just judgment of God: whom you thus believe to have come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"Ut digni habeamini regno Dei. Digni sunt regno Dei, qui gloriam ejus scientes, nullam condignam esse putant passionem. Pro quo et patimini: nisi si tamen justum est apud Deum retribuere tribulationem his qui vos tribulant. IIic, si tamen in. sultantis cst, non dubitantis, quasi dicat: Si tamen fons justitiæ potest judicare, quod justum est. Et vobis, qui tribulamini, requiem nobiscum in revelationem Domini de cœlo. Quia nobiscum compatimini. Cum angelis virtutis ejus. Qui vindicent. In flamma ignis dantis vindictam his qui non noverunt Deum. Si potuit flamma tres pueros non tangere, quare non eadem aliis saevior, aliis mitior credatur? Et qui non obedium Evangelio Domini nostri Jesu Christi. Non solum qui non novcrant Deum, sed etiam qui non obediunt Evangelicis disciplinis. Qui pœnas dabunt in interitum æternas. Pœna Hine patiente dici non potesl sempiterna. A facie Domini, et a gloria virtutis ejus. A cuius conspectu sententiam accipient. Cum vencrit gforificari in sanctis suis. Ipse in suis glorificabitur membris, qui solis splendore rutilabunt. Sive glorificabitur, cum exhibebit quod promit. Et admirabilis fieri in omnibus qui crediderunt. Mirabuntur enim impii in sublimatione justorum inspirantc salutis (sic). Quia creditum est testimonium nostrum super ros in die illo. Quia multi creditis testimonio nostro dc die illo.","english":"That you may be counted worthy of the kingdom of God. They are worthy of the kingdom of God who, knowing his glory, consider no suffering to be comparable to it. For which also you suffer: unless indeed it is just before God to repay tribulation to those who trouble you. Here, \"if indeed\" is the word of one affirming, not doubting, as if he were saying: If indeed the fountain of justice can judge what is just. And to you, who are troubled, rest with us at the revelation of the Lord from heaven. Because you suffer together with us. With the angels of his power. Who will take vengeance. In flaming fire giving vengeance to those who have not known God. If the flame could not touch the three young men, why is the same flame not believed to be fiercer to some and milder to others? And who do not obey the Gospel of our Lord Jesus Christ. Not only those who had not known God, but also those who do not obey the teachings of the Gospel. Who will pay eternal penalties unto destruction. A penalty cannot be called eternal if it is being suffered [only] up to a point. From the face of the Lord, and from the glory of his power. From whose sight they will receive sentence. When he shall come to be glorified in his saints. He himself will be glorified in his members, who will shine with the brightness of the sun alone. Or he will be glorified, when he will bring forth what he promised. And to be made admirable in all who have believed. For the impious will marvel at the exaltation of the just, inspiring them with salvation (thus). Because our testimony was believed upon you on that day. Because many of you believe our testimony concerning that day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"in quo etiam oramus semper pro vobis, ut dignetur vos vocatione sua Deus. Ut digni inveniamini ad quod estis vocali: quos enim vocavit, illos et justificavit. Certe jam baptizatis loquebatur. Et i mpleat omnem voluntatem bonitalis, ct opus fidei in virtute. Ad.utorio quotidiano gratiae et scientiæ: ac consolatio virtutum, quæ opus sunt fidei. Ut clarificetur nomen Domini nostri Jesu Christi in vobis, et vos in illo. Ut Christi nomen in vestris actibus clarum sit, et vos in ejus signis atque virtutibus gloriosi. Secundum gratiam Dei nostri et Domini Jesu Christi. Non secundum virtutem nostram, sed secundum gratiam Dei. Dil genter considera, quod secundum gratiam Dei dixit, non secundum merita nostra ut nihil sibi arrogct humana præsumptio, et suis meritis quidquam ascribar.\n\nCAP. II. Rogamus autem vos, fra res, per advertum Domini nostri Jesu Chrisli. Quo vo' is nihil est charius, quasi sanctis. Et nostrae congregationis in ipsum. Quando a quatuor vcniis cœli congregabuntur electi. Ut non cito moveamini a vestro sensu. Non fic le, sed rationabiliter, secundum Evangelii cviden:issimam sententiam de illa die. Qui credit cito, levis corde, et minorabitur. Neque terreamini, neque per spiritum. Nec signa vos terreanl quæ per spiritum transfiguratum in sanctum fient; quia et hoc Salvalor ante præmonuit. Neque per sermonem. Dialecticæ fallaciæ, vel rhetoricae suasionis.","english":"in which also we pray always for you, that God may deem you worthy of his calling. That you may be found worthy of that to which you are called: for those whom he called, he also justified. Surely he was speaking already to those who had been baptized. And may he fill every will of goodness, and the work of faith in power. By the daily help of grace and knowledge, and by the consolation of virtues, which are the works of faith. That the name of our Lord Jesus Christ may be glorified in you, and you in him. That the name of Christ may be clear in your deeds, and you glorious in his signs and virtues. According to the grace of our God and of the Lord Jesus Christ. Not according to our own virtue, but according to the grace of God. Consider diligently that he said according to the grace of God, not according to our merits, so that human presumption may claim nothing for itself, and may ascribe nothing to its own merits.\n\nCHAPTER II. But we ask you, brothers, through the coming of our Lord Jesus Christ. Then nothing is dearer to you, as to saints. And of our congregation in him. When the elect shall be gathered from the four winds of heaven. That you be not quickly moved from your understanding. Not so, but reasonably, according to the most evident sentence of the Gospel concerning that day. He who believes quickly is light of heart, and shall be diminished. Neither be terrified, neither by spirit. Nor let signs terrify you which shall be done through a spirit transformed into a saint; because the Savior also forewarned of this. Neither by word. Of dialectical fallacy, or of rhetorical persuasion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"Neque per epistolam. Poterat enim etiam hoc diabolica invenire versutia: sicut in multis apocryphis apparet, quae ad fidem perfidiæ faciendam apostolorum nomine titulantur. Tanquam per nos missam. Nostro nomina titulatam. Quasi instet dies Domini. Dies judic i. Ne quis vos seducat ullo modo. Dicens, Ecce hic Christus, ecce illic. Quoniam nisi venerit. Nisi Antichristus venerit, non veniet Chrislus, quia ita ipse promisit. Discessio primum. De ertio veritatis, vel sui principatus; sive discessio gentium a Romano in.perio, sicut in Daniele per bestiam et imaginis figuram monstratur. Disces io autem diabolus non immerito dichur, ab eo quod discessit a Dco. El revelatus fuerit hcmo peccati. Id est diaboli, qui secundum Isaiam prophetam conturbat gentes, etc, Filius perditionis qui adversatur, et ex ollitur. Quia eum quasi sibi natum excipiel. Supra omne. Supra aeternitatem et omnipotentiam se jatitabit, et sacramenta culturæ augere se dicet. Nam et templum Hierosolymis restituet, et omnia legis cære noni alia restau abit, tantum ut Evangelium Christi dissolvat: quae res miserabiles JudaEos eum pro Christo suscipere persuadebit, in suo, non in Dei nomine venicntem. Quod dicitur Deus, aut quod colitur: ita ut in templo Dei sedeat, ostendens se tanquam sit Deus. Non retinetis quod, cum essemus apud vost hæc dicebamus vobis?","english":"Nor by letter. For diabolical cunning could invent even this, as appears in many apocryphal writings, which are titled with the name of the apostles to create belief in their falsehood. As if sent by us. Titled with our names. As though the day of the Lord were at hand. The day of judgment. Let no one seduce you in any way. Saying, Behold, here is Christ, behold, there. For unless he comes. Unless the Antichrist comes, Christ will not come, because he himself promised so. The departure first. From the truth, or from his own principality; or the departure of the nations from the Roman Empire, as is shown in Daniel by the figure of the beast and the image. But the devil is not undeservedly called the departure, from the fact that he departed from God. And the man of sin has been revealed. That is, of the devil, who according to the prophet Isaiah disturbs the nations, etc. The son of perdition who opposes and is destroyed. Because he will receive him as though born to himself. Above all. He will boast himself above eternity and omnipotence, and will say that he increases the sacraments of worship. For he will also restore the temple in Jerusalem, and restore all the ceremonies of the law, only to dissolve the Gospel of Christ: which thing will persuade the wretched Jews to receive him as Christ, coming in his own name, not in the name of God. What is called God, or what is worshiped: so that he sits in the temple of God, showing himself as though he were God. Do you not remember that, when we were with you, we were saying these things to you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"Quod dicitur Deus, Ecclesia est: quod autem colitur, Deus summus est. Ut in templo Dei sedeat, ostendens se, quod ipse sit Dens, id est quod ipse sit Ecclesia: quale est, si diceret, in templum Dei sedeat, ostendens se quod ipse sit Dei templum; aut in Deum sedeat, ostendens quod ipse sit Deus. Istud de Ticonii Regulis. Et nunc quid detineat scitis. Adventum Antichristi. Ut reveletur in suo temporE. Idem Antichristus. Nam mysterium jam operatur iniquitatis. In præcursoribus ejus Antichristi, qui exierunt in mundo. Tantum ut qui tenet nunc. Scilicet imperium. Teneat, donec de medio fiat. Regnum Romanorum de mcdib prius auferetur quam Antichristus reveletur. Et tunc revelabitur itle iniquus, quem Dominus Jesus interficiet spiritu oris, et destruet illustratione adventus sui. Quia sicut fulgorcoru scabit in mundo. Eum, cujus est adventus secundum operationem Satanæ. Exsurgeut pseudoprophetæ, et pseudochristi, et dabunt signa magna, ita ut in er-. rorem mittantur, si fieri potest, etiam electi. In omni virtute, et signis, et prodigiis mendacibus. In phantasia. Et in omni seductione iniquitatis. Est enim seductio veritatis. His qui pereunt: eo quod charitatem veritatis non receperunt, at salvi fierent. Qui veritatem non dilexerunt, diligent vanitatem. Ideo mittet illis Deus operationem erroris, ut credant mendacio. Permittit deserendo.","english":"What is called God is the Church; but what is worshiped is God Most High. That he may sit in the temple of God, showing himself that he is God—that is, that he himself is the Church; comparable to if he were to say, \"he may sit in the temple of God, showing himself that he is the temple of God\"; or \"he may sit in God,\" showing that he himself is God. This is from the Rules of Ticonius. And now what restrains you know. The coming of the Antichrist. That he may be revealed in his own time. The same Antichrist. For the mystery of iniquity is already at work. In his precursors, of the Antichrist, who have gone out into the world. Only that he who now holds. Namely, the empire. May hold, until he be taken out of the way. The kingdom of the Romans will first be taken out of the way before the Antichrist is revealed. And then that lawless one will be revealed, whom the Lord Jesus will slay with the spirit of his mouth, and will destroy with the brightness of his coming. Because as lightning shall flash in the world. Him, whose coming is according to the working of Satan. False prophets will arise, and false christs, and will give great signs, so that even the elect, if it were possible, may be led into error. In all power, and signs, and lying wonders. In fantasy. And in all seduction of iniquity. For there is a seduction of truth. To those who perish: because they did not receive the love of the truth, that they might be saved. Those who did not love the truth have loved vanity. Therefore God will send them the working of error, that they may believe a lie. He permits it by deserting them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"Nam si Deus mittit, quomodo operatio Satanae est ejus adventus? Ut judicentur omnes qui non crediderunt. Ut non se per incaranationis Christi obscuritatem excusent divinis virtutibus non credidisse, cum homini diabolica arte fallenti crediderint: quia in bomiuis effigie appare. bit. Veritati Christo. Sed consenserunt iniquitati. Antichristo. Nos autem debemus gratias agere Deo semper pro vobis, fratres dilecti a Deo. Qui charitatem recepimus veritatis, et propterea a Deo diligimur. Quod elegerit vos Deus. Fecerit paratos ad credendum: sicut ei alio ire cupienti de viro MaceJone revelatum est. Primitias in salutem, in sanctificatione spiritus et fide veritatis, in qua et vocavit vos per Evangel um nostrum. Quia primos nos fecit credere, quam gentes. Jn acquisitionem glorias Domini nostri Jesu Christi Ad hoc vocati estis, ut Christi gloriam acquiratis: scimusque, cum apparuerit, similes illi erimus: sive ad Dei gloriam pertinet, cum major credentium numerus crescit. Itaque, fratres, state et tenete. Haec in fide, et veritate, et sanctificatione spiritus. Traditiones. Cum suas vult teneri, non vult alias superaddi. Quas didicistis, sive per sermonem, sive per Epistolam nostram. De baptismi sacramento et caeteris quæ toto mundo servantur, et per hoc apostolice comprobantur. Ipse autem Dominus noster Jesus Christus, et Deus et Pater noster. Qui hæc nobis omnia attulit.","english":"For if God sends, how is his coming the working of Satan? So that all may be judged who have not believed. So that they may not excuse themselves, by the obscurity of Christ's incarnation, for not having believed the divine powers, when they believed a man deceiving by diabolical art; because he will appear in the likeness of a man. They consented to the truth, Christ. But they consented to iniquity, the Antichrist. But we ought always to give thanks to God for you, brothers beloved by God. We who have received the love of the truth, and are therefore loved by God. Because God has chosen you. He has made you ready to believe: as it was revealed to him who wished to go elsewhere concerning the man Macedonius. Firstfruits unto salvation, in sanctification of the spirit and faith of the truth, in which he also called you through our Gospel. Because he made us to believe first, before the nations. Unto the acquiring of the glory of our Lord Jesus Christ. For this you were called, that you may acquire the glory of Christ: and we know that, when he has appeared, we shall be like him: or it pertains to the glory of God, when the greater number of believers grows. Therefore, brothers, stand and hold fast. These things in faith, and truth, and sanctification of the spirit. Traditions. When he wishes his own to be held, he does not wish others to be added besides. Which you have learned, whether by word, or by our Epistle. Concerning the sacrament of baptism and the other things which are observed throughout the whole world, and by this are approved in the apostolic manner. But our Lord Jesus Christ himself, and God and our Father. Who has brought us all these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"Contra Arianos, qui majorem putant, qui prius fuerit hominatus: ecce hic prius filius nominatur. Qui dilexit nos. Impios, cum non mereremur. Et dedit consolationem æternam. Prom ssionum: sive Spiritum consolatorem, hoc est Paracletum. Et spem bonam in gratia. Est enim et spes mala. Exhortetur corda vestra. Virtutibus vel revelatione. Et confirmet in omni opere. Confirma me in verbis tuis: quia si ille non confirmaverit, vana est salus hominis. Et sermone bono. Non solum in opere.\n\nCAP. III. De cætero, fratres, orate pro nobis. Sicut pro Petro, et dat humilitatis exemplum, et occasionem cbaritatis, ut pro alterutro oremus. Ut sermo Domini currat, et clarificetur, sicut et apud vos. Currat affluentia: magnificetur profectu auditorum. Et ut liberemur ab importunis et malis hominibus. Contradicentibus et persequentibus. Non enim omnium est fides. Non omnes caste annuntiant Evangelium Dei. Fidelis autem Deus est, qui confirmabit vos. Non relinquet nisi relinquentes. Et custodiet a malo. Tentationibus diabolicae infestationis. Confidimus autem de vobis in Domino, quoniam quæ præcepimus facitis, et facietis. Dominus autem dirigat corda vestra in charitate Dei. Inspirando, gubernando jugiter, et adjuvando, ac revelando quanta sint quae promisit vel bonis, vel malis. Et notandum quod hic Dominum Spiritum sanctum dixerit, contra Arianos hic prior nominatur.","english":"Against the Arians, who think that the one who was made man first is greater: behold, here the Son is named first. Who loved us. The ungodly, when we did not deserve it. And gave eternal consolation. Of promises: whether the Spirit of consolation, that is, the Paraclete. And good hope in grace. For there is also a bad hope. Let him exhort your hearts. By virtues or by revelation. And let him confirm in every work. Confirm me in your words: for if he does not confirm, the salvation of man is vain. And in good speech. Not only in work.\n\nCHAPTER III. For the rest, brothers, pray for us. As for Peter, he both gives an example of humility and an occasion of charity, that we may pray for one another. That the word of the Lord may run and be glorified, as also among you. May it run in abundance: may it be magnified by the progress of the hearers. And that we may be delivered from importunate and evil men. From those who contradict and persecute. For faith is not of all. Not all proclaim the Gospel of God chastely. But God is faithful, who will confirm you. He will not abandon except those who abandon him. And he will keep from evil. From temptations of diabolical infestation. But we trust concerning you in the Lord, that you do what we have commanded, and will do. But may the Lord direct your hearts in the charity of God. By inspiring, continually guiding, and helping, and revealing how great are the things he has promised, whether to the good or to the evil. And it is to be noted that here he called the Holy Spirit Lord, against the Arians he is named first here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"Ideo hic mento Spiritum sanctum Dominum accipimus qui in charitate Dei, et in Christi patientia corda fidelium diriget. Et patientia Christi. Ut intelligatis nibil novum pati pro vobis, quod ille pro vobis non ante pertulerit. Denuntiamus autem vobis, fratres, in nomine Domini nostri Jesu Christi. Quia in prima lenius commonuimus; et emendare noluerant, ut vel sic erubescant. Ut subtrahatis vos ab omni fratre ambulante inordinate. Notandum quod subtrahendum sit ab homine Christiano non secundum apostolica praecepta vivente. Et non secundum traditionem, quam acceperunt a nobis. Inhoneste. Ipsi enim scitis quemadmodum oporteat imitari nos, quoniam non inquieti fuimus inter vos. Qui forma sumus credentium. Neque gratis panem manducavimus ab aliquo, sed in la-. bore et fatigatione, nocte et die operantes, ne quem vestrum gravaremus. Ecce traditionem eorum. Non quasi non habuerimus potestatem. Dicente Domino: Dignus est operarius mercede sua. Sed ut nosmetipsos formam daremus vobis ad imitandum nos. Ne alicui occasionem avaritiæ vel utique fomitem inquietudinis praeberemus. Nam et cum essemus apud vos, hoc denuntiabamus vobis. Quod videbamus aliquos tales futuros. Quoniam si quis non vult operari. Ut aut sedeant quieti, aut, si veri sunt apostoli, nos sequantur, si non avaritiæ, sed Dei ambulant causa. Nec manducet. Hæc sit inquietudinis non solum poena, sed etiam emendatio.","english":"Therefore here we understand the Holy Spirit as Lord, who will direct the hearts of the faithful in the love of God and in the patience of Christ. And the patience of Christ. So that you may understand that you suffer nothing new for yourselves that he did not first endure for you. But we declare to you, brothers, in the name of our Lord Jesus Christ. Because at first we admonished you gently, and they were unwilling to amend, so that even thus they may be ashamed. That you withdraw yourselves from every brother walking disorderly. It must be noted that one is to be withdrawn from by a Christian man who does not live according to the apostolic precepts. And not according to the tradition which they received from us. Dishonorably. For you yourselves know how one ought to imitate us, since we were not restless among you. We who are a pattern for believers. Nor did we eat bread for free from anyone, but in labor and toil, working night and day, lest we burden any of you. Behold their tradition. Not as though we did not have the power. Since the Lord says: The laborer is worthy of his wages. But so that we might give ourselves as a pattern to you for imitating us. Lest we offer anyone an occasion for greed or indeed fuel for restlessness. For even when we were with you, we declared this to you. Which we saw that certain such men would be. Since if anyone is unwilling to work. That either they may sit quietly, or, if they are true apostles, let them follow us, if they walk not for greed but for God's sake. Nor let him eat. Let this be not only the punishment of restlessness, but also its correction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"Audimus enim inter vos quosdam. Reddit hujus sententiae causas. Ambulare inquiete, nihil operantes. Non sedere quiete. Sed Curiose agente:, Quid in qua provincia, vel civitaie geratur inquirentes. His autem qui ejusmodi sunt, denuntiamus, et obsecramus in DoMnino Jesu Christo. Nec ipsos post alteram correptionem desinit com. monere. Ut cum silentio operantes, manducent suum panem. Cum quiete et tranquillitate: ne vel cum inquietudine operentur. Vos autem, fratres, nolite deficere benefacientes. Quod si quis non obedit verbo nostro per Epistolam, hunc notate, et ne commisceamini cum illo. Non omnibus probibeo dari, sed lalibus, ne putetis me consuetudinem tollere benefaciendi. Ut confundatur. Et nolite quasi inimicum existimare. Non ut penitus abscindatur. Sed corripite ut fratrem. Corripite, ut emendetur; nolite abjicere, De desperet. Æger sanandus est, non necandus: ne de inquieto fiat apostata. Ipse artem Deus pacis det vobis pacem sempiternam. Ut possitis omnes curare pacifice. In omni loco. Dominus sit cum omnibus nobis. Et in omni loco, ubicunque fueritis. Salutatio mea manu Pauli, quod est signum in omni eputola. Ita scribo. Ut sciatis falsas epistolas invenire. Gratia Domini nostri Jesu Christi cum omnibus vobis, amen.","english":"For we hear that some among you. He gives the reasons for this sentence. To walk in a disorderly manner, working nothing. Not to sit quietly. But acting as busybodies, inquiring what is being done in which province or city. But to those who are of this kind, we declare and beseech in the Lord Jesus Christ. Nor does he cease to admonish them even after a second correction. That working with silence, they may eat their own bread. With quietness and tranquility: lest they work even with restlessness. But you, brothers, do not grow weary in doing good. But if anyone does not obey our word by this letter, note this one, and do not associate with him. I do not forbid giving to all, but to such persons, lest you think I am abolishing the custom of doing good. That he may be put to shame. And do not regard him as an enemy. Not so that he may be utterly cut off. But correct him as a brother. Correct, that he may be amended; do not cast him out, lest he despair. The sick man is to be healed, not killed: lest from a restless man he become an apostate. May the God of peace himself give you peace everlasting. That you may be able to care for all peaceably. In every place. May the Lord be with us all. And in every place, wherever you may be. The salutation is mine, written by the hand of Paul, which is the sign in every epistle. Thus I write. That you may know how to detect false epistles. The grace of our Lord Jesus Christ be with you all, amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"His verbis omnes Epistolas subscribebat, excepta Galatarum, quam propria manu perscripsit, ut post eam nec ad semetipsam, nisi manu propria perscripta recuperent.\n\nEPISTOLA PAULI AD COLOSSENSES.\n\nARGUMENTUM.\n\nColossenses et hi, sicut Laodicenses, sunt Asiani; et ipsi præventi erant a pseudo apostolis, nec ad hos accessit ipse Apostolus, sed et hos per epistolam corrigit. Audieranl enim verbum ab Archippo, qui et ministerium in eos accepit. Ergo Apostolus jam ligatus, scribit eis ab Epheso. Et imprimis fidem eorum magnam audisse laudat. Deinde monet, ne perphilosophiam vel legis cæremonias seducantur.\n\nCAPUT PRIMUM. Paulus apostolus Christi Jesu per voluntatem Dei, et Timotheus frater. Non meis meritis, scd Dei voluntate. His qui sunt Colossis. Hoc est Ecclesiæ. Sanctis et fidelibus fratribus in Christo Jesu. Non in carne. Gratia vobis, et pax a Deo Patre nostro. Gralias agimus Deo, et Patri Domini nostri Jesu Christi, semper pro vobis orantes fidem vestram in Christo Jesu. Notandum quod gratiam semper praemittat, qua salvamur sine ullis meritis nostris. Et dilectionem quam habetis in sanctos omnes. Sine exceptione notitiæ vel personae, solam in omnibus diligitis sanctitatem. Propter spem, quæ reposita est vobis. Non ut sancti ab hominibus videamini. In coelis: quam audistis in verbo veritatis Evangelii, quod pervenit ad vos. Verbo vitae æternæ.","english":"With these words he used to subscribe all the Epistles, except that of the Galatians, which he wrote out with his own hand, so that after it they should not receive even the letter to themselves unless written out in his own hand.\n\nTHE EPISTLE OF PAUL TO THE COLOSSIANS.\n\nARGUMENT.\n\nThe Colossians too, like the Laodiceans, are Asians; and they themselves had been forestalled by false apostles, nor did the Apostle himself come to them, but he corrects them too by letter. For they had heard the word from Archippus, who also received a ministry toward them. Therefore the Apostle, now bound, writes to them from Ephesus. And first he praises them for having heard of their great faith. Then he warns them not to be seduced by philosophy or the ceremonies of the law.\n\nCHAPTER ONE. Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother. Not by my merits, but by the will of God. To those who are at Colossae. That is, to the Church. To the holy and faithful brethren in Christ Jesus. Not in the flesh. Grace to you, and peace from God our Father. We give thanks to God, and to the Father of our Lord Jesus Christ, always praying for you, your faith in Christ Jesus. It should be noted that he always puts grace first, by which we are saved without any merits of ours. And the love which you have toward all the saints. Without exception of acquaintance or person, you love only holiness in all. Because of the hope which is laid up for you. Not so that you may be seen by men as saints. In the heavens: which you heard in the word of truth of the Gospel, which has come to you. The word of eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"Sicut et in aniverso mundo est, et fructificat. Aliud trigesimum, aliud sexagesimum, aliud centesimum. Et crescit, sicut et in vobis. In numero credentium. Ex ea die qua audistis, et cognovistis gratiam Dei in veritate. Ille Dei gratiam in veritate cognoscit, qui gratiae Dei non existit ingratus, qui suis mcritis nihil attribuit; sed illi dat gloriam, cujus dono est quidquid est. Sicut didicistis ab Epaphra charissimo conservo nosfro. Qui eis exposuerat, Dei esse omne quod poterant. Qui est fidelis pro vobis minister Christi Jesu. Fideliter pro vobis in oratione incumbens, voluntati Christi ministrat. Qui etiam manifestavit nobis dilectionem vestram in spiritu. Quam habelis in spiritalibus. Ideo et vos ex qua die audivimus, non cessamus pro vobis orantes et postulantes, ut impleamini agnitione voluntatis ejus. Qui aliter eam facere non potestis. Quod propheta intelligens dicebat ad Dominum: Doce me facere voluntatem tuam, quia Deus meus es. In omni sapientia. Legis Dej. Et intellectu spiritali. Qui et intelligentem et audientem faciat spiritalem. Ut ambuletis.","english":"As it is also in the whole world, and it bears fruit. One thing thirtyfold, another sixtyfold, another a hundredfold. And it grows, as it does also in you. In the number of believers. From the day you heard and came to know the grace of God in truth. He knows the grace of God in truth who is not ungrateful for the grace of God, who attributes nothing to his own merits, but gives glory to him by whose gift he is whatever he is. As you learned from Epaphras, our most dear fellow servant. Who had explained to them that all that they could do was of God. Who is a faithful minister of Christ Jesus for you. Faithfully devoting himself to prayer for you, he ministers to the will of Christ. Who also made known to us your love in the spirit. Which you will have in spiritual things. Therefore we also, from the day we heard it, do not cease praying and entreating for you, that you may be filled with the knowledge of his will. Which you cannot do otherwise. Understanding this, the prophet said to the Lord: Teach me to do your will, for you are my God. In all wisdom. Of the law of God. And with spiritual understanding. Who makes both the one who understands and the one who hears spiritual. That you may walk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"Exposuit quæ obscura dicebat quomodo Deus det velle, et adjuvet, atque confirmet inspirando, docendo sapientiam, et intellectum donando per gratiam suam; libertatem arbitrii reparando et confirmando quotidiana gratia sua: sicut in praesenti orat ut impleantur agnitione voluntatis ejus, in omni sapientia, qua possint digne Deo in omnibus ambulare. Digne, Deo per omnia placentes, in omni opere bono fructificantes, el crescentes in scientia Dei. Digne Deo ambulat, qui ei per omnia placet: hoc est, in omni opere bono, ut scientia Dei cres cat et fractus. Inomni virtute. Virtus est cum inve nerata vitiorum consuetudine, vel in passione infirmitatem carnis superare, Confortati secundum potentiam. Ut et vos similiter omnia sufferatis. Claritatis ejus, in omni patientia et longanimitate. Gloriae. Cum gaudio gratias agentes Deo et Patri. Non ex necesaitate. Qui dignos nos fecit. Plus vos vocatio laetificet, quam passiones contristent. In partem sortis sanctorum. Sortem hæreditatem in Scripturis frequenter invenimus. In lumine. Scientiæ Dei ab ignorantia. Qui eripuit nos de potestate tenebrarum. Quia quis a quo superatur, hujus est servus. Notandum est, quia ipse nos eripuit, non nostra virtus, vel natura, qua eramus filii iræ. Et transtulit in regnum Filii dilectionis suæ. De regno erroris et mortis, ut nos dilecli essemus et filii. In quo habemus redemptionem. Per sanguinem ejus.","english":"He explained how God gives the will and helps and strengthens it—the obscure things he was saying—by inspiring, by teaching wisdom, and by granting understanding through his grace; by repairing and strengthening free will by his daily grace. As in the present passage he prays that they may be filled with the knowledge of his will, in all wisdom, so that they may be able to walk worthily of God in all things. Worthily: pleasing God in all things, bearing fruit in every good work, and growing in the knowledge of God. He walks worthily of God who pleases him in all things—that is, in every good work, so that the knowledge of God may grow and bear fruit. In all strength. Strength is when one overcomes the weakness of the flesh either against an inveterate habit of vices or in suffering. Strengthened according to his power. That you also may likewise endure all things. Of his glory, in all patience and long-suffering. Of glory. Giving thanks with joy to God and the Father. Not out of necessity. Who has made us worthy. Let your calling gladden you more than your sufferings sadden you. For a share of the lot of the saints. We frequently find \"lot\" meaning \"inheritance\" in the Scriptures. In light. From ignorance to the knowledge of God. Who has rescued us from the power of darkness. For whoever is overcome by someone is that person's slave. It must be noted that he himself rescued us, not our own strength or nature, by which we were children of wrath. And he transferred us into the kingdom of the Son of his love. From the kingdom of error and death, so that we might be beloved and sons. In whom we have redemption. Through his blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"Et remissionem peccatorum. Redempti sanguine suo, per baptismum peccata remisit. Qui est imago Dei invisibilis. Secundum humanitatem absque peccato: quia secundum divinitatem non est imago, sed verilas. Per hanc imaginem Philippo Patrem Dominus demonstrabat. Imago ista veritas est, imago ista justitia est, non muta, quia Dei Verbum: non insensibilis, quia sapientia est; non inanis, quia virtus est; non vacua, quia plenitudo vitae; non mortua, quia resufrectio est. Imago, et aequalitas, et similitudo distinguenda sunt: quia ubi imago, continuo similitudo, non continuo aequalitas. Ubi aequalitas, continuo similitudo, non continuo imago. Ubi similitudo, non continuo imago, non continuo aequalitas: ut in speculo est imago hominis, quia de illo expressa est: est etiam necessario similitudo, non tamen aequalitas: quia multa desunt imagini quæ tamen insunt illi rei de qua expressa est. Ubi aequalitas, continuo similitudo, non continuo imago, velut in duo. bus ovis paribus, quia inest æqualitas, inest et similitudo: quaecunque enim adsunt uni, adsunt et alteri, imago tamen non est, quia neutrum de altero expressum est.","english":"And the forgiveness of sins. Having redeemed them by his blood, he forgave their sins through baptism. Who is the image of the invisible God. According to his humanity, without sin; because according to his divinity he is not an image but the truth. Through this image the Lord was showing the Father to Philip. This image is truth, this image is righteousness: not mute, because it is the Word of God; not insensible, because it is wisdom; not empty, because it is power; not void, because it is the fullness of life; not dead, because it is the resurrection. Image, equality, and likeness must be distinguished: because where there is an image, there is immediately a likeness, but not immediately an equality. Where there is equality, there is immediately a likeness, but not immediately an image. Where there is a likeness, there is not immediately an image, nor immediately an equality: as in a mirror there is the image of a man, because it is expressed from him; there is also necessarily a likeness, but not an equality, because many things are lacking to the image which nevertheless are present in that thing from which it is expressed. Where there is equality, there is immediately a likeness, but not immediately an image—as in two equal sheep, because equality is present, likeness is also present; for whatever is present in the one is present in the other; yet it is not an image, because neither is expressed from the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"Ubi similitudo, non continuo imago, non continuo aequalitas: omne quippe ovum omni ovo, ipquantum ovum est, simile est; sed ovum perdicis, quamvis inquantum ovum est, simile est ovo gallinæ, nec imago tamen ejus est, quia de illo expressum non est; nec aequale, quia brevius est, et alterius generis animantium. Sed ubi dicitur, non continuo, utique intelligitur, quia esse aliquando potest. Potest ergo esse aliqua imago, in qua sit etiam aequalitas: ut in parentibus et filiis inveniretur imago et aequalitas et similitudo, si intervallum temporis defuisset: nam et de parentle expressa est similitudo filii, ut recte dicatur imago: et potest esse tanta, ut recte etiam dica tur æqualitas, nisi quod parens tempore praecessi?. Ex quo intelligitur et aliquando æqualitatem, non solum similitudinem habere, sed etiam imaginem: quot in supcriori exemplo manifestum est. Potest etiam aliquando similitudo esse et aequalitas, quamvis non sit imago: ut de duobus ovis paribus dictum est. Potest etiam similitudo et imago esse, quamvis non sit æqualitas, ut in specula ostendimus. Potest et similitudo esse, ubi et æqualitas et imago sit, sicut de filiis commemoravimus, excepto tempore quo praecedunt parentes. Sic enim aequalem syllabam syllabae dicimus: quamvis altera præcedat, altura subsequatur.","english":"Where there is likeness, there is not immediately an image, nor immediately equality: for every egg is like every other egg insofar as it is an egg; but the egg of a partridge, although insofar as it is an egg it is like the egg of a hen, is nevertheless not its image, because it was not formed from it; nor is it equal, because it is smaller and of another kind of living creature. But where it is said \"not immediately,\" it is certainly understood that it can sometimes be. Therefore there can be some image in which there is also equality: as in parents and children an image and equality and likeness would be found, if an interval of time were absent; for the likeness of the child is formed from the parent, so that it is rightly called an image; and it can be so great that it is rightly also called equality, except that the parent precedes in time. From this it is understood that sometimes it has not only likeness but also equality, and even image: which is manifest in the earlier example. Sometimes there can also be likeness and equality, although there is not an image: as was said of two equal eggs. There can also be likeness and image, although there is not equality, as we showed in the case of a mirror. There can also be likeness where there is both equality and image, as we mentioned concerning children, except for the time by which the parents precede. For thus we call a syllable equal to a syllable, although the one precedes and the other follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"In Deo autem quia conditio temporis vacat: non enim potest recte videri Deus in tempore generasse Filium, per quem condidit tempora: consequens est ut non solum sit imago ejus, quia de illo est, et similitudo, quia imago; sed etiam æqualitas tanta, ut nec temporis quidem intervallum impedimentum sit. Item aliter. Cur imago similitudinem habet in picturis, homines nolunt esse dissimiles? et Arius dissimilem contendit, et vult ut pater dissimilem generet sui. Primogenitus omnis creaturæ. Omnis rationabilis crea. turæ secundum carnem primus effectus, primogenitus, inquit, non primo creatus, ut et genitus pro natura, et primus pro perpetuitate credatur: vel certo primogenitus ex mortuis. Quia in ipso condita sunt universa in cœlis et in terra, visibilia et invisibilia, sive throni, sive dominationes, sive principatus,.ire potestates. In ipso; quia semper idem est, sicut ait Judas, Jesus populum suum de terra Ægypti liberavit. Et, Nemo ascendit in cælum, nisi qui de coelo descendit Filius hominis: Omnia per ipsum et in ipso creata sunt. Et pcr ipsum omnia facta sunt, et quod factum est, in ij so vita est. Et ipse est ante omnes. Creaturas. Et omnia in ipso constant. Vivunt. Et ipse est caput corporis Ecclesiæ, qui est principium, primogenitus ex mortuis. Hoc modo caput est Ecciesiæ. Et sit in omnibus ipse primatum tenens. Propterea prius resurrexit.","english":"But in God, because there is no condition of time—for God cannot rightly be seen to have begotten the Son in time, since through the Son he made the times—it follows that he is not only his image, because he is from him, and his likeness, because he is an image, but also of such great equality that not even an interval of time is an obstacle. Likewise, in another way: why do men refuse to be unlike one another, when an image has a likeness in paintings? And Arius contends that he is unlike, and wants the Father to beget one unlike himself. The firstborn of every creature. He is the first effect of every rational creature according to the flesh; firstborn, he says, not first created, so that he may be believed both begotten by nature and first by perpetuity; or certainly firstborn from the dead. Because in him all things were created in the heavens and on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers. In him, because he is always the same, as Judas says: Jesus delivered his people from the land of Egypt. And, No one has ascended into heaven except the one who descended from heaven, the Son of Man. All things were created through him and in him. And through him all things were made, and what was made is life in him. And he is before all creatures. And all things consist in him. They live. And he is the head of the body, the Church, who is the beginning, the firstborn from the dead. In this way he is the head of the Church. And that in all things he himself may hold the primacy. For this reason he rose first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"Quia in ipso complacuit, omnem plenitudinem divinitatis habitare. In nullo enim alio ita divinitas habitavit. In aliis enim gratia ex parte fuit, in isto natura perfecta. Corporaliter. Neque enim divinitas corpus est. Sed quia sacramenta Veteris Testamenti appellat umbram futuri, propter umbrarum comparationem, corporaliter dixit hahitare in Christo plenitudinemdiviuitatis, quod in illo impleantur omnia quæ in illis umbris figurata sunt, ac sic quodam modo umbrarum illarum ipse sit corpus, hoc est figurarum et significationum illarum ipse sit veritas. Item aliter: Perfecte, quasi dicat summalher. Et per eum reeonciliare omnia in ipsum. Terrena coelestibus quæ ab eis per contrarietatem vitæ fuerant separata, unde Dominus orare nos docet, ut ita voluntas Dei fiat in terra, sicut in cœlis. Pacificans per sanguinem crucis ejus, sive quæ in coelis, sive quæ in terra sunt. Per quæ sunt homines emendati. Et vos cum essetis aliquando alienati, et inimici sensu in operibus malis. Exposuit inimicitias nostras cum Deo et ejus ministris. Nunc autem reconciliavit in corpore carnis ejus per mortem. In qua baplizati esis omnes. Ut exhiberat vos sanctos, et immaculatos. Ne ejus beneficium irritum faciatis, et iterum silis ini mici. Et irreprehensibiles. Considerandum quam perfectum vult esse unumquemque credentem. Coram ipso. Non coram hominibus.","english":"Because in him it pleased all the fullness of the Godhead to dwell. For in no other did the Godhead so dwell. For in others grace was in part, in this one nature was perfect. Bodily. For the Godhead is not a body. But because he calls the sacraments of the Old Testament a shadow of what was to come, on account of the comparison with shadows he said that the fullness of the Godhead dwells bodily in Christ, because in him all things are fulfilled which were figured in those shadows, and thus in a certain manner he himself is the body of those shadows, that is, he himself is the truth of those figures and significations. Likewise otherwise: Perfectly, as if he should say, in the highest degree. And through him to reconcile all things in himself. Earthly things to heavenly things which had been separated from them by the contrariety of life, whence the Lord teaches us to pray that the will of God be done on earth as in heaven. Making peace through the blood of his cross, whether things in heaven or things on earth. Through which men are amended. And you, when you were once alienated and enemies in mind in evil works. He set forth our enmities with God and his ministers. But now he has reconciled in the body of his flesh through death. In which you were all baptized. That he might present you holy and blameless. That you may not make his benefit void and be enemies again. And irreproachable. It must be considered how perfect he wishes each believer to be. Before him. Not before men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"Si tamen permanetis in fide fundati et stabiles et immobiles. Tunc poteritis immaculati esse, si vos hominum exempla non decipiant, sed firmiter futura credatis. A spe Evangelii, quod audisti. Spem Evangelii, nisi qui secundum ipsum vivunt, sperare non possunt. Quod prædicatum est in universa creatura, quæ sub cœlo est. Notandum hominem dici omnem creaturam. Cujus factu. sum ego Paulus minister, qui nunc gaudeo in passionibus pro vobis. Pro nobis patitur, III xdificarct. Sed et pro ipso ante passus est Christus. Et adimpleo ea quæ desunt passionum Christi in carne mea pro corpore ejus. Christus enim a solis Judxis adductus ad mortem est: ergo pro Ecclesia ejus, et a gentibus Christus inchoavit passionem, non implevit. Sed in corpore suo, id est in Ecclesia, nunc adimpletur. Quod est Ecclesia. Cujus factus sum ego minister, secundum dispensationem Dei, quæ data est mihi in vos. Dono Spiritus sancti, et doctrinæ evangelicæ, quam vobis jussus est erogare. Ut impleam Verbum Dei, mysterium quod absconditum fuit a sæculis et generationibus. Ut per me prædicatio impleatur..unc autem manifestatum est sanctis ejus. Tempore quo voluit revclare. Quibus voluit Deus notas facere divitia. gloriæ sacramenti hujus in gentibus. Quia idem Deus omnium dives in omnibus, quomodo voluit, sic et fecit, quia voluntas ejus jusla est. Quod est Christus in robis.","english":"If indeed you remain founded and stable and immovable in the faith. Then you will be able to be without blemish, if the examples of men do not deceive you, but you believe firmly in what is to come. From the hope of the Gospel, which you heard. They cannot hope in the hope of the Gospel unless those who live according to it. Which was preached in every creature that is under heaven. It must be noted that every creature is called man. Of which I, Paul, was made a minister, who now rejoice in my sufferings for you. He suffers for us, that he might edify. But Christ also suffered beforehand for himself. And I fill up those things that are lacking of the sufferings of Christ in my flesh for his body. For Christ was brought to death by the Jews alone; therefore for his Church, and by the Gentiles Christ began his passion, he did not complete it. But in his body, that is in the Church, it is now being completed. Which is the Church. Of which I was made a minister, according to the dispensation of God, which was given to me for you. By the gift of the Holy Spirit, and of the evangelical teaching, which he was commanded to dispense to you. That I may fulfill the Word of God, the mystery which was hidden from ages and generations. That through me the preaching may be fulfilled. But now it has been made manifest to his saints. At the time when he wished to reveal it. To whom God wished to make known the riches of the glory of this sacrament among the Gentiles. Because the same God, rich in all things for all, as he willed, so he also did, because his will is just. Which is Christ in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"Ipse est mysterium, quod patefactum est gentibus. Spes gloriæ, quem nos annuntiamus. Vobis, per quem futuram gloriam speratis. Corripientes omnem hominem, et docentes omnem hominem in omni sapientia. Judxum et Græcum, servum et liberum. Et hoc notandum, quod omnes homines vult exhibere perfectos, secundum illam perfeciionem quam alibi dicit; Quotquot enim perfecti, hoc sapiamus: cum retro dixerit, Fratres, ego me non arbitror compreheudisse, et reliqua. Sed est quaedam imperfecta perfectio, ut sciat homo se non esse perfectum in hac vita. Ut exhibeamus omnem hominem perfectum in Christo Jesu. Secundum synecdochen dictum totum pro parte. In quo et laboro certando secundum operationem ejus, quam operatur in me in virtute. Signorum.\n\nCAP. II. Volo enim vos scire, qualem sollicitudinem habeam pro vobis, et pro his qui sunt Laodiceæ. Agoniam. Et quicunque alii non viderint faciem meam in carne, ut consolentur corda ipsorum, instructi in chari. tate, et in omnes divitias plenitudinis intellectus, in agnitiolle mysterii Dei Patris, et Domini Jesu Christi. Quia si me vidissent, ct charilatem meam erga se. et di. vitias myslerii Dei plenius cognovissent, dum et majorem praesentis affectum probarent, et abundantiam rationis a me, qui proprie a Christo didici, docerentur. In quo omnes thesauri sapientiæ et scientiæ.","english":"He himself is the mystery that has been made known to the Gentiles. The hope of glory, whom we proclaim. To you, through whom you hope for the glory to come. Admonishing every man, and teaching every man in all wisdom. Jew and Greek, slave and free. And this is to be noted, that he wills to present all men perfect, according to that perfection which he speaks of elsewhere: For as many as are perfect, let us think this way; although earlier he had said, Brothers, I do not consider that I have grasped it, and the rest. But there is a certain imperfect perfection, so that a man may know that he is not perfect in this life. That we may present every man perfect in Christ Jesus. Said by synecdoche, the whole for the part. In which also I labor, striving according to his working, which he works in me in power. Of signs.\n\nCHAPTER II. For I would have you know what concern I have for you, and for those who are at Laodicea. Agony. And whoever else have not seen my face in the flesh, that their hearts may be comforted, being instructed in love, and in all the riches of the fullness of understanding, in the knowledge of the mystery of God the Father, and of the Lord Jesus Christ. Because if they had seen me, and my love toward them, and had more fully known the riches of the mystery of God, while they both proved the greater affection of my presence, and were taught the abundance of reason by me, who properly learned from Christ. In whom are all the treasures of wisdom and knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"Qui latebant, quamvis essent in litteris legis, sicut Isaias ait, In thesauris salus nostra, Christus venit sapienlia et scientia a Domino. Hi sunt thesauri septiformes gratiarum Spiritus sancti. Absconditi. Qui erant Moysi tecti velamine. Hoc autem dice, ut nemo vos decipiat in sublimitate sermonum. Ideo dico melius fuisse ut ego vos praesens instruerem, sed tamen breviter complexus sum, omnem thesaurum sapientiæ et scientiæ in ipso esse, ut omnem sermonem vel sensem, qui præter illum est, non solum non miremini, sed etiam stultiliam deputetis. Nam etsi corpora absens sum, sed spiritu vobiscum sum. Habebat hanc gratiam, ut alibi positus, quid alibi ageretur, agnosceret: sicut Elisæus vidit in spiritu Giezi post Naaman currentem. Gaudens, et videns ordinem vestrum. Et video et cupio præsens implere omne quod deest. Et frumentum ejus quæ in Christo est fidei vestrae. Supplementum credere Deum verum, et hominem verum, unam personam ei duabus substantiis, quia hoc est fidei fundamentum, quod vobis suflicit ad vitam, etiamsi aliquid scientiae minus interim habeatis. Sicut ergo accepistis Christum Jesum Dominum nostrum, in ipso ambulate, radicati. Deum credentes et hominem. Et supercedificati in ipso. Secundum robur fundamenti validum. ædificium supercrescat. Et confirmati in fide, sicut et didicistis. Futurorum. Abundantes in illo in gratiarum actione.","english":"The things that were hidden, although they were in the writings of the law, as Isaiah says, \"In the treasures is our salvation,\" Christ came, wisdom and knowledge from the Lord. These are the sevenfold treasures of the graces of the Holy Spirit. Hidden. These things were covered by the veil of Moses. But this I say, that no one may deceive you with loftiness of words. Therefore I say it would have been better for me to instruct you in person, but nevertheless I have briefly summed it up, that every treasure of wisdom and knowledge is in him, so that every word or meaning that is apart from him you may not only not admire, but even reckon as foolishness. For even if I am absent in body, yet I am with you in spirit. He had this grace, that being placed elsewhere, he might know what was being done elsewhere: just as Elisha saw in the spirit Gehazi running after Naaman. Rejoicing, and seeing your order. And I see and desire, being present, to fulfill all that is lacking. And the grain of your faith which is in Christ. The supplement: to believe God true, and man true, one person in two substances, because this is the foundation of faith, which suffices for you unto life, even if in the meantime you have somewhat less of knowledge. As therefore you have received Christ Jesus our Lord, walk in him, rooted. Believing him God and man. And built up in him. According to the strength of the foundation, strong. Let the building grow up. And confirmed in the faith, as also you have learned. Of things to come. Abounding in him in thanksgiving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"Semper crescentes in illo, et pro donis ejus abundantius gratias referentes. Videle, ne quis vos decipiat per philosophiam, et inanem fallaciam. Contra philosophos agit, quorum omnis disputatio de elementis est, et visibilibus creaturis, et qui ex rebus naturalibus virtutem xstimant Dei, dicentes, ex nihilo fieri nihil posse: et animam aut initium non habere, aut esse mortalem: et virginem parere non posse: et Deum ex homine nasci, mori, atque resurgere stultum esse credere. Secundum traditionem hominum, secundum elementa mundi. Seductionem. Et non secundum Christum. Qui secundum Christum sapit, sanum sapit. Quia in ipso inhabitat omnis plenitudo divinitatis. Omnis plenitudo divinæ virtutis In corpore ejus inhabitat. Corporaliter, et estis in illo. Substantialiter et realiter. Repleti, qui est ca. put omnis principatus et potestatis. Si illius scientiam docemini, qui dedit initium etiam invisibili creaturæ, quid vobis conferent, qui nihil plus intelligunt, quam quod vident? In quo et circumcii estis, circumcisione non manu facta. Hic jam Judaeos et pseudoapostolos taxat, ne vel ab ipsis seducantur. In exspoliatione corporis carnis, sed in circumcisione Jesu Christi. Per quam vos totum veterem hominem exspoliastis. Consepulti ei. Commortui. In baptismo. Hæc est circumcisio Christi. In quo ct resurrexistis per fidem operationis Dei, qui suscitavit illum a mortuis.","english":"Always growing in him, and giving thanks more abundantly for his gifts. See to it that no one deceives you through philosophy and empty deceit. He speaks against the philosophers, whose whole disputation concerns the elements and visible creatures, and who estimate the power of God from natural things, saying that nothing can be made from nothing; and that the soul either has no beginning or is mortal; and that a virgin cannot give birth; and that it is foolish to believe that God was born from a man, died, and rose again. According to the tradition of men, according to the elements of the world. Seduction. And not according to Christ. Whoever is wise according to Christ is wise soundly. Because in him dwells all the fullness of the Godhead. All the fullness of divine power dwells in his body. Bodily, and you are in him. Substantially and really. Filled, who is the head of all principality and power. If you are taught the knowledge of him who gave a beginning even to invisible creation, what will those confer on you who understand nothing more than what they see? In whom also you are circumcised with a circumcision not made by hand. Here he now censures the Jews and the false apostles, lest they too be deceived by them. In the stripping off of the body of the flesh, but in the circumcision of Jesus Christ. Through which you have stripped off the whole old man. Buried together with him. Dead together. In baptism. This is the circumcision of Christ. In whom also you have risen through faith in the working of God, who raised him from the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"Resurrexistis in novam vitam, credentes et intellgentes illius esse operationeM. Et vos cum mortui essetis in delictis et præputio carnis vestræ. Quando non solum præputiati, sed et circumcisi pariter morti aeternae eratis obnoxii. Cum ergo dupliciter indigni essetis, filiorum estis consortes effecti. Convivificavit cum illo, donans vobis omnia delicta, delens quod adversus nos erat. Auferendo causas mortis peccati. Chirographum decreti. Evacuans. Quod erat contrarium nobis. Chirographum quidam dicunt esse quasi scriptam aliquam apud Deutn memoriam peccatorum, unde ipse dicit in Cantico, Nonne haec congregata apud me, et signata sunt in thesauris meis? Et in Jeremia: Peccatum Judæ scriptum est in ungue adamantino. Hæc ergo deleta sunt in cruce, dum dimittendo peccata, etiam memoriam abolet delictorum. Christus nos redemit de maledicto legis, factus pro nobis maledictum. Scriptum est enim: Maledictus omnis qui pependit in ligno. Et ipsum tulit de medio, affigens illud cruci. Non solum peccata mortificavit in cruce, sed etiam incorruptionem, et praemia donavit per indebitam mortem. Exspolians principatus et potestates. Ut per mortem destrueret eum, qui habebat mortis imperium, se offerendo pro reis morti. Traduxit confidenter. In se peccata suscipiens, et peccatores absolvens, dum illa cruci affigit. Palam triumphans illos. Publice crucifixus. In semetipso.","english":"You have risen to new life, believing and understanding that this is his work. And you, when you were dead in your trespasses and in the uncircumcision of your flesh. When you were liable to eternal death, not only as uncircumcised but also as circumcised alike. Since therefore you were doubly unworthy, you have been made partakers with the sons. He made you alive together with him, forgiving you all your trespasses, blotting out what was against us. By taking away the causes of the death of sin. The handwriting of the decree. Cancelling it. Which was contrary to us. Some say that the handwriting is, as it were, a written record of sins kept with God, whence he himself says in the Canticle, Are not these things gathered together with me, and sealed in my treasuries? And in Jeremiah: The sin of Judah is written with a pen of adamant. These things therefore have been blotted out on the cross, when by forgiving sins he also abolishes the memory of trespasses. Christ redeemed us from the curse of the law, being made a curse for us. For it is written: Cursed is everyone who hangs on a tree. And he took it out of the midst, fastening it to the cross. He put to death not only sins on the cross, but also bestowed incorruption and rewards through an undeserved death. Stripping off the principalities and powers. That through death he might destroy him who held the empire of death, offering himself for the guilty to death. He led them forth confidently. Taking up sins in himself, and absolving sinners, while he fastens them to the cross. Openly triumphing over them. Publicly crucified. In himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"Confusione contempta, non occidendo, sed moriendo, nec vim inferendo, sed IUStinendo, ut nobis confracta omni superbia vincendi daret exemplum. Nemo ergo vos judicet in cibo, aut in potu. Nullum ergo in hoc judicium est, quia cum umbra esset, cessavit corpore veniente, nec imagine opus est, veritate praesente. Aut in parte diei festi. Calendae, sive luna nova. Aut neomenice, aut sabbatorum. Neomenia novae vitae, vel secundae fIguram habuit, sabbatum requiem vitae futurae. Quæ sunt umbra futurorum. Umbra legis erat, corpus est Christi. Corpus autem Christi. Futura erant, quae modo praesentia sunt. Nemo vos seducat volens in humilitate et religione angelorum quæ non vidit, ambulans frustra inflatus sensu carnis suæ. Nemo ficta humilitate superbus, quia se angelos videre mentiatur, et ideo frustra se super homines jactet, qui visiones a suo loquitur corde. Et non tenens caput. Christo non credens capiti omnium sanctorum. Ex quo totum corpus. Ecclesiae. Per nexus et conjunctiones subminitratum. Quia membris a capite usque ad pedes membra junguntur. Quicunque ergo extra hoc corpus, quanlumvis se jactet non vivit, qui caput non habet et vitam. Et constructum crescit in augmentum Dei. In augmentum illius corporis quod unitum est Deo. Si mortui estis cum Christo ab elementis hujus mundi. Elementa hujus mundi possunt definiri etiam avarilia et ambitio honorum, et caetera mundana.","english":"Having despised confusion, not by killing but by dying, not by inflicting force but by enduring it, so that, with all pride broken, he might give us an example of overcoming. Let no one therefore judge you in food or in drink. There is therefore no judgment in this, because when it was a shadow, it ceased with the body coming, nor is there need of an image when the truth is present. Or in part of a feast day. The Calends, or the new moon. Or the neomenia, or of sabbaths. The new moon had the figure of a new life, or of the second life; the sabbath, of the rest of the life to come. These are a shadow of things to come. The shadow was of the law, the body is of Christ. But the body of Christ. Those things were future which now are present. Let no one seduce you, willing in humility and religion of angels, which he has not seen, walking in vain, puffed up by the sense of his flesh. Let no one, proud with feigned humility, because he lies that he sees angels, and therefore boast himself in vain above men, who speaks visions from his own heart. And not holding the head. Not believing in Christ, the head of all the saints. From which the whole body. Of the Church. Through joints and connections supplied. Because the members are joined from the head even to the feet. Whoever therefore is outside this body, however much he boasts, does not live, since he does not have the head and the life. And constructed it grows into the increase of God. Into the increase of that body which is united to God. If you have died with Christ from the elements of this world. The elements of this world can be defined also as avarice and the ambition of honors, and the other worldly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"Quid adhuc tanquam viventes.mundo. Nec similitudinem viventium in mundo voluit nos habere. Decernitis? Sicut illi qui futura non credunt. Ne tetigeritis, neque gustaveritis, neque contrectaveritis. Illorum Iactu, et gustu, et contrectatione, qui in concupiscentiis abutuntur, et diligunt pro aeternis. Quæ sunt omnia in interitum ipso usu. Ex partibus mundi conditionem ejus adverte, cujus etiam membra corrumpantur necesse est, ut totus quandoque solvatur. Nec coli ergo elementa ejus, ut mortalia, debent, nec diligi pro æternis. Secundum præcepta et doctrinam hominum, quæ sunt rationem quidem habentia sapientiæ in superstitione et humilitate, et non ad parcendum corpori, non in honore aliquo ad saturitatem carnis. Aliqui sic accipiunt, contra eos dici qui ex Judæis crediderunt, et dicebant legis caeremonias observari debere, ideo et doctrinas horninum vocat, quia praecepta carnaliter intelligant, dicentes, in lege prohibita non debere manducari; sed omnes iIIx observationes, licet aliquam sapientiam prae se ferre videantur lege praecepta, tamen in superstitione sunt in aliquo honore Dei, quia sunt ad explendam voluntatem observantiæ carnalis. Alii totum hoe capitulum ita intelligunt, ut dicant, ab clementorum nos rationibus voluisse Apostolum revocare, ad quas a philosophis suadebantur, quamvis rationabilia videantur, ne per bona eorum inducamur ad mala.","english":"Why still as if living in the world? He did not wish us to have even the likeness of those living in the world. Do you decree? Like those who do not believe the things to come. Do not touch, do not taste, do not handle. By their touch, taste, and handling, who abuse in desires and love for eternal things. Which things are all unto destruction by the very use. From the parts of the world perceive its condition, whose members also must necessarily be corrupted, so that the whole may at some time be dissolved. Therefore neither are its elements to be cultivated as mortal, nor loved for eternal things. According to the precepts and doctrine of men, which have indeed a semblance of wisdom in superstition and humility, and not for sparing the body, not in any honor for the satiety of the flesh. Some take it thus, that it is said against those who believed from among the Jews, and said that the ceremonies of the law must be observed; therefore he calls them also doctrines of men, because they understand the precepts carnally, saying that the things forbidden in the law must not be eaten; but all those observances, although they seem to bear some wisdom from the precepts of the law, are nevertheless in superstition in some honor of God, because they are for fulfilling the will of carnal observance. Others understand this whole chapter thus, that they say the Apostle wished to recall us from the reasonings of the elements, to which they were persuaded by the philosophers, although they seem reasonable, lest through their goods we be led to evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"Etiam homines, natura docente, tradiderunt quod mundus esset quandoque solvendus, et ideo unum Deum, quem solum æternum intellexerant, licet superstitiose, tamen humiliter venerati sunt, et non parcendum dixerunt corpori, nec caruem saturitate onerandam, quod esset et ipsa moritura.\n\nCAP. III. Igitur si consurrexistis cum Christo. Consequenter primo commortuos, deinde surrexisse nos dicit, nec solum terræ mori, sed etiam coelo nos vivere hortatur. Quæ sursum sunt quærite, ubi Christus est in dextera Dti sedens. Quæ sursum sunt sapite, non quæ supra terram. Nihil terrenum ambiatis, nihi! mortale quaeralis, coelestem sectamini sapientiam, non terrenam. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Mortui estis terrenae vitæ, per conversationem coelestis patriæ. Cum enim Christus apparuerit vita vestra. Quia filii Dei cum simus, nondum apparuit quid erimus; sed hoc solum scimus, quia cum apparuerit, similes ei erimus. Tunc et vos apparebitis cum ipso in gloria. Nolite ergo modo hic quaerere gloriam vestram. Mortificate ergo. Implete professionem vestram. Membra vestra, quæ sunt super terram. Membra vitiorum, quae nostra sunt, quia ex nobis sunt: sive membrorum malum usum (sicut solet) nominat membra. Fornicationem, immunditiam, libidinem. Omnis incontinentia, immunditia dici potest, atque libido. Concupiscentiam malam. Est enim et concupiscentia bona.","english":"Even men, with nature as their teacher, handed down that the world would one day be dissolved, and therefore they reverently honored the one God, whom alone they understood to be eternal—though superstitiously, yet humbly—and they said that the body must not be spared, nor the flesh burdened with satiety, because it too would die.\n\nCHAPTER III. Therefore, if you have risen with Christ. Accordingly, he says that we first died together, then rose again, and he urges us not only to die to the earth but also to live to heaven. Seek the things that are above, where Christ is seated at the right hand of God. Set your minds on the things that are above, not on the things that are upon the earth. Covet nothing earthly, seek nothing mortal, pursue heavenly wisdom, not earthly. For you have died, and your life is hidden with Christ in God. You have died to an earthly life, through the conduct of a heavenly homeland. For when Christ, your life, shall appear. Since we are sons of God, it has not yet appeared what we shall be; but this alone we know, that when he shall appear, we shall be like him. Then you also shall appear with him in glory. Therefore do not seek your glory here now. Mortify therefore. Fulfill your profession. Your members, which are upon the earth. The members of the vices, which are ours, because they are from us; or else he names as members the evil use of members (as is customary). Fornication, uncleanness, lust. Every incontinence can be called uncleanness, and also lust. Evil desire. For there is also a good desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"Unde et Daniel vir desideriorum est appellatus. Et avaritiam, quæ est simulacrorum servitus. Dum illis metallis de quibus fiunt simulacra servimus, et aurum pro Deo veneramur. quia qui soli Deo servit utique effigiem unam ineffabilem veneratur. Propter quæ venit ira Dei super filios incredulitatis. Super Sodomam et eos qui in diluvio perierunt. Ex praeteritis ergo futura timenda sunt. Vel super eos qui increduli fuerunt in deserto. Notandum quales fuerimus ante gratiam Christi. In quibus et vos ambulastia aliquandO, cum viveret;, in illis. Nolite nunc ambulare, ne frustra videamini credidisse. Nunc autem deponite et vos omnia, iram, indignationem. Quæ nobis de Adim remanserunt, id est vitia quæ sequuntur. Malitiam. Malitia est alteri inferre quod pati non vis. Blasphemiam. Dei vel imaginis ejus. Turpem sermonem de ere vestro. Quia hæc indisciplinatio nec filiis hominum convenit honestius educatis, quanto magis Dei? Nolite mentiri invicem. Non oportet mentiri filios ve. ritatis, cum mendacium de diabolo sit. Exspoliantes vos veterem hominem cum actibus ejus. Peccata originalia, seu delectationem carnis. Et induentes novum. Christum, et virtutes quæ ab ipso sunt. Eum qui revocatur in agnitione secundum imaginem ejus qui creavit eum. Cum cognoverit qualis sit, cujus imago est ei, inquantum potest, debet niti ipsius adjutorio similari.","english":"Hence he is also called Daniel, a man of desires. And avarice, which is the service of idols—while we serve those metals of which idols are made, and worship gold in place of God—because he who serves God alone surely venerates one ineffable image. Because of these things the wrath of God came upon the sons of unbelief. Upon Sodom and those who perished in the flood. From past things, therefore, future things are to be feared. Or upon those who were unbelieving in the desert. It is to be noted what sort we were before the grace of Christ. In which you also once walked, when you lived in them. Do not now walk in them, lest you seem to have believed in vain. But now you also put off all these: anger, indignation. The things which remain for us from Adam, that is, the vices which follow. Malice. Malice is to inflict on another what you do not wish to suffer. Blasphemy. Of God or of his image. Filthy speech from your mouth. Because this lack of discipline does not even befit the sons of men more honorably raised—how much more the sons of God? Do not lie to one another. It is not fitting for sons of the truth to lie, since lying is from the devil. Stripping off the old man with his deeds. Original sins, or the delight of the flesh. And putting on the new. Christ, and the virtues which are from him. Him who is renewed in knowledge according to the image of him who created him. When he has known what sort he is whose image he is, he ought, insofar as he can, to strive to be made like him by his help.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"Ubi non est masculus et femina, gentilis et Judæus, circumcisio et præputium, Barbarus et Scytha, servus et liber. Apud Deum non praedicat sexus, vel conditio, vel genus, ac provincia, sed sola conversatio cum fide recta requiretur. Sed omnia in omnibus Christus. Omnes quicunque baplizati estis, Christum induistis. Induite vos ergo, sicut electi Dei. Illa deponentes, haec induite. Sancti et dilecti, viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam. Quia illa membra dixerat, ideo hæc viscera nominavit. Supportantes invicem. Exemplo Christi qui iufirmitates nostras portavit, tam spiritales quam etiam corporales. Et donantes vobis ipsis. indulgentes alterutrum, sicut omnibus Christus in. dulsit, etiam persecutoribus suis. Si quis adversus aliquem habet querelam. Nolite exigere parva conservis, ne indulta reddatis. Sicut et Dominus donavit vobis, ita et vos. Hic exponit quomodo indulgere debemus alterutrum, si ille indulsit, qui potuit vindicare; quanto magis vos, quorum vindicta aut parva, aut nulla est! Super omnia autem hæc charitatem habete. Super haec omnia est charitas, quia omnem quem diligimus, sustinemus, non omnem quem sustinemus diligimus. Sed omnes debemus propter Deum diligere. Quod est vinculum perfectionis. Charitas multa membra in unum conglutinat corpus. Et pax Christi. Chrisli, non saeculi, quod solum diligit diligentes.","english":"Where there is neither male nor female, Gentile and Jew, circumcision and uncircumcision, Barbarian and Scythian, slave and free. Before God, neither sex nor condition nor race nor province is of account, but only a manner of life joined with right faith. But all things in all things is Christ. All of you who have been baptized have put on Christ. Put on therefore, as the elect of God. Laying aside those things, put on these: holy and beloved, bowels of mercy, kindness, humility, modesty, patience. Because he had spoken of those members, he therefore named these bowels. Bearing with one another. By the example of Christ, who bore our infirmities, both spiritual and also bodily. And forgiving one another, being indulgent to each other, as Christ was indulgent to all, even to his persecutors. If anyone has a complaint against another. Do not demand small things of your fellow servants, lest you give back what has been forgiven you. As also the Lord forgave you, so also do you. Here he explains how we ought to forgive one another: if he forgave, who could have taken vengeance, how much more should you, whose vengeance is either small or none at all! But above all these things have charity. Charity is above all these things, because everyone whom we love we bear with, but not everyone whom we bear with do we love. Yet we ought to love all for God's sake. Which is the bond of perfection. Charity glues many members into one body. And the peace of Christ. Of Christ, not of the world, which loves only those who love it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"Exsultet in cordibus vestris, in qua et vocati estis in uno corpore. Non in facie ficta, et serena, vel ore doloso. Et grati estote. Hoc est, nolite legi assimilari, quae vicem reddit, sed gratiæ, que ignoscit etiam inimicis, et pro eis exorat. Verbum Christi habitet in vobis abundanter. Et hic ostenditur, verbum Christi non solum sufficienter, sed etiam abundanter habere debere etiam laicos, et invicem semetipsos monere et docere. In omni sapientia do. centes, et commonentes vosmetipso. Ut sapienter et rationabiliter proferatur. In Psalmis. David. Hymnis. Trium puerorum. Canticis. Moysi et omnium prophe. tarum. Spiritalibus. Non carnatibus, more sæculari. In gratia cantantes. Nunquam legimus cantari sine voce. In cordibus vestris Deo. Ut non solum ore, sed etiam in corde cantetis, ut cor cum voce concordet, vel intelligatis quod cantatis. Omne quodcunque facitis in verbo, aut in opere, omnia in nomine DoMnini Jesu, gratias agentes Deo et Patri per ipsum. Sive docetis, sive operamini, nihil ad vestram gloriam, sed ad Domini faciatis, gratias Deo referentes, qui Fi. lium suum ad hæc inspirauda et docenda destinare dignatus est. Mulieres, subditæ estote viris, sicut oportet in Domino. In bis quae conveniunt Domino. Viri, diligite uxores vestras, et nolite amari esse ad ilIas. Filii, obedite parentibus per omnia, hoc enim placitum est in Domino.","english":"Rejoice in your hearts, in which you have also been called in one body. Not with a feigned and serene face, or with a deceitful mouth. And be grateful. That is, do not be like the law, which renders recompense, but like grace, which forgives even enemies and prays for them. Let the word of Christ dwell in you abundantly. And here it is shown that the word of Christ ought to be had not only sufficiently but even abundantly by laypeople too, and that they should admonish and teach one another. In all wisdom teaching and admonishing yourselves. That it may be brought forth wisely and reasonably. In Psalms. Of David. In hymns. Of the three youths. In canticles. Of Moses and all the prophets. Spiritual ones. Not fleshly ones, in the manner of the world. Singing in grace. We never read of singing without a voice. In your hearts to God. That you may sing not only with the mouth but also in the heart, so that the heart may agree with the voice, or that you may understand what you sing. Whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through him. Whether you teach or whether you work, let it be done not for your own glory but for the Lord's, giving thanks to God, who deigned to send his Son to inspire and teach these things. Women, be subject to your husbands, as is fitting in the Lord. In those things which are fitting in the Lord. Men, love your wives, and do not be bitter toward them. Children, obey your parents in all things, for this is pleasing in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"Nunquam rem naturalem hortaretur, nisi continentes esse coepissent, cut ad Ephesios plenius adnotatum est. Patres, nolite ad indignationem provocare filios vestros, ut non pusillo animo fiant. Ne exasperaii iracundi Hain, sed vestro exemplo discant esse patientes. Servi, obedite per omnia domini: carnalibus. Quia carni serviunt, non spiritui. Non adoculum servientes, quasi hominibus placentes. Quando vos vident dominI. Sed simplicitate cordis, timentes Deum. Quodcunque facitis, ex animo operamini, sicut Deo, et non hominibus, scientes quod a Domino accipietis retributionem hæreditatis. Qui ubique semper videt, et odit omne figmentum. Nam humanus oculus falli potest, et ideo sic agite, at conditionis necessitatem, voluntatem faciatis retigionis, ut per vestra opera bona Domino gratiae referantur, cum vos omnes viderint ex Christianitatis tempore profecisse. Domino Christo servite. Ipsi enim servit, qui propter ipsum homini servit. Qui enim injuriam facit, recipiet id quod inique gessit, et non est personarum acceptio apud Deum. Sive servus, qui dominum contempserit: sive dominus, qui servum inique tractaverit, ut consoletur, sciens apud Deum multam non esse suam injuriam.","english":"He would never have urged a natural thing unless they had begun to be continent, as has been more fully noted in the letter to the Ephesians. Fathers, do not provoke your children to indignation, so that they do not become small-minded. Do not be exasperated and angry, but let them learn from your example to be patient. Servants, obey in all things your masters according to the flesh. Because they serve the flesh, not the spirit. Not serving to the eye, as though pleasing men. When they see you, masters. But in simplicity of heart, fearing God. Whatever you do, work from the soul, as for God and not for men, knowing that from the Lord you will receive the recompense of the inheritance. He who everywhere always sees, and hates every pretense. For the human eye can be deceived, and therefore act in such a way that, as the necessity of your condition demands, you may fulfill the will of religion, so that through your good works thanks may be given to the Lord, when all have seen that you have advanced from the time of your Christianity. Serve the Lord Christ. For he serves him, who for his sake serves man. For he who does an injury will receive back what he has done unjustly, and there is no respect of persons with God. Whether a servant who has despised his master, or a master who has treated his servant unjustly, so that he may be consoled, knowing that with God his injury is not great.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"CAP. IV. Domini quod justum est et æquum, servis præstate. Patres vos debent magis sentire quam dominos: unde vulgo patresfamilias appellamini. Scientes quoniam et vos Dominum habetis in cælo. Qualem ergo vobis Dominum esse vultis, tales estote circa conservos potius quam servos. Orationi instote, vigilantes in ea. Negligens enim, et dormitans petitio, nec ab homine poterit aliquid impetrare. In gratiarum actione, orantes simul. Pro omnibus quæ vobis sunt concessa, vel etiam in adversis, quae ipso dispensante eveniunt. Non enim orando peteretur ab eo, nisi ab ipso tribui crederetur, ut ostium aperiretur sermoni, id est, ut initium fidei cordibus au. ditorum tribueretur. Et pro nobis, ut Deus aperiat nobis ostium sermonis, ad loquendum mysterium Christi. Quod pro nobis oratis, vobis perficiet in doctrinam. Nam quomodo aperitar MItium verbi, nisi cum sensus aperitur audientis, ut credat, et initio fidei facto, ea quae ad ædificandam salubrem doctrinam praedicantur et disputantur recipiat, ne per infidelitalem corde clauso, ea quae dicuntur, improbet ac repellat? Propter quod etiam vinctus sum, ut manifestem illud, ita ut oportet me loqui. Ut ipse det quid, quando, et cui rationaliter debeat praedicari, quia et nobis ad aurem praedicantibus ille interim corde operatur. In sapientia ambulate ad eos qui foris sunt, tempus redimentes. Quoniam dies mali sunt.","english":"CHAPTER IV. Masters, render to your servants what is just and fair. You ought to think of yourselves more as fathers than as masters; hence you are commonly called fathers of families. Knowing that you also have a Master in heaven. Therefore, such as you wish your Master to be to you, be such toward your fellow servants rather than toward your slaves. Be instant in prayer, watching in it. For a negligent and drowsy petition will not be able to obtain anything even from a man. In thanksgiving, praying together. For all things that have been granted to you, or even in adversities, which come about by his dispensation. For it would not be sought from him in prayer unless it were believed to be granted by him, that the door might be opened to the word, that is, that the beginning of faith might be given to the hearts of hearers. And for us, that God may open to us the door of the word, to speak the mystery of Christ. What you pray for us, he will accomplish for you unto instruction. For how is the beginning of the word opened, unless when the understanding of the hearer is opened, so that he may believe, and, the beginning of faith having been made, may receive those things which are preached and disputed for building up sound doctrine, lest through unbelief, with his heart closed, he reject and repel what is said? For this reason I am also bound, that I may make it manifest, as I ought to speak. That he himself may give what, when, and to whom it ought to be preached rationally, because while we preach to the ear, he in the meantime works in the heart. Walk in wisdom toward those who are outside, redeeming the time. Because the days are evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"De malo tempore bonum vestra faciet sapientia, vel etiam pro quiete vestra aliquid lemporale, si necesse est, ut pereat, contemnite. Sermo vester semper in gratia sale sit conditus. Sapientiæ ratione, ne stultitia nostra religio a philosophis et gentilibos æstimetur. Ut sciatis quomodo vos oporteat unicuique respondere. Sicut et Petrus. Parati estote semper ad satisfactionem, aliter paganis, aliter Judxis, aliter hæreticis, aliter philosophis, aliter astrologis, et caeteris est respondendum. Quce circa me sunt, omnia vobis nota faciet Tychicus charissimus frater, et fidelis minister, et conservus in Domine. Securos illos vult esse de se, ne vel a tristitia occupentur. Quem misi ad vos ad hoc ipsum ut cognoscat quæ circa vos sunt, et consoletur corda vestra, cum Onesimo charissimo, et fideli fratre, qui est ex vobis, qui omnia quæ hic aguntur nota faciant vobis. Pro nobis. Salutat vos Aristarchus concaptivus meus, et Marcus consobrinus Barnabæ de quo accepistis mandata. Qui mecum tenetur in vinculis, aut compatitur mihi charitatis aCfectu. Si venerit ad vos, excipite itlum, et Jesus, qui dicitur justus. Qui sunt ex circumcisione. Haec mandata ab eo acceperant. IIi soli sunt adjutores in regno Dei, qui mihi fuerunt solatio. Hi solummodo mecum sunt, sive hi soli ex circumcisione adjutores in NovO Testamento, per quod intratur in regnum, sicut Sa.","english":"Your wisdom will make good out of the evil time, or even, for the sake of your peace, if it is necessary, despise some temporal thing so that it may perish. Let your speech always be in grace, seasoned with salt. By the reasoning of wisdom, lest our religion be judged folly by the philosophers and the gentiles. That you may know how you ought to answer each one. As Peter also says: Be always ready to give a defense—in one way to pagans, in another to Jews, in another to heretics, in another to philosophers, in another to astrologers, and to the rest one must respond accordingly. The things concerning me, Tychicus, most beloved brother and faithful minister and fellow servant in the Lord, will make all known to you. He wants them to be free from care about him, lest they be occupied by sorrow. Whom I have sent to you for this very purpose, that he may know the things concerning you and comfort your hearts, together with Onesimus, most beloved and faithful brother, who is one of you, who will make known to you all things that are done here. For us. Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas, concerning whom you have received instructions. Who is held with me in chains, or suffers with me with the affection of love. If he comes to you, receive him, and Jesus, who is called Justus. Who are of the circumcision. They had received these instructions from him. They alone are helpers in the kingdom of God who have been a consolation to me. These alone are with me, or these alone from the circumcision are helpers in the New Testament, through which one enters into the kingdom, as Sa[.]","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"tanas dicitur mors, quia causa est mortis. Salutat vos Epaphras, qui ex vobis est, servus Christi Jesu, semper sollicitus pro vobis in orationibus. Ille vere servus Chrisli est, qui pro ejus corpore sollicitus invenitur. Ut stetis perfecti, et pleni in omni voluntate Dei. Orationibus suis Deum poscit, ut perseveretis in voluntate Dei, et qui coepit in vobis, ipse perficiat. Testimonium enim illi perhibeo, quod habet multum laborem pro vobis, et pro his qui sunt Laodicoæ, et qui Hierapoli. Tales erant primi temporis discipuli, et imitatores Pauli et Christi. Salutat vos Lucas medicus charissimus, et Demas. Salutate fratres qui sunt Laodiceæ, et Nympham, ct quæ in domo ejus est ecclesiam. Et cum lecta fuerit apud vos Epistola, facite ut et in Laodicensium ecclesia legatur, et ea quæ Laodicensium est, vobis legatur. Quia tales in domo sua habebat, qualem Apostolus definivit ecclesiam. Et dicite Archippo: Vide ministerium quod accepisti in Domino, ut illud impleas. Salutalio mea manu Pauli. Diaconus fuisse intelligitur, non episcopus, neque enim episcopus haberet necesse in ecclesia commoneri, ut suum servaret ministerium. Memores estote vinculorum meorum. Sive orate ut reddar vobis, sive mementote, quia vestri causa haec patior, et imitamini exemplum meum. Gratia vobiscum. Amen. Cum illis vere est gratia, qui cum ea permanserint, et eam se gratis accepisse fatentur.","english":"Satan is called death, because he is the cause of death. Epaphras greets you, who is one of you, a servant of Christ Jesus, always solicitous for you in prayers. He is truly a servant of Christ who is found solicitous for his body. That you may stand perfect and full in all the will of God. By his prayers he asks God that you may persevere in the will of God, and that he who began in you may himself perfect it. For I bear him witness that he has much labor for you, and for those who are at Laodicea, and who are at Hierapolis. Such were the disciples of the first time, and imitators of Paul and of Christ. Luke, the most beloved physician, greets you, and Demas. Greet the brethren who are at Laodicea, and Nympha, and the church that is in her house. And when the Epistle has been read among you, cause that it be read also in the church of the Laodiceans, and that the one which is of the Laodiceans be read to you. Because he had such people in his house as the Apostle defined the church to be. And say to Archippus: Take heed to the ministry which you have received in the Lord, that you fulfill it. The salutation by my own hand, Paul's. He is understood to have been a deacon, not a bishop; for a bishop would not have needed to be reminded in the church to keep his ministry. Be mindful of my chains. Either pray that I may be restored to you, or remember that I suffer these things for your sake, and imitate my example. Grace be with you. Amen. Grace is truly with those who have remained with it, and confess that they have received it freely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"AD TIMOTHEUM EPISTOLA PRIMA.\n\nARGUMENTUM.\n\nTimotheum instruit, et docet de ordinatione episcopatus, et diaconii, et omnis ecclesiasticæ disciplinæ. Scripta de urbe Roma. Timotheus episcopus fuit discipulus Pauli; huic per litteras auctoritatem dat corrigendi omnem ecclesiasticam disciplinam, et episcopos et diaconos ordinandi; præterea instruit cum quomodo pseudoapostolis respondeat, detrahentibus Paulo, rationem reddens quod non sit mirum, si ipse ex persecutore salvatus sit, cum Christus peccatores venerit liberare. Ad extremum aliter docentes monet este vitandos et cavendos omnibus modis.\n\nCAPUT PRIMuM. Paulus apostolus Christi. Proponit et nominis auctoritatem et ordinis. Secundum imperium Dei Salvatoris nostri, et Christi Jesu spei nostræ. Non secandum meam præsumptionem. Simul et Patris et Filii unum imperium esse demonstrat. Timotheo dilecto filio in fide. Non in carne. Gratia, misericordia et pax a Deo Patre et Christo Jesu Domino nostro. Sicut rogavi te, ut remaneres Ephesi, cum irem in Macedoniam, ut denuntiares quibusdam, ne aliter docerent. Quos praedixerat in Actibus, intraturos lupos graves non parcentes gregi. Neque intenderent fabulis. Quas de Genesi appellat, id est secundum legem, unde a Domino accusantur, docentes doctrinas hominum. Et genealogiis interminatis, quæ quæstiones præstant magis quam ædificationem Dei, quæ est in fide.","english":"THE FIRST EPISTLE TO TIMOTHY.\n\nARGUMENT.\n\nHe instructs Timothy and teaches him concerning the ordination of bishops and deacons, and of all ecclesiastical discipline. Written from the city of Rome. Timothy was a disciple of Paul and bishop; by this letter he gives him authority to correct all ecclesiastical discipline, and to ordain bishops and deacons; moreover he instructs him how he should answer the false apostles who disparage Paul, giving the reason that it is no wonder if he himself, once a persecutor, was saved, since Christ came to set sinners free. At the end he warns that those who teach otherwise are to be avoided and guarded against in every way.\n\nCHAPTER ONE. Paul, an apostle of Christ. He sets forth both the authority of the name and of the order. According to the command of God our Savior, and of Christ Jesus our hope. Not according to my own presumption. At the same time he shows that there is one command of both the Father and the Son. To Timothy, his beloved son in the faith. Not in the flesh. Grace, mercy, and peace from God the Father and Christ Jesus our Lord. As I urged you to remain at Ephesus when I was going to Macedonia, that you might charge certain ones not to teach otherwise. Whom he had foretold in the Acts, that grievous wolves would enter, not sparing the flock. Nor that they should give heed to fables. Which he calls from Genesis, that is, according to the law, whence they are accused by the Lord, teaching the doctrines of men. And to endless genealogies, which provide questions rather than the edification of God, which is in faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"Generationibus antiquorum, in quibus sibi summam scientiam vindicant, si ab initio generationes enumerent: tam deuteroseon contrarietas, quam gene. rationum sollicitudo superflua. Finis autem praecepti eat charitas de corde puro, et conscientia bona, et fide non ficta. Charitas Dei et proximi, in qua tamen pendet lex et prophetae. Hæc si de corde puro sit, Deo est placita, et si nihil aliud quam id quod diligendum est diligatur. Conscientiam vero bonam subjunxit, propter spem: ille enim se ad id quod credit et diligit, perventurum esse desperat, cui malae conscientiæ scrupulus inest. Tertio: Et fide, inquit, non ficta: si enim fides nostra mendacio caruerit, ut et non diligamusquod non es: diligendum, et rectc vivendo id speremus, ut nullo modo spes nostra fallatur. Et conscientia, inquit, bona. Conscienlia pura testimonium perhibeat charitali, et fide non ficta. A quibus aberrantes quidam. Est enim fides ficta, quae in verbis est solis, vel hæreticorum, qui in Ecclesia intrare videntur, vel fictorum catholicorum. Conversi sunt in vaniloquium, volentes esse legis doctores. In vaniloquium fabularum sæcularium. Non intelligentes neque quæ loquuntur, neque de quibus affirmant. Grandis stultitia est, non intellecta de magis non intellectis velle affirmare. Scimus autem quia bona est lex. Contra Manichaeos ad Romanos ait: Lex quidem sancta, et mandatum sanctum.","english":"In the generations of the ancients, in which they claim for themselves the highest knowledge, if they enumerate the generations from the beginning: both the contradiction of deuteroseon and the superfluous concern of generations. But the end of the commandment is charity from a pure heart, and a good conscience, and faith not feigned. The charity of God and of neighbor, in which nevertheless the law and the prophets hang. If this is from a pure heart, it is pleasing to God, and if nothing else is loved than that which ought to be loved. But he added a good conscience on account of hope: for that man despairs that he will attain to what he believes and loves, in whom is the scruple of a bad conscience. Third: And faith, he says, not feigned: for if our faith has been free of falsehood, so that we neither love what ought not to be loved, and by living rightly we hope for it, so that our hope is in no way deceived. And conscience, he says, good. Let a pure conscience bear testimony to charity, and to faith not feigned. From which some have wandered away. For there is a feigned faith, which is in words only, either of heretics, who seem to enter into the Church, or of feigned Catholics. They have turned to vain babbling, wishing to be teachers of the law. Into the vain babbling of worldly fables. Not understanding neither what they say, nor of what they affirm. It is great foolishness, to wish to affirm things not understood about things not understood. But we know that the law is good. Against the Manichaeans he says to the Romans: The law indeed is holy, and the commandment holy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"Lex ut a Deo data pro hominum qualitate. Si quis ea legitime utatur: scientes hoc, Si quis scit, quibus, quare, et quandiu habenda sit data spirilaliter. Quia justo lex non est posita, sed injustis, et non subditis. Si ergo ita est, Christianis non est opus, quia justificati sunt per Christum, et qui didicerunt occasiones cavere peccatorum. Nam quare dicatur his: Non occides: quoniam nec irasci jussi sunt, nisi ut eam spiritaliter impleant? Impiis et peccatoribus, sceleratis et contaminatis, patricidis et matricidis, homicidis, fornicariis, masculorum concubitoribus, plagiariis, mendacibus, perjuris. Illis omnibus data est, ut ab istis criminibus revocentur. Et si quid aliud sanæ doctrinæ adversatur, quæ est secundum Evangelium gloriæ beati Dei quod creditum est mihi. Sunt enim multæ insanæ doctrinæ, quae homines faciunt insanire. Contra illa lex est, quae contraria sunt evangelicis praeceptis: ergo quid quaerunt ibi at novum, quod etiam in lege habent? Simul et legem Evangeliis concordare demonstrat. Gratias ago ei. Ne dicerent, Quis est ille, cui creditum est? Qui me con. fortavit in Christo Jesu Domino nostro. Cum essem infirmus ct inutilis. Quia fidelem me existimavit, ponens in ministerio. Ad ponendum in ministerio. Qui prius fui blasphemus, et persecutor, et contumeliosus, sed misericordiam consecutus sum.","english":"The law, as given by God, is suited to the condition of men. If anyone uses it lawfully—knowing this, that is, if one knows for whom, why, and for how long it was given to be kept spiritually. Because the law is not laid down for the righteous, but for the unrighteous and disobedient. If, then, this is so, Christians have no need of it, because they have been justified through Christ, and have learned to guard against the occasions of sins. For why should it be said to them, \"You shall not kill,\" since they have been commanded not even to be angry, unless that they may fulfill it spiritually? For the impious and sinners, the wicked and defiled, parricides and matricides, murderers, fornicators, those who lie with males, kidnappers, liars, perjurers. To all these it was given, that they might be recalled from these crimes. And if there is anything else that is opposed to sound doctrine, which is according to the Gospel of the glory of the blessed God, which was entrusted to me. For there are many insane doctrines, which make men insane. Against those things the law stands, which are contrary to the evangelical precepts; therefore why do they seek there for something new, which they even have in the law? At the same time he also shows that the law is in harmony with the Gospels. I give thanks to him. Lest they should say, Who is that man to whom it was entrusted? He who strengthened me in Christ Jesus our Lord. When I was weak and useless. Because he judged me faithful, appointing me to the ministry. To be appointed to the ministry. I who was formerly a blasphemer, and a persecutor, and insolent, but I obtained mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"Justus quidem in primordio accusator est sui, ut cum cœperit adversarius, confundatur. Sed iste hoc verum dixit, sicut legimus in Actibus. Quia ignorans feci. Levius peccant ignorantes. In incredulitate. In qua natus fueram. Superabundavit autem gratia Domini nostri cum fide et dilectione. Tam abundans fuit gratia ejus, vel est, ut iniquitatum mearum vinceret cumulum, quae mihi ct fidem donavit, et dilectionem, ut non necessitate, sed cbaritate servirem. Quæ est in Christo Jesu. Per Christum qui mihi majora dimisit: nam non in natura. Et fidelis sermo, et omni acceptione dignus: quia Christus Jesus venit in mundum. Quem omnes credunt, et quem omnium conscientiæ verum agnoscunt. Peccatores salvos facere. Ergo et me salvavit inter caeteros peccatores. Quorum primus ego sum. Sum pro fui poni solet. Sed ideo misericordiam consecutus sum, ut in me primum ostenderet Christus Jesus. Sicut David ait: Docebo iniquos vias tuas, et impii ad te convertentur: scilicet si mihi induiseris, docebo neminem desperare debere. Omnem patientiam. Quam etiam persecutoribus non solum indulget, sed etiam apostolatus confert honorem. Ad informationem eorum qui credituri sunt illi in vitam æternam. Ut nemo desperet. Regi autem sæculorum immortali, invisibili soli Deo. Qui mihi veniam tribuit non merenti. Honor et glona, in sæcula sæculorum. Amen.","english":"The just man indeed at the outset is his own accuser, so that when the adversary begins, he may be confounded. But this man spoke the truth, as we read in the Acts: Because I did it ignorantly. Those who are ignorant sin more lightly. In unbelief. In which I had been born. But the grace of our Lord superabounded with faith and love. So abundant was his grace, or is, that it conquered the heap of my iniquities, which granted me both faith and love, so that I might serve not from necessity but from charity. Which is in Christ Jesus. Through Christ who forgave me greater things; for not in nature. And the saying is faithful and worthy of all acceptance: that Christ Jesus came into the world. Whom all believe, and whom the consciences of all acknowledge to be true. To save sinners. Therefore he saved even me among the other sinners. Of whom I am the first. \"I am\" is customarily put for \"I was.\" But for this reason I obtained mercy, that in me first Christ Jesus might show. As David says: I will teach the wicked your ways, and the impious will be converted to you: namely, if you have pardoned me, I will teach that no one ought to despair. All patience. Which he grants not only to persecutors but also confers the honor of apostleship. For the instruction of those who are to believe in him unto eternal life. That no one may despair. To the King of the ages, immortal, invisible, to God alone. Who granted me pardon though I did not deserve it. Honor and glory, forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"Rex parvi temporis, et mortalis, ac visibilis et capax, consortes honorem et gloriam habet temporalem, non aeternam. Hoc præceptum. Doctrinam hanc. Hucusque de statu suo: modo dat auctoritatem docendi. Commendo tibi, fili Timothee, secundum præcedentes in te prophetias. Quia etiam ante hoc habebas hanc gratiam. Ut milites in illis bonam militiam. Bona militia est, in qua contra diabolum et vitia dimicatur, et Dei voluntati paretur. Habens fidem et bonam conscientiam. Fidem perfectam in Christo, et bonam conscientiam in conversatione, sive doctrina. Quam quidam repellentes circa fidem naufragaverunt: ex quibus est Hyminæus et Alexander. Non integram eam tenentes, jam vitiis implicati, fidem et vitam maculantes. Quos tradidi Satance, ut discant non blasphemare. Ut ex praesenti correptione discantfuturum judicium non negare. Ad emendandum traditi sunt, non ad perdendum, et ut exemplo eorum alii terrerentur.","english":"A king of little time, and mortal, and visible and capable, has honor and glory as consorts, temporal, not eternal. This precept. This doctrine. Up to this point concerning his own state; now he gives authority for teaching. I commend to you, son Timothy, according to the preceding prophecies about you. Because even before this you had this grace. That you may wage the good warfare in them. The good warfare is that in which one fights against the devil and vices, and obeys the will of God. Having faith and a good conscience. Perfect faith in Christ, and a good conscience in conduct, or in doctrine. Which some rejecting have made shipwreck concerning the faith: among whom are Hymenaeus and Alexander. Not holding it whole, now entangled in vices, staining faith and life. Whom I have handed over to Satan, that they may learn not to blaspheme. That from the present correction they may learn not to deny the future judgment. They were handed over for amendment, not for destruction, and that by their example others might be terrified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"CAP. II. Obaecro igitur primo omnium fieri obsecrationes, orationes, postulationes. Obsecratio firmior oratione est. Item aliter: Obsecrationes fiunt pro peccatis praeteritis, vel praesentibus; orationes pro adipiscendis quæ speramus: postulationes, cum pro aliis intervenimus: gratiarum actiones, eum ea quae poscimus, impetramus; vel certe, eum pro immensis Dei beneficiis gratias laudesque referimus. Gratiarum actiones. Gratias agamus ei qui nos dignos fecit etiam pro aliis impetrare. Pro omnibus hominibus, Etiam pro persecutoribus orare. Pro regibus et omnibus qui in sublimitate.unt, ut quietam et tranquillam vitam agamus in omni pietate et castitate. Ut cognoscant Deum, sive, ut subjectas habeant gentes: in illorum enim pace quies nostra consistit: si enim Christiani sunt, cessabit persecutionis impetus. Hoc enim bonum est et acceptum coram Salvatore nostro Deo. Ut et vos, sicul ille, omnes homines salvari cupiatis. Qui omnes homines. Hinc probatur Deum nemini vim inferre ut pereat; sed qui perit suo merito perit; et qui salvantur, Dei gratia et miseratione salvantur. Nam juita figuram synecdochen hic, omnes, a parte totum debcmus accipere. Vult salvos fieri. Sed quare non omnes salventur? Quia justus est et misericors Deus; quod multi damnantur, pereuntium est merilum, quod multi salvantur, salvantis est donum.","english":"CHAPTER II. I beseech therefore first of all that supplications, prayers, intercessions be made. Supplication is stronger than prayer. Likewise otherwise: supplications are made for past or present sins; prayers for obtaining the things we hope for; intercessions, when we intervene on behalf of others; thanksgivings, when we obtain the things we ask for; or certainly, when we render thanks and praises for the immense benefits of God. Thanksgivings. Let us give thanks to him who has made us worthy even to obtain things on behalf of others. For all men, even to pray for persecutors. For kings and for all who are in high station, that we may lead a quiet and tranquil life in all piety and chastity. That they may know God, or, that they may hold the nations subject: for our rest consists in their peace: for if they are Christians, the onset of persecution will cease. For this is good and acceptable before our Savior God. That you also, like him, may desire all men to be saved. Who all men. Hence it is proved that God does violence to no one so that he perish; but he who perishes perishes by his own merit; and those who are saved are saved by the grace and mercy of God. For here by the figure of synecdoche, \"all,\" we ought to understand from the part to the whole. He wills them to be saved. But why are not all saved? Because God is just and merciful; that many are damned is the merit of those who perish, that many are saved is the gift of the one who saves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"Ut enim reus damnetur, inculpabilis est Dei justitia; ut reus justificetur, ineffabilis Dei est gratia: multis enim beneficiis obdurantur. Et ad agnitionem veritatis venire. Constat Deuin omnia bona velle; sed bomines suo vitio præcipitantur in malis. Unus enim Deus, Pater, et Filius, et Spiritus sanctus omnium hominum Deus est: ct ideo cupit omnes salvari, quos fecit. Quicunque autem salvantur, ipsius dono salvantur. Sufficiat nobis, quia non est iniquitas apud Deum, et quia inscrulabilia sunt judicia ejus. Unus et mediator Dei et hominum. Sicut unus Deus, ita et unus mediator, hoc est, nullus talis mediator, neque Moyses, neque aliquis prophetarum. Homo Christus Jesus. Contra Manichaeos, quia de (raditore erat dicturus, ideo hominem tantummodo nominavit. Qui dedit redemptionem semetipsum pro omnibus. Pro omnibus quidem eflusus est sanguis Christi, sed credentibus prodest: incredulis vero erit in condemnationem: sicut alibi ipse dicit, Aliis sumus odor vitae in vitam: aliis odor mortis in mortem. Cujus testimonium temporibus suis confirmatum est. Quia et prophetæ suis temporibus testimonio fuerunt. Novissirnc misit eis Filium suum. In quo positus sum ego prædicator et apostolus. In testimonium, quia Jesus esi Filius Dei. Veritatem dico, not mentior, doctor gentium in fide et veritate; volo ergo viros orare in omni loco.","english":"For that a guilty man be condemned, the justice of God is blameless; that a guilty man be justified, it is the ineffable grace of God: for by many benefits they are hardened. And to come to the knowledge of the truth. It is certain that God wills all good things; but men by their own fault are rushed headlong into evils. For one God, the Father, and the Son, and the Holy Spirit, is the God of all men: and therefore he desires all to be saved, whom he made. But whoever are saved, are saved by his gift. It is enough for us that there is no iniquity with God, and that his judgments are unsearchable. One also mediator of God and men. As there is one God, so also there is one mediator, that is, no such mediator, neither Moses, nor any of the prophets. The man Christ Jesus. Against the Manichaeans, because he was about to speak of the traitor, he therefore named him only a man. Who gave himself a redemption for all. For all indeed the blood of Christ was poured out, but it profits believers: to unbelievers, however, it will be for condemnation: as he himself says elsewhere, To some we are the odor of life unto life: to others the odor of death unto death. Whose testimony was confirmed in its own times. Because the prophets also were a testimony in their own times. Last of all he sent to them his Son. In which I am placed a preacher and apostle. For a testimony, that Jesus is the Son of God. I speak the truth, I do not lie, a teacher of the Gentiles in faith and truth; I desire therefore that men pray in every place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"Ut magister gentium dat legem orandi: nunquam de oratione statuisset, nisi aliqua huic quaestio a Judæis moveri cœpta esset volemibus in templo solummodo, quod erat Hierosolymis, adorare. Levantes. Testatio innocentiæ est manuum oratio. Puras manus. A caede et sanguine, omni opere malo. Sine ira et disceptatione, Non solum opere. Similiter et mulieres. In omnibus quæ de viris dixit. In habitu ornaio, cum verecundia et sobrietate. Hæc sunt ornamenta feminæ Christianæ. Ornantes se non intortis crinibus. Non debet occasioncm præstae concupiscentiæ. Aut auro, aut margaritis. Quæ terrae sunt ornamenta, cujus homo est deus. Vel veste pretiosa. Ut qua ne unus quidem calefiat, unde possunt ejusdem naturae vestiri quamplurimi. SeU quod decet mulieres, promittentes victatem per opera bona. Ista ergo sunt non promittentium, sed negantium castitatem. Mulier in silentio discat cum omni subjectione. Diseat quidem, sed cum omni humilitate atque silentio. Docere autem mulieri non permitto. Virum non debet docere. Caeterum ipse dixit, juniores feminas doceri a senioribus debere; sed et filium virum, vel fratrem potest monere privatim. Neque dominari in virum. Magisterium usurpando, vel marito se praeferendo. Sed esse in silentio. Ne in ecclesia loquantur. Adam enim primus formatus est, deinde Eva.","english":"As the teacher of the Gentiles he gives the law of prayer: he would never have laid down a rule concerning prayer, had not some question about this begun to be raised by the Jews, who wished to worship only in the temple that was at Jerusalem. Lifting up. The lifting up of the hands is a testimony of innocence. Pure hands. From slaughter and blood, from every evil work. Without anger and disputing, not only in deed. Likewise also the women. In all things that he said concerning the men. In modest attire, with shamefacedness and sobriety. These are the ornaments of a Christian woman. Adorning themselves not with braided hair. She ought not to give occasion to lust. Either with gold or with pearls. Which are the ornaments of the earth, whose god is man. Or with costly clothing. Such that not even one person might be warmed by it, whereby very many of the same nature could be clothed. Or that which becomes women, who promise chastity through good works. These things, therefore, belong to those who do not promise but deny chastity. Let the woman learn in silence with all subjection. Let her learn indeed, but with all humility and silence. But I do not permit a woman to teach. She ought not to teach a man. Otherwise he himself said that younger women ought to be taught by older women; but she can also admonish a son who is a man, or a brother, privately. Nor to exercise dominion over a man. By usurping the office of teacher, or by putting herself before her husband. But to be in silence. That they speak not in the church. For Adam was first formed, then Eve.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"Heddit causas cur velit eas esse subjectas: scilicet, quia et posteriores sunt in ordine, et priores in culpa. Et Adam non est seduc us. A serpente. Mulier autem seducta in prævaricatione fuit. Mandati prævaricatione; sed nOli ideo desperet mulier, quia per baptismum et ipsa salvabitur. Salvabitur autem per filiorum generationem. Non Eva, sed mulier: quia Eva ad exemplum adducta est, non de ipsa proprie dicebatur, per filiorum generatimem, nutriendo, et non necando, nec ahortiendo. Si permanserit. Sicut superius de plurali numero ad singularem transiit: ita et hic redit ad pluralem. Cæterum quomodo justitia jusii super ipsum erit, et quomodo Noe, Job et Daniel filios suos et filias.nimiine liberabunt, si per filios Eva salvabitur? sed omnes mulieres sic salvabuntur, si in bonis operibus cum fide, castitate, et Deo placita dilectione permanserint in fide Christi. Et dilectione. Dci et proximi. Et sanctificatione. Mentis et corporis. Sanctificate vos per triduum, et ne accesseritis ad mulierem. Ergo castitas sanctificatio dicitur. Cum sobrietate. Quia sine sobrietale diflicile custoditur.","english":"He gives the reasons why he wishes them to be subject: namely, because they are both later in order and earlier in guilt. And Adam was not deceived by the serpent. But the woman, being deceived, was in transgression—in the transgression of the commandment. But let not the woman therefore despair, because through baptism she too will be saved. But she will be saved through the bearing of children. Not Eve, but the woman: because Eve was brought forward as an example, and it was not said properly of her, through the bearing of children—by nourishing, not by killing, nor by exhorting. If she has continued. Just as above he passed from the plural number to the singular, so here too he returns to the plural. Otherwise, how will the righteousness of the just man be upon him, and how will Noah, Job, and Daniel not deliver their sons and daughters, if a woman is saved through her children? But all women will thus be saved, if in good works, with faith, chastity, and a love pleasing to God, they have continued in the faith of Christ. And in love—of God and of neighbor. And in sanctification—of mind and body. Sanctify yourselves for three days, and do not approach a woman. Therefore chastity is called sanctification. With sobriety: because without sobriety it is difficult to guard it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"CAP. III. Fidelis sermo. Si quis episcopatum desiderat. De hoc dicit qui ordinandus est, qualis eligi debeat: primum laicos instituit utriusjue sexus, quia et de ipsis in sacerdotium eliguntur. Bonum opus dEsiderat. Opus dixit, non honorem. Oportet ergo episcopum irreprehensibilem esse. Sicut ad Titum dixit sine crimine, generaliter primo, postea specialiter membra ipsa distinguuntur. Unius uxoris virum. Vigilantem, si illi ne hoc licel, quod vel laico licet, quid de cæteris sentiendum est? Sobrium. Ab omni ebrietate. Prudentem, ornatum, hospitalem. Omnibus spiritalibus ornamentis. Doctorem. Ut tam verbo doceat quam exemplo. Si omnes debent scire quomodo unicuique respondeant, quanto magis sacerdos, de cujus ore legem exquirent, quia angelus Domini omnipotentis est? Non vinolentum. Ut fiducialiter possit sobrietatem docere. Non percussorem, sed modestum; non litigiosum. Sive ne petulans sit incedendo, sive ne exemplo suo conscientias feriat infirmorum. Non cupidum. Cupiditas enim provocat ad lites et jurgia. Sua' domui bene præpositum; filios habentem subditos cum omni castitate. Ipse exposuit in sequentibus. Hoc est, si filios in castitate et humilitate nutrivit, ut in hoc ejus diligentia comprobetur: si enim paucos fios suos erudire nescivit, quomodo tantos filios Dei, hoc est omnem populuin gubernabit, cujus mores secundum numerum diversi sunt?","english":"CHAPTER III. Faithful is the saying. If anyone desires the office of bishop. He speaks of the one who is to be ordained, what sort of man ought to be chosen: first he instructs the laity of both sexes, because from them too men are chosen for the priesthood. He desires a good work. He said work, not honor. Therefore a bishop ought to be irreproachable. As he said to Titus, without crime, generally first, then afterward the members themselves are distinguished specifically. The husband of one wife. Vigilant, if even this is not permitted to him which is permitted to a layman, what should be thought of the rest? Sober. From all drunkenness. Prudent, adorned, hospitable. With all spiritual adornments. Able to teach. So that he may teach both by word and by example. If all ought to know how to answer each one, how much more the priest, from whose mouth they will seek the law, because he is the angel of the Lord Almighty? Not given to wine. So that he may confidently teach sobriety. Not a striker, but modest; not quarrelsome. Whether lest he be wanton in his bearing, or lest by his example he wound the consciences of the weak. Not covetous. For covetousness provokes to disputes and quarrels. One who rules his own house well; having his children in subjection with all chastity. He himself explained this in what follows. That is, if he has raised his children in chastity and humility, so that in this his diligence may be proven: for if he did not know how to instruct his few sons, how will he govern so many sons of God, that is, the whole people, whose customs are diverse according to their number?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"Si quis autem domui suæ præesse nescit, quomodo Ecclesiæ Dei diligentiam habebit? Ne eos sic negligenter admoneat. Cælerum si bene nutriti insoleverint, culpa non erit PatriS. Non neophytum. Nuper renatum. Ne in superbia etatus. Quia cito potest per ignorantiam exaltari, et putare se non tam officium humilitatis quam administrationem sæculi suscepisse: et quia illi in fonte dimissa sunt peccata, et recens assumitur, elatio ei inde nascatur. In judicium incidat diaboli. Qui per superbiam dejectus est. Oportet autem illum et testimonium habere bonum. Sine offensione estote Judaeis et Græcis et Ecclesiis Dei. Omnes enim norunt naturaliter damnare vitia, et laudare virtutes. Ab his qui foris sunt, ut non in opprobrium incidant. Foris Ecclesiam. Et laqueum diaboli. Ne per illum diabolus multos illaqueet, qui poterant fieri Christiani. Diacones. Quæritur cur de presbyteris nullim fecerit mentionem: sed in episcopis etiam presbyteros comprehendit, quia secundus, et pene unus est gradus, sicut multis Scripturarum testimoniis comprobatur. Similiter pudicos, continentes. Irreprehensibiles. Non bilingues. Ne et maledicant: hoc estenim unius linguæ officiunt duplicare. Vel, aliud corde, aliud ore proferentes. Non multo vino deditos. Concessit pro necessilate parum, quia multum denegavit. Non turpe lucrum sectantes. Turpe lucrum, de coelestibus sacramentis terrenas opes conquirere.","english":"But if anyone does not know how to manage his own household, how will he have care for the church of God? Lest he admonish them too negligently. Otherwise, if the well-nurtured have grown accustomed to it, the fault will not be the father's. Not a neophyte. Newly reborn. Lest he be puffed up in pride. Because he can quickly be exalted through ignorance, and think that he has undertaken not so much an office of humility as an administration of the world; and because his sins were forgiven him in the font, and he is recently taken up, pride may arise in him from that. He may fall into the judgment of the devil. Who was cast down through pride. But he must also have a good testimony. Be without offense to Jews and Greeks and to the churches of God. For all know by nature to condemn vices and to praise virtues. From those who are outside, so that they do not fall into reproach. Outside the church. And the snare of the devil. Lest through him the devil ensnare many who could have become Christians. Deacons. It is asked why he made no mention of presbyters; but in the bishops he also includes the presbyters, because it is a second and almost one and the same grade, as is proved by many testimonies of the Scriptures. Likewise chaste, continent. Irreproachable. Not double-tongued. Lest they also speak ill: for this is the office of a single tongue to double itself. Or, bringing forth one thing in the heart, another in the mouth. Not given to much wine. He conceded a little for necessity, because he denied much. Not pursuing shameful gain. Shameful gain: to seek earthly wealth from heavenly sacraments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"Habentes mysterium fidei in conscientia pura. Mysterium fidei est, quod passio Christi remedium est salutis humanae. Si ergo hoc intelligit pure, et non confunditur de humilitatibus Christi. Sive ut propter hoc solum, quod debet praedicari, ne existimet quæstum esse pietatem. Ei hi autem probentur primum, et sic ministrent. Non solum episcopus, sed et bi. Nullum crimen habentes. Crimen dixit esse, si aliquid de his virtutibus minus sacerdos vel levita habeat Christi: vel certe de capitalibus peccatis. Notandum, quia non dixit, nullum peccatum habentes. Mulieres similiter pudicas, non detrahentes, sobrias. Similiter ut diacones eligi jubet. Unde manifestum est quod de illis dicit quas in Oriente diaconissas appellant. Fideles in omnibus. In nullo dubitantes. Diacones sint unius uxoris viri. Non ut, si non habuerint, ducant: sed ne duas habuerint: si enim digniorem uxor facit, quare non et digami ordinentur? Qui filiis suis bene præsunt, et suis domibus. Itepetit quod minus dixerat. Qui enim bene ministraverint, gradum sibi bonum acquirent. Sunt enim gradus minores. Bonum hic pro grandi posuit. Et multam fiduciam in fide quæ est in Christo Jesu. Et npud Deum petendi, et apud homines docendi. Hæc tibi scribo, fili Timothee, sperans me venire ad te cito. Et plenius te instruere. Si autem tardavero, ut scias quomodo oportent te iri domo Dei conversari.","english":"Having the mystery of faith in a pure conscience. The mystery of faith is that the passion of Christ is the remedy for human salvation. If, then, he understands this purely, and is not confounded by the humiliations of Christ. Or so that for this reason alone, because it ought to be preached, he does not think that godliness is a means of gain. And let these first be tested, and so let them minister. Not only the bishop, but also these. Having no crime. He said it is a crime if a priest or deacon of Christ has anything less of these virtues: or certainly of capital sins. It is to be noted that he did not say, having no sin. Women likewise modest, not slanderers, sober. Similarly he commands that deaconesses be chosen. Whence it is manifest that he speaks of those whom they call deaconesses in the East. Faithful in all things. Doubting in nothing. Let deacons be husbands of one wife. Not that, if they have not had one, they should marry: but that they should not have had two: for if a worthier wife makes one worthy, why are not even digamists ordained? Who rule their children well, and their own households. He repeats what he had said less fully. For those who have ministered well will acquire a good degree for themselves. For there are lesser degrees. He has put \"good\" here for \"great.\" And much confidence in the faith which is in Christ Jesus. And in asking of God, and in teaching before men. These things I write to you, son Timothy, hoping to come to you quickly. And to instruct you more fully. But if I delay, so that you may know how it is fitting for you to conduct yourself in the house of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"Ut auctoritatem habeas omnia pro me probe ordinare. Quæ est Ecclesia Dei vivi, columna et firmamentum veritatis. In qua so!a nunc veritas stat firmata, et quae sola totum ædificium sustinet veritatis. Et manifeste magnum est pietatis sacramentum. Incarnatio Christi, per quam pietas est in omnibus facta. Quod manifestatum est in carne. QuandIu Verbum caro factum est. Justificatum est in spiritu. Spiritus Dei veniet super te: propterca quod oa. Icetur ex te sanctum vocabitur Filius Dei. Apparuit angelis. Quando multiludo angelorum dicebant: Gloria in excelsis Deo, et quando ei in eremo ministrabant. Prædicatum est gentibus. Sicut ait Simeon: Lumen ad revelationem gentium. Creditum est in mundo. Ab utroque populo. Assumptum est in gloria. 'Videntibus apostulis assumptus est in cœlum.\n\nCAP. IV. Spiritus autem dicit, quia in novissimis temporibus discedent quidam a fide, attendentes spiritibus erroris. Hæc dicit Spiritus sanctus, more prophetarum. Et doctrinis dæmoniorum. Omnis hæretica doctrina dæmoniorum arte composita est. In hypocrisi loquentium mendacium, et cauteriatam habentium suam concientiam. In hypocrisi loquuntur, qui cum fornicari non timeant, tam casti volunt videri, ut etiam nuptias damnent, et tam abstinentes, ut creaturam Dei parce manducantem judicent, cum ipsi comessationibus vacent.","english":"So that you may have the authority to set all things in order on my behalf. Which is the Church of the living God, the pillar and ground of the truth. In which alone the truth now stands firmly established, and which alone sustains the whole building of truth. And manifestly great is the mystery of godliness. The incarnation of Christ, through which godliness has been made in all things. Which was manifested in the flesh. As long as the Word was made flesh. It was justified in the spirit. The Spirit of God will come upon you: for this reason the holy one who shall be born of you shall be called the Son of God. He appeared to the angels. When the multitude of angels said: Glory to God in the highest, and when they ministered to him in the wilderness. It was preached to the Gentiles. As Simeon said: A light for the revelation of the Gentiles. It was believed in the world. By both peoples. It was taken up in glory. In the sight of the apostles he was taken up into heaven.\n\nCHAPTER IV. But the Spirit says, that in the last times some shall depart from the faith, attending to spirits of error. These things the Holy Spirit says, in the manner of the prophets. And to doctrines of demons. Every heretical doctrine is composed by the craft of demons. In the hypocrisy of those speaking a lie, and having their own conscience seared. In hypocrisy they speak, who although they do not fear to fornicate, yet wish to appear so chaste that they even condemn marriage, and so abstinent that they judge a person who eats sparingly of God's creation, while they themselves give themselves up to feasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":570,"ref":"p570","source":"Paulus vero ita castitatem et abstinentiam praedicat, ut nec naturam, nec ereaturam damnet: ad illud hortatur fortiores, istud concedit infirmis. Illi enim hoc non amore castitatis et abstinentiæ, sed ad obumbrandam ejus praedicationem faciebant, justiores et sanctiores videri volentes, quam ille qui propter filios licitas nuplias concedebat, ne fornicationis crimen incurrerent. Illi porro castitatem fingentes, contra eam faciebant. Prohibentium nubene: abstinere a cibis, quos Deus creavit ad percipiendum cum gratiarum actione fidetibus, et his qui cognoverunt veritatem: quia omnis creatura Dei bona est, et nihil rejiciendum quod cum gratiarum acutone percipitur. Sanctificatur enim per verbum Dei et orationem. Si ad proprietatem sermonis attendas, monstruosa nescio quae prædicatio prædicabitur, ut tam nubere quam abstinere prohibeant ista dicentes quae sequuntur. Hæc proponens fratribus, bonus eris minister Christi Jesu. Libram in omnibus tenens, et omnia rationabiliter et moderate dispensans. Enutritus verbis fidei, et bonæ doctrinæ quam assecutus es. Quia ab infantia sacris litteris, hoc est, legis, fuerat eruditus. Ineptas autem et aniles fabulas devita. Non aptas religioni vel fidei. Exerce teipsum ad pietatem. Pietas est etiam cum tua tribulatione alii subvenire, sicut vidua Sareptana fecit Eliae. Nam corporalis exercitatio.","english":"But Paul so preaches chastity and abstinence that he condemns neither nature nor creation; he exhorts the stronger to the one, and concedes the other to the weak. For they did this not out of love of chastity and abstinence, but to obscure his preaching, wishing to appear more righteous and holier than he who, for the sake of children, conceded lawful marriages, lest they incur the crime of fornication. Moreover, those who feigned chastity acted against it. Of those who forbid to marry and command abstinence from foods, which God created to be received with thanksgiving by the faithful and by those who have known the truth: because every creature of God is good, and nothing is to be rejected that is received with thanksgiving. For it is sanctified by the word of God and prayer. If you attend to the proper sense of the words, some monstrous preaching, I know not what, will be preached, so that they forbid both to marry and to abstain, saying these things that follow. Proposing these things to the brethren, you will be a good minister of Christ Jesus. Holding the balance in all things, and dispensing all things reasonably and moderately. Nourished in the words of faith, and of the good doctrine which you have followed. Because from infancy he had been instructed in the sacred writings, that is, of the law. But avoid foolish and old wives' fables. Not suited to religion or faith. Exercise yourself unto godliness. Godliness is also to help another in your own tribulation, as the widow of Zarephath did for Elijah. For bodily exercise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"Escarum, balnearum et talium caeterorum, vel labor corporis.Ad modicum utilis. Modicum tempus. Pietas autem ad omnia utiiis est, promissionem habens vice, quæ nunc est, et futuræ. Pietas et ad præsens tempus, et ad futurum utilis. Ipsa vidua et ad præsens pasta est, et merces ejus manet in cœlo, Fidelis sermo, et omni aceeptione dignus. Verus apud omnium conscientias, et cui nemo resislit. In hoc enim laboramus et maledicimur. Cum enim certum sit apud omnes, nihil nos dignum odio perpetrasse, quid aliud sequitur, quam quod propter vitam dissimilem blasphemamur? Quia speravimus in Deum vivum. Et sperando justitiam custodimus. Qui est Salvator omnium hominum. In præsenti. Maxime fidelium. Quibus salutem largietur aeternam. Venite, benedicti, Quia novit Dominus qui sunt ejus. Præcipe hæc, et doce. Præcipe, ut faciant, et docc quomodo vel quare fiant, hoc est, pro præmio vitæ æterme. Nemo adolescentiam tuam contemnat. Sic age, ut admirationi potius quam contemptui habearis. Sed exemplum esto fidelium. Parum est infidelibus exemplo esse, apud quos qui crimina graviora non facit, magnus habetur. Sed hoc magnum est, ut talem se exhibeat, per quem etiam perfecti proficiant. In verbo, in conversatione, in charitate. Id est doclrina.","english":"Of foods, baths, and other such things, or bodily labor. Useful for a little. A little time. But godliness is useful for all things, having the promise of the life that now is, and of that which is to come. Godliness is useful both for the present time and for the future. The widow herself is both fed in the present and her reward remains in heaven. Faithful is the saying, and worthy of all acceptance. True in the consciences of all, and to which no one has resisted. For in this we labor and are reviled. For since it is certain among all that we have done nothing worthy of hatred, what else follows than that we are blasphemed because of a life unlike theirs? Because we have hoped in the living God. And by hoping we keep righteousness. Who is the Savior of all men. In the present. Especially of the faithful. To whom he will grant eternal salvation. Come, you blessed. Because the Lord knows who are his. Command these things, and teach. Command, that they may do them, and teach how or why they are to be done, that is, for the reward of eternal life. Let no one despise your youth. Act in such a way that you are held in admiration rather than contempt. But be an example to the faithful. It is a small thing to be an example to unbelievers, among whom the one who does not commit graver sins is considered great. But this is great, that he show himself such a one that through him even the perfect may profit. In word, in conduct, in love. That is, in doctrine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"Vult ergo fidelibus verbi præbere exemplum, Simul ut nihil aliud loquamur quam Dei verbum: quod maxime licet ad omnes, sed maxime ad sacerdotes et religiosos pertine!. in fide catholica. In castitate. Cujus insignia parvitate habitus præferuntur. Dum venio, attende lectioni. Sollicitus sis intelligere quæ legis; hoc attende, et fac quod legis. Exhortationi, doctrinæ. Exhorlare, ut fiat: doce quomodo intelligantur obscura, vel quomodo possint fieri quae legun. tur. Noli negligere gratiam quæ in te est, quæ data est tibi. Negligit gratiam, qui acceptum talentum non excrcet. Per prophetiam cum impositione manuum presbyterii. Prophetiæ habebat gratiam vel doctrinae cum ordinatione episcopatus: sive cum ordinatione acceperat gratiam, vel docendi, vel intelligendi. Hæc meditare. Omnem enim profectum generat jugis meditatio. In his esto. Non enim omnis qui mcditatur, in ipsis est quæ meditaiur. Ut profectus tuus manifestus sit omnibus. Tunc manifestus erit profectus, si in meditatione sis semper attentus. Attende tibi et doctrinæ. Primo tibi, deinde doctrinae: utrobique sollicitus, ut et te vita salves, et illos doctrina exemplo firmata. Insta in illis: hoc enim faciens et te ipsum salvum facies, et qui te audiunt. Quos doces.","english":"He therefore wishes to give an example of the word to the faithful, so that we speak nothing other than the word of God—which is especially permitted to all, but most especially pertains to priests and religious—in the catholic faith. In chastity, whose marks are displayed by the smallness of his attire. Until I come, attend to reading. Be solicitous to understand what you read; attend to this, and do what you read. To exhortation, to doctrine. Exhort, that it may be done; teach how obscure things are to be understood, or how the things that are read can be done. Do not neglect the grace that is in you, which was given to you. He neglects grace who does not exercise the talent he has received. By prophecy with the imposition of the hands of the presbytery. He had the grace of prophecy or of doctrine with the ordination of the episcopate; or with ordination he had received grace, either of teaching or of understanding. Meditate on these things. For continual meditation generates every kind of progress. Be in these things. For not everyone who meditates is in the very things he meditates on. So that your progress may be manifest to all. Then your progress will be manifest, if you are always attentive in meditation. Attend to yourself and to doctrine. First to yourself, then to doctrine: solicitous in both, so that you may save yourself by your life, and them by doctrine confirmed by example. Persist in these things: for by doing this you will save both yourself and those who hear you. Those whom you teach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"CAP. v. Seniorem ne increpaveris, sed obsecra ut patrem. Ne indigne fcrens junioris increpationem, exasperatus non proficiat: sed ut suo quasi exemplo destruat juniores. Juvenes ut fratres. Fratres liberius commonentur, ut coaevi, similiter et sorores. Anus ut matres. Cum reverentia. Juvenculas ut sorores, in omni castitate. Et mentis et corporis. Viduas honora, quæ vere viduæ sunt. Honorandæ sunt, necessaria ministrando, vel solatia praebendo. Si qua autem vidua filios aut nepotes habet. Veras viduas definivit ab omnibus desolatas, et universis curis exulas. Discat primum domum suam regere, et mutuam vicem reddere parentibus: hoc enim acceptum est coram Deo. Tandiu regat domum, quandiu edocet filius parvulos aut nepotes, ut quod a parentihus accepit, filiis reddat: ita tamen, ut non ex hoc excusationem avaritiae studeat, sed sufficientiam tantum sibi et liberis servet, nec eis ipsa occasionem det in sæculo luxuriandi. Quæ autem vere vidua est et desolata, sperat in Domino. Tales sunt honorandae. Et instat obsecrationibus et orationibus nocte et die. Sicut Anna filia Phanuelis. Nam quæ in deliciis ut vivens, mortua est. Et hoc præcipe, ut irreprehensibiles sint. Hic nostri temporis viduas tangit, quæ cum hominem suæ naturne qualicunque panno non vestiant, parietes pretiosis marmorum crustis exornant. Dellciæ sunt, quidquid modum naturae excedit. Si quis autem suo.","english":"CHAPTER V. Do not rebuke an elder, but entreat him as a father. Do not, being indignant, be provoked by the rebuke of a younger man and so fail to profit, but rather destroy the young by your own example, as it were. Young men as brothers. Brothers are admonished more freely, as those of the same age, and likewise sisters. Old women as mothers. With reverence. Young women as sisters, in all chastity. Both of mind and of body. Honor widows who are truly widows. They are to be honored by ministering necessities or by offering consolations. But if any widow has children or grandchildren. He has defined true widows as those desolate of all and bereft of all cares. Let her first learn to rule her own household and to repay mutual service to her parents, for this is acceptable before God. Let her rule her household as long as she teaches her son or grandchildren, so that what she received from her parents she may repay to her children; yet in such a way that she does not seek an excuse for avarice from this, but keeps only sufficiency for herself and her children, and does not herself give them an occasion for luxury in the world. But she who is truly a widow and desolate hopes in the Lord. Such women are to be honored. And she persists in supplications and prayers night and day. Like Anna the daughter of Phanuel. For she who lives in pleasures is dead while she lives. And command this, that they be irreproachable. Here he touches on the widows of our time, who, when they do not clothe a man of their own nature with any kind of cloth, adorn their walls with precious slabs of marble. Pleasures are whatever exceeds the measure of nature. But if anyone [has] his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"rum, et maxime domesticorum curam non habet, fidcm negavit. Si quis viduas abjicit, aut pupillos, vel pauperes, et maxime parentes. Infideli deterior est. Quia etiam illi habent erga proximos pietatem. Si qua vidua filios orphanos dereliquit, et est infideli deterior. Notandum esse quosdam Christianos deteriores infidelibus. Vidua eligatur. Quas diaconissas appellat, tales voluit eligi, quae omnibus essent exemplo. Non minus sexaginta annorum. Dc pluribus viduis. Qui fuerit unius viri uxor, in operibus bonis testimonium habens. Si ex tempore viduitatis suae ista omnia custodivit. Si filios educavit. Si natos educavit, et aborsum non accipiendo, aut jam natum non occidit. Si hospitio recepit, si sanctorum pedes lavit. Si non solum hospitio recepit, sed etiam propriis manibus lavit pedes, quod deliciosae vix faciunt. Si tribulationem patientibus subministravit. In carcere positis vel grotis. Si omne opus bonum subsecuta est. Breviter conclusit. Adolescentiores autem viduas devila. Devita ordinare, ne malum pro bono fiat exemplum. Vel non eligas ad ministerium: vel certe familiaritatem fuge. Cum enim luxuriatæ fuerint, in Christe nubere volunt. Per incontinentiam: vel certe cum cœperinl inhonorari, dicentes se nubere velle tantum in Domino. Habentes damnationem: quia primam fidem irritam fecerunt. Quia fecerunt sibi illicitum quod licebat, vovendo castitatem.","english":"...and especially does not care for his own household, he has denied the faith. If anyone casts off widows, or orphans, or the poor, and especially parents. He is worse than an unbeliever. Because even they have piety toward their neighbors. If any widow has abandoned her orphaned children, she too is worse than an unbeliever. It must be noted that certain Christians are worse than unbelievers. Let a widow be chosen. Those whom he calls deaconesses, he wished such to be chosen as would be an example to all. Not less than sixty years old. Concerning several widows. She who has been the wife of one man, having testimony in good works. If from the time of her widowhood she has kept all these things. If she brought up children. If she raised her children, and did not take an abortion, or kill one already born. If she received guests, if she washed the feet of the saints. If she not only received guests, but also washed their feet with her own hands, which the luxurious scarcely do. If she ministered to those enduring tribulation. To those placed in prison or in chains. If she has followed after every good work. He concluded briefly. But younger widows, avoid. Avoid ordaining them, lest evil become an example in place of good. Either do not choose them for ministry, or certainly flee their familiarity. For when they have grown wanton, they wish to marry in Christ. Through incontinence; or certainly when they have begun to be dishonored, saying they wish to marry only in the Lord. Having condemnation: because they have made void their first faith. Because they have made unlawful for themselves what was lawful, by vowing chastity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"Haec vero regula non solum in viduis, sed etiam in virginibus continentibusque servanda est. Simul autem et otiosæ discunt circuire domos. Nulla cura domus occupatæ, nec mariti potestate ligatae, neque divino timore retentae. Non solum otiosæ, sed et verbosae, et curiosæ, loquentes quæ non oportet. Voluntatem suam excusare cupientes, malum aliis præbent exemplum. Volo ergo. Concedo antequam promittant, quod non habent implere. Juniores nubere. Tales quales supra dixit. Filios procreare, matresque familias esse. Non occidere, quia quae de adulterio suscipiunt, frequenter occidunt. Nullam occasionem dare adversario maledicti gratia. Vel non per illas religio blasphemetur, si incontinentes sint. Jam enim quædam. Reddit causas quare eas velle nubere prædixerit, ne eum hoc optare putares. Conversæ sunt retrorsum post Satanam. Vel fidem Dei denegantes, vel etiam fornicanles. Si quis fidelis habeat viduas, subministret illis. ut non gravetur Ecclesia. In domo sua, vel parentibus pauperibus. Ut his quæ vere viduce sunt sufficiat. Quae sunt ab hominibus desolatæ. Qui bene praesunt pre byteri. Qui implent officium suum. Duplici honore digni habeantur. Ut officii et laboris in verbo. Maxime qui laborant in verbo, et docent in doctrina. Non dixit, maxime qui habent verbum, sed qui laborant. Nam omnes habentes dari jussit, hoc est, docibiles.","english":"But this rule must be observed not only in the case of widows, but also in the case of virgins and continent women. At the same time, being idle, they learn to go about from house to house. No care of a household occupies them, nor are they bound by a husband's authority, nor restrained by divine fear. Not only idle, but also talkative and inquisitive, speaking things that they ought not. Desiring to excuse their own will, they give a bad example to others. I will therefore. I grant before they promise, what they do not have the power to fulfill. Let the younger women marry. Such as he said above. Bear children, and be mothers of families. Not to kill, because those who conceive from adultery frequently kill. To give no occasion to the adversary for the sake of reproach. Or lest religion be blasphemed through them, if they are incontinent. For already certain women. He gives the reasons why he foretold that they wish to marry, lest you think that he desires this. They have turned backward after Satan. Either denying the faith of God, or even fornicating. If any faithful person has widows, let him supply to them, so that the Church may not be burdened. In his own house, or to poor parents. So that it may suffice for those who are truly widows. Who are desolate by men. Those who preside well, the priests. Who fulfill their office. Let them be held worthy of double honor. So that of office and labor in the word. Especially those who labor in the word, and teach in doctrine. He did not say, especially those who have the word, but those who labor. For he commanded that it be given to all who have it, that is, to those who are teachable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"Dicit enim Scriptura: Nen infrenabis os bovi trituranti; et: Dignus est operarius mercede sua. Vult illis praestari carnalia, a quibus accipiunt spiritalia: quia oceapati in doctrina, necessaria sibi providere non possunt. Adversus presbyterum accusationem noli recipcre, nisi sub duobus et tribus testibus. injustum cst adversus quemvis absentem accusationem recipere, cum hoc nec sæcularia judicia iaciant: quanto magis de Domini sacerdote? Peccantes coram omnibus argue. Si illis probatum fuerit, ut aut ipse qui plectitur, corrigatur experimento, aut alii terreantur exemplo. Ut cæteri timorem habeant. Videntes te nec presbytero pepercisse peccanti. Testor coram Deo et Christo Jesu. Obtestatur illum divina et coelesti obtestatione, ut nulla res ei præjudicet ad ista servanda. Et electis angelis, ut hæc custodias sine præjudicio. Qui sacris assistunt altaribus, vel qui suam dignitatem serva. runt. Nihil faciens in aliam partem declinando. Neque in dextra, neque in sinistra. Manus cito nemini imposueris. Non est enim leve peccatum mittere margaritas ante porcos, et dare sanclum canibus, et ordinationem clericatus nequaquam sanctis et in lege Dei doctissimis, sed asseclis suis tribuere, et vilium officiorum ministris, quodque his dcdecorosius est, muliercularum precibus.","english":"For the Scripture says: You shall not muzzle the ox that treads out the grain; and: The laborer is worthy of his wages. He wishes carnal things to be provided to those from whom they receive spiritual things, because those occupied in teaching cannot provide for their own necessities. Do not receive an accusation against a presbyter unless under two or three witnesses. It is unjust to receive an accusation against anyone in his absence, since even secular courts do not do this—how much more so in the case of a priest of the Lord? Rebuke those who sin before all. If it has been proven against them, then either the one who is punished may be corrected by the experience, or others may be terrified by the example. So that the rest may have fear, seeing that you did not spare even a presbyter who sinned. I testify before God and Christ Jesus. He adjures him by a divine and heavenly adjuration, that no thing may prejudice him in observing these things. And before the elect angels, that you keep these things without prejudice. Those who assist at the sacred altars, or who have preserved their dignity. Doing nothing by turning aside to the other part. Neither to the right nor to the left. Do not lay hands hastily on anyone. For it is no light sin to cast pearls before swine, and to give what is holy to dogs, and to bestow the ordination of the clergy not on those who are holy and most learned in the law of God, but on their own followers and on ministers of lowly offices, and—what is more shameful than these—on the prayers of little women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"In quo consideranda loquentis in se Christi Apostoli sapientia, qui ut ordinationis periculum demonstraret, junxit tormenta peccantium. Neque communicaveris, inquit, peccatis alienis. Sicut ergo in ordinalionibus malorum particeps est peccatorum, qui tales constituit, sic in ordinatione sanctorum parliceps est eorum justitiæ qui bonos elegit. Neque communicaveris peccatis alienis; communicari dicit peccatis ejus qui non probatus ordinatnr. Teipsum castum custodi. Ut possis alios audenter arguere. Noli adhuc aquam bibere, sed vino modico utere, propter stomachum tuum, et frequentes tuas infirmitates. Dat ei consilium ut plus aliorum profectum quam suam abstinentiam curet. Poterat enim verbum impedire infirmitas. Quorumdam hominum peccata manifesta sunt. Sive dum deteguntur, excommunicantur; sive dum plagis praesentibus prædamnantur, quod in futuro judicio accipiendum est. Præcedentia ad judicium. Peccata sunt quae ante hic unusquisque commisit, verbi gratia, si qui a vobis facullate privati etiam post obituin nostrum affligantur inopia. Quosdam autem et subsequuntur. Similiter et facta bona manifesta sunt. Præcedentia ad judicium peccata sunt, dum omuibus nota sunt. Quosdam autero et subsequuntur, dum postea in judicio comprobantur.","english":"In this, the wisdom of the Apostle speaking of Christ in himself must be considered, who, in order to show the danger of ordination, joined the torments of sinners. Do not, he says, share in the sins of others. Therefore, just as in the ordinations of the wicked, the one who appoints such men is a partaker of their sins, so in the ordination of the saints, the one who chooses good men is a partaker of their righteousness. Do not share in the sins of others; he says that one shares in the sins of him who is ordained without having been approved. Keep yourself chaste, so that you may be able to rebuke others boldly. Do not drink water any longer, but use a little wine for the sake of your stomach and your frequent illnesses. He gives him counsel to care more for the progress of others than for his own abstinence, for illness could hinder the word. The sins of some men are manifest, whether when they are exposed and excommunicated, or when they are condemned in advance by present afflictions, which is to be understood in the future judgment. Preceding sins are those which each person committed here beforehand—for example, if some, deprived of their means by you, are afflicted with poverty even after our death. But some sins also follow after. Likewise, good deeds are also manifest. Preceding sins are those that are known to all; but some also follow after, when they are afterward proven in judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"Item aliter: Præcedunt nos in judicium illa peccata quæ ante hic unusquisque commiserit: subsequuntur illa quibus nos causas dcdirnus; sed post nostrum transitum consummantur: ergo subsequuntur nos hujusmodi peccata. Si (verbi gratia) alicujus inopiae causas attulimus, et fame atque egestate post obitum nostrum consumitur. Sive in futurum jndicium judicentur: quia diu latere non possunt. Nihil occultum, quod non rcveletur. Etiam quæ latent ad tempus, non possunt in judicio occultari. Et quæ aliter se habent, abscondi non possunt A manifestis, sive a bonis.\n\nCAP. VI. Quicunque sunt sub jugo servi dominos suos omni honore dignos arbitrentur. Etiam infidcles. Ne nomen Domini et doctrina blasphemetur. Nc videaris contra per religionem in deterius defecisse. Qui autem fideles habent dominos, non contemnant, quia fratres sunt. Ne sibi æqualitatem vindicent. Sed magis serviant, quia fideles sunt, et dilecti, qui beneficii Dei participes sunt. Si serviebant infidelibus timore odioso, quanto magis debent servire fidelibus per charitalem quorum participes esse meruerunt? Hæc doce, et exhortare. Hæc omnia, quae dixi, doce debere fieri: et exhortare, praemium ostendendo. Si quis aliter docet, et non acquiescit sanis sermonibus Domini nostri Jesu Christi. Domini, qui per me loquitur, Christi. Et quæ secundum pietatem est doctrinæ.","english":"Likewise in another sense: those sins which each person committed before this life precede us to judgment; those by which we have given grounds for judgment follow after; but they are completed after our passing. Therefore sins of this kind follow us. If, for example, we have brought about the causes of someone's want, and after our death he is consumed by hunger and destitution—or whether they are judged at the future judgment—it is because they cannot remain hidden for long. Nothing hidden that will not be revealed. Even things that lie concealed for a time cannot be hidden at the judgment. And things that are otherwise cannot be concealed—from manifest things, whether from good things.\n\nCHAPTER VI. Whoever are under the yoke as servants should consider their masters worthy of all honor—even unbelieving masters—so that the name of the Lord and the doctrine may not be blasphemed. Do not appear to have fallen into worse conduct against religion. But those who have believing masters should not despise them because they are brothers—do not let them claim equality for themselves—but rather serve them, because they are believers and beloved, who share in God's benefit. If they served unbelieving masters out of hateful fear, how much more should they serve believing masters through love, whose partners they have been deemed worthy to be? Teach and exhort these things. Teach that all these things I have said ought to be done, and exhort by showing the reward. If anyone teaches otherwise and does not consent to the sound words of our Lord Jesus Christ—of the Lord, who speaks through me, of Christ—and to the doctrine that is according to godliness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"Novi Testamenti: Veteris enim severa potius quam pia doctrina. Superbus est, nihil sciens, sed languens circa quæstiones. Super homines se extollens, nihil sciens, cum non est desursum illa sapientia. Et pugnas verborum, ex quibus oriuntur invidiæ. Relicto sensu veritatis, ambiguitatibus verborum captantur. Contentiones, lasphemiæ. Quae generant lites. Suspiciones malæ. Sive suspicantur hæresim de alterutro, sive audientes putant deficere veritatem. Conflictationes hominum mente corruptorum, et qui a veritate privati sunt. Ab integritate Evangelii vel naturae. Existimantium quæstum esse pietatem. Qui putant propter quaestum suum venisse Novum Testamentum. Si autem quæstus magnus. Multum acquirit, qui habet pictatem cum sufficientia: non avaritiæ, sed naturae. Pietas cum sufficientia. Pietas est cultura Dei, sic impietas est contemptus. Nihil enim intulimus in mundum; haud dubium quia nec auferre quid possumus. Nudi nati sumus, nudi etiam morituri; quidquid hic inventum, hic relinquetur, non esi nostrum, tanquam peregrini. Ergo sufficientia contenti, illas divitias acquiramus quas nobiscum ad patriam perferamus. Habentes autem alimenta, et quibus tegamur, his contenti sumus. Quod superius dixerat sufficientiam, quidquid his amplius est, divitiae sunt. Nam qui volunt divites fieri.","english":"Of the New Testament; for the doctrine of the Old is severe rather than pious. He is proud, knowing nothing, but languishing about questions. Exalting himself above men, knowing nothing, since that wisdom is not from above. And strifes of words, from which envy arises. Having abandoned the sense of truth, they are caught by ambiguities of words. Contentions, blasphemies. Which generate disputes. Evil suspicions. Whether they suspect heresy of one another, or those who hear think that the truth fails. Conflicts of men corrupted in mind, and who are deprived of the truth. From the integrity of the Gospel or of nature. Of those who think gain to be godliness. Who think that the New Testament has come for the sake of their gain. But if gain is great. He acquires much who has godliness with sufficiency: not of avarice, but of nature. Godliness with sufficiency. Godliness is the worship of God, just as impiety is contempt. For we brought nothing into the world; without doubt because neither can we carry anything out. We were born naked, and naked we shall also die; whatever is found here will be left here, it is not ours, as of strangers. Therefore, content with sufficiency, let us acquire those riches which we may carry with us to the fatherland. But having food and with which we may be covered, we are content with these. What he had said above, sufficiency, whatever is beyond these things are riches. For those who wish to become rich.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"Qui sunt divites, bene utantur divitiis: nam qui volunt divites fieri, sine tentatione non sunt: quia quod illis crescit, utique aliis minuitur. Incidunt in tentationem. Occasio ergo tentationis, et laqueus diaboli est, habere divitias, quas nec parentes sui habuerunt: cum utique quibus parentes dimiserunt, in bonis debeant operibus dispensari. Et laqueum diabuli, et desideria multa, et inutilia. Nunquam enim divitiarum desideria saliantur: quia semper egens, dum quidquid viderit, cupit. Et nociva. Non solam inutilia. Quæ mergunt homines in interitum et perditionem. Dum ambitione bonorum tumentes, usque ad cœlum elevati usque ad inferos demerguntur: sive desiderantes alienas opes, ut ad usque homicidii perveniunt factiones. Radix enim omnium malorum est cupiditas. Quia aut fons est omnium criminum aut adjumentum. Quam quidam appetentes erraverunt a fide. Recesserunt a fide promissorum Dei. Et inseruerunt se doloribus multis. Quanto plus habuerit, tanto majores sollicitudinum sustinet cruciatus. Unde et Dominus divitiarum ærumnis verbum asseruit, et circum reliqua concupiscentiis suffocari: denique non dominantur divitiis, sed serviunt: ita ut dicatur, quantarum divitiarum est homo iile? quasi dicas mancipium divitiarum. Tu autem, o homo Dei. Non divitiarum homo, sed homo Dei, cujus omnia sunt, et uni Deo mancipatus. Hæc (uge. Quæ sunt causa perfidiae et dolorum.","english":"Those who are rich should use their riches well; for those who wish to become rich are not without temptation, because what increases for them is surely diminished for others. They fall into temptation. Therefore the occasion of temptation and the snare of the devil is to possess riches that not even their parents had, when surely what parents have left behind ought to be dispensed in good works. And the snare of the devil, and many desires, and useless ones. For the desires of riches are never satisfied, because one is always needy while he covets whatever he has seen. And harmful ones. Not only useless. Which drown men in destruction and perdition. While swelling with ambition for goods, raised up to heaven, they are plunged down to hell; or desiring others' wealth, so that they come even to factions of murder. For the root of all evils is covetousness. Because it is either the source of all crimes or their aid. Which some, desiring, have erred from the faith. They have withdrawn from the faith of God's promises. And they have entangled themselves in many sorrows. The more one has, the greater the torments of anxieties he endures. Hence also the Lord applied the word to the hardships of riches, and that amid other things they are choked by lusts; finally they do not rule over riches but serve them, so that it is said, Of how many riches is that man? as if you were to say, a slave of riches. But you, O man of God. Not a man of riches, but a man of God, to whom all things belong, and who is enslaved to God alone. These flee. Which are the cause of faithlessness and sorrows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"Sectare vero justitiam, pietatem, fidem, charitatem, patientiam, mansuetudinem. In his divitiis cupio te esse locupletem. Certa bonum certamen fidei. Bonum certamen est, non pro possessione, sed pro fide certare. Apprehende vitam alternam. Sicut de se dicit: Si quomodo comprehendam, in quo comprehensus sum. In qua vocatus es. Renuntiando saeculo et pompis ejus. Et confessu. bonam confessionem. In baptismo. Coram multis testibus. Coram sacerdotibus et ministris, atque virtutibus coelestibus ac divinis. Præcipio tibi coram Deo. Praecipit potestate patris et auctoritate magistri. Qui vivificat. Cujus potentia et jussu etiam arida revirescunt. Omnia. Quae vivunt. Et Christo Jesu,qui testimonium reddidit sub Pontio Pilato bonam confessionem. Amodo videbitis Filium hominis sede item a dextris virtutis Dei. Ut serves mandatum sine macula. Sicut ille servavit usque in finem. Irreprehensibilis. Maculat enim, et comprehendi facit, qui se peccatis capitalibus inquinat. Usque in adventum Domini nostri Jesu Christi. Qui enim perseveraverit usque in finem, hic salvus erit. Quem suis temporibus ostendet beatus, el solus potens Rex regum et Dominus dominantium. Quando voluerit, ostendet, qui boc solus potens est facere. Qui solus habet immortalitatem. Ille solus proprie habet qui angelis et hominibus dedit habere. Nos autem nec soli, nec ei nobis habemus, ut ille.","english":"But pursue righteousness, godliness, faith, love, patience, gentleness. In these riches I desire you to be wealthy. Fight the good fight of faith. It is a good fight, to strive not for possession but for faith. Lay hold of eternal life. As he says of himself: If by any means I may apprehend that for which I was apprehended. In which you were called. By renouncing the world and its pomps. And confess. the good confession. In baptism. Before many witnesses. Before priests and ministers, and the heavenly and divine powers. I charge you before God. He charges by the power of a father and the authority of a master. Who gives life. By whose power and command even dry things grow green again. All things. Which live. And Christ Jesus, who bore witness to the good confession under Pontius Pilate. From now on you will see the Son of Man seated at the right hand of the power of God. That you keep the commandment without stain. As he kept it even to the end. Blameless. For he stains himself, and causes himself to be apprehended, who defiles himself with capital sins. Until the coming of our Lord Jesus Christ. For whoever perseveres to the end, this one will be saved. Which in his own times he will show, the blessed and only mighty King of kings and Lord of lords. When he wills, he will show it, who alone is mighty to do this. Who alone has immortality. He alone properly has it who has granted angels and men to have it. But we neither alone, nor do we have it of ourselves, as he does.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"Idem solus habet incommutabilitatem, quia solus veram habet æternitatem: nam anima immortalis quidem est, sed mutabilis: in Deo vero nulla mutabilitas. Et lucem habitat inaccessibilem. Omni creaturae. Nemo enim novit Patrem, nisi Filius. Quem vidit nullus hominum: sed nec videre potest: cui est honor, et imperium sempiternum. Amen. Ne. mo vidit quantum est, sed unusquisque pro merito: nam et solum tanto amplius videmus, quanto purior fuerit acies oculorum. Divitibus hujus sæculi. Sunt enim et alterius saeculi divites, qui emunt sibi aurum ignitum a Domino. Præcipe. Non aduleris. Non sublime sapere. Imprimis primum eorum tergi morbum. Diffici! ime enim divitem invenies non superbum, qui pauperes vel parenles agnoscat, et qui non graviter ferat minime sibi ab inferiore delatum honorem. Neque sperare. Non sperando vilescunt: cum viluerint, erogantur. In incerto divitiarum. De quibus incertus es, utrum illæ tibi, an tu illis subtraharis celerius: multis enim cum vita sublatæ sunt: alii propriis eas alienari oculis præviderunt; nonnulli inviti eas extraneis reliquerunt. Sed in Deo vivo, qui præstat nobis omnia. Cujus sunt omina. Abunde. Qui ideo abunde praestat, ut utamur. etiam aliis largientes: non ut grandi labore destruentes horrea majora faciamus. Ad fruendum. Non ad reponendum, et super eis incubandum. Bene agere: divites fieri in operibus bonis. Non in auro et argento.","english":"The same one alone has immutability, because he alone has true eternity; for the soul is indeed immortal, but mutable; in God, however, there is no mutability. And he dwells in inaccessible light. To every creature. For no one knows the Father except the Son. Whom no man has seen, nor can see; to whom be honor and everlasting dominion. Amen. No one has seen him as great as he is, but each according to his merit; for even the sun we see the more fully the purer the keenness of our eyes. To the rich of this world. For there are also rich men of the other world, who buy for themselves gold tried in the fire from the Lord. Command. Do not flatter. Do not think highly of yourself. Especially [cure] the disease of their back. You will find a rich man not proud with difficulty, one who acknowledges the poor or his relatives, and who does not take it badly that honor is not paid him by an inferior. Nor to hope. By not hoping they become worthless; when they have become worthless, they are given away. In the uncertainty of riches. Of which you are uncertain whether they will be taken from you, or you from them more quickly; for from many they have been taken away along with life; others have foreseen with their own eyes that they would be alienated; some have left them to strangers against their will. But in the living God, who provides us all things. Whose are all things. Abundantly. Who for this reason provides abundantly, that we may use them, also giving generously to others; not that by great labor we should tear down and build larger barns. To enjoy. Not to store up and brood over them. To do good: to become rich in good works. Not in gold and silver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"Facile tribuere. Qui facile tribuit, cito dives esse cessabit. Communicare. Rem propriam communem facere: vel hic dare, et in futurum recipere. Thesaurizare sibi fundamentum bonum in futurum. Yende omnia, da pauperibus, et habebis thesaurum in coelo, et veni, sequere me: hoc perfectionis est fundamentum. Ut apprehendant veram vitam. Hæc enim non est vera, quia in suo non permanet statu: vanitas enim omnia sub sole. Timothee, depositum custodi. Commendatum a nobis serva mandatum: sive fidei custodi depositum. Devita profanas vocum novitates. Quas a me non audisti, nec ab angelo si dicatur, libenter admittas. Et oppositiones. Opponentes quæstiones dialecticae artis, et infinitam rerum scientiam pollicentes. Falsi nominis scientiæ, quam quidam promittentes circa fidem exciderunt. Hæreticorum, qui majorem. sicut serpens Evae, scientiam promittens, a fidei veritate ceciderunt. Gratia tecum. Amen. Permaneat in aeterno.","english":"To give readily. One who gives readily will quickly cease to be rich. To share. To make one's own property common: that is, to give here and to receive in the future. To lay up for oneself a good foundation for the future. Sell all, give to the poor, and you will have treasure in heaven, and come, follow me: this is the foundation of perfection. That they may lay hold of true life. For this life is not true, because it does not remain in its own state: for all things under the sun are vanity. Timothy, guard the deposit. Keep the commandment entrusted by us: or, guard the deposit of faith. Avoid profane novelties of words. Which you have not heard from me, nor would you readily accept even if an angel were to say it. And oppositions. Opposing questions of the dialectical art, and promising infinite knowledge of things. Of falsely named knowledge, which some promising have fallen away concerning the faith. Of heretics, who, as the serpent promised Eve greater knowledge, have fallen from the truth of the faith. Grace be with you. Amen. Let it remain in eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"EPISTOLA AD TIMOTHEUM SECUNDA.\n\nARGUMENTUM.\n\nTimotheo scribit iterum de exhortatione martyrii et omnis regulæ veritatis, et quid futurum sit temporibus novi.aånlås, et de sua passione. Paulus cum esset Romæ in vinculis constitutus, scribit Timotheo, commonens eum, ne per ejus absentiam vel propriis, vel magistri tribulationibus terreatur, aut testimonium Domini erubescat, pro quo usque ad mortem ipse certavit; simul et de hæreticis vitandis atque his qui suas potius fabulas quam Dei prædicant veritatem.\n\nCAPUT PRIMUM. Paulus apostolus Christi Jesu per voluntatem Dei. Consueta veritate et humilitate non suo merito, asserit se apostolum factum, sed Domini voluntate. Secundum promissionem vitæ quæ est in Christo Jesu. Quia nobis per Christum est vita aeterna. Timotheo cha• rissimo filio gratia, misericordia, pax a Deo Patre, et Christo Jesu Domino nostro. Talis est salutatio Pauli ut omnia Christi et Patris beneficia mereretur, ideo gratiam semper commendat. Gratias ago Deo, cui servio. Gratias ago ei qui nobis talem in alterutro charitatem donavit, et dignos apostolatu fecit. A progenitoribus in conscientia pura, quod sine intermissione habeam tui memoriam in orationibus meis. Omnis origo mea solum coluit Deum, pro qua re et Ecclesiam Dei legis aemulatione sum persecutus. Nocte ac die, desiderans It videre. Et charitatem ostendit, et jugiter orandi præbet exemplum.","english":"THE SECOND EPISTLE TO TIMOTHY.\n\nARGUMENT.\n\nHe writes again to Timothy about the exhortation to martyrdom and every rule of truth, and about what is to come in the times of the new [covenant], and about his own passion. Paul, when he had been placed in chains at Rome, writes to Timothy, admonishing him that through his absence he not be terrified by his own troubles or those of his teacher, nor be ashamed of the testimony of the Lord, for which he himself contended even to death; and at the same time about heretics to be avoided, and those who preach their own fables rather than the truth of God.\n\nCHAPTER ONE. Paul, apostle of Christ Jesus by the will of God. With his accustomed truthfulness and humility, he asserts that he was made an apostle not by his own merit, but by the will of the Lord. According to the promise of life which is in Christ Jesus. Because eternal life is ours through Christ. To Timothy, most beloved son: grace, mercy, and peace from God the Father and Christ Jesus our Lord. Such is Paul's greeting that he might merit all the benefits of Christ and the Father; therefore he always commends grace. I give thanks to God, whom I serve. I give thanks to him who has given us such charity in one another, and made us worthy of the apostolate. From my forebears in a pure conscience, that without ceasing I have remembrance of you in my prayers. All my lineage worshiped God alone, for which reason also I persecuted the Church of God out of zeal for the law. Night and day, longing to see you. He both shows his love and provides an example of praying continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"Memor lacrymarum tuarum, ut gaudio implear. Lacrymarum quis me abcunte fudisti, unde Ine ad tristitiam provocasti, quam tua opto praesentia temperari. Recordationem accipiens ejus fidei quæ est in U non ficta: quæ et habitavit primum in avia tua Loide, et matre tua Eunice. Quæ vera in te esse operibus comprobatur, sicut Jacobus definivit, et quæ ad te ex ea vita successionis institutione dono Dei quasi hæreditario jure descendit. Certus sum autem, quod et in te. Quia comprobavi fidem tuam. Commoveri indiges, non doceri. Propter quam causam admoneo te, ut resuscites gratiam Dei, quæ est in te. Ut resuscites, quasi tribulationibus dormitantem: quæ tibi prins fuerat fidem in infundendodonata. Per impositionem manuum mearum. Benedictionem, quam in episcopatu per manns ejus impositionem acceperat. Non enim Deus dedit nobis spiritum timoris, sed virtutis, et dilectionis, et sobrietatis. Illi habent spiritum timoris qui injustitiam operantur, sicut ipse alibi ait: Si autem malefeceris, Lime. Sive legis spiritum, quae in peccantibus vindicabat. Noti itaque erubescere testimonium Domini nostri, neque me vinctum ejus. Quia nihil Cbristus confusione dignum exercuit: nec ego, qnem nosti, nonobaliquod crimen, sed propter ipsum haec omnia sustineo. Sed collabora Evangelio secundum virtutem Dei. Quae nos semper confortat, et causa sui adjuvat laborantes. Qui nos liberavit.","english":"Mindful of your tears, that I may be filled with joy. What tears you poured out when I departed, whereby you provoked me to sorrow, which I desire to be tempered by your presence. Receiving the remembrance of that faith which is in you unfeigned, which dwelt first in your grandmother Lois and in your mother Eunice. That this faith is truly in you is proved by works, as James defines, and it came down to you from that life by the instruction of succession, by the gift of God as by a hereditary right. But I am certain that it is also in you. Because I have approved your faith. You need to be stirred up, not taught. For this cause I admonish you to rekindle the grace of God which is in you. To rekindle it, as it were, sleeping under tribulations: which had first been given to you for faith by the infusion of gifts. Through the imposition of my hands. The blessing which he had received in the episcopate through the imposition of his hands. For God has not given us the spirit of fear, but of power, and of love, and of sobriety. They have the spirit of fear who work injustice, as he himself says elsewhere: But if you do evil, fear. Or the spirit of the law, which took vengeance on those who sinned. Therefore do not be ashamed of the testimony of our Lord, nor of me his prisoner. Because Christ did nothing worthy of confusion: nor I, whom you know, [have done] any crime, but for his sake I endure all these things. But labor together with the Gospel according to the power of God. Which always strengthens us, and for its own sake helps those who labor. Who has delivered us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"A peccatis, et a diaboli potestate, vel captivitate. Et vocavit vocatione sua sancta. Hoc est pia. Quos autem vocavit, illos et justificavit. Non iMMundum opera nostra, sed secundum propositum suum, et gratiam, quæ data est nobis in Christo Jesu. In quo proposuit nos per Christum gratis salvare, nuliis praecedentibus meritis. Et hoc notandum, quod dicit, non secundum opera nostra, ut ne quis glorietur. Ante tempora sæcularia. Quantum ad praescientiam Dei, ante saecula jam donavit: nam ei homines, quamvis incerti, solent filiis destinare prædia antequam nascantur: sicut et alibi dicit: Qui nos prædestinavit in adoptionem filiorum ante tempora sæcularia: quia apud Deum omnia futura jam facta esse noscuntur. Manifestata est autem nunc per illuminationem Salvatoris nostri Jesu Christi. Quæ ante latebat; et paucis in uno tantum populo donabatur. Qui destruxit quidem mortem. Gratia potentiae suæ destruxit peccata, quæ mortem generabant, et donavit, atque ostendit quomodo vita et incorruptio quæreretur. Illuminavit autem vitam et incorruptionem per Evangelium, in quo positus sum ego prædicator et apostolus. Id est illo illuminante, et me prædicante crediderunt, quia neque qui plautat est aliquid, neque qui rigat, sed qui incrementum dat, Deus. Et magisler gentium. Ad comparationem aliorum dicuntur magisri: ad Christi vero comparationem nemo magister est verus, nisi ipse solus.","english":"From sins, and from the power or captivity of the devil. And he called us with his holy calling. That is, with a pious calling. And those whom he called, he also justified. Not by our own unclean works, but according to his own purpose and the grace that was given to us in Christ Jesus. In this purpose he determined to save us freely through Christ, with no merits preceding. And it must be noted that he says, not according to our works, so that no one may boast. Before the ages of the world. As regards God's foreknowledge, he already gave before the ages; for men, though uncertain of the outcome, are accustomed to assign estates to their children before they are born; as he also says elsewhere: Who predestined us for adoption as sons before the ages of the world, because with God all future things are known to be already accomplished. But it has now been made manifest through the illumination of our Savior Jesus Christ. Which previously lay hidden, and was granted to few, in only one people. Who indeed destroyed death. By the grace of his power he destroyed the sins that were producing death, and he gave and showed how life and incorruption might be sought. But he illuminated life and incorruption through the Gospel, in which I have been appointed a preacher and apostle. That is, with him illuminating and me preaching, they believed, because neither the one who plants is anything, nor the one who waters, but God who gives the increase. And teacher of the Gentiles. In comparison with others they are called teachers; but in comparison with Christ, no one is a true teacher except he alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"Ob quam causam hæc etiam patior. Non propter aliquod crimen, sicut et nos pati Petrus hortatur. Sed non confundor. Paulus non erubescit in catenis, cum nos in solis opprobriis confundamur: et non solum non operamur, si non laudamur, sed et tepescimus. Scio enim cui credidi. Scio ego esse fidelem retributorem. Et certus sum quia potens est depositum meum servare in illum diem. Fidem, quia et apud me ipse deposuit, conscrvabit: quæ meis viribus sine illius adjutorio servari non potest. Formam habens sanorum verborum quæ a me audisti. Secundum eam formam et vive, et doce, quia a me breviter accepisti. In fide et dilectione in Christo Jesu. Quomodo integre credamus, et alterutrum diUgamus. Bonum depoaitum custodi per Spiritum sanctum. Quod apud te deposui per sanctum, quod fides intelligitur, quæ inter fructus Spiritus sancti ad Galatas nominatur. Qui habitat in nobis. Datus est nobis. Scis enim hoc, quod aversi sunt a me omnes. Idcirco te commoneo, quia quos me non putabam deserere, re. liquerunt. Qui in Asia sunt: ex quibus est Phigelus et Hermogenes. Det misericordiam Dominus Onesiphori domui, quia sæpe me refrigeravit, et catenam meam non erubuit. Vituperat desertores, et laudat perseverantes, bonos ut provocet ad exemplum. Sed cum Romam venisset, sollicite me quæsivit, et invenit. Det illi Dominus invenire misericordiam a Domino in illa die.","english":"For this cause I also suffer these things. Not because of any crime, just as Peter also exhorts us to suffer. But I am not ashamed. Paul does not blush in chains, while we are put to shame even by mere reproaches; and not only do we not labor if we are not praised, but we even grow lukewarm. For I know whom I have believed. I know that he is a faithful rewarder. And I am certain that he is able to keep my deposit against that day. He will preserve the faith, because he himself also deposited it with me—a faith that cannot be kept by my own strength without his help. Holding to the form of sound words which you heard from me. Live also according to that form, and teach, because you received it briefly from me. In faith and love in Christ Jesus. How we may believe wholeheartedly and love one another. Guard the good deposit through the Holy Spirit. What I deposited with you through the Holy Spirit—that is, the faith, which is named among the fruits of the Holy Spirit in Galatians. Who dwells in us. He has been given to us. For you know this, that all have turned away from me. Therefore I remind you, because those whom I did not think would desert me have left. Those who are in Asia: among whom are Phygelus and Hermogenes. May the Lord grant mercy to the house of Onesiphorus, because he often refreshed me and was not ashamed of my chain. He censures the deserters and praises the steadfast, so as to provoke the good by his example. But when he had come to Rome, he sought me diligently and found me. May the Lord grant him to find mercy from the Lord on that day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"Et quanta Ephesi ministravit melius tu nosti. Ideo invenit quia sollicite requisivit: unde ostenditur, quia idcirco non omnes qui quaerunt inveniunt, quo. niam negligenter inquirunt.\n\nCAP. II. Tu ergo, fili mi, confortare in gratia, quæ est in Chriato Jesu, et qua audisti a me per multos testes. Sive præsentibus multis tibi mandata dedi qualiter debeas docere: sive quae dixi, multis prophetarum exemplis et testimoniis confirmavi. Hæc commenda fidelibus hominibus. Qui fideliler possint Dei gratiam dispensare, hoc est, propter Deum docentes, et non propter mundi commodum adulantes, vel suam gloriam quærentes. Qui idonei erunt et alios docere. Qui non solum faciant, sed et doceant. Labora sicut bonus miles Christi Jesu. Idcirco milites dicimur, quia con. ira hostes Dei adjutorio armis spiritalibus dimicamus. Et ideo jam tu dono Dei armatus et structus labora, ut præmia digna tui laboris accipias. Nemo militans Deo implicat se negotiis sæcularibus, ut ei placeat, cui se probavit. Comparatione militantium utitur, ut ostendat multo magis nos a negotiis saecularibus liberos esse debere, ut Christo placeamus, si etiam saeculi milites a reliquis ejus actibus vacant, ut possint regi suo placere perfecte, et optant, praesentes assistere. Nam et qui certat in agone. Multi certant, sed ille coronatur qui vicerit.","english":"And you know better how much he ministered at Ephesus. Therefore he found because he sought diligently; from which it is shown that not all who seek find, because they inquire negligently.\n\nCHAPTER II. You therefore, my son, be strengthened in the grace which is in Christ Jesus, and which you heard from me through many witnesses. Whether I gave you commands in the presence of many, how you ought to teach; or the things I said, I confirmed with many examples and testimonies of the prophets. These things commend to faithful men. Who can faithfully dispense the grace of God, that is, teaching for God's sake, and not flattering for the world's advantage, or seeking their own glory. Who will be fit to teach others also. Who not only do, but also teach. Labor as a good soldier of Christ Jesus. For this reason we are called soldiers, because with God's help we fight against the enemies with spiritual arms. And therefore, now armed and equipped by God's gift, labor, so that you may receive rewards worthy of your labor. No one serving as a soldier for God entangles himself in secular affairs, so that he may please the one to whom he has proved himself. He uses the comparison of soldiers, to show that we ought much more to be free from secular affairs, so that we may please Christ, if even the soldiers of the world are free from its other activities, so that they may be able to please their king perfectly, and desire to stand in his presence. For also he who contends in the contest. Many contend, but he is crowned who has conquered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"Nos autem omnes Domino adjutore ita debemus agere, ut omnes per ejus gratiam triumphemus. Non coronatur, nisi legitime certaverit. Perfecte. Laborantem agricolam oportet primum de fructibus accipere. Ne diceret, unde victurus sum, si me totum occupavero in doctrina? Ostendit etiam primitias fructuum a populo hic debere percipere, praeter mercedem me--sis, quam a Domino accipiet in fuluro. Intellige quæ dico: dabit enim tibi Dominus. Non admoneretur, si omnes intelligere possint. In omnibus intellectum. Non solum in his: et diligenter adverte quod ut intelligamus, Dominus donat intellectum, ne nobis aliquid ascribamus, sed donatori gratias referamus, qui nostrum fecit esse, quod suum est. Memor esto Jesum Christum resurrexisse a mortuis ex semine David. Hic contra illos qui carnis resurreclionem negantes, consequenter negabant etiam Christi; sed et adversum illos qui negabant Christum in carne venisse, quos antichristos Joannes appellat., Secundum Evangelium meum. Secundum quod ego prædico. In quo laboro usquead vincula, quasi male. operans. Non tamen vere, sed quasi. Sed verbum Dei non est alligatum. Quia et præsentes fiducialiter doceo verbum, et litteris absentes instituo atque confirmo. Ideo omnia sustineo propter electos, ut et ipsi salutem consequantur.","english":"But we all ought so to act with the Lord as our helper, that through his grace we all triumph. No one is crowned unless he has competed lawfully. Perfectly. The laboring farmer ought first to receive of the fruits. Lest he should say, From where shall I live, if I occupy myself wholly in teaching? He shows also that he ought here to receive the firstfruits of the fruits from the people, besides the reward of the mass, which he will receive from the Lord in the future. Understand what I say: for the Lord will give you. He would not be admonished, if all could understand. In all things understanding. Not only in these things: and diligently take note that, in order that we may understand, the Lord gives understanding, so that we may not ascribe anything to ourselves, but give thanks to the giver, who has made to be ours what is his own. Remember that Jesus Christ has risen from the dead, of the seed of David. Here he speaks against those who, denying the resurrection of the flesh, consequently also denied that of Christ; but also against those who denied that Christ came in the flesh, whom John calls antichrists. According to my Gospel. According to what I preach. In which I labor even unto bonds, as if working evil. Not truly, however, but as if. But the word of God is not bound. Because both present I boldly teach the word, and by letters I instruct and confirm those absent. Therefore I endure all things for the sake of the elect, that they also may obtain salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"Ideo auxilium petii a tribuno: ideo appelavi Cæsarem, ut per me confirmentur electi, eum has passiones jam potuerim finire moi iendo. Qua est in Christo Jesu cum gloria coelesti. Quæ salus in Christo est: et non nuda, sed cum gloria; nec terrena, sed cœlesti. Fidelis sermo. Veritatis ratione subnixus. Nam si commortui sumus, et conviven:us. Si commortui a vitiis et voluptatibus sumus, vivemus Christo: alioquin quomodo convivimus? quia nulla conventio Christi el Belial. Si sustinebimus, et conregnabimus. Si sustinebimus, quæ ille et verbo docuit et exempto, tunc demum simul regnarc poterimus: nam si non, utinam velveniam consequamur! Si negabimus, et ille negabit nos. Skut in Evangelio ipse promisit, se coram hominibus negantos, coram Patre et angelis negaturum. Si non credimus, ill' fidelis permanet, negare seipsum non potest. Sive credimus, sive non credimus, veritas non mutatur; sed si credimus, nobis præstamus. Nam ille non aliud exhibere poterit singulis, quam promisit, quia Veritas non mentitur, nec enim evacuat promissum suum, etsi non orones crediderint, sicut ad Romanos dicit: Nunquid illorum incredulitas fidem Dei evacuavit? Nam ille fidelis manet. Hæc commone, testificans coram Domino. Sub ( testificatione Dei constringe. Noli verbis contendere: ad nihil enim utile est, nisi ad subversionem audiettiam.","english":"For that reason I sought help from the tribune; for that reason I appealed to Caesar, so that through me the elect might be strengthened, since I could already have ended these sufferings by dying. Which is in Christ Jesus with heavenly glory. This salvation is in Christ: and not bare, but with glory; nor earthly, but heavenly. The saying is faithful. Supported by the reasoning of truth. For if we have died together, we shall also live together. If we have died together to vices and pleasures, we shall live to Christ: otherwise how do we live together? because there is no agreement between Christ and Belial. If we endure, we shall also reign together. If we endure what he taught both by word and by example, then at last we shall be able to reign together: for if not, may we at least obtain pardon! If we deny, he also will deny us. Just as in the Gospel he himself promised that he would deny before the Father and the angels those who deny him before men. If we do not believe, he remains faithful, he cannot deny himself. Whether we believe or do not believe, the truth is not changed; but if we believe, we do ourselves a service. For he cannot show to individuals anything other than what he promised, because the Truth does not lie, nor does he make his promise void, even if not all have believed, as he says to the Romans: Did their unbelief make the faith of God void? For he remains faithful. Remind them of these things, testifying before the Lord. Under the testimony of God, bind them fast. Do not contend in words: for it is useful for nothing, except for the subversion of the hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"Sine testimoniis Scripturarum: hujusmodi enim contentio non ædificat, sed destruit audientes. Sollicite autem cura teipsum probabilem exhibere Deo. Ante omnia hoc labora, ut talem tc apud Deum exhibeas, quo merito possit tibi populus obcdire. Operarium inconfustbilem. In bono opere noli confundi. Recte tractantem verbum veritatis, Qui dictum exemplo confirmat: quia sicut ornamentum vitæ doctrina est, ita ornamentum doctrinæ conversatio bona: quia non bene docentur verbis, si destruantur exemplis. Profana autem et vaniloquia devita:: multum enim proficiunt ad impietatem. Irreligiosas fabulas hæreticoruw resurrectionem negantium, per quod utiquc et judicii timore sublato, ad omnem impietatem et ad cuncta crimina pervenitur. Et sermo eorum ut cancer serpit. Cancer dicitur esse vulnus quod in mamillis nascitur feminarum, et nisi eis subito fuerit subventum, cum ad cor serpendo pervenerit, nullum - ultra remedium est. Ita ct hæreticorum sunt vitanda colloquia, ne per aures irremediabiliter vulnerent mentem. Ex quibus est Hymenæus et Philetus, qui a veritate exciderunt. Nomina designantur, ut noverit quos caveret. Dicentes resurrectionem jem factam et subvertunt quorumdam fidem. Resurrectionem po\" nentes in filiis, sive in anima, curc e vitiis resurgit. Sed et ad decipiendos quos perdunt, illud testimonium Ezechielis sumunt de ossibus: quos dicit omnino vitandos.","english":"Without testimonies from the Scriptures; for contention of this kind does not build up, but destroys those who hear. But carefully take care to present yourself approved to God. Above all, labor at this: that you present yourself before God such that the people may rightly obey you. An unashamed worker. Do not be put to shame in a good work. One who rightly handles the word of truth, who confirms what is said by example: for just as doctrine is the ornament of life, so a good conduct is the ornament of doctrine; because people are not well taught by words if they are destroyed by examples. But avoid profane and vain babblings; for they advance greatly toward impiety. The irreligious fables of heretics who deny the resurrection, through which, with the fear of judgment also removed, one arrives at all impiety and at every crime. And their speech spreads like cancer. Cancer is said to be a wound that is born in the breasts of women, and unless it is quickly helped, when by spreading it has reached the heart, there is no remedy beyond. So also the conversations of heretics are to be avoided, lest through the ears they irremediably wound the mind. Among these are Hymenaeus and Philetus, who have fallen away from the truth. Their names are designated, so that he may know whom to beware of. Saying that the resurrection has already taken place, and they subvert the faith of some. Placing the resurrection in children, or in the soul, which rises from vices. But also, in order to deceive those whom they destroy, they take that testimony of Ezekiel concerning the bones; whom he says are to be avoided altogether.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"Sed firmum Dei fundamentum steti. In quorum corde fides erat Christi fundata, non sunt moti neque seducti. Habens signaculum hoc. Quod tempore Moysi factum est de bis qui a Datan et Abiron suhverli minime potuerunt. Cognovit Dominus qui sunt ejus. Hi minime cum peccatoribus perierunt, qui illis minime consenserunt. Cognovit Dominus qui sunt ejus: quia in præscientia sua non fallitur; qui nos elegit ante constitutionem mundi, nec permittit illis erroribus implicari: quia qui non usque in finem perseveraverint, sine dubio ejus esse non possunt. Et discedat ab iniquitate omnis qui nominat nomen Domini. Ne cum iniquis pereat. In magna autem domo. Ne dicerent aliqui: Quare ergo hæretici vel mali Chrisliani in Ecclesiam ingrediuntur? ponit comparationem magnæ domus, qualis modo Ecclesia aule resurrectionem. Magnam domum Ecclesiam dicii, in qua sunt mixti boni et mali, certi et ficti, jusii et iniqui, sicut et area, in qua triticum et palea simul cum zizania teritur lIsque ad venlilationem. Nam sine macula et ruga Ecclesia post resurrectionem erit futura, cum zizania a tritico fuerit separata. Nam modo, quod pejus est, multi ficti Christiani intranl Ecclesiam, et populo Dei miscentur: sicut sunt Manichæi, vel reliqui. Non solum sunt vasa aurea et argentea, pretiosa, et fortia: sed et lignea, et fictilia: et quædam quidem in honorem, quaedam autem in contumeliam. Vilia et intirma.","english":"But the firm foundation of God has stood. Those in whose heart the faith of Christ was founded have not been moved or seduced. Having this seal. What was done in the time of Moses concerning those who could not at all be overthrown by Dathan and Abiram. The Lord knows who are his. These perished not at all with the sinners, who did not at all consent to them. The Lord knows who are his: because in his foreknowledge he is not deceived; who chose us before the foundation of the world, nor does he permit them to be entangled in those errors: because those who have not persevered even to the end cannot without doubt be his. And let everyone who names the name of the Lord depart from iniquity. Lest he perish with the wicked. But in a great house. Lest anyone should say: Why then do heretics or evil Christians enter the Church? He sets forth the comparison of a great house, such as the Church is now until the resurrection. He calls the Church a great house, in which are mingled good and evil, genuine and counterfeit, just and unjust, just as also the threshing floor, on which wheat and chaff together with the tares are threshed until the winnowing. For the Church will be without spot and wrinkle after the resurrection, when the tares have been separated from the wheat. For now, what is worse, many counterfeit Christians enter the Church and are mingled with the people of God: such as are the Manichaeans, or the rest. Not only are there vessels of gold and silver, precious and strong: but also wooden and earthen: and some indeed for honor, some however for dishonor. Cheap and weak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"Si quis autem emundaverit se ab istis, erit vas in honorem. Si quis se a seductoribus istis hæreticis emundaverit, credit rcsurrectionem futuram, et judicium Dei, ac per hoc omne opus bonum Dei adjutorio implere contendit, et erit vas aureum et argenteum, quod igne purgatur magis quam consumitur. Sanctificatum, et utile Domino, ad omne opus bonum paratum. Non peccando capitalia: nam sine minutis peccatis esse non possumus. Jurenilia autem desideria fuge. Juvenilia desideria et in senibus esse possunt, si hæc agunt quae gravitati non conveniunt Christianx, et a juvenibus Dei juvamine vinci possunt, si caveant levitatem. Sectare vero justitiam, fidem, charitatem. Hic fidem integritatem fidei dicit. Pacem cum his qui invocant Dominum. Pacem illam quae religioni debetur, puram et simplicem. De corde puro. Beati mundo corde, quoniam ipsi Deum videbunt. Stultas autem et sine d'v sciplina quæstiones devita, sciens quia generant lites. Stultæ sunt omnes quæ sine disciplina Scripturarum sunt quæstiones. Sercum autem Domini non oportet litigare, Servus Christi debet Christum imitari, qui nonclamavit, neque contendit, nec audivit quisquam in plateis vocem ejus, etc. Secundum quod de eo propheta prædixit. Sed mansuetum esse ad omnes Non solum ad amicos. Docibilem, patientem. Qui possit omnes ducere patienter, sed et discere non crube gcat.","english":"But if anyone has cleansed himself from these, he will be a vessel unto honor. If anyone has cleansed himself from these seducers, the heretics, he believes that the resurrection will be, and the judgment of God, and through this he strives to fulfill every good work with God's help, and he will be a golden and silver vessel, which is purged by fire rather than consumed. Sanctified, and useful to the Lord, prepared for every good work. Not by committing capital sins; for we cannot be without minute sins. But flee youthful desires. Youthful desires can also be in the old, if they do those things which are not fitting for Christian gravity, and they can be overcome by the young with God's help, if they guard against levity. But pursue righteousness, faith, charity. Here he calls faith the integrity of faith. Peace with those who call upon the Lord. That peace which is owed to religion, pure and simple. From a pure heart. Blessed are the clean of heart, for they shall see God. But avoid foolish and undisciplined questions, knowing that they generate strifes. All questions that are without the discipline of the Scriptures are foolish. But the servant of the Lord must not strive. The servant of Christ ought to imitate Christ, who did not cry out, nor contend, nor did anyone hear his voice in the streets, etc. According to what the prophet foretold of him. But to be gentle toward all. Not only toward friends. Teachable, patient. Who can lead all patiently, but also let him not be ashamed to learn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"Cum modestia corripientem eos qui resistant veritati. Non cum iracundia, vel clamore. Ne quando det illis Deus pœnitetiam ad cognoscendam veritatem. Contra Novatianos, qui pœnitentiam negant: simulque notandum, quia poenitentia Dei est donum: per tuam mitem et blandam correptionem: hoc, ut dictum est, contra Novatianos dictum, pœnitentiæ negatores: quia etiam his venia promittitur, qui in tali hæresi detinentur. Et resipiscant a diaboli laqueis, a quo capti tenentur ad ipsius voluntatem. Accepta ratione.\n\nCAP. III. Hoc autem scito, quod in diebus novissimis. Non sit tibi mirum, quod quotidie pejora perveniunt. Instabunt tempora periculosa. Difficilia. Et erunt homines seipsos amantes. Quando nostrum commodum et gloriam quærimus, nos ipsos, et non Deum amamus. Quanto enim quis in infimis delectatur, tanto a snperioribus disjungitur. Cupidi, elati. Avari, atque jactantes. Superbi, blasphemi. Nolentes discere, et usurpantes doctrinam. Parentibus non obedientes. Veris scilicet doctoribus, qui eos per Evangelium genuerunt vel docuerunt. Ingrati, scelesti, sine affectione. Hoc est, sine pietate. Sine pace criminatores. Sanctorum: quia ita se habet natura vitiata, ut quando se excusare non potest, alios sibi falsis criminibns complices quærat. Incontinentes, immites, sine benignitate. Vitiorum, vel avaritiæ. Proditores, protervi, tumidi. invicem. Voluptatum amatores magis quam Dei.","english":"Correcting with gentleness those who resist the truth. Not with anger or shouting. Lest at some time God grant them repentance to know the truth. Against the Novatians, who deny repentance; and at the same time it must be noted that repentance is a gift of God: through your gentle and kindly correction: this, as has been said, is said against the Novatians, the deniers of repentance: because pardon is promised even to those who are held in such heresy. And that they may recover from the snares of the devil, by whom they are held captive at his will. Having received understanding.\n\nCHAPTER III. But know this, that in the last days. Let it not be a wonder to you that worse things come daily. Perilous times shall be at hand. Difficult times. And men shall be lovers of themselves. When we seek our own advantage and glory, we love ourselves and not God. For the more anyone delights in the lowest things, the more he is separated from the higher. Covetous, boastful. Greedy and vainglorious. Proud, blasphemers. Unwilling to learn, and usurping doctrine. Disobedient to parents. Namely to true teachers, who begot or taught them through the Gospel. Ungrateful, wicked, without affection. That is, without piety. Without peace, accusers. Of the saints: because corrupted nature is so disposed that when it cannot excuse itself, it seeks others as accomplices for itself by false accusations. Incontinent, fierce, without kindness. Of vices, or of avarice. Traitors, headstrong, puffed up. Against one another. Lovers of pleasures more than of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"Hinc cognoscitur, quid amplius diligamus, in quo majorem sollicitudinem habere fuerimus inventi. Habentes quidem speciem pictatis. Sj eciem habitus, vel doctrinæ. Virtutem autem ejus abnegantes. Rem ipsam operibus denegantes. Et hos devita. Ex his enim sunt qui penetrant domos. Ne corrumpant bonos mores colloquia mala. Et captivas ducunt mulierculas oneratas peccatis. lllas capiunt, quae sunt oneratae peccatis, impunitatem cisdem et veniam promittentes; sive aDimas infirmas, quæ feminis comparantur. Quæ ducuntur variis desideriis. Nova semper audire cupientes. Semper discentes, et nunquam ad scientiam. Quia nihil definitum tenet qui omnia vuJt tenere, etiam non probata: quia quæ ab uno audierit, ab alio destruuntur. Veritatis pervenientes. Tanquam si dicas, semper ambulantes, et ad viam non pervenientes. Quemadmodum autem Jamnes et Mambres restiterunt Moysi, ita et hi resistunt veritati. Sicut illi per magicæ fallaciam, ita et hi per argumentorum praestigias, ac verborum argutias. Homines corrupti mente. Corrupti ab integritate doctrinae, vel a fide. Beprobi circa fidem. Licet vitam probabilem homini forsitan videantur agere. Sed ultra non proficient: insipientia enim,orum manifestata erit omnibus. Non de omnibus hæreticis dicit, sed de his tantum quos tunc cilo destrui prævidebat. Sicut et illorum fuit. Cum. confessisunt digito Dei se esse superatos.","english":"From this it is known what we should love more, in whom we have been found to have greater concern. Having indeed a form of godliness—the appearance of conduct, or of teaching. But denying its power—denying the thing itself by their works. And avoid these. For from these are those who creep into houses—lest evil conversations corrupt good morals. And they lead captive little women burdened with sins—they capture those who are burdened with sins, promising them impunity and pardon; or else the weak souls, which are compared to women. Who are led away by various desires—desiring always to hear new things. Always learning, and never coming to the knowledge—because he holds nothing definite who wishes to hold everything, even things not approved; because what he has heard from one, others destroy. Of the truth—as if you were to say, always walking and never arriving at the way. But just as Jannes and Mambres resisted Moses, so these also resist the truth—as those did through the deceit of magic, so these through the trickery of arguments and the subtleties of words. Men corrupted in mind—corrupted from the integrity of doctrine, or from the faith. Reprobate concerning the faith—although they may perhaps seem to a person to lead a commendable life. But they shall not progress further: for their folly shall be made manifest to all. He does not say this of all heretics, but only of those whom he foresaw would then be quickly destroyed. As was also the case with those. When they confessed that they were overcome by the finger of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"Tu autem assecutus es meam doctrinam, institutionem, propositum, fidem, longanimitatem, dilectionem, palienliam. Plus tibi de me crede quam illis: sive idcirco tibi non timeo, quia scio te vitam meam optime cognovisse. Persecutiones, passiones, qualia mihi facta sunt Antiochiæ, lconii et Lystris: quales persecutiones suStinui, et ex omnibus me eripuit Dominus. Ex his potuisti cognoscere, me nihil propter homines facere, qui tanta sum passus, non mea virtute, vel industria. Et omnes qui volunt pie vivere in Christo, persecutionem patientur. Non solum ego, sed et omnes qui non occidunt animas adulaudo. Unde limendum nobis est, ne non pie vivamus, qui nibil patimur propter Deum. Mali autem homines et seductores proficient in pejus, errantes, et in errorem mittentes. Hoc de adulatoribus vel de hæreticis dicit, qui dum ab hominibus diliguntur atque laudantur, magis seducti seducunt. Tu vero permane in his quæ didicisti et credita sunt tibi. Nolo ista terreant. Sciens a quo didiceris. A vero apostolo Christi. Et quia ab infantia sacras litteras nosti, quæ te possunt instruere ad salutem, per fidem quæ est in Christo Jesu. Sine fide Christi modo non possunt instruere ad salutem. Omnis enim Scriplura divinitus inspirata. Quæcunque enim scripta sunt in lege, ad nostram doctrinam scripta sunt, sicut ipse alibi ait.","english":"But you have followed my teaching, my instruction, my purpose, my faith, my patience, my love, my endurance. Believe more about me from yourself than from them; or rather, I do not fear for you on this account, because I know that you have known my life very well. Persecutions, sufferings, such as happened to me at Antioch, Iconium, and Lystra: what persecutions I endured, and out of them all the Lord delivered me. From these you could know that I do nothing for the sake of men, who have suffered so much, not by my own strength or diligence. And all who wish to live piously in Christ will suffer persecution. Not only I, but also all who do not kill souls by flattery. Therefore we must beware lest we do not live piously, we who suffer nothing for God. But evil men and seducers will progress to the worse, erring and leading into error. He says this of flatterers or of heretics, who while they are loved and praised by men, being more seduced themselves, seduce others. But you, remain in the things which you have learned and which have been entrusted to you. I do not wish these things to terrify you. Knowing from whom you have learned. From the true apostle of Christ. And because from infancy you have known the sacred writings, which can instruct you unto salvation, through the faith which is in Christ Jesus. Without the faith of Christ they cannot now instruct unto salvation. For all Scripture is divinely inspired. For whatever things have been written in the law were written for our instruction, as he himself says elsewhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"Est utilis ad docendum, ad arguendum, ad corrigendum, ad erudiendum in justitia, ut perfectus sit hoiMO Dei. De ipsa lege docetur ignorans, arguitur?hsolens, corripitur errans, eruditur ad justitiam qui modum servare non novit. Ad omne opus bonum. Non ad unum. Instructus. Propterea est data Scripturarum instructio.\n\nCAP. IV. Testificor coram Deo, et Christo Jesu. Contestatur illum per universa quae credit. Qui judicaturus est vivos ct mortuos: et per adventum ipsius et regnutn ejus. Quia et mortuos suscitabit, et vivos inveniet. Prædica verbum, insta incessanter. Ferventer. Opportune, importune. Opportunum est libenter audienti, importunum invito. Argue, obsecra, increpa, in omni patientia et doctrina. Argue peccantes, obsecra ne peccent, increpa resistentes; sed haec omnia cum patientia secundum legis doctrinam. Erit enim tempus cum sanam doctrinam non sustinebunt. Verum an. dire nolentes, sicut populus Israel prophetas. Sed ad sua desideria coacervabunt sibi magistros. Tales sibi magistros inquirent, qui ea dicunt quæ ipsi desiderant, ut securi delinquant. Prurientes auribus. Qui delectari desiderant, non compungi. Et a veritate quidem auditum avertent, ad fabulas autem convertentur. A veritate Scripturae, qua vitia damnamus, et rationes humanas, quæ Deum non vindicare concinnant. Tu vero vigila: in omnibus labora. Quae ad utilitatem pertinent audientium.","english":"It is useful for teaching, for reproving, for correcting, for instructing in righteousness, so that the man of God may be perfect. By that same law the ignorant is taught, the unwilling is reproved, the erring is corrected, and he who does not know how to keep measure is instructed unto righteousness. For every good work—not for one only. Instructed. For this reason the instruction of the Scriptures was given.\n\nCHAPTER IV. I testify before God and Christ Jesus. He calls him to witness by all the things he believes. Who will judge the living and the dead: and by his coming and his kingdom. Because he will both raise the dead and find the living. Preach the word, press on without ceasing. Fervently. In season, out of season. In season for the willing hearer, out of season for the unwilling. Reprove, entreat, rebuke, in all patience and doctrine. Reprove those who sin, entreat them not to sin, rebuke those who resist; but all these things with patience according to the teaching of the law. For there will be a time when they will not endure sound doctrine. Whether truly they are unwilling, like the people of Israel with the prophets. But according to their own desires they will heap up for themselves teachers. They will seek for themselves such teachers as say the things they themselves desire, so that they may sin securely. Itching in their ears. Those who desire to be delighted, not to be pricked. And indeed they will turn away their hearing from the truth, but they will turn to fables. From the truth of Scripture, by which we condemn vices, and to human reasonings, which contrive that God does not avenge. But you, be watchful: labor in all things. The things that pertain to the profit of the hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"Opus fac evangetistæ. Ut verbum tuum opere confirmetur. Ministerium tuum imple. Episcopatus; vel unusquisque in sua professione ministerium suum impleat. Ego enim jam delibor: et tempus meæ resolutionis instat. Delibor: hoc est immolor. Mortem suam quasi sacrificium Deo futuram dixit, ut eum ad martyrium provocare,. Bonum certamen certavi: cursum consummavi. Modo jam confidenter hocdicit, in extremo vitæ limite constitutus. Ita utique jam merita sua bona commemorat, ut post bona merita consequatur coronam, qui post mala merita ronseculus est gratiam. Denique attende quid sequatur. Superest, inquit, mihi corona justitiæ, quam reddet mihi Dominus in illa die justus judex. Cui rcdderet coronam justus judex, si non donasset gratiam misericors Pater? et quomodo esset ista corona justitiæ, nisi præcessisset gratia, quae justificat impium? Quomodo ista debita redderetur, nisi prius illa gratuita donaretur? Fidem servavi: in reliquo reposita est mihi corona justitiæ. Fidem quam accepi, in Ii. nem usque per gratiam ejus servavi, quam reddet mihi in illa die justus judex, qui me novit usque ad mortem pro justitia ipsius adjutorio dimicasse. Non solum autem mihi, sed et iis qui. Qui me fuerint adjutore Deo imitati. Diligunt adventum ejus. Gaudent Christum venisse, et justitiam docuisse: vel quotidie plena fide dicunt: Adveniat regnum tuum.","english":"Do the work of an evangelist. So that your word may be confirmed by deed. Fulfill your ministry. Of the episcopate; or let each one fulfill his own ministry in his own profession. For I am already being poured out, and the time of my dissolution is at hand. I am poured out: that is, I am sacrificed. He called his death a sacrifice that would be offered to God, so as to provoke him to martyrdom. I have fought the good fight: I have finished the course. Now he says this confidently, placed at the very limit of life. Thus indeed he now recalls his own good merits, so that after good merits he may obtain the crown, who after evil merits obtained grace as a little ransom. Finally, attend to what follows. There remains, he says, for me a crown of righteousness, which the Lord, the just judge, will render to me on that day. To whom would the just judge render a crown, if the merciful Father had not given grace? And how would this be a crown of righteousness, unless grace had preceded, which justifies the ungodly? How would that which is due be rendered, unless that which is free had first been given? I have kept the faith: for the rest, there is laid up for me a crown of righteousness. The faith which I received, I kept to the end by his grace, which the just judge will render to me on that day, who knows that I have struggled even unto death for his righteousness with his help. And not only to me, but also to those who. Who with God as their helper will have imitated me. They love his coming. They rejoice that Christ has come and has taught righteousness: or daily with full faith they say: May your kingdom come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"Festina ad me venire cito: Demas enim me dereliquit, diligent hoc sæculum, et abiit Thessalonicam. Necesse est ut diligens faeculi voluptates relinqueret non amantem: quia omne anima! ad sibi simile conjungitur. Crescens in Galatiam, Titus in Dalmatiam: Lucas est mecum solus. Isti non saeculum diligebant: alioquin communiter, diligentes saeculum-dixisse debuerat. Marcum assume, et adduc lecum: est enim mihi utilis in ministerio. In ministerium etiam sermonis et prædicationis. Tychicum autem misi Ephesum. Penulam, quam reliqui Troade apud Carpum, veniens affer tecum, et libros, maxime autem et membranas. Penula vestis erat consularis antiquorum Romanorum: quam penulam non dixit fuisse suam: potuit enim eam ad pedes Apostoli inter caetera aliquis conversus ad fidem Christi posuisse vendendam. Alexander faber ærarius multa mala mihi ostendit; reddat ei Dominus secundum opera ejus. Quoniam verbis Dei restitit, habeat cum Deo rationem. Quem et tu devita: valde enim restitit verbis nostris. Si nostris restitit, quanto magis tuis? Monet cavere perversos. In prima mea defensione nemo mihi effuit, sed omnes me dereliquerunt: non illis reputetur. Quando prinum Evangeliuin coepi defendere. Dominus autem astitit mihi, et confortavit me. Cum dicit sibi Dominum omnibus deserentibus adfuisse, gratiam commendat, et ne timeat cohortatur. Ut per me prædicatio impleatur, et audiant omnes gentes.","english":"Hurry to come to me quickly: for Demas has forsaken me, loving this world, and has gone to Thessalonica. It is necessary that the one loving the pleasures of the world should leave behind one who does not love them: because every soul is joined to what is like itself. Crescens to Galatia, Titus to Dalmatia: Luke alone is with me. These were not loving the world: otherwise, loving the world together, he would have had to say so. Take Mark and bring him with you: for he is useful to me in the ministry. In the ministry also of speech and preaching. But I have sent Tychicus to Ephesus. Bring with you, when you come, the cloak which I left at Troas with Carpus, and the books, and especially the parchments. The cloak was a garment of the consular rank of the ancient Romans: he did not say that this cloak had been his own: for someone converted to the faith of Christ could have placed it at the feet of the Apostle among other things to be sold. Alexander the coppersmith showed me many evils; may the Lord repay him according to his works. Because he resisted the words of God, let him have an account with God. And do you also avoid him: for he has greatly resisted our words. If he resisted ours, how much more yours? He warns to beware of the perverse. At my first defense no one stood by me, but all forsook me: may it not be reckoned to them. When I first began to defend the Gospel. But the Lord stood by me and strengthened me. When he says that the Lord was present to him while all deserted him, he commends grace, and exhorts him not to fear. That through me the preaching may be fulfilled, and all the nations may hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"Non quod ego mori timerem, qui Domini auxilio jugiter defendebar. Et liberatus sum de ore leonis. Eruit me Dominus de ore Festi, qui in me saeviebat; vel diaboli. Liberavit me Dominus ab omni opere malo, et salvum faciet. Ab omnibus insidiiseorum. In regnum suum cæleste, cui gloria in sæculas sæculorum. Amen. Quoniam hinc me liberavit, et in regnum inducet. Saluia Priscam, et Aquilam, et Onesiphori domum. Erastus remansit Corinthi. Trophimum autem reliqui infirmum Mileti. Hic ostenditur quae apostoli non propter infirmitatem carnis curabant, sed ut signa monstrarent, cum suos discipulos non sanarent. Festina ante hiemem venire. Salutanl te Eubolus, et Pudens, et Linus et Claudia9 et fratres omnes. Dominus Jesus Christus cum spiritu tuo. Gratia vobiscum. Amen. Qui carne mortuus est spiritaliter vivens. Scriptæ ab Urbe.\n\nEPISTOLA DIVI PAULI AD TITUM.","english":"Not that I feared to die, who was continually defended by the Lord's help. And I was delivered from the mouth of the lion. The Lord snatched me from the mouth of Festus, who raged against me; or of the devil. The Lord delivered me from every evil work, and will save me. From all the plots of his enemies. Into his heavenly kingdom, to whom be glory for ever and ever. Amen. For he has delivered me from here, and will bring me into the kingdom. Greet Prisca, and Aquila, and the household of Onesiphorus. Erastus remained at Corinth. But I left Trophimus sick at Miletus. Here it is shown that the apostles did not heal for the sake of the flesh's infirmity, but to display signs, since they did not heal their own disciples. Hurry to come before winter. Eubulus greets you, and Pudens, and Linus and Claudia and all the brothers. The Lord Jesus Christ be with your spirit. Grace be with you. Amen. He who died in the flesh lives spiritually. Written from the City.\n\nTHE EPISTLE OF SAINT PAUL TO TITUS.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"ARGUMENTUM.\n\nTitum commonefacit, et instruit de constitutione presbyteri, et de spiritali conversatione, et hæreticis vitandis qui in scripturis Judaicis credunt.\n\nCAPUT PRIMUM. Paulus servus Dei. Servus erat Dei, non peccati. Apostolus autem Jesu Christi. Discrevit apostolatum, quia non omnis qui servus, statim et apostolus. Ideo apostolus, quia per ipsum missus fuerat prædicare. Secundum fidem electorum et agnitionem veritatis, quæ secundum pietatem est in spem vitæ æternæ. Secundum eam fidem quain ipse infundit, et facit credentes, quos et in præscientia sua elegit, sicut dicit: Non vos me elegistis, sed ego elegi vos. Quam promisit. Agnoscitis veritatem, et veritas liberabit vos, quia veritas Christus est. Qui non men'itur Deus. Si non mentitur, non aliud exhibet quam promisit et justis scilicet et injustis, quamvis durum hoc hominibus videatur. Vel sic: Quod promisit Abrahæ et semini ejus, in Christo implebit. Ante tempora sæcularia. Ante omnia tempora per Filium salutare credentes, quos elegit ante constitutionem mundi. Manifestavit autem temporibus suis verbum suum in prædicationem, quæ credita est mihi, Tunc manifestavit consilium suum, quando quod præscierat se facturum, omnem scilicet mundum a justitia declinantem in fidem adduceret. Secundum præceptum Salvatoris nostri Dei. Tito dilecto filio. Quo Paulum et Barnabam segregari praecepit ut gentibus praedicarent.","english":"ARGUMENT.\n\nHe admonishes Titus and instructs him concerning the appointment of a presbyter, and concerning spiritual conduct, and concerning heretics who believe in the Jewish scriptures and are to be avoided.\n\nCHAPTER ONE. Paul, servant of God. He was a servant of God, not of sin. But an apostle of Jesus Christ. He distinguished the apostleship, because not everyone who is a servant is immediately also an apostle. Therefore he is an apostle, because he had been sent by him to preach. According to the faith of the elect and the knowledge of the truth, which is according to godliness unto the hope of eternal life. According to that faith which he himself infuses, and makes those who believe, whom he also chose in his foreknowledge, as he says: You did not choose me, but I chose you. Which he promised. You acknowledge the truth, and the truth will set you free, because the truth is Christ. God, who does not lie. If he does not lie, he brings forth nothing other than what he promised, namely to the just and the unjust, although this may seem harsh to men. Or thus: What he promised to Abraham and his seed, he will fulfill in Christ. Before the ages of the world. Before all times, through the Son, to save those who believe, whom he chose before the foundation of the world. But he manifested his word in his own times in preaching, which was entrusted to me. Then he manifested his counsel, when he would bring to faith what he had foreknown he would do, namely the whole world turning aside from righteousness. According to the commandment of our Savior God. To Titus, beloved son. By which he commanded Paul and Barnabas to be set apart to preach to the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"Secundum communem fidem: gratia et pax a Deo Patre Jesu Christo Salvatore nostro. Secundum communem fidem filio, non natura. Hujus rei gratia reliqui te Cretæ, ut ea quæ desunt corrigus, et constituas per civitates presbyteros. Quae desunt, recto tenore corrige; et tunc demum presbyteros poteris ordinare, cum omnes in Ecclesia fucrint recti. Sicut et ego tibi disposui. Illo ordine quo in praesenti mandavi. Si quis sine crimine est, unius uxoris vir. Notandum quia in sacerdote etiam licita pro hibentur. Filios habens fideles, non in accusatione luxuria, aut non subditos. Ne non possit audenter corripere delinquentes, sive ut experimentum.doctrinae ejus de domo sua disciplina nascatur, et timeat exemplum Eli. Oportet enim episcopum sine crimine esse. Ipsum dicit episcopum quem superius presbyterum nominavit. Sicut Dei dispensatorem. Si enim humanarum legum dispensatores probi quaerantur, quales esse debent qui divina jura dispensant? Non superbum, non iracundum, non vinolentum. Non sibi placentem. Non percussorem, non turpis lucri cupidum. Non debet Christi discipulus percutere pro quo Christus percussus est. Item aliter: Ne mala eonversatione sua conscientiam percutiat aliorum: qui nec turpe lucrum per adulationem sectari jubetur, qui coelestia sperat. Secundum morem Scripturarum primo vitia damnavit, et sic virtutes inseruit: ut est: Diverte a malo, et fac bonum.","english":"According to the common faith: grace and peace from God the Father and Jesus Christ our Savior. According to the common faith, as a son, not by nature. For this reason I left you in Crete, that you might correct the things that are lacking, and appoint presbyters through the cities. Correct what is lacking with a right course; and only then will you be able to ordain presbyters, when all in the Church have been set right. As I also arranged for you. In that order in which I have commanded in the present matter. If anyone is without reproach, the husband of one wife. It must be noted that in a priest even things otherwise permitted are forbidden. Having faithful children, not under accusation of luxury, or not submissive. Lest he be unable boldly to rebuke those who do wrong, or so that from his own household the proof of his teaching may arise through discipline, and he may fear the example of Eli. For a bishop ought to be without reproach. He calls him a bishop whom above he named a presbyter. As a steward of God. For if stewards of human laws are sought to be upright, what sort ought those to be who dispense divine laws? Not proud, not irascible, not given to wine. Not pleasing himself. Not a striker, not greedy of shameful gain. A disciple of Christ ought not to strike him for whom Christ was struck. Likewise in another sense: lest by his evil conduct he strike the conscience of others; he who is commanded not to pursue shameful gain through flattery, who hopes for heavenly things. According to the custom of the Scriptures, he first condemned vices, and so inserted virtues: as it is: Turn away from evil, and do good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"Sed hospitalem, benignum. Ut hospites cum benignitale suscipiat. Sobrium, castum. Ab omni crimine. Justum, sanctum. Justum in judicio, sanctum in opere per continentiam. Continentem. Hoc dicit, ne quia uxoris unius dixerat, locum incontinentiae dedisse putaretur. Amplectentem eum qui secundum doctrinam est, fidelem sermonem. Ut diligat doctrinam, et semper inde loquatur, non fabulas vanas et otiosas sectetur. Ut potens sit exhortari. Talis eligendus est, qui et exhortari possit, et contradicentes arguere. In doctrina sana, et eos qui contradicunt redarguere. Sana doctrina illa est quae sanat audientes, ut quod dono Dei habet, non ei existat intratus, sibi hoc ascribendo. Sunt enim multi etiam inobedientes, vaniloqui et seductores. Inobedientes apostolicæ doctrinae ad nullum profectum loquuntur. Maxime qui de circumcisione sunt, quos oportet redargui: qui universas domos subvertunt. Qui humanas traditiones, non Dei mandata loquuntur. Docentes quæ non oportet turpis lucri gratia. Quae jam superflua sunt temporibus Christi, cæremonias scilicet Judaeorum. Dixit quidam ex illis. Quales sunt: ut etiam a suis tale habeant testimonium. Proprius ipsorum propheta. Epimenides, sive Callimachus. Cretenses. Epimenidis versus helameter, qui in Graeco suis pedibus stat. Semper mendaces, malæ bestiæ. Amantes mendacium, et non quomodo solet incurri, sed semper: voratores eliam et otiosi.","english":"But hospitable, kind—so that he may receive guests with kindness. Sober, chaste—free from every crime. Just, holy—just in judgment, holy in deed through continence. Continent. He says this lest, because he had said \"of one wife,\" he be thought to have given occasion for incontinence. Holding fast to the faithful word which is according to doctrine—so that he may love doctrine and always speak from it, and not pursue vain and idle fables. So that he may be able to exhort. Such a man is to be chosen who can both exhort and refute those who contradict. In sound doctrine, and to refute those who contradict. That doctrine is sound which heals the hearers, so that what a man has by the gift of God does not become a source of harm to him, by ascribing it to himself. For there are many, even disobedient, vain talkers and deceivers. Disobedient to the apostolic doctrine, they speak to no profit. Especially those who are of the circumcision, who must be refuted—who subvert whole households. Who speak human traditions, not the commandments of God. Teaching things which they ought not, for the sake of shameful gain—things which were already superfluous in the times of Christ, namely the ceremonies of the Jews. One of them said—what sort they are, so that they even have such testimony from their own. Their own prophet—Epimenides, or Callimachus. Cretans. A hexameter verse of Epimenides, which stands on its own feet in Greek: Always liars, evil beasts. Lovers of lying, and not as it is wont to be encountered, but always: gluttons also and idle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"Ventres iri, Idcirco ferias et otia libenter admittunt. Testimonium hoc verum eat. Si hoc solum verum est, alia falsa dicit. Ob quam causam increpa illos dure ut sani sint in fide. Severe. Non intendentes Judaicis fabulis et mandatis hominum. Traditionibus humanis, de quibus a Salvatore arguuntur, secundum Isaiam, Deum non corde, sed labiis bonorantes. Avertentium se a veritate. Omnia munda mundis. Quia adhuc secundum legem quaedam vocabant immunda. Coinquinatia autem et infidelibus nihil est mundum: sed inquinata sunt eorum et mens, et conscientia. Coinquinati sunt et infideles, qui non credunt jugum legis Christum, donando fidem, a collo credentium abs. tulisse: id est omnia quae temporaliter in figura fuerant data. Confitentur se nosse Deum, factis autem negant. Neminem ita se dicunt nosse Cbristum, quibus ex lege promissus est; sed factis negant adventum ejus, avertentium se, inquit, a veritate ejus, cum se sine legis auxilio putant justificari non posse. Cum sint abominati, et incredibiles, et ad omne epus bonum reprobi. In hoc se religiosiores dicunt, cum illi non faciant quae jubentur.","english":"They are bellies, and therefore they readily admit feast-days and leisure. This testimony is true. If this alone is true, he says the other things falsely. For which cause rebuke them sharply, that they may be sound in the faith. Sharply. Not giving heed to Jewish fables and commandments of men. To human traditions, of which they are accused by the Savior, according to Isaiah, honoring God not with the heart but with the lips. Of those turning themselves away from the truth. All things are clean to the clean. Because even according to the law certain things were called unclean. But to the polluted and unbelieving nothing is clean: but both their mind and their conscience are polluted. Both the unbelieving are polluted, who do not believe that Christ, by giving faith, has taken the yoke of the law from the neck of believers: that is, all things that had been given temporally in figure. They confess that they know God, but in deeds they deny him. They say that no one thus knows Christ, to whom he was promised from the law; but in deeds they deny his coming, of those, he says, turning themselves away from his truth, when they think they cannot be justified without the aid of the law. Since they are abominable, and unbelieving, and reprobate to every good work. In this they call themselves more religious, when they do not do the things that are commanded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"CAP. II. Tu autem loquere quæ decent sanam doctrinam. Hoc est, quae ad vitam pertinent Christi. Senes. Hic senes Ecclesiae seniores appellat, quos necesse est omnibus formam praebere. Ut sobrii sint, pudici, prudentes, sani in fide, in dilectione, in patientia. Vigilantes sint, ne junioribus exemplum praebeant ebrietatis. Anus similiter. Quae eligebantur ad aliarum exemplum. In habitu sancto non criminatrices. Est ergo alius non sanctus. Nen vino multo servientes. Sed parum bibentes. Bene docentes ut prudentiam doceant. Docere permisit, sed feminas. Adolescentulas. Sive quia continentes erant, sive ne verbum Dei, tanquam dissidium praedicans, blasphemetur. Ut viros suos ament. Non alienos. Filios diligant: prudentes, castas, domus curam habentes, benignas, subditas suis viris. Ne viros suos in aliquo contristent per negligentiam. Ut non blasphemetur verbum Dei. Ne vel ipsi blasphement, si gentes sunt; vel alii videntes eas pejores effectas. Juvenes similiter hortare, ut sobrii sint. Aufer juvenibus luxuriae causam tollendo ebrietatem. In omnibus teipsum præbe. In omnibus, vel quae decent, vel, non solum corpore, sed et mente. Exemplum bonorum operum. Ne exemplo destruas verbum, vel audenter corripias alios. In doctrina integritatem, gravitatem: verbum sanum, irreprehensibile. Ut sciant quomodo doceant. Ut is qui ex adverso est revertatur, nihil habens malum dicere de nobis.","english":"CHAPTER II. But you speak the things that become sound doctrine. That is, the things that pertain to the life of Christ. The aged men. Here he calls the elders of the Church aged men, whom it is necessary to offer a pattern to all. That they be sober, modest, prudent, sound in faith, in love, in patience. That they be watchful, lest they give the young an example of drunkenness. The aged women likewise. Who were chosen as an example to others. In holy attire, not slanderers. There is therefore another kind that is not holy. Not enslaved to much wine. But drinking little. Teaching well, that they may teach prudence. He permitted teaching, but to women. The young women. Either because they were continent, or lest the word of God be blasphemed, as if preaching dissension. That they love their husbands. Not others'. That they love their children: prudent, chaste, having care of the household, kind, submissive to their husbands. Lest they grieve their husbands in anything through negligence. That the word of God be not blasphemed. Lest either they themselves blaspheme, if they are Gentiles, or others seeing them made worse. The young men likewise exhort, that they be sober. Take away from the young the cause of luxury by removing drunkenness. In all things show yourself. In all things, either the things that are fitting, or, not only in body but also in mind. An example of good works. Lest by example you destroy the word, or boldly reprove others. In doctrine integrity, gravity: sound speech, irreproachable. That they may know how they should teach. That he who is of the opposite side may turn back, having nothing evil to say of us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"Quis potest contradicere, si quid tale notaret? Servos dominis suis subditos esse, in omnibus placentes. In omnibus quae imperant juste. Non contradicentes, non fraudantes. Ne cum murmuratione faciens et homini ingratus sis, et mercedem non habeas apud Deum. Sed in omnibus fidem bonam ostendentes. Sive in iis que sibi creduntur; sive ut ostendant opere, bonum esse quod credunt. Ut doctrinam Salvatoris nostri Dei ornent in omnibus. Et corum operibus collaudetur, ut videant opera vestra bona, et glorificent Patrem vestrum. Apparuit autem Dei gratia Salvatoris omnibus hominibus erudiens nos. Nullam excipiens conditionem vel sexum, et præceptis, et exemplo. VI denegantes impietatem, et sæcularia desideria. Saeculare est omne desiderium, et omnis ambitio temporalis. Sobrie et juste. Propter quod et Salvator ait; Attendite, ne graventur corda vestra in crapula, et ebrietate, et curis hujus vitae. Et pie vivamus in hoc sæculo. Justitiæ jungamus pietatem, ne intemperata sit. Exspectantes beatam spem. Ille fiducialiler haec exspectat, qui ita vixerit, sicut dixit. Et adventum gloriæ magni Dei et Salvatoris nostri Jesu Christi. Ipsum dixit magnum Deum Christum, de quo ait angelus ad beatam Mariam: Hic erit magnus, et reliqua. Qui etiam cum gloria venturus est judicare vivos et mortuos. Qui dedit seipsum pro nobis, ut nos redimeret ab omni iniquitate.","english":"Who can contradict if someone notes such a thing? That servants be subject to their masters, pleasing in all things. In all things which they command justly. Not contradicting, not defrauding. Lest by doing so with murmuring you be both ungrateful to man and not have your reward with God. But in all things showing good faith. Whether in the things that are entrusted to them; or that they show by their work that what they believe is good. That they may adorn the doctrine of our Savior God in all things. And that He may be praised by their works, that they may see your good works and glorify your Father. But the grace of God our Savior has appeared to all men, instructing us. Excluding no condition or sex, both by precepts and by example. VI. Denying impiety and worldly desires. Every desire is worldly, and every ambition is temporal. Soberly and justly. For which reason the Savior also says: Take heed, lest your hearts be weighed down with gluttony and drunkenness and the cares of this life. And let us live piously in this world. Let us join piety to justice, lest it be intemperate. Awaiting the blessed hope. He confidently awaits these things who has lived as He said. And the coming of the glory of the great God and our Savior Jesus Christ. He called Christ Himself the great God, of whom the angel said to blessed Mary: This one shall be great, and the rest. Who is also to come with glory to judge the living and the dead. Who gave Himself for us, that He might redeem us from all iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"Sicut ait Isaias: Dedit in mortem animam suam, et cum sceleratis deputatus est, et ipse peccata multorum tulit. Et mundaret sibi populum acce. ptabilem, sectatorem bonorum operum. Propterea se dedit, ut nos ab omni iniquitate mundaret; caveamus ergo ne beneficium ejus irritum et inane faciamus. Hæc loquere et exhortare. Omnis tuus sermo in hoc exhortatio sit. Et argue cum omni imperio. I Acriter arguit, qui ita non vivit ut docet. Nemo te contemnat. Talem te exhibe qui contemni non possis: auctoritatem enim doctrinae vita facit.\n\nAdmone illos principibus et potestatibus subditos esse, dicto dbedire, ad omne opus bonum paratos esc. Non ad aliquod malum. Neminem blasphemare. Ne illos quidem qui blasphemari merentur. Non titigiosos esse, sed modestos, omnem ostendentes mansuetudinem. Litigiosus autem esi qui vicem reddendo provocat litem. Ad omnes homines. Non solum ad bonos. Eramus eteniut et no. Ne desperarent correctionem, suum proponit exemplum. Sive quia et nos tales fuimas, ait, debemus eorum insipientiam ferre patienter. Aliquando insipientes et increduli. Notandum, quales nos Ghristus invenerit; ct non de nostris meritis praesumamus, nec de naturæ bono gloriemur. Errantes, servientes desideriis et voluptatibus variis, in malitia et invidia agentes: odibites, odientes invicem. Ecce quales eramus ante gratiam per arbitrii libertatem.","english":"As Isaiah says: He gave his soul to death, and was reckoned among the wicked, and he himself bore the sins of many. And that he might cleanse for himself a people acceptable, a follower of good works. For this reason he gave himself, that he might cleanse us from all iniquity; let us therefore take care not to make his benefit void and empty. Speak these things and exhort. Let all your speech be in this exhortation. And rebuke with all authority. He rebukes sharply who does not live as he teaches. Let no one despise you. Show yourself such that you cannot be despised: for life gives authority to doctrine.\n\nAdmonish them to be subject to princes and powers, to obey what is said, ready for every good work. Not for any evil. To blaspheme no one. Not even those who deserve to be blasphemed. Not to be quarrelsome, but modest, showing all gentleness. But he is quarrelsome who provokes a quarrel by returning the blow. Toward all men. Not only toward the good. For we also were once such. Lest they despair of correction, he sets forth his own example. Whether because we too were such, he says, we ought to bear their foolishness patiently. Once foolish and unbelieving. It must be noted what sort of people Christ found us; and let us not presume on our own merits, nor glory in the good of nature. Erring, serving desires and various pleasures, living in malice and envy: hateful, hating one another. Behold what sort we were before grace through the freedom of the will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"Cum autem benignitas et humanitas apparuit Salvatoris nostri Dei. Humanitas, sive secundum hominem Christus; sive largitas Dei. Non ex operibus justitiæ. Notandum, quia nullis nostris meritis sumas salvati, sed sola misericordia Redemptoris: conticescant præcipitatores magis quam defensores arbitrii liberi. Quæ fecimus nos. Quæ nos Judaei fecimus; quanto magis gentiles! Sed secundum suam misericordiam salvos nos fecit. Non secundum industriam vel laborem nostrum, sed secundum misericordiam illius qui nos in omni opere bono et prævenit et consummat. Per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit in nobis abunde per Jesum Christum Salcatorem nostrum. Plusquam in prioribus justis. Ut justificati gratia, ipsius hæredes simus. Advertendum quod gratia illius justificamur, non nostris meritis. Secundum spem vitæ æternæ. Non secundum carnalem hæreditatem. Fidelis sermo est: et de his volo te confirmare, ut curent bonis operibus præesse, qui credunt Deo. Ad bona opera docenda praeesse. Hæc sunt bona et utilia hominibus. Haec, hon quæ sequuntur. Stultas autem quæstiones et genealogias. Oc. cupari nos non vult in superfluis quæstionibus et contentionibos quæ de generationibuS ih lege oriuntur; sed hæc loqui semper, de quibus proficiant audientes. Et contentiones, et pugnas legis devita: sunt enim inutiles et vanæ. Quasi contrarietates, quas hæretici captant.","english":"But when the kindness and humanity of our Savior God appeared. Humanity, whether Christ according to the man, or the generosity of God. Not from works of righteousness. It must be noted that we are saved by no merits of our own, but by the mercy of the Redeemer alone: let the overthrowers, rather than the defenders, of free will fall silent. What we have done. What we Jews have done; how much more the Gentiles! But according to his own mercy he saved us. Not according to our diligence or labor, but according to the mercy of him who both goes before us and brings us to completion in every good work. Through the washing of regeneration and renewal of the Holy Spirit, whom he poured out upon us abundantly through Jesus Christ our Savior. More than in the former righteous. That, justified by grace, we may be his heirs. It must be observed that we are justified by his grace, not by our own merits. According to the hope of eternal life. Not according to a carnal inheritance. The saying is faithful: and concerning these things I want you to affirm, that those who believe in God should be careful to preside over good works. To preside over the teaching of good works. These things are good and useful to men. These things, not those that follow. But foolish questions and genealogies. He does not wish us to be occupied with superfluous questions and contentions which arise from generations in the law; but always to speak of these things from which the hearers may profit. And avoid contentions and strivings of the law: for they are useless and vain. As it were contrarieties, which heretics seize upon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"Haereticum hominem post unam et secundam correptionem devita, sciens quia subversus esi qui ejusmodi est. Nec circa ipsos nos vult occupari, qui correpti secundo non corriguntur: ne tempus inani contemptione perdamus. Et delinquit, cum sit proprio judicio condemnatus. Quia post auditam et cognitam veritatem in sua pertinacia perseverat; funiculis enim peccatorum suornm unusquisque constringitur. Cum misero ad te Arthemam, aut Tychicum, festina ad me venire Neapolim: ibi enim statui hiemare. Zenam legis peritum, et Apollo sollicite præmitte, ut nihil illis desit. Ut nihil perdant de fructu doctrinæ tardantes. Discant autem et vestris bonis operibus præesse ad usus necessarios, ut noli sint infructuosi. Id ipsi repetit, quod superius dixerat. Curent bonis operibus præesse qui credunt Deo. Salutant te qui mecum sunt omnes. Saluta eos qui nos amant in fide. Gratia Dei cum omnibus vobis. Amen. Vere, sive fideliter. Scripta de Nicopoli.","english":"Avoid a heretical man after a first and second admonition, knowing that such a one is subverted. Nor does he wish us to be occupied with those who, having been admonished a second time, are not corrected, lest we waste time on empty contempt. And he is in error, since he is condemned by his own judgment. Because after the truth has been heard and known, he perseveres in his obstinacy; for each one is bound by the cords of his own sins. When I send Artemas to you, or Tychicus, hasten to come to me at Neapolis, for there I have decided to winter. Zenas the lawyer and Apollo send on ahead with care, so that nothing may be lacking to them. So that delaying they may lose nothing of the fruit of doctrine. But let them also learn to preside over good works for necessary uses, so that they may not be unfruitful. He repeats the same thing that he had said above. Let those who believe in God take care to preside over good works. All who are with me greet you. Greet those who love us in the faith. The grace of God be with you all. Amen. Truly, or faithfully. Written from Nicopolis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":610,"ref":"p610","source":"AD PHILEMONEM EPISTOLA DIVI PAULI.\n\nARGUMENTUM.\n\nPhilemoni familiares litteras facit pro Onesimo servo ejus, scribit autem ei a Roma de carcere.\n\nPaulus vinctus Jesu Christi, et Timothæus frater Philemoni dilecto et adjutori nostro, ct Appiæ sorori charissimæ. In Evangelio erat adjulor. Appia vero, vel soror creditur ejus esse, vel conjux. Et Archippo commititoni nostro, et Ecclesiæ quæ in domo tua est. Gratia vobis, et pax a Deo Patre nostro et Domino Jesu Christo. Archippus vel episcopus erat, vel diaconus: de quo ad Colossenses ait: Licite Arcbippo: Vide ministerium quod accepisti, ut ilud impleas. Gratias ago Deo meo, semper memoriam tui faciens, in orationibus meis. Cum gaudio orat pro eis. Audiens charitatem tuam, et fidem quam habes in Domino Jesu. Quae bonis operibus innotescit. Et in omnes sanctos. Qui diligit caput, oportet eum omnia membra dili. gere. Ut communicatio fidei tuce evidens fiat in agnitione omnia operis boni in vobis, in Christo Jesu. Sive hoc oro, ut opera tua in Christo clarescant. Aliter: Omnes diligit sanctos in tantum, ut omnes inter nos boni in Christo evidenler agnoscant te esse fidelem. Gaudium enim magnum habui, et consolationem in charitate tua, quia viscera sanctorum requieverunt per te, frater. Quos bospilio recepisti. Propter quod multam fiduciam habentes in Christo Jesu.","english":"THE EPISTLE OF SAINT PAUL TO PHILEMON.\n\nARGUMENT.\n\nHe writes a personal letter to Philemon on behalf of his slave Onesimus; he writes to him from Rome, from prison.\n\nPaul, a prisoner of Jesus Christ, and Timothy his brother, to Philemon our beloved and fellow worker, and to Appia our most dear sister. He was a fellow worker in the Gospel. But Appia is believed either to be his sister or his wife. And to Archippus our fellow soldier, and to the Church which is in your house. Grace to you and peace from God our Father and the Lord Jesus Christ. Archippus was either a bishop or a deacon; concerning whom he says to the Colossians: Say to Archippus: See to the ministry which you have received, that you fulfill it. I give thanks to my God, always making remembrance of you in my prayers. He prays for them with joy. Hearing of your love and the faith which you have in the Lord Jesus. Which becomes known through good works. And toward all the saints. He who loves the head ought to love all the members. That the communication of your faith may become evident in the knowledge of every good work in you, in Christ Jesus. Whether this I pray, that your works may shine forth in Christ. Otherwise: He loves all the saints to such a degree that all the good among us in Christ may clearly recognize that you are faithful. For I have had great joy and consolation in your love, because the hearts of the saints have been refreshed through you, brother. Whom you received with hospitality. For which reason, having much confidence in Christ Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":611,"ref":"p611","source":"Cum charitas tua nubis fiduciam dederit imperandi, tamen maluimus obsecrare. Imperandi tibi quod ad rem pertinet, propter charitatem. Quod ad nem pertinet charitatis Christianæ. Magis obsecro, cum sis talis, ut Paulus senex: nunc autem et vinctus Jesu Christi obsecro te pro meo filio, quem genui in vinculis Onesimo. In omnibus mihi consimilis. Qui tibi aliquando inutilis fuit, nunc autem et tibi, et mihi utilis quem remisi tibi. Quando erat carnalis. Tu autem illum ut mea viscera suscipe. Id est filium. Quern ego volueram mecum detinere, ut pro te mihi ministraret in vinculis Evangelii. Ex hoc cognosce qualis sit qui mihi ita placuit, ut crederem eum posse pro te mihi ministrare. Sine consilio autem tuo nihil volui facere. Ita loquitur, ut eum ad ipsum remittat, sive ut magis ejus utilitas commendetur. Uti ne velut ex necessitate bonum tuum esset, sed voluntarium: forsitan enim ideo discessit ad horam a tc, ut æternum illum reciperes, jam non ut servum. Non enim jam quasi ex necessitate serviet, sed voluntarius. Sed pro servo charissimum fratrem, maxime mihi: quanto autem magis tibi et in carne et in Domino! Cui et carnaliter, et secundum quod credidit, debet obsequium. Si ergo habes me socium, suscipe illum sicut me; Ii autem aliquid nocuit tibi aut debet; hoc mini imputa. EgoPaulus scripsi mea manu: ego reddam, ut non dicam tibi, quod et teipsum mihi bes.","english":"Since your love has given me the confidence of a cloud to command, yet we preferred to entreat. To command you what pertains to the matter, for the sake of love. What pertains to no one of Christian love. Rather I entreat, since you are such a man, as Paul an old man: now moreover also a prisoner of Jesus Christ I entreat you for my son, whom I begot in chains, Onesimus. In all things like me. Who once was useless to you, but now both to you and to me useful, whom I have sent back to you. When he was carnal. But do you receive him as my own heart. That is, as a son. Whom I would have wished to keep with me, that for you he might minister to me in the chains of the Gospel. From this know what sort of man he is who so pleased me, that I believed he could minister to me for you. But without your counsel I wished to do nothing. He speaks thus, that he sends him back to him, or that his usefulness may be more commended. That your good might not be as it were from necessity, but voluntary: for perhaps for this reason he departed from you for an hour, that you might receive him forever, no longer as a slave. For he will no longer serve as it were from necessity, but willingly. But instead of a slave, a most dear brother, especially to me: how much more to you both in the flesh and in the Lord! To whom he owes obedience both carnally and according to what he has believed. If therefore you have me as a partner, receive him as myself; but if he has harmed you or owes anything, charge this to me. I Paul have written with my own hand: I will repay, so that I need not say to you, that you also owe yourself to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"Ita frater; ego te fruar in Domino: refice viscera mea in Domino. Confidens de obedientia na scripsi tibi, sciens quoniam et super id quod dico facies. Si me diligis, sic illum suscipe, sicut me: quid ego illum habeo sicut me. Simul autem et parA mihi hospitium; nam spero per orationes vestras donari me vobis. Hic ostenditur, quia prima vire de urbe missus est. Salutat te Epaphras concaptivus meus in Christo Jesu; Marcus, Aristarchus, Demas et Lucas, adjutores mei. Gratia Domini nostri Jesu Christi cum spiritu vestro Amen. Scripta ab urbe Roma.\n\nAD HEBRÆOS DIVI PAULI EPISTOLA.\n\nPRÆFATIO.\n\nIn primordiis bujus epistolae dicendum est quae causa exstiterit cur apostolus Paulus morem suum in hac epistola non servaverit: videlicet ut vel vocabutum nominis sui, vel ordinis describeret dignitatem. Hæc igitur causa exstitit, quod eam nomine suo non titulavit? quia Judæis scribebat suis fratribus, quibus odiosus erat, eo quod circumcisionem, et sabbatum, et sacrificia caetera, quæ lex praecepit observanda, ipse doceret non debere carnaliter observari post dominicam passionem. Nam illi qui crediderant Judæi, contendebant utrumque tenere, baptizari scilicet secundum gratiam Evangelii et circumcidi, sabbatum quoque observare secundum legis praeceptum.","english":"Thus, brother; may I enjoy you in the Lord: refresh my heart in the Lord. Confident of your obedience, I have written to you, knowing that you will do even beyond what I say. If you love me, receive him as you would me: what, then, do I have of him as of myself? At the same time also prepare a lodging for me; for I hope that through your prayers I will be granted to you. Here it is shown that he was sent first from the city. Epaphras, my fellow prisoner in Christ Jesus, greets you; Mark, Aristarchus, Demas, and Luke, my helpers. The grace of our Lord Jesus Christ be with your spirit. Amen. Written from the city of Rome.\n\nTHE EPISTLE OF SAINT PAUL TO THE HEBREWS.\n\nPREFACE.\n\nAt the beginning of this epistle it must be said what cause existed why the apostle Paul did not keep his custom in this epistle: namely, that he set forth either the title of his name or the dignity of his rank. This, then, was the cause why he did not entitle it with his name: because he was writing to the Jews, his brothers, to whom he was hateful, for the reason that he taught that circumcision, and the sabbath, and the other sacrifices which the law commanded to be observed, ought not to be observed carnally after the Lord's passion. For those Jews who had believed contended that both should be held: namely, to be baptized according to the grace of the Gospel, and to be circumcised, and also to observe the sabbath according to the precept of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"Quapropter si posuisset nomen suum Apostolus in exordio hujus Epistolae, poterat evenire ut ejus æmuli nomen illius in prima fronte legentes dedignarentur eam recipere, sicque utilitas lectionis differretur. Nomen autem apostolatus idcirco non posuit, quoniam ipse apostolus gentium constitutus, si nomine apostolatus sui praetitularet epistolam ad eos direcLam, vocans se apostolum, videretur illis fortasse, quod se vellet praeferre apostolo Petro, qui princeps illorum erat a Domino ordinatus, sicut idem egregius prædicator alio in loco dicit: Qui operaius est ( inquiens) Petro in apostolatum circumcisionis, operatus est et mihi inter gentes. Forlassis etiam dicerent: Quid est quod Paulus doctor gentium præfert se apostolis nostris Petro et Jacobo? scriba iis quibus ordinatus est apostolus: nam scripta nostrorum apostolorum nos abunde possunt docere. Quo facto ostendit se non ignorare illorum superbiam pariterque suam exhibuit humilitatem. Simili modo etiam et Joannes apostolus causa humilitatis ejusque rationis nomen suum in epistola sua praetermisit. Vel certe dicunt quidam, quod propterea, quia Christum erat in epistola nominaturus Apostolus, dicens: Habemus Pontificem et Apostolum confessionis nostrae Jesum Justum, noluerit nomen apostolatus sui in primordio hujus epistolae ponere.","english":"Wherefore, if the Apostle had placed his name in the opening of this Epistle, it could have happened that his rivals, reading his name on the very front, would disdain to receive it, and so the usefulness of the reading would be postponed. But he did not put the name of his apostleship for this reason: because he himself, appointed apostle of the Gentiles, if he had prefixed the letter sent to them with the name of his apostleship, calling himself an apostle, would perhaps seem to them to wish to set himself before the apostle Peter, who was ordained by the Lord as their chief, just as that distinguished preacher says in another place: \"He who worked,\" he says, \"in Peter for the apostleship of the circumcision, worked also in me among the Gentiles.\" Perhaps they would even say: \"What is this, that Paul, the teacher of the Gentiles, sets himself before our apostles Peter and James? Let him write to those to whom he was ordained an apostle; for the writings of our apostles can teach us abundantly.\" By doing this he showed that he was not ignorant of their pride, and at the same time displayed his own humility. In like manner also the apostle John, for the sake of humility and for that reason, omitted his name in his epistle. Or certainly some say that for this reason, because he was about to name Christ in the epistle as Apostle, saying, \"We have a High Priest and Apostle of our confession, Jesus the Just,\" he was unwilling to place the name of his apostleship in the beginning of this epistle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"Non enim congruum duxit, ut ubi Chritum dicturus erat Apostolum, inibi etiam se apostolum nominaret, maximeque in titulo; ne videretur cuilibet præferre se Christo. Hanc autem quidam dicunt esse Barnabae, quidam Lucae, quidam Clementis, dicentes, quoniam si Pauli esset, ipse utique more solito, sicut in aliis, ita etiam in ista nomen suum praeponeret; sed si Pauli non erit, quia ejus nomine non est titulata: ergo nec Barnabæ, nec Lucae, neque Clementis aut alicujus erit, eo quod nullius nomine titulatur. Cui ergo horum ascribenda est Utique egregio prædicatori; quippe quae ex lucido sensu, ex genere locutionis comprobatur illius esse, quanquam subtiliori atque apertiori stylo com-.prehensa prehensa sit omnibus Epistolis; nam fertur Alus hanc Hebraeis missam, Hebræo sermone eum conscripsisse; in qua ipse peritissimus eistitit, cum reliquas Graeco sermone scripserit. Post discessum vero apostoli Lucas evangelista Graeco sermone eam comprehendit; ex quo postmodum translata est in Latinam linguam, sicut et reliqua.","english":"For he did not consider it fitting that, where he was about to speak of Christ as Apostle, he should there also name himself an apostle, and especially in the title; lest he should seem to anyone to place himself before Christ. Now some say this Epistle is Barnabas's, some Luke's, some Clement's, saying that if it were Paul's, he would certainly, in his usual manner, as in the others, so also in this one have placed his name at the beginning; but if it will not be Paul's, because it is not titled with his name: therefore it will be neither Barnabas's, nor Luke's, nor Clement's, nor anyone's, since it is titled with no one's name. To which of these, then, is it to be ascribed? Certainly to the eminent preacher; for it is proved to be his from his lucid sense and his manner of speech, although it is composed in a subtler and more open style than all the Epistles; for it is reported that this one was sent to the Hebrews, and that he wrote it in the Hebrew tongue, in which he himself was most skilled, since he wrote the rest in the Greek tongue. But after the apostle's departure, Luke the evangelist set it forth in the Greek tongue; from which it was afterwards translated into the Latin language, as were the rest also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"CAPUT PRIMUM. Multifariam multisque modis olim De..,. loquens patribus in prophetis, novusime diebus istis locutus est nobis in Filio. Omnis intentio beati Apostoli in hac Epistola est ut Judaeos cognatos suos ( qui et Hebraei, ab Heber appellantur, in quo assumpti sunt a lege Moysi transire faciat ad gratiarr Evangelii, ab observatione carnaliad spiritalem; mulque eminentiam gratiæ, quae per Filium data est 8delibus, discernit a legalibus umbris, quæ angelicis ministrationibus exhibitæ fuerunt. Unde hic primum ponit prophetas diversis modis variisque locutioni bus Patribus fuisse locutos, dicens: Multifariam, id est, multis locutionibus. Multisque modis, hoc est multis qualitatibus. Olim, præterito videlicet tempore. Loquens Deus Pater per prophetas patribus nestris. Deinde, ut ostenderet quanta differentia esset gratiæ inter illos et patres illorum, subjunxit; Novissime diebus istis, ultimæ ætatis, locutus est nobis per Filium. Dicendo autem: Locutus est in prophetis, et in Filio, tantumdem valet, quasi diceret per prophetas et per Filium; quia præpositio pro alia præpositione saepe accipitur: sicut in multis locis Epistolæ invenitur his præpositionibus indifferenter uti. Consideremus ergo quomodo multis locutionibus multisque qualitatibus locutus sit Deus Pater patribus Testamenti.","english":"CHAPTER ONE. At many times and in many ways, God, speaking in times past to the fathers in the prophets, has in these last days spoken to us in his Son. The whole purpose of the blessed Apostle in this Epistle is to bring his kinsmen the Jews (who are also called Hebrews, from Heber, in whom they were taken up) to pass from the law of Moses to the grace of the Gospel, from carnal observance to spiritual, and he distinguishes the great excellence of the grace which was given to the faithful through the Son from the legal shadows, which were displayed through the ministries of angels. Hence here he first sets forth that the prophets spoke to the fathers in diverse ways and various utterances, saying: At many times, that is, in many utterances. And in many ways, that is, in many qualities. In times past, namely in a former time. God the Father speaking through the prophets to our fathers. Then, to show how great a difference there was between the grace of those men and their fathers, he added: In these last days, of the final age, he has spoken to us through his Son. But by saying: He spoke in the prophets, and in the Son, it is as much as if he said through the prophets and through the Son; because one preposition is often taken for another, just as in many places of the Epistle he is found to use these prepositions indifferently. Let us consider, therefore, in how many utterances and in how many qualities God the Father spoke to the fathers of the Testament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"Multis locutionibus multisque qualitatibus locutus est eis, quia non semper uniformiter secreta sua eis revelavit. Aliquando enim aperte, et per angelum locutus est eis: ut Abraham, cui dixit: Secundum hoc tempus veniam, eritque Saræ illius. Moysi quoque præcepta legalia dando: Non occides; Non adulterabis, cæteraque hujusmodi. Loth quoque de Sodomis eum educendo, aliisque quam plurimis. Aliquando vero obscure, et per aenigmala, ut Moysi, cui dixit: Ego sum qui sum: Hæc dices filiis Israel: Qui est misit Me ad vos; aliquando in habitu militis, ut Josue; aliquando in corde, ut David, qui dicebat: Audiam quid loquatur me Dominus Deus; cæterisque prophetis. Aliquando per somnium, sicut Daniel. Quanta vero distantia est inter gratiam Evangelii, quæ perFilium data est, et legem, quæ per servum administrata est: tanta differentia est inter ministros et adjutores legis: quoniam servi ad servos missi sunt; et inter promissionem et gratiam, quæ per Filium data est filiis, ac postmodum per filios filiis administrata sequitur. Quem consituit hæredem universorum. Hæres dicitur ab hero, id est, domino: eo quod libera poleslate in haereditate dominetur.","english":"He spoke to them in many utterances and many manners, because he did not always reveal his secrets to them in a uniform way. For at times he spoke to them openly, and through an angel: as to Abraham, to whom he said: According to this time I will come, and Sarah shall have a son. And to Moses, by giving the precepts of the law: You shall not kill; you shall not commit adultery; and other things of this kind. And to Lot also, by leading him out of Sodom, and to very many others. But at times obscurely, and through riddles, as to Moses, to whom he said: I am who I am: Thus shall you say to the children of Israel: He who is has sent me to you; at times in the appearance of a soldier, as to Joshua; at times in the heart, as to David, who said: I will hear what the Lord God will speak in me; and to the other prophets. At times through a dream, as to Daniel. For as great as is the distance between the grace of the Gospel, which was given through the Son, and the law, which was administered through a servant, so great is the difference between the ministers and helpers of the law: since servants were sent to servants; and between the promise and the grace, which was given through the Son to the sons, and afterwards is administered through the sons to the sons. Whom he appointed heir of all things. An heir is so called from heros, that is, lord: because he rules over the inheritance with free power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"Constituit ergo Deus Pater Filium hæredem universorum, hoc est totius mundi, seu omnium creaturarum: non tamen secundum divinitatem, qua coaeternus est Patri, et coæqualis illi in omnipotentia deitatis, et qua aeternaliter ipse possidet omnia cum Patre; sed pOtius secundum humanitatem a verbo assumptam constitutus est ille Dominus et haeres super omnem creaturam: sicut illi Deus Pater promisit, dicens: Postula a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae. Et ipse Filius resurgens a mortuis sic loquitur, ex persona humanitatis: Data est (inquiens) mihi omnis potestas in coelo et in terra. Non ergo dividamus personas, sed distinguamus naturas. Unde animad vertendum est solerter Apostolum in Epistola nunc de substantia humanitatis loqui, nunc vero de substantia deitatis: nam quod dixit constitutum illum esse a Deo Patre haeredem omnium creaturarum, ad humanitatem illius retulit: volens autem discretionem facere inter divinitatis ejus naturam, et humanitatis, et ostendere quid proprie pertineret ad unamquamque naturam, subintulit dicens: Per quem fecit et sæcula. Saecula dicuntur a sequendo, eo quod sequuntur, in semet redeundo ac revertendo: Hic autem per saecula debemus intelligere omnia quae facta sunt in tempore.","english":"God the Father therefore appointed his Son heir of all things, that is, of the whole world, or of all creatures: not, however, according to his divinity, by which he is coeternal with the Father and coequal with him in the omnipotence of the Godhead, and by which he eternally possesses all things together with the Father; but rather according to the humanity assumed by the Word, that Lord and heir was appointed over every creature: just as God the Father promised him, saying: Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession. And the Son himself, rising from the dead, speaks thus in the person of his humanity: All power has been given to me, he says, in heaven and on earth. Let us not, then, divide the persons, but let us distinguish the natures. Hence it must be carefully noted that the Apostle in this Epistle now speaks of the substance of the humanity, and now of the substance of the Godhead: for in saying that he was appointed by God the Father heir of all creatures, he referred this to his humanity; but wishing to make a distinction between the nature of his divinity and that of his humanity, and to show what properly belongs to each nature, he added, saying: Through whom he also made the ages. Ages are so called from following, because they follow, returning and reverting into themselves: but here by ages we ought to understand all things that were made in time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"Ut ergo ostenderet Apostolus eumdem novissimis diebus venisse in mundum, ac temporaliter hæreditatem percepisse, qui ante omnia saecula erat cum Patre, dixit: Per quem fecit Deus Pater omnia quæ in tempore facta sunt: nam quod evangelista Joannes dixit: Omnia per ipsum facta sunt, et sine ipso factum est nihil: hoc Apostolus significavit dicendo: Per quem fecit et saecula: referens hoc ad divinitatem ejus. Deinde vero quibusdam gradibus ascensionum eleganter utens, pervenit ad id quod omnibus his majus est, et insonuit, dicens: Qui cum sit splendor gloriæ, et figura substantiæ ejus. Deus Pater lux est, sicut idem Apostolus ait, loquens de Filio: Qui habitat (inquit) lucem inaccessibilem, et Filius lux, et Spiritus sanctus lux. Item Pater splendor, et Filius splendor: et quomodo splendor procedat ex splendore, impossibile est definire. Idcirco autem appellatur Filius splendor Patris, quia sicut in igne tria sunt inseparabilia: ignis videlicei, calor et splendor: et tamen splendore nobis ostenditur ignis et calor: licet humana non sint comparanda divinis: Ita natura Patris, et Filii, et Spiritus sancti inseparabiliter conjuncta et unita, per Verbum suum, quasi per splendorem dignata est semetipsam ostendere, et insuper mysterium sanctae Trinitalis, dicente ipso Filio: Ego et Pater unum sumus, et Ite, baptizate omnes gentes, in nomine Patris, et Filii, et Spiritus sancti.","english":"Therefore, to show that the Apostle had come into the world in these last days, and had received the inheritance in time—he who was with the Father before all ages—he said: Through whom God the Father made all things that were made in time. For what the evangelist John said: All things were made through him, and without him was made nothing—this the Apostle signified by saying: Through whom he also made the ages, referring this to his divinity. Then indeed, using certain steps of ascents elegantly, he came to that which is greater than all these, and declared, saying: Who since he is the splendor of glory, and the figure of his substance. God the Father is light, as the same Apostle says, speaking of the Son: Who dwells, he says, in inaccessible light; and the Son is light, and the Holy Spirit is light. Likewise the Father is splendor, and the Son is splendor; and how splendor proceeds from splendor cannot be defined. For this reason, then, the Son is called the splendor of the Father, because just as in fire there are three inseparable things—namely fire, heat, and splendor—and yet by splendor fire and heat are shown to us (though human things are not to be compared with divine things)—so the nature of the Father, and of the Son, and of the Holy Spirit, inseparably joined and united, deigned to show itself through its Word, as it were through splendor, and moreover the mystery of the holy Trinity, the Son himself saying: I and the Father are one, and: Go, baptize all nations, in the name of the Father, and of the Son, and of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"Mirabili igitur modo Apostolus omnem substantiam deitatis Patris et Filii ostendit: ut duas personas aperiret in gloria et splendore. Per splendorem quippe unitatem declaravit essentiæ cum Deo Patre; in nomine autem gloriæ, personam Dei Patris expressit; in splendore autem, personam Filii; et sic est Filius splendor de splendore, sicut lux de luce, Deus de Deo, lumen de lumine, principium de principio. Sequitur: Et figura subslantiæ ejus. Quantum ad homines pertinet, aliud est figura, aliud substantia: quia dum pingitur imago et figura alicujus hominis in pariete, non est illud figura, quod est substantia. Apostolus autem figuram in hoc loco pro ipsa substantia et aequalitate essentiae posuit: et quod hic dixit figuram, alias dixit formam, inquiens: Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo; sed semetipsum exinanivit, formam servi accipiens; forma enim illic, et figura hic, unam declarant qualitatem essentiae: Christus ergo splendor Patris est, et figura substantiæ ejus: quia per illum Pater manifestatus est, sicut ipse dixit: Pater, manifestavi nomen tuum hominibus: et aequalis est illi in substantia deitatis. Sequitur: Par... tansque omnia verbo virtutis luce. Dicendo portans, facililatem continendi voluit exprimere: posuitque portans, pro eo quod est gubernans et regens.","english":"In a wonderful way, therefore, the Apostle shows the whole substance of the deity of the Father and the Son, so as to reveal two persons in glory and splendor. For by “splendor” he declared the unity of essence with God the Father; in the name of “glory,” however, he expressed the person of God the Father; in “splendor,” the person of the Son; and thus the Son is splendor from splendor, as light from light, God from God, lumen from lumen, principle from principle. It follows: And the figure of his substance. As far as pertains to men, figure is one thing and substance another, because when the image and figure of some man is painted on a wall, that is not the figure which is the substance. But the Apostle in this place put “figure” for the very substance and equality of essence; and what he called “figure” here, elsewhere he called “form,” saying: Who, when he was in the form of God, did not think it robbery to be equal with God; but emptied himself, taking the form of a servant. For “form” there and “figure” here declare one quality of essence. Christ, therefore, is the splendor of the Father and the figure of his substance, because through him the Father has been made manifest, as he himself said: Father, I have manifested your name to men; and he is equal to him in the substance of deity. It follows: ...and upholding all things by the word of his power. By saying “upholding,” he wished to express the ease of containing all things; and he put “upholding” for what is “governing and ruling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Verbum igitur Dei Patris, omnia quae fecit verbo virtutis suae portat: hoc est, potentia virtutis suae, et verbo jussionis suae omnia gubernat et regit. Non enim minus est gubernare mundum, quam creasse; nam in creando ex nihilo substantiae rerum productae sunt: in gubernando vero ea quae facta sunt, ne ad nihilum redeant, continentur. Ergo dum haec omnia reguntur, et ad invicem sibi pugnantia coaptantur, magnum et admirabile virtutis Dei judicium declaratur. Post tantam divinae majestatis in Filio claritatem ad humilia incarnationis ejus descendit: pariterque discernit naturam divinitatis atque humanitatis, dicens: Purgationem peccaternm faciens. Nam quod dixit: Portans omnia guhernatione sua et rcgimine virtutis suæ, ad divinitatem retulit. Quod vero subdidit: Peccatorum purgationem faciens, ad humanitatem illius proprie pertinet: vel per redemptionem utique passionis suae et aquam baptismatis: junia quod Joannes in Apocalypsi sua dicit: Lavit nos a peccatis nostris in sanguine suo. Sedet ad dexteram majestatis ejus in excelsis. Considerandus est ordo verborum: primum siquidem perhibuit purgationem Dominum sua passione nobis procurasse; ac deinde dixit, illum sedere ad dexteram majestatis in excelsis: nam Christus primum nos redemit sanguine passionis suae, et sic postmodum altitudinem cœlorum penetravit, ubi nunc ad dexteram Patris sedet.","english":"Therefore the Word of God the Father bears all things that he has made by the word of his power: that is, by the might of his power, and by the word of his command he governs and rules all things. For it is no less to govern the world than to create it; for in creating, the substances of things were brought forth out of nothing: but in governing, those things that have been made are held together, lest they return to nothing. Therefore while all these things are ruled, and things that strive against one another are fitted together, the great and wonderful judgment of the power of God is declared. After so great a clarity of the divine majesty in the Son, he descends to the lowly things of his incarnation: and at the same time he distinguishes the nature of divinity and of humanity, saying: Making purification of sins. For what he said: Bearing all things by his governance and the rule of his power, he referred to the divinity. But what he added: Making purification of sins, belongs properly to his humanity: whether certainly through the redemption of his passion and the water of baptism: just as John says in his Apocalypse: He washed us from our sins in his blood. He sits at the right hand of his majesty on high. The order of the words must be considered: for first he declared that the Lord procured purification for us by his passion; and then he said that he sits at the right hand of majesty on high: for Christ first redeemed us by the blood of his passion, and so afterward penetrated the height of the heavens, where he now sits at the right hand of the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":621,"ref":"p621","source":"Sedere autem illius, pro habitare, et esse ponitur in loco isto: sicut et dextera pro honore et dignitate summa. Nam non est putandum quod omnipotens Pater, qui spiritus est incircumscriptus, omnia replens, dexteram aut sinistram habeat, sicut nos habemus: aut quod ita sedeat in dextera illius Filius ejus, sicut solem filii regum sedere juxta Patrem, apposito sibi solio; sed sicut dicimus, dextera pro gloria et dignitatis honore accipitur; siquidem et Pater a dextris esse scribitur Christi, ut in psalmo habetur, Dominus a dextris tuis confregit in die irae suæ reges. Ambo ergo a dextris sunt, quia nihil est in divinitate sinistrum; quia unum est jam cum Deo in gloria homo assumptus a verbo, et quadragesimo die exaltatus ad coelestia. Quid est ergo, sedet ad dexteram majestalis, nisi ut dicatur, habitat in plenitudine paternæ majestatis? Et cum dixit, in excelsis, ostendit illum hominem super omnem creaturam angelicam et humanam exaltatum esse; unde et sequitur. Tanto melior angelis effectus, quanto differentius præ illis nomen hæreditavit. Factum hic, vel effectum pro susceptum debemus accipere; tanquam diceret: Illis differentius atque excellentius nomen filiationis hæreditavit: nam quanta distantia est inter nomen filii et servi, tanto ille majoris dignitatis est prae angelis: quoniam ille creator (secundum divinitatetn dico ) illi creatura.","english":"But \"to sit\" is used in this place for \"to dwell\" and \"to be,\" just as \"right hand\" is used for honor and the highest dignity. For it must not be thought that the omnipotent Father, who is an uncircumscribed spirit, filling all things, has a right hand or a left hand as we do; or that his Son sits at his right hand in such a way as sons of kings sit beside their father with a throne set next to him; but as we say, \"right hand\" is taken for glory and the honor of dignity; indeed, the Father is also written to be at the right hand of Christ, as is found in the psalm: The Lord at your right hand has shattered kings in the day of his wrath. Both, therefore, are at the right hand, because there is nothing sinister in the Godhead; because the man assumed by the Word is now one with God in glory, and on the fortieth day was exalted to heavenly things. What is it, then, \"he sits at the right hand of majesty,\" except that it be said, he dwells in the fullness of the Father's majesty? And when he said \"on high,\" he showed that that man has been exalted above every angelic and human creature; whence also it follows: Having become so much better than the angels, as he has inherited a more excellent name than they. Here \"made\" or \"become\" we ought to take for \"received\"; as if he were saying: He has inherited a more excellent and surpassing name of sonship than they; for as great as is the distance between the name of son and of servant, so much greater in dignity is he than the angels: since the one is creator (I speak according to divinity), the other creature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"Ipse quoque homo in hoc est major omnibus angelis omnique creatura: quia potestas, quae erat in omni verbo, ante omnia sæcula, requievit in illo homine assumpto a verbo ex tempore conceptionis. Quapropter illi sunt ministri et famuli, sicut in ejus lentatione et passione, resurrectione quoque, atque ascensione declaratum est. Ille autem filius proprius et hæres existit: quod et Apostolus nobis innuit, dum subjungit: Cui enim dixit aliquando angelorum, Filius meus es tu, ego hodie genui te? Subaudi, nulli angelorum hoc dictum est. Hoc de Verbo Dei inlelligendum est, quod æternum et consubstantiale est Patri, non de qualibet creatura; licet legamus in libro Job, angelos appellatos esse filios Dei. In Genesi quoque filios; sed quod utique quando fit, abusive fit. Quando ergo dixit ei: Filius meus es tu: tempore baptismatis, et in monte intonuit vox paterna coelilus, dicens: Hic est Filius meus dilectus. Et in hoc, quod dixit, Filius meus es tu, manifestat ex ipsa sua essentia illum esse genitum. Notandumque quia non dixit: Ante omnia saecula genui te, vel in præterito tempore; sed, hodie, inquit, genui te, quod adverbium est praesentis temporis: in Deo enim nec præterita transeunt, nec futura succedunt; sed omnia tempora simul ei conjuncta sunt, quia omnia praesentia habet.","english":"That man himself is also greater in this respect than all the angels and every creature: because the power that was in every word before all ages rested in that man assumed by the Word from the time of conception. Therefore they are his ministers and servants, as was declared in his humiliation and passion, and also in his resurrection and ascension. But he exists as the proper Son and heir; and the Apostle indicates this to us when he adds: For to which of the angels did he ever say, You are my Son, today I have begotten you? Understand: this was said to none of the angels. This must be understood of the Word of God, which is eternal and consubstantial with the Father, not of any creature; although we read in the book of Job that angels were called sons of God. In Genesis too, sons; but whenever this happens, it happens by an improper use of the term. When, then, did he say to him: You are my Son? At the time of baptism, and on the mountain the Father's voice thundered from heaven, saying: This is my beloved Son. And in this, that he said, You are my Son, he shows that he was begotten from his very own essence. And it must be noted that he did not say: Before all ages I begot you, or in the past tense; but, he says, today I have begotten you, which is an adverb of the present tense: for in God neither past things pass away nor future things succeed; but all times are joined together to him at once, because he has all things present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"Et est sensus: Sicut ego semper aeternus sum, neque initium, neque finem habeo: ita te semper habeo coaeternum mihi. Tale est et illud quod alibi dixit: Ante Lucifcrum genui te, id est ante angelicam creaturam, et. ante omnia saecula. Et rursum, Ego ero ei in Patrem, et ipse erit mihi in filium. Videsne quomodo disceruit geminam naturam in Christo? nam quod dixit paulo superius, Hodie genui te, ad divinitatem I æternitatis; at vero quod subintolit, Ego ero illi in Patrem; ad humanitatis refert essentiam, sine aliqua dubitatione. Unde et congrue verbo futuri temporis usus est, dicens: Ero. Quoniam quando Deus Pater dixit ad David: Cum dormieris cum patribus, suscitabo semen tuum, quod egredietur de lumbis tuis; et firmabo| thronum ejus super throrum tuum: ipseque erit mihi filius, et ego ero illi Pater, futurum erat adhuc, ut Verbum Dei Patris assumeret hominem in utero virginali, in unitate suae personae: sive quia Filius Dei esset in veritate, non adoptivus, sed proprius. Haec autem sententia et ad superiora potest respicere, ut ita legatur sub interrogatione: Rursum a cui angelorum dixit: Ego ero illi in Patrem? Et subaudis, Nulli; vel certe absolute, et affirmative, hoc modo: Rursum de illo Deus Pater: Ego ero in Patrem. Et cum iterum introduxit primogenitum in orbem terræ dixit: Et adurent eum omnes angeli Dei.","english":"And this is the meaning: Just as I am always eternal, having neither beginning nor end, so I always have you co-eternal with me. Such also is that which he said elsewhere: Before the morning star I begot you, that is, before the angelic creation, and before all the ages. And again, I will be to him a Father, and he will be to me a son. Do you see how he distinguished the twofold nature in Christ? For what he said a little above, Today I have begotten you, refers to the divinity of eternity; but what he added, I will be to him a Father, refers without any doubt to the essence of humanity. Hence he fittingly used a word of future tense, saying: I will be. For when God the Father said to David: When you sleep with your fathers, I will raise up your seed, which will come forth from your loins; and I will establish his throne above your throne: and he himself will be to me a son, and I will be to him a Father, it was still to come that the Word of God the Father would assume a man in the virgin's womb, in the unity of his person: or because the Son of God would be in truth, not adopted, but his own. But this sentence can also look back to the preceding words, so that it is read as a question: Again, to which of the angels did he say: I will be to him a Father? And you understand, To none; or certainly absolutely and affirmatively, in this way: Again concerning him God the Father says: I will be a Father. And when he again brought the firstborn into the world, he said: And let all the angels of God worship him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"Omnis unigenitus potest dici primogenitus, eo quod primus aperiat vulvam matris; non tamen omnis primogenitus unigenitus, qui habet alios fratres subsequentes. Dominus autem Jesus tam secundum divinitatem quam secundum humanitatem et unigenitus, et primogenitus dici potest. Unigenitus eat secundum divinitatem, quia in natura divinitatis non habet fratres subsequentes; secundum humanitatem quoque unigenitus est beatæ Mariae, quæ post illum alios non genuit: sicut calumniatur Helvidius. Deinde primogenitus est secundum divinitatis essentiam, sicut per Salomouem testatur, dicens: Ego sapientia ex ore Altissimi prodivi, primogenita ante omnem creaturam. Secundum humanitatem qua primogenitus est in multis fratribus adoptivus: de quibus ipse dixitMariae: Vade ad fratres meos, et die eis. Quod autem dicit Apostoius: Cum iterum introduxit Deus Pater Filium suum primogenitum in mundum, sic videntur hæc verba sonare, quasi jam altera vice introductus esset. Sed quomodo hoc sit intelligendum, Evangelista Joannes aperte manifestat, dicens: In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. Verbum ergo Dei Patris, per quod omnia facta sunt, unius essentiæ existens cum Patre et Spiritu sancto, ubique est, et omnia implet. Quia cingendo implet omnia, implenda cingit: gubernando praesidet, praesidendo gubernat.","english":"Every only-begotten son can be called firstborn, in that he is the first to open his mother's womb; yet not every firstborn is only-begotten, since he has other brothers who follow. But the Lord Jesus, both according to his divinity and according to his humanity, can be called both only-begotten and firstborn. He is only-begotten according to his divinity, because in the nature of the Godhead he has no brothers who follow; according to his humanity too he is the only-begotten of blessed Mary, who after him bore no others—as Helvidius slanders. Then he is firstborn according to the essence of the Godhead, as is attested through Solomon, saying: I, Wisdom, came forth from the mouth of the Most High, the firstborn before every creature. According to his humanity he is firstborn among many adoptive brothers; of these he himself said to Mary: Go to my brothers, and tell them. But as for what the Apostle says: When God the Father again brought his firstborn Son into the world, these words seem to sound as though he had already been brought in a second time. But how this is to be understood, the Evangelist John openly makes manifest, saying: He was in the world, and the world was made through him, and the world did not know him. The Word, therefore, of God the Father, through whom all things were made, existing of one essence with the Father and the Holy Spirit, is everywhere and fills all things. For by encompassing he fills all things, and by filling he encompasses all things to be filled: by governing he presides, by presiding he governs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"Et quia in mundo erat, ubi carnem assumpsit, et cum inaccessibile erat nostris aspectibus, quia non videbatur: ipsam assumptionem carnis appellat alterum introitum; dum enim qui invisibilis erat humanis aspectibus, assumpta carne visibilem se praebuit quasi iterum introductus est. Notandumque quia quod Apostolus introitum nominat, hoc in Evangelio ipsa Veritas exitum vocat, dicens: Exivi a Patre, et veni in mundum. Merito ergo exitum vocat incarnationis suae assumptionem manifestationemque, quia nos foris eramus, a Deo expulsi extra aulam paradisi, palatium Regis aeterni: positi in carcere hujus mundi et exsilio relegati.","english":"And because he was in the world, where he took on flesh, and since he was inaccessible to our sight because he was not seen, he calls that very taking on of flesh another entrance; for while he who was invisible to human sight, having taken on flesh, showed himself visible, he was, as it were, brought in again. And it must be noted that what the Apostle calls an entrance, the Truth itself in the Gospel calls an exit, saying: I came forth from the Father, and have come into the world. Worthily, therefore, does he call the taking on and manifestation of his incarnation an exit, because we were outside, driven away from God, outside the courtyard of paradise, the palace of the eternal King: placed in the prison of this world and banished into exile.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"Verbi gratia, sicut excluduntur ab aula regia rei, ejus offensam incurrentes, et destinantur in exsilium, atque in carcere clauduntur; sed sicut bonus mediator volens eis veniam impetrare, non primum eos introducit in aulam regis, sed ipse foras egreditur, ibique cum eis miscet sermocinandi negotium: sicque correctos et castigatos introducit eos in conspectu regis; similiter se Dominus Jesus exhibuit; nam egressus est ad nos a conspectu paiernae majestatis, carnem assumendo, visibilemque se præbendo, et collocutus est nobiscum præcepta Regis aeterni; sicque nos suis praedicationibus et miraculis correctos et castigatos, atque sua fide confirmatos, suaque passione a peccatis emundatos, introduxit in aulam, in conspectum paternae majestatis, quando ascendens ad coelos patefecit nobis aditum regni coelestis. Dicendo autem introductum eum in orbem terrae, hoc significat, cum ei committat orbem terræ, manifestat illum Dominum esse totius mundi: Tunc enim possidebit orbem, cum ab universis erit agnitus Dominus totius orbis. Hoc autem non de substantia Verbi, sed de essentia hominis accipe dictum. Quodque sequitur: Et adorent eum omnes angeli Dei, tale est ac si diceret: Omnes angeli mei, et illius: quia per illum Iunt facti.","english":"For example, just as those who have incurred the king's offense are shut out from the royal court and are sentenced to exile and locked in prison; but just as a good mediator, wishing to obtain pardon for them, does not first bring them into the king's court, but himself goes out and there engages in conversation with them, and so, once they have been corrected and chastened, brings them into the king's presence—so the Lord Jesus presented himself. For he went out to us from the presence of the Father's majesty by taking on flesh and showing himself visible, and he spoke with us the precepts of the eternal King; and so, once we had been corrected and chastened by his preaching and miracles, confirmed by faith in him, and cleansed from sins by his passion, he brought us into the court, into the presence of the Father's majesty, when, ascending to the heavens, he opened for us the entrance to the heavenly kingdom. But by saying that he was brought into the world, this is signified: when he entrusts the world to him, he makes manifest that he is the Lord of the whole world. For then he will possess the world, when he has been acknowledged by all as the Lord of the whole world. But take this as said not of the substance of the Word, but of the essence of the man. And what follows: And let all the angels of God adore him, is as if he were saying: All my angels, and his: because through him they were made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"Tunc ergo adoraverunt eum, quando nativitatem illius annuntiaverunt, et quando illo esuriente accesserunt et ministrabant ei: sive quando sepulcrum ejus custodierunt: quotidie quoque adorant eum, quia visioni illius obtemperant. Sed nunquid solis angelis præcepit Deus Pater adorare illum? Non, quin potius omni creaturæ. Et ad angelos quidem dicit: Qui facit angelos suos spiritus, et ministros suos flammam ignis. Quod dicit, et ad angelos quidem dicit Deus Pater, vel Scriptura divina: tale est ac si diceret, de angelis, ad, ponens pro de; non enim servat Apostolus ordinem sive sensum præpositionum; et est sensus: Ipse, quem praecipiuntur angeli adorare; de ipsis suis spiritibus quotiescunque vult, facit angelos; ministros etiam facit flammam ignis; quia qui in conspectu illius assistunt, in amore suo incendentes et inflammantes reddit: juxta quod alibi dicitur: In quem desiderant angeli prospicere. Nam quod dixit: Qui facit angelos suos spiritus præpostero ordine protulit; debuerat enim dicere: Qui facit suos spiritus angelos. Sciendum autem quod angelus nomen est officii, non naturae; qui semper sunt quidem spi- J ritus, sed nequaquam semper vocantur angeli, nisi quando mittuntur: angelus ( ) etenim Graeco.","english":"At that time, therefore, they worshipped him when they announced his birth, and when they came to him as he hungered and ministered to him; or when they guarded his tomb. And every day they also worship him, because they obey his vision. But did God the Father command only the angels to worship him? No—rather, every creature. And indeed to the angels he says: \"Who makes his angels spirits, and his ministers a flame of fire.\" What he says—and God the Father, or divine Scripture, says it even to the angels—is as if he were saying \"concerning the angels,\" putting \"to\" in place of \"concerning\"; for the Apostle does not preserve the order or sense of prepositions. And the sense is: He whom the angels are commanded to worship—from those very spirits of his, as often as he wills, he makes angels; he also makes his ministers a flame of fire, because those who stand in his sight he renders burning and inflamed in his love, according to what is said elsewhere: \"Whom the angels desire to look upon.\" For in saying \"Who makes his angels spirits,\" he brought it out in reversed order; for he ought to have said \"Who makes his spirits angels.\" But it must be known that \"angel\" is the name of an office, not of a nature; for they are indeed always spirits, but they are by no means always called angels, except when they are sent: for \"angel\" is from the Greek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":628,"ref":"p628","source":"vocabulo Latine dictur nuntius; si quaeris nomen naturae, spiritus est: ex eo quod mittitur, angelus: verbi gratia, sicut homo nomen est naturae; miles autem nomen est officii. Bicitur et alio modo: Et ministri omnipotentis Dei sunt sacerdotes et prælati, Ecelesiae; juxta quod Malachias dixit: Labia sacerdotis custodiunt scientiam, et legem requirunt ex ore cjus; quia angelus Domini exercituum est. Sacerdotes ergo Ecclesiae angeli sunt, quando gaudia patriae cœlestis suis auditerlbus annuhtiant, dicentes: Pœnitentiam agite, appropinquavit enim regnum coelorum. Et: Fulgebunt justi sicut sol, et erunt sicut angeli Dei in coelo. Flamma vero ignis sunt quando terrorem ignis gehennæ suis auditoribus minantur, dicentes; Omnis arbor non faciens fructum bonum excidetur et in ignem mittetur. Ad filium autem. Subaudis, dicit Psalmista. Thronus tuus Deus in sæculum sæculi: virga æquitatis, virga regni tui. Intuere quomodo et cum quanta claritate discernit creaturam angelicam a Filio, qui cuncta creavit. Thronus ( ) Graece, Latine dicitur sedes regia, sicut et solium. Per thronum autem uno modo possumus intelligere regnum: per sceptrum autem, quod est virga aurea, potestas inlellgitur regni. Dieit ergo Psalmista, loquens ad Filium Dei: Deus, regnum tuum, et potestas imperii tui in saeculum sæ cuti manebit.","english":"By the Latin word he is called a messenger; if you ask what his nature is, he is a spirit: from the fact that he is sent, he is an angel—for example, just as \"man\" is the name of a nature, but \"soldier\" is the name of an office. It is said also in another way: the priests and prelates of the Church are ministers of almighty God, according to what Malachi said: The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts. The priests of the Church, therefore, are angels when they announce the joys of the heavenly fatherland to their hearers, saying: Do penance, for the kingdom of heaven has drawn near. And: The just shall shine like the sun, and they shall be like the angels of God in heaven. But they are a flame of fire when they threaten their hearers with the terror of the fire of hell, saying: Every tree that does not bear good fruit will be cut down and thrown into the fire. But to the Son—that is, the Psalmist speaks—your throne, O God, is for ever and ever: a rod of equity is the rod of your kingdom. Consider how, and with what great clarity, he distinguishes the angelic creature from the Son, who created all things. \"Thronus\" in Greek is called in Latin a royal seat, as also \"solium.\" By \"throne,\" however, in one way we can understand the kingdom; by \"scepter,\" which is the golden rod, the power of the kingdom is understood. The Psalmist says, therefore, speaking to the Son of God: O God, your kingdom and the power of your rule will endure for ever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":629,"ref":"p629","source":"Tale quid Gabriel dicit ad Mariam: Ipse regnabit in domo Jacob in aeternum, et regni ejus non erit finis. Istud est regnum de quo turbæ acclamabant: Benedictum, quod venit, regnum Patris David, de quo ipse Dominus ad Pilatum: Regnum meum non est de hoc mundo. Aliter: Thronum sicut sedem judicantium non incongrue possumus intelligere judicium, quod procedit a sede. Istud est judicium, de quo Filius hominis dicit: Pater non judicat quemquam, sed omne judicium dedit Filio; et de quo Psalmisla dicit: Deus, judicium tuum regi da, et justitiam tuam filio regis, id cst Christo. Tlironus ergo Dei in saeculum saeculi manebit, quia judicium novissimum, quod dabil electis, dicens: Vcnite, benedicti Patris mei. Et reprobis: Ite in ignem aeternum: aeterna discretione stabit inter utrosque, testante Evangelio et dicente: Tunc ibunt hi in supplicium aeternum; justi autem in vitam æternam. Quodque sequitur: Virga æquitatis, virga regni tui. Per virgam 'æquitatis, intelligitur rectitudo sententiae, et judicii illius, sive potestas regni justa: quae virga regit justos justitia, et percutit impios juste et recte, sine aliqua personarum acceptione cunctas gubernans et judicans. Dilexisti justitiam, et odisti iniquitatem. Ista virga recta facit, et ut diligatur justitia, et odio babeatur iniquitas: nemo enim perfec:e potest diligere justitiam, nisi odio habuerit iniquitatem.","english":"Gabriel says something of this sort to Mary: He will reign in the house of Jacob forever, and of his kingdom there will be no end. This is the kingdom of which the crowds cried out: Blessed is he who comes, the kingdom of our father David; of which the Lord himself said to Pilate: My kingdom is not of this world. Otherwise: by \"throne\" as the seat of those who judge, we can not unfittingly understand the judgment that proceeds from the seat. This is the judgment of which the Son of Man says: The Father judges no one, but has given all judgment to the Son; and of which the Psalmist says: O God, give your judgment to the king, and your justice to the son of the king, that is, to Christ. Therefore the throne of God will endure forever and ever, because the final judgment, which he will give to the elect, saying: Come, you blessed of my Father. And to the reprobate: Go into eternal fire: it will stand by an eternal separation between both, as the Gospel testifies and says: Then these will go into eternal punishment; but the just into eternal life. And what follows: A rod of equity, a rod of your kingdom. By the \"rod of equity\" is understood the rectitude of his sentence and judgment, or the just power of his kingdom: which rod rules the just by justice, and strikes the impious justly and rightly, governing and judging all things without any respect of persons. You have loved justice, and hated iniquity. This rod causes both that justice be loved and that iniquity be held in hatred: for no one can perfectly love justice unless he has held iniquity in hatred.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"Iniquitas autem, quae et nominatur, intelligitur quidquid contra legem divinam fit: veritatis etenim amer odium est falsitatis. Et quia Dominus dilexit justitiam, quia non peccavit, et odio habuit iniquitatem, quad primus meruit percipere exponit, dicens: Propterea unxit te Deus, Deus tuus, oleo lætitiæ præ consortibus tuis, Psalmisla alloquitur Filium Dei, et dicit: Deus, unxit te Deus, Deus tuus Pater, oleo exsultationis, propterea quia odio habuisti iniquitatem, et dilexisti justitiam. Non ergo intelligendum quod Filius Bei secundum naturam divinitatis, in qua aequalis est Patri, possit Deum habere: quia ipse cum Patre verus est Deus. Secundum autem quod homo est, Deum Pairem habet: quia ab illo factus est; eoque dicit Psalmista: Unxit te Deus, Deus tuus. Unctus est, non olco visibili, sed plenitudino Spiritus sancti, qui a die baptismatis in specie columbæ super eum requievit: nec ex tempore baptismatis solummodo plenitudo Spiritus sancti in eo mansit, sed potius ex tempore conceptionis: juxta quod Isaias testatur, dicens: Requiescit super eum Spiritus Domini, Spiritus sapientiae et intellectus, etc. Oleo autem exsultationis seu lætitiæ dicit illum unctum, quia Christus nunquam peccavit, nunquam tristitiam habuit ex recordatione peccati. Quid est enim oleo lætitiæ ungi, nisi maculam non habere peccati?","english":"But iniquity, which is also named, is understood as whatever is done against the divine law: for the lover of truth is the hatred of falsehood. And because the Lord loved righteousness, because he did not sin, and hated iniquity, he explains what he first deserved to receive, saying: Therefore God, your God, has anointed you with the oil of gladness above your companions. The Psalmist addresses the Son of God and says: God, God your Father has anointed you with the oil of exultation, because you hated iniquity and loved righteousness. It is not therefore to be understood that the Son of God according to the nature of divinity, in which he is equal to the Father, can have a God: because he himself with the Father is true God. But according to what he is man, he has God the Father: because he was made by him; and therefore the Psalmist says: God, your God, has anointed you. He was anointed, not with visible oil, but with the fullness of the Holy Spirit, who from the day of his baptism rested upon him in the form of a dove: nor did the fullness of the Holy Spirit remain in him only from the time of baptism, but rather from the time of conception: according to what Isaiah testifies, saying: The Spirit of the Lord rests upon him, the Spirit of wisdom and understanding, etc. But he says that he was anointed with the oil of exultation or gladness, because Christ never sinned, never had sadness from the remembrance of sin. For what is it to be anointed with the oil of gladness, except to have no stain of sin?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"Sanctorum etenim conscientia tunc magis ac magis bilarescil, atque in lætitiam prorumpit, quando nulla peccati gravioris recordatione mordetur: Spiritus siquidem sanctus, qui requievit in Christo, custodivit illum, ut sine peccato conciperetur, sine peccato nasceretur, et sine peccati macula ab hoc mundo transiret: juxta quod de illo scriptum est: Peccatum non fecit: nec inventus est dolus in ore ejus. Sed quid est, quod dixit Psalmista: Unxit te Deus prae parlicipibus? Qui sunt ergo ejus participes? In Veteri quidem Testamento fueruut patriarchae participes Christi in hac unctione: juxta quod in psalmo legitur, dicente Domino de Ahraham, Isaac et Jacob ad Abimelech et ad cæteros reges Palæstinorum: Nolite tangere christos meos. Fuerunt quoque reges sacerdotes et prophetæ participes illius, quia illis specialiter unctio pertinebat, per quam donum Spiritus sancti merebantur accipere: nam legimus Saulem unctum, et Samuel, et David: Salomon quoque unctus esi in Gihon. Sacerdotes ungebantur, sicut unctus est Aaron a Moyse, dicente sibi Domino; Unges Aaron et filios ejus mibi in sacerdotes jure perpetuo. Prophetæ nihilorninus ungebantur, sicut unctus est Eliseus ab SUa, cui dixit Dominus: Unges Eliseum prophetam pro te. Isti tres ordines Dominum præfigurabant, qui est verus Rex, Sacerdos atque Propheta.","english":"For the conscience of the saints then rejoices more and more, and bursts forth into gladness, when it is not bitten by the recollection of any graver sin. Indeed, the Holy Spirit, who rested upon Christ, guarded him so that he was conceived without sin, born without sin, and passed from this world without the stain of sin, according to what is written of him: He committed no sin, nor was deceit found in his mouth. But what is it that the Psalmist said: God has anointed you before your fellows? Who, then, are his fellows? In the Old Testament, certainly, the patriarchs were fellows of Christ in this anointing, according to what is read in the psalm, where the Lord says of Abraham, Isaac, and Jacob to Abimelech and to the other kings of the Philistines: Do not touch my anointed ones. Kings, priests, and prophets were also fellows of him, because the anointing belonged to them especially, through which they merited to receive the gift of the Holy Spirit. For we read that Saul was anointed, and Samuel, and David; Solomon also was anointed at Gihon. Priests were anointed, as Aaron was anointed by Moses, when the Lord said to him: You shall anoint Aaron and his sons to serve me as priests by perpetual right. Prophets were likewise anointed, as Elisha was anointed by Elijah, to whom the Lord said: You shall anoint Elisha as prophet in your place. These three orders prefigured the Lord, who is the true King, Priest, and Prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"In Novo autem Testamento participes illius sunt aposioli, martyres, confessores, omnesque qui gratia baptismatis abluti donum sancti Spiritus consequuntur; et a Christo, Christiani dicuntur. Christus ergo præ omnibus participibus suis unctus oleo lætitiæ: quia omnes ad mensuram accipiunt Spiritum sanctum; ipse autem non accipit ad mensuram, sed per plenitudinem, secundum illud: Non enim ad mensuram dat Deus Pater spiritum Filio suo; se in ipso habitat omnis plenitudo divinitatis corporaliter. Et tuin principio, Domine, terram fundasti, et opera manuum tuarum sunt cæli. Post humanitatem Filii Dei excellentem convertit se iterum ad aeternitatem divinitatis ejus, dicens: Tu (inquit), Domine, in principio creaturarum terram fundasti. Ubi fundavit terram? si recte perpendimus, videbimus quia nutu et dispositione divina subsistit, fundata super nihil nisi in semetipsa. Et quod dixit: Opera manuum tuarum sunt cæli, non est putandum quod Verbum Dei Patris, quod incorporeum est, manibus operetur, quia nulla lineamenta corporis in natura divinitatis sunt sicut nos habemus. Opera ergo manuum ejus, virtutem jussionis ejus debemus accipere: quomodo verbo et potentia jussionis suae quaeque vult operatur: juxta qnod psalmus ait: Ipse dixit, et facta sunt; mandavit, et creata sunt.","english":"In the New Testament, however, its partakers are the apostles, martyrs, confessors, and all who, washed by the grace of baptism, obtain the gift of the Holy Spirit; and by Christ they are called Christians. Christ, therefore, is anointed with the oil of gladness before all his partakers, because all receive the Holy Spirit by measure; but he does not receive by measure, but through fullness, according to that saying: For God the Father does not give the Spirit to his Son by measure; but in him dwells all the fullness of the Godhead bodily. And then: In the beginning, O Lord, you founded the earth, and the works of your hands are the heavens. After the humanity of the Son of God, which is excellent, he turns himself again to the eternity of his divinity, saying: You, he says, O Lord, in the beginning of created things founded the earth. Where did he found the earth? If we weigh it rightly, we shall see that it subsists by the nod and disposition of God, founded upon nothing except in itself. And what he said: The works of your hands are the heavens, it is not to be thought that the Word of God the Father, which is incorporeal, works with hands, because there are no bodily lineaments in the nature of divinity such as we have. The works of his hands, therefore, we ought to understand as the power of his command: how by the word and power of his command he works whatever he wills: according to what the psalm says: He spoke, and they were made; he commanded, and they were created.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"Virtute igitur Verbi Dei coelum et terra subsistunt; quia virtute jussionis ejus omnia facta sunt, et sine ipso factum est nihil. Sed cum Moyses in principio Ceneseos coelum dixit primum factum, ac deinde terram, sic dicens: In principio fecit Deus coelum et terram: quaestio oriar, quare Psalmista ponit terram, ac deinde cœlum; quasi terra ante fuerit facta quam coelum: quae ita solvitur: Quod ille proposuit coelum terrae, iste supposuit, idcireo factum est, ut ostende-. retur simul duo facta esse: sed quod divina majestas simul fecit, humana vox simul proferre nequivit: quapropter necesse erat unum ante alterum dicere. Ipsi peribunt, tu aulem permanebis. Positus est hic pruralis numerus pro singulari, sicut multis aliis in locis divinae Scripturae: non enim de firmamento hoc intelligendum est, ubi sidera continentur: neque de coelo æthereo, per quod cursusseptem planetarum aguntur; sed de isto coelo aereo a quo et aves coeli dicuntur, potius accipiendum est. In die ergo judicii, peribit istud cœlum aereum unde auhelitum attrahimus, et remittimus: non ut penitus desinat esse a sua natura, sed mutabitur ab hac specie in meliorem, et ab hae densitate in subtilitatem et claritalem aetheris: unde Apostolus alio in loco dixit: Praeterit figura hujus mundi.","english":"By the power of the Word of God, therefore, heaven and earth subsist, because by the power of His command all things were made, and without Him was nothing made. But since Moses in the beginning of Genesis said that heaven was made first, and then the earth, saying thus: In the beginning God made heaven and earth: a question arises as to why the Psalmist sets down earth, and then heaven, as though earth had been made before heaven. This is resolved thus: what the former set heaven before earth, the latter set it after; therefore it came about that it might be shown that the two were made at the same time; but what the divine majesty made at the same time, human speech could not utter at the same time; wherefore it was necessary to say one before the other. They shall perish, but thou shalt remain. Here the plural number is set in place of the singular, as in many other places of divine Scripture; for this is not to be understood of that firmament where the stars are contained, nor of the ethereal heaven through which the courses of the seven planets are driven; but it is rather to be taken of this airy heaven, from which also the birds of heaven are named. On the day of judgment, therefore, this airy heaven shall perish, from which we draw breath and release it: not that it ceases entirely to be according to its nature, but it shall be changed from this form into a better, and from this density into the subtlety and brightness of the ether; whence the Apostle said in another place: The fashion of this world passeth away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"Si figura praeterit, substantia manebit: nam quantum spatium occupavit aqua tempore diluvii, ita ut altior esset quindecim cubitis super omnes montes sub ornni coelo, et ut quidam dicunt, pertingens usque ad circulum lunae: tantum spatium tenebit ignis in die judicii, comitans Domini adventum: juxta quod Psalmista dicit: Ignis ante ipsum præcedet, quia consumet omnia nubila, omnemque densitatem istius aeris; eritque cœlum novum, et terra nova. De hac immutatione et Dominus in Evangelio loquitur, dicens: Coelum et terra transibunt: transibunt quidem ab hac figura et specie in melius per innovationem, et parmanebunt in substantia propria. Et omnes ut vestimentum veterascent. Vestimentum hic debemus accipere corpus humanum, quod sumitur longaevitate temporis, et dolore infirmitatis, ac redigitur in pulverem: sicut ergo corpus humanum veterascit quidem et in pulverem redigitur, sed in die judicii per resurrectionem innovabitur; ita istud cœlum aereum prae nimia longævitate quodammodo jam veterascit, sed in die judicii per inflammationem ignis innovabitur. Et velut amictum mutabis eos, et mutabuntur.","english":"If the figure passes away, the substance will remain. For whatever extent of space the water occupied in the time of the flood—so that it was fifteen cubits higher than all the mountains under the whole heaven, and, as some say, reaching even to the circle of the moon—the fire will hold that much space on the day of judgment, accompanying the Lord's advent, according to what the Psalmist says: Fire shall go before him, because it will consume all the clouds and all the density of this air; and there shall be a new heaven and a new earth. Concerning this change the Lord also speaks in the Gospel, saying: Heaven and earth shall pass away—they shall indeed pass from this figure and appearance into something better through renewal, and they shall remain in their own substance. And all things shall grow old like a garment. By garment here we must understand the human body, which is consumed by length of time and by the pain of sickness, and is reduced to dust. Just as, therefore, the human body indeed grows old and is reduced to dust, but on the day of judgment will be renewed through the resurrection, so this airy heaven, on account of its excessive age, is in a manner already growing old, but on the day of judgment it will be renewed through the burning of fire. And as a cloak you shall change them, and they shall be changed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":635,"ref":"p635","source":"Amictus dicitur ab amicieodo, id est circumdando: bene ergo c4elum amictui comparatur, quo circumdamur, quoniam sicut amictus humanum corpus hinc inde cingit, ita coelum ex omni parte cingit terram æqua lance libratam: unde et pelli animantis alio in loco comparatur, dicente Psalmista: Extendens cœlum sicut pellem. Mutabis (inquit) cœlum sicut amictum: ac si diceret, Sicut amictus facile plicabitur, si fuerit extensus, rursusque plicatus leviter extenditur; et si fuerit sordibus coinquinatus, facile potest mundari: ita coelum a te extensum atque compositum; sicque facilitate incomprehensibili in die judicii mulabitur ab hac figura et specie in meliorem, et ut ostenderet jam facta Domini sub æternitate mansura, addidit: Et mutabuntur; quasi diceret: Postquam mutati fuerint, in ea novitate permanebunt; nunquam ad hoc corruptibile redituri. Tu autem tidem ipse es, et anni tui non deficient.","english":"It is called a garment (amictus) from \"amicieodo,\" that is, from \"surrounding\": rightly, then, is heaven compared to a garment, with which we are surrounded, since just as a garment girds the human body on every side, so heaven girds the earth on every side, poised in equal balance; whence also it is compared elsewhere to the skin of a living creature, as the Psalmist says: \"Stretching out heaven like a skin.\" \"You will change\" (he says) \"heaven like a garment\": as if he were saying, Just as a garment is easily folded if it has been spread out, and again when folded is lightly spread out; and if it has been stained with filth, it can easily be cleansed: so heaven, spread out and arranged by you; and so with incomprehensible ease on the day of judgment it will be changed from this figure and appearance into a better one, and to show that the works of the Lord are now to remain under eternity, he added: \"And they will be changed\"; as if he were saying: After they have been changed, they will remain in that newness; never to return to this corruptible state. But you are the same, and your years will not fail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"Ecce differentia inter creaturam temporaliter factam et Creatorem iu sua aeternitate æqualiter manentem: in omnipotentem etenim Deum non cadit præteritum vel futurum, neque aliqua mutabilitas; sed omnia sunt ei praesentia, semperque est immulabilis; unde Psalmista æternitatem et immutabilitatem Verbi Dei subtili consideratione perpendens, substantivo verbo praesentis temporis usus est, loquens de illo: Coelum (inquit) et terra mutabuntur; tu autem idem ipse es: modo qui eras ante omnia saecula. Et anni lui, id est æternitas tua, non deficient. Ipse ergo, qui semper habet esse, dicit de semetipso ad Moysen: Ego sum qui sum. Haec dices filiis Israel: Qui est misit me ad vos. Quapropter omnis creatura rationabilis, quæ per se mutabilis est, aut temporalis, summopere laborare debet quatenus ei posset conjungi et haerere qui semper idem manet. Ad quem autem angelorum dixit aliquando: Sede a dextris meis, quousque ponam inimicos tuos scabellum pedum tuorum? Postquam majestatem divinae aeternitatis ostendit in Filio esse, iterum convertit beatus Apostolus sermonem ad glorificationem ejus humilitatis, dicens: Ad quem angelorum dixit aliquando: Sede a dextris meis?","english":"Behold the difference between a creature made in time and the Creator abiding equally in his eternity: for into almighty God there falls neither past nor future, nor any mutability; but all things are present to him, and he is always immutable. Hence the Psalmist, weighing by subtle consideration the eternity and immutability of the Word of God, used a substantive verb of the present tense, speaking of him: Heaven, he says, and earth shall be changed; but thou art the same: he who was before all ages. And thy years, that is, thy eternity, shall not fail. He, therefore, who always has being, says of himself to Moses: I am who I am. Thus shalt thou say to the children of Israel: He who is has sent me to you. Wherefore every rational creature, which is in itself mutable or temporal, ought to strive with the utmost effort that it may be able to be joined and cleave to him who always remains the same. But to which of the angels did he ever say: Sit at my right hand, until I make thy enemies the footstool of thy feet? After he has shown that the majesty of divine eternity is in the Son, the blessed Apostle again turns his discourse to the glorification of his humility, saying: To which of the angels did he ever say: Sit at my right hand?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":637,"ref":"p637","source":"subaudis: Nullum: nulli enim arcbangelorum, nulli dominationum, aut virtutum, sive principatuum hanc gloriam concessit Deus Pater, ut ei diceret: Sede a dextris meis, hoc est, habita mecum, et quiesce in plenitudine meae majestatis: Victori autem Filio, et totius mundi per incarnationis suae dispensationem triumphatori, post resurrectionis gloriam quadragesimo die, dicit ei: Laborasti in passione, laborasti in redemptione generis humani, quiesce mecum in gloria, quoadusque ponam inimicos tuos ut sin scabellum pedum tuorum. Quoadusque, vel donec, non significat finem alicujus temporis isto in loco, sed pro infinito et sempiterno positum est; quasi diceret aliis verbis: Tu semper habita in plenitudine majestatis meæ; quia semper subjiciam aeternitati tuae inimicos tuos Judaeos aliosque incredulos. Pedes etenim Domini stabilitatem aeternitatis designant; ubi ille tanquam in vestigiis firmis virtute omnipotentiæ suae consistit. Possumus et pedes non incongrue mysterium incarnationis ejus intelligere duobus modis: quotidie subjiciuntur inimici illius, dum videlicet vitiorum atque infidelilatis contrarietate derelicta, sponte se subdunt illi ad salutem, ut sub illo tueantur; vel certe dum nolunt in eum credere, coacti subjiciuntur illi, et calcanter dominio potestatis ejus. Nonne omnes sunt administratorii spiritus in ministerium missi propter eos qui haereditatem capiunt salutis?","english":"you supply: None; for to none of the archangels, to none of the dominions or virtues or principalities did God the Father grant this glory, that he should say to him: Sit at my right hand, that is, dwell with me and rest in the fullness of my majesty. But to the victorious Son, and the triumpher over the whole world through the dispensation of his incarnation, after the glory of his resurrection on the fortieth day, he says: You have labored in passion, you have labored in the redemption of the human race; rest with me in glory, until I make your enemies a footstool for your feet. Until, or donec, does not signify the end of any time in this place, but is set for the infinite and eternal; as if he were saying in other words: Do you always dwell in the fullness of my majesty, because I will always subject your enemies, the Jews and other unbelievers, to your eternity. For the feet of the Lord designate the stability of eternity, where he stands as it were on firm footsteps by the power of his omnipotence. We can also not incongruously understand the feet as the mystery of his incarnation in two ways: daily his enemies are subjected to him, namely when, having abandoned the opposition of vices and unbelief, they submit themselves to him willingly for salvation, so that they may be protected under him; or certainly when they are unwilling to believe in him, they are compelled and subjected to him, and are trampled by the dominion of his power. Are they not all ministering spirits, sent forth to minister for those who inherit salvation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"Si omnes spiritus cœlestium virtutum mittuntur ad salutem credentium, quid cst quod Daniel dixit: Millia millium ministrabant ei, et decies centena millia assistebant? Quomodo enim omnes mittuntur, si decies centena millia ei assistunt? Intelligendum ergo quod omnipotens Deus, qui spiritus est incircumscriptus, omnia implet et ubique totus est; quapropter angelicus spiritus, qui circumscriptus est, quocunque mittatur, intra Dominum currit, dominumque semper praesentem habet: ideoque ipsi qui mittuntur, ipsi eliam et assistunt ei. Vel certe idcirco omnes mitti dicuntur, quia sicut Didymus Graecus in libro de Spiritu sancto ait, ex omnibus ordinibus-coelestium dignitatum mittuntur; sicut Gabrielem, Michaelem archangelos legimus missos in volumine Danielis, Raphaelem ad Tobiam; unus etiam de seraphim legitur missus ad Isaiam, quando calculo tetigit labia ejus, et sicut frequenter angeli leguntur ad sanctos missi. GeneraliLer autem sicut doctores dicunt, unicuique fidelium ab ortu nativitatis, vel potius a tempore baptismatis datur a Deo angelus ad sui custodiam, et qui suadeat bona agere; unde Apostolus hic dicit: Missi sunt ad ministerium salutis, propter eos qui haereditatem patriæ coelestis sunt percepturi.","english":"If all spirits of the heavenly powers are sent for the salvation of believers, what is it that Daniel said: \"Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him\"? For how are all sent, if ten thousand times a hundred thousand stand before him? It must therefore be understood that almighty God, who is an uncircumscribed spirit, fills all things and is wholly everywhere; wherefore the angelic spirit, which is circumscribed, wherever it is sent, runs within the Lord and always has the Lord present to it; and for this reason those very beings who are sent also stand before him. Or certainly for this reason all are said to be sent, because, as the Greek Didymus says in his book On the Holy Spirit, messengers are sent from all the orders of the heavenly dignities; just as we read that the archangels Gabriel and Michael were sent in the book of Daniel, and Raphael to Tobit; one also of the seraphim is read to have been sent to Isaiah, when he touched his lips with a coal, and as angels are frequently read to have been sent to the saints. Generally, however, as the teachers say, to each of the faithful from the beginning of his birth, or rather from the time of baptism, an angel is given by God for his protection, and to persuade him to do good; whence the Apostle says here: They are sent for the ministry of salvation, for the sake of those who are to receive the inheritance of the heavenly fatherland.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"In hoc ergo loco, sicut diximus, omnes mittuntur, quia ex omnibus ordinibus mittuntur: ejusdemque dignitatis sunt qui mittuntur, cujus et qui assistunt: vel certe, quia omnes ejusdem voluntatis sunt, et dum illi qui semper assistunt, consentiunt cum eis qurmittuntur, quodammodo in illis omnes veniunt, omnesque mittuntur. Et est sensus: Quid mirum, si unico Filio Dei ministerium suum exhibent angeli, cum ea nostræ salutis ministros eos constet effectos? quapropter nemini illorum dixit: Sede a dextris meis.\n\nCAP. II. Propterea abundant;.. observare nos oportet ea quæ audivimus, ne forte pereflluamus. Propterea, quid mirum, quia Filius Dei excellentior est omnibus angelis, qui Evangelium suum dedit? Vel certe, quia angeli nobis ministrant, qui Deo semper renuntiant opera nostra, licet ipse ubique sit, abundantius atque plenius oportet nos observare ea quae audivimus a Christo in Evangelio, et ab Apostolis ejus, quam in lege solebamus, quae per servum data est. Et quare abundantius? Ne forte pereffluamus: id est, ne forte pereamus, et a salute excidamus. Vel, ne forte evanescamus, transeuntes in perditionem more Ouminis currentis in mare, dum sensus nostri per inania quaeque discurrunt. Jungit autem personam suam illis, more suo agens.","english":"In this place, then, as we have said, all are sent, because they are sent from all the orders; and those who are sent are of the same dignity as those who stand by, or certainly, because all are of the same will, and while those who always stand by agree with those who are sent, in a certain manner all come in them, and all are sent. And the sense is: What wonder is it if the angels render their ministry to the only-begotten Son of God, when it is established that they have been made ministers of our salvation? Wherefore he said to none of them: Sit at my right hand.\n\nCHAPTER II. Therefore it is more abundantly necessary that we observe those things which we have heard, lest perhaps we drift away. Therefore, what wonder is it that the Son of God is more excellent than all the angels, who gave his Gospel? Or certainly, because the angels minister to us, who always report our works to God, although he himself is everywhere, it is more abundantly and more fully necessary that we observe those things which we have heard from Christ in the Gospel, and from his Apostles, than we were accustomed to do in the Law, which was given through a servant. And why more abundantly? Lest perhaps we drift away: that is, lest perhaps we perish, and fall away from salvation. Or, lest perhaps we vanish away, passing into perdition like a river running into the sea, while our thoughts run about through empty things. Moreover, he joins his own person to them, acting in his usual manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":640,"ref":"p640","source":"Et quare dixerit abundantius, reddit causam, dum in sequentibus verbis explicat, dicens: Si enim qui per angelos dictus est sermo, factus est firmus, et omnis prævaricatio et inobedientia accipit justam mercedis retributionem: quomodo nos effugienus, si tantam neglexerimus salutem? Sermo legis et prophetarum per angelos dictus est ad patres nostros: quia per subjectam creaturam locutus est Moysi et prophetis: juxta quod et beatus Stephanus in contentione sua manifestat de Moyse: hic est Moyses, qui fuit cum angelo, qui loquebatur ei in monte Sina. Factusque firmus, id est verus, idem seruo per angelum dictus: quoniam sicut ibi praedictum csl, ita omnia evenerunt sive bona, sive mala. Omnis prævaricatio sive transgressio legis, atque inobedientia, contra illum sermonem patrata, accepit justam mercedis retributionem, judicium scilicet aeternae damnationis: sic illis contigit qui murmuraverunt. Notandum autem quia cum merces in bonam partem maxime accipiatur, hic pro malo posuit Apostolus, more solito, non curans de proprietatibus verborum; sed indifferenter unum pro altero ponens: sicut hic mercedem pro malo, et alibi captivitatem in bono, ubi dixit: In captivitatem redigite omnem sensum, ad obediendum Christo.","english":"And he gives the reason why he said \"more abundantly,\" when he explains it in the following words, saying: For if the word spoken through angels was made firm, and every transgression and disobedience received a just recompense of reward: how shall we escape, if we neglect so great a salvation? The word of the law and the prophets was spoken through angels to our fathers, because he spoke to Moses and the prophets through a subject creation, according to what the blessed Stephen also shows concerning Moses in his disputation: This is Moses, who was with the angel who spoke to him on Mount Sinai. And it was made firm, that is, true, the same word spoken through an angel, since just as it was foretold there, so all things came to pass, whether good or evil. Every transgression or violation of the law, and disobedience, committed against that word, received a just recompense of reward, namely the judgment of eternal damnation; thus it happened to those who murmured. But it should be noted that, although \"reward\" is most especially taken in a good sense, here the Apostle has set it down for evil, according to his custom, not caring about the proprieties of words, but placing one indifferently for the other: as here \"reward\" for evil, and elsewhere \"captivity\" in a good sense, where he said: Bring every thought into captivity, to obey Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"Facit ergo Apostolus comparationem a sermone legis, qui per angelum dictus est ad gratiam Evangelii per Filium datam, et dicit: Si enim sermo legis per angelos dictus, est factus verus in omnibus quae promisit bonis, vel quæ minatus est malis: quanto magis erit firmus sermo Evangelii, datus per Filium! Et si illi qui inobedientes exstiterunt legi, damnationem habuerunt, et judicium non potuerunt effugere: quomodo nos effugiemus vindictam Dei, si tantam neglexerimus salutem? fidem scilicet Evangelii vitamque aeternam, tam magnam, ut pote per Filium nobis annuntiatam atque promissam? Subaudi, nullo modo. His verbis manifestat Apostolus non fuisse tantam salutem in lege quanta est in Evangelio: lex enim promittebat terram, dicens: Si volueritis et audieritis me, bona terræ comedetis. Evangelium promittebat regnum coelorum, dicens: Poenitendam agite, appropinquavit enim regnum coelorum. llla praestabat vindictam de terrenis hostibus; istud præstet de spi. ritualibus. Illa prominebat longaevam vitam temporalem; Evangelium concedit vitam sine fine mansuram. Quæ. Subaudi salus. Cum initium accepisset enarrandi per Dominum, ab eis qui audierunt in nos confirmata est. Salus ergo quae in Evangelio continetur, a Deo accepit initium enarrandi: qui ipse primum annuntiavit eam per semetipsum, dicens: Poenitentiam agite, etc., et: Qui crediderit et baptizatus fuerit, salvus erit.","english":"The Apostle therefore makes a comparison between the word of the law, which was spoken through an angel, and the grace of the Gospel given through the Son, and says: For if the word of the law spoken through angels was made true in all the good things it promised, or the evils it threatened, how much more will the word of the Gospel be firm, given through the Son! And if those who were disobedient to the law had condemnation, and could not escape judgment, how shall we escape the vengeance of God if we have neglected so great a salvation—namely, the faith of the Gospel and eternal life, so great as being both announced and promised to us through the Son? Understand: in no way. By these words the Apostle shows that the salvation in the law was not as great as that in the Gospel; for the law promised earth, saying: If you are willing and hear me, you shall eat the good things of the earth. The Gospel promised the kingdom of heaven, saying: Repent, for the kingdom of heaven has drawn near. The former provided vengeance upon earthly enemies; let the latter provide it upon spiritual enemies. The former held out long-lived temporal life; the Gospel grants life that will endure without end. Which—understand: salvation. When it had received its beginning to be declared through the Lord, it was confirmed to us by those who heard. The salvation therefore that is contained in the Gospel received from God its beginning to be declared: he who first announced it himself through himself, saying: Repent, etc., and: He who has believed and been baptized will be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"Deinde vero confirmata est, hoc est credita est ab eis qui audierunt eum: ab apostolis videlicet, qui cum eo fuerunt et successoribus eorum: vel, certe, confirmata, id est, consolidata est, et perfecta in nobis ab eis qui ab ipso Domino eam perceperunt: quia saius, quae per Spiritum sanctum nobis data est, permanet in æternum. Causa humilitatis suam jungit personam cum eis, dicens: In nobis confirmata est ab eis qui audierunt. Ad hæc poterat aliquis dicere: Quomodo confirmata est ab eis? Cui ille: Contestante Deo signis, et portentis, et variis virtutibus, et Spiritus sancti distributionibus secundum suam voluntatem. Confirmata est, inquit, in nobis ab eis qui audierunt, contestante Deo, id est simul testimonium praebente eorum doctrinae, et praedicationi, non voce, sed virtute, et exhibitione miraculorum, et varietate linguarum: quia, ut dicebat aliquis apostolorum mortuo vel infirmo, Surge, esto vivus aut sanus: statim surgebat incolumis. Signa autem, et prodigia, et virtutes, pro uno hic accipiuntur. Quod vero subjungit, sancti Spiritus distributionibus, affluentiam sisnificat gratiarum, quam non habuerunt Patres Veteris Testamenti, quae fuit data postquam glorificatus est Jesus, teste Evangelio, quod ait: Nondum enim erat Spiritus datus: quia Jesus nondum fuerat glorificatus.","english":"Then it was truly confirmed, that is, it was believed by those who heard him—namely by the apostles, who were with him, and by their successors; or, certainly, it was confirmed, that is, it was consolidated and made perfect in us by those who received it from the Lord himself; because the salvation which was given to us through the Holy Spirit remains forever. For the sake of humility he joins his own person with them, saying: It was confirmed in us by those who heard. At this someone could say: How was it confirmed by them? To whom he replies: God bearing witness by signs and wonders and various miracles and distributions of the Holy Spirit according to his will. It was confirmed, he says, in us by those who heard, with God bearing witness, that is, at the same time giving testimony to their teaching and preaching, not by voice but by power and the display of miracles and the variety of tongues; for, as one of the apostles would say to a dead or sick man, \"Arise, be alive or whole,\" he would immediately rise up sound. But signs and wonders and miracles are here taken as one. And what he adds, distributions of the Holy Spirit, signifies the abundance of graces, which the Fathers of the Old Testament did not have, which was given after Jesus was glorified, as the Gospel testifies, which says: For the Spirit had not yet been given, because Jesus had not yet been glorified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"Istae sunt distributiones, seu divisiones, quas Apostolus in alio loco commemorat, dicens: Alii datur per Spiritum sermo scientiæ, et caetera quæ in sequentibus enumerat, usque dum suhjungit: Haec operatur unus atque idem Spiritus, dividens singulis prout vuh. Unde et hic dicit: Secundum suam voluntatem: divinæ enim voluntati, atque consilio cuncta contribuit, ne quis in suis meritis confideret. Ipse enim Spiritus sanctus novit quid cuique prosit, vel quid cuique sit commodum. Non enim angelis subjecit Deus orbem terræ futurum, de quo loquimur. Ad ea respicit quæ superius dixit Deum Patrem dixisse: Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum, sed Filio suo tradidit illum: cui ipse dixit in psalmo: Postula a me, et dabo tibi gentes haereditatem tuam. Unde et ipse Filius congratulans sibi traditum orbem crediturum, dicit: Ego autem constitutus sum rex ab eo, id est a Deo Patre. Testatus est autem in quodam loco quis, dicens. Quorum nomina prophetarum reticet in hac epistola, quorum testimonium novit, non causa invidiae aut abscondentis aflectu hoc agit, sed honorantis voto et ostendentis Hebraeos multam habere scientiam divinarum Scripturarum, quibus ista scribebat in tantum ut nec opus haberet nomen ponere dicentis. Hos ergo testimonium ex Psalterio Davidico sumptum est: qualiter loquitur ad Deum Patrem: Quid est homo.","english":"These are the distributions, or divisions, which the Apostle mentions in another place, saying: To one is given through the Spirit the word of knowledge, and the rest which he enumerates in what follows, until he adds: But one and the same Spirit works all these things, dividing to each one as he wills. Hence he also says here: According to his own will: for to the divine will and counsel he apportions all things, lest anyone should trust in his own merits. For the Holy Spirit himself knows what is beneficial to each, or what is advantageous to each. For God did not subject the coming world, of which we speak, to angels. He refers to what he said above, that God the Father said: Sit at my right hand, until I make your enemies your footstool, but he handed it over to his Son, to whom he himself said in the psalm: Ask of me, and I will give you the nations as your inheritance. Hence the Son himself also, rejoicing that the world handed over to him would believe, says: But I have been established as king by him, that is, by God the Father. But someone testified in a certain place, saying. He keeps silent in this epistle about the names of the prophets, whose testimony he knows; he does this not out of envy or with the intent of concealing it, but with the desire of honoring them and showing that the Hebrews had great knowledge of the divine Scriptures, to whom he was writing these things, so much so that he had no need even to set down the name of the one speaking. This testimony, then, is taken from the Psalter of David: how he speaks to God the Father: What is man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"Suppresse, et cum despectu pronuntiandum est istud. Quid est homo? subaudi fragilis, mortalis, caducus, et qui ex Adæ in veteri peccato generali pravitate est devictus. Quod memor es ejus. Snbaudit: ita et misericordiæ suæ dona largitur. Sequitur: Aut filius hominis. Subaudi, quid est? Hoc idem doctores referunt ad Christum, qui in Evangelio saepissime Filium hominis, id est filium Mariæ se vocat: ac propterea sub interrogatione sursum erigenda est vox: et est sensus: Quid promeruit ille homo assumptus a verbo, ut Filius Dei fieret? Quodque sequitur: Quoniam visitas eum? ad genus humanum referunt: de quo paulo superius sub nomine hominis dictum est:, Quid est homo? El est sensus: Quod visitas genus humanum per Filium tuum, et perpetua largiris beneficia, non est meritum illius, sed tua gratia: ideoque subsistit, quia a te visitatur. Visitatio ad medicum et ad aegrotum pertinet: nam visitationis officium dicitur quis medicus implere, quando ad infirmum ingreditur; et genus humanum, quod infirmum et languidum erat, Deus Pater tunc visitavit, quando misit Filium suum, qui Verbum caro factum est, et habitavit in nobis. De qua visitatione etiam Zacharias pater beati Joannis ait: Visitavit nos oriens ex alto. Quidam doctores hoc quod dicit: Quid est homo, quod memor es ejus; aut filius hominis, quod est, quoniam visitas eum?","english":"It must be uttered in a subdued tone and with contempt. What is man? Understand: fragile, mortal, fallen, and one who from Adam has been conquered by the general depravity of the old sin. That you are mindful of him. Understand: thus he also bestows the gifts of his mercy. It follows: Or the son of man. Understand, what is he? The teachers refer this same thing to Christ, who in the Gospel very often calls himself the Son of man, that is, the son of Mary; and therefore the voice must be raised in the form of a question: and the sense is: What did that man, assumed by the Word, merit, that he should become the Son of God? And what follows: That you visit him? They refer to the human race, concerning which a little above, under the name of man, it was said: What is man? And the sense is: That you visit the human race through your Son, and bestow perpetual benefits, is not its merit, but your grace: and therefore it subsists, because it is visited by you. Visitation pertains to the physician and to the sick; for the office of visitation is said to be fulfilled by a physician when he enters in to the infirm; and God the Father then visited the human race, which was infirm and languid, when he sent his Son, who was made flesh and dwelt among us. Concerning this visitation Zacharias also, the father of blessed John, says: The Dayspring from on high has visited us. Some teachers take this which he says: What is man, that you are mindful of him; or the son of man, that is, that you visit him?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":645,"ref":"p645","source":"totum referunt ad genus humanum; hoc vero quod sequitur referunt concorditer ad Christum. Minuisti eum paulo minus ab angelis. fier mortem corporis et opprobria passionis, minorem fecit Deus Pater Filium suum angelis, qui secundum divinilatem æqualis ei erat in omnipotentia, quia angeli immortales et impassibiles existunt: minoratus est autem, non necessitate, sed spontamea pietate, sicut idem apostolus alias ait: Qui cum in forma Dei esset, semetipsum exinanivit, formam servi accipiens: factusque est obediens Patri usque ad mortem: mortem autem crucis. Ex ea enim parle qua mori potuit, creator angelorum minor factus est augelis. Bene autem dixit: Paulo minus: quia etsi mortale corpus assumpsit, peccati tamen maculam non habuit. Gloria et honore coronasti eum. Psalmista loquitur ad Deum Patrem de humilitate et exaltatione Filii, dicens: Minuisti (inquit) Filium tuum paulo minus ab angelis, dum eum mortalem crcasti: sed quia ille tibi obediens exstitit usque ad mortem, gloria et honore coronasti eum. Tale est et illud quod Apostolus dicit in alio loco. Propter quod et Deus exaltavit illum, et dedit illi nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur, cœlestium, terrestrium et infernorum. Gloria ergo coronavit eum Deus Pater in resurrectione, honore autem in ascensione, quando quadragesimo die resurrectionis suæ exaltavit illum super omnem creaturam.","english":"They refer the whole to the human race; but what follows they refer in agreement to Christ. You have made him a little lower than the angels. By the death of the body and the reproaches of the passion, God the Father made his Son lower than the angels—he who according to divinity was equal to him in omnipotence—because the angels exist immortal and impassible; but he was made lower, not by necessity, but by spontaneous loving-kindness, as the same apostle says elsewhere: Who, though he was in the form of God, emptied himself, taking the form of a servant; and he became obedient to the Father unto death: even death on a cross. For in that respect in which he could die, the creator of the angels was made lower than the angels. Well, moreover, did he say: A little lower: because although he assumed a mortal body, he nevertheless had no stain of sin. You have crowned him with glory and honor. The psalmist speaks to God the Father concerning the humility and exaltation of the Son, saying: You have made (he says) your Son a little lower than the angels, when you created him mortal: but because he was obedient to you unto death, you have crowned him with glory and honor. Such also is that which the Apostle says in another place: For this reason also God exalted him, and gave him a name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth. With glory, therefore, God the Father crowned him in the resurrection, and with honor in the ascension, when on the fortieth day of his resurrection he exalted him above every creature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":646,"ref":"p646","source":"Aliter: Gloria coronatus est in multitudine credentium; videlicet, cum post resurrectionis triumphum hæreditatem totius mundi, in hoc quod homo est, accepit; honore autem, in confessione aeternae majestatis, hoc est in eo quod in plenitudine paternæ gloriæ habitat. Et constituisti eum super opera manuum tuarum. Per hoc quod homo factus est, constitutus est a Deo Patre super opera visionis: super coelestia videlicet, et terrestria, et inferna; qui secundum divinitatis potentiam sicut cum Deo Patre omnia creaverat, ita cum illo omnia possidebat. Dicendo enim: Constituisti eum super opera manuum tuarum, omnis creatura monstratur esse subjecta illi; quia sicut verbo omnia creata sunt, ita ille homo assumptus a verbo cum verbo possidet omnia, Omnia subjecisti sub pedibus ejus. Id est aeternitati illius et potestati, ut omnis creatura illum adoret. Et hoc est quod ipse post resurrectionis gloriam apparens dixit eis: Data est mihi omnis potestas in coeloel in terra. In eo enim quod omnia ei subjecit, nihil dimisit non subjectum ei. In eo, id est in hoc dono, vel facto, quod ei omnia subjecit, nec coelestia videtur excepisse, nec terrestria: ut diceret, post angelicam creaturam; sed ita conclusit, dicens: Omnia subjecit ei. Nunc autem necdum videmus omnia subjecta esse ei. Quid enim quod beatus Apostolus loquitur?","english":"Otherwise: He is crowned with glory in the multitude of believers; namely, when after the triumph of the resurrection he received the inheritance of the whole world in that he is man; but with honor, in the confession of eternal majesty, that is, in that he dwells in the fullness of the Father's glory. And you have set him over the works of your hands. By this that he was made man, he was set by God the Father over the works of vision: over heavenly things, namely, and earthly, and infernal; who according to the power of his divinity, just as with God the Father he had created all things, so with him he possessed all things. For by saying: You have set him over the works of your hands, every creature is shown to be subject to him; because just as by the Word all things were created, so that man assumed by the Word possesses all things with the Word, You have subjected all things under his feet. That is, to his eternity and power, so that every creature may adore him. And this is what he himself, appearing after the glory of the resurrection, said to them: All power has been given to me in heaven and on earth. For in that he subjected all things to him, he left nothing not subject to him. In that, that is, in this gift, or deed, that he subjected all things to him, he does not seem to have excepted either heavenly or earthly things: so as to say, after the angelic creature; but thus he concluded, saying: He subjected all things to him. But now we do not yet see all things subject to him. For what is it that the blessed Apostle says?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":647,"ref":"p647","source":"Nam cum dixisset, omnia subjecta Christo, statim subintulit, dicens: Nunc autem nondum videmus omnia subjecta ei. Si omnia sunt subjecta ei, quomodo non subjecta.? Intelligendum est ergo hoc modo, ut superius, ubi dixit: Nihil dimisit non subjectum ei, intelligamus universalem subjectionem, et voluntariam, scilicet per fidem, et necessariam, qua cogitur omnis creatura subjecta esse suo Creatori. Hic vero, ubi dixit: Necdum videmus omnia subjecta ei: tantummodo de voluntaria subjectione accipere debemus, quae per fidem constat: qua in eum credt re nolunt. Quia enim tunc temporis, quando Apostolus ista loquebatur, evangelica prædicatio necdum per totummundum divulgata erat; necdumque omnes prædestinati ad vitam credebant, recte dicit nunc: Necdum sunt ei omnia subjecla: et non solum tunc, sed etiam adhuc omnes prædestinati nou credunt. Eum autem, qui modicum quam angeli minoratus est, videmus Jesum, propter passionem mortis, gloria et honore coronatum. Hic aperte manifestat, quia gloria et honor Christi crux ejus fuit, pro qua modicum minoratus est ab angelis, moriendo pro nostra salute: unde et Apostolus alibi cum dixisset: Factus est obediens Patri usque ad mortem, mortem autem crucis, statim subsecutus est dicens: Propter quod et Deus exaltavit illum, et donavit illi nomen quod est super omne nomen: sic etiam ipse Dominus provocabat eam dicens: Ut glorificetur Filius hominis.","english":"For when he had said, all things are subject to Christ, he immediately added, saying: But now we do not yet see all things subject to him. If all things are subject to him, how are they not subject? It must therefore be understood in this way, as above, where he said: He left nothing not subject to him, that we understand a universal subjection, both voluntary, namely through faith, and necessary, by which every creature is compelled to be subject to its Creator. But here, where he said: We do not yet see all things subject to him: we ought to take it only of the voluntary subjection, which consists in faith: by which they are unwilling to believe in him. For since at that time, when the Apostle was saying these things, the gospel preaching had not yet been spread through the whole world, and not yet all who were predestined to life believed, he rightly says now: All things are not yet subject to him: and not only then, but even now all the predestined do not believe. But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death. Here he openly shows that the glory and honor of Christ was his cross, for which he was made a little lower than the angels, by dying for our salvation: whence also the Apostle elsewhere, when he had said: He became obedient to the Father unto death, even death on a cross, immediately added, saying: Therefore God also exalted him, and gave him a name which is above every name: so also the Lord himself was provoking it, saying: That the Son of man may be glorified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"Si ille qui Dominus est,.ea quae pro servis passus est glorian vocat, multo magis tu, homo, quae pro Deo pateris, tibi ad gloriam pertinere sempiternam dubitare non debes. Eum, inquam, id est Jesum, videmus coronatum, non oculis corporeis, sed oculis mentis, dum sedet in plenitudine paternæ majestatis. Ut gratia Dei pro omnibus gustaret mortem. Gratia Dei Patris appellatur.'ilius, eo quod nobis a Deo Patre gratis sit datus, et quod gratis pro nobis mortem sustinuit; non enim debebatur nobis nostro me rito, ut Filius Dei pro nobis gustaret mortem, sed ineffabili gratia hoc fecit. Quod amem dicit, pro omnibus illum gustasse mortem, quidam doctores ita absoluteintelligunt, ut dicatur, pro omnibus pro quibus gustavit, id est pro electis, ad vitam aeternam prædestinatis. At vero quidam ita generaliter accipiunt, ut dicatur, pro omnibus mortuus est; licet omnes non salventur. Et quid si omnes non credunt? illc tamen quod suum erat, fecit. Unde beatus Prosper banc ponit similitudinem: Est quilibet medicorum peritissimus, qui veniens in civitatem populosam, uhi multi infirmi habentur, temperat potionem contra omnia genera infirmitatum, et convocat omnes, dicens: Venite, omnes populi, qui variis infirmitatibus laboratis, et bibite ex hac potione, quam causa salutis vestrae praeparavi: spendeo vobis cum obtestatione quod si quis biberit ex ea medelam Statim consequi merebitur.","english":"If he who is Lord calls glory the things he suffered on behalf of servants, much more should you, a man, not doubt that the things you suffer on behalf of God pertain to you unto eternal glory. Him, I say—that is, Jesus—we see crowned, not with bodily eyes but with the eyes of the mind, as he sits in the fullness of the Father's majesty. That by the grace of God he might taste death for all. He is called the grace of God the Father because he was freely given to us by God the Father, and because he freely endured death for us; for it was not owed to us by our own merit that the Son of God should taste death for us, but he did this by ineffable grace. Now, as to what he says—that he tasted death for all—certain teachers understand it so absolutely, that it is said to be for all those for whom he tasted it, that is, for the elect, predestined to eternal life. But others take it so generally, that it is said he died for all, although not all are saved. And what if not all believe? He nevertheless did what was his part. Hence the blessed Prosper offers this comparison: There is a certain most skilled physician who, coming into a populous city where many sick are found, compounds a potion against all kinds of diseases, and calls everyone together, saying: Come, all you peoples who labor under various diseases, and drink of this potion which I have prepared for the sake of your health; I promise you with an oath that whoever drinks of it will immediately deserve to obtain healing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":649,"ref":"p649","source":"Qui credunt verbis illius, accedunt, bibuntet sanantur; qui vero renuunt hibere, non sanantur, sed in sua infirmitate contabescunt: Quantum ergo ad medici devotionem pertinet, pro omnium illorum salute potiounem temperavit, licet non prosit, pisi his qui ex ea biberunt; ita et Christus, quantum in se fuit, pro omnibus mortuus est, quanquam non prosit ejus passio, nisi solummodo iis qui in eum credere volunt. Simulque notandum quia non dixit Apostolus: Subjacuit morti, sed proprie: Cuslavit mortem, per quod velocitatem resurrecitionis voluit ostendere: brevi ctenim tempore morte teneri potuit, et ea devicta confestim victor resurrexit. Decebat enim eum propter quem omnia et per quem omnia, qui multos filios in gloriam adduxerat, auclorem salutis eorum consummare per passionem. Dicebat (inquit) eum auctorem scilicet et salntis eorum per passionem consummare, id est perficere omnium salutem per passionem Christi, qui est auctor omnium salutis credentium, et qui ante passionem suam multos filios adoptivos adduxerat in gloriam fidei, spei et charitatis; qui certam spem habebant gaudia patriæ coelestis, et haereditalem aeterni regis se posse percipere: vel certe per passionem decebat cum perficere omnia quae de illo praedicata crant. Unde ipse dixit pendens in cruce:.Consummatum est.","english":"Those who believe his words draw near, drink, and are healed; but those who refuse to drink are not healed, but waste away in their own weakness. Therefore, as far as the physician's devotion is concerned, he prepared a draught for the health of all of them, although it benefits only those who have drunk from it. So too Christ, as far as was in him, died for all, although his passion benefits only those who are willing to believe in him. And at the same time it must be noted that the Apostle did not say, \"He was subjected to death,\" but properly, \"He swallowed up death,\" by which he wished to show the swiftness of the resurrection; for he could be held by death for a short time, and once it was conquered he immediately rose victorious. For it was fitting that he, for whose sake all things exist and through whom all things exist, who had brought many sons into glory, should make the author of their salvation perfect through suffering. He was saying, he says, that he—namely the author and their salvation—should be made perfect through suffering, that is, that he should accomplish the salvation of all through the passion of Christ, who is the author of salvation for all who believe, and who before his passion had brought many adopted sons into the glory of faith, hope, and charity; who had a sure hope that they could attain the joys of the heavenly fatherland and the inheritance of the eternal King; or indeed, it was fitting that through his passion he should accomplish all things that had been foretold concerning him. Hence he himself said while hanging on the cross: \"It is consummated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"Propter quem omnia, id est per mortem ejus restaurata sunt omnia cœlestia et terrestria: homo scilicet redemptus et numerus angelorum redintegratus. Per quem omnia: subaudi, facta sunt: juxta quod Joannes dicit: Omnia per ipsum facta sunt. Vides quomodo est in medio nostrum, nobisque conjunctus: ipse filius, et nos filii: ille proprius, nos adoptivi: sed ille salvat, et nos salvamur. Vides quomodo nos conjungit et discernit; nam cum dicit: Multos filios adduxerat in gloriam, hæc conjunxit. Cum vero addit; Auctorem salutis eorum, hic discernit. Qui enim sanctificat, et qui sanctificantur, ex uno omnes. Quis est qui sanctificat? Christus per fidem passionis suae, et per donum baptismatis. Qui sunt qui sanctificantur? Omnes qui credunt, qui sanctificantur fide passionis Christi et gratia baptismi. Sed qui sanctificat Christus, et nos qui sanctificamur, ex uno Deo Patre sumus, quia ab illo omnia originem acceperunt: unus est enim Deus, a quo omnia. Sed aliter ille, aliter nos. Ille quasi proprius Filius potest sanctificare; nos vero quasi adoptivi ab illo sanctificamur: attamen unum habemus Patrem in coelis. Ille proprium, nos adoptivum. Propter quam causam. Subaudi, quia et ipse, et nos ex uno Deo Patre sumus, licet discrete. Non confunditur fratres vocare eos. Qui sunt filii adoptivi.","english":"For whom all things, that is, through his death all things in heaven and on earth were restored: namely, man redeemed and the number of the angels restored. Through whom all things: understand, were made: according to what John says: All things were made through him. You see how he is in our midst, and joined to us: he is the Son, and we are sons: he is the proper Son, we the adopted; but he saves, and we are saved. You see how he joins us and distinguishes us; for when he says: He had brought many sons to glory, here he joins them. But when he adds: The author of their salvation, here he distinguishes. For he who sanctifies and those who are sanctified are all from one. Who is he who sanctifies? Christ, through the faith of his passion and through the gift of baptism. Who are those who are sanctified? All who believe, who are sanctified by the faith of Christ's passion and the grace of baptism. But Christ who sanctifies, and we who are sanctified, are from one God the Father, because from him all things received their origin: for there is one God, from whom all things. But he is one way, we another. He, as the proper Son, can sanctify; we, as adopted sons, are sanctified by him: yet we have one Father in heaven. He the proper Son, we the adopted. For which cause. Understand, because both he and we are from one God the Father, though distinctly. He is not ashamed to call them brothers. These are the adopted sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":651,"ref":"p651","source":"Dicens: Nuntiabo nomen tuum fratribus meis, Non erubescit fratres eos vocare, ostendens non esse eamdem fraternitatem nostræ humanitatis: sed in misericordia ejus multa, et humilitate maxima, qui nos fratres elegit. Hoc quoque prophetico affirmat testimonio, ne quasi novum putaretur, et non multum ante prædictum: ait enim: Nuntiabo nomen tuum fratribus meis: id est, sacram passionem et gloriosam resurrectionem promittit se gloriam divinitatis paternæ, et nomen etiam cjus, quo pater dicebatur, vulgaturum. Nuntiabo, dicit: id est, narrari faciam a prædicatoribus meis, ut mihi credatis; nam resurgens a mortuis dicit mulieribus: Ite et nuntiate fratribus meis. Et ad Mariam: Vade ad fratres meos. Fratres autem dicuatur, et qui diligunt, et qui diliguntur. Adjecit vero: In medio Ecclesiæ laudabo te. In medio Ecclesiæ, boc est in coetu fidelium. Laudavit Dominum Patrem Filius quando apostolis reversis de prædicatione di xit: Confiteor tibi, Pater Domine cœli et terræ, id cst, laudo te, et glorifico: quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Ipse quoque in medio Ecclesiae laudat Deum Patrem, dum fideles quique ejus passione redempti, ejusquc baptismate abluti, indefessas laudes Deo Patri referuntcorde et opere. His antem tribus modis laudandus est Deus. Et iterum: Ego ero fidens in eum. Hoc est, in Deum Patrem.","english":"Saying: I will proclaim your name to my brothers, he is not ashamed to call them brothers, showing that this is not the same brotherhood as our humanity, but [it is] in his great mercy and greatest humility that he chose us as brothers. He confirms this also by prophetic testimony, lest it be thought something new and not long foretold: for he says: I will proclaim your name to my brothers: that is, he promises that by his sacred passion and glorious resurrection he will make known the glory of the Father's divinity, and also his name, by which he was called Father. I will proclaim, he says: that is, I will cause it to be announced by my preachers, so that you may believe me; for rising from the dead he says to the women: Go and announce to my brothers. And to Mary: Go to my brothers. But they are called brothers both who love and who are loved. He added indeed: In the midst of the Church I will praise you. In the midst of the Church, that is, in the assembly of the faithful. The Son praised the Lord Father when, after the apostles returned from preaching, he said: I confess to you, Father, Lord of heaven and earth, that is, I praise you and glorify you: because you have hidden these things from the wise and prudent, and revealed them to little ones. He also himself in the midst of the Church praises God the Father, while all the faithful, redeemed by his passion and washed by his baptism, render unceasing praises to God the Father in heart and deed. But God is to be praised in these three ways. And again: I will be trusting in him. That is, in God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"Vox est Filii Dci de Deo Patre humanitatis loquentis: nam homo susceptus a verbo totam confidentiam suam in Deum Patrem positam habebat: unde dicebat: Pater, glorifica nomen tuum. Et pro fidelibus suis supplicans,aiebat: Pater, volo ut ubi ego sum, et isti sint mecum. Quos etiam exhortans ut confidentiam haberent, praecepit: Confidite, ego vici mundum. Et iterum: Ecce ego et pueri mei, quos mihi dedit Deus. Haec duo testimonia sumpta sunt ex oraculo Isaiæ prophetae loquentis in persona Filii Dei. Ii autem sunt sancti videlicet apostoli, quibus Dominus ait: Pueri, nunquid pulmentarium habetis? Qui bene pueri vocantur, propter innocentiam et humilitatem, de quibus ipsa Veritas dicit: Sinite parvulos venire ad me, talium est regnum coelorum. Quia ergo pueri communicaverunt carni et sanguini, et ipse similiter participavit eisdem. Hoc de apostolis omnibusque fidelibus dictum est, quod per hoc fratres fuerunt Domini, quia verum corpus et sanguinem habuit, sicut illi habuerunt.","english":"This is the voice of the Son of God speaking to God the Father concerning his humanity; for the man assumed by the Word had placed his whole confidence in God the Father. Hence he said: Father, glorify your name. And praying for his faithful, he said: Father, I will that where I am, these also may be with me. And exhorting them also to have confidence, he commanded: Have confidence, I have overcome the world. And again: Behold, I and the children whom God has given me. These two testimonies are taken from the oracle of the prophet Isaiah, speaking in the person of the Son of God. These, moreover, are the saints, namely the apostles, to whom the Lord said: Children, do you have anything to eat? They are rightly called children, on account of their innocence and humility, of whom Truth itself says: Suffer the little children to come to me, for of such is the kingdom of heaven. Therefore, because the children shared in flesh and blood, he himself likewise partook of the same. This was said of the apostles and all the faithful, that through this they were brothers of the Lord, because he had a true body and blood, just as they had.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"in quo loco confunditur manifeste cum suis Marcion, qui ausus est dicere Dominum nostrum verum corpus non habuisse, cum Apostolus dicat, quia assumendo carnem particeps exstitit illorum: sicut enim illi pueri et nos carne et sanguine constamus, ita et Christus participavit carni et sanguini homo factus: et sicut communicavit Christus nostræ substantiae per assumptionem hominis, sic et nos participes ejus sumus per assumptionem corporis et sanguinis ejus. Quare autem communicaverit Christus carni. et sanguini, in sequentibus manifestat, cum subdit: Ut per mortem destrueret eum qui habebat mortis imperium, id est diabolum; et Liberaret eos qui timore mortis per totam vitam obnoxii erant servituti. Admirabile hic demonstrat Apostolus, ostendens diabolum per hoc devictum a Cbristo, per quod potestatem in mundo tenebat: arma, quæ fuerunt illi quondam fortia adversum mundum: hoc est mors, per eam Christus illum percussit: sicut David, abstracto gladio Goliae, in eo caput illius amputavit, in quo quondam victor ille solebat fieri. Quia ergo diabolus per mortem hominis in mundo principatum præsumpserat, per mortem Christi temporalem viocebatur.","english":"In this passage Marcion is plainly confounded together with his followers, since he dared to say that our Lord did not have a true body, whereas the Apostle says that by taking on flesh he became a partaker of those children: for just as those children and we consist of flesh and blood, so Christ also partook of flesh and blood, being made man; and just as Christ shared in our substance through the assumption of a man, so too we are partakers of him through the assumption of his body and blood. But why Christ shared in flesh and blood he makes clear in what follows, when he adds: That through death he might destroy him who held the empire of death, that is, the devil; and might free those who through fear of death were throughout their whole life subject to slavery. Here the Apostle shows something wonderful, demonstrating that the devil was conquered by Christ through that very means by which he held power in the world: the weapon that was once strong for him against the world—that is, death—by it Christ struck him; just as David, drawing the sword of Goliath, cut off that man's head with the very sword by which that former victor was accustomed to prevail. Since, therefore, the devil had presumed a principality in the world through the death of man, through the temporal death of Christ he was vanquished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"Quapropter participavit Christus carni et sangnini, ut mori potuisset ad tempus; sicque dum mortuus est, qu i peccatum non fecerat, gestruxit diabolum et mortem; quia semper mortuus est peccato, dum non peccavit, destructo autem diaboli imperio, liberavit electos suos, qui timore mortis per totam vitam suam, qua vivebant in hoc mundo, obnoxii, id est debili et obstricti erant serVituti mortis et diaboli. In hoc enim timebant mortem, quia servi erant mortis, dum omnes morti subjacebant. Nusquam enim angelos apprehendit, sed semen Abrahæ apprehendit. Quod superius dixerat, pueros communicasse carni et sanguini, et quod Christus participaverit ei, exsequitur amplius bunc sensum, volens ostendere unde participaret eis, et dicit: Nusquam, id est nullo loco, neque in eælo, neque in terra angelicam creaturam assumpsit; sed corpus humanum de semine Abrahae assumpsit. Quibus verbis favet illis blandiendo: quos enim illorum assumpsit? Quia erfo homo retinendus erat morte Filii Dei, idcirco angelicam naturam non assumpsit, quae mortem non potest pati; sed humanam, in qua mori potuisset, nec est angelis tanta collata dignitas, ut in una persona eorum naturae Filius Dei conjungeretur; quam dignitatem et honorem humanæ naturæ divina gratia contribuit, ut Deus et homo una esset persona. Et quare dixit: Apprehendit, quod pertinet ad fugientem?","english":"Wherefore Christ partook of flesh and blood, so that he might be able to die for a time; and thus, when he died, he who had committed no sin destroyed the devil and death; because he always died to sin, in that he did not sin. But when the devil's dominion was destroyed, he freed his elect, who through fear of death throughout their whole life, which they lived in this world, were subject, that is, bound and enslaved to the weak servitude of death and of the devil. For in this they feared death, because they were servants of death, since all were subject to death. For nowhere did he take hold of angels, but he took hold of the seed of Abraham. What he had said above—that the children shared in flesh and blood, and that Christ partook of it—he now carries out further, wishing to show from what source he partook of them, and he says: Nowhere, that is, in no place, neither in heaven nor on earth, did he assume the angelic creation; but he assumed a human body from the seed of Abraham. By these words he favors them by coaxing them: for which of them did he assume? Because therefore man was to be held back by the death of the Son of God, for that reason he did not assume the angelic nature, which cannot suffer death, but the human nature, in which he could die. Nor was such dignity conferred on the angels, that the Son of God should be joined in one person to their nature; which dignity and honor divine grace bestowed on human nature, so that God and man should be one person. And why did he say: He took hold, which pertains to one fleeing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"Quia nos quasi recedentes a se, et longe fugientes insecutus apprehendit. Unde debuit per omnia assimilari fratribus. Pro hac (inquit) ratione qua non assumpsit angelicam naturam, sed bumauam de semine Abrahæ, debuit per omnia fratribus assimilari. Quid est, Per omnia? id est, educatus crevit, esuriit, passus est, ac mortuus: per omnia ista similis est fratribus, quia conditione subjecti sunt. Sed fortasse quaerit aliquis: Quare homo sit reparatus potius quam angelus lapsus. Cui respondendum est, bominem non tantum deliquisse, quam diabolum: ille enim, diabolo suadente, peccavit; diabolus vero, nullo suadente, sed superbiendo, corruit. Homo quoque, quia corpus habebat, manducare indigebat; diabolus vero, quia spiritus est, totus inexcusabilis est. Fuit et tertia causa: videlicet, homo necdurn venerat ad locum, ubi æternaliter cum Deo regnaturus erat, sed in paradiso terreno morabatur, de quo transferendus erat in cœlum, completn numero electorum; diabolus autem in coelo jam erat collocatis. Ut misericors fieret, et fidelis pontifex ad Deum, et ut propitiaret delicta populi. Misericors dicitur a misero corde, videlicet qui misericordiam sustinet, et cognoscit per experimentum misereri.","english":"Because he pursued us as though we were withdrawing from him and fleeing far away, and he apprehended us. Hence he had to be made like his brothers in all things. For this reason (he says) — namely, that he did not assume the angelic nature, but the human nature from the seed of Abraham — he had to be made like his brothers in all things. What is \"in all things\"? That is, he was brought up and grew, he hungered, he suffered, and he died: in all these things he is like his brothers, because they are subject to the same condition. But perhaps someone asks: Why was man restored rather than the fallen angel? To which it must be answered that man did not offend as greatly as the devil; for the latter sinned at the devil's persuasion, but the devil fell by no one's persuasion, but by his own pride. Man also, because he had a body, needed to eat; but the devil, because he is a spirit, is wholly without excuse. There was also a third reason: namely, man had not yet come to the place where he was to reign eternally with God, but was dwelling in the earthly paradise, from which he was to be transferred to heaven, once the number of the elect was complete; but the devil was already established in heaven. That he might become a merciful and faithful high priest before God, and that he might make propitiation for the sins of the people. He is called merciful from \"miserable heart,\" namely one who takes up mercy and knows how to show mercy through experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"Itaque non fuit alia causa, illum per omnia fratribus assimilari, nisi ut misericordiam nobis praestaret nos redimendo, et fieret fldelis, verusque, et potens pontifex, Deum Patrem interpellando pro nobis, nostrisque propiti aret peccatis. Hæc autem hujus miserandæ dispensationis causa fuit: vidit quippe humanum genus morti intentum, peccatorum vinculis ligatum, et misertus est ejus, sicut fidelis pontifex, reconcilians nos Deo Patri, et reconciliando purgans. Ministerium etenim sacerdotis atque pontificis est, fidelem esse, ut possit eos quorum sacerdos est liberare a peccatis. Pontifex dicitur, eo quod pontem, id est viam praebeat suis sequentibus suo bono exemplo. Ita et Dominus pontem fecit nobis, id est vitae viam ostendit, dum diceret: Discite a me quia mitis sum et humilis corde. Pontem etiam nobis fecit, quoniam aperuit nobis januam patriae cœlestis, ubi modo consistit interpellans pro nobis Deum Patrem. In eo enim in quo passus est ipse, et tentatus, potens est et eis qui tentantur auxiliari. In eo, inquit, id est homine. Quo ipse tentatus est. Sed non supe. ratus et passus a ministris illius: potens est vinctos liberare, tentatosque adjuvare ne vincantur, quia tentationes non solum sicut Deus cognovit, sed etiam sicuthomo experimento probavit.","english":"Therefore there was no other reason for him to be made like his brothers in all things, except that he might show us mercy by redeeming us, and become a faithful, true, and powerful high priest, interceding with God the Father on our behalf and propitiating him for our sins. But this was the cause of this merciful dispensation: he saw, indeed, the human race intent upon death, bound by the chains of sins, and he had compassion on it, as a faithful high priest, reconciling us to God the Father, and by reconciling, purifying us. For it is the office of a priest and high priest to be faithful, so that he may be able to free from sins those whose priest he is. He is called high priest (pontifex) because he provides a bridge (pons), that is, a way, for those who follow him by his good example. So too the Lord made a bridge for us, that is, he showed us the way of life, when he said: Learn from me, for I am meek and humble of heart. He also made a bridge for us, since he opened for us the door of the heavenly fatherland, where he now stands interceding with God the Father on our behalf. For in that in which he himself suffered and was tempted, he is able to help those who are tempted. In that, he says, that is, in the man. In which he himself was tempted. But not despised and suffered by his ministers: he is able to free the bound and to help the tempted so that they are not overcome, because he knew temptations not only as God, but also as man he proved them by experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":657,"ref":"p657","source":"Ac propterea non solum per hoc quod Deus est, potest nobis misereri, sed insuper per hoc quod homo est, quoniam ejusdem potestatis est homo assumptus a verbo, cujus erat et idem verbo.\n\nCAP. III. Unde, fratres sancti; vocationis cœlestis participes, conaiderale Apostolum et Pontificem confesionis nostræ Jeaum, qui fidelis est ei qui fecit illum, sicut et Moyses in omni domo illius. Fratres eos voca tam carne quam spiritu, qui ex eodem genere erant eamdemque fidem habebant: sanctos, qui sanctificat fuerant fide passionis Christi et aqua baptismatis, quia participes erant coelestis vocationis, hoc est patriæ coelestis, ad quam omnes vocavit, dicens Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos. Considerate, inquit, Apostolum et Pontificem fidei nostræ Jesum. Apostolus Graece, Latine dicitur missus; et Dominus Jesus apostolus fuit, quia gratis a Deo Patre missus est, sicut ipse testatur, dicens: Non sum missus nisi ad oves perditas domus Israel. Et: Sicut misit me Pater, et ego mitto vos. Unde egregius prædicatur alio loco dicit: Misit Deus Filium suum factum ex muliere. Pontifex autem confessionis nostrae est, quia confessionem fidei no. stræ praetendit ante Deum Patrem, Qui fidelis est eidem Deo Patri, qui fecit illum; juxta quod alibi dicitur: Qui factus est ei ex semine David secundum carnem.","english":"And for this reason he can show us mercy not only through what he is as God, but also through what he is as man, since the man assumed by the Word is of the same power as the Word himself.\n\nCHAPTER III. Therefore, holy brothers, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus, who is faithful to him who made him, as also Moses was in all his house. He calls them brothers both in flesh and in spirit, who were of the same stock and held the same faith; holy, because they had been sanctified by faith in the passion of Christ and by the water of baptism, since they were partakers of the heavenly calling, that is, of the heavenly homeland, to which he called all, saying, Come to me, all you who labor and are burdened, and I will refresh you. Consider, he says, the Apostle and High Priest of our faith, Jesus. \"Apostle\" in Greek is \"sent\" in Latin; and the Lord Jesus was an apostle, because he was freely sent by God the Father, as he himself testifies, saying: I was not sent except to the lost sheep of the house of Israel. And: As the Father sent me, I also send you. Hence he is proclaimed excellent elsewhere, where it says: God sent his Son, made of a woman. He is the High Priest of our confession, because he presents the confession of our faith before God the Father, who is faithful to the same God the Father who made him; according to what is said elsewhere: Who was made for him from the seed of David according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"Non tantum autem de humanitatis essentia dictum, in qua ipse fidelis fuit, Deo Patri obedicns usque ad mortem. Nonne fidelis erat Deo Patri, quando omnia quæ agebat, non suæ gloriae reputabat, sed Patris? dicens: Pater in ine manens, ipse facit opera. Sicut et Moyscs, inquit, lidelis erat, vel fuit, in omni domo ejus. Domum Det hic, populum Dei debemus intelligere plebem sc;licet Israeliticam, cui Moysei praepositus est a Deo, de qua domo dicit Isiias: Vinea Sabaoth, domus esi Israel. Et iterum hortando: Domus Jacob, venite ambulemus in lumine Domini. In qua domo Moyses fidelis fuit, id est devotus et bonæ voluntatis, deferens ea quae Dei erant, sibique non usurpans gloriam Dei. Amplioris enim ylorice iste prce Moyse dignus habitus est: quanto ampliorem honorem habet Dominus, qui fabricavit illam. Hoc in loco autem erit hypallage in sensu, aut satis necessaria subauditio, supponetur hoc modo: Tanto majoris gloriae Christus prae Moyse dignus inventus est: quanto majorem habet honorem; subaudi, Dominus domus, qui fabricavit eamdem domum. Sive: Tanto majoris gloriae Christus prae Moyse dignus inventus est, quanto majorem honorem habet fabricator a domo, quam ipse fabricavit. Redditque causam quare majoris gloriæ sit Dominus, quam domus ab eo fabricata. Omnis namque domus fabricatur ab aliquo: qui autem omnia creavit, Deus est.","english":"But this was not said only of the essence of his humanity, in which he himself was faithful, obedient to God the Father even unto death. Was he not faithful to God the Father, when he reckoned all that he did not to his own glory but to the Father's? saying: The Father who dwells in me, he does the works. As also Moses, he says, was faithful, or proved faithful, in all his house. By house of God here we must understand the people of God, namely the Israelite people, over whom Moses was appointed by God, of which house Isaiah says: The vineyard of Sabaoth, the house is Israel. And again, exhorting: House of Jacob, come, let us walk in the light of the Lord. In which house Moses was faithful, that is, devoted and of good will, bringing forward the things that were God's, and not usurping to himself the glory of God. For this one was accounted worthy of greater glory than Moses: by how much greater honor the Lord has who built it. But in this place there will be an hypallage in the sense, or a quite necessary subaudition, supplied in this way: Christ was found worthy of so much greater glory than Moses, by how much greater honor he has; understand, the Lord of the house, who built the same house. Or: Christ was found worthy of so much greater glory than Moses, by how much greater honor the builder has than the house which he himself built. And he gives the reason why the Lord is of greater glory than the house built by him. For every house is built by someone: but he who created all things is God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":659,"ref":"p659","source":"Iiic factorem a factura discernit, utriusquedomus auctorem Deum esse intelligi volens, et populi videlicet. Et Moyses quidem fidelis erat. Hoc est, devotus et bonae voluntatis. In tota domo ejus, tanquam famulus, in testimonium eorum. Subaudi verborum. Quæ dicenda erant. Chiristus autem tanquam filius, in domo sua. Habitat, ordinans et disponens illam. Quanta differentia est inter famulum, quem paterfamilias praeponit domui suæ, et filium quem relinquit haeredem, tanta differentia ct distantia inter Moysen et Christum. Moyses autem fidelis et devotus famulus fuit in domo Dei omnipotentis, hoc est in plebe Israelitica, in testimonium eorum verborum quæ per illum dicenda erant ad populum, quoniam festis erat verborum Dei ad populum, iterumque populi ad Deum. Christus vero libere ordinat domum suam, tanquam filius hxreditatem paternam, de qua modo subjungit Apostolus, dicens: Quæ domus sumus nos, si fiduciam et gloriam spei usque ad finem firmam retineamus. Horlatur iterum Apostolus Hebræos fortiter stare in fide et perseverare in bono opere, jungens se more solito illis. Domus, inquit, Dei sumus, si fiduciam, id est fldem rectam, et gloriam spei nostræ firmam retinuerimus usque ad finem mortis nostrae, vel usque ad diem judicii. Gloria spei nostrae est, qua gloriamur nos in spe jam esse filios Dei, et quomodo tenemus in se, credimus nos possessuros esse in re.","english":"Here he distinguishes the maker from the thing made, wishing it to be understood that God is the author of both houses—that is, of the people as well. And Moses indeed was faithful. That is, devoted and of good will. In all his house, as a servant, for a testimony of those things. Understand: of the words. Which were to be spoken. But Christ as a son, in his own house. He dwells in it, ordering and disposing it. As great as is the difference between a servant, whom the head of the household sets over his house, and a son, whom he leaves as heir, so great is the difference and distance between Moses and Christ. But Moses was a faithful and devoted servant in the house of God almighty, that is, in the Israelite people, for a testimony of those words which were to be spoken through him to the people, since he was the interpreter of the words of God to the people, and again of the people to God. But Christ freely orders his own house, as a son orders his father's inheritance, of which the Apostle now adds, saying: Which house we are, if we hold fast the confidence and the glory of hope firm unto the end. Again the Apostle exhorts the Hebrews to stand bravely in the faith and to persevere in good work, joining himself to them in his usual manner. We are, he says, the house of God, if we hold fast the confidence—that is, right faith—and the glory of our hope firm unto the end of our death, or unto the day of judgment. The glory of our hope is that by which we glory that we are already in hope sons of God, and, as we hold it in hope, we believe that we shall possess it in reality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":660,"ref":"p660","source":"Bona enim quae nobis promissa sunt, in hac poenali vita habere nequaquam possumus, quarnobrem habentes fidem reclam, spem certam spectemus patienter præmia nobis a Domino promissa. Sequitur: Quapropter sicut dicit Spiritus sanctus. Hodie si vocem ejus audieritis, nolite obdurare corda vostra: et cætera, usque: Si introibunt in requiem meam. De spe paulo superius loculus fuerat beatus Apostolus, quod oporteat sperare ea quæ futura sunt, et deinde testimonium propheticum sub comparatione, quomodo illi perierunt qui desperaverunt de potentia omnipotentis Dei, et quid promeruerunt pauci qui sub spe certa promissis Dei crediderunt: quia ergo obscure locutus est Apostolus, necesse est replicari historiam Veteris Testamenti, ut manifestior fiat oratio. Eductus populus Israeliticus de Ægyptiaca servitute in signis et mirabilibus Domini, cum multam viam desertam perambulassent, pasti a Domino manna, aqua de petra potati, ejusque protectione tutati, consilium inierunt omnes mittere de singulis tribubus principes explonatores, qui deberent speculari atquc considerare tetram sibi a Domino concessam. Qui per gentes lustraverunt terram, rcversiquc sunt post spatium quadraginta dicrum ad multitudinem, renuntiantes terram fertilissimam, magnorumque frucluum procreatricem, sed habere urbes inexpugnabiles, virosque fortissimos esse in ea, utpote de stirpe Enac, id est gigantum.","english":"For the good things that have been promised to us, we can by no means possess in this penal life; therefore, holding a steadfast faith, let us patiently await with certain hope the rewards promised to us by the Lord. It follows: Therefore, as the Holy Spirit says: Today if you hear his voice, do not harden your hearts, and the rest, up to: If they shall enter into my rest. The blessed Apostle had spoken a little above concerning hope—that we ought to hope for the things that are to come—and then he subjoined the prophetic testimony by way of comparison: how those perished who despaired of the power of almighty God, and what the few merited who believed the promises of God with certain hope. Therefore, since the Apostle has spoken obscurely, it is necessary to recount the history of the Old Testament so that the discourse may become clearer. The people of Israel, led out of Egyptian slavery amid the signs and wonders of the Lord, after they had traversed a long way through the desert, fed by the Lord with manna, given drink from the rock, and protected by his guardianship, took counsel to send from each tribe leaders as scouts, who were to spy out and consider the land granted to them by the Lord. These men traversed the land among the nations, and after the space of forty days returned to the multitude, reporting that the land was most fertile and the producer of great fruits, but that it had impregnable cities and that there were very strong men in it, as being of the stock of Enac, that is, of the giants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":661,"ref":"p661","source":"Israelitae vero ingrati et insensali, quos oportebat tantorum Dei beneficiorum reminisci, quomodo eos clausos in medio tanta exercitus multitudine Ægyptiorum eripuerit, de periculis etiam fluviorum, fontes de petra sine defectu donaverit; manna tribuerit, aliaque innumerabilia beneficia eis contulerit, necdum crediderunt, desperantes de ejus potentia, nec horum aliquid remorati sunt; sed timore desperabili perterriti murmurando dixerunt: Utinam non introducat nos Dominus in terram iIiam! revertamur in Ægyptum. Deus igitur iratus, quod sic cito oblili fuerunt operum ac mirabilium ejus, juravit quod non esset intratura generatio illa in requiem et patriam olim patribus promissam, sicque illa sexcenta millia quae egressa sunt de aEgypto perierunt, praeter tantummodo Caleph, videlicet filium Jephonae, et Josue filium Nun, qui seditionem populi compescere nisi sunt, creduli promissioni Domini.","english":"But the Israelites were ungrateful and foolish; they ought to have remembered such great benefits of God—how he had delivered them when they were shut in by so great a multitude of the Egyptian army, how he had also given them springs from the rock without fail amid the perils of rivers, how he had bestowed manna and conferred countless other benefits on them—yet they did not believe, despairing of his power, and they did not call any of these things to mind; but terrified by a hopeless fear, they said with murmuring: Would that the Lord had not brought us into that land! Let us return to Egypt. God therefore, angry that they had so quickly forgotten his works and wonders, swore that that generation would not enter into the rest and the fatherland once promised to their fathers, and so those six hundred thousand who had gone out from Egypt perished, except only Caleb, the son of Jephunneh, and Joshua the son of Nun, who tried to restrain the sedition of the people, trusting in the promise of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":662,"ref":"p662","source":"Notandum autem, tres requies ab Apostolo in hac epistola commemorari, unam sabbati, quo requievit Deus ab operibus suis, secundam Palæsti nam, in quam ingressi Israelitae, requieturi erant a miseria et lahoribus multis; tertiam quoque, quæ vera est requies, regnum videlicet coelorum, ad quam quos pervenire contigerit, planissime requiescent a laboribus et aerumnis hujus sæculi, de qua hic Apostolus prophetando spiritaliter loquitur, dicens: Quapropter, subaudi, quia domus Dei sumus, si fidem rectam et gloriam spei firmam retinuerimus, nolite obdurare corda vestra, ne similia patiamini qualia progenitores vestri passi sunt, privati requie promissa. Horlatur Apostolus Hebræos his verbis, ut non essent infideles et increduli, et perderent requiem aeternam sibi a Domino promissam, sicut perdiderunt patres eorum requiem temporalem. Nolite, inquit, obdarare corda vestra, sicut obduraverunt patres vestri. In exacerbatione. Id est, amaricatione, quando me ad amaritudinem provoca verunt. Secundum diem tentationis eorum in deserto, ubi tentaverunt me patres vestri. Multis modis, dioenles: Nunquid poterit Deus parare mensam in deserto J Et: Nunquid poterit nos introducere in terram patribus promissam?","english":"But it must be noted that three rests are mentioned by the Apostle in this epistle: one of the sabbath, on which God rested from his works; the second of Palestine, into which the Israelites entered, to rest from misery and many labors; the third also, which is the true rest, namely the kingdom of heaven, on reaching which those who attain it will most plainly rest from the labors and hardships of this world. Of this the Apostle here speaks spiritually, prophesying, saying: Wherefore—understand, because we are the house of God, if we retain right faith and a firm hope of glory—do not harden your hearts, lest you suffer the like of what your forefathers suffered, being deprived of the promised rest. By these words the Apostle exhorts the Hebrews not to be faithless and unbelieving and to lose the eternal rest promised to them by the Lord, as their fathers lost the temporal rest. Do not, he says, harden your hearts, as your fathers hardened them. In the provocation—that is, in the embittering, when they provoked me to bitterness. According to the day of their testing in the desert, where your fathers tested me. In many ways, saying: Can God prepare a table in the desert? And: Can he bring us into the land promised to our fathers?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":663,"ref":"p663","source":"Quod autem dicit: Hodie, non loquitur Psalmista ad illos qui mortui sunt in deserto murmurando contra Deum, et increduli existendo, sed potius ad illos qui dominicae prædicationis tempore fuerunt, apostolorumque et usque ad finem sæculifuturi sunt. Hodie, inquit, id est in die Novi Teslamenti, vel omni tempore, quand lu dicitur hodie, nolite ohdurare corda vestra; hodie namque pro sempiterno ponitur, donec mundus et vita præsens manet. Sequitur: Probaverunt et viderunt opera mea. Quadraginla annis. Quod dicit: Probaverunt opera et mirabilia mea, non estita intelligendum, ut dicatur: probaverunt, id est elegerunt causa gratiarum actionum, sed potius probatio hæc ad curiositatem est referenda et tentalionem. Probaverunt, inquit, opera mea: hoc est, curiositatis causa exqui ierant tentantes, utrumnam ornnipotens essem. Sid quid factum est? Viderunt illa per quadraginta annos, et permanserunt ingrati. Potest quod dicit: Quadraginta annis et ad sequentia conjungi. Quadragenarios autem numerus mysticus in divina Scriptura habetur. Quadiaginta diebus Dominus in deserto jejunavit, ut triumpharet de illo per quem illi quadraginta annis murmuraverunt in deserto contra Deum: consummalique tot. A gloria victoriæ in passione et resurrectione quadraginta diebus fuit cum discipulis, antequam coelorum altitudinem penetraret.","english":"But when he says, \"Today,\" the Psalmist is not speaking to those who died in the wilderness by murmuring against God and being unbelieving, but rather to those who lived in the time of the Lord's preaching, and of the apostles, and who will exist even to the end of the world. \"Today,\" he says, that is, in the day of the New Testament, or at all times, whenever \"today\" is spoken: \"do not harden your hearts\"; for \"today\" is used in place of \"forever,\" as long as the world and the present life endure. There follows: \"They tested and saw my works for forty years.\" What he says—\"They tested my works and wonders\"—is not to be understood in such a way that \"they tested\" means \"they chose\" for the sake of giving thanks, but rather this testing must be referred to curiosity and temptation. \"They tested,\" he says, \"my works\": that is, they inquired into them for the sake of curiosity, testing whether I was almighty. But what happened? They saw those works for forty years, and they remained ungrateful. What he says—\"for forty years\"—can also be joined to what follows. Now the number forty is held to be mystical in divine Scripture. For the Lord fasted forty days in the wilderness, so that he might triumph over the one on whose account they murmured against God in the wilderness for forty years; and having completed so great a glory of victory in his passion and resurrection, he was with his disciples for forty days before he penetrated the height of the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":664,"ref":"p664","source":"Primis ergo quadraginta diebus tentationem hujus peregrinationis ostendit, posterioribus quadraginta diebus consolationem, qua consolandi sunt in patria: corpus enim ejus, id est Ecclesia, necesse est ut tentationes patiatur in praesenti saeculo, ut postmodum pervenire possit ad gaudia patriæ cælestis: tamen et in praesenti non deest ille conselator, qui dixit: Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi. Sequitur: Propter quod. Subaudi, quia tentaverunt me, causaque curiositatis quadraginta annis opera mea probaverunt. Offensus fui generalioni huic. Plus est dici offensum, sive infensum, quam iratum: quoniam qui irascitur, facile potest ab ira revocari: qui vero intensus, sive offensus, aut vix, aut nullo modo potest placari. Ita omnipotens Deus offensus, id est valde et implacabiliter iratus fuit illis sexcentis millibus, qui perierunt in deserto. Et dixi. Ad Moysen, et Aaron, vel etiam ad Josue. Semper hi errant corde. Multis modis castigavit eos omnipotens Deus; sed illi sempercorde erraverunt, a via veritatis et rectitudinis deviantes; quicunque enim voluntati Dei non obsecundat, eirat a rectitidine justitiæ. Ipsi vero non cognoverunt vias meas. Non cognovcrunt dicit, hoc est non approbaverunt me, nec elegerunt actiones meas et præcepta mea. Vel, Non cognoverunt, quia noluerunt adbuc cognoscere, ut et tenerent et observarent illa.","english":"So in the first forty days He showed the testing of this pilgrimage, and in the latter forty days the consolation by which they are to be consoled in the fatherland; for His body, that is, the Church, must necessarily suffer testings in the present world, so that afterward it may be able to arrive at the joys of the heavenly fatherland; yet even in the present the Consoler is not absent, who said: \"Behold, I am with you all days, even to the consummation of the age.\" There follows: \"Wherefore.\" Understand, because they tested Me, and for forty years by the cause of their curiosity they proved My works. \"I was offended with this generation.\" It is more to be called offended, or hostile, than angry; since he who is angry can easily be recalled from anger; but he who is intent, or offended, can scarcely or in no way be appeased. Thus almighty God, being offended, that is, greatly and implacably angry, was with those six hundred thousand who perished in the desert. \"And I said.\" To Moses and Aaron, or even to Joshua. \"They always err in heart.\" In many ways almighty God chastised them; but they always erred in heart, deviating from the way of truth and uprightness; for whoever does not obey the will of God errs from the rectitude of justice. \"But they did not know My ways.\" He says \"they did not know,\" that is, they did not approve Me, nor did they choose My actions and My precepts. Or, \"They did not know,\" because they were unwilling to know them further, so as both to hold and to observe them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":665,"ref":"p665","source":"Quibus juravi in ira mea, si introibunt in requiem meam. Si aliquando ponitur pro affirmatione, aliquando pro dubitatione, aliquando pro abnegatione, ut in præsenti loco pro non, etio psalmo dicente propheta: Si reddidi retribuentibus mibi mala: id est, non reddidi. Ordo verborum est: Non introibunt in requiem meam, sicut juravi in ira mea. Ira enim Dei vindicta illius est: loqui enim Dei magnum est: jurare vero nimis metuendum, cum enim omnis sermo illius pro juramento accipi debeat, quoniam verus est, dicitur aliquando jurare ad exaggerandam vim rei, et ut terrorem incutiat auditoribus. Sic dicitur et irasci more humano, cum semper ipse idem maneat, quatenus dum audimus illum iratum, metuamus peccare. Quod autem dixit: Non intrabunt in requiem meam, hic sicut supra dictum est, geminam regulam debemus intelligere, unam scilicet terrenae promissionis promissam Abrahæ, quam illi perdiderunt propter infidelitatem suam, alteram vero vitam æternam, de qua Apostolus spiritaliter loquitur, in quam non intrabunt Judæi in infidelitate manentes. Videte, fratres, ne forte sit in aliquo vestrum cor malum incredulitatis discedendi a Deo vivo. Hortatur iterum eos Apostolus blandiendo, vocans eos fratres, et dans consilium, quomodo intrare possint in requiem.","english":"To whom I swore in my anger, \"If they shall enter into my rest.\" \"If\" is sometimes used for affirmation, sometimes for doubt, sometimes for denial, as in the present passage it stands for \"not,\" and in that psalm where the prophet says, \"If I have repaid those who repaid me evil\"—that is, \"I have not repaid.\" The order of the words is: \"They shall not enter into my rest, as I swore in my anger.\" For the anger of God is His vengeance; for to speak belongs to God in a great way, but to swear is greatly to be feared, since indeed every word of His ought to be received as an oath, because He is true; yet He is sometimes said to swear to heighten the force of the matter and to strike terror into the hearers. So too He is said to be angry in the human manner, though He Himself always remains the same, so that when we hear that He is angry, we may fear to sin. But what He said—\"They shall not enter into my rest\"—here, as was said above, we ought to understand a twofold rule: one, namely, of the earthly promise promised to Abraham, which they lost because of their unbelief; the other, truly, eternal life, of which the Apostle speaks spiritually, into which the Jews who remain in unbelief shall not enter. Take heed, brothers, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God. Again the Apostle exhorts them by coaxing, calling them brothers and giving counsel as to how they may be able to enter into the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":666,"ref":"p666","source":"Fratres mei carne, fratres etiam fide, videte, id est cavete, summaque diligentia attendite, ne forte sit in aliquo vestrum voluntas non bona, et cor malum incredulitatis discedendi a Deo vivo, sicut fuit in illis, qui erraverunt in deserto adorando idola, et pereatis sicut illi perierunt. Sed exhortamini vosmetipsos per singulos dies, donec hodie cognominatur ut non obduretur quis ex vobis fallacia peccati. Quia illis Judaeis scribebat, qui jam crediderant, et inter quos tales erant, qui alios in fide, spe, bonisque operibus exhortari poterant, ideo taliter loquitur: Exhortamini, inquiens, vos invicem, et corrigile vosmetipsos per singulos dies, donec hodie cognominaLur, id est omni lempore praesentis vitæ, in quo est spacium pœnitendi: si quisquam peccaverit, non desperet de venia quandiu viviL; necobdurelur aliquis vestrum fallacia peccali, id est desperatione, decipiente peccato infidelitatis, quasi per pœnitentiam non possit promereri indulgentiam. Ille enim qui salutem perfecte non credit, solet plerumque in desperationem rnere; redditque causam, quare nemo debeat desperare de venia dicens: Participes enim Christi effecti sumus.","english":"My brothers in the flesh, brothers also in faith, see—that is, beware—and attend with the utmost diligence, lest perhaps there be in any of you a will that is not good, and a heart evil with unbelief, of departing from the living God, as was in those who wandered in the desert by worshiping idols, and you perish as they perished. But exhort one another every day, while it is called today, so that none of you may be hardened by the deceitfulness of sin. Because he was writing to those Jews who had already believed, and among whom there were such as could exhort others in faith, hope, and good works, therefore he speaks in this manner: Exhort one another, he says, and correct one another every day, while it is called today—that is, for the whole time of the present life, in which there is space for repentance: if anyone has sinned, let him not despair of pardon as long as he lives; nor let any of you be hardened by the deceitfulness of sin—that is, by despair, sin deceiving through unbelief, as though one could not merit forgiveness through repentance. For he who does not perfectly believe in salvation is generally wont to fall into despair; and he gives the reason why no one ought to despair of pardon, saying: For we have been made partakers of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":667,"ref":"p667","source":"Quid cst participes Christi effecti sumus i Christo participamur et jungimur, utpote unum et in illo existentes: siquidem hoc participamur illi, quia ipse caput nostrum, et nos membra illius, cohæredes ct concorporales illi secundum spiritalem hominem, qui creatus est in ipso. In eo etiam participamur, quia corpus et sanguinem ejus sumimus ad redemptionem nostram, quapropter non est desperandum. Si tamen initium aubstantiæ ejus usque ad finem firmum retineamus, dum dicitur: hodie si vocem ejus audieritis, nolite obdurare corda vestra. Contra Deum per infidelitatem. Quemadmodum in illa exacerbatione. Subaudi, obduraverunt patres vestri corda sua. initium substantiae dicit fidem Christi, per quam subsistimus et renati sumus. quia ipse est fundamentum omnium virtutum. Et bene substantiam eam vocat, quia sicut corpus anima subsistit et vivificatur, ita anjma tide subsistit in Deo, ct vivit hac fide, sine qua nihil est, unde dicitur per prophetam: Juslus autem meus ex fide vivit. Et idem egregius prædicator: Sine fide impossibile est placere Deo. Substantia autem Christi appellatur fides, vel quia ab illo datur, vel certe, quia ipse per eam habitat in cordibus fidelium, juxta quod idem apostolus alias dicit, optando in interiore homine habitare Christum per fidem in cordibus vesiris.","english":"What is this—that we have been made partakers of Christ? We partake of Christ and are joined to him, as being one and existing in him. For indeed we partake of him in this, that he is our head and we are his members, co-heirs and con-corporate with him according to the spiritual man, who was created in him. In him also we partake, because we receive his body and blood for our redemption; therefore we must not despair. If only we hold firm to the end the beginning of his substance, as it is said: Today, if you hear his voice, do not harden your hearts. Against God through unbelief. Even as in that provocation. Understand: your fathers hardened their hearts. He calls the beginning of substance the faith of Christ, through which we subsist and have been reborn, because he is the foundation of all virtues. And well does he call it substance, because just as the body subsists and is given life by the soul, so the soul subsists in God by faith and lives by this faith, without which it is nothing; whence it is said through the prophet: But my just man lives by faith. And the same distinguished preacher: Without faith it is impossible to please God. But the faith of Christ is called his substance, either because it is given by him, or certainly because he himself dwells through it in the hearts of the faithful, according to what the same apostle says elsewhere, desiring that Christ may dwell through faith in your inner man, in your hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":668,"ref":"p668","source":"Tunc eigo veraciter Christi participes sumus, si fideni ejus usque ad finem mortis nostrae, vel usque ad diem judicii firmam retinuerimus, omni videlicet tempore, quandiu dicitur per prophetam: Hodie si vocem ejus audieritis, nolite obdurare corda vestra. Quidam enim audientes exacerbaverunt; sed non omnes qui profecti sunt ab AEgypto per Moysen. Illius historiae tacite mentionem facit, quando reversis exploratoribus dixerunt murmurando: Utinam non introducat II liS Dominus in terram illam. Josue autem et Caleph glorificaverunt Deum, dicentes ad omnem multitudinem: Potens est Dominus in fide. Ideoque nihil els profuit quod audierunt, quoniam in eam intrare non meruerunt.\n\nCAP. IV......\n\nPost hæc verba exhortationis subjungens ApoStohis, ct dicens: Ingrediemur enim in requiem ejus, qui tredidimus, quemadmodum dixit: Sicut juravi in ira mea si introibunt in requiem meani. Isto in loco ad completionem sensus necesse est adjicere aliquid. Ingrediamur, inquit, in requiern patriæ coelestis a Dco nobis promissam, ne forte dicatur nobis, si fuerimus increduli, quemadmodum illis qui non introierunt: Si introibunt, id est, non introibunt in requiem meam. Quibus verbis bortatur omnes intrare in requiem Domini, ne forte ob infidelitatem nobis dicatur, quod illis dictum est; nam sicut certum est, quod increduli non introibunt, sic certum fixumque habetur quod credentes introibunt.","english":"Therefore we are truly partakers of Christ if we have kept our faith in him firm even to the end of our death, or even to the day of judgment—that is, at all times, as long as it is said through the prophet: Today if you hear his voice, do not harden your hearts. For some who heard provoked him; but not all who went forth from Egypt through Moses. He makes tacit mention of that history, when the spies returned and they said murmuring: Would that the Lord would not bring us into that land. But Joshua and Caleb glorified God, saying to all the multitude: The Lord is powerful in faith. And therefore it profited them nothing that they heard, since they did not deserve to enter it.\n\nCHAPTER IV\n\nAfter these words of exhortation, subjoining to the Apostle and saying: For we shall enter into his rest, who have believed, just as he said: As I swore in my wrath, if they shall enter into my rest. In this place, for the completion of the sense, something must be added. Let us enter, he says, into the rest of the heavenly fatherland promised to us by God, lest perhaps it be said to us, if we have been unbelieving, as it was said to those who did not enter: If they shall enter—that is, they shall not enter into my rest. By these words he exhorts all to enter into the rest of the Lord, lest perhaps on account of unbelief it be said to us what was said to them; for just as it is certain that the unbelieving shall not enter, so it is held certain and fixed that the believing shall enter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":669,"ref":"p669","source":"Et quidem operibus ab institutione mundi perfectis. Id est, ornatu mundi perfecto. Dixit enim in quodam loco de die septima sic: Et requievit Deus die septima ab omnibus operibus suis, In Genesi dixit Deus per Moysen istud. His verbis vult Apostolus ostendere aliam esse requiem ad quam vocali sumus quam fuerat illa in Palaestina, ad quam Judxi vocati sunt. Non dicit nos intraturos in illam quae fuit in Palæstina, sed ostendit illos non intrasse propter duritiam cordis sui, nec in Palaestinam, nec in requiem coelestem, dicit ergo de prima requie sic: Requievit Dominus die septima ab omnibus operibus suis. Requievit quidem a conditione novarum creaturarum, sed non requievit a gubernatione eorum quæ fecerat, et ut quotidie ex ipsis etiam nunc producat, unde Veritas in Evangelio Judaeis dicit: Pater meus usque modo operatur, et ego operor, non enim plus fuit Deum mundum ex nihilo creare, quam factum gubernare. Præmissa ergo prima requie septimam. diei, in qua requievit Deus, subjunxit secundam, quae promissa est populo Dei dicens: De illa quidem quodam loco ita dixit Deus per Moysen. Et in isto. Subaudilur loco. Rursum dicit: Si introibunt in requiem meam. Si vero conjunctio, sicut jam supra dictum est, pro affirmatione, pro dubitatione vel pro abnegatione accipi potest, superius namque pro negatione duobus in locis posita cst, ubi ait jurasse Deum propter incredulitatem illorum.","english":"And indeed by works perfected from the foundation of the world—that is, the adornment of the world being completed. For he said in a certain place concerning the seventh day thus: And God rested on the seventh day from all his works. In Genesis God said this through Moses. By these words the Apostle wishes to show that there is another rest to which we have been called than that which was in Palestine, to which the Jews were called. He does not say that we shall enter into that which was in Palestine, but he shows that they did not enter because of the hardness of their heart—neither into Palestine nor into the heavenly rest. He speaks therefore concerning the first rest thus: The Lord rested on the seventh day from all his works. He rested indeed from the creating of new creatures, but he did not rest from the governing of those things which he had made, so as even daily to bring forth from them even now, whence the Truth says in the Gospel to the Jews: My Father works even until now, and I work. For it was not a greater thing for God to create the world out of nothing than to govern it once made. Therefore, having premised the first rest of the seventh day, in which God rested, he subjoined the second, which was promised to the people of God, saying: Concerning that one indeed he spoke thus in a certain place through Moses. And in this—the place is understood. Again he says: If they shall enter into my rest. But the conjunction if, as has already been said above, can be taken as an affirmation, as a doubt, or as a denial; for above it was placed as a denial in two places, where he says that God swore because of their unbelief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":670,"ref":"p670","source":"Si introibunt in requiem meam, hoc est, non introibunt, bic vero pro affirmatione potest accipi, sub alio sensu, sicut Joann. Chrysostom. aliique doctores exponunt, quasi diceret: Si introibunt in requiem meam, subintelligitur, bene habebunt, et hoc de requie, quæ fuit in Palæstina accipe: Unde protinus addit: Quoniam crgo superest quosdam introire in eam, et ii quibus prioribus annuntiatum est, non introierunt, propter incredulitatem. Quia pauci intraverunt in eam requiem, quae fuit in Palæstina, id est, duo tantum, Caleph et Josue, ex omnibus illis qui de Ægypto exierunt, ideo dicit: Quoniam superest, vel restat quosdam introire in requiem terrae repromissionis, et hi, id est sexcenta millia, quibus prioribus annuntiatum est, non intraverunt in eam, sed cadavera eorum prostrata sunt in deserto. Iterum terminat diem quemdam hodie in David dicendo: post tantum temporis, sicut supra dictum est: hodie si vocem ejus audieritis, nolite obdurare corda vestra. Ordo verborum est, post tantum temporis, quod illi murmuraverunt, et moriui sunt in deserto, terminat, hoc est, statuit et definit Spiritus sanctus iterum quemdam diem, tempus videlicet Novi Testamenti dicendo per David, Hodie, etc.","english":"If they shall enter into my rest—that is, they shall not enter—but here it can be taken as an affirmation, in another sense, as John Chrysostom and other doctors expound it, as if he were saying: If they shall enter into my rest, there is understood, they will fare well, and take this concerning the rest that was in Palestine. Hence he immediately adds: Since therefore it remains that some enter into it, and those to whom it was first announced did not enter, because of unbelief. Because few entered into that rest which was in Palestine—that is, only two, Caleb and Joshua, out of all those who came out of Egypt—therefore he says: Since it remains, or is left, that some enter into the rest of the promised land, and these—that is, the six hundred thousand—to whom it was first announced did not enter into it, but their corpses were laid low in the desert. Again he appoints a certain day, Today, in David, saying: after so long a time, as was said above: Today if you hear his voice, do not harden your hearts. The order of the words is: after so long a time—which they murmured and died in the desert—he appoints, that is, the Holy Spirit establishes and defines again a certain day, namely the time of the New Testament, saying through David, Today, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":671,"ref":"p671","source":"Ubi Apostolus ex persona prophetae loquitur: Hodie si vocem ejus audieritis: quasi diceret aliis verbis: Judaei, concives mei, nolite putare quod istud quod David dixit: Hodie si vocem ejus audieritis, nolite obdurare corda veslra,ad illud pertineat, quod illi murmuraverunt in dcserto, vel quod causa salutis illorum dixerit, qui jam mortui erant, quoniam ad aliud tempus pertinet, videlicet ad tempus novi Testamenti, a die enim murmurationis eorum in deserto mullum tempus est usque ad Da. vid et usque ad nos, quibus David ista loquebatur, simulque considerandum diem pro tempore dominici adventas, novique Testamenti accipiendum. Et quod dixit: In David, tale est, quasi per David, mutans præpositionem more solito. Potest et ita iutelligi, quod dixit: Terminat quamdam diem, hoc est, terminum et finem ponit Spiritus sanctus praeteriti temporis, quod fuit a die murmurationis eorum, et dat initium alteri tempori, dicendo per David, Hodie, sequitur: Nam si eis Jesus. Filius Nave, ductor populi Israelitici. Præstitisset requiem. Subaudi veram. Nunquam de alia loqueretur. David. Post hac die. Id cst deinceps, postquam illam adepti sunt.","english":"Where the Apostle speaks in the person of the prophet: Today if you shall hear his voice—as if he were saying in other words: Jews, my fellow citizens, do not think that this which David said, Today if you shall hear his voice, do not harden your hearts, pertains to that murmuring of theirs in the desert, or that he said it for the sake of the salvation of those who were already dead, since it pertains to another time, namely to the time of the New Testament. For from the day of their murmuring in the desert there is a long time until David, and until us, to whom David was speaking these things; and at the same time the day must be understood as the time of the Lord's coming and of the New Testament. And what he said, In David, is such as, through David, changing the preposition in his usual manner. It can also be understood thus, that what he said, He limits a certain day—that is, the Holy Spirit sets a limit and an end to the past time, which was from the day of their murmuring, and gives a beginning to another time, by saying through David, Today. There follows: For if Jesus, the son of Nave, the leader of the Israelite people, had given them rest—understand, true rest—he would never speak of another day afterward through David. That is, thereafter, after they had obtained it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":672,"ref":"p672","source":"Ilic ostendit tertiam quamdam requiem, de qua David dixit, Hodie, etc., non illam significans ad quam Jesus filius Nave populum introduxit, sed aliam quamdam multoexcellentiorem, ad quam non typicus Jesus, sed verus introducit quotidie eos qui sunt ejus: si enim Jcsus filius Nave veram praestitisset requiem populo cujus ductor exstitit, nequaquam de alia requie loqueretur David postea. Certum est ergo quasi futurum est quosdam accipere requiem, quae per illam significata est, quae fuit in Palaestina. Itaque. Subaudi, quia Jesus filius Nave non præstitit veram requiero populo, cui praeerat. Relinquitur. Id est reservatur in futurum. Sabbatismus populo Dei. Credendi veraciler reservatur in futurum, vita scilicet aeterna, quae praecellit sabbatum legis, quoniam in illo requiescebant tantum corpora, in ista autem animæ populi Dei. Unde et sequitur: Qui enim ingressus est in requiem ejus. Dei omnipotentis; qui est vita aeterna. Etiam ipse requievit ab operibus suis. Terrenis, omnibusque laboribus. Sicut et a suis Deus. Requievit die septima. Requies Dei perfectio operum illius intelligenda est, videlicet dum sexta die finita pri mordiali rerum creatione, in septimo cessavit a creatione novarum naturarum, per illam vero requiem Dei, quæ non est æterna, studiose provocat nos, ut ad requiem aeternae beatitudinis illam, quam sabbatismum appellat, totis nisibus anhelemus.","english":"Here he shows a certain third rest, of which David spoke, \"Today,\" etc., not signifying that rest into which Jesus the son of Nave led the people, but a certain other rest far more excellent, into which not the typical Jesus but the true Jesus leads daily those who are his. For if Jesus the son of Nave had provided the true rest for the people whom he led, David would by no means have spoken afterward of another rest. It is certain, therefore, that, as it is to be, certain ones will receive the rest which was signified by that rest which was in Palestine. And so—understand: because Jesus the son of Nave did not provide the true rest for the people over whom he presided. It remains—that is, it is reserved for the future. A sabbatismos for the people of God. Truly, it is reserved for the future for those who believe, namely eternal life, which surpasses the sabbath of the law, since in that sabbath only bodies rested, but in this one the souls of the people of God. Hence it also follows: For he who has entered into his rest—of God omnipotent, which is eternal life. He also himself rested from his works—earthly works and all labors—just as God also rested from his. He rested on the seventh day. The rest of God is to be understood as the perfection of his works, namely, when on the sixth day the creation of things in the beginning was finished, on the seventh he ceased from the creation of new natures; but through that rest of God, which is not eternal, he earnestly urges us that for that rest of eternal blessedness, which he calls a sabbatismos, we should pant with all our striving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":673,"ref":"p673","source":"Quisquis ergo istud Dei sabbatum intraverit, requiescit perpetuo ab omni labore et opere. sicut Deus requiescit a creatione novarum rerum. Festinemus ergo ingredi in illam requiem: ut ne in ipsum quis incidat incredulitatis exemplum. Magna quidem res et salutaris est fides, quoniam sine hac non est salvari possibile alicui, sicut scriptum est: Sine fide impossibile placere Deo. Sed ad salutem non sufficit sola fides, necessarium est enim operari per dilectionem fidei et conversari digne Deo, quia fides sine operibus mortua est. Considerans proinde Apostolus fidelitatem perpetuae vitæ, hortatur dicens: Festinernus fide recta, operatione sancta introire in illam requiem patriae coelestis nobis promissam, ne aliquis vestrum incidat in idipsum exemplum incredulitatis et desperationis, in quod illi ceciderunt. Festinemus, inquit, quoniam non sufficit sola fides, sed debet addi et vita iidei condigna, sufficienter enim exemplo parentum nostrorum docemur, ne in idipsum incidentes, in quod illi ceciderunt, talia patiamur, qualia et illi passi sunt. Vivus est enim sermo Dei et efficax, et penetrabilior omni gladio ancipiti.","english":"Whoever therefore enters into this Sabbath of God rests forever from every labor and work, just as God rests from the creation of new things. Let us therefore hasten to enter into that rest, so that no one may fall into the very example of unbelief. Great indeed and salutary is faith, since without it it is not possible for anyone to be saved, as it is written: Without faith it is impossible to please God. But faith alone is not sufficient for salvation, for it is necessary to work through the faith that acts through love and to live in a manner worthy of God, because faith without works is dead. Considering therefore the faithfulness of eternal life, the Apostle exhorts, saying: Let us hasten with right faith and holy action to enter into that rest of the heavenly fatherland promised to us, lest any one of you fall into that same example of unbelief and despair into which those others fell. Let us hasten, he says, since faith alone is not sufficient, but a life worthy of faith must also be added; for we are sufficiently taught by the example of our fathers, lest, falling into the very thing into which they fell, we suffer such things as they also suffered. For the word of God is living and effective, and more penetrating than any two-edged sword.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":674,"ref":"p674","source":"Aposlolo dicente et hortante, festinemus ingredi in requiem patriæ coelestis fide et operatione, ne aliquis nostrum incidat in idipsum infidelitatis exemplum, in quod illi ceciderunt, et non veniant nobis talia qualia illis vcnerunt, qui prostrali sunt in deserto poterant illi Judaei respondere: Nequaquam nobis talia evenient, quia non habemus prophetas et judices, per quorum ora nobis loquatur Dominus, sicut illi habuerunt, ideoque quidquid egerimus, excusabiles erimus. Ad hæc Apostolus volens ostendere eumdem nos habere judicem quem illi habuerunt, qui illos propter incredulitatem damnavit, dixit: Non est ita, vivus est enim sermo Dei et efficax. Sermo Dei Patris et verbum Filius est, qui potentialiter interfecit illa sexcenta millia in deserto ob suam infidelilatem, et quia ei noluerunt credere. Hic est sermo qui nunquam moritur, sed semper idem manet, juxta quod Psalmista dicit: Tu autem idem ipse es, et anni tui non deficient. Hic est sermo, qui de seipso dicit: Si quis sermonem meum servaverit, mortem non gustabit in æternum. Si enim illi sermonem Dei servassent recte credendo, et bene vivendo, viverent temporali, et æterna vita, terramque repromissionis intrarent. Sirniliter et nos, si servaverimus sermonem ejus, vivemus, requiemque coelestem intrabimus.","english":"As the Apostle says and exhorts, let us hasten to enter into the rest of the heavenly fatherland by faith and by works, so that none of us may fall into that same example of unbelief into which those fell, and such things may not come upon us as came upon those who were laid low in the desert. Those Jews could have answered: Such things will by no means happen to us, because we do not have prophets and judges through whose mouths the Lord speaks to us, as they had, and therefore whatever we do, we shall be excusable. To this the Apostle, wishing to show that we have the same judge whom they had, who condemned them for their unbelief, said: It is not so, for the word of God is living and effective. The word of God the Father and the Word is the Son, who by his power killed those six hundred thousand in the desert because of their unbelief, and because they were unwilling to believe him. This is the word that never dies, but always remains the same, according to what the Psalmist says: But you are the same, and your years shall not fail. This is the word that says of itself: If anyone keeps my word, he shall not taste death forever. For if those had kept the word of God by believing rightly and living well, they would have lived in temporal and eternal life, and would have entered the land of promise. Similarly, we also, if we keep his word, shall live and enter into the heavenly rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":675,"ref":"p675","source":"Iste sermo Dei Patris, qui semper vivit cum Deo Patre, et per quem omnia Pater judicat, efficax est, hoc est, ad operandum facilis, quia sine difficultate operatur; Ipse enim dixit, et facta sunt, et omnia quaecunquc voluit fecit. Penetrabilior quoque est omni gladio ancipiti, hoc est, ex utraque parte acuto, quia gladius materialis utraque parte acutus, membra potest dividere a corpore, et penetrare secreta carnis, adeo ut animam a corpore faciat exire, ipsum quoque corpus in mortem redigat, sed tamen ipsam animam non potest dividere minutatim, neque secreta ejus penetrare; unde Dominus dicit: Nolite timere eos qui occidunt corpus, quia animam non possunt occidere. Sequitur. Et pertingens. Idem sermo Dei. Usque ad divisionem animæ ac spiritu., compagum quoque, ac medullarum, et discretor cogitationum et intentionum cordis. Anima vivimus, spiritu rationabiliter intelligimus, vita nobis carnalis cum bestiis communis est, ratio spiritalis cum angelis, et sunt quaedam peccata quae pertinent specialius ad corpus, ut est odium ira, dolus, invidia, caeteraque hujusmodi, quæ sine actu corporis non constant, et quia corpus anima vivificatur, non incongrue per animam possumus intelligere peccata corporalia, per spiritum vero peecata sptritalia, quae in secreto mentis versantur.","english":"This word of God the Father, which always lives with God the Father, and through which the Father judges all things, is effectual, that is, easy for working, because it works without difficulty; for He Himself spoke, and they were made, and all things whatsoever He willed He did. It is also more penetrating than any two-edged sword, that is, sharp on both sides, because a material sword, sharp on both sides, can divide the members from the body and penetrate the hidden parts of the flesh, so far as to make the soul depart from the body and reduce the body itself to death, yet it cannot divide the soul itself into minute pieces, nor penetrate its secrets; whence the Lord says: Do not fear those who kill the body, because they cannot kill the soul. It follows: And reaching through. The same word of God. Even to the division of soul and spirit, and of joints and marrows, and a discerner of the thoughts and intents of the heart. By the soul we live, by the spirit we understand rationally; the carnal life is common to us with beasts, the spiritual reason with angels. And there are certain sins that pertain more especially to the body, such as hatred, anger, deceit, envy, and other such things, which do not consist without the act of the body; and because the body is given life by the soul, not unfittingly through the soul we can understand bodily sins, but through the spirit spiritual sins, which are turned over in the secret of the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":676,"ref":"p676","source":"Iterum per compages debemus intelligere cogitationes, quæ sibi invicem compaginantur, dum una alteram subsequitur, per medullas vero, subtiles intentiones. Et hoc est quod suhjungit. Discretor cogitationum et intentionum cordis. Sermo ergo Dei Patris in tantum est efficax et penetrabilior omni gladio ancipiti, ut discernat inter opera carnis et opera spiritus, inter carnalia peccata et spiritalia, et inter cogitationes bonas malasve, et intentiones bonas et malas; potest cnim cogitatio utcunque bona esse, et intentio mala: verbi gratia, ut sub comparatione loquamur: Est quædam vidua cujus possessio hæreditaria a fortiore invaditur; accedens autem ad judicem legisque doetorem, deprecatur quatenus suscipiat ejus causam, sitque ci in auxilium, qualiter obtinere possit hæredilatem sibi abstractam, promittens ei aut centum solidos, aut etiam non modicam partem ejusdem hæreditatis, qui ingrediens ecclesiam Dei prosternit se in faciem orans et dicens: Deus æterne, quia omnia juste judicas, et, qui dixisli: Judicate populo, defendite viduam, præbe mihi auxilium hodie, quatenus causam hujus viduæ ohtinere possim. Hæc dicens, cogitatio quidem et verba bona sunt, sed intentio nequam, quoniam nisi illi vidua aliquid promisisset, quod ille speraret se accepturum, nequaquam causam illius suscepisset.","english":"Again, by “joints” we must understand thoughts, which are joined to one another, as one follows another; but by “marrow,” subtle intentions. And this is what he adds: “A discerner of the thoughts and intentions of the heart.” Therefore the word of God the Father is so effectual and more piercing than every two-edged sword that it discerns between the works of the flesh and the works of the spirit, between carnal sins and spiritual ones, and between good and evil thoughts, and good and evil intentions. For a thought can be good in some respect, and the intention evil—for example, to speak by way of comparison: there is a certain widow whose hereditary possession is being seized by a stronger party; coming to a judge and doctor of the law, she entreats him to take up her case and to be a help to her, so that she may be able to obtain the inheritance taken from her, promising him either a hundred solidi or even no small portion of that same inheritance. He, entering the church of God, prostrates himself on his face, praying and saying: “Eternal God, since you judge all things justly, and you have said, ‘Judge the people, defend the widow,’ grant me help today, so that I may be able to win the case of this widow.” In saying this, the thought and the words are indeed good, but the intention is wicked, since unless the widow had promised him something which he hoped to receive, he would by no means have taken up her case.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":677,"ref":"p677","source":"Hanc subtilitatem cogitationum, et intentionum cordis discernit et dijudicat sermo Dei, considerans quo animo vel quo desiderio quisque serviat in corde, tantum penetrabilis est ejus intuitus, ut omnia nostra quæ agimus, vel cogitamus,certius ab illo quam a nobis ipsis cognoscantur. Illum ergo habeamus in testimonium actuum nostrorum, cogitationumque vel intentionum nostrarum, quem judicem habituri sumus, timeamus ejus praesentiam, cujus scientiam nullatenus effugere valeamus, unde sequitur: Et non est ulla creatura invisibilis in conspectu ejus, omnia autem nuda et aperta sunt oculis ejus. Hoc est, praesentiae illius: Quomodo ergo potest aliqua res illi incognita esse, a quo omnia facta sunt? Nec mirum si totus ubique totam suam agnoscat creaturam, hinc maxime terruit Apostolus Judæos dicens: Omnia autem nuda et aperta sunt oculis ejus. Ad quem nobis sermo. Ad quem filium. Nisi quia ipsi reddituri sumus rationem actuum nostrorum, simulque cogitationum et intentionum. Habentes ergo pontificem magnum, qui penetravit cœlos Jesum filium Dei, teneamus spei nostræ confessionem. Id est, fidem nominis ejus. Paululum in superioribus de divinitate Filii Dei disserens, dixit: Ompia nuda ci aperta sunt oculis ejus. Nunquid autem, quia de carne loquitur, et de pontificatu disputat illius qui semetipsum obtulit in ara crucis causa nostræ sa. lutis?","english":"This subtlety of thoughts and intentions of the heart the word of God discerns and judges, considering with what mind or with what desire each person serves in his heart; so penetrating is his insight that all things we do or think are known by him more certainly than by ourselves. Let us therefore hold him as a witness of our actions, thoughts, and intentions; let us fear the presence of him whom we shall have as judge, whose knowledge we can by no means escape. Hence it follows: And no creature is invisible in his sight, but all things are naked and open to his eyes. That is, to his presence. How then can anything be unknown to him by whom all things were made? Nor is it surprising if he who is wholly everywhere knows his whole creation; and on this point especially the Apostle terrified the Jews, saying: But all things are naked and open to his eyes. To whom our word is addressed. To whom? To the Son. Is it not because we ourselves shall render an account of our actions, and at the same time of our thoughts and intentions? Having therefore a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession of hope. That is, the faith of his name. A little above, speaking of the divinity of the Son of God, he said: All things are naked and open to his eyes. But is it not because he speaks of the flesh, and disputes concerning the high priesthood of him who offered himself on the altar of the cross for the sake of our salvation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":678,"ref":"p678","source":"ipse enim pontifex sive sacerdos, ipse et sacrificium. Pontifex namque dicitur, eo quod pontem et viam præbeat populo, et ipse Dominus viam rectitudinis nobis exhibuit, per quam ambulare debemus, dicens: Discito a me quia mitis sum et hnmilis corde. Et pontem ad patriam coelestem perveniendi præstitit sanguine passionis suae cum aqua baptismatis, vel quia ipse primus coelos penetravit. Ergo Moyses ductor populi, cui promissa est requies transitoria non intravit in requiem populo sibi credito promissam, unde etmagnum pontificem eum appellat, qui habet æternum sacerdotium, semper vivens, ad interpellandum pro nobis; sic enim dixit de illo angelus ad Mariam: Hic erit magnus, et Filius A!tissimi vocabitur, ostendens illum esse Filium Dei: dixit Jesum Filium Dei, quod nusquam de Moyse dicere voluit, sed potius eum famulum ejus dixit. Sequitur: Non enim habemus pontificem qui non possit compati. Sive condolere. In infirmitatibus nostris, Hoc est dicere, Non ignorat quae nostra sunt, venit enim per viam humanae conditionis per omnia sine peccato, quapropter non solum quia Deus est, et omnia novit, cognoscit infirmitatem fragilitatis nostræ, et potest misereri, verum etiam per hoc quod particeps factus est fragililatis carnis absque peccato, et cognoscit, et indulgere valet.","english":"For he himself is both high priest, or priest, and himself also the sacrifice. For he is called high priest because he provides a bridge and a way for the people, and the Lord himself has shown us the way of uprightness, by which we must walk, saying: Learn from me, for I am gentle and humble of heart. And he provided a bridge for reaching the heavenly fatherland by the blood of his passion together with the water of baptism, or because he himself first penetrated the heavens. Therefore Moses, the leader of the people, to whom a transitory rest was promised, did not enter into the rest promised to the people entrusted to him; whence he also calls him a great high priest, who has an eternal priesthood, always living to intercede for us; for thus the angel said of him to Mary: This one will be great, and will be called the Son of the Most High, showing that he is the Son of God; he said Jesus the Son of God, which he nowhere wished to say of Moses, but rather called him his servant. It follows: For we do not have a high priest who cannot sympathize, or grieve with us, in our weaknesses. This is to say, he does not ignore what belongs to us, for he came through the way of the human condition in all things without sin; wherefore not only because he is God and knows all things does he know the weakness of our frailty and can have mercy, but also through this, that he was made a partaker of the frailty of the flesh without sin, he both knows and is able to forgive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":679,"ref":"p679","source":"Multi pontifices ignorant eos qui in tribulatione sunt constituti, neque quae sit tribulatio in quolibet sciunt: impossibile est afflictiones afflictorum nosse ei qui experimentum afflictionis non habuit et sensibiliter omnia non sustinnit; Pontifex autem noster competenter omnia suslinuit, quæ fuerunt illata human:c miseriæ post peccatum primi hominis, et tunc interiora velamini ad thronum paternæ majestatis ascendit, unde et sequitur: Tentatum. Subaudi, habemus pontificem. Per omnia. Tentamenta. Pro similitudine carnis peccati absque pacato. Tentatus est Christus multis modis per omnia tentamenta, sed non est superatus tentationibus, quin potius probatus victor exstitit. Tentamenta autem qnibus tentatus est, hæc fuerunt, esuries, sitis, tentatio diaboli persecutio Judaeorum, sputa, accusationes, calumniæ, repulsio a propria gente, ad ultimum crucifixio, et mors. Tentatus est his modis siquidem in similitudine carnis absque peccato, sed cum veritate Christus veram earnem habuisset, quare dicit pro similitudine carnis illum esse tentatum? In hoc enim quia homo factus est, veram carnem habuit; in hoc vero, quia carnem peccati non habuit, sed absque peccato, similitudinem nostræ carnis babuit, 'luse est carn peCcati: nam peccatum non habuit, nec dolus inventus est in ore ejus.","english":"Many high priests do not know those who are placed in tribulation, nor do they know what tribulation is in anyone; it is impossible for one who has not experienced affliction and has not endured all things perceptibly to know the afflictions of the afflicted. But our high priest fittingly endured all things that were brought upon human misery after the sin of the first man, and then ascended into the inner sanctuary, to the throne of the Father's majesty; hence it follows: Tested. Understand, we have a high priest. Through all things. Temptations. In the likeness of the flesh of sin, without sin. Christ was tempted in many ways through all temptations, but he was not overcome by the temptations; rather, he came forth as a proven victor. Now the temptations by which he was tempted were these: hunger, thirst, the temptation of the devil, the persecution of the Jews, spittings, accusations, slanders, rejection by his own people, and finally crucifixion and death. He was indeed tempted in these ways in the likeness of the flesh without sin; but since Christ in truth had true flesh, why does he say that he was tempted in the likeness of the flesh? For in this, that he was made man, he had true flesh; but in this, that he did not have the flesh of sin, but was without sin, he had the likeness of our flesh—that is, of the flesh of sin; for he had no sin, nor was guile found in his mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":680,"ref":"p680","source":"Quod si peccatum habere pot isset, haberet utique jam non similitudinem carnis peccati, sed in veritate carnem peccati: caro enim nostra caro peccati est, quia cum peccato concipimur, cum peccato nascimur. Illius autem caro non fuit peccati, sed munditiæ, et casitatis, atque innocentiæ; quapropter non est tentatas in carne peccati, ut peccatum faceret, sed in simiLtudine carnis peccati, ut absque peccato mancret. Adeamus ergo cum fiducia ad thronum gratiæ, ut miaericordiam consequamur, et gratiam inveniamus iti auxilio opportuno. Quia pontificem habemus qui scit compati infirmitatibus nostris, per hoc quod omnia similia sustinuit, et potest adjuvare, per hoc quod Deus est, qui jam penetravit propria virtute cælorum altitudinem, hortatur Apostolus accedere nos ad thronum ejus cum fiducia, et dicit: Adeamus, mente et contemplatione, per fidem quoque bonis operibus exornatam, ad thronum gratiæ, hoc est, ad fidem Filii Dei, qui nobis datus a Deo Patre; et qui sedet in pJcnitudine paternae majestatis, gratis potest nobis dimittere peccata nostra: gratia namque Dei Filius illius appellatur nobis gratis donatus. Juxta quod idem apostolus in hac ipsa Epistola manifeste dicit: Ut gratia Dei pro omnibus gustaret mortem.","english":"But if he could have had sin, he would surely have had not a likeness of sinful flesh, but truly flesh of sin; for our flesh is flesh of sin, because we are conceived with sin and born with sin. His flesh, however, was not of sin, but of purity, chastity, and innocence; and therefore he was not tempted in the flesh of sin, so as to commit sin, but in the likeness of sinful flesh, so as to remain without sin. Let us therefore draw near with confidence to the throne of grace, that we may obtain mercy and find grace in timely help. Because we have a high priest who knows how to sympathize with our weaknesses, in that he endured all things in like manner, and can help, in that he is God, who has already by his own power penetrated the height of the heavens, the Apostle exhorts us to approach his throne with confidence, and says: Let us draw near, in mind and contemplation, and also through faith adorned with good works, to the throne of grace, that is, to the faith of the Son of God, who was given to us by God the Father; and who, seated in the fullness of the Father's majesty, can freely forgive us our sins: for the Son of God is called the grace of God, given to us freely. According to what the same Apostle clearly says in this very Epistle: That by the grace of God he should taste death for all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":681,"ref":"p681","source":"Et quare debeamus accedere ad thronum ejus fide et devotione, subdit, inquiens: Ut misericordiam consequamur, id est remissionem peccaturum, et gratiam donorum Spiritus sancti, sive indulgentiam, inveniamus in auxilio opportuno, id est in præsenti saeculo; nunc enim opportunum est tempus auxilii et misericordiae illius, de quo Apostolus alias dicit: Ecce nunc tempus acceptabile, ecce nunc dies salutis. Et de quo propheta: Tempore (inquit) accepto exaudivi te. Cum enini in præsenti sæculo misericordiam suam præstitit dimittendo ei peccata, et gratia donorum spiritalium recipiet illum, utique in futuro regno secum regnare permittit, et quia pontifex noster est, sedens in throno gloriae paternae, omnia tribuit, quae nobis ad salutem venire certissimum est.\n\nCAP. v.","english":"And why we ought to approach his throne in faith and devotion, he adds, saying: That we may obtain mercy, that is, the remission of sins, and find grace of the gifts of the Holy Spirit, or indulgence, in opportune help, that is, in the present age; for now is the opportune time of his help and mercy, of which the Apostle says elsewhere: Behold, now is the acceptable time, behold, now is the day of salvation. And of which the prophet says: In an acceptable time I heard you. For since in the present age he has bestowed his mercy by forgiving him his sins, and by the grace of spiritual gifts he will receive him, he surely permits him to reign with him in the future kingdom, and because he is our high priest, sitting on the throne of the Father's glory, he grants all things which it is most certain come to us for salvation.\n\nCHAPTER V.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":682,"ref":"p682","source":"Omnis namque pontifex ex hominibus axsumptus pro hominibus constituitur in iis quæ ad Deum pertinent, ut offerat dona et sacrificia pro peccatis, Qui possit condolere iis qui ignorant et errant: quoniam et ipse circumdatus est infirmitate, et propterea debet, quemadmodum et pro populo, ita etiam et pro semetipso offerre pro peccatis, In his verbis quaedam ponit Apostolus communia Chrislo et sacerdotibus legis veeris: nam quod ait, Omnis pontifex ex hominibus assumptus, sicut Aaron, et Christus pro hominibus constituitur in his officiis quae ad Deum pertinent, orando pro illorum salute; hoc commune est Christo et illis sacerdotibus: pontificis enim est officium inter Deum stare et populum, Deum deprecari pro populi delictis. Hoc Christus, per hoc quod homo et Deus est, fecit, seipsum offerens pro peccatis notris, semper vivens ad interpellandum Deum Patrem pro nobis. Semel quidem ex hominibus assumptus, semper pro omnibus interpellat.","english":"For every high priest taken from among men is appointed for men in those things that pertain to God, that he may offer gifts and sacrifices for sins, one who can have compassion on those who are ignorant and go astray, since he himself also is surrounded with infirmity, and for this reason he ought, just as for the people, so also for himself, to offer for sins. In these words the Apostle sets forth certain things common to Christ and to the priests of the true law; for what he says, Every high priest taken from among men, as Aaron, and Christ is appointed for men in those offices that pertain to God, by praying for their salvation—this is common to Christ and to those priests; for it is the office of the high priest to stand between God and the people, to entreat God for the people's sins. This Christ did, in that he is both man and God, offering himself for our sins, ever living to intercede with God the Father for us. Once indeed taken from among men, he ever intercedes for all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":683,"ref":"p683","source":"Iterum quod dicit: Ut offerat duna et sacrificia pro peccatis, ex parte conimune est, et ex parte minime, atque dissimile: nam in hoc, quia Christus sacrificium obtulit pro populi delictis, quod et illi agebant, communio est; sed in hoc quod ille pro se non obtulit, sicut illi pro suis delictis offerebant sacrificia, boves scilicet, arietes, hircos et caetera talia: Christus vero rationale animal pro totius mundi salute, hoc est seipsum, qui est Agnus, juxta quod Joannes dicit: Ecce Agnus Dei qui tollit peccata mundi, et reliqua quae sequuntur, jam non sunt communia; etenim quod dicit: Qui possil condolere his qui ignorant et errant, quoniam et ipse circumdatus est infirmitate carnis, in qua tentari potuit per omnia similitudine carnis peccati absque peccato. Hic jam excellentia est, pertinens ad Christum, de qua paulo superius plenius disseruimus; per hoc enim quod similia passus est, potest compati, et per hoc quod Deus est in utraque substantia, potens est misereri. Quod vero adjunxit, Et propterea debet, quemadmodum et pro populo, ita etiam et pro semeiipso offerre pro peccatis, hoc cst ad sacerdotes legales, sive nostri temporis magis pertinet quam ad Christum, qui peccatum non fecit.","english":"Again, what he says: \"That he may offer gifts and sacrifices for sins,\" is partly common and partly not at all, and dissimilar: for in this, that Christ offered a sacrifice for the people's sins, which they also did, there is a commonality; but in this, that he did not offer for himself, as they were offering sacrifices for their own sins—namely, oxen, rams, goats, and other such things—while Christ offered a rational animal for the salvation of the whole world, that is, himself, who is the Lamb, according to what John says: \"Behold the Lamb of God who takes away the sins of the world,\" and the rest that follows—these are no longer common. For what he says: \"Who can have compassion on those who are ignorant and go astray, since he himself is also surrounded with the infirmity of the flesh,\" in which he could be tempted in all things by a likeness of the flesh of sin without sin—here already is the excellence that pertains to Christ, about which we have discoursed more fully a little above; for by this, that he suffered similar things, he can have compassion, and by this, that he is God in both substances, he is able to show mercy. But what he added: \"And therefore he ought, as for the people, so also for himself, to offer for sins,\" this pertains to the legal priests, or rather to those of our own time, more than to Christ, who did not commit sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":684,"ref":"p684","source":"Potest et illud quod dixit, Quoniam et circumdatus est infirmitate, referi i ad sacerdotes legis, sive nostros; ita ut infirmitas accipiatur pro peccato, et quia ipsi circumdati sunt infirmitate carnis, hoc est peccato, indigent ut populo, ita et pro se offerre. His veri is ostendere voluit Apostolus quid sit ille pontifex, et demonstrare quae pertineant ad pontificem, et quod sit ejus ministerium, et quae sint signa pontificaius, videlicet ut offerat dona et sacrifica pro peccatis, sciens condolere his qui ignoranter errant; ac deinde disputare aggressus est, quomodo quis ad sacerdotium accedere debeat, dicens: Nec quisquam sumit sibi honorem. Sacerdotii. Sed qui vocatur a Deo, tanquam Aaron. Subaudi, vocatus est signo florentis virgae, sive signo incendii illorum qui ejus pontificatui in videntes dignitatem sacerdotii affectando inva. dere moliebantur. His enim duobus signis ostensis, demonstratus est sacerdos a Deo electus. Confundit autem ac percutit beatus Apostolus sacerdotes cupidos honoris ac sacerdotii avidos, qui sponte se immittunt et ingerunt ad ministerium sacerdotale, non vocatione Dei vel voluntate, sed potius interventu munerum, quia non pro populi salute, sed pro ambitione sxculi hoc agunt. Sic et Christus non semetipsum clarificavit, ut pontifex fieret: sed qui locutus est ad eum, Filius meus es tu, ego hodie genui te.","english":"That which he said, \"Since he is also surrounded with infirmity,\" can also be referred to the priests of the law, or to our own; so that infirmity is taken for sin, and because they themselves are surrounded with the infirmity of the flesh, that is, with sin, they need to offer for the people, and likewise for themselves. But by these things the Apostle wished to show what that high priest is, and to demonstrate what things pertain to a high priest, and what his ministry is, and what are the marks of the high priesthood—namely, that he offer gifts and sacrifices for sins, knowing how to grieve with those who err ignorantly; and then he began to dispute how one ought to approach the priesthood, saying: \"Nor does anyone take this honor upon himself.\" Of the priesthood. But he who is called by God, as Aaron was. Understand: he was called by the sign of the flowering rod, or by the sign of the fire of those who, not seeing the dignity of his high priesthood, were attempting to invade it by aspiring to the honor of the priesthood. For by these two signs having been shown, the priest chosen by God was demonstrated. But the blessed Apostle confounds and strikes those priests who are desirous of honor and greedy for the priesthood, who thrust themselves in and intrude upon the priestly ministry of their own accord, not by God's calling or will, but rather through the intervention of gifts, because they do this not for the people's salvation, but for the ambition of the world. Thus also Christ did not glorify himself to become high priest, but he who spoke to him: \"You are my Son, today I have begotten you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":685,"ref":"p685","source":"Glorifico, honorifico, clarifico, tria quidem sunt verba unum sensum habentia, quod Graece pro Latino pontum habetur: nam quod in Evangelio evangelista dixit Dominum iixissc: Si ego glorilico meipsum, gloria mea nihil est, hic Apostolus glorificationem nominavit. Christus ergo semetipsum non glorificavit sive clarificavit, ut a semeiipso pontifex fieret, pontificatusque honorem haberet, quia non erat a semetipso, et hoc est quod ipse Dominus in Evangelio dicit, Non veni a meipso, sed ille me misit. Et iterum: Gloriam meam non quæro; et: Est Pater meus qui glorificat me. Sicut ergo a semetipso non venit quia a seipso non erat, suamque gloriam non quærebat, ita non seipsum ciarificavit, ut pontificatus honorem a seipso haberet, seo a Patre clarificatus est ad eum die bptismatis dicente: liic est Filius meus dilectus. Quae glorificatio sive clarificatio multo ante per prophetam, Spiritu sancto inspirante, praedicta est, loquente in persona Filii Dei et dicente: Dominus dixit ad me, Filius meus es tu, ego hodie genui te. Et quia omnipotenti Dco omnia futura quasi jam præterita aut præsentia sun:, quod ei post baptismum dicturus erat, quasi jam dictum habebat: quapropter præterito tempore usus est inquicns: Dominus dixit ad me.","english":"To glorify, to honor, to make clear—these are indeed three words having one meaning, which in Greek is rendered by a single term corresponding to the Latin. For what the evangelist in the Gospel said the Lord had spoken: \"If I glorify myself, my glory is nothing,\" here the Apostle called glorification. Christ, therefore, did not glorify or make clear himself, so as to become high priest from himself and have the honor of the high priesthood, because he was not from himself; and this is what the Lord himself says in the Gospel: \"I did not come from myself, but he sent me.\" And again: \"I do not seek my own glory\"; and: \"It is my Father who glorifies me.\" Just as, therefore, he did not come from himself because he was not from himself, and did not seek his own glory, so he did not make clear himself, so as to have the honor of the high priesthood from himself, but he was made clear by the Father, who said to him on the day of his baptism: \"This is my beloved Son.\" And this glorification or making clear was foretold long before through the prophet, with the Holy Spirit inspiring, speaking in the person of the Son of God and saying: \"The Lord said to me, You are my Son, today I have begotten you.\" And because for almighty God all future things are as if already past or present, what was to be said to him after baptism he already had as said; wherefore he used the past tense, saying: \"The Lord said to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":686,"ref":"p686","source":"Nomine autem Domini Deum Patrem intelligere debemus, et ut in Christo unam personam esse credamus, adjecit: Ego hodie genui te: hoc est dicere, quod proprie Deo competit. Sequilur: Quemadmodum et in alio loco dicit, Tu es sacerdos in æternum secundum ordinem Melchisedech. Ex superiori versiculo ista pendent, ubi dicit Apostolus: Quia Christus non semetipsum clarificavit, ut pontifex lierct, sed Deus Pater, qui locutus est ei, Filius mcus es tu, ipse clarificavit eum. Quemadmodum et in alio loco psalmi dicitur ad Filium: Tu es sacerdos in aeternum, etc. Considerandum autem, Christum non esse sacerdotem secundum id quod genitus est a Deo Patre ante omnia saecula, coæeternus gignenti et consubstantiatis, verus Deus manens apud Patrem, sed secundum hoc quod natus est ex utero virginali, in fine temporum homo factus non propter victimam quam pro nobis oblulit, a nobis acceptam carnem videlicet et sanguinem suum. Sed quare secundum ordinem Melchisedech, et non secundum ordinem Aaron dicatur existere sacerdos, diversae causn existunt, et prima quidem est quia Melchisedech se. cundum legalia mandata non fuit sacerdos, sed secundum cujusdam singularis sacerdotii dignitatem pancm offerens Dco, non brutorum animalinm sanguinem: in cujus ordine sacerdotii Christus factus est sacerdos, non temporalis, sed æternus: nec of.","english":"By the name of the Lord, however, we must understand God the Father, and that we should believe there is one person in Christ; he added: I have begotten you today—that is to say, what properly belongs to God. There follows: As also in another place he says, You are a priest forever according to the order of Melchizedek. These words depend on the preceding verse, where the Apostle says: Because Christ did not glorify himself to be made high priest, but God the Father, who spoke to him, You are my Son, he glorified him. As also in another place of the psalm it is said to the Son: You are a priest forever, etc. But it must be considered that Christ is not a priest according to that by which he was begotten by God the Father before all ages, coeternal with the one who begot him and of the same substance, remaining true God with the Father, but according to that by which he was born from the virginal womb, made man at the end of the ages—not on account of the victim which he offered for us, namely his flesh and blood received from us. But why he is said to exist as a priest according to the order of Melchizedek, and not according to the order of Aaron, there are various reasons, and the first indeed is that Melchizedek was not a priest according to the legal commandments, but according to the dignity of a certain singular priesthood, offering bread to God, not the blood of brute animals; in whose order of priesthood Christ was made a priest, not temporal but eternal; nor off...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":687,"ref":"p687","source":"ferens victimas legales, sed instar illius pancm et vinum, carnem videlicet et sanguinem suum, unde dixit: Caro (inquiens) mea vere est cibus, et sanguis meus vere cst potus. Ista quoque duo munera, panem videlicet et vinum, commisit Ecclesiae suae in memona sui offerenda: unde patet sacrificium pecudum periisse, quod fuit ordinis Aaron, et illud manere potius, quod fuit ordinis Melchisedech, quia Christus corroboravit, et Ecclesiam tenere docuit. Secunda cau a est, quia Melchisedech rex et sacerdos ut, unctusque fuit non oleo visibili, sicut sacerdotes legis, sed oleo Spiritus sancti, et Christus hac gemina dignitate insignitus manet: nam quod regiam dignitatem possideat, ipse manifeste dicit: Ego autem constitutus sum rex ab eo, id est a Deo Patre. Et post resurrectionem suam dicit: Data est (inquit) mihi omnis potestas in coelo et in terra. Psalmista quoque dicit ad DeumPatre: Deus, judicium tuum regi da. Quod vero sicut sacerdos existat, satis patel quoniam seipsum obtulit in ara crucis pro nobis, et nunc interpellat Deum Patrem pro nostra salute; quodque etiam unclus sit, non oleo visibili, sed plenitudine Spiritus sancti, Psalmista nobis innuit dicens ad ipsum: Deus, unxit te Deus tuus oleo lætitiae præ consortibus tuis: hoc est, plenitudine Spiritus sancti.","english":"offering legal victims, but in the likeness of that one, bread and wine—that is, his own flesh and blood—where he said: My flesh (he says) is truly food, and my blood is truly drink. These two gifts also, namely bread and wine, he entrusted to his Church to be offered in memory of him; from this it is clear that the sacrifice of animals, which belonged to the order of Aaron, has passed away, and that rather that sacrifice remains which belonged to the order of Melchizedek, because Christ confirmed it and taught the Church to hold it. The second reason is that Melchizedek was both king and priest, and he was anointed not with visible oil, as the priests of the law were, but with the oil of the Holy Spirit, and Christ remains distinguished by this twin dignity; for that he possesses royal dignity, he himself declares openly: But I have been established as king by him, that is, by God the Father. And after his resurrection he says: All power (he says) has been given to me in heaven and on earth. The Psalmist also says to God the Father: O God, give your judgment to the king. But that he exists as a priest is sufficiently clear, since he offered himself on the altar of the cross for us, and now intercedes with God the Father for our salvation; and that he was also anointed, not with visible oil, but with the fullness of the Holy Spirit, the Psalmist indicates to us, saying to him: O God, your God has anointed you with the oil of gladness beyond your companions: that is, with the fullness of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":688,"ref":"p688","source":"Tertia quoque causa est, quare secundum ordinem Melchisedech, et non secundum Aaron Christus dicatur sacerdos: videlicet quia, sicut de Melchisedech semel legitur in divina Scriptura, ct de ejus sacerdotio: ita Christus semel scipsum obtulit immolandum pro nobis. Sequitur: Qui in diebus carnis suæ preces supplicationesque ad eum, qui possit illum salvum facrre a morte, cum clamore valido et lacrymis offerens. Ad Deum, id est ad Deum PaLrem. Dies carnis Domini nostri, dies sunt in quibus carnem sumpsit, in quibus natus est et passus, et in quibus mortale corpus inhabtavit: omnia autem quæ ipse egit in carne, preces supplicationesque fuerunt pro peccatis generis humani: sacra vero sanguinis ejus effusio clamor validus: in quo, Exanditus est. A Deo Patre. Pro sua reverentia. Hoc est propter voluntariam obedientiam et perfectissimam charitatem. Nonne cum lacrymis preces fundebat, dicens: Tristis est anima mea usque ad mortem; et, Pater, transfer calicem istum a me? Et quia voluntarie fuit obedicns Deo Patri is que ad mortem, exaudivit illum, die tertia resuscitando: juxta quod P salmista dicit: Non dabis sanctum tuum videre corruptionem.","english":"There is also a third reason why Christ is called a priest according to the order of Melchisedech and not according to Aaron: namely, because just as it is read once in the divine Scripture concerning Melchisedech and concerning his priesthood, so Christ offered himself once to be sacrificed for us. It follows: Who in the days of his flesh, offering up prayers and supplications to him who was able to save him from death, with a strong cry and tears. To God, that is, to God the Father. The days of the flesh of our Lord are the days in which he took flesh, in which he was born and suffered, and in which he inhabited a mortal body: but all things that he himself did in the flesh were prayers and supplications for the sins of the human race: but the sacred shedding of his blood was a strong cry: in which he was heard by God the Father. For his reverence. That is, because of his voluntary obedience and most perfect charity. Was he not pouring out prayers with tears when he said: My soul is sorrowful even unto death; and, Father, transfer this cup from me? And because he was voluntarily obedient to God the Father even unto death, he heard him, raising him on the third day: according to what the psalmist says: You will not give your holy one to see corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":689,"ref":"p689","source":"Dicitnr autem fudisse preces supplicationesque, non timore mortis quam sponte suscipiebat, sed potius causa nostræ salutis voluntatem paternæ dispensationis praeposuit voluntati carnis suæ: ut veram ostenderet in seipso naturam humanitatis nostrae. Notandum autem quia reverentia, secundum sententiam Cassiodori accipitur aliquando pro amore, aliquando pro timore: hic vero pro summa ponitur charitate, qua Filius Dei nos dilexit, et pro summa obcdientia, qua fuit ohediens Patri usque ad mortem. Et quidem cum esset Filius Dei, didicit ex his quæ passus est obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis æternæ: appellatus a Deo pontifex juxta ordinem Melchisedech. Cum esset (inquit) filius in veritate, dedit obedientiam ex his opprobriis et tormentis quæ passus cst, hoc est voluntariam exhibuit Patri obedientiam ex parte humanitatis; hanc obedientiam qufm hic dedisse Filium Dei dicit Apostolus, hoc est voluntarie suscepisse, alio loco ostendit, ubi ait: Cum in forma Dei esset, semetipsum exinanivit, formam servi accipiens, fa. ctusque obediens Patri usque ad mortem. In eo vcro quod ait, Et consummatus, id est perfectus in sacerdotio omnique obedientia factus est omnibus obtemperantibus sibi causa salutis æternæ: quantum lucrum sit ostendit ejus passio ejusque ohedientia, qui omnibus credentibus sufficit ad vitam æternam. Sequitur: De quo.","english":"He is said to have poured out prayers and supplications, not from fear of death, which he was undertaking willingly, but rather for the sake of our salvation he set the will of the Father's dispensation before the will of his own flesh, so that he might show in himself the true nature of our humanity. It should be noted, however, that \"reverence,\" according to the judgment of Cassiodorus, is sometimes taken for love, sometimes for fear; but here it is put for the highest charity, with which the Son of God loved us, and for the highest obedience, by which he was obedient to the Father unto death. And indeed, although he was the Son of God, he learned obedience from the things he suffered, and being made perfect he became for all who obey him the cause of eternal salvation, being called by God a high priest according to the order of Melchisedech. \"Although,\" he says, \"he was a son in truth,\" he gave obedience from those reproaches and torments which he suffered—that is, he offered voluntary obedience to the Father on the part of his humanity. That this obedience, which the Apostle says the Son of God gave here—that is, willingly undertook—he shows in another place, where he says: \"Although he was in the form of God, he emptied himself, taking the form of a servant, and was made obedient to the Father unto death.\" But in what he says, \"And being made perfect\"—that is, made perfect in the priesthood and in all obedience—\"he became for all who obey him the cause of eternal salvation\": he shows how great is the gain of his passion and his obedience, which suffices for all who believe unto eternal life. It follows: \"Of whom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":690,"ref":"p690","source":"Non de Melchisedech, sed de Christo. Nobis grandis sermo, et ininterpretabilis ad dicendum. Non incarnationis culpa cum revelata sunt mysteria a saculs abscondha, sed potius illorum tarditate, quia imbecilles, id est infirmi in fide, et fragiles sensu ad intelligenda profunda mysteria, qui etiam pro tempore magistri debuerant esse: unde et ipse reddit causam, dicens: Quoniam imbecilles facli estis ad audiendum. Ac deinde subjungit:E enim cum deberetis magistri esse propter tempus. Sub quo pene ab initio legem habuistis et prophetas. Rursum indigetis, ut vos doceamini. A me aliisque apostolis. Quæ sint elementa exordii sermonum Dei: et facti estis quibus lacte opus sit, non solido cibo. Ad eos loquitur qui diu morantes in lege exercitatum sensum debuerant habere de adventu Christi per dicta legis et prophetarum, per gratiam quoque, quæ per eum credentibus allata est. Qui certe cum debuissent magistri esse gentilium, propter tempus præteritum, in quo oumnia superius memorata habuerunt, rursum indigebant ut docerentur ab illo caeterisque apostolis, quæ sint clementa exordii sermonum Dei. Elcmenta dicuntur quasi elevamenta, eo quod ex ipsis cætera originem sumant, initia videlicet, et fundamenta creaturarum. A quibusdam etiam dicuntur elimenta peti, quasi fabricamenta, ab eo quod est elimo, elimas, quasi ex eis fabricata sint omnia.","english":"Not about Melchizedek, but about Christ. For us the discourse is weighty and hard to interpret in the speaking. It is not the fault of the incarnation, since the mysteries hidden from the ages have been revealed, but rather of their slowness, because they are weak—that is, infirm in faith—and fragile in understanding for grasping the deep mysteries, who even by this time ought to have been teachers; whence he himself also gives the reason, saying: Because you have become weak to hear. And then he adds: For although by this time you ought to be teachers. Under which you have had the law and the prophets almost from the beginning. Again you need to be taught. By me and the other apostles. What are the elements of the beginning of the words of God: and you have become those who need milk, not solid food. He speaks to those who, lingering long in the law, ought to have had their understanding exercised concerning the coming of Christ through the sayings of the law and the prophets, and also through the grace which was brought to believers through him. Who certainly, when they ought to have been teachers of the Gentiles, because of the past time in which they had all the things mentioned above, again needed to be taught by him and the other apostles what are the elements of the beginning of the words of God. Elements are so called as it were elevations, because from them the rest take their origin—that is, the beginnings and foundations of created things. By some also the elements are said to be sought, as it were fabrications, from the word elimo, elimas, as though all things were fabricated from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":691,"ref":"p691","source":"Hic autem elementa, sive elevamenta duobus modis possumus intelligere, scilicet ip os characteres et pronuntiationes litterarum, a quibus exordium sumunt sermones, vel certe ipsa initia et fundamenta fidei, quasi diceret, Hoc indigetis, ut doceamini quae sint clementa litterarum vel initia fidei, cuin debueritis profunditatem mysteriorum intelligendo sorutari, et perfecti esse in fide. Facti estis (inquit) quasi infantes quibus lacte opus sit, id est simplici doctrina, non solido cibo, id est perfecta doctrina profundisque mysteriis: beatus enim Apostolus habet consuetudinem ut simplicem doctrinam lactis nomine designet, perfectam autem solidum cibum appellat, unde dicit Corinthiis minus perfectis: Lac vobis dedi non escam, quia necdum potestis capere. Lac crgo simplicis doctrina est, incarnatio Filii Dei passio, resurrectio illius, ascensio ad coelos. Solidus vero cihus perfecti sermonis est mysterium Trinitatis, quomodo tres sint in personis, et unum in substantia deitatis. Sed qui non potest intelligcre quod Evangelista ait, Verburn caro factum est et habitavit in nobis: quomodo poterit ad altitudinem ejus pervenire ubi ait, In principio erat Verbum, et Vernum erat tpud Deum, et Deus erat Verbum? Sequi. tur. Omnis enim qui lactis est particeps. Id est simplicis tantum doctrinæ. Expers est sermonis justitiæ.","english":"But here we can understand \"elements,\" or \"rudiments,\" in two ways: namely, either the very characters and pronunciations of letters, from which speeches take their beginning, or certainly the very beginnings and foundations of the faith—as if he were saying, You need this, that you be taught what are the elements of letters or the beginnings of the faith, when you ought to search out the depth of the mysteries by understanding, and to be perfect in faith. You have become (he says) like infants who have need of milk, that is, of simple doctrine, not of solid food, that is, of perfect doctrine and deep mysteries. For the blessed Apostle has the custom of designating simple doctrine by the name of milk, but perfect doctrine he calls solid food; whence he says to the less perfect Corinthians: I gave you milk to drink, not meat, because you cannot yet bear it. Milk, therefore, is [the doctrine] of simple teaching: the incarnation of the Son of God, his passion, his resurrection, his ascension to the heavens. But solid food is the perfect discourse's mystery of the Trinity—how there are three in persons, and one in the substance of the Godhead. But one who cannot understand what the Evangelist says, The Word was made flesh and dwelt among us, how will he be able to reach its height where it says, In the beginning was the Word, and the Word was with God, and God was the Word? It follows. For everyone who is a partaker of milk, that is, of simple doctrine only, is unskilled in the word of righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":692,"ref":"p692","source":"Hoc est alienus est a discretione perfectæ justitiæ, quia nondum potest penetrare arcana mysteriorum, nec scit ut expedit discretioncm facere inter bonum et malum. Redditque causam quare. Parvulus (fnquit.) enim est. Sensu et intellectu. Perfectorum autem. Hominum. Est solidus cibus. Id est, qui prrectos habent sensus. Illis pandunt alta et obscura mysteria de divinitate omnipotentis Dei, unde et sequitur: Eorum. Dico esse solidum. Qui pro consuetudine. Electionis. Exercitatos habent sensus. Hoc est studiis litterarum extensos. Ad discretionem boni et mali. Non ad discretionem hæreticæ pravitatis. Sicut parvulus inter cibum et cibum discernere nescit. et sæpe in noxiis sumendis cibis periclitatur, si non prohibetur a seniore: ita indoctus quisque qui discretionem doctrinarum nescit, facile decipitur atque in errore periclitatur. Qua ropter dicit: Quia omnis qui lactis est particeps expers est sermonis justitiæ: quod enim in iacte et solido cibo, hoc in indocto et sapiente differt. Sicut lac parvutis congruit, et solidus cibus aetate perfectis, ita inductis humilis sermo, et sapientibus arcanum myslerium nosse convenit, qui cxercitatos habent sensus studio lectionis. Ex usu siquidem lectionis, frequenti meditatione divinarum Scripturarum efficiuntur sensus nostri exercitati et extensi ad majora intelligenda.","english":"That is, he is alien to the discernment of perfect righteousness, because he cannot yet penetrate the hidden depths of the mysteries, nor does he know how to make the discernment between good and evil as is fitting. And he gives the reason why. For he is a little child, he says, in sense and understanding. But solid food is for the perfect, for men. That is, for those who have their senses stretched out. To them are disclosed the deep and obscure mysteries concerning the divinity of almighty God; whence it also follows: I say that solid food is for those who, according to the habit of their election, have their senses exercised. That is, stretched out by the study of letters. For discernment of good and evil, not for discernment of heretical depravity. Just as a little child does not know how to distinguish between one food and another, and often is endangered in taking harmful foods, if he is not restrained by an elder, so any unlearned person who does not know the discernment of teachings is easily deceived and endangered in error. Therefore he says: Because everyone who partakes of milk is a stranger to the word of righteousness; for what milk and solid food are, this is what the unlearned and the wise differ in. Just as milk is suitable for a little child, and solid food for those perfect in age, so humble speech is suitable for the unlearned, and for the wise it is fitting to know the hidden mystery, who have their senses exercised by the study of reading. For indeed from the use of reading, by frequent meditation on the divine Scriptures, our senses are made exercised and stretched out to understand greater things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":693,"ref":"p693","source":"Unde Psalmista beatum dicil esse virum qui in lcge Domini meditabitur die ac nocte.\n\nCAP. VI. Quapropter intermittentes inchoationis Christi sermonem ad perfectionem feramur. Quapropter quia exercitatos sensus decet nos habere in lege Domini, intermittentes sermonem inchoationis Christi, ad profunda ct alta mysleria divinitatis cjus ducamur. Sermonem inchoationis Christi vocat initium (idei, instruclionem videlicet de nativitate Christi humana, de passione ejus, de resurrectione, ascensione, et gratia baptismatis: sicnt enim eum qui litteris imbucndus est elementa litterarum oportet primum audire, sic et Christianus primo omnium de his debet instrui, et postmodum ad mysteria divinilatis venire. Non rurBum jacientes fundamentum pamitentiæ ab operibus mortuis et fidei ad Deum.","english":"Hence the Psalmist says that the man is blessed who meditates on the law of the Lord day and night.\n\nCHAPTER VI. Therefore, leaving behind the word of the beginning of Christ, let us be carried on to perfection. Therefore, since it is fitting that we have our senses exercised in the law of the Lord, leaving behind the word of the beginning of Christ, let us be led to the deep and lofty mysteries of his divinity. He calls the beginning of faith the word of the beginning of Christ—that is, instruction concerning the human birth of Christ, his passion, resurrection, ascension, and the grace of baptism. For just as one who is to be imbued with letters must first hear the elements of letters, so too the Christian must first of all be instructed in these things, and afterwards come to the mysteries of divinity. Not again laying the foundation of repentance from dead works and of faith toward God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":694,"ref":"p694","source":"Fundamentum pœnitentiæ vocat, unde primum instrui debet qui baptizandus est, si tamen ad ætatem intelligibilem pervenit: hoc est, ut credat Dominum Jesum Christum genitum ex Deo Patre ante omnia saecula, natum de Virgine in fine temporum pro salute generis humani sine semine viri, passum, mortuum, resurrexisse tertia die, ascendisse ad coelos, venturum ad judicium, ut reddat unicuique secundum opera sua, resurrectionem corporum, incommutabilitatem animarum: bonos in gloria, malos in poena manere: omnipotentem Deum Trintatem habere in personis, unitatem in substantia: postquam omnia ista confessus fuerit se credere, debet confiteri peccata sua, sicque injungenda est ei poenitentia aut quadraginta, aut viginti, aut etiam septem dierum, sicut in passionibus sanciorum legimus: ac debet deinde baptizari abrenuntians diabolo et omnibus pompis ejus, omnibusque operibus ejus. Baplizatus vero debet plenius instrui de divinitate, ut credat Patrem ingenitum, Filium genitum, Spiritum sanctum nec genitum, nec ingenitum, sed ab utroque procedentem; regulam quoque vivendi secundum doctrinam evangelicam atque apostolicam, qunæ debeat agere bona, et quæ vitare mala.","english":"He calls it the foundation of repentance, from which the one who is to be baptized must first be instructed, if indeed he has reached an age of understanding: that is, that he believe that the Lord Jesus Christ was begotten of God the Father before all ages, born of the Virgin at the end of the times for the salvation of the human race without the seed of a man, suffered, died, rose again on the third day, ascended into the heavens, will come to judgment, to render to each according to his works, the resurrection of bodies, the immutability of souls: that the good remain in glory, the wicked in punishment: that the almighty God is a Trinity in persons, a unity in substance. After he has confessed that he believes all these things, he must confess his sins, and so penance is to be imposed on him, either of forty, or twenty, or even seven days, as we read in the passions of the saints; and then he must be baptized, renouncing the devil and all his pomps and all his works. But once baptized, he must be more fully instructed concerning the divinity, so that he believe the Father unbegotten, the Son begotten, the Holy Spirit neither begotten nor unbegotten, but proceeding from both; and also the rule of living according to the evangelical and apostolic teaching, which things he ought to do as good and which to avoid as evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":695,"ref":"p695","source":"Quia ergo Judaei, quibus Apostolus ista scribebat, jam baptizati erant, jamque fundamentum superius descriptum perceperant, hortatur illos ad ist a majora tendere, et opus non esse ut iterent illud fundamentum pœnitentiæ, quod ideo sic vocai, quia, sicut dictum est, baptizando poenitentia prius injungebatur. Unde in Actis apostolorum Paulus dicit Judæis ad fi. dem concurrentibus: Pœnitentiam agite, et baptize tur unusquisque vestrum. Non debet (inquit) esse cesse ut iterum jaciamus fundamentum pœnitentiæ ab operihus morluis: et fundamentum fidei per quam arceditur ad Deum, quod in vobis jactum est antequam ad baptismi gratiam venissetis. Poenitentiam ab operibus mortuis agere, est ipsa opera mala per pœnitentiam delere, quæ animam mortificabant; opera namque mortis sunt peccata: nam sicut anima vivificatur fide aliisque virtutibus, ita infidetitate moritur et peccatis. Sequitur: non rursum jacientes fundamentum. Baptismatum doctrinæ. Fundamentum baptismatum doctrinæ est institutio et doctrina baplisniatis, videlicet quid contineit in se baptismus, et quid conferat ad fidem accedentibus. Sed quod dixit plurali numero baptismatum fundamentum, pro varietate accipientium posuit, non quod plura baptismata debent intelligi, sed unum: quia sicut unus cst Deus et una fides, ita et unum ba; tisma. Impositionisquoque manuum. Fundamentum non debemus rursumjacere.","english":"Therefore, since the Jews to whom the Apostle was writing these things had already been baptized and had already received the foundation described above, he exhorts them to press on to these greater things, and that there is no need for them to repeat that foundation of repentance, which is called such for the reason that, as has been said, repentance was first enjoined upon those being baptized. Hence in the Acts of the Apostles Paul says to the Jews who were running together to the faith: Repent, and let each one of you be baptized. There ought not, he says, to be a need for us to lay again the foundation of repentance from dead works, and the foundation of faith through which one is brought to God, which was laid in you before you came to the grace of baptism. To perform repentance from dead works is to destroy through repentance those very evil works which were putting the soul to death; for sins are works of death. For just as the soul is given life by faith and the other virtues, so it dies by unbelief and sins. It follows: not laying again the foundation. Of the doctrine of baptisms. The foundation of the doctrine of baptisms is the institution and teaching of baptism, namely what baptism contains in itself and what it confers upon those who come to the faith. But in saying \"foundation of baptisms\" in the plural number, he used it with regard to the variety of those receiving it, not that multiple baptisms ought to be understood, but one; because just as there is one God and one faith, so also there is one baptism. And of the laying on of hands. We ought not to lay the foundation again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":696,"ref":"p696","source":"Impositionem manuum appellat, perquam plenissime creditur accipi donum Spiritus sancti, quod post baptisinum ad confirmationem unitatis ix Ecclesia a pontificibus fieri solet. Hisigitur in Ecclesia perceptis, fides resurrectionis et judicii futuri habenda est. Unde subjungit Apostolus dicens: Ac resurrectionis mortuorum, et judicii æterni. Fundamentum non debetis rursus jacere, ut itcrum instruamini de fide generalis resurrectionis et judicii æterni, quod dabitur justis, pariterque injustis: quasi jam non sitis de islis instructi. Notandumque ad omnia semper subaudiendum esse, non rursum. Et hoc faciemus, si quidem permiserit Deus. Hoc est, et ad majora vos ducemus, et de his omnibus quae enumeravimus plenissime docebimus vos, ut non sit iterum necesse ex toto et a capite ponere fundamentum. Ne vero ullatenus quis secundum vel tertium æstimaret post peccata fieri baptisma, mox subintulit, dicens: Impossibile eat enim eos qui semel sunt illuminati. Sub luce sancti Spiritus in baptismate fidei. Gustaverunt etiam donum coeleste. Hoc est remissionem perceperunt in baptismate, sive communicaverunt corpori et sanguini Domini post baptisma. Et participes facti sunt Spiritus sancti. In distributionibus scilicet donorum. Gustaverunt nihilominus bonum Dei verbum. Id est, doctrinam evangelicam intellexerunt. Virtutesque sæculi venturi.","english":"He calls it the imposition of hands, through which it is most fully believed that the gift of the Holy Spirit is received, which after baptism is customarily done by the bishops in the Church for the confirmation of unity. Therefore, once these things have been received in the Church, faith in the resurrection and the future judgment must be held. Hence the Apostle adds, saying: And of the resurrection of the dead, and of eternal judgment. You ought not to lay the foundation again, so as to be instructed again concerning the faith of the general resurrection and of eternal judgment, which will be given to the just and equally to the unjust: as if you were not already instructed concerning these things. And it must be noted that in all these things \"no more\" must always be understood. And this we will do, if indeed God permits. That is, we will lead you on to greater things, and we will teach you most fully concerning all these things which we have enumerated, so that it may not be necessary again to lay the foundation entirely and from the beginning. But lest anyone should suppose that baptism can in any way be given a second or third time after sins, he immediately added, saying: For it is impossible for those who have once been enlightened. By the light of the Holy Spirit in the baptism of faith. They have also tasted the heavenly gift. That is, they have received remission in baptism, or have partaken of the body and blood of the Lord after baptism. And have been made partakers of the Holy Spirit. Namely, in the distributions of gifts. They have likewise tasted the good word of God. That is, they have understood the evangelical teaching. And the powers of the world to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":697,"ref":"p697","source":"Hoc est glorificationem, resurrectionem, vitamque futuram. Et prolapsi sunt. A fide Christi, ncgando illum: aut etiam ad criminalia prolapsi peccata. Renovari iterum ad pœnitentiam. Hoc est, novos fieri per pœnitentiam: subauditur a superioribus, inpossibile est: Impossibile est (inquit) iterum renovari posse eos per pœnitentiam et per baptismum, qui postquam omnia superius memorata perceperunt, prolapsi sunt ad immunditiam criminalium peccatorum, aut etiam ad infidelitatem. Non dixit: Difficile est, sed, impossibile. Quod enim difficile utcunque potest agi: impossibile vero est, quod nullo modo fieri potest. Quid ergo? exclusa est pœnitentia post baptismum, et venia delictorum? Absit: duo siquidem sunt genera pœnitentiæ: unum quidem ante baptismum, quod deprecatio baplismi potest appellari: de quo superius diximus, quia injungitur illis qui instruuntur antequam ad baptismum perveniant: quam B. Apostolus hic excludit, dicens: Non posse iterum renovari per pœnitentiam, quatenus pœnitentia facta iterum baptizetur. Alterum autem genus pœnitentiæ est, per quod post baptismumdelentur peccata: quod B. Apostolus non excludit. Terret ergo omnes, ut timeant post baptismi gnitiam gravioribus peccatis se implicare: quia non potest fieri secunda renovatio per lavacrum baptismalis.","english":"This is glorification, resurrection, and future life. And they have fallen away—from faith in Christ, by denying him, or even fallen away into criminal sins. To be renewed again unto repentance—that is, to become new through repentance (the phrase \"from the former things\" is understood)—is impossible. \"It is impossible,\" he says, for them to be renewed again through repentance and through baptism, who after they have received all the things mentioned above, have fallen away into the uncleanness of criminal sins, or even into unbelief. He did not say, \"It is difficult,\" but \"impossible.\" For what is difficult can be accomplished in some way; but that is impossible which can in no way be done. What then? Is repentance after baptism excluded, and pardon for sins? Far be it. For there are two kinds of repentance: one indeed before baptism, which can be called the entreaty for baptism, of which we spoke above, because it is enjoined on those who are being instructed before they come to baptism; and this the blessed Apostle excludes here, saying that they cannot be renewed again through repentance, in the sense that once repentance has been performed they might be baptized again. The other kind of repentance is that through which sins are blotted out after baptism; and this the blessed Apostle does not exclude. He therefore terrifies all, so that they may fear to entangle themselves after the knowledge of baptism in graver sins, because a second renewal through the washing of baptism cannot take place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":698,"ref":"p698","source":"Nam sicut Christus semel mortuus et semel resurgens jam non moritur, ita semel gratia baptismatis agenda est, nec potest ilerari: nisi dubium fuerit utrumnam quis captus ab hostibus sit baptizatus. Renovari autem dixit novum fieri; novum autem facere hominem, sacri baptismatis est, de quo Propheta dicit: Renovabitur sicut aquilæ juventus tua. Impossibile est, inquam, iterum renovari posse aliquem per poenitentiam, quæ fit per baptismum, ad hoc ut iterum baptizetur, poenitentia expleta: quia ea quæ supra memorata sunt, perceperunt, virtutes sæculi venturi gustaverunt. Quod dixit: Gustavcrunt virtutes sæculi venturi, tale est ac si diceret: Si cognoverunt, quod in resurrectione venturi sunt electi sicut angeli Dei in cœlo, quod et justi fulgebunt sicut sol in regno Patris sui, nullo modo possunt iterum novari per pœnitentiam et baptismum iteratum, si peccaverim criminale peccatum, sicut in primo baptismate novi effecti sum: erant enim qui volebant baptismum iterare, dicentes: Quidquid peccavero, non est mihi curæ, quoniam praecipiam mcbaptizare rursus, et renovabor totus, sicut prius. Quod Apostolus ex toto denegat nullo modo posse fieri, et quia virtus baptismatis in cruce et in sepultura Christi maxime constat, proinde subjunxit: Rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.","english":"For just as Christ died once and rose once and now dies no more, so the grace of baptism must be administered once, and it cannot be repeated—unless it is doubtful whether someone who was captured by enemies was baptized. But he said \"to be renewed\" meaning \"to become new\"; and to make a person new belongs to holy baptism, of which the Prophet says: \"Your youth will be renewed like the eagle's.\" It is impossible, I say, for anyone to be renewed again through repentance—which is accomplished through baptism—so as to be baptized a second time once repentance has been completed, because they have perceived the things mentioned above, they have tasted the powers of the world to come. What he said—\"They have tasted the powers of the world to come\"—is as if he were saying: If they have known that in the resurrection the elect will be like the angels of God in heaven, and that the righteous will shine like the sun in the kingdom of their Father, they can in no way be made new again through repentance and a repeated baptism, if they have committed a criminal sin, as in the first baptism we were made new. For there were those who wanted to repeat baptism, saying: \"Whatever I have sinned, I have no concern, because I will arrange to be baptized again, and I will be wholly renewed, as before.\" The Apostle utterly denies that this can be done in any way, and because the power of baptism consists chiefly in the cross and burial of Christ, he therefore added: \"Crucifying again for themselves the Son of God, and holding him up to contempt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":699,"ref":"p699","source":"Tamen non ideo denegatur poenitentia, quia licet non renoventur in baptismatc iterum, indulgentiam tamen videbunt accipere per confessionem peccatorum, per humilitatem, per poenitentiam, per eleemosynam, si habetur facultas, et si dimiserint fratribus in se peccantibus. lloc est, qui iterum baptizari volunt et derisioni habere, hoc est enim ostentui babcre: sed non potest fieri, quoniam sicut Christus semel mortuus est carne in cruce, ita et nos semel mori possumus in baptismate pro peccato. Terra enim sæpe supervenientem bibens imbrem, et generans lierbam opportunam illis a quibus colitur, accipit benedictionem a Deo. Hoc paradigmate Judæos arguit, qui saepe biberunt imbrem coelestis doctrinæ, sed nunquam germina fidei bonorumque operum protulerunt. Ponit autem primum comparationem de bona terra, ac deinde de mala: Terra (inquit) bibens imbrem: id est, bonæ voluntatis anima accipiens gratiam Spiritus sancti imbremque divinorum eloquiorum, et generans herbam opportunam, hoc est virtales fidemque perfectam proferens: suis prædicatoribus, a quibus excolitur, sive sibimet ipsi, accipit benedictionem vitææternæ, vel abundaniiam virtutum, ut ferat fructus trigesimos, sexagesimos, pariterque centesimos: nihil enim opportunius fide perfecta in Filium Dei cum vita optima.","english":"Nevertheless, penitence is not for that reason denied, because although they are not renewed again in baptism, they will yet see that they receive indulgence through the confession of sins, through humility, through penitence, through almsgiving, if there is the means, and if they have forgiven their brethren who sin against them. That is, those who wish to be baptized again and to hold it as a mockery—for this is what it means to hold it as a show—but it cannot be done, since just as Christ died once in the flesh on the cross, so we too can die once in baptism for sin. For the earth, often drinking the rain that falls upon it and producing useful grass for those by whom it is cultivated, receives a blessing from God. By this figure he convicts the Jews, who often drank the rain of heavenly teaching, but never brought forth the shoots of faith and good works. He sets forth first the comparison of the good earth, and then of the bad: The earth, he says, drinking the rain—that is, the soul of good will receiving the grace of the Holy Spirit and the rain of divine utterances, and producing useful grass, that is, bringing forth virtues and perfect faith—to its preachers, by whom it is cultivated, or to itself, it receives the blessing of eternal life, or an abundance of virtues, so that it may bear fruit thirtyfold, sixtyfold, and likewise a hundredfold; for nothing is more useful than perfect faith in the Son of God together with the best life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":700,"ref":"p700","source":"Proferens ergo Apostolus de anima florenti virtutibus hoc exemplum, Deique benedictionem dignam, mox subjunxit aliud paradigma de illa quæ suam negligit salutem, dum frequenter imbrem coelestis doctrinae posset suscipere. Proferens autem spinas et tribulos, reproba est et maledictiotli proxima. Per spinas et tributos punctiones peccatorum possumus intelligere, quibus pungitur anima: de quibus Dominus Adæ dixit: Terra tua spinas et tribulos germinabit tibi, id est, caro tua punctiones peccatorum, et aculeos vitiorum proferet tibi. Sive spinas et tribulos, curas superfluas, sollicitudinesque istius saeculi debemus accipere: de quibus Dominus dicit in Evangelio: Curae ergo istius mundi et sollicitudinis divitiarum terra reproba est, hoc esi, laude indigna, ct maledictioni proxima. Notandumque, quia non dixit, Maledicta est, sed, Maledictioni proxima: quandiu enim reservatur ad pœnitentiam, quasi non est maledicta; sin vero pœnitentiam noluerit agere, jam maledicta erit. Unde sequitur: Cujus consumma. tio. Id est finis illius animx in pravo opere et perseverantia mala usque ad exitum vitae. In combustionem. Subaudi, ignis aeterni erit.","english":"Therefore the Apostle, bringing forward this example concerning a soul flourishing in virtues and worthy of God's blessing, immediately added another paradigm concerning that soul which neglects its own salvation, though it could frequently receive the rain of heavenly teaching. But bringing forth thorns and thistles, it is reprobate and near to a curse. By thorns and thistles we can understand the stings of sins, by which the soul is pricked; concerning which the Lord said to Adam: Your earth will sprout thorns and thistles for you, that is, your flesh will bring forth for you the stings of sins and the goads of vices. Or we ought to take thorns and thistles as superfluous cares and the anxieties of this age; concerning which the Lord says in the Gospel: Therefore the cares of this world and the deceitfulness of riches—the earth is reprobate, that is, unworthy of praise, and near to a curse. And it must be noted that he did not say, It is cursed, but, Near to a curse; for as long as it is reserved for penitence, it is, as it were, not cursed; but if it refuses to do penitence, then it will be cursed. Whence it follows: Whose consummation, that is, the end of that soul in a depraved work and evil perseverance even to the departure of life. Into burning, understand, of eternal fire it will be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":701,"ref":"p701","source":"Nunc quidem quandiu spatium pœnitendi habet, maledictioni est proxima, sed si permanserit in iniquitate sua, combustioni aeterni supplicii subjacebit: hæc enim combustio non erit nisi iis qui usque in finem permanserint in peccatis suis: quia, In quacunque die conversus fuerit peccator, vita vivet et non morietur. Postquam sufficienter increpavit eos, terruitac percussit, blandiendo alloquitur eos, ne desperatos redderet; sed tamen neque in omnibus adulatur, neque in omnibus percutit: dicit ergo: Confidimus autem de vobis, dilectissimi, meliora et viciniora saluti, tametsi ita loquamur. Quia non habuit unde ad praesens laudaret, laudat eos de spe futurorum, quam habebat de illis: quasi diceret, Non dicimus veluti putantes vos spinis plenos, sed timentes ne tales efficiamini: melius est enim vos verbis terreri, quam ut rebus doleatis: optima quæque operanda a vobis confidimus, vestraeque saluti proficua, quamvis ita loquamur. Nam quod superius diximus, scilicet de reproba terra, et combustioni proxima, non de vobis hoc diximus, quia meliora de vobis credimus; reduxit quoque eis præterita bona illorum in memoriam, quatenus ex præteritis posset adducere ad bona quaeque. Ideoque subjunxit: Non enim injustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nemine ejus.","english":"For now, indeed, as long as it has space for repentance, it is very near to a curse; but if it persists in its iniquity, it will be subject to the burning of eternal punishment. For this burning will be for none but those who persist in their sins even to the end, because, On whatever day the sinner turns, he will live and not die. After he has rebuked them sufficiently, terrified and struck them, he addresses them with flattery, so as not to leave them in despair; yet he neither flatters them in everything nor strikes them in everything. He says therefore: But we are confident concerning you, most beloved, of better things and things nearer to salvation, even though we speak thus. Because he had nothing for which to praise them at present, he praises them for the hope of future things, which he had concerning them; as if he were saying, We do not say this as though we thought you full of thorns, but fearing lest you become such; for it is better for you to be terrified by words than to grieve in reality. We are confident that you will do the best works, and things profitable to your salvation, although we speak thus. For what we said above, namely concerning the reprobate land and near to burning, we did not say this concerning you, because we believe better things of you. He also brought back to their memory their past good deeds, so that from the past he might lead them on to every good thing. And therefore he added: For God is not unjust, that he should forget your work and the love which you have shown in his name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":702,"ref":"p702","source":"Ecce quomodo recreavit animos eorum, et confortavit, praeterita bona opera ad mentem revocans. Quia in omnipotentem Dominum oblivio non cadit, ideo non obliviscitur operum et laborum fidelium suorum. Et in hoc est justus, quia remunerat electos suos pro se laborantes: si enim obliviscerctur operum illorum, nec cos remuneraret, ntcunque injustus putaretur: quod omnino nefas est dicere: unde Apostolus: Non (inquit) injuslus esi Deus, ut obliviscatur operis laborisque vestri, dilectionis quam ostendistis pro amore nominis cjus in invicem et in ornnes. Qui ministrastis sanctis, et ministratis. Adhuc secundum vestrum posse. De illis sanctis dicit qui venientes ad fidem Christi, exspoliali sunt a Judæis: quos laudat in hac Epistola, dicens, Rapinam bonorum vestrorum cum gaudio suscepistis; et de quibus Isaias ante prædixerat: Et qui recessit (inquiens) a malo, Judaeorum prædæ patuit. Istis talibus exspoliatis, ii qui non fuerant exspoliali, prout poterant, ministrabant. Quale vero, quantumve desiderium haberet de salute eorum, sequentibus verbis ex parte exprimit, dicens: Cupimus autem unumquemque vestrum eamdem ostendere sollicitudinem. Subaudi, quam tertio habuistis. Ad expletionem spei usque ad finem. Vitæ vestrae: sive de die judicii. Ut non segnes efficiamini. Hoc est, desides et pigri in bono opere, et in mandatis Dei per ficiendis.","english":"Behold how he revived their spirits and strengthened them, recalling their past good works to mind. Because forgetfulness does not fall upon the almighty Lord, therefore he does not forget the works and labors of his faithful ones. And in this he is just, because he rewards his elect who labor for him: for if he were to forget their works and not reward them, he would be considered unjust—which it is utterly wrong to say. Hence the Apostle says: God is not unjust, he says, to forget your work and the labor of love which you have shown for the love of his name toward one another and toward all. You who have ministered to the saints, and do minister. Still according to your ability. He speaks of those saints who, coming to the faith of Christ, were despoiled by the Jews; whom he praises in this Epistle, saying, You received the plundering of your goods with joy; and of whom Isaiah had foretold: And he who withdrew from evil, he says, lay open to the plundering of the Jews. To such despoiled persons as these, those who had not been despoiled ministered, as they were able. But what kind, and how great, a desire he had for their salvation, he expresses in part in the following words, saying: But we desire that each one of you show the same solicitude. Understand: which you had at the third [time]. Unto the completion of hope, even unto the end. Of your life: or concerning the day of judgment. That you not become sluggish. That is, idle and lazy in good work, and in fulfilling the commandments of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":703,"ref":"p703","source":"Desideramus (inquit) vos non tantum circa verba, sed etiam in virtutibus conversari: non quasi vestra propria culpantes, sed ut de futuris solliciti admonentes: hoc est, quales fuistis primum, tales cupimus et modo esse, et in futurum. Et non dixit, Volo: quod est auctoritatis divinæ; sed quod erat paternae dilectionis: hoc est, Cupimus unumquemque eamdem erga fratres semper ostendere maximam curam, quam olim babuistis ad completionem spei humanae, aeternam resurrectioncm. Expletio enim spei est adeptio rerum quas nos consecuturos spetamus. Verum imitatores. Cupimus vos esse. Eorum qui fide et patientia hæreditabunt promissiones. Hortatur iterum eos ut fide non ficta et patientia perfecta exspectent promissiones Dei, et hæreditatem quam Sanctis suis promisit: quod dupliciter accipi potest, scilicet ut referatur ad patriarchas et sanctos Veteris Testamenti, qui multas promissiones acceperunt de Christo, et haereditatem terrae repromissionis, qui fidem habentes perfectam, qua crediderunt Deum implere posse quæ promisit; et patientiam solidissimam, quia non in se, sed in filiis suis promissiones exspectaverunt implendas, meruerunt amici Dei esse, et in filiis suis easdem repromissiones hæreditare.","english":"We desire, he says, that you conduct yourselves not only in words but also in virtues—not as though we were censuring what is your own, but as those who are solicitous and give warning concerning the future. That is: such as you were at first, such we desire you to be now and in the future. And he did not say, \"I will,\" which belongs to divine authority, but what belonged to fatherly love—that is, \"We desire\" that each one always show toward the brethren the same great care that you once had for the fulfillment of human hope, the eternal resurrection. For the fulfillment of hope is the obtaining of the things we hope to attain. \"But imitators\"—we desire you to be—\"of those who by faith and patience will inherit the promises.\" He again exhorts them that with unfeigned faith and perfect patience they should await the promises of God and the inheritance that he promised to his saints. This can be understood in two ways: namely, that it be referred to the patriarchs and saints of the Old Testament, who received many promises concerning Christ and the inheritance of the land of promise—who, having perfect faith, by which they believed that God could fulfill what he promised, and most steadfast patience, because they awaited the promises to be fulfilled not in themselves but in their sons, merited to be friends of God and to inherit those same promises in their sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":704,"ref":"p704","source":"Potest et ad apostolos aliosque sanctos referri, qui per fidem et patientiam meruerunt consequi et haereditare promissiones aeternae benedictionis a Domino sibi et omnibus promissas fidelibu8. Abrahæ namque promittens Deus, quoniam neminem habuit mnjorem, per quem juraret, juravit per semetipsum, dicens: Nisi benedicens enedicam te et multiplicans, multiplicabo te. Ut firmius corroboraret ea quae superius dixeratde sanetis, quod haereditaverunt promissiones Dei fide et patientia, idcirco utitur exemplis; sed mira sapientia ejus: aliquando enim laudibus extollendo blanditur eis, aliquando minis terret: nam in superioribus terret eos, ne infideles essent, et minus creduli promissionibus Dei, nunc autem exemplis horlatur ad pœnitentiam et fidem, ut indubitanter credant, non solum Deo dicente, verum etiam junote per semetipsum. Si, promittente Deb, iniquum est non credere, quam impium est Deo jurante fidem non accommodare! Juravit autem Deus Pater Abrahæ per semetipsum: quia neminem habuit majorem per quem juraret, dicens: Nisi benedicens benedicam te, etc. Repetitio verbi confirmatio est rei. Nisi in hoc loco affirmative ponitur pro certe sive pro quia: et est sensus: Certe semper henedicam te in filiis tui, semperque multiplicabo te. Et sic longanimiter fercus, adeptus et repromissionem.","english":"It can also be referred to the apostles and other saints, who through faith and patience merited to attain and inherit the promises of eternal blessing promised by the Lord to themselves and to all the faithful. For when God made promise to Abraham, because he had no one greater by whom to swear, he swore by himself, saying: Surely blessing I will bless you and multiplying I will multiply you. In order that he might more firmly strengthen what he had said above concerning the saints, that they inherited the promises of God by faith and patience, he therefore uses examples; but with wonderful wisdom of his: for at one time he soothes them by extolling them with praises, at another he terrifies them with threats; for in the earlier passages he terrifies them, lest they be unbelieving and less ready to believe the promises of God, but now he exhorts them by examples to repentance and faith, so that they may believe without doubt, not only when God speaks, but also when he swears by himself. If, when God promises, it is wrong not to believe, how impious is it not to give credence to God when he swears! But God the Father swore to Abraham by himself, because he had no one greater by whom he might swear, saying: Surely blessing I will bless you, etc. The repetition of the word is a confirmation of the matter. Nisi in this place is put affirmatively for \"certainly\" or for \"because\"; and the sense is: Certainly I will always bless you in your sons, and I will always multiply you. And thus, having patiently endured, he obtained the promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":705,"ref":"p705","source":"Hoc est diu per patientiam credendo, sustinens consecutus est promissionem in filiis suis de terra repromissionis, quam eis promisit, dicens: Terram hanc tibi dabo, et filiis tuis. Et insuper promissionem de Christo, de quo ait: In semine tuo benedicentur omnes gentes. Sequitur: Homines enim per majorem sui jurant, et omnis controversiæ eorum finis ad confirmationem est juramentum. Quasi dicere:, Si hominibus in futurum creditur, de quibus per Prophetam dicitur: Omnis homo mendax, quanto magis Dci juramento credi oportet, qui est veritas, et nec falli nec mentiri potest, et cui insuper sine juramento credi oportet! Homines ( inquit) per majorem sui jurant, hoc est per Dominum, qui est eorum creator. Juramentum quoque est finis omnis contentionis eorum ad confirmationem: quia perjuramentum credendum est, nec debet postmodum querela fieri juramento completo, sed finis contentionis debet esse juramentum sub confirmatione. In quo. Subaudi juramento: vel propterea quia confirmatio rei juramentum est. Volens Deus ostendere abundantius immobilitatem consilii sui pollicitationes hæredibus. Id est patribus, sive promissionis hæredibus. Interposuit jusjurandum, ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus. Idest, firmiter illi credimus. Qui confugimus. Credendo. Ad tenendam propositam spem.","english":"That is, having attained through long patience by believing, he obtained in his children the promise concerning the land of promise, which he promised them, saying: I will give this land to you and to your children. And beyond this, the promise concerning Christ, of whom he said: In your seed all nations will be blessed. It follows: For men swear by one greater than themselves, and the end of every dispute among them is an oath for confirmation. As if to say: If men are believed concerning the future, of whom it is said through the Prophet: Every man is a liar, how much more ought God to be believed on oath, who is truth, and can neither be deceived nor lie, and who besides ought to be believed even without an oath! Men, he says, swear by one greater than themselves, that is, by the Lord, who is their creator. An oath also is the end of every dispute among them for confirmation: because by an oath it must be believed, nor ought a complaint be made afterward once the oath is completed, but the end of a dispute ought to be an oath for confirmation. In which—understand, in the oath—or for this reason, because the confirmation of a matter is an oath. God, wishing to show more abundantly to the heirs of the promise the immutability of his counsel. That is, to the fathers, or to the heirs of the promise. He interposed an oath, so that through two immutable things, in which it is impossible for God to lie, we might have the strongest consolation. That is, we believe him firmly. Who have fled for refuge. By believing. To hold fast the hope set before us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":706,"ref":"p706","source":"Hoc est, ad accipiendam promissam remunerationem. Duas tes immobiles hic debemus accipere promissionem Dei de Christo, qua dixit: In semine tuo benedicentur omnes gentes; et jusjurandum illius, quod dixit: Per memetipsum juravi tibi: promissio enim illius immobilis est, quia non potuit mutari, et juramentum illius veridicum. Quidam etiam unam rem immobilem intelligi volunt, promissionem et juramentum illius: alterum autem completionem ipsius rei. Propositam vero spem dicit veritatem rerum geslarum, promissionem videlicet patriae coelestis, ad quam percipiendam confugimus per fidem: Quam spem sicut anchoram habemus animæ tutam ac firmam. Sicut anchora jactata iri navi non permittit eam circumferri, nec periclitari, licet venti commoveant eam, sed jactata firmiter tenet navem inter procellas et fluctus, ita fides spe futurorum bonorum roborata firmat mentem nostram inter prospera hujus saeculi et adversa, et introducit nos in speciem rerum, quam modo fide et spe tenemus. Ideoque addidit Apostolus, dicens, Et incedentem usque in interiora velaminis.","english":"That is, to receive the promised reward. Here we ought to understand two immutable things: God's promise concerning Christ, whereby he said, In your seed all nations shall be blessed; and his oath, which he said, I have sworn by myself to you; for his promise is immutable, because it could not be changed, and his oath is truthful. Some also wish one immutable thing to be understood, namely his promise and oath; and the other, the fulfillment of the thing itself. But he calls the hope set before us the truth of things accomplished, namely the promise of the heavenly fatherland, to receive which we have fled for refuge through faith: Which hope we have as a safe and firm anchor for the soul. Just as an anchor cast from a ship does not allow it to be carried about nor to be endangered, although the winds stir it, but when cast firmly holds the ship amid storms and waves, so faith, strengthened by the hope of future goods, steadies our mind amid the prosperity and adversity of this world, and brings us into the sight of the things which we now hold by faith and hope. And therefore the Apostle added, saying, And entering even to the inner part of the veil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":707,"ref":"p707","source":"In interiora velaminis vocat secreta regni cœlorum, et gaudia patriæ cœlestis: velum enim quod erat anie saueta sanctorum significat cœtum: quæ vero erant intra velum, secreta regni cœlorum: spes autem interiora velaminis penetrat, dum mentis contemplatione futura bona conspicit, dum coelestia præmia absque ulla dubitatione credit sibi provenire: sperai, amat, operibusque ostendit quid credat et quid speret. Si hanc spem non habuerimus, utique submergemur, non tantum in spiritalibus, verum etiam in carnalibus, sicut submergitur navis non habens jactatam anchoram: sed si Prophetae voci obaudierimus, dicentis: Jacta in Domino curam tuam, et ipse te enutriet, tunc nostra spes fixa in interiora velaminis nulla infidelitate mergi poterit. Sequitur: Ubi præcursor pro nobis introiit Jesus Ponlifex factus et constitutus a Deo Patre in æternum secundum ordinem Melchisedech. UT firmiorem spem nobis adderet, ideo hoc de Christo subjunxit. Præcursor autem dicitur a prxeundo et præcurrendo; et est alicujus præcursor, sicut Joannes Christi. Considerandum autem quia non dixit simpliciter, Introiit Jesus in interiora velaminis, sed cum additamento, diccus, Ubi praecursor pro nobis introiit: veluti absque dubio nos oporteat prosequi præcursorem nostrum. Præcursorem vero et consequentem in eadem via esse convenit.","english":"He calls us into the inner recesses of the veil, the secrets of the kingdom of heaven and the joys of the heavenly fatherland. For the veil that was before the holy of holies signifies the assembly of the saints; but the things that were within the veil signify the secrets of the kingdom of heaven. Hope, however, penetrates the inner recesses of the veil, when by contemplation of the mind it beholds the good things to come, when it believes without any doubt that heavenly rewards are coming to it. It hopes, it loves, and by its works it shows what it believes and what it hopes for. If we do not have this hope, we shall surely be submerged, not only in spiritual matters but also in carnal ones, just as a ship is submerged when it has no anchor cast out. But if we obey the voice of the Prophet, who says, Cast your care upon the Lord, and he will nourish you, then our hope, fixed in the inner recesses of the veil, will be able to be submerged by no faithlessness. It follows: Where Jesus entered as a forerunner for us, made and appointed High Priest by God the Father forever according to the order of Melchisedech. In order to add a firmer hope for us, he therefore added this concerning Christ. Now a forerunner is so called from going before and running ahead; and one is the forerunner of someone, as John was of Christ. But we must consider that he did not say simply, Jesus entered into the inner recesses of the veil, but with the addition, saying, Where he entered as a forerunner for us, as if without doubt we ought to follow our forerunner. For it is fitting that the forerunner and the one who follows be on the same way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":708,"ref":"p708","source":"Christus itaque resurgens a mortuis, praecurrit nos ad altitudinem cælorum: factusque cst nobis praecursor, aperiendo nobis cœlum, et gaudia patriae coelestis reddendo. Si ergo volumus subsequi præcursorem nostrum, debemus, sicut et ille ambulavit, et nos ambulare. Hoc autem ad naturam humanitatis Filii Dei refertur, in qua semetipsum obtulit Deo Patri in ara crucis, sacrificium salulis nostrae. I Quare Christus secundum Melchisedech dicatur cxistere Sacerdos, satis aperte (ut reor) paulo superius ostensum est; sed quod dicit illum introisse in interiora velaminis, more pontificum Judæorum loquitur, qui semel in anno ingrediebantur intra velum et sancta sanctorum, oraturi pro populo: et Christus secreta regni coelorum penetrans orat assidue pro salute fidelium suorum.\n\nCAP. VII. Hic enim Melchisedech, rex Salem, sacerdos Dei summi fuit, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei, cui et decimas omnium divisit Abraham.","english":"Christ, therefore, rising from the dead, goes before us to the height of the heavens, and has become our forerunner, opening heaven to us and restoring the joys of the heavenly fatherland. If, then, we wish to follow our forerunner, we ought to walk as he also walked. But this is referred to the human nature of the Son of God, in which he offered himself to God the Father on the altar of the cross, the sacrifice of our salvation. Why Christ is said to exist as a Priest according to the order of Melchizedek has been shown, I think, quite clearly enough a little above; but in saying that he entered into the inner parts of the veil, he speaks after the manner of the Jewish high priests, who once a year entered within the veil and the holy of holies to pray for the people; and Christ, penetrating the secrets of the kingdom of heaven, prays continually for the salvation of his faithful.\n\nCHAPTER VII. For this Melchizedek, king of Salem, was priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, and to whom Abraham also gave a tenth of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":709,"ref":"p709","source":"Tradunt Hebræi Melchisedech ipsum esse Sem primugenitum Noe, qui eo temporc quo natus cst Abraham, habuerit annos ætatis ducentos nonaginla duos: eoquo tempore quo mortuus est Abraham, habuerit annos quingentos sepluaginta quinque, et ita supervixerit Ahraham annos triginta quinque, quibus explens facli sunt omnes dies vitæ illius sexcenti anni: nec esse mirum si Abrahæ obviam processerit, eique panem et vinum obtulerit quod abnepoti suo jura paternitalis debebat; et benedixerit ei, decimasque prædæ atque victoriae ab eo acceperit, sicut sacerdos Excelsi et summi Dei, non falsoruin deorum et idolorum: qui fuit etiam rex Salem. Salem autem, sicut beatus Hieronymus dicit, non est putanda Hierusalem, ut Josephus historiographus nostrorumque plurimi arbitrantur: sed oppidum est juxta Scythopolim, quod usque hodie appellatur Salcm sive Salim: de quo, teste beato Hieronymo, in Evangelio tegitur: Erat ( inquit Joannes) baptizans in Ennon ju-xta Salim, quia aquae multæ erant illic. Idcirco autem flt ista varietas nominum, quia Hebræis multis in locis per consonantes solummodo scribunt subtractis vocalibus, atque ita secundum arbitrium legentis pronuntiatur non uno semper eodemque modo. Ustenditur autem in eodem oppido palatium Melchisedech regis, ex magnitudine ruinarum ostendeus veleris operis excellentiam.","english":"The Hebrews hand down that Melchizedek himself was Shem, the firstborn of Noah, who at the time when Abraham was born was two hundred and ninety-two years old; and at the time when Abraham died he was five hundred and seventy-five years old, and so he outlived Abraham by thirty-five years, by the completion of which all the days of his life were made up to six hundred years. Nor is it to be wondered at if he went out to meet Abraham and offered him bread and wine, which he owed to his great-great-grandson by the rights of fatherhood; and he blessed him, and received from him tithes of the spoil and of the victory, as priest of the Most High and supreme God, not of false gods and idols; who was also king of Salem. But Salem, as blessed Jerome says, is not to be thought to be Jerusalem, as Josephus the historian and very many of our own authors suppose; but it is a town near Scythopolis, which to this day is called Salem or Salim; concerning which, with blessed Jerome as witness, it is said in the Gospel: \"John,\" he says, \"was baptizing in Aenon near Salim, because there was much water there.\" And for this reason there arises this variation of names, because the Hebrews in many places write only with consonants, with the vowels subtracted, and so it is pronounced according to the judgment of the reader, not always in one and the same way. In the same town, moreover, the palace of Melchizedek the king is shown, displaying from the greatness of its ruins the excellence of the ancient work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":710,"ref":"p710","source":"Ad quam civitatem, sive oppidum, legitur Jacob descendisse, qui fuit in terra Chanaam regionis Sichem. Considerandum quoque est, quod Abraham de caede hostium revertens, quos persecutus est usque Dan, non in via re. versionis habuit Hierusalem, sed polius Salem oppidum supra memoratum. Primum quidem Melchisedech, qui interpretalur rex justitiæ; deinde autem et rex Salem, quod est rex icis, siMle patre, sine matre, sine genealogia, neque initium dierum neque finem vitæ habens. Sæpius autem beatus Apostolus Melchisedech in typum Domini salva Loris introducit; quamvis enim pne omnes sancti et patriarchæ et prophetae priores in aliqua re figuram Domini salvatoris expresserint, hinc tamen Melchisedech specialius, qui non fuit do genere Judaeorum, in typum præcessit sacerdotii FiHi Dei, de quo dicit Deus Pater in psalmocix: Tu es Sacerdos in æternum secundum ordinem Melchisedech. Ordinem autem ejus multis modis interpretari possumus, sicut. supra dictum est, scilicet quod solus rex fuerit et sacerdos, et ante circumcisionem functus sacerdotio, ut non gentes a Judaeis, sed Judaei a gentibus sacerdotium acceperint; neque unctus oleo visibili, ut Mosaica præcepta constituunt, sed olco exsultationis, fideique puritate; neque carnis ct sanguinis victimas immolaverit, sed pane et vino, simplicique et puro'sacrificio Christi dedicaverit sacerdotium.","english":"To which city or town Jacob is read to have descended, which was in the land of Canaan in the region of Shechem. It must also be considered that Abraham, returning from the slaughter of the enemies whom he pursued as far as Dan, did not have Jerusalem on the way of his return, but rather Salem, the town mentioned above. First indeed Melchizedek, which is interpreted as king of justice; then also king of Salem, which is king of peace, without father, without mother, without genealogy, having neither beginning of days nor end of life. But the blessed Apostle often introduces Melchizedek as a type of the Lord our Savior; for although all the saints and patriarchs and prophets before him expressed the figure of the Lord Savior in some respect, yet Melchizedek more especially, who was not of the lineage of the Jews, preceded as a type of the priesthood of the Son of God, of whom God the Father says in Psalm 109: You are a priest forever according to the order of Melchizedek. But we can interpret his order in many ways, as has been said above, namely that he alone was both king and priest, and exercised the priesthood before circumcision, so that not the Gentiles from the Jews, but the Jews from the Gentiles received the priesthood; nor was he anointed with visible oil, as the Mosaic precepts establish, but with the oil of exultation and purity of faith; nor did he sacrifice victims of flesh and blood, but with bread and wine, by a simple and pure sacrifice, he dedicated the priesthood of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":711,"ref":"p711","source":"Sed primus, ut Apostolus dicit, in hoc assimilatur Filio Dei, quia interpretatur rex justitiæ. Melchon etenim, sive Melchi, regem sonat; Sedech vcro justus, sive justilia: et quis est verus rex justitiæ, nisi Christus? qui dicit in psalmo, Ego autcm constitutus sum rex ab eo. Ipse enim juste et recto regit, et gubernat electos suos, justitie amatores effectos. Deinde autem assimilatur Filio Dei per id quod dicitur rex pacis, quod pertinet ad Christum: Salem quippe interpretatur pax. Christus igitur nos justificat, qui est rex justitiæ, et ipse pacificat omnia quae in cœlis et quae in terris sunt, qui nascendo et moriendo, resurgendo atque ascendendo, pacem attulit mundo, qui secundum divinitatem sinu fine et sine initio rex est, ex aeterno Patre aeternus, quamvis ex temporali matre temporalis esset: sicut istius Melchisedech non legimus initium vel finem in Scriptura sacra: sic non legimus Filii Dei initium vel finem: non est enim aliquid horum in natura deitatis: et in hoc est similitudo, quod nec illius, nec islius initium legitur vel finis. Illius autem, quia non cst scriptum; istius quidem, quia omnino non est: neque enim sub quo natus est Melchisedech legitur, necque quando mortuus est narratur; sed subito introducitur, sicut et Elias. Nec omnino credco.","english":"But the first, as the Apostle says, is in this respect likened to the Son of God, because he is interpreted as king of righteousness. For Melchon, or Melchi, means king; but Sedech means righteous, or righteousness. And who is the true king of righteousness but Christ, who says in the psalm, \"But I have been appointed king by him\"? For he rules and governs his elect justly and rightly, made lovers of righteousness. Then he is likened to the Son of God by this, that he is called king of peace, which pertains to Christ; for Salem is interpreted as peace. Christ therefore justifies us, who is the king of righteousness, and he himself makes peace for all things that are in heaven and that are on earth, who by being born and dying, by rising again and ascending, brought peace to the world, who according to his divinity is king without end and without beginning, eternal from the eternal Father, although according to his temporal mother he was temporal; just as we do not read of the beginning or end of this Melchizedek in sacred Scripture, so we do not read of the beginning or end of the Son of God; for neither of these is in the nature of the Godhead; and in this there is a likeness, that neither of the one nor of the other is a beginning or end read. Of the latter, because it is not written; of the former, indeed, because it altogether is not; for neither is it read under whom Melchizedek was born, nor is it narrated when he died; but he is introduced suddenly, as also Elijah. Nor do I altogether believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":712,"ref":"p712","source":"dum est qued Melchisedech sine patre aut sine maire esset, cum Christus quoque secundum ulramque naturam et matrem habuerit, et patrem; sed propterea hoc dicitur de illo, quia subito introducitur in divina Scriptura, sicut diximus, et genealogia illius non commemoratur: de quo et dicitur, Assimilatus autem Filio Dei, in his omnibus superius dictis, manet sacerdos in æternum. Non in se, sed in Cbristo. Nam Melchisedech mortuus est, sed figura ejus aeternaliter in Christo manet. Similitudo autem hic non pio ætate ponitur, sed pro figura. Intuemini autem quantus sit hic, cui decimas dedit de præcipuis Abraham patriarcha. Convertit sermonem suum ad eos qui gloriantur se filios esse Abraam, et nobilitatem generis ab illo ducere se jaclant: unde in Evangelio Dumino eum praeponere conabantur, dum dicerent: Nunquid tu major es patre nostro Abraham, qui mortuus est? Ut ergo illorum superbiam confunderet Apostolus, dixit: Intuemini, et attendite diligenter, quantus fuerit hic Melchisedech, sacerdos Dei summi, cui decimas dedit Abraham patriarcha de præcipUis, id est de melioribus spoliis. Quibus verbis vult ostendere, majoris dignitatis fuisse et honoris Melchisedech quam Abraham; ac per hoc majus et sanctius fore sacerdotium Christi quam Judaeorum: quasi diceret: Quem vos hominibus excelleniiorem omnibus æstimatis, hic decimas obtulit Melchisedech, qui in figura Christi præcessit.","english":"while it is said that Melchizedek was without father or without mother, whereas Christ too, according to both natures, had both a mother and a father; but this is said of him for the reason that he is introduced suddenly in the divine Scripture, as we have said, and his genealogy is not recorded: of whom it is also said, But likened to the Son of God, in all these things said above, he remains a priest forever. Not in himself, but in Christ. For Melchizedek died, but his figure remains eternally in Christ. But likeness here is not put for age, but for figure. But consider how great this man is, to whom the patriarch Abraham gave tithes of the chief spoils. He turned his speech to those who boast that they are sons of Abraham, and vaunt that they derive the nobility of their race from him: whence in the Gospel they tried to set him before the Lord, saying: Are you greater than our father Abraham, who is dead? Therefore, to confound their pride, the Apostle said: Consider, and attend diligently, how great this Melchizedek was, priest of the most high God, to whom Abraham the patriarch gave tithes of the chief spoils, that is, of the better spoils. By these words he wishes to show that Melchizedek was of greater dignity and honor than Abraham; and thereby that the priesthood of Christ is greater and holier than that of the Jews: as if he were saying: He whom you esteem more excellent than all men, to him Melchizedek offered tithes, who went before in the figure of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":713,"ref":"p713","source":"Et quidem de filiis Levi sacerdotium accipientes, mandatum habent decimas sumere a populo secundum legem, id est a fratribus suis: quanquam et ipsi de lumbis exierint Abrahæ. Tanta (inquit) est excellentia sacerdotii, ut etiam ipsi qui eumdem habuerant progenitorem et ab uno patre descenderant propter excellentias meritum, quo mdiores erant fratribus suis, ut po:e Aaron, qui inter mortuos et viventes stans, iram Domini placavit, sacerdotii dignitatem mererentur adipisci: ac propterea nisi majoris dignitatis esset Melchisedech quam Abraham, nequaquam Abraham alienigenæ decimas dedisset, sicut Aaron majoris meriti fuit, quam fratres illius tribuum reliquarum; dicit ergo: Et quidem de filiis Levi accipientes sacerdotium, sicut accepii Aaron et filii ejus, mandatum et praeceptum hahent secundum legem, sumere decimas a populo, quasi meliores illis, et hoc a fratribus suis, cum unum eumdemque babuissent progenilorem: juxta quod Apostolus manifestat, dicens: Quanquam et ipsi fratres Levi de lumbis exierint Abrahæ. Cujus autem generatio. Id est Melchisedech. Non annumeratur in cis. Id est, in filiis Levi. Decimas sumpsit ab Abraham, et hunc. Hoc est, Abraham. Qui habebat promissiones. De Filio Dei. Benedixit. Ille Melchisedech. Hic ostendit incircumcisum sacerdotem sacerdote circumciso multo esse sublimiorem. Quomodo ergo haec ostendit?","english":"And indeed those of the sons of Levi who receive the priesthood have a commandment to take tithes from the people according to the law, that is, from their brothers, although they too came forth from the loins of Abraham. So great (he says) is the excellence of the priesthood that even those who had the same forefather and descended from one father, on account of the merit of their excellence, by which they were greater than their brothers—as, for example, Aaron, who standing between the dead and the living appeased the wrath of the Lord—were worthy to obtain the dignity of the priesthood; and for this reason, unless Melchizedek were of greater dignity than Abraham, Abraham would never have given tithes to a foreigner, just as Aaron was of greater merit than his brothers of the remaining tribes. He says therefore: And indeed those of the sons of Levi who receive the priesthood, as Aaron and his sons received it, have a commandment and precept according to the law to take tithes from the people, as being better than they, and this from their brothers, though they had one and the same forefather: according to what the Apostle declares, saying: Although they too, the brothers of Levi, came forth from the loins of Abraham. But whose generation. That is, Melchizedek's. Is not counted in them. That is, in the sons of Levi. He took tithes from Abraham, and him. That is, Abraham. Who had the promises. Concerning the Son of God. He blessed him. That Melchizedek. Here he shows that the uncircumcised priest is far more exalted than the circumcised priest. How then does he show these things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":714,"ref":"p714","source":"utique quia ipse Levi, ex quo sacerdotale genus ortum est, decimatus est a Melchisedech in lutubis progenitoris sui; jamque erat Abrabam circumcisus: jamque promissiones de Christo acceperat, quod in semine cjus benedicerentur omnes gentes, quando benedictus est a Melchisedech sacerdote incircumciso, dans ei decimas totius prædæ. Benedicens autem eum Melchisedech ait: Benedictus Abraham Deo, quo protegeute hostes in manu ejus sunt, et alia, quæ sequuntur in eodem loco. Sine autem ulla contradictione, quod minus est, a meliore benedicitur. Quasi diceret: Omnibus luce clarius videtur quod minor a majore benedicitur. Unde Abraham quasi minor, a Melchisedech tanquam a meliore benedicitur, vel benedictionem percepit: proinde major est ac melior typus Christi quam illius qui promissiones de Christo habcbat. Et hic quidem morientes homines decimas accipiunt: ibi autem contestatur, quia vivit. Et ut ita dictum sit, per Abraham et Levi, qui decimas accepit, decimatus eat. Hic, inquit, hoc est in praesenti saeculo, vel in templo, quod adhuc stabat, monentes homines, filii videlicet Levi, qui mortales ac moribundi sunt, decimas accipiunt. Ibi autem, id est in alia viia: in loco ubi dicitur de Christo: Tu es sacerdos in æternum: contestatur Deus Pater cum juramento, quia vivit Christus.","english":"Certainly, since Levi himself, from whom the priestly line arose, was tithed by Melchizedek in the loins of his forefather; and Abraham was already circumcised, and had already received the promises concerning Christ—that in his seed all nations would be blessed—when he was blessed by Melchizedek, a priest who was uncircumcised, and gave him tithes of all the spoil. And Melchizedek, blessing him, said: Blessed be Abraham by God, under whose protection his enemies are in his hand, and the other things that follow in the same place. But without any contradiction, what is less is blessed by the better. As if he were saying: It is clearer than light to all that the lesser is blessed by the greater. Hence Abraham, as the lesser, is blessed by Melchizedek as by the better, or received a blessing; therefore the type of Christ is greater and better than that of him who had the promises concerning Christ. And here indeed men who die receive tithes; but there he testifies that he lives. And so to speak, through Abraham even Levi, who received tithes, was tithed. Here, he says—that is, in the present age, or in the temple that was still standing—dying men, namely the sons of Levi, who are mortal and subject to death, receive tithes. But there, that is, in the other life, in the place where it is said of Christ: You are a priest forever, God the Father testifies with an oath that Christ lives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":715,"ref":"p715","source":"Unde dicit Psalmista; Juravit Dominus et non poenitebit eum: tu es sacerdos in aeternum secundum ordinem Melchisedech. Adhuc enim in lumbis. Hoc est, in propagine seminis. Patris erat. Levi. Quando obviavit ei Melchisedech. Quomodo dicit Levi decimatum esse a Melchisedech, cuin necdum natus esset, praesertim cum et filius fuerit naturalis Jacob utique non in se est decimatus, sed in Abraham, de cujus progenie descendit, quando Abraham decimas obtulit Melchisedech, in illo omnes filii ejus dederunt. Quapropter dicit Apostolus, Qui decimas in filiis suis a fratribus accepit, decimatus est per Abraham, sive in Abraham. Quibus verbis declaratur, quia nisi sacerdotium Melchisedech, qui in figura Christi sacerdotium pr.ccessit, majoris dignitatis non esset, nequaquam Abraham,omnesque filii ejus ab illo decimati essent: dum enim sacerdotiuin a sacerdotio decimatur, majoris dignitatis unum altero ostenditur. Si ergo consummatio per sacerdotium Leviticum erat, populus enim sub ipso legem accepit: quid adhuc necessarium secundum ordinem Melchisedech alium exsurgere sacerdotem, et non secundum ordinem Aaron dici? Translato enim sacerdotio, necesse est ut legis translatio fiat.","english":"Hence the Psalmist says: The Lord has sworn and will not repent: you are a priest forever according to the order of Melchizedek. For he was still in the loins—that is, in the offspring of his seed—of his father Levi, when Melchizedek met him. How is Levi said to have been tithed by Melchizedek, when he had not yet been born, especially since he was also a natural son of Jacob? He was certainly not tithed in himself, but in Abraham, from whose lineage he descended, when Abraham offered tithes to Melchizedek; in him all his sons gave tithes. Therefore the Apostle says: He who received tithes in his sons from his brothers was tithed through Abraham, or in Abraham. By these words it is declared that, unless the priesthood of Melchizedek, which prefigured the priesthood of Christ, were of greater dignity, Abraham and all his sons would by no means have been tithed by him; for when a priesthood is tithed by a priesthood, the one is shown to be of greater dignity than the other. If, then, perfection was through the Levitical priesthood—for the people received the law under it—why was it still necessary for another priest to arise according to the order of Melchizedek, and not be said to be according to the order of Aaron? For when the priesthood is transferred, it is necessary that a transfer of the law also take place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":716,"ref":"p716","source":"Ilic incipit jam plenius differentias Novi Testamenti ostendere, dicens: Si consummatio, id est perfectio vitae atque justificationis, per sacerdotium Leviticum fuit, quid necesse fuit alium exsurgere sacerdotem secundum ordinem Melchisedech? Namque Aaron primum post legem datam sacerdotem fuisse de tribu Levi nulli dubium est: ideo sacerdutium quo functus est, Leviticum nominavit sacerdotium. Vel certe quia ipse Levi in filiis functus ilio sacerdotio est: nam nepotes illius susceperunt illud, Moyses scilicet et Aaron cum reliquis fratribus ex eadem tribu: nam genuit Caah, Caah vero Amram, Amram autem Moysen et Aaron. Ideo dicit populum sub illo sacerdotio legem accepisse, quia Moyses et Aaron principes erant it! temporibus in populo, quia ipsam legem administraverunt de tribu sacerdotali existentes ergo sacerdotio Levitico multo melior est ordo sacerdotii Melchisedech, qui typum gerebat sacerdotis nostri: nequaquam enim dixisset, Secundum ordinem Melchisedech, si illud sacerdotium Aaron melius esset, st quo populus Judæorum legem accepit. Si autem sacerdotium legis translatum est ad Christum secundum ordinem Melchisedech, necesse est ut et legis translatio fiat: hoc est, a lege Moysi necesse est transire ad legem Evangelii: neque enim potest sine lege sacerdos, ti sine testamento esse, et sine praeceptis.","english":"Here he begins already to show more fully the differences of the New Testament, saying: If the consummation, that is, the perfection of life and of justification, was through the Levitical priesthood, what need was there for another priest to arise according to the order of Melchizedek? For that Aaron was the first priest after the law was given, from the tribe of Levi, no one doubts; therefore he named the priesthood which he discharged the Levitical priesthood. Or certainly because Levi himself discharged that priesthood in his sons; for his descendants received it, namely Moses and Aaron with the rest of their brothers from the same tribe: for he begot Kohath, and Kohath begot Amram, and Amram begot Moses and Aaron. Therefore he says that the people received the law under that priesthood, because Moses and Aaron were the leaders in those times among the people, since they administered the law itself, being from the priestly tribe. Therefore the order of the priesthood of Melchizedek, which bore the type of our priest, is much better than the Levitical priesthood; for he would by no means have said, According to the order of Melchizedek, if that priesthood of Aaron, under which the people of the Jews received the law, were better. But if the priesthood of the law has been transferred to Christ according to the order of Melchizedek, it is necessary that there also be a translation of the law: that is, it is necessary to pass from the law of Moses to the law of the Gospel; for without law a priest cannot be, nor without a testament, nor without precepts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":717,"ref":"p717","source":"Summis nisibus laborat Apostolus, ut a lege Moysi faceret transire ad legem Evangelii, a carnalibus ad spiritalia. In quo enim hæc dicuntur, de alia tribu est, de qua nullus altario præesto fuit. Manifestum est enim quod ex Juda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses est locutus. In quo enim (ail) hæc dicuntur? Id est, de quo haec dicunt, quod est, sacerdos in æternum secundum ordinem Melchisedech? Dominum significant Salvatorem de alia tribu esse, quam de sacerdotali, de illa videlicet, de qua nullus altario praesto fuit: hoc est, de tribu Juda: non autem ordine tantummodo, neque testamento vel præceptis mutatum est, sed etiam tribu, et quomodo translatum est sacerdolium de tribu in tribum: de sacerdotali videlicet ad regalem: ut eadem ipsa sit sacerdotalis et regalis in Christo, qui est rex et sacerdos. Intuere mysterium. Primum fuit regale sacerdotium Melcbisedech, secundum consequentiam hujus sermonis; secundum autem fuit sacerdotium solummodo sacerdotale in Aaron; tertium iterum fuit regale sacerdotium in Christo, sicut et primum. Unde Ecclesia modo regale sacerdotium habet, dicente Petro apostolo: Vos genus sanctum, regale sacerdotium.","english":"The Apostle labors with the utmost effort to make them pass over from the law of Moses to the law of the Gospel, from carnal things to spiritual things. For he of whom these things are said belongs to another tribe, from which no one stood at the altar. For it is evident that our Lord arose from Judah, a tribe of which Moses spoke nothing concerning priests. For of whom are these things said? That is, of whom are they said, that he is a priest forever according to the order of Melchisedech? They signify that the Lord and Savior is from another tribe than the priestly one—namely, from that tribe from which no one stood at the altar, that is, from the tribe of Judah. Nor was the change made only in order, or in testament or precepts, but also in tribe; and in this way the priesthood was transferred from tribe to tribe—namely, from the priestly to the royal—so that in Christ the same priesthood might be both priestly and royal, he who is king and priest. Consider the mystery. First there was the royal priesthood of Melchisedech, according to the sequence of this discourse; second there was the priesthood that was only priestly in Aaron; third there was again a royal priesthood in Christ, just as also the first. Hence the Church now has a royal priesthood, as the apostle Peter says: You are a holy nation, a royal priesthood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":718,"ref":"p718","source":"Tribus ergo Juda, ex qua Dominus ortus est per Mariam Virginem, cum semper regia esset, nunquam sacerdotalis, in Christo fuit utrumque et regatis et sacerdotalis: translato ex toto sacerdotio a trita Levi, quae antea sacerdotalis erat. Et amplius adhuc manifestum est, si secundum ordinem Melchisedech exsurgat alius sacerdos, qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis. Contestatur enim. Deus Pater, loquens ad Filium. Quoniam tu es sacerdos in æternum secundum ordinem Melchisedech. Defectus dictionis isto in loco habetur satis necessarius: quapropter dicatur ita: Et amplius adhuc manifestum est: subaudi, destructum esse sacerdotium legis, per hoc quod Christus non secundum ordinem Aaron dicatur sacerdos esse in æternum, sed secundum ordinem Melchisedech: per hoc, quia de tribu Levi non fuit. Quod enim dicit: Si secundum ordinem Melchisedech exsurgeret alius sacerdos, non dubitative loquitur, sed affirmative: quasi diceret, Amplius adhuc per hoc demonstratur destructum esse sacerdotium legis: quia secundum ordinem Melchisedech surrexit Christus alius sacerdos, qui non secundum carnalis mandati legem factus est sacerdus, sicut Aaron.","english":"Therefore the tribe of Judah, from which the Lord sprang through Mary the Virgin, since it was always royal, never priestly, in Christ became both royal and priestly: the priesthood being wholly transferred from the worn-out tribe of Levi, which previously was priestly. And it is still more evident, if according to the order of Melchisedech another priest arises, who was made not according to the law of a carnal commandment, but according to the power of an indissoluble life. For he testifies, God the Father, speaking to the Son: Thou art a priest for ever according to the order of Melchisedech. A deficiency of expression in this place is held to be quite necessary; wherefore let it be said thus: And it is still more evident: understand, that the priesthood of the law has been destroyed, by this that Christ is said to be a priest for ever not according to the order of Aaron, but according to the order of Melchisedech: by this, that he was not of the tribe of Levi. For what he says: If according to the order of Melchisedech another priest should arise, he speaks not doubtfully, but affirmatively: as if he were saying, It is still further shown by this that the priesthood of the law has been destroyed: because according to the order of Melchisedech Christ arose as another priest, who was made a priest not according to the law of a carnal commandment, as Aaron was.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":719,"ref":"p719","source":"Legem carnalis mandati vocat, quia cx maxima parte carnalis erat, carnalia præcipiens in circumcisione, in mundatione corporis, in hostiis et ohlationibus, in discretione ciborum, dierum ac temporum, dicens: Mane extra castra: lava corpus tuum: offer hoc vel illud: abstine ab his cihis: ob. serva ista tempora cæteraque his similia, quae omnia morte finienda erant. Chrisli autem sacerdotium spiritale est, et secundum virtutem vitæ insolubilis, id est secundum potentiam vitae indeficientis: quæ nullo mortis interventu solvi poterit: habet enim Christus in se vitam insolubilem: quia quamvis ad tempus mortuus esset carne, tamen in æternum di. vinitate vivit, et insuper humanitate, postquam victor a mortui resurrexit. Unde Deus Pater contestatur jurando, quia vivit, dicens per Psalmistam: Tu es sacerdos in æternum. Reprobatio quidem fit præcedentis mandati. Hoc est legis Moysi. Propter infirmitatem ejus et inutilitatem. Infirmitatem in hoc loco habebal lex, quia operantes se non valebat juvare; inulilitatem vero, quia nemini regnum cœlorum valebat aperire. Unde sequitur: Nihil enim ad perfectum adduxit lex. Quid enim nihil profuit lex?","english":"He calls it the law of a carnal commandment, because for the most part it was carnal, enjoining carnal things in circumcision, in the cleansing of the body, in victims and offerings, in the distinguishing of foods, days, and seasons, saying: Be outside the camp in the morning; wash your body; offer this or that; abstain from these foods; observe these times and other such things like these, all of which were to be ended by death. But the priesthood of Christ is spiritual, and according to the power of an indissoluble life, that is, according to the power of an unfailing life, which can be dissolved by no intervention of death; for Christ has in himself an indissoluble life, because although he was dead in the flesh for a time, yet he lives forever in his divinity, and moreover in his humanity, after he rose as victor from the dead. Hence God the Father testifies by swearing that he lives, saying through the Psalmist: You are a priest forever. There is indeed a rejection of the preceding commandment. This is the law of Moses. Because of its weakness and uselessness. The law had weakness in this place, because it was unable to help those who performed it; but uselessness, because it was able to open the kingdom of heaven to no one. Hence it follows: For the law brought nothing to perfection. For what did the law profit? Nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":720,"ref":"p720","source":"profuit quidem aliquid corpora mundando, peccata quædam relaxando: sed nihil ad hoc profuit, ut perrectos facere potuisset servientes in ea, quoniam graviora peccata non tollebat, nec januam patriae coelestis alicui aperiebat: quapropter reprobata cst, ut gratiae Dei daretur locus, in qua perfectio constat: utilis quidem fuit fidem habentibus in Christo; non illis qui totam spem suam in carnalibus observationibus ponebant. Introductio vero melioris spei. Subaudi, est modo in gratia. In qua. Spe. Proximamus ad Deum. Habuit quidem lex spem, sed non talem qualem gratia præstitit: sperabant enim beneplacentes, legemque custodientes possidere terram, juxta illud: Si volueritis, et audieritis me, bona terrae comedetis; nihilque aerumnosurn pati, prospere vivere, sicut dictum est: Qui fecerit eam, vivet. Hic autem speramus, quia plangentes et evangelica praecepta custodientes, non terram possidebimus, sed cælum. Insuper etiam, quod coelum multo melius est, speramus proximi Deo consistere, ad ipsum solium paternum pervenire, et ministrare ei cum angelis, juxta quod Salvator dixit in Evangelio: Fulgebunt justi sicut sol in regno Patris sui, eruntque sicut angeli Dei in coelo. Hoc vero sacerdotium per quod hanc gloriam possessuri sumus, non est sine jurejurando, ut firmam Dei promissionem credamus. Unde Atostolus subdit, Et quantum est.","english":"It was of some benefit, to be sure, by cleansing bodies and by relaxing certain sins; but it was of no benefit for this, that it could make those who served in it upright, since it did not take away the graver sins, nor did it open to anyone the gate of the heavenly fatherland. Wherefore it was rejected, so that a place might be given to the grace of God, in which perfection consists. It was indeed useful for those who had faith in Christ, not for those who placed their whole hope in carnal observances. But the introduction of a better hope—understand, is now in grace. In which—hope—we draw near to God. The law indeed had a hope, but not such a one as grace provided; for they hoped, by being well-pleasing and keeping the law, to possess the land, according to that saying: If you are willing and hear me, you shall eat the good things of the land; and to suffer no hardship, to live prosperously, as it is said: He who does it shall live in it. But here we hope that, mourning and keeping the precepts of the gospel, we shall possess not the land but heaven. Moreover, since heaven is much better, we hope to stand near to God, to come to his own paternal throne, and to serve him with the angels, according to what the Savior said in the Gospel: The just shall shine like the sun in the kingdom of their Father, and they shall be like the angels of God in heaven. But this priesthood, through which we are to possess this glory, is not without an oath, so that we may believe the firm promise of God. Hence the Apostle adds, And how much.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":721,"ref":"p721","source":"Suhaudi, firmum istud sacerdotium Christi, de quo loquimur, utique multum: quia, Non sine jurejurando, firmatum est. Alii quidem sine jurejurando sacerdotes facti sunt. Ut Aaron fibique ejus, quibus Deus non juravit quod esset sacerdos in aeternum secundum ordinem legis. Iic autem cum jurejurando. Sacerdos factus est. Per eum. Hoc est per Deum Patrem. Qui dixit ad illum: Juravit Dominus, et non pœnitebit eum. Id est, non mutabit juramentum suum. Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech. In tantum meliori. testamenti sponsor. Sive promissor. Factus est Jesus. Subaudi, inquantum cum jurejurando Dei Palris suum sacerdotium tenet, inquantum sacerdotium Christi, quod juramento Dei est sancitum, sua dignitate praecellit ctiam gratia Evangelii legem Moysi. Et alii quidem plures facti sunt sacerdote.. Secundum legem. Idcirco quod morte prohiberentur permanere: hic autem. Christus, cui Pater dixit cum jurejurando: Tu es sacerdos in æternum. Eo quod permanet in æternum, sempiternum habet sacerdotium. Duas hic ponit differentius beatus Apostolus: quia sacerdos noster non habet finem, sicut sacerdotes legis, et quia cum jurejurando suum sacerdotium possessurus est.","english":"Hear this, that priesthood of Christ which we are discussing is certainly firm in many respects, because it was established not without an oath. Others indeed were made priests without an oath—as Aaron and his sons, to whom God did not swear that he would be a priest forever according to the order of the law. But this one was made priest with an oath, through him, that is, through God the Father, who said to him: The Lord has sworn, and he will not repent—that is, he will not change his oath—because you are a priest forever according to the order of Melchizedek. To that extent Jesus was made the sponsor, or promiser, of a better testament. Understand this: insofar as he holds his priesthood with the oath of God his Father, and insofar as the priesthood of Christ, which has been sanctioned by God's oath, surpasses even the grace of the Gospel and the law of Moses in its dignity. And others indeed were made priests in greater number according to the law, for the reason that they were prevented by death from remaining; but this one, Christ, to whom the Father said with an oath, You are a priest forever—because he remains forever, he has an everlasting priesthood. Here the blessed Apostle sets forth two differences: that our priest has no end, as the priests of the law did, and that he is to possess his priesthood with an oath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":722,"ref":"p722","source":"Quia enim sacerdotes legis mortales erant, plures facti sunt in ipsa lege, sicuti Aaron et filii ejus: ideo quod mone præventi, prohiberentur permanere in sacerdolio: mortuis enim patribus, succedebant filii in locum ipsorum: Jesus autem solus, quia immortalis est, sempiternum habet sacerdotium; nec ullum habere poterit subsequentem: eo qu ipse maneat in aeternum. Sequitur: Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum, semper vivens ad interpellandum pro nubis. Unde, inquit, quia Christus in æternum manet, et sempiternum habet sacerdotium, semper interpellat pro nobis, semperque potest salvare. Quod vero quidam codic es habent, Accedens per semetipsum ad Deum; quidam vero plurali numero, Accedentes: utrumque recipi potest. Christus ergo pontifex noster non per alium pontificem majorem ipse at cedit ad Deum Patrem, sed per semetipsum: ideoque potest salvare in se credentes. Potest et ita Intelligi, quod dicit: Salvare in perpetuum potest accedentes per semetipsum ad Deum: nam quia puri homines sumus, per illum accedimus ad Deum Patrem (quia mediator existens astat vultui Dei pro nobis), dirigentes per illum preces nostras ad Patrem. Unde sacerdotes Ecclesiae altari assistentes dicunt: Suscipe, Domine, preces populi tui, per Dominum nostrum Jesum Christum Filium tuum. Et quia semper vivit, semper interpellat pro nobis.","english":"For because the priests of the law were mortal, many were made priests in that same law, such as Aaron and his sons; therefore, being hindered by death, they were prevented from remaining in the priesthood. For when the fathers died, the sons succeeded in their place. But Jesus alone, because he is immortal, has an everlasting priesthood, nor can he have any successor, since he himself remains forever. It follows: Therefore he is also able to save forever those who draw near through himself to God, always living to intercede for us. Therefore, he says, because Christ remains forever and has an everlasting priesthood, he always intercedes for us and can always save. But as to what some codices have, \"drawing near through himself to God,\" while others have it in the plural, \"those drawing near,\" either can be accepted. Christ, therefore, our high priest, does not approach God the Father through another greater high priest, but through himself; and therefore he can save those who believe in him. It can also be understood in this way, what he says: \"He is able to save forever those who draw near through himself to God\"; for since we are mere men, we draw near to God the Father through him (because, being the mediator, he stands before the face of God for us), directing our prayers to the Father through him. Hence the priests of the Church, standing at the altar, say: \"Receive, Lord, the prayers of your people, through our Lord Jesus Christ your Son.\" And because he always lives, he always intercedes for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":723,"ref":"p723","source":"Alii vero pontifices quia semper non erant, semper non interpellabant. Interpellat autem pro nobis per hoc quod humanam naturam assumpsit pro nobis, quam assidue ostendit vultui Dei pro nobis, et miseretur secundum utramque substantiam. Talis enim decebat ut nobis esset pontifex sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus. Non eramus digni, nec promerebamur talem habere pontificem: sed necesse erat nohis, ut talem haberemus pontificem, qui esset sanctus in interiore homine, innocens manibus, impolluto corpore, segregatus a peccatoribus; idem ab omni peccato immunis, et a conversatione peccatorum separatus. In hoc enim fuit separatas, quia alii homines cum peccato concipiuntur, et nascuntur, atque ab hoc sæculo cum peccato transeunt: hic autem sine peccato est conceptus, sine peccato est natus, et sine peccato ab hoc mUndo transiit: quoniam peccatum non fecit, nec dolus inventus est in ore ejus. Factus est excelsior coelis, quando quadragesimo dic admirandae suae resurrectionis super omnes coelos et super omnes ordines coelestium spirituum elevatus est ad consessum paternae majestatis, ubi nunc sedet in plenitudine honoris, gloriae.","english":"But the other high priests, because they were not always, did not always intercede. He intercedes, however, for us by this, that he assumed human nature for us, which he continually shows to the face of God for us, and he has mercy according to both substances. For such a one was it fitting that we should have as high priest: holy, innocent, undefiled, separated from sinners, and made higher than the heavens. We were not worthy, nor did we deserve to have such a high priest; but it was necessary for us that we should have such a high priest, who would be holy in the inner man, innocent in hands, undefiled in body, separated from sinners; the same immune from every sin, and separated from the conduct of sinners. For in this he was separated, because other men are conceived with sin, and are born, and pass from this world with sin; but this one was conceived without sin, was born without sin, and passed from this world without sin: because he did not commit sin, nor was guile found in his mouth. He was made higher than the heavens, when on the fortieth day of his wondrous resurrection he was raised above all the heavens and above all the orders of the heavenly spirits to the throne of the Father's majesty, where he now sits in the fullness of honor and glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":724,"ref":"p724","source":"Polest et ita intelligi, quod dixit: Talis nobis decebat, ut esset pontifex, quasi diceret: Judæi velut servi timore legis Deo servientes legales pontifices habuerunt, sibi conservos mortalesque ac peccatores, qui pro semetipsis similiter indigebant offerre: nos autem quibus dictum est: Jam non dico vos servos, sed amicos meos, et quia filii Dei sumus, serviendo illi amore filiationis, decet ut habeamus pontificem immortalem, segregatum a peccaloribus. Sequitur: Qui non haberet quotidie necessilatem, quemadmodum sacerdotes legis, prius pro suis dilectis hostias offerre, deinde pro populi: hoc enim fecit semel se offerendo. Dominus noster Jesus Christus quid fecit i utique obtulit sacrificium non pro suis delictis, sed pro nostris, et semel hoc fecit, non amplius, quia semel mortuus pro peccatis nostris, eL jam non moritur, mors illi ultra non dominabitur. Magnitudinem Christi sacrificii hic ostendit, quod semel oblatum tantum praevaluit, quantum omnia sacrificia legalia non valucrunt: unum enim fuit et semel oblatum, et sufficit in sempiternum ad tollenda omnia peccata credcntium. Pontifices autem Judaeorum peccatores erant, et ideo necesse habebant pro suis dlictis hostias offerre, et idcirco sacrificia illa hominem justificare non poterant, quia inconveniens erat ut pro homine rationali irrationale animal offerretur.","english":"It can also be understood in this way, what he said: \"Such a one it was fitting for us to have as high priest,\" as if he were saying: The Jews, serving God as slaves through fear of the law, had legal high priests, their fellow slaves, mortal and sinners, who likewise needed to offer sacrifice for themselves; but we, to whom it has been said: \"I no longer call you servants, but my friends,\" and because we are sons of God, serving him out of the love of sonship, it is fitting that we have an immortal high priest, separated from sinners. It follows: \"Who would not have daily need, as the priests of the law did, first to offer victims for his own sins, then for the people's\": for this he did once by offering himself. What did our Lord Jesus Christ do? He offered a sacrifice, certainly not for his own sins, but for ours, and he did this once, not more, because he died once for our sins, and now he dies no more; death shall no longer have dominion over him. Here he shows the greatness of Christ's sacrifice, that offered once it availed as much as all the legal sacrifices could not avail; for it was one and offered once, and it suffices forever to take away all the sins of believers. But the high priests of the Jews were sinners, and therefore they had need to offer victims for their own sins, and for that reason those sacrifices could not justify a man, because it was unfitting that an irrational animal should be offered on behalf of a rational man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":725,"ref":"p725","source":"Quærebatur pontifex sine peccato, et hoslia rationabilis, nec inveniebatur: inventus est unus sine peccato Deus et homo, et obtulit seipsum rationabile sacrificium pro salute hominis ralionalis. Lex enim homines constituit sacerdotes infirmitatem habentes. Et dixit Dominus ad Moysen: Unges Aaron et filios ejus mihi in sacerdotes: sed quia illi infirmitalem, hoc est peccata habebant, ut pro populi, ita pro suis delictis hostias offerrent. Iste autem tam potens est, ut non indigeret pro se offerre, sed insuper semel oblato suae carnis sacrificio omnium saluti sufficeret. Sermo autem jurisjurandi qui post legem est, Filium in æternum perfectum. Subaudi, ostendit, sive perfectum constituit sacerdotem, non infirmitate gravatum, sicut lex constituit suos post legem; factus est sermo Dei Patris ad David de Christo cum jurejurando, ubi dicitur: Juravit Dominus, et non poenitebit cum, tu es sacerdos in æternum. Ponit hic Apostolus Filii nomen ad distinctionem servorum, qui fuerunt in lege: quia servi infirmi fuerunt, sive quia peccatores, sive quia mortales erant; Filium vero per fectum ostendit, quia semper vivit et sine peccato est.","english":"A high priest was being sought who was without sin, and a rational victim, and he was not found; there was found one God and man without sin, and he offered himself as a rational sacrifice for the salvation of rational man. For the law appoints men as priests who have weakness. And the Lord said to Moses: You shall anoint Aaron and his sons as priests to me; but because they had weakness, that is, sins, they would offer victims for their own offenses as well as for the people's. But this one is so powerful that he did not need to offer for himself, but moreover, once his own flesh had been offered as a sacrifice, he sufficed for the salvation of all. But the word of the oath which comes after the law is the Son, perfect forever. Understand: he shows, or establishes, a perfect priest, not weighed down by weakness, as the law established its own priests after the law; the word of God the Father was made to David concerning Christ with an oath, where it is said: The Lord has sworn, and he will not repent, you are a priest forever. Here the Apostle sets down the name of the Son to distinguish him from the servants who were under the law: because the servants were weak, whether because they were sinners, or because they were mortal; but he shows the Son to be perfect, because he always lives and is without sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":726,"ref":"p726","source":"CAP. VIII. Capitulum autem super ea quæ dicuntur. Hoc est, repetitio super ea quæ dicuntur de Christo: quo dicto significat aliquid summum et magnum, et quasi recapitulatione praecedentis dispositionis ad rem ipsam deducit auditorem. Talem habemus pontificem. Subaudi, qualem superius diximus, sanctum Videlicet, innocentem, impollutum, segregatum a peccatoribus, et qualem adhuc dicturi sumus in sequentibus. Qui consedit in dextera sedis magnitudinis in cælis, sanctorum minister, et tabernaculi veri, quod fixit Deus, et non homo. Sedem magnitudinis in coelis debemus accipere plenitudinem paternæ majestatis, in qua Filius Dei sedet: quae etiam designatur per dexteram: nec est pueriliter accipiendum, quod Deus Pater dexteram aut sinistram habeat, qui spiritus est omnia implens: ut ita sedeat Filius in dextera illius, sicut solet sedere filius juxla patrem suum regem. Sed, sicut diximus, plenitudinem majestatis summamque gloriam beatitudiuis et prosperitatis, debemus per dexteram intelligere, in qua Filius sedet. Sedere autem pro habitare ponitur. Pontifex ergo noster, qui consedit in summa gloria paternæ majestatis in coelis, sanctorum minisler est: quod duobus inodis accipi potest.","english":"CHAPTER VIII. But the heading concerning the things that are said. That is, a repetition concerning the things that are said about Christ; by which word he signifies something highest and great, and as it were by a recapitulation of the preceding arrangement he leads the hearer to the matter itself. Such a high priest we have. Understand, such as we have said above, namely holy, innocent, undefiled, separated from sinners, and such as we are still to speak of in what follows. Who has sat down at the right hand of the throne of majesty in the heavens, a minister of the holy things and of the true tabernacle, which God established, and not man. We ought to understand the throne of majesty in the heavens as the fullness of the Father's majesty, in which the Son of God sits: which is also designated by the right hand; nor is it to be taken childishly, that God the Father has a right hand or a left, who is spirit filling all things: so that the Son sits at his right hand, as a son is accustomed to sit beside his father the king. But, as we have said, we ought to understand by the right hand the fullness of majesty and the highest glory of blessedness and prosperity, in which the Son sits. But to sit is put for to dwell. Therefore our high priest, who has sat down in the highest glory of the Father's majesty in the heavens, is the minister of the holy things: which can be understood in two ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":727,"ref":"p727","source":"Veniens quippe Dominus in mundum per incarnationis exhibitionem, ministravit sanctis apostolis aliisque fidelibus, eliam qui adhuc futuri sunt, panem refectionis verbi spiritalis, et polum doctrinæ evangelicæ, dicens: Si quis sitit, veniat ad me, et bibat, et: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos. Ministravit illis etiam documeutum fidei et graLiam baptismatis, et insuper, quod majus fuit, sacramentum redemptionis per passionem suam, et cognitionem mysteriorum in lege et prophetis, ac post ascensionem ministravit electis suis, apparens in mundo. Dicatur et aliter: Sanctorum minister erit in futurum, quando semetipsum ministrabit illis, et cognoscent eum cum Patre et Spiritu sancto sicuti est: scilicet cum dederit regnum suum Deo et Patri. Unde in Evangelio de se sub persona patrisfamilias loquens, dicit: Amen dico vobis, quod praec inget se et faciet illos discumbere, et transiens ministrabit illis. Transire enim dicitur, quia electos suos de judicio ad regnum transire faciet, vel ad contemplationem humanitatis in divinitatis suae cognitionem nos elevabit. Ministrabit illis, cum se et Patrem cum Spiritu sancto eis manifestabit: nam cibus et vita illorum visio sanctae Trinitatis erit, sicut ipse dicit ad Patrem: Hæc est vita aeterna, ut cognoscant te cum Spiritu ncto, et Jesum Christum quem misisti, unum et verum Deum.","english":"For the Lord, coming into the world through the manifestation of his incarnation, ministered to the holy apostles and to other faithful ones—even those who were still to come—the bread of refreshment of the spiritual word and the cup of the evangelical teaching, saying: If anyone thirsts, let him come to me and drink, and: Come to me, all you who labor and are burdened, and I will refresh you. He ministered to them also the teaching of faith and the grace of baptism, and beyond that, what was greater, the sacrament of redemption through his passion, and the knowledge of the mysteries in the law and the prophets; and after his ascension he ministered to his elect, appearing in the world. It may also be said otherwise: He will be a minister of the saints in the future, when he will minister himself to them, and they will know him with the Father and the Holy Spirit as he is—that is, when he has handed over his kingdom to God and the Father. Hence in the Gospel, speaking of himself under the figure of the householder, he says: Amen I say to you, that he will gird himself and make them recline, and passing by he will minister to them. For he is said to pass by, because he will make his elect pass from judgment to the kingdom, or he will lift us up to the contemplation of his humanity into the knowledge of his divinity. He will minister to them when he manifests himself and the Father with the Holy Spirit to them; for their food and life will be the vision of the holy Trinity, as he himself says to the Father: This is eternal life, that they may know you with the Holy Spirit, and Jesus Christ whom you have sent, the one and true God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":728,"ref":"p728","source":"Tabernaculi quoque veri minister est, quod constituit sive composuit Deus, et non homo: id est, coeli, quod nobis ipse adminislrat, ut claritate siderum illius illustremur. Tabernaculum enim quod Beselehel composuit in deserto, sive quod templum Salomon fecit in terra repromissionis, non fuit verum; et vetustate consumptum est, nec semper durare potuit: ideoque tabernaculum verum coelum Tocat, quoniam in aeternum stabit, nullaque vetustate consumetur. Potest et altiori sensu intelligi, ut tabernaculum verum accipiantur animae sanctorum, quibus ipse Filius Dei gaudia patriæ coelestis administrat. et in quibus habitare dignatur: juxta quod per Prophetam dicit: Inhabitabo in illis et inambulabo. Et Apostolus, In interiore homine habitare Christum per iidem iu cordibus nostris; et, Tem,lum Dei sanctum est, quod estis vos. Omnis enim pontifex ad offerenda munera et hostias constituitur unde necesse est et hunc habere aliquid quod offerat. Non potest esse sacerdos, nisi habeat quod offerat: pontifices enim veteris sacerdotii secundum praeceptum legis munera et hostias pro populi offerebant delictis; Christus vero in sempilerna divinitatis suae natura cum non haberet quod offerret, suinpsil ex nobis quod pro nobis offerret: id est carnem humanam, seipsum videlicet, quem obtulit in ara crucis. Quid ergo tam aptum immolationi, quam caro rationalis pro irrationali?","english":"He is also the minister of the true tabernacle, which God, and not man, established or composed—that is, of heaven, which he himself administers for us, so that we may be illumined by the brightness of its stars. For the tabernacle that Bezalel composed in the desert, or the temple that Solomon made in the land of promise, was not the true one; it was consumed by age and could not endure forever. And therefore he calls heaven the true tabernacle, because it will stand forever and will be consumed by no age. It can also be understood in a deeper sense, so that the true tabernacle is taken to be the souls of the saints, to whom the Son of God himself administers the joys of the heavenly fatherland, and in whom he deigns to dwell—according to what he says through the Prophet: I will dwell in them and walk among them. And the Apostle says: That Christ may dwell in the inner man through faith in your hearts; and, The temple of God is holy, which you are. For every high priest is appointed to offer gifts and sacrifices; hence it is necessary that this one also have something to offer. He cannot be a priest unless he has something to offer. For the high priests of the old priesthood, according to the precept of the law, offered gifts and sacrifices for the sins of the people; but Christ, in the everlasting nature of his divinity, since he had nothing to offer, took from us what he might offer for us—that is, human flesh, namely himself, whom he offered on the altar of the cross. What, then, is so suited to immolation as rational flesh for the irrational?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":729,"ref":"p729","source":"et quid tam mundum pro mundandis, quam carnem sine ulla contagione et immaculatam offerre? Et quoniam quatuor in omni sacrificio consideranda sunt, videlicet, cui offeratur, a quo offeratur, quid offeratur, pro quibus offeratur, hæc etiam possumus hic reperire satis eleganter: quia enim nulli sacrificium debetur, nisi soli Deo, Pontifex noster mundam bostiam pro nobis Deo Patri obtulit. Idem existens sacerdos ad sacrificium, offert etiam sacrificium Deo Patri acceptum per Ecclesiam suam. Dum ergo nos offerimus sacramenta corporis ejus, ipse offert. Si ergo esset super terram. Subaudi sacerdos terrenus secundum ordinem Aaron. Nec esset sacerdos. Secundum ordinem Melchisedech. Cum essent. Sacerdotes Levitici generis. Qui offerrent secundum legem munera, qui exemplari et umbra deserviunt cœlestium, sicut responsum est Moysi, cum consummasset, Ac perfecisset. Tabernaculum. Oraculi. Si essel terrenus pontifex super terram, sicut Aaron, vel alius secundum ordinem Melchisedech, immortalis et sine peccato, qui sacrificiis potuisset mundare genus humanum, perfectumque reddere, non esset utique sacerdos secundum ordinem Melchisedech in aeternum: quia satis essent, qui offerrent legalia munera.","english":"And what is so clean for the cleansing of others as to offer flesh without any contagion and immaculate? And since four things must be considered in every sacrifice—namely, to whom it is offered, by whom it is offered, what is offered, and for whom it is offered—we can also find these here quite elegantly: for since a sacrifice is owed to no one except God alone, our High Priest offered a clean victim for us to God the Father. Being himself both priest for the sacrifice, he also offers through his Church a sacrifice acceptable to God the Father. Therefore, while we offer the sacraments of his body, he himself offers. If therefore he were on earth. Understand: a earthly priest according to the order of Aaron. Neither would he be a priest. According to the order of Melchizedek. Since they were. Priests of the Levitical race. Who would offer gifts according to the law, who serve the copy and shadow of heavenly things, as it was answered to Moses, when he had completed, And had finished. The tabernacle. Of the oracle. If he were a earthly high priest on earth, like Aaron, or another according to the order of Melchizedek, immortal and without sin, who could by sacrifices cleanse the human race and make it perfect, he would certainly not be a priest according to the order of Melchizedek forever: because those who offered legal gifts would be sufficient.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":730,"ref":"p730","source":"Sed quia Aaron et filii ejus mortales erant et peccatores, quapropter non poterant genus humanum perfectum reddere; ideo venit Christus sine peccato qui in aeternum suum sacerdotium teneret, suoque sacrificio genus humanum perfectissime mundaret: non talis quales illi fuerunt qui exemplari et umbræ deserviunt coelestium. Exemplar est figura et similitudo, per quod alia res ostenditur: sicut imago expressa in pariete exemplar est et figura veri luminis. Sacerdotes igitur Judaeorum exemplari, id est figurae et umbræ cœlestium mysteriorum deserviebant, quia omnia illa similitudines et figuræ erant istorum quæ in Ecclesia modo in veritate aguntur. Coelestia autem mysteria dicit spirilalia, quæ observatores suos in veritate ad coelestia ducunt. Nonne coeleste altare est lies nostra, in qua offerimus quotidie orationes nostras Deo? Vide, inquit, omnia facito secundum exemplar quod tibi ostensum est in monte. Quoniam auditus noster minus aptus esse videtur ad disciplinam perci piendam quam visus, non enim ita animo commendamus quæ audimus, quomodo illa quæ ipso visu percipimus. Ideo non solum auditu, verum etiam visu demonstratum est Moysi a Domino in monto, quod erat facturus cooperante Beselehel, unde dicit: Vide ut omnia facias secundum illam similitudinem quae tibi in monte ostensa es!.","english":"But because Aaron and his sons were mortal and sinners, and therefore could not make the human race perfect, Christ came without sin, to hold his priesthood forever and to cleanse the human race most perfectly by his sacrifice—not such as those were who serve the copy and shadow of heavenly things. A copy is a figure and likeness through which another thing is shown, just as an image expressed on a wall is the copy and figure of the true light. The priests of the Jews, then, served the copy, that is, the figure and shadow of the heavenly mysteries, because all those things were likenesses and figures of those things which are now done in the Church in truth. But he calls the heavenly mysteries spiritual, which lead those who observe them to heavenly things in truth. Is not our prayer a heavenly altar, on which we offer our prayers to God daily? See, he says, that you make all things according to the copy that was shown to you on the mountain. Since our hearing seems less suited to receiving instruction than sight—for we do not commend to the mind the things we hear in the same way as those we perceive by sight itself—therefore it was shown to Moses by the Lord on the mountain, not only by hearing but also by sight, what he was to make with the cooperation of Bezalel; whence he says: See that you make all things according to that likeness which was shown to you on the mountain!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":731,"ref":"p731","source":"Quod autem dicit intelligendum est tam de tabernaculi constructione vasorumque ejus quam de sacrificiis et hostiis quae ibi ohlaluri erant. Nunc autem melius sortitus est ministerium. Sacerdotii videlicet dignitatem. Quanto et metioris testamenti mediator est: quod in melioribus Tepromissionibus sancitum est. Hoc est firmatum, statulum et corroboratum. Vides (inquit) quanto melior ista celebratio illa quae tunc temporis agebatur, siquidem illa ad exemplar et figura est, ista veritas, sicut in Evangelio loquitur: Lex per Moysen data est, gratia et veritas per Jesum Christum facta est. Nunc. hoc est in novissima niundi aetate, tanto melius ministerium sortitus est sacerdotii Christus, quam fuisset illud legale, quanto et melioris testamenti mediator est: quanto meliora sunt coelestia terrenis, aeterna temporalibus, tanto melioris testamenti dalor est Jesus, et tanto melioribus promissionibus confirmatum est. Istud testamentum etenim temporalia ac terrena promittebat, dicens: Si volueritis et audieritis me, bona terrae comcdetis; et: Observa quae praecipio tibi, ut sis longævus super terram; caeteraque iis similia prominens temporalia atque terrena. Novum vero, quod per Christum datum est, promittit ac tribuit coelestia et terrena, vitamque perfectam per gratiam baptismatis, et fidem dominicaE passionis, et remissionem omnium peccatorum.","english":"But what he says must be understood both of the construction of the tabernacle and of its vessels, and of the sacrifices and offerings that were to be made there. But now he has obtained a better ministry—that is, the dignity of the priesthood—inasmuch as he is also the mediator of a better testament, which is established in better promises. That is, it is confirmed, established, and strengthened. Do you see, he says, how much better this celebration is than that which was then performed, since that was for a pattern and figure, but this is the truth, as it is said in the Gospel: The law was given through Moses; grace and truth came through Jesus Christ. Now—that is, in the last age of the world—Christ has obtained a ministry of priesthood so much better than that legal one was, inasmuch as he is also the mediator of a better testament; and as much better as heavenly things are than earthly, eternal than temporal, so much better is Jesus the giver of a better testament, and it has been confirmed by better promises. For that testament promised temporal and earthly things, saying: If you are willing and hear me, you shall eat the good things of the land; and: Observe what I command you, that you may live long upon the earth; and promising other similar temporal and earthly things. But the new one, which was given through Christ, promises and bestows heavenly things and earthly, and a perfect life through the grace of baptism, and faith in the Lord's passion, and the remission of all sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":732,"ref":"p732","source":"Et: Qui crediderit et baptizatus fuerit, salvus erit; et: Quia erunt electi sicut angeli Dei in cœlo. Et insuper quod majus est, quod dicitur in Evangelio Joannis: Quolquot (inquit) receperunt eum, dedit eis potestatem filios Dei fieri. Ecce quomodo melioris testamenti mediator et dator est Christus, et quomodo melioribus promissionibus confirmatum est. In hoc quoque melius sacerdotium sortitus est, quia illud fuit temporale, istud æternum. Illud non poterat hominem justificare, nec regnum coelorum suis observatoribus reserare; istud vero et perfecte justiticat hominem, statimque regnum coelorum aperit. Mediator autem testamenti appellatur Dominus, quia sicut Moyses mediator fuit inter Deum et populum, verba Dei ad populum referens, iterumque populi ad Deum, ita et Christus verba Dei Patris nobis retulit, ilerumque nostra refert ad illum. Transiens ApostoIus a sacerdote et sacrificio, tunc demum et testamenti differentiam facit, dicens: Nam si illud prius. Testamentum. Culpa vacasset, non utique secundi. Testamenti. Locus inquireretur. Hoc est, si illud testamentum legis peccata posset auferre, ut observatores sui inculpabiles essent, non secundi Testamenti locus relinqueretur, sed quia illud non fuit perfectum, illo sublato inventus est locus:-aptus secundi Testamenti. Sequitur: Vituperans enim eos. Idest, non approbans dignos lande. Dicit. Per prophetam.","english":"And: He who has believed and has been baptized will be saved; and: They will be elect like the angels of God in heaven. And moreover, what is greater, what is said in the Gospel of John: As many (he says) as received him, he gave them power to become sons of God. Behold how Christ is the mediator and giver of a better covenant, and how it has been confirmed by better promises. In this too he has obtained a better priesthood, because that one was temporal, this one eternal. That one could not justify a man, nor open the kingdom of heaven to its observers; but this one both perfectly justifies a man and immediately opens the kingdom of heaven. But the Lord is called the mediator of the covenant, because just as Moses was a mediator between God and the people, conveying the words of God to the people, and again those of the people to God, so too Christ conveyed to us the words of God the Father, and again conveys ours to him. The Apostle, passing from the priest and the sacrifice, then at last also makes a distinction of the covenant, saying: For if that former covenant had been without fault, a place would certainly not be sought for a second covenant. That is, if that covenant of the law could take away sins, so that its observers would be blameless, no place would be left for a second covenant, but because that one was not perfect, when it was removed a place was found suitable for the second covenant. There follows: For blaming them. That is, not approving them as worthy of praise. He says through the prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":733,"ref":"p733","source":"Ecce dies veniunt, dicit Dominus, et consummabo super domum Israel, et super domum Juda, testamentum novum. Quantum ad litteram pertinet, per domum Israel decem tribus intelliguntur, quae separaverunt se domo David temporibus Jeroboam; per domum autem Juda, duae tribus, Juda ct Benjamin cum trib. sacerdotali, quæ adhæserunt domui David. Altiori autem intellectu per utramque domum debemus intelligere omnes tam ex Judæis quam ex gentibus credentes, qui Deum recte confitendo, quod interpretatur Judas, veri Israelitae, hoc est Deum mente videntes sunt, quibus Deus perfecit atque complevit Testamentum novum, gratiam scilicet Evangelii. Testamentum autem novum dicitur, ad differentiam veteris. It vero altius dicamus, vetus Testamentum ad hoc dicitur, eo quod hominem in vetustate peccati positum novum reddere non valebat. At vero novum Testamentum est dictum, eo quod veterem, id est peccato veteris bominis Adae commaculatum, novum efficiat in baptismate per fidem dominicae passionis, quod non est simile Testamento Veteri, quod fecit cum patribus eorum, quia illud terrena promittebat ac temporalia, et praecipiebat carnalia, istud vero æterna et coelestia promittit, præcipiens spiritalia.","english":"Behold, the days are coming, says the Lord, and I will complete upon the house of Israel and upon the house of Judah a new covenant. As far as the letter is concerned, by the house of Israel the ten tribes are understood, which separated themselves from the house of David in the times of Jeroboam; by the house of Judah, however, the two tribes, Judah and Benjamin with the priestly tribe, which adhered to the house of David. By a deeper understanding, however, by both houses we ought to understand all who believe, both from the Jews and from the Gentiles, who by rightly confessing God—which is what Judas means—are true Israelites, that is, those who see God with the mind, for whom God has perfected and completed the new covenant, namely the grace of the Gospel. But it is called the new covenant for the difference from the old. Yet, to speak more deeply, the old covenant is so called for this reason, that it was unable to make new a man placed in the oldness of sin. But the new covenant is so called for this reason, that it makes new in baptism, through faith in the Lord's passion, the old man, that is, one defiled by the sin of the old man Adam, which is not like the old covenant that he made with their fathers, because that one promised earthly and temporal things and commanded carnal things, but this one promises eternal and heavenly things, commanding spiritual things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":734,"ref":"p734","source":"Quod vero dixit, In die qua apprehendi manum illorum, ut educerem eos de terra Ægypti, magnam familiaritatem suam omnipotens Deus ostendit, quam exhibuit illi populo: more enim mulierum loquitur sermo divinus, quae solent parvulorum manus apprehendere, et plerumque ad se conducere, plerumque etiam huc illucque sustentando illos ne labantur, ut pote firmos gressus adhuc non habentes, sic omnipotens Deus, cum ille populus puerilis ac parvulus esset, quia neque gressus bonae operationis habebat, neque fortitudinem, qua se posset exsolvere de jugo opprimentium, tetendit ei manum suam, magnum videlicet auxilium pietatis suæ, et extraxit eum de fornace ferrea, trahens ad cognitionem suam, et amplexus gratissimos, simulque deducens per deserti vastitatem, introduxit in terram omnibus mcliorem. Sed quia non permanserunt in testamento ejus, hoc est, non servaverunt quod praeceptum est eis in Testamento, neglexit eos, hoc est, dimisit eos ire secundum desideria cordis eorum, juxta quod Psalmista dixit. Notandum autem quia, cum dixisset sermo divinus, Perficiam testamentum, addidit: Non secundum testamentum quod feci cum patribus eorum.","english":"But what he said, \"In the day when I took them by the hand to lead them out of the land of Egypt,\" shows the great familiarity of almighty God, which he displayed toward that people; for the divine word speaks in the manner of women, who are accustomed to take the hands of little children and often to lead them to themselves, and often also to support them this way and that so that they do not slip, as those who do not yet have firm steps. So almighty God, when that people was childish and little, because it had neither the steps of good works nor the strength by which it could free itself from the yoke of those oppressing it, stretched out his hand to it—that is, the great help of his loving-kindness—and drew it out of the iron furnace, drawing it to the knowledge of himself and to most welcome embraces, and at the same time leading it through the vastness of the desert, he brought it into a land better than all lands. But because they did not remain in his covenant—that is, they did not keep what was commanded them in the Testament—he neglected them, that is, he let them go according to the desires of their heart, just as the Psalmist said. But it must be noted that, when the divine word had said, \"I will complete a testament,\" it added: \"Not according to the testament that I made with their fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":735,"ref":"p735","source":"No forte Judaei possent oblatrando dicere illud testamentum destruendum esse, de quo dixit Abrahæ, In semine tuo benedicentur omnes gentes, discrete manifestavit de quo loqueretur, cum subintulit: In die qua apprehendi manum illorum, ut educerem eos de terra Ægypti, quoniam ipsi non permanserunt in testamento meo, et ego neglexi eos, dicit Dominus. De lege enim hoc dixit, quam quinquagesima die egressionis illorum de terra Ægypti datam esse constat in monte Sinai, in qua non permanserunt patres eorum, sed fecerunt vitulum in Oreb, et adoraverunt. Nam illud quod pepigit cum Abraham, in Christo completuin est, in quo benedicentur omnes gentes. Quia hoc est testamentum quod disponam domui Israel. Omnibus scilicet credentibus. Post dies illos, dicit Dominus, dabo leges meas in mente eorum, et in cordibus eorum superscribam eas: et ero eis in Deum, et ipsi erunt mihi in populum. Et non docebit unusquisque proximum suum, et unusquisque fratrem suum, dicens: Cognosce Dominum, quoniam omnes scient me a majore usque ad minorem eorum: quia propitius ero iniquitatibus eorum, et peccatum eorum non memorabor amplius. Magna distantia inter legem et legem, inter scripturam et scripturam, inter doctores legis doctoresque Evangelii, inter litteram et gratiam spiritalis intelligentiae.","english":"Lest perhaps the Jews could say by way of objection that that testament was to be destroyed, of which he said to Abraham, \"In your seed all nations shall be blessed,\" he clearly made manifest of which he was speaking, when he added: \"In the day when I took them by the hand to lead them out of the land of Egypt, because they did not remain in my testament, and I disregarded them, says the Lord.\" For he said this of the law, which it is established was given on Mount Sinai on the fiftieth day after their departure from the land of Egypt, in which their fathers did not remain, but made a calf at Horeb and worshiped it. For that which he covenanted with Abraham was fulfilled in Christ, in whom all nations shall be blessed. Because this is the testament which I will establish for the house of Israel. That is, for all who believe. \"After those days, says the Lord, I will give my laws in their mind, and I will write them over upon their hearts: and I will be their God, and they shall be my people. And no one shall teach his neighbor, and each one his brother, saying: Know the Lord, because all shall know me, from the greatest to the least of them: because I will be propitious to their iniquities, and their sin I will remember no more.\" Great is the distance between law and law, between scripture and scripture, between teachers of the law and teachers of the Gospel, between the letter and the grace of spiritual understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":736,"ref":"p736","source":"Nam littera legis scripta est in tabulis lapideis, gratia autem spiritalis intelligentiae data est fidelibus per Spiritum sanctum in corde, per quem Spiritum charitas Dei diffusa est in cordibus fidelium. Hoc autem quod dicit, Dabo leges meas iri mente eorum, et in cordibus eorum scribam eas, specialiter ad SS. apostolos pertinet, qui gratiam Novi Testamenti non habuerunt scriptam in tabulis lapideis, neque in membranis, sed in mente et cordibus suis divinitus habuerunt exaratam. Primum quidem dominicam passionem, quando (sicut Matthæus narrat) ascendit in montem, ibique cum eis il!um prolixum sermonem habuit ubi institutio totius perfectæ vitæ continetur. Secundo vero post resurrectionem suam, quando (sicut Lucas testalur) aperuit eis sensum, ut intelligerent omnia quae scripta erant in lege Moysi, et prophetis, et Psalmis de ipso. Deinde vero decimo die ascensionis suæ discunt quidquid mortalibus de Deo seiendum erat. Quomodo possent evangelistae tanta miracula ac verba cœlestia post ejus ascensionem scribere, nisi ea in cordium tabulis divinitus exarata haberent? præcipue B. Joannes, qui anno post Domini ascensionem Evangelium scripsit, quo. modo posset tantam divinitatem illius proferre, quam ipse Dominus eis protulit, maxime nocte qua comprehensus est?","english":"For the letter of the law was written on tablets of stone, but the grace of spiritual understanding was given to the faithful through the Holy Spirit in the heart, through which Spirit the love of God has been poured out into the hearts of the faithful. But this which he says, I will give my laws into their mind, and I will write them on their hearts, pertains especially to the holy apostles, who had the grace of the New Testament not written on tablets of stone, nor on parchments, but divinely inscribed in their mind and hearts. First, indeed, at the Lord's passion, when (as Matthew narrates) he went up onto the mountain, and there held with them that long sermon in which is contained the instruction of the whole perfect life. Second, truly after his resurrection, when (as Luke testifies) he opened their understanding, that they might understand all things which had been written in the law of Moses, and the prophets, and the Psalms concerning himself. Then truly on the tenth day of his ascension they learn whatever mortals were to know concerning God. How could the evangelists write such great miracles and heavenly words after his ascension, unless they had them divinely inscribed on the tablets of their hearts? Especially blessed John, who wrote the Gospel in the year after the Lord's ascension—how could he set forth that divinity of his so great, which the Lord himself set forth to them, especially on the night on which he was arrested?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":737,"ref":"p737","source":"Nos autem partim in cordibus, plenius autem in membranis scriptum habcmus, ab illis nobis relictum, ut in his meditando exerceamur. Quod autem subjungit: Non docebit unusquisque proximum suum, et unusquisque fratrem suum, dicens: Cognosce Dominum, non est ad praesens tempus referendum, ubi invicem docemur; sed, sicut dicit B. Augustinus, dum loquereturpropheta Jeremias de primo Domini adventu, subito convertit oculum mentis ad secundum, post quem nemo docebit prolimum suum, ut cognoscat Dominum: quoniam omnes electi, positi in ejus contemplatione, videbunt et cognoscent illum sicuti est: nam in præsenti (sicut diximus) docemur invicem. Postea peccatorum illotum non erit memor: quoniam omnes exspoliati ab omni faece mortalilatis et corruptionis corporis immutabilitate atque peccato, resurrectionis gloria donati, fulgebunt sicut angeli Dei in coelo. Dicendo autem novum, veteravit prius. Sumens Apostolus fiduciam et auctoritatem ex dictis propheticis, ubi dicitur: Consummabo testamontum novum super domum Israel, ostendit illud jam liquidius esse finiendum. Dicente (inquit) Deo per prophetam, Consummabo Testamentum novum, veteravit prius: hoc est in vctustatem redegit, sive vetustum ostendit illud quod erat prius. Unde et suhjungit: Quod autcm antiqua tur et senescit, prope interitum est.","english":"But we have it written partly in our hearts and more fully on parchments, left to us by them, so that we may exercise ourselves in meditating on these things. But what he adds: No one will teach his neighbor, and each one his brother, saying: Know the Lord, is not to be referred to the present time, where we teach one another; but, as blessed Augustine says, while the prophet Jeremiah was speaking of the first coming of the Lord, he suddenly turned the eye of his mind to the second, after which no one will teach his neighbor to know the Lord: because all the elect, placed in the contemplation of him, will see and know him as he is; for in the present (as we have said) we teach one another. Afterwards there will be no remembrance of sins: because all, stripped of every dreg of mortality and of the corruption of the body, through the immutability of the resurrection and freedom from sin, having been granted the glory of the resurrection, will shine like the angels of God in heaven. But by saying new, he has made the former old. The Apostle, taking confidence and authority from the prophetic sayings, where it is said: I will consummate a new covenant upon the house of Israel, shows that it must now be more clearly completed. When God (he says) says through the prophet, I will consummate a new covenant, he has made the former old: that is, he has brought it into old age, or has shown that what was before is old. Whence he also adds: But what is becoming old and growing aged is near to destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":738,"ref":"p738","source":"Quasi diceret, quit sermo divinus per hoc quod dixit, Testamentum novum futurum, ostendit vetustum esse prius. Datuz igitur intelligi quia, si antiquatur et vetustum est prius Testamentum, in pruximo est ut intereat finem que accipiat. Hoc vero intelligendum est non de praeceptis vitæ ac morum, in quibus lex manet, cOncordans in Evangelio, sed de mandatis sacrificiorum carnalium. In quibus adveniente quem præfigurabant, finem acceptura erat lex.\n\nCAP. IX. Habuit quidem et prius justificationes culturce et sanctum sæculare. Prius (inquit) Testamentum habuit justificationes culturæ: quia per divinum cultum justificabantur homines a levioribus culpis. Habuit et sanctum sæculare, in quo sæculi homines, hoc est gentiles ad Judaismum transeuntes recipicbat: patet etiam non solum Judæis, sed etiam talibus gentilibus. Sanctum ergo sæculare, locum vocat atriorum ubi gentiles stabant ad orandum post Judaeos. Tabernaculum enim factum est primum, in quo erant candelabra et mensa, et propositio panum, quæ sancta dicitur. Non de illo labernaculo disputaturus hic Apostolus, quod Moyses fecit in cremo, ubi tantummodo unum candelabrum fuit: sed de templo quod postea Salomon ædificavit in Jerusalem, ubi fuerunt plura candelabra.","english":"As if he were saying: by the very fact that he said the new Testament was to come, the divine word showed that the old was prior. It is therefore given to be understood that, if the former Testament is made old and is ancient, it is near to perishing and receiving its end. But this must be understood not of the precepts of life and morals, in which the law remains, agreeing with the Gospel, but of the commandments of carnal sacrifices. With the coming of him whom they prefigured, the law was to receive its end in these.\n\nCHAPTER IX. The former also had, indeed, justifications of worship and a worldly sanctuary. The former Testament (he says) had justifications of worship, because through divine worship men were justified from lighter faults. It had also a worldly sanctuary, in which it received worldly men, that is, Gentiles passing over to Judaism; it is clear that it received not only Jews but also such Gentiles. The worldly sanctuary, then, he calls the place of the outer courts where the Gentiles stood to pray after the Jews. For the first tabernacle was made, in which were the lampstands and the table and the setting forth of the loaves, which is called holy. The Apostle is not here about to dispute concerning that tabernacle which Moses made in the desert, where there was only one lampstand, but concerning the temple which Solomon afterwards built in Jerusalem, where there were several lampstands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":739,"ref":"p739","source":"Unde quod primum dicit, non est referendum ad tempus, sed potius ad locum: dicit enim illud templum Salomonis beatus ApostoIus duo tabernacula; et primum quidem tabernaculum appellat illam partem templi ubi erant candelabra et mensa super quam ponebantur duodecim panes calidi, sex hinc, et sex inde; et super panes duae pateræ aureæ plenæ thure, una hinc et hinc, et a!tera inde, erantque ibi a sabbato usque ad sabbatum. Erat etiam ibi altare aureum, ubi offerebatur incen sum thymiamatis mane et vespere: cum qua parte templi comprehendit altare holocaustorum, quod erat sub divo ante fores templi Domini, in quo tabernaculo licite ingrediebantur sacerdotes et reliqui minislri quotidie. Secundum autem tabernaculum vult intelligi sancta sanctorum, illam videlicet partem templi quæ dividibatur pariele cubitorum, et velo quod pendebat ante parietem, ubi intrinsecus erat arca Moysi continens in se tabulas legis, et urnam auream in qua erat manna, virga quoque Aaron quae fronduerat: ipsa autem plano schemate erat facta, ideoque super illam erat tabula aurea, quæ appellabatur propitiatorium, eo quod inde loqueretur Dominus Moysi et sacerdotibus. Et super ipsau arcam erant duo cherubim, qui alis suis obumbrabant tabulam propitiatorii, versisque vultibus respiciebant in propitiatorium.","english":"Hence what he calls \"first\" should not be referred to time, but rather to place. For the blessed Apostle calls that temple of Solomon \"two tabernacles\"; and he calls \"the first tabernacle\" that part of the temple where were the lampstands and the table on which were placed the twelve warm loaves, six on one side and six on the other; and over the loaves two golden dishes full of incense, one on this side and one on that, and they were there from Sabbath to Sabbath. There was also there a golden altar, where the incense of spices was offered morning and evening. With this part of the temple he includes the altar of burnt offerings, which was in the open air before the doors of the Lord's temple; into which tabernacle the priests and the other ministers might lawfully enter daily. But by the second tabernacle he wishes to be understood the holy of holies, namely that part of the temple which was divided off by a wall of cubits, and by the veil which hung before the wall, where within was the ark of Moses containing in itself the tablets of the law, and the golden urn in which was the manna, and also Aaron's rod which had sprouted. This ark itself was made with a flat form, and therefore over it was a golden plate, which was called the propitiatory, because from there the Lord spoke to Moses and the priests. And over the ark itself were the two cherubim, which with their wings overshadowed the plate of the propitiatory, and with faces turned toward each other looked upon the propitiatory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":740,"ref":"p740","source":"In istud secundum tabernaculum, hoc est in Sancta sanctorum, nemo ingrediebatur, nisi solus pontifex semel in anno. Accepto sanguine in vasculo ingrediebatur intra oraturus pro populo, septima decima videlicet die septimi a festivitate paschali, quæ dies quidem appellabatur Propitiationis. In crastinum autem sequebatur festivitas Tabernaculorum. Spiritaliter autem ad illud primum tabernaculum, ubi sacerdotes licite ingrediebantur, statum praesentis Ecclesiae signiticat, ubi sunt plura caudelabra, sancti videlicet prædicatores, qui sibi et aliis lucent verbo et exempjis. Vel etiam ubi sunt dona Spiritus sancti, quibus fidelium corda illuminantur, qui per fidem in Ecclesia consistunt. Est et mensa Dei, videlicet Scriptura, de qua Psalmista dicit: Parasti in conspectu meo mensam. Est ct propositio panum in mensa, intellectus videlicet sacrae Scripturæ, quo quotidie reficiuntur animae fidelium. Possumus et panem iutelligere corpus et sanguinem Domini, quod in ecclesia consecratur. Post telamentum autem secundum tabernaculum est quod dicitur Sancta sanctorum, aureum habens thuribulum, et arcam testamenti circumtextam ex omni parte auro, in qua urna aurea, habens manna, et virga Aaron quæ fronduerat, et tabulæ testamenti. De his singulis, quomodo et qualiter essent ordinata, secundum litteram paulo superius elucidatum est: quapropter spiritalia mysteria videamus.","english":"Into this second tabernacle, that is, into the Holy of Holies, no one entered except the high priest alone, once a year. Taking blood in a vessel, he entered within to pray for the people, namely on the seventeenth day of the seventh month from the feast of Passover, which day was indeed called the Day of Propitiation. On the next day followed the feast of Tabernacles. Spiritually, however, that first tabernacle, where the priests entered lawfully, signifies the state of the present Church, where there are many lampstands—that is, holy preachers, who shine for themselves and for others by word and example. Or also where there are the gifts of the Holy Spirit, by which the hearts of the faithful are illuminated, who stand in the Church through faith. There is also the table of God—namely, the Scripture, of which the Psalmist says: You have prepared a table in my sight. And there is the setting forth of loaves on the table—that is, the understanding of sacred Scripture, by which the souls of the faithful are refreshed daily. We can also understand the bread as the body and blood of the Lord, which is consecrated in the church. After the first covenant, however, the second tabernacle is what is called the Holy of Holies, having the golden censer and the ark of the covenant covered all around with gold, in which was the golden urn holding the manna, and Aaron's rod that had budded, and the tablets of the covenant. Concerning each of these, how and in what manner they were arranged, according to the letter, it has been explained a little above; therefore let us consider the spiritual mysteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":741,"ref":"p741","source":"Velamentum post quod erat tabernaculum, quod appellabatur Sancta sanctorum causa suæ dignitatis (sicut Cantica canticorum) significat coelum, post quod Deus in interiora patriæ coelestis. Elevato velo ingrediebatur pontifex cum sanguine in Sancta sanctorum oraturus pro populo: et Dominus Pontifex noster cum sanguine passionis sua, eadem passione peracta reserato coelo, Sancta sanctorum penetravit, ubi assidue Deum Patrem exorat pro nobis. In Sanctis sanctorum erat thuribulum, quia Christus in secrelis patriae coelestis consistit, per quem orationes nostras ad Deum Patrem dirigimus. Arca testamenti circumtexta ei omni parte auro, caro est Domini Salvatoris, qui auctor est utriusque testamenti, et qui interius plenus divinitate, exterius refulgebat virtute miraculorum verborumque coelestium. In auro solet claritas sermonis designari, sicut Sapientia dicit: Coucupisce sapientiam sicut aurum. Urna aurea babens manna, Christus est, in quo manna divinitatis est, qui dixit: Ego sum panis vivus, qui de coelo descendi. Virga Aaron quæ fronduerat, sacerdotum dignitas, quae semper floret in Christo, sive potentia imperialis est. Duae tabulæ testamenti in area duo sunt testamenta consistentia. Sequitur: Super quæ erant. Hoc est, super arcam. Cherubin gloriæ obumbrantia propitiatorium.","english":"The veil behind which was the tabernacle that was called the Holy of Holies because of its own dignity (as with the Song of Songs) signifies heaven, behind which God is in the inner parts of the heavenly fatherland. With the veil lifted, the high priest entered with blood into the Holy of Holies to pray for the people; and our High Priest, with the blood of his passion, when that same passion was accomplished and heaven was opened, penetrated into the Holy of Holies, where he ceaselessly entreats God the Father for us. In the Holy of Holies was the censer, because Christ abides in the secret places of the heavenly fatherland, through whom we direct our prayers to God the Father. The ark of the covenant, woven around on every side with gold, is the flesh of the Lord and Savior, who is the author of both testaments, and who, full of divinity within, shone outwardly with the power of miracles and of heavenly words. In gold the clarity of speech is customarily designated, as Wisdom says: Desire wisdom as gold. The golden urn holding the manna is Christ, in whom is the manna of divinity, who said: I am the living bread, which came down from heaven. The rod of Aaron that had sprouted is the dignity of priests, which always flourishes in Christ, or it is imperial power. The two tablets of the testament in the ark are the two testaments abiding together. There follows: Over which were. That is, over the ark. The cherubim of glory overshadowing the propitiatory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":742,"ref":"p742","source":"Duo cherubin tegentia (quæ interpretantur plenitudo scientiæ) duo sunt testamenta, in quibus plenitudo est scientiæ, quae tegum Christum, qui est propiliatio pro peccalis: quia in divina Scriptura latet. De quibus omnibus. Quid mysterii in se habeant. Non est modo dicendum per singula. Forlassis ideo reticuit, quia mulis sermonibus opus habebant: sive quia necdum erant capaces omnia portare. His vero ita compositis. Et ordinatis, quae diximus esse tam in primo tabernaculo quam in secundo: hoc est, in Sancta sanctorum. In priori quidem tabernaculo, hoc est in illa parte templi ubi et altare incensi erat, et ante cujus etiam fores erat altare holocaustorum. Semper introibant sacerdotes sacrificiorum efficia consummantes. Non est ita intelligendum, quod in templo super altare incensi hostias offerrent aut ibi perficerent sacrificia victimarum; sed potius sacrificiorum officia possumus accipere incensum, ad quod offerendum semper ingrediebantur sacerdotes mane et vespere; sive consummato et perfecto sacrificio anie templum in altari holocaustorum semper ingrediebantur in templum cum incenso.","english":"The two cherubim covering (which are interpreted as fullness of knowledge) are the two testaments, in which is the fullness of knowledge, which cover Christ, who is the propitiation for sins, because he lies hidden in the divine Scripture. Concerning all these things—what mystery they contain in themselves—it is not now to be said one by one. Perhaps he was silent for this reason, because they needed many words, or because they were not yet capable of bearing all things. These things being thus arranged and ordered which we have said were both in the first tabernacle and in the second, that is, in the Holy of Holies. Into the first tabernacle indeed, that is, into that part of the temple where the altar of incense also was, and before whose doors was also the altar of burnt offerings, the priests always entered, completing the offices of the sacrifices. It is not to be understood that in the temple they offered victims upon the altar of incense or completed there the sacrifices of victims; but rather we can take the offices of the sacrifices to be the incense, for the offering of which the priests always entered morning and evening; or, the sacrifice having been completed and perfected before the temple on the altar of burnt offerings, they always entered into the temple with incense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":743,"ref":"p743","source":"Potest et tertio modo intelligi, ut, sicut superius diximus, cum templo aliare etiam holocaustorum comprehenderit, ac per hoc a parte totum voluit comprehendere: utrumque tamen pro vero accipi potest, In hoc secundo autem semel in anno solus pontifex non sine sanguine quem offerre, pro sua et populi ignorantia. Secundum tabernaculum, in quod solus pontifex cum sanguine ingrediebatur significat interiora patriæ cœlestis. Ille vero pontifex designat Christum, qui semel ing essus est Sancta sanctorum intra velum impleta passione sua: ut assistat nunc vultui Dei pro nobis orans, non pro suis, sed pro nostris delictis. Nisi forte dicatur orare pro suis, propter 'communionem quam habet cum corpore suo, quod est Ecclesia: unde dicit in passione: Deus meus, Deus meus, quare me dereliquisti? Longe a salute mea verba delictorum meorum. Quae sunt enim verba delictorum, nisi cor. poris ejus, quod nos sumus? ipse enim peccatum non fecit, nec dolus inventus est in ore ejus. Hoc significante Spiritu sancto nondum propalatam esse sanctorum viani. Id est, hoc significante Spiritu sancto ad Moysen, nondum venisse Christum, qui semel cum sanguine passionis suæ ingrederetur coelorum secreta.","english":"It can also be understood in a third way, as we said above, that with the temple he also included the altar of holocausts, and by this he wished to comprehend the whole from a part; yet either interpretation can be accepted as true. In this second [tabernacle], however, once a year the high priest alone, not without blood which he offered for his own and the people's ignorance. The second tabernacle, into which the high priest alone entered with blood, signifies the inner recesses of the heavenly fatherland. That high priest designates Christ, who once entered the Holy of Holies within the veil when his passion was accomplished, so that he may now stand before the face of God praying for us, not for his own sins but for ours. Unless perhaps it is said that he prays for his own, because of the communion which he has with his body, which is the Church; whence he says in his passion: My God, my God, why have you forsaken me? Far from my salvation are the words of my sins. For what are the words of his sins, if not those of his body, which we are? For he himself committed no sin, nor was guile found in his mouth. The Holy Spirit signifying this, that the way of the saints was not yet made manifest—that is, the Holy Spirit signifying this to Moses, that Christ had not yet come, who would once enter with the blood of his passion into the secrets of the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":744,"ref":"p744","source":"Quasi diceret aliis verbis, Ideo solus pontifex cum sanguine intrabat semel in Sancta sanctorum, ut discamus, quia coeleste regnum inaccessibile erat adhuc mortalibus, quoadusque veniret Christus, qui expleta passione aperiret nobis januam patriae coelestis, reserato velo, id est coelo: nondum enim manifesta erat sanctorum via, ingrediendi in patriam coelestem; sive non manifestata intelligentia: quia ignorabant homines quid significarent illa mysteria. Nec putemus illuc nos non posse ingredi, quia pontifex noster prior ingressus est: ipse namque dicit ad Patrem: Pater, volo, ubi ego sum, et isti sint mecum. Et alibi: Ubi ego sum, illic et minister meus erit. Et quia adhuc templum stabat, quando Aposlolus ista loquebatur, et munera legalia, quamvis sine causa, ibi offerebantur, ideo subjunxit, dicens: Adhuc priore tabernaculo habente statum: quæ. Subaudi res. Parabola est. Hoc est figura et similitudo. Temporis inslantis. Sive praesentis: quod enim agebatur in templo tunc temporis, figura erat et similitudo istius veritatis quæ etiam in Ecclesia complebatur. Sequilur: Juxta quam. Subauditur parabolam sive figuram. Munera et hostiæ offeruntur. Adhuc ibi a sacerdolibus. Qucc. Munera, vel hostiæ. Non possunt perfectum facere servientem juxta conscientiam. Conscientia dicitur cordis scientia, per quam intelligitur mens hominis.","english":"As if he were saying in other words: Therefore the high priest alone entered once with blood into the Holy of Holies, so that we may learn that the heavenly kingdom was still inaccessible to mortals until Christ should come, who by his completed passion would open for us the door of the heavenly fatherland, with the veil, that is, heaven, having been unbarred; for the way of the saints into the heavenly fatherland was not yet manifest, or its understanding was not yet made manifest, because men did not know what those mysteries signified. Nor should we think that we cannot enter there because our high priest entered first; for he himself says to the Father: Father, I will that where I am, these also may be with me. And elsewhere: Where I am, there also shall my servant be. And because the temple was still standing when the Apostle was saying these things, and legal gifts were being offered there, though without cause, he therefore added, saying: While the former tabernacle still had its standing: which. Understand “things.” It is a parable, that is, a figure and similitude, of the time then present, or of the present time; for what was being done in the temple at that time was a figure and similitude of this truth which was also being fulfilled in the Church. There follows: According to which. Understand “parable” or “figure.” Gifts and sacrifices are offered, still there by the priests. Which. Gifts, or sacrifices. They cannot make the servant perfect according to conscience. Conscience is called the knowledge of the heart, through which the mind of a man is understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":745,"ref":"p745","source":"Illa (inquit) munera carnalia non poterant Perfectum reddere servientem in lege perfectione mentis, quia non valebant mentem justificare, dum non tollebant peccata: neminem enim ad perfectum adduxit lex, sed in quibus ex maxima parte mundatio legis constabat, suhsequenter ostendit, inquiens: Solummodo in cibis, et in potibus, et variis baptismatibus, et justitiis carnis. Subaudi, videbatur perfectum facere servientem. Usque ad tempus correctionis, Id est meliorationis et emendationis. Impositis. istis justitiis carnis. Hæ justitiæ carnales in differentia ciborum, et potuum, ac variorum baptismatum, sive lavationum, usque ad tempus dominici adventus impositae fuerunt, sicut et reliqua quae in figura agebantur: Domino autem adveniente, correctæ sunt, hoc est emendatæ, et in melius mutatae. Nam per munda animalia, quae lex præcipit ut edantur, significantur, munda opera; per immunda vero animalia, immunda opera intelliguntur, a quibus abstinendum est. Per potus vero mundos, doctrinam ecclesiasticorum virorum; per immundos vero, doctrinam hæreticorum nihilominus intelligere debemus. De baptismatibus vero Judæorum plenius in Evangelio Marci legitur, ubi vituperabant Pharisæi Dominum et discipulos ejus, non lotis manibus manducare: omnes enim lavationes eorum nomine baptismi designat.","english":"Those gifts, he says, carnal as they were, could not make the one who served in the law perfect with the perfection of the mind, because they could not justify the mind, since they did not take away sins. For the law brought no one to perfection, but he goes on to show in what the cleansing of the law consisted for the most part, saying: Only in foods and drinks and various washings and carnal ordinances. Supply: it seemed to make the servant perfect. Until the time of correction, that is, of betterment and amendment, with these carnal ordinances imposed. These carnal ordinances concerning the distinction of foods and drinks and various washings or ablutions were imposed until the time of the Lord's coming, just as the other things that were done as a figure; but when the Lord came, they were corrected, that is, amended and changed for the better. For by the clean animals that the law commands to be eaten, clean works are signified; but by the unclean animals, unclean works are understood, from which one must abstain. By clean drinks, moreover, the teaching of ecclesiastical men; but by unclean drinks, we should likewise understand the teaching of heretics. Concerning the washings of the Jews, however, we read more fully in the Gospel of Mark, where the Pharisees criticized the Lord and his disciples for eating with unwashed hands; for he designates all their ablutions by the name of washing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":746,"ref":"p746","source":"Aliquando aut manus solummodo lavaut, aliquando pedes, aliquando totum corpus, quando aut aliquid immundum contingunt, aut etiam si ad mortuum ingrediuntur: sed frustra lavant manus atque corpus, dum contemnunt fonte Salvatoris ablui; nam quod Propheta dicit: Lavamini, mundi estote, et mundamiui qui fertis vasa Domini, illi solummodo carnaliter intelligebant: cum potius de lavatione baptismatis Christi et munditia operum dictum sit. Ista omnia imposita erant usque ad tempus correctionis, hoc est ad tempus dominici adventus: postea vero immutata sunt a Christo in melius; quia dum carnaliter obsei vabantur, munditiam corporis adimplebant; dum vero spiritaliter coeperunt observari, munditiam animae pariter cœperunt observare. Christus autem assistens Pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manu factum, id est non hujus creationis. Pontifex Judaeorum qui semel in anno cum sanguine introibat intra velum in Sancta sanctorum, oraturus pro populo, Christum Dominum significabat, sicut jam multis in locis declaratum est: qui cum sanguine passionis suae, reserato coelo, ingressus secreta patriae cœlestis, ubi nunc assistit vultui Dei pro nobis. Pontifex autem futurorum bonorum duobus modis appellatur.","english":"At times they washed only their hands, at times their feet, at times the whole body, whenever they touched something unclean or even if they went in to a dead person; but in vain do they wash hands and body, while they despise being cleansed in the Savior's font. For what the Prophet says, \"Wash yourselves, be clean,\" and \"Be cleansed, you who carry the vessels of the Lord,\" they understood only in a carnal sense, although it was spoken rather of the washing of Christ's baptism and the purity of works. All these things were imposed until the time of correction, that is, until the time of the Lord's advent; but afterward they were changed by Christ for the better, because while they were observed carnally, they fulfilled bodily purity; but when they began to be observed spiritually, they began to observe purity of soul as well. But Christ, standing as High Priest of the good things to come, through the greater and more perfect tabernacle, not made by hand, that is, not of this creation. The High Priest of the Jews, who once a year entered with blood within the veil into the Holy of Holies, to pray for the people, signified Christ the Lord, as has already been declared in many places: who, with the blood of his passion, heaven having been opened, entered the secret places of the heavenly fatherland, where he now stands before the face of God for us. But the High Priest of the good things to come is called so in two ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":747,"ref":"p747","source":"Futura enim bona quæ ipse nobis administravit, fuerunt verba coelestia, nativitas ipsius, baptismus, passio, resurrectio, remissio peccatorum, perfectaque justificatio: quæ idcirco futura bona appellantur, vel quia mysteriis praefigurata sunt, vel etiam quia praedicta sunt in divinis oraculis. Altiori autem intellectu futura bona possumus accipere, gaudia patriæ cœlestis, quae nobis per Christum ministrata sunt: uode et Pontifex appellatur, eo quod pontem, id est viam justitiæ ad patriam coelestem ascendendi nobis exhibuerit. Alia translatio habet, Christus adveniens Pontifex futurorum: nisi enim advenisset, nequaquam futura bona nobis administrasset, neque assisteret vultui Dei pro nobis. Notandum quia non dixit simpliciter Apostolus illum assistere, sed per tabernaculum: usus etiam comparativo gradu, dicens: Amplius et perfectius; tabernaculum autem per quod assistit Deo Patri, humanitas illius: quoniam nisi homo fieret, nequaquam Deo Patri assistere posset.","english":"For the future good things that he himself administered to us were the heavenly words, his birth, baptism, passion, resurrection, forgiveness of sins, and perfect justification; these are therefore called future good things, either because they were prefigured by mysteries, or also because they were foretold in the divine oracles. But with a deeper understanding we can take the future good things to be the joys of the heavenly homeland, which were ministered to us through Christ; hence he is also called Pontifex, because he has shown us the bridge, that is, the way of justice, by which to ascend to the heavenly homeland. Another translation has: Christ, coming as Pontifex of future things; for unless he had come, he would by no means have administered the future good things to us, nor would he stand before the face of God for us. It must be noted that the Apostle did not say simply that he stands before, but through the tabernacle; he also uses the comparative degree, saying: More and more perfectly; but the tabernacle through which he stands before God the Father is his humanity, since unless he had become man, he could by no means stand before God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":748,"ref":"p748","source":"Tabernaculum ergo, corpus Domini amplius est tabernaculo Moysi, tabernaculo quoque Salomonis; quia illa manibus carnalium hominum facta sunt: hoc vero intra uterum virginis sine semine viri, totius Trinitatis opere effigiatum est: sive in hoc amplius et majus illis tabernaculis, quia divinilas Verbi, quae tota non potest comprehendi in tabernaculo manu facto, in illo homine plenissime requiescit: perfectius sive sanctius in hoc est illis tabernaculis, quia neutrum illorum sibi ministrantes sanctificare, perfectosque facere potest. Quod dixit, Non manu factum, exposuit ipse dicens: id est, non hujus creationis cujus nos sumus, quia non fuit virili semine concretum. Iste est lapis quem vidit Danicl abscissum de monte sine manibus, hoc est de populo Judaeorum natum sine semine viri et coitu masculi. Neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in sancta æterna redemptione inventa. Non cum sanguine lcgalium animalium, a quo perfecte justificatio non poterat dari, sed cum sanguine passionis suæ introivit in I atriam coelestem: quo sanguine omnes sunt redempti perfecteque justificati, non temporali, sed æterna redemptione: de hac redemptione dicitur per Zachariam: Visitavit nos, et fecit redemptionem plebis suae. Redemptio autem ad captivos pertinet, et nos captivi eramus, captivati a diabolo, in primo parente nostro.","english":"The tabernacle, therefore, the body of the Lord, is greater than the tabernacle of Moses, and also than the tabernacle of Solomon; because those were made by the hands of carnal men, but this one was formed within the womb of a virgin without the seed of a man, by the work of the whole Trinity. Or in this respect it is greater and more excellent than those tabernacles, because the divinity of the Word, which cannot be wholly comprehended in a tabernacle made by hand, rests most fully in that man. It is more perfectly or more holily in this than in those tabernacles, because neither of those, while men ministered in them, could sanctify or make perfect. What he said, Not made by hand, he himself explained, saying: that is, not of this creation of which we are, because it was not formed from male seed. This is the stone which Daniel saw cut from the mountain without hands, that is, born of the people of the Jews without the seed of a man and the intercourse of a male. Nor by the blood of goats or calves, but by his own blood he entered once into the holy place, having obtained eternal redemption. Not with the blood of legal animals, from which perfect justification could not be given, but with the blood of his passion he entered into the heavenly court: by which blood all are redeemed and perfectly justified, not with a temporal but with an eternal redemption. Of this redemption it is said through Zechariah: He visited us, and made redemption for his people. Now redemption pertains to captives, and we were captives, taken captive by the devil in our first parent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":749,"ref":"p749","source":"Si enim sanguis hircorum et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emendationem carnis, quanto magis sanguis Christi, qui per Spiritum sanctum semetipsum oblulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis ad serviendum Deo viventi! Si sanguis animalium irrationabilium poterat carnem emundare, et sicut tunc temporis videbatur, sanctificabatur, si quis immundus aspersus fuisset illo sanguine: multo magis sanguis Christi poterat mundare animam, et plenissime justificare; sed ne qu putaret plenam justificationem et emundationem provenirc aspersione illius sanguinis legalis, subintulit ApostoIus carnis emundationem secundum legem per illum dari: quasi diceret, Sanctificatur quidem caro, et emundatur, propter legis praeceptum: sed tamen anima non expiatur. Addidit quoque differentiæ causam, per quam demonstravit illum sanguinem animalium non esse immaculatum, dicens de Christo: Qui per Spirilum sanctum semetipsum obtulit immaculalum Deo. Spiritus sanctus qui replevit illum hominem in utero virginali, custodivit eum uL absque peccato ab hoc mundo transiret, essetque immaculatum sacrificium, in odorem suavitatis Deo Patri. Emundabit conscientiam nostram, iJ est nentem nostram. Ab operibus mortuis.","english":"For if the blood of goats and bulls, and the ashes of a heifer sprinkled on the unclean, sanctifies them for the cleansing of the flesh, how much more will the blood of Christ, who through the Holy Spirit offered himself unblemished to God, cleanse our conscience from dead works to serve the living God! If the blood of irrational animals could cleanse the flesh, and, as it seemed at that time, a person was sanctified if he had been unclean and was sprinkled with that blood, much more could the blood of Christ cleanse the soul and justify it most fully. But lest anyone should think that full justification and cleansing came from the sprinkling of that legal blood, the Apostle added that the cleansing of the flesh according to the law was given through it—as if to say: The flesh is indeed sanctified and cleansed because of the precept of the law, but the soul is not expiated. He also added the reason for the difference, by which he showed that the blood of those animals was not unblemished, saying of Christ: Who through the Holy Spirit offered himself unblemished to God. The Holy Spirit, who filled that man in the virgin's womb, kept him so that he passed from this world without sin, and was an unblemished sacrifice, as a sweet odor to God the Father. He will cleanse our conscience, that is, our mind, from dead works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":750,"ref":"p750","source":"Opera mortua sunt peccata quae animam occidunt: sicut enim anima vivit virtutibus, quae opera vitae appellantur: ita moritur vitiis et peccatis, simulque trahitur ad mortem a ternae perditionis, et bene dixit, ab operibus mortuis: si quis enim in lege tangebat mortuum, polluebatur, tamen aspersione sanguinis postea mundabatur: similiter qui imitatus fuerit opus mortuæ animæ, inquinatus, tamen per fidem dominicae passionis mundatur. Qui enim teligerit picem, inquinabitur ab ea: hoc est, si per pcenitentiam et gratiam baptismatis quis fuerit ablutus ab operibus mortuis, si eadem iterum attigerit, contaminabitur. Sequitur: Ad serviendum Deo viventi. Hic aptissime ostendit quia opera morlua habentes non possunt servire vero et vivo Deo, quia illa morlua sunt et falsa: si enim qui rnorluum aut aliquid immundum tangebat, non oportebat eum intrare in templum: quanto magis quis mortua opera habens, non poterit intrare in coelum? Et ideo novi Testamenti mediator est, ut morte intercedente. Sive interveniente. In redemptionem earum prœvaricationum quæ erant sub priori Testamento, repromissionem accipiant, qui vocali sunt æternæ hæreditatis. Ubi enim tetamentum, mors necesse est intercedat. Seu interveniat. Testatoris. Testamentum enim in morluis confirmatum est alioquin. Id est aliter. Nondum valet. Firmum est testamenlum Dum vivit. Ille. Qui testatus est.","english":"Dead works are sins, which kill the soul. For just as the soul lives by virtues, which are called works of life, so it dies by vices and sins, and is at the same time dragged to the death of eternal perdition. And he spoke well of \"dead works.\" For if anyone in the law touched a dead body, he was defiled, yet afterward he was cleansed by the sprinkling of blood. Similarly, one who imitates the work of a dead soul is defiled, yet through faith in the Lord's passion he is cleansed. For \"he who touches pitch will be defiled by it\"—that is, if anyone has been washed from dead works through repentance and the grace of baptism, and afterward touches the same things again, he will be contaminated. It follows: \"To serve the living God.\" Here he most fittingly shows that those who have dead works cannot serve the true and living God, because those works are dead and false. For if one who touched a dead body or anything unclean was not permitted to enter the temple, how much less will one who has dead works be able to enter heaven? And therefore he is the mediator of the new Testament, \"that by means of death\"—or \"intervening\"—\"in redemption of the transgressions that were under the former Testament, those who are called may receive the promise of eternal inheritance.\" For where there is a testament, death must needs intervene—or come between—of the testator. For a testament is confirmed in the dead; otherwise—that is, in another way—it is not yet valid. A testament is firm while that man lives who made it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":751,"ref":"p751","source":"Leges humanas hic videtur Apostolus tangere quæ solent testamentum, quod alter alteri facit de hæreditate sua firmum facere, quousque testator ipsius testamenti morte interveniente discesserit; mortuo vero illo testatore qui testamentum fecit, omnino jam firmum manet. In hunc modum testamentum vitae æternæ, quod a Christo accepimus, non aliter nobis firmum manere poterit, nisi ipse morte sua illud roborasset. Tantum enim erat peccatum nostrum, ut aliter non potuissemus redimi et salvari, nisi unigenitus Dei Filius pro nobis mureretur; et quia ad illud consequendum quod ipse promiserat, indigni eramus, ipse nobis morie sua mediator factus est, ut per suam mortem indebitam, illam quae nobis debebatur auferret.","english":"Here the Apostle seems to touch on human laws, which are accustomed to make firm a testament that one person makes to another concerning his inheritance, until the testator himself departs by the intervening of death; but when that testator who made the testament is dead, it remains altogether firm. In this manner the testament of eternal life, which we have received from Christ, could not remain firm for us in any other way, unless he himself had strengthened it by his death. For our sin was so great that we could not be redeemed and saved in any other way, unless the only-begotten Son of God were to die for us; and because we were unworthy to obtain that which he himself had promised, he himself by his death became mediator for us, so that through his undeserved death he might take away that death which was owed to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":752,"ref":"p752","source":"Et quia fortassis poterant multi minus perfecti dubitare de promissionibus Domini, maxinic ex eo quod mortuus est, quasi infirmus, beatus Apostolus exponil exempla, ex communi consuctudine legum humanarurn ostendens quia non viventibus testatoribns, sed morientilms, firmantur lestamenta, fortitudinemque accipiunt: quandiu enim vivit testalor, potest immutare sententiam suam; quapropter volens Apostolus esse firmum testamentum quod Christus nobis dimisit, idem dicit, inquiens: Christus novi Testamenti mediator est, ut morte sua interveniente in redemptionem illarum prævaricationum quæ non poterant auferri et deleri in priori Testamento, deletæ autem sunt per passionem, ut repromissionem æternæ haereditatis accipiant illi qui vocati 'unt aeterna vocatione; nam non loquitur hic dc generali vocatione, de qua Dominus ait: Multi vocati, seu pauci electi; sed de illa de qua idem egregius prædicator ait, loquens de electis: Quos præscivit, hos et prædestinavit; et quos prædestinavit, hos et vocavit; et quos vocavit, hos et justificavit. Titulum autem æternæ haereditatis ex parte in præsenti sæculo jam possidemus, nobis a Domino datum Evangelium, videlicet illius quod observatores suos aeternaliter cum Deo farit vivere: gratiam Spiritus sancti, remissionem peccatorum, cognitionem suam et pacem, quam nobis reliquit pergens ad passionem: Pacem (inquit) relinquo vobis.","english":"And because perhaps many of the less perfect could doubt the Lord's promises, especially from the fact that he died as one weak, the blessed Apostle sets out examples, showing from the common custom of human laws that testaments are made firm and receive their force not while the testators are living but when they are dying; for as long as the testator lives, he can change his decision. Wherefore the Apostle, wishing the testament that Christ left us to be firm, says the same thing, declaring: Christ is the mediator of the new Testament, so that by his death intervening for the redemption of those transgressions which could not be taken away and blotted out in the former Testament, but were blotted out through his passion, those who have been called with an eternal calling may receive the promise of eternal inheritance. For he is not speaking here of the general calling, of which the Lord said, Many are called, but few are chosen, but of that calling of which the same distinguished preacher, speaking of the elect, said: Those whom he foreknew, he also predestined; and those whom he predestined, he also called; and those whom he called, he also justified. But the title of eternal inheritance we already possess in part in the present age, since the Gospel has been given to us by the Lord—namely, that Gospel which makes its observers live eternally with God—the grace of the Holy Spirit, the remission of sins, the knowledge of himself, and the peace which he left us when he went to his passion: Peace, he says, I leave to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":753,"ref":"p753","source":"Istum quidem hæreditatis titulum quasi arrham in praesenti habemus, sed perfectius nobis supplebitur cum erit Deus omnia in omnibus, cum tradiderit Christus regnum Deo et Patri, cum fuerimus perducti ad gaudia patriæ coelestis, in qua futuri sunt electi sicut angeli Dei in ceelo videntes Deum sicuti est. Et haec erit perfecta haereditas electorum, quam Christus in morte sua confirmavit. Unde nec primum quidem sine sanguine dedicatum est. Id est, confirmatum et consecratum. Lecto enim omni mandata legis a Moyse universo populo, accipiens sanguinem vitulorum et liircorum cum aqua et lana coccinea et hyssopo, ipsum quoque librum et omnem populum aspersit. Omnia ista in figura agebantur: nam vilulus ille, qui plerumque sacerdotis crat, Christum significabat, qui verus Sacerdos existens vitulum, hoc est, semetipsum obtulit Deo PaIri in ara crucis. Iste est vitulus quem pater macta. vit pro reversione filii prodigi. Hircus quoque qui pro peccato offerebatur, eumdem Chrislum significat, qui pro peccatoribus oblatus est: juxta quod idem Apostolus alias ait: Eum qui non noverat peccatum, Deus Pater pro nobis peccatum fecit: hoc est hostiam pro peccato; quod enim vetus Testamentum sanguine respersum est ad confirmationem, similiter et populus typice significabatur sanguine passionis Christi novum Testamentum confirmandum, et populum credentem mundandum.","english":"We have this title of inheritance as a pledge in the present, but it will be supplied to us more perfectly when God will be all in all, when Christ will have handed over the kingdom to God and the Father, when we will have been led to the joys of the heavenly homeland, in which the elect will be like the angels of God in heaven, seeing God as he is. And this will be the perfect inheritance of the elect, which Christ confirmed in his death. Hence not even the first covenant was dedicated without blood—that is, confirmed and consecrated. For when every commandment of the law had been read by Moses to all the people, taking the blood of calves and goats with water and scarlet wool and hyssop, he sprinkled also the book itself and all the people. All these things were done in figure: for that calf, which was generally the priest's, signified Christ, who, being the true Priest, offered the calf—that is, himself—to God the Father on the altar of the cross. This is the calf which the father slaughtered for the return of the prodigal son. The goat also, which was offered for sin, signifies the same Christ, who was offered for sinners; according to what the same Apostle says elsewhere: Him who knew no sin, God the Father made sin for us—that is, a victim for sin; for just as the old Testament was sprinkled with blood for its confirmation, so too the people were typified as to be confirmed by the blood of Christ's passion in the new Testament, and the believing people cleansed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":754,"ref":"p754","source":"Aqua autem qua populus aspergebatur, aqua est bapiismalis, qua fideles perfunduntur. Lana coccinea charitatem Christi, qua pro nobis passus est, et de qua alibi dicitur: Sic Deus dilexit mundum, ut Unigenitum suum daret pro mundo. Hyssopus herba humilis est, et in petra nascens, per quam humilitas designatur Christi et fortitudo, qua interiora nostra purgantur: nam hujus herbae genrre pulmonum vitia solent curari. Potest et per hyssopum poenitentia intelligi, quæ former peracta interiora vitia mentis purgat. Dicens: Hic sanguis testamenti quod mandavit ad vos Deus. Quasi diceret: haec est confirmatio hujus testamenti quod mandavit ad vos Deus: iste sanguis præfigurabat illum sanguinem qui de latere Christi in cruce manavit: hoc sanguine Christus et nos aspersit, et testamentum suum confirmavit, sicut ipse dixit Hic est sanguis novi Testamenti, in remissionem peccatorum. Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit. Tabernaculum illi intelligendi sunt de quibus per prophetam Deus dicit: Inhabitabo illis, et inambulabo; et de quibus Apostolus alibi dicit: Templum Dei sanctum est, quod estis vos. Vasa vero diversa fideles funl Ecclesiæ diversa officia habentes: quidam etenim sunt vasa prædicationis, sicut Paulus, de quo Dominus ad Ananiam ait: Vas electionis est mihi iste.","english":"But the water with which the people was sprinkled is the water of baptism, with which the faithful are poured over. The scarlet wool is the love of Christ, by which he suffered for us, and of which it is said elsewhere: God so loved the world that he gave his only-begotten Son for the world. Hyssop is a lowly herb, and one that grows on rock, by which the humility of Christ is signified, and his strength, by which our inner parts are cleansed; for by this kind of herb the ailments of the lungs are customarily cured. Through hyssop, repentance can also be understood, which, once performed, cleanses the inner vices of the mind. Saying: This is the blood of the testament which God has commanded unto you. As if he were saying: this is the confirmation of this testament which God has commanded unto you: this blood prefigured that blood which flowed from the side of Christ on the cross: with this blood Christ sprinkled both us and confirmed his testament, as he himself said: This is the blood of the new Testament, for the remission of sins. He likewise sprinkled with blood both the tabernacle and all the vessels of the ministry. The tabernacle is to be understood as those of whom God says through the prophet: I will dwell in them, and walk among them; and of whom the Apostle says elsewhere: The temple of God is holy, which you are. But the various vessels are the faithful of the Church having various offices: for some are vessels of preaching, like Paul, of whom the Lord said to Ananias: This man is a vessel of election to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":755,"ref":"p755","source":"Quidam vero diversos gradus ac varia officia habent, quae idem egregius commemorans dicit: Alii datur per Spiritum sermo sapientiae, alii sermo scientiae, alii prophetia, alii genera linguarum, alii gratia carationum, et alii atque alii diversa dona habent, quæ singulis horum dividit Spiritus sanctus prout vult. Tabernaculum ergo et omnia vasa illius sanguine asperguntur, quia universa is Ecclesia cum omnibus sibi ministrantibus sanguine passionis Christi mundatur. Et omnia pene in sanguine mundantur, secundum legem: et sine sanguinis effusione non fit remissio. Quare dixit: Pene in sanguine mundantur omnia, secundum legem: et sine sanguinis effusione non fit remissio? quoniam in illis non erat perfecta mundatio, neque perfecta remissio; corpora enim, quantum ad legem pertinet, mundabantur asperaione, sive effusione sanguinis animalium, leviaque peccata relaxabantur; sed in hoc quia majora crimina non tollebat, neque perfectum hominem reddebat, non erat perfecta mundatio: perfecta autem mundatio et remissio in sanguine Christi consistit, qui pro nobis fusus est in remissionem peccatorum; sine cujus sanguinis effusione neino redimitur. Nccesse est ergo exemplaria quidem coelestium his. Sacrificiis et aspersionibus. Mundari: ipsa autem cœlestia melioribus hostiis mundantur quam istis.","english":"But some have different degrees and various offices, which the same excellent man, recalling them, states: To one is given through the Spirit the word of wisdom, to another the word of knowledge, to another prophecy, to another kinds of tongues, to another the grace of healings, and others and still others have various gifts, which the Holy Spirit distributes to each of these as he wills. The tabernacle, therefore, and all its vessels are sprinkled with blood, because this whole Church, together with all who minister to it, is cleansed by the blood of Christ's passion. And almost all things are cleansed in blood, according to the law: and without the shedding of blood there is no remission. Why did he say: Almost all things are cleansed in blood, according to the law: and without the shedding of blood there is no remission? Because in those things there was not a perfect cleansing, nor a perfect remission; for bodies, as far as pertains to the law, were cleansed by sprinkling, or by the shedding of the blood of animals, and light sins were forgiven; but in this, because it did not take away greater crimes, nor make a man perfect, there was not a perfect cleansing: but perfect cleansing and remission consists in the blood of Christ, which was shed for us for the remission of sins; without the shedding of whose blood no one is redeemed. It is necessary, therefore, that the copies indeed of heavenly things be cleansed with these sacrifices and sprinklings: but the heavenly things themselves are cleansed with better victims than these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":756,"ref":"p756","source":"Sacrificia legalia exemplaria, id est figuram et similitudinem vocat; ista autem, quæ modo in veritate in Ecclesia celebrantur, cælestia appellat, id est spiritalia, quoniain spiritualiter sunt agenda; sive cœlestia, eo quod illos qui in veritate ea celebrant, ad coelestia perducant. Exemplaria, inquit, coelestia mysteriorum ac rerum quæ in lege agebantur, in figuram istorum quae modo in Ecclesia complentur, necesse erat talibus sacrificiis typicis et aspersionibus figurativis, quæ vera præfigurabant, in lege uti. Ipsa autem eælestia, id est spiritalia, quae in veritate modo in Ecclesia celebrantur, melioribus hostiis mundantur istis legalibus: sanguine videlicet passionis Christi. Nam quia quærebant vera sacrificia, quibus perfecte posi sent homines mundari, nec inveniebantur, necesse fuit tandiu manere illa, quousque vera venirent. Non enim in manufacta Jesus introivit, exemplaria verorum; sed in ipsum cœlum, ut appareat nunc vultui Dei pro nobis. Non introiit, inquit, Jesus in manufactis: subaudi, quae sunt exemplaria verorum. Manufacta appellat Sancta sanctorum, quæ primum manibus Beselehel facta sunt in eremo, ac postea similiter manibus operariorum in templo Salomonis, in quae non introiit Jesus, sed in ipsum coelum, quod non est manibus hominum factum, sed jussione et voluntate Dei Verbi extentum.","english":"He calls the legal sacrifices copies, that is, a figure and likeness; but those things which are now celebrated in truth in the Church he calls heavenly, that is, spiritual, because they are to be done spiritually; or heavenly, in that they lead those who celebrate them in truth to heavenly things. The copies, he says, of the heavenly mysteries and of the things which were done in the law, for a figure of those things which are now fulfilled in the Church, it was necessary to use in the law with such typical sacrifices and figurative sprinklings, which prefigured the true things. But the heavenly things themselves, that is, the spiritual things, which are now celebrated in truth in the Church, are cleansed by better victims than these legal ones: namely, by the blood of the passion of Christ. For because they were seeking true sacrifices, by which men might be perfectly cleansed, and they were not being found, it was necessary that those things remain for so long, until the true things should come. For Jesus did not enter into a sanctuary made by hands, the copies of the true things; but into heaven itself, that he may now appear before the face of God for us. Jesus did not enter, he says, into the things made by hands: understand, which are the copies of the true things. He calls the Holy of Holies \"made by hands,\" which was first made by the hands of Bezalel in the wilderness, and afterwards similarly by the hands of the workmen in the temple of Solomon; into which Jesus did not enter, but into heaven itself, which is not made by the hands of men, but stretched out by the command and will of God the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":757,"ref":"p757","source":"Igitur illa fuerunt exemplaria et figura verorum: quia ista vera Sancta sanctorum præfigurabant, quae Christus semel intravit. Introire autem Jesum dicimus secundum id quod homo est; nam secundum quod Deus cst, ubique est, et omnia implet, nec in manufacta hominum introiit, sed in ipsum coelum, jussione Dei creatum; nec hanc solam differentiam ostendit, sed etiam pontificem proximum factorem, ut appareat vultui Dei pro nobis:: hoc est, ut seipsurn exhibeat præsentiæ paternæ, nobisque illum propitium reddat. Unde Joannes dicit: Advocatum habemus apud Patrem Jesum Christum, et ipse est propitiatio pro peccatis nostris. Neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno. Alioquin I oportebat eum frequenter pati ab origine mundi. Non est Christus ad hoc ingressus in Sancta sanctorum, ut saepe semetipsum offerat, quemadmodum pontifex Judaeorum ingrediebatur in Sancta per singulos annos: neque cum sanguine alieno, sed cum suo: quo niam ipse, qui est sacerdos et sacrificium, semel semetipsum obtulit in ara crucis; at vero resurgens jam non moritur: mors ei ultra non dominabitur: ncc est necesse ut amplius moriatur; quoniam ad sa. lutem omnium credentium satis sufficit una passio ejus.","english":"Therefore those things were copies and a figure of the true things, because they prefigured these true things, the Holy of Holies, which Christ entered once for all. But we say that Jesus entered in according to what he is as man; for according to what he is as God, he is everywhere and fills all things, nor did he enter into a sanctuary made by human hands, but into heaven itself, created by the command of God. Nor did he show this difference alone, but also that the high priest was made near, so that he might appear before the face of God for us: that is, that he might present himself to the Father's presence and render him propitious to us. Hence John says: We have an advocate with the Father, Jesus Christ, and he himself is the propitiation for our sins. Nor yet that he should offer himself often, as the high priest enters into the holy place every year with the blood of another. Otherwise it would have been necessary for him to suffer frequently from the beginning of the world. Christ did not enter into the Holy of Holies for this purpose, that he might offer himself often, as the high priest of the Jews used to enter into the holy place every year, nor with the blood of another, but with his own; because he himself, who is both priest and sacrifice, offered himself once for all on the altar of the cross. But rising again, he dies no more; death shall no longer have dominion over him; nor is it necessary that he die any more, since for the salvation of all believers his one passion is sufficient.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":758,"ref":"p758","source":"Alioquin: hoc est, si aliter esset, ut semel passus non prodesset, saepius oportebat eum crucifigi ab origine mundi: hoc est, quot fuerunt elecli, et quot futuri sunt, pro singulis mori illum oporteret, si eos redimere vellet: sed noluit nisi tantum semel mori, quia una morte illius redemptio facta est. Nunc autem semel in consummatione sæculorum. Hoc est, in fine sæculorum, in novissima ætate. Ad destitutionem peccati per hostiam suam apparuit. Hoc est, per corpus suum, quod fecit hostiam pro peccato. Semel (inquit) in fine saeculorum ad hoc apparuit, ut per hostiam suam destrueret peccatum: merito tunc apparuit, quando multa erant, ut ostenderet divitias gratiae suae; si enim in principio fieret, fortassis nulIus crederet, et hoc semel in consummatione peccatorumper proprium sanguincm, non per alienum. Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium: sic et Christus semel oblatus ad multorum exhaurienda peccata; secundo sine peccato apparebit exspectantibus se in salutem. Sicut hominibus statutum est ac decretum, ut non possint mori, nisi semel; postea autem accipiunt judicium: hoc est, prout unusquisque gessit in corpore, sive bonum, sive malum: sic et Christus semel oblatus est a semetipso ad multorum tollenda peccata; nec potest amplius mori, sed neque indigemus. Notandum autem, ad multorum tollenda peccata illum esse obla.","english":"Otherwise: that is, if it were otherwise, so that having suffered once would not profit, he would have needed to be crucified repeatedly from the beginning of the world: that is, for each one of the elect, as many as there have been and as many as are to be, he would have needed to die, if he wished to redeem them; but he was unwilling to die except only once, because by his one death redemption was accomplished. But now once in the consummation of the ages. That is, at the end of the ages, in the last age. For the destruction of sin he appeared through his sacrifice. That is, through his body, which he made a sacrifice for sin. Once (he says) at the end of the ages he appeared for this purpose, that through his sacrifice he might destroy sin: rightly did he appear then, when there were many, so that he might show the riches of his grace; for if it had been done in the beginning, perhaps no one would have believed, and this once in the consummation of sinners through his own blood, not through another's. And just as it is appointed for men once to die, but after this the judgment: so also Christ, having been offered once to exhaust the sins of many; he will appear a second time without sin to those who await him for salvation. Just as it is appointed and decreed for men that they cannot die except once; but afterward they receive judgment: that is, according as each one has done in the body, whether good or evil: so also Christ was offered once by himself to take away the sins of many; nor can he die any longer, but neither do we need him to. But it must be noted that he was offered to take away the sins of many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":759,"ref":"p759","source":"tum, et non omnium: quia non omnes credituri sunt. Tale quid et ipse Dominus apostolis: Hic est sanguis meus novi Testamenti, qui pro vobis et pro multis effundetur in remissionem peccatorum. Quod autem sequitur: Secundo sine peccato apparebit exspectantibus se in salutem, tale est ac si diceret: Primum quidem apparuit ille per hostiam suam, hcc est per corpus mortale, quod fuit hostia pro peccato; secundo autem apparebit sine hostia pro peccato: quia non erit jam hostia pro peccato, sicut prius fuit: non enim poterit deinceps mori. Sicut enim unusquisque nostrum post mortem recipit juxta opera sua, ita Christus devicta morte, et adepto regno, secundo apparebit exspectantibus se in salutem, ut juste vindicet suos, qui injuste passus est ab alienis. Melior est hæc apparitio exspectantibus se in salutem, quam communis visio, de qua dicitur: Videbit cum omnis oculus, et qui eum pupugerunt. Hoc est ergo secundo apparcre sine peccato, jam non vidcri in similitndinc carnis peccati; sed nec aliorum peccata portantem in corpore suo super lignum, sicut in primo adventu fecit; nec intervenire amplius pro peccatis, sed vindictam exercere in peccatores.","english":"and not of all: because not all will believe. The Lord himself said something similar to the apostles: This is my blood of the new Testament, which will be poured out for you and for many for the remission of sins. But what follows: He will appear a second time without sin to those who await him for salvation, is as if he were saying: First indeed he appeared through his own sacrifice, that is, through his mortal body, which was a sacrifice for sin; but second he will appear without a sacrifice for sin: because there will no longer be a sacrifice for sin, as there was before: for he will no longer be able to die. For just as each one of us after death receives according to his works, so Christ, having conquered death and obtained the kingdom, will appear a second time to those who await him for salvation, so that he may justly vindicate his own, he who unjustly suffered from strangers. This appearance to those who await him for salvation is better than the common vision, of which it is said: Every eye will see him, and those who pierced him. This, then, is to appear a second time without sin: no longer to be seen in the likeness of sinful flesh; but neither bearing the sins of others in his body on the tree, as he did in his first coming; nor to intercede any longer for sins, but to exercise vengeance on sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":760,"ref":"p760","source":"CAP. x. Umbram enim habent lex futurorum bonorum, non ipsam imaginem rerum, per singulos annos eisdem ipsis hostiis quas offerunt indesinenter, nunquam potest credentes perfectos facere. Ordo verborum est: Habentes lex umbram futurorum bonorum, non ipsam imaginem rerum, nunquam potest accedentes ad se perfectos facere eisdem ipsis hostiis quas offerunt indesinenter per singulos annos. Futura bona duobus modis intelligenda sunt: videlicet vel sacramenta quæ in veritate in Christo et in Ecclesia completa sunt, quae futura erant, ut venirent, vel etiam gaudia patriae coelestis. Umbram autem vocat figuram et similitudinem; imaginem autem pro veritale ponit. Multifariam autem sacramenta Christi et Ecclesiae ostendebat, donec veniret ipsa Veritas Christus, qui interiorem ejusdem figuræ sensum data gratia Spiritus sancti, Ecclesiae suæ patefaceret, simulque moriendo in creatura omnia ma sacramenta revolaret. Nunquam autem potuit accedentes ad se perfecte mundare eisdem ipsis hostiis, quas semper offerebant ipsi sacerdotes per singulos annos; easdem ipsas hostias irrationabiles offerebant omnibus annis: arietes videlicet, boves, hircos, turtures et columbas. Sequitur: Alioquin cessassent offerri: ideo quod nullam haberent ultra conscientiam peccati cultores illius semel mundati: sed in ipsis commemoratio peccatorum per annos singulos fit.","english":"CHAPTER 10. For the law, having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices which they offer continually year by year make those who draw near perfect. The order of the words is: The law, having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices which they offer continually year by year make those who draw near to it perfect. The good things to come are to be understood in two ways: namely, either the sacraments which were to come and which are fulfilled in truth in Christ and in the Church, or also the joys of the heavenly fatherland. But he calls the figure and likeness a shadow; and he sets down image in place of truth. Moreover, he was showing in many ways the sacraments of Christ and of the Church, until Christ himself, the Truth, should come, who by the grace of the Holy Spirit given to him would lay open to his Church the inner meaning of that same figure, and at the same time by dying in the creature would reveal all the sacraments. But he could never perfectly cleanse those who drew near to him with the same sacrifices, which the priests themselves always offered year by year; they offered those same irrational sacrifices every year: namely, rams, oxen, goats, turtledoves, and pigeons. It follows: Otherwise they would have ceased to be offered: because those who worshiped, once cleansed, would have no further consciousness of sin: but in these same sacrifices there is a remembrance of sins made year by year.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":761,"ref":"p761","source":"Alioquin, hoc est, si ab omnibus peccatis liberati essent, et cessassent offerri illae hostiæ, eo quod nullam haberent ultra conscientiam, id est memoriam et recordalionem peccatorum illorum a quibus cultores illius semel mundati essent; sed quia hoc non potuit fieri, et nunquam potuerunt majora et criminalia peccata illis sacrificiis mundari, fit per singulos annos commemoratio peccatorum in ipsis hostiis, verbi gratia: Si obtulisset quis præsenti anno hoslias pro peccato aut adulterii, aut sacrilegii, aut parricidii, necesse erat ut omnibus annis id ageret: quoniam non poterat perfecte expiare ab illo piaculo: proinde accusalio peccatorum fuit, quod fiebat, non solutio. Accusatio infirmitatis, non virtutis ostensio. In eo enim quod offerebatur, redargutio peccatorum; in eo quod semper offerebatur, redargutio infirmitatis ejusdem sacrificii. Propter quam causam imperavit semper offerri? Propter infirmitatem: quia non poterat perfecte mundare, ut et memoria et redargutio peccatorum fieret. Quid ergo dicendum est nunquid et sacerdotes nostri quotidie idem non agunt, dum non offerunt assidue sacrificium?","english":"Otherwise, that is, if they had been freed from all sins, and those victims had ceased to be offered, because they would no longer have any consciousness—that is, memory and recollection—of the sins from which the worshippers had once been cleansed; but because this could not happen, and greater and more grievous sins could never be cleansed by those sacrifices, a commemoration of sins is made each year in the victims themselves. For example: if someone had offered victims in the present year for the sin of adultery, or sacrilege, or parricide, it was necessary for him to do this every year, since he could not perfectly expiate that offense; and so what was done was an accusation of sins, not their remission. An accusation of weakness, not a display of virtue. For in the fact that it was offered, there was a refutation of sins; in the fact that it was always offered, a refutation of the weakness of that same sacrifice. For what reason did he command it to be offered always? Because of weakness: because it could not perfectly cleanse, so that both the memory and the refutation of sins might occur. What then is to be said—do our priests not do the same daily, in that they do not offer the sacrifice continually?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":762,"ref":"p762","source":"Offerunt quidem, sed ad recordationem mortis ejus: et quia nos quotidie peccamus, et quotidie indigemus mundari: quia ille non potest jam mori, dedit nobis hoc sacramentum corporis et sanguinis sui, ut sicut passio illius redemptio et absolutio fuit niundi, ita etiam ista oblatio, redemptio et mundatio sit omnibus in vera fide offerentibns, bonamque Intentionem habentibus, In hoc enim differt ab illo veteri sacrificio sæpius repetito istud nostrum, quod similiter repetitur: quia istud est veritas, illud figura: istud perfectum reddit hominem, illud minime: et istud non causa infirmitatis suæ repetitur, quod non possit perfectam salutem conferre: sed in commemorationem passionis Christi, sicut ipse dixit: Hoc facite (inquiens) in meam commemorationem. Et una est hæc hostia, non multae, sicut illae erant. Quomodo una est, et non multæ, cum a multis diversis in locis diversisque temporibus offeratur? Aptissime ergo animadvertendum est, quia divinitas Verbi Dei, quae una est, et omnia replet, et tota ubique est, ipsa facit ut non sint plura sacrificia, sed unum, licet a multis offeratur: et sit unum corpus Christi cum illo, quod suscepit in utero virginali, non multa corpora: nec nunc quidem aliud magnum, aliud minus, aliud hodie, aliud eras offeremus, sed semper idipsum aequam magnitudinem habens: proinde unum est hoc sacriflcium Christi, non diversa, sicut illorum erant.","english":"They do indeed offer, but in remembrance of his death; and because we sin daily and daily need cleansing, since he can no longer die, he has given us this sacrament of his body and blood, so that just as his passion was the redemption and release of the world, so also this offering may be redemption and cleansing for all who offer it in true faith and with a good intention. For in this our sacrifice differs from that old sacrifice so often repeated, though it too is similarly repeated: because this is the truth, that the figure; this makes a person perfect, that does not at all; and this is not repeated because of any weakness of its own, as though it could not confer perfect salvation, but in commemoration of the passion of Christ, as he himself said: Do this, he says, in commemoration of me. And this is one victim, not many, as those were. How is it one, and not many, when it is offered by many in different places and at different times? Therefore it must most fittingly be observed that the divinity of the Word of God, which is one, and fills all things, and is wholly everywhere, itself brings it about that there are not many sacrifices but one, even though it is offered by many; and that there is one body of Christ together with that which he took in the virgin womb, not many bodies; nor indeed would we now offer one greater and another lesser, one today and another tomorrow, but always the very same, having equal greatness. Accordingly this sacrifice of Christ is one, not different, as those were.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":763,"ref":"p763","source":"Nam si aliter esset, quoniam multis in locis offertur, multi essent Christi: quod absit. Unus ergo ubique est, et hic plenus existens, et illic: plenum unum corpus ubique habens. Et sicut qui ubique offertur, unum corpus est, non multa corpora; ita etiam et unum sacrificium. Sequitur: Impossibile est enim sanguine taurorum et hircorum auferri peccata. Quae ratio esse poterat ut rationalis homo sanguine irrationalis animalis mundaretur? Quapropter leviora peccata purgabantur, corpusque mundabatur, quantum ad legem pertinet: tamen impossibile erat criminalia et graviora peccata illis sacrificiis mundari: unde neminem ad perfectum adduxit lex. Ideo ingrediens mundum dixit: Hostiam et oblationem noluisti: corpus autem aptasti mihi. Holocautomata pro peccato non tibi placuerunt. Tunc dixi: Ecce venio, in capite libri scriptum est de me, ut faciam, Devs, voluntatem tuam. Anteriores hostiæ ostenduntur his verbis inutiles esse ad integram perfectamque mandationem, et forma magis fuisse, nec esse acceptabiles Deo, quoniam ab initio non placuerunt ei: non enim putandum quod omnipotens Deus nidore carnalium et concrematione animalium unquam delectatus fuerit: licet legatur odoratus esse odorem suavitatis, sed fide et desiderio offerentis: unde per Jeremiam dicit: Holocautomata vestra non sunt accepta mihi, et victimae vestræ non placuerunt mihi.","english":"For if it were otherwise, since he is offered in many places, there would be many Christs—which God forbid. Therefore he is one everywhere, being full both here and there, having one full body everywhere. And just as he who is offered everywhere is one body, not many bodies, so also is there one sacrifice. It follows: For it is impossible for the blood of bulls and goats to take away sins. What reason could there be that rational man should be cleansed by the blood of an irrational animal? Wherefore lighter sins were purged and the body was cleansed, as far as pertains to the law; yet it was impossible for criminal and graver sins to be cleansed by those sacrifices, whence the law brought no one to perfection. Therefore, entering into the world, he said: Sacrifice and offering you did not desire; but a body you have prepared for me. Burnt offerings for sin did not please you. Then I said: Behold, I come; in the head of the book it is written of me, that I should do your will, O God. By these words the former sacrifices are shown to be useless for complete and perfect cleansing, and to have been rather a figure, nor are they acceptable to God, since from the beginning they did not please him; for it must not be thought that almighty God was ever delighted by the stench of flesh and the burning of animals, although it is read that he smelled a sweet odor, but by the faith and desire of the one offering; whence through Jeremiah he says: Your burnt offerings are not acceptable to me, and your victims have not pleased me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":764,"ref":"p764","source":"Et per Isaiam: Non offeratis (inquit) ultra sacrificium; incensum abominatio est mihi: qui mactat bovcm, quasi qui excerebret canem. Sed quæstio hinc potest oriri non modica: Quare imperavit ut offerri debuissent, si illi non placuerunt, nec voluntatis illius fuit. Quæ gemina solutione potest solvi. Considerans omnipotens Deus animos Judæorum pronos ad colenda idola, et ritum gentium imitandum, imperavit eis multa sacrificia offerre; ne otiosi sino sacrificiis sedenles in cultum deorum alienorum, dum vidissent alios offerre, inciderent; maluilque sibi offerri a se creata, quam idolis daemoniorumque portentis; imposuitque illis servitutem, non justificationem, quia non est ejus volunias talia offerri. Tali modo et egregius praedicator, ut pote Creatorem creatura sequens, suis in dictis peregit, dicens: Volo omnes bomines esse sicut meipsum, id est, castos, continentesque. Et iterum: Volo, inquit, juvenes nubere, filios procreare, propter fornicalionem et adulterium. Ecce duas voluntates constituit; sed tamen non sunt ejus amba;. Primum dicens: Volo omnes homines esse in continentia sicut meipsum, voluntatem suam expressit. Secundo vero: Volo juvenesnubere, indulgentiae causa taliter locutus est, propter fragililatem carnis. Similiter non erat voluntas omnipotentis Dei talia sacrilicia offerri, sed propter illorum infirmitatem praecepit.","english":"And through Isaiah he says: \"Do not offer sacrifice any longer; incense is an abomination to me; he who slaughters an ox is like one who breaks a dog's neck.\" But from this a not insignificant question can arise: Why did he command that they ought to be offered, if they did not please him, nor was it his will? This can be resolved by a twofold solution. Almighty God, considering the minds of the Jews prone to worshiping idols and to imitating the rite of the Gentiles, commanded them to offer many sacrifices, lest, sitting idle without sacrifices, they should fall into the worship of alien gods while they saw others offering; and he preferred that what he himself had created be offered to him rather than to the portents of idols and demons; and he imposed upon them servitude, not justification, because it was not his will that such things be offered. In this way also the distinguished preacher, following the Creator as a creature, acted in his own words, saying: \"I wish all men to be as I myself am,\" that is, chaste and continent. And again he says: \"I wish young men to marry, to beget children, because of fornication and adultery.\" Behold, he established two wills; yet both are not his. In the first, saying, \"I wish all men to be in continence as I myself am,\" he expressed his own will. In the second, however, \"I wish young men to marry,\" he spoke in this way by way of indulgence, because of the weakness of the flesh. Similarly, it was not the will of almighty God that such sacrifices be offered, but because of their weakness he commanded it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":765,"ref":"p765","source":"Unde superius dixit, quia non solum non voluit, sed nec desideravit. Potest et ita solvi: Ut quia futurum erat verum sacrificium Christi in Ecclesia, praeceperit typum et figurativa sacrificia præcedere: et revera ita necesse erat ut, sicut verbis prænuntiabatur, ita etiam et mysteriis præsignaretur, quatenus a figuratitiis transirent ad veritatem. Sed quia illi non placuerunt illa sacrificia, advenit iterum, de quo Apostolus ait: C Ideo, inquit, quia impossibile erat sanguine hircorum auferri peccata, ct quia non placebant Deo talia sacrificia, ingrediens mundum, non dubium quin Christus dicit. Ingressio autem ista nihil est aliud nisi missio ejus, apparitio ejus, videlicet humanitatis. Quando cnim qui ubique praesens erat, sed tamen invisibilis, factus postea homo visibilis mundo apparuit, quodammodo ubi erat, illuc ingressus est. Et quid dicit Dco Patri? llostiam, inquit, et oblationem noluisti: corpus autem aptasti (sive perfecisti) mihi: illud tibi offeram sacrificium acceptum. Holocautomata pro peccato non tibi placuerunt. Tunc dixi: Ecce venio per incarnationis mysterium, ut meo sacrificio redimam genus humanum. HolocaUstum dicebatur sacrificium, quod totum cremabatur in altari, quasi totum incensum: nam, holon, dicitur totum,, caustum vero iucensum: sicut holovitreum totum vitreum. Sed si holocautomata pro peccato non ei placebant, quaeri potest quomodo mundabantur?","english":"Hence he said above that he not only did not will, but did not even desire. It can also be resolved thus: that because the true sacrifice of Christ was to come in the Church, he commanded that the type and figurative sacrifices should precede; and indeed it was necessary that, just as it was foretold in words, so also it should be foreshown in mysteries, so that they might pass from figurative things to the truth. But because those sacrifices did not please them, he came again, of whom the Apostle says: \"Therefore,\" he says, \"because it was impossible for sins to be taken away by the blood of goats, and because such sacrifices did not please God, entering into the world\"—there is no doubt that he says this of Christ. But this entering in is nothing other than his sending, his appearing, namely of his humanity. For when he who was present everywhere, but yet invisible, afterward became a visible man and appeared to the world, in a certain manner he entered in where he was. And what does he say to God the Father? \"Sacrifice,\" he says, \"and offering you did not will: but a body you have fitted (or perfected) for me: I will offer that acceptable sacrifice to you. Burnt offerings for sin did not please you. Then I said: Behold, I come through the mystery of the incarnation, that by my sacrifice I may redeem the human race.\" A burnt offering was called a sacrifice that was wholly burned on the altar, as if wholly incensed; for \"holon\" means whole, and \"caustum\" means incensed, just as \"holovitreum\" means wholly of glass. But if burnt offerings for sin did not please him, it can be asked how they were cleansed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":766,"ref":"p766","source":"Ad quod respondendum est, quia fide et poenitentia digna mundabantur, sicut mundatus est David a peccato adulterii atque homicidii: perfecta autem mundatio in Christi adventudata est. In capite libri scriptum est de me, ut faciam, Deus, voluntatem tuam. De hujus libri capite diversa doctoribns disputantur Quidnam enim intelligunt hic initium Genesis, ubi scriptum est: In principio: id est in Filio fecit Deus cœlum et terram. Quidam primum psalmum, quem quidam referunt ad Christum: quidam ad quemlibet electum, in quo dicitur: In lege Domini voluntas ejus. Sed quia in his nihil de morte Christi præfiguratur, de qua Apostolus sermonem per totum hunc locum habet, melius videtur intelligi de initio libri Lefiticl dictum: qui liber cum totus de sacrificiis et hostiis contineatur, primum sacrificium de vitulo præcepit offerri dicens: Si quis ex vobis hostiam offert Deo de pecoribus, masculum immaculatum offerat: hoc est vitulum de bubus, sive de armento. Vitulus iste de bubus assumptus, atque in sacrificium oblatus, est Christus, de genere patriarcharum ortus, ac pro salute generis humani immolatus: voluntas enim Dei Patris fuit, ut Filius sua passione genus humanum redimeret, unde ipse Filius appropinquans passioni dicit: Sed ut cognoscat mundus, quia diligo Patrem; et: Sicut mandatum dedit mibi Pater, sic facio. Surgite, eamus hinc: id est, eamus ad passionem.","english":"To this it must be answered that under faith and repentance they were cleansed with a cleansing that was worthy, just as David was cleansed from the sin of adultery and murder; but the perfect cleansing was deferred until the coming of Christ. In the head of the book it is written of me, that I should do your will, O God. Concerning the head of this book the teachers dispute in various ways. For what do they understand here as the beginning of Genesis, where it is written: In the beginning: that is, in the Son God made heaven and earth? Some take it as the first psalm, which some refer to Christ, some to any one of the elect, in which it is said: In the law of the Lord is his will. But since in these nothing is prefigured concerning the death of Christ, about which the Apostle speaks throughout this whole passage, it seems better understood as said of the beginning of the book of Leviticus. For since that whole book is concerned with sacrifices and victims, he commanded that the first sacrifice be offered from a calf, saying: If any of you offers a victim to God from the herds, let him offer a male without blemish: that is, a calf from the oxen, or from the herd. This calf taken from the oxen and offered in sacrifice is Christ, sprung from the race of the patriarchs and immolated for the salvation of the human race. For it was the will of God the Father that the Son by his passion should redeem the human race; whence the Son himself, drawing near to his passion, says: But that the world may know that I love the Father; and: As the Father gave me commandment, so I do. Arise, let us go hence: that is, let us go to the passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":767,"ref":"p767","source":"Superius dicens, quia hostias, et oblationes, et holocautomata pro peccato noluisti, nec placita sunt tibi, quæ secundum legem offeruntur; tunc dixi: Ecce venio, ut faciam, Deus, voluntatem tuam. Aufert primum. Subaudi Testamentum, dum ejus oblationes respuit. Ut sequens statuat. ScilicetTestamentum: id est, stare et permanere faciat. In qua voluntate; Dei Patris, quam Filius adimplevit. Sanctificati sumus. In baptismate. Per oblationem corporis Jesu Christi semel. Quod dicit semel, tale est ac si diceret: Saoctificati sumus in baptismate per passionem, quam Christus celebravit semel. Et omnis quidem sacerdos legis præsto est. Altari. Quolidie ministrans, et easdem offerens hostias, quæ nunquam possunt auferre peccata. Subaudi criminalia atque capitalia. Hic autem. Haud dubium quin Christus. Unam pro peccatis offerens hostiam in sempiternum sedet ad dexteram Dei, de cætero exspectans, donec nonantur inimici ejus scabellum pedum ejus. Ministrare, sive offerre, signum ministrationis est, per quod intelligitur humilitas Christi. Ara vero signum est judicantis et dominantis, ut ei ministretur; per quod ostenditur exaltatio et gloria Christi, qui humilis apparuit: nunc autem exaltatus super omnem creaturam, habitat in plenitudine majestatis exspectans, et considerans tempus de reliquo quando judicet.","english":"Above, saying, \"Because you did not desire sacrifices and offerings and whole burnt offerings for sin, nor were they pleasing to you, which are offered according to the law; then I said: Behold, I come, that I may do, O God, your will.\" He takes away the first. Understand: the Testament, when he rejects its offerings. That he may establish the following. Namely, the Testament: that is, may cause it to stand and remain. In which will; of God the Father, which the Son fulfilled. We have been sanctified. In baptism. Through the offering of the body of Jesus Christ once. What he says, \"once,\" is as if he were saying: We have been sanctified in baptism through the passion which Christ accomplished once. And every priest indeed of the law stands ready. At the altar. Ministering daily, and offering the same sacrifices, which can never take away sins. Understand: criminal and capital sins. But this one. Doubtless Christ. Offering one sacrifice for sins forever, sits at the right hand of God, henceforth waiting until his enemies are made his footstool. To minister, or to offer, is a sign of ministration, by which the humility of Christ is understood. But the altar is a sign of the one who judges and rules, so that ministry may be rendered to him; by which the exaltation and glory of Christ is shown, who appeared humble: but now exalted above every creature, he dwells in the fullness of majesty, waiting and considering the remaining time when he will judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":768,"ref":"p768","source":"Etcujus rei causa Jiat ista dilatio exponit, dicens: Ut ponantur inimici ejus scabellum pedum ejus. Inimici ejus sunt Judæi, haeretici, et falsi Christiani, omnesque infideles, qui subjiciendi sunt potestati illius. Hic et necessaria subjectio potest intelligi, quae pertineat ad reprobos in nequitia permanentes; et voluntaria, quae pertinet ad electos, qui deserentes viam nequitiæ sponte subdunt se Christo. Illi sacerdotes Judæorum multas quotidie offerendo hostias, non potuerunt auferre peccata: Christus autem semel semetipsum offerens, abstulit peccata mundi: sedet nunc in gloria Dei Patris. Una enim oblatione consummavit in sempiternum sanctificatos. Contestatur autem nobis Spiritue sanctus; postquam etenim dixit: Hec autem testamenum; quod testabor ad illos post dies illos, dicit Dominus: Dabo leget meas in cordibus eorum, et in mentitu. eorum superscribam eas; et peccatorum et iniquitatum eorum non recordabor amplius. Contestatur, inquit, nos et Spiritus sanctus, id est, testimonio suo verba nostra eonfirmat, non solum per Psalmistam, sed etiam per prophetam, quia illae hostiæ jam non sunt offerendæ.","english":"And he explains the reason why this delay occurs, saying: Until his enemies be placed as a footstool for his feet. His enemies are the Jews, the heretics, and false Christians, and all unbelievers, who must be subjected to his power. Here both a necessary subjection can be understood, which pertains to the reprobate who persist in wickedness, and a voluntary one, which pertains to the elect, who, abandoning the way of wickedness, submit themselves to Christ of their own accord. Those priests of the Jews, by offering many victims daily, could not take away sins; but Christ, offering himself once, took away the sins of the world: he now sits in the glory of God the Father. For by one offering he perfected forever those who are sanctified. But the Holy Spirit testifies to us; for after he had said: But this is the testament which I will make with them after those days, says the Lord: I will give my laws in their hearts, and I will write them upon their minds; and their sins and iniquities I will remember no more. He testifies, he says, to us, even the Holy Spirit, that is, he confirms our words by his testimony, not only through the Psalmist, but also through the prophet, because those victims are no longer to be offered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":769,"ref":"p769","source":"In sequentibus verbis defectus est sententiæ satis necessarius, quapropter dicatur ita: Postquam enim dixit omnipotens Deus per prophetam Jeremiam: Hoc autem est testamentum quod testabor ad illos post dies illos, dicit Dominus: Dabo leges meas in cordibus eorum, et in mentibus eorum superscribam illas: statim subintulit: Et peccatum eorum non memorabor amplius, ostendens jam non fore deinceps necessarias hostias figurativas: quod etiam Apostolus manifestat, dum subdit: Ubi autem horum. Peccatorum. Remissio, jam non est. Necessaria. Oblatio pro peccato. Nam postquam hoc testamentum adimpletnm est, quod Deus per prophetam promittebat, statim illae hostiæ finem acceperunt: quia veniente veritate, umbra discessit. Notandum ergo quia ubi recordatio peccatorum non est, quae in baptismate per fidem dominicae passionis dimittitur, jam non est necessaria oblatio legis pro peccato. Habentes itaque, fratres, fiduciam in introitu sanctorum in sanguine Christi, quam initiavit nobis viam novam et viventem per velamen, id est carnem suam, et Sacerdotem magnum super domum Dei.","english":"In the following words there is a deficiency of meaning that is quite necessary, wherefore it is said thus: For after almighty God had said through the prophet Jeremiah: But this is the testament which I will testify to them after those days, says the Lord: I will give my laws in their hearts, and I will write them over in their minds: he immediately added: And I will remember their sin no more, showing that from then on the figurative sacrifices would no longer be necessary: which the Apostle also makes manifest, when he adds: But where there is remission of these sins, there is no longer an offering necessary for sin. For after this testament was fulfilled, which God promised through the prophet, those sacrifices immediately came to an end: because when the truth came, the shadow departed. It must be noted therefore that where there is no remembrance of sins, which is forgiven in baptism through faith in the Lord's passion, there is no longer an offering of the law necessary for sin. Having therefore, brothers, confidence in the entrance of the saints in the blood of Christ, which he inaugurated for us as a new and living way through the veil, that is, his flesh, and a great Priest over the house of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":770,"ref":"p770","source":"Hactenus ostendit pontificis et hOstiarum, labernaculi quoque et testamenti, atque repromissionis distantiam, multaque differentia: nunc invitando hortatur ad ea quæ per Christum in veritate nobis advenerunt, dans auctoritatem de magno Pontifice et dicens: Propterea, inquit, habemus plus fiduciae per sanguinem Christi mundati, quam illi qui carnaliter hostias offerebant: quia hostia nostra vera et rationalis est. Intantum enim majorem fiduciam habemus in ingressu cœlorum per sanguinem Christi, inquantum magis cohaeredcs effecti sumus. Nullus ad dona Spiritus sancti pervenire valebit, nisi per fidem, sive fiduciam, id est per viam novam et viventem, quam initiavit nobis Christus, hoc initium utendi dedit: viam vero novam dicit fidem, quae per Christum data, sive exemplum humilitatis, per quod ipso perrexit, humilians semetipsum usque ad mortem. Possumus et novam viam accipere aditum patriæ coelestis nobis per Christum reseratum: qui idcirco via nova appellatur, quoniam nulli ante ingressibilis fuit. Dicendo autem, Novam, conatur ostendere, cuncta majora nova habere, siquidem nunc aperta est nobis via fidei, per quam plenissimam justificationem accipimus, et apertae sunt nobis portae coeli, quod nemini antea concedebatur. Viventem quoque eam appellavit, hoc est semper manentem et semper patentem, quoniam et fides recta æternaliter manebit, et porta coeli semper patebit.","english":"Up to this point he has shown the difference between the high priest and the sacrifices, and also between the tabernacle, the testament, and the promise, and their many distinctions. Now, by inviting us, he exhorts us to those things which have come to us in truth through Christ, giving authority concerning the great High Priest and saying: Therefore, he says, we have more confidence, having been cleansed through the blood of Christ, than those who offered sacrifices in a carnal manner, because our sacrifice is true and rational. For to the extent that we have been made more fully co-heirs, to that extent we have greater confidence in entering the heavens through the blood of Christ. No one will be able to attain the gifts of the Holy Spirit except through faith, or confidence, that is, through the new and living way which Christ inaugurated for us—he gave this beginning of using it. But he calls faith the new way, which was given through Christ, or the example of humility, through which he himself walked, humbling himself even to death. We can also understand the new way as the entrance to the heavenly fatherland opened to us through Christ; which is for this reason called a new way, because it was accessible to no one before. But by saying \"new,\" he tries to show that all greater things have newness, since now the way of faith is opened to us, through which we receive the fullest justification, and the gates of heaven are opened to us, which was granted to no one before. He also called it \"living,\" that is, always remaining and always open, since both right faith will remain eternally and the gate of heaven will always be open.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":771,"ref":"p771","source":"Initiavit autem hanc viam nobis Christus, id est dedicavit et confirmavit, seu dedit per velamen, id est carnem suam. Idemque primo aperuit illam viam, ascendendo ad patriam cœlestem, et ipse primo initium nobis dedit utendi, Caro autem dominica non congrue nomine velaminis designatur: quia sicnt velum celabat arcam, et ea quæ ultra erant, ita ultra illam divinitas Verbi latebat. Et sicut per velamen perveniebatur ad interiora, ita per humanitatem pervenitur ad divinitatis cognitionem. SIcerdos autem magnus super domum Dei Christus intelligitur, qui est a Deo Patre constitutus super Ecclesiam; juxta quod ipse dicit: Ego autem constitutus sum rex ab eo. Sequitur: Accedamus cum vero corde, et in plenitudine fidei, aspersi corda a conscientia mala, et abluti corpus aqua munda. Ex 8uperioribus ista pendent, ubi dicit Apostolus: Habentes itaque, fratres, fiduciam in ingressu sanctorum per sanguinem Christi, accedamus ad Deum eum vero corde. Quid est in vero corde aecedere ad Christum? Expo. suit subjungens: In plenitudine fidei, ut credamus resurrectionem generalem futuram; quasi diceret: Jam quia fiduciam habemus ingredi patriam cœlestem, non debemus hæsitare, quod quorumdam sit resurrectio, quorumdam vero non; sed vera fide debemus credere omnes homines resurrecturos, quosdam ad gloriam, quosdam vero ad poenam. Nam si quis de hoc hæsitat, non habet veram plenamque fidem.","english":"Christ inaugurated this way for us, that is, he dedicated and confirmed it, or gave it through the veil, that is, his flesh. And he himself first opened that way by ascending to the heavenly homeland, and he himself first gave us the beginning of its use. But the Lord's flesh is not fittingly designated by the name \"veil,\" because just as the veil concealed the ark and the things that were beyond it, so beyond that flesh the divinity of the Word lay hidden. And just as through the veil one came to the inner parts, so through the humanity one comes to the knowledge of the divinity. But Christ is understood as the great high priest over the house of God, who was appointed by God the Father over the Church, according to what he himself says: \"But I have been appointed king by him.\" It follows: \"Let us draw near with a true heart, and in the fullness of faith, our hearts sprinkled from an evil conscience, and our bodies washed with clean water.\" These things depend on the preceding, where the Apostle says: \"Having therefore, brothers, confidence for entrance into the holy places through the blood of Christ, let us draw near to God with a true heart.\" What is it to draw near to Christ with a true heart? He explained it by adding: \"In the fullness of faith,\" that we may believe that there will be a general resurrection; as if he were saying: Now, since we have confidence to enter the heavenly homeland, we ought not to hesitate whether there is a resurrection of some but not of others; but with true faith we ought to believe that all men will rise again, some to glory, but some to punishment. For if anyone hesitates about this, he does not have true and full faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":772,"ref":"p772","source":"Potest et aliter intelligi: Plena fides esi, quæ concipitur corde, confitetur ore, et operibus bonis exornatur. Hac fide accedendum est ad Dominum, quicunque volunt introitum patriæ cælestis reserari. Necesse est ergo ut sint corda aspersi, id est mundati per corda a conscientia mala, a peccatis, a voluntate mala, sive munda corda habentes; simulque ostendit Quia non fides sola, sed etiam vita cum virtutibus quæritur; quoniam fides sine operibus mortua est. Judaei corpora mundabant, non conscientiam. Et abluti, inquit, corpus, sive ablutum corpus habentes aqua munda, hoc est aqua baptismatis. Idcirco autem dicit corpus aqua baptismatis abluendum, quia dum corpus abluitur aqua, Spiritu sancto sanctificatur anima. Teneamus spei nostræ confessionem indeclinabilem; fidelis enim esi qui repromisit. Confessionem spei indeclinabiliter tenemus, si non desperamus de patria coelesti, de omnibus quae no! is promisit Dominus; vel si firmiter ea observamus quae professi sumus in ba. ptismate. Sicut enim fidelis et verus remunerator est Christus in promissionibus, ita fideles vult nos esse in promissis nostris, quae novimus tempore baptismaiis, diabolo contradicere, Christo quoque servire Et consideremus invicem in provocationem charitatis et bonorum operum.","english":"It can also be understood in another way: full faith is that which is conceived in the heart, confessed with the mouth, and adorned with good works. By this faith all who wish the entrance to the heavenly homeland to be opened to them must draw near to the Lord. It is necessary, therefore, that hearts be sprinkled, that is, cleansed in their hearts from an evil conscience, from sins, from evil will, or that they have clean hearts; and at the same time he shows that not faith alone but also a life with virtues is sought, since faith without works is dead. The Jews cleansed their bodies, not their conscience. And having been washed, he says, in body, or having a body washed with clean water, that is, with the water of baptism. For this reason he says that the body is to be washed with the water of baptism, because while the body is washed with water, the soul is sanctified by the Holy Spirit. Let us hold fast the confession of our hope without wavering, for he who has promised is faithful. We hold the confession of our hope without wavering if we do not despair of the heavenly homeland, of all the things the Lord has promised us; or if we firmly observe those things which we professed in baptism. For just as Christ is a faithful and true rewarder in his promises, so he wills us to be faithful in our own promises, which we know at the time of baptism, to renounce the devil and also to serve Christ. And let us consider one another for the stirring up of love and good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":773,"ref":"p773","source":"Hoc est, consideremus diligenter inter nos, et quemcunque viderimus majorern charitatem habere, operibusque melioribus intentum, provocemur illius exemplo, quatenus eum summopere imitemur: in eum intendamus ut diligamur; ex dilectione quippe bona opera procedunt. Quapropter bonum est magnum dilectionis, nihilque est bonum quod non per charitatem fit: quoniam plenitudo legis est dilectio. Non deserentes collectionem nostram. Id est congregationem fldelium. Sicut est consuetudinis quibusdam; sed consolantes. Snbaudi nos invicem. In hoc loco non solum admonuit, sed etiam culpavit, et terruit unitatem charitatis scindentes: erant enim multi qui conturbabant congregationem fidelium, quasi non possent habitare inter illos causa suae sanctitatis, et deserebant collectionem illorum, habitantes soli, ut Deo liberius viderentur vacare. Isti tales sopt rbia distenti despiciebant caeteros et scindebant charitatem: quos Apostolus utrumque et admonet et terret, hortans ne deserant societatem 6delium, sed potius consolari simpliciores optent et suo exemplo confortari: tantum enim valel societas fidelium, ut ubi duo vel tres congregati fuerint in nomine Salvatoris, ipse sit in medio eorum. Sequitur: Et tanlo magis. Sectamini charitatem, vosque invicem consolamini. Quanto videritis appropinquare diu,.. Judicii, in quo singulorum merita examinabuntur.","english":"That is, let us consider carefully among ourselves, and whomever we see to have greater charity and to be intent on better works, let us be stirred by his example, so that we imitate him with the utmost zeal; let us look to him so that we may be loved; for good works proceed from love. Wherefore the good of great love is a great good, and nothing is good that is not done through charity, since love is the fullness of the law. Not forsaking our own gathering. That is, the congregation of the faithful. As is the custom with certain people; but consoling. Bear with one another. In this place he not only admonished but also reproved and terrified those who tear apart the unity of charity: for there were many who disturbed the congregation of the faithful, as if they could not dwell among them because of their own sanctity, and they abandoned their gathering, dwelling alone, so that they might seem to be free for God more freely. Such persons, puffed up with pride, despised the rest and tore apart charity: the Apostle both admonishes and terrifies them, urging them not to forsake the fellowship of the faithful, but rather to desire to console the simpler ones and to be strengthened by his example: for the fellowship of the faithful is of such great value that where two or three are gathered in the name of the Savior, he himself is in their midst. It follows: And so much the more. Pursue charity, and console one another. By how much you see the day approaching, of judgment, in which the merits of each will be examined.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":774,"ref":"p774","source":"Vel extremum diem vitæ nostræ; dicit enim alio loco: Nihil solliciti sitis, Dominus enim prope est. Voluntarie enim peccantibus nobis post acceptam noliliam veritatis. Id est post notitiam verae fidei gratiaeque baptismatis. Jam non relinquitur pro peccatis hostia. Sponte peccantibus nobis, et deliberate, postquam accepimus agnitionem veræ fidei, et postquam mundati sumus in baptismate, non reservatur ultra nobis hostia pro peccato, quae pro nobis offeratur, sicut in Veteri Testamento donatum est, hostias saepius offerre pro peccato. Neque enim Christus, qui est hostia nostra, iterum immolandus est pro peccatis nostris: hoc enim semel factum est, et secundo opus non est, sed magis opus est post acceptam gratiam permanere ia fide recta et munditia honorum operum. Mundatus es in baptismate; liber es a criminibus omnibusque peccatis; factus es filius Dei: si ad primum reversus fueris, gravissimum te exspectabit judicium sequens, nisi per dignam pœnitentiam revocatus fueris. His autem verbis non pœnitentiam excludit, neque propitiationem, quae fit per pœnitentiam; neque repellit et dejicit per desperationem delinquentium; sed secundum excludit lavacrum baptismi.","english":"Or the last day of our life; for he says in another place: Be anxious for nothing, for the Lord is near. For if we sin willfully after we have received the knowledge of the truth. That is, after the knowledge of the true faith and the grace of baptism. There no longer remains a sacrifice for sins. If we sin willfully and deliberately, after we have received the knowledge of the true faith, and after we have been cleansed in baptism, no sacrifice for sin is kept in reserve for us any longer, to be offered on our behalf, as was granted in the Old Testament to offer sacrifices repeatedly for sin. For Christ, who is our sacrifice, is not to be immolated again for our sins: for this was done once, and there is no need for a second time, but rather there is need, after receiving grace, to remain in the right faith and in the purity of good works. You were cleansed in baptism; you are free from all crimes and sins; you have been made a son of God: if you return to your former state, the most severe judgment will await you thereafter, unless you are restored through worthy penitence. But by these words he does not exclude penitence, nor the propitiation that is made through penitence; nor does he drive away and cast down the lapsed through despair; but he excludes the second washing of baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":775,"ref":"p775","source":"Non enim ita est inimicus saluti nostrae, ut diceret, non esse ultra pœnitentiam, neque peccatorum remissionem; sed hostia, inquit, ultra non est; hoc est, crux ultra non est, ut iterum Christus crucifigatur, iterumque nos baptizemur. Nam sicut Christus semel mortuus est, et jam non moritur, ita et nos semel baptizati instar mortis ejus et sepulturæ, sicut Apostolus alias dicit, Consepulti cum illo per baptismum in morte, jam non possumus rebaptizari. Quanto magis ubi plures fuerunt, major erit gratia ejus in illis? Terribilis autem quædam exspectatio judicii, et ignis æmulatio, que consumptura est adversarios. Æmulatio aliquando pro imitatione ponitur, aliquando pro invidentia; hic autem pro consumptione et vindicta accipitur. Terret ergo Apostolus omnes, ut metuant post baptismi lavacrum ad vitia relabi: quia non possunt rebaptizari. Terret etiam, ut si peccaverint, pœnitentiam statim studeant agere dignam: quoniam quicunque pœnitentiæ medicamentum neglexerit, vindicta et consumptio ignis aeterni devorabit eum. Quapropter uuusquisque ad panitentiae, dum tempus habet, medicamenta confugiat, ne igni tradatur aeterno. Irritam quis faciens legem Moysi, sine ulla miseratione duobus vel tribus testibus. Scilicet convictus.","english":"For he is not so hostile to our salvation as to say that there is no longer repentance, nor forgiveness of sins; but he says, there is no longer a victim; that is, there is no longer a cross, so that Christ should be crucified again, and we should be baptized again. For just as Christ died once and now dies no more, so we too, having been baptized once in the likeness of his death and burial, as the Apostle says elsewhere, Buried with him through baptism into death, can no longer be rebaptized. How much more, where there were many, will his grace be greater in them? But a certain fearful expectation of judgment, and a zeal of fire, which will consume the adversaries. Zeal is sometimes used for imitation, sometimes for envy; but here it is taken for consumption and vengeance. Therefore the Apostle terrifies all, so that they may fear to slip back into vices after the washing of baptism, because they cannot be rebaptized. He also terrifies them, so that if they have sinned, they should immediately strive to perform worthy repentance, since whoever neglects the medicine of repentance, the vengeance and consumption of eternal fire will devour him. Wherefore let each one, while he has time, flee to the medicines of repentance, lest he be handed over to eternal fire. Anyone who makes void the law of Moses dies without any mercy on the testimony of two or three witnesses—that is, when convicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":776,"ref":"p776","source":"Moritur: quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit, et sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et spiritui grati. contumeliam fecerit? Moysi dicilur esse lex ideo quia per Moysen data est a Domino: sicut et nos soliti sumus dicere in oratione dominica ad Dominum: Panem nostrum quotidianum da nobis hodie: non quod noster antea fuerit, sed cum ab illo datur, noster efficitur. Incutit autem Apostolus terrorem Christianis, sumens comparationem a lege Moysi, quam si quis transgressus fuisset, irritam eam et inanem faciens, duobus vel tribus testibus convictus, sine ulla miseratione et venia, a judicibus dijudicatus confestim occidebatur. Dicit ergo: Si ille qui legem quæ per servum tta est transgressus fuerit, sine ulla miseratione occidebatur, quanto magis majora supplicia sustinebit qui Filium Dei conculcaverit! Utique quanto major est Christus Moyse, et gratia Evangelii a Filio data, quam lex per servum data ct administrata, tanto majora et deteriora merebitur supplicia, qui conculcaverit Christum. Sed quomodo possumus illum conculcare, qui in dextera Dei Patris sedet, elevatus super omnes cœlos? Dum præcepta illius pro nihilo ducimus, dedignantes ea implere, tune utique eum conculcamus.","english":"He dies: how much worse punishments do you think he deserves who has trampled underfoot the Son of God, and has regarded the blood of the covenant as polluted, in which he was sanctified, and has done insult to the Spirit of grace? The law is said to be Moses' because it was given by the Lord through Moses, just as we too are accustomed to say in the Lord's Prayer to the Lord: Give us our daily bread today—not that it was ours beforehand, but when it is given by him, it becomes ours. But the Apostle strikes terror into Christians, drawing a comparison from the law of Moses: if anyone had transgressed it and made it void and empty, being convicted by two or three witnesses, he was judged by the judges and immediately put to death without any pity or pardon. He says therefore: If that man who transgressed the law which was given through a servant was put to death without any pity, how much greater punishments will he endure who has trampled underfoot the Son of God! Surely, by how much greater Christ is than Moses, and the grace of the Gospel given by the Son than the law given and administered through a servant, by so much greater and worse punishments will he deserve who has trampled underfoot Christ. But how can we trample him underfoot, who sits at the right hand of God the Father, raised above all the heavens? When we count his commandments as nothing, deigning not to fulfill them, then indeed we trample him underfoot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":777,"ref":"p777","source":"Sicut enim ea quae conculcamus, pro nihilo ducimus et nullius honoris; sic et qui libere peccant absque timore et absque pœnitentia, Christom conculcant, sive contemnunt, atque despiciunt; eum judicem futurum minime formidant. Vel certe Christum conculcat quicunque corpus illius indigne percipit. Sive (ut tertio modo dicamus Christum conculcat, qui male vivendo de tabernaculo cordis sui eum expellit, qui dixit: Inhabitabo in illis et inambulabo. Sanguinem quoque testamenti pollutum ducit: sive, ut in Graeco habetur, communem, vel immundum, qui sanguinem passioni3 Christi pro nihilo ducit, quo Testamentum Novum confirmatum est, et quo etiam ipse sanctificatur a tempore passionis. Alio nihilominus modo sanguinem testamenti pollutum ducere, est mysterium sanguinis Christi indigne percipere, nullamque differentiam inter illum ac reliquos facere: cum in illo sanctificatus sit tempore baptismi, et possit etiam quotidie sancti. ficari, si digne perceperit eum; de talibus dicit Apostolus: Qui manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans sive discernens corpus et sanguinem Domini a reliquis cibis et potibus. Spiritui quoque gratiae, id est Spiritui sancto, contumeliam facit, qui de tabernaculo cordis sui male vivendo illum ejicit.","english":"For just as we regard those things which we trample underfoot as nothing and worthy of no honor, so too those who sin freely, without fear and without repentance, trample upon Christ, or despise and scorn him; they do not in the least fear that he will be their future judge. Or indeed, whoever receives his body unworthily tramples upon Christ. Or—to state a third way—he tramples upon Christ who by living badly drives him out from the tabernacle of his heart, him who said: I will dwell in them and walk among them. He also regards the blood of the covenant as polluted—or, as it is had in the Greek, as common or unclean—who counts the blood of Christ's passion as nothing, by which the New Testament was confirmed, and by which he himself is also sanctified from the time of the passion. In yet another way, to regard the blood of the covenant as polluted is to receive the mystery of Christ's blood unworthily, and to make no distinction between it and other things: although in it he was sanctified at the time of baptism, and can even daily be sanctified, if he has received it worthily. Concerning such people the Apostle says: He who eats and drinks unworthily, eats and drinks judgment to himself, not discerning, or distinguishing, the body and blood of the Lord from other foods and drinks. He also does insult to the Spirit of grace, that is, to the Holy Spirit, who by living badly casts him out from the tabernacle of his heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":778,"ref":"p778","source":"Vel qui non credit quod per illum in Ecclesia fit remissio peccatorum; vel certequi blasphemat illum, opera ejus [denegando, et diabolo tribuendo. Unde Dominus dicit: Qui blasphemaverit in Spiritu sancto, non remiuetur illi, neque hie, neque in futuro. Qui idcirco Spirilus gratiae vocatur, vel quia per illum gratis nobis dimittuntur peccata, vel certe quia illo distribuente, dividuntur gratiæ donorum spirituum fideliuus, quas Apostolus commemorat dicens: Et alii quidem datur per Spiritum sermo sa. pientiae; alii sermo scientiae, etcaetera, usque dum concludit dicens: Hæc omnia operatur unus atque idem Spiritus, dividens singulis prout vult. Scimus enim qui dixit: Mihi vindico, ego reddam. Loquitur Deus omnipotens per prophetam. Mihi injuriarn et contumeliam facienti, vindiciam reddam: et ego rc tribuam eis juxta quod merentur. Et iterum: Quia judicabit Dominus populum suum. De inimicis hoc di ctum est. Ego retribuam eis qui male faciunt, non de his qui male patiuntur. De his videlicet qui negligenter vivunt, et per poenitentiam se purgare noluul: sed cum male faciant, secure ad mensam dominicam accedunt. Populum autem, quem Dominus judicare dicitur, dupliciter possumus intelligere, et ad electum scilicet populum referre et ad reprobum. Judicabit enim Dominus populum suum, hoc est separabit plebem suam; et discernet bonos a malis, fideles ab infidelibus.","english":"Or he who does not believe that through him there is forgiveness of sins in the Church; or certainly he who blasphemes him, denying his works and attributing them to the devil. Hence the Lord says: Whoever blasphemes against the Holy Spirit, it will not be forgiven him, neither in this age nor in the age to come. He is called the Spirit of grace for this reason: either because through him sins are forgiven us freely, or certainly because, as he distributes, the graces of the gifts of the spirits of the faithful are divided, which the Apostle mentions, saying: And to one indeed is given through the Spirit the word of wisdom; to another the word of knowledge, and so on, until he concludes, saying: But one and the same Spirit works all these things, dividing to each one as he wills. For we know him who said: Vengeance is mine, I will repay. God almighty speaks through the prophet: To him who does injury and contumely to me, I will repay vengeance, and I will render to them according to what they deserve. And again: Because the Lord will judge his people. This was said concerning enemies. I will repay those who do evil, not those who suffer evil. Namely, concerning those who live negligently and are unwilling to purify themselves through repentance, but while they do evil, approach the Lord's table securely. But the people whom the Lord is said to judge, we can understand in two ways, and refer it both to the elect people and to the reprobate. For the Lord will judge his people, that is, he will separate his people, and he will discern the good from the evil, the faithful from the unfaithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":779,"ref":"p779","source":"Quod si ad reprobos relatum fueril, judicare pro damnare accij iendum erit. Populus autem Domini appellatur, non per gratiam, sed per creationem. Horrendum est incidere in manus Dei viventis. Incidit in manus Domini qui judicium hominis contremiscens, judicium omnipotentis Dei parvipendit. Incidit quoque in manus, id est in potestatem et judicium omnipotentis Dei, quisquis post peccatum contemnit poenitentiam agere. Quicunque ergo peccalor est, si non pœnituerit de peccatis suis, incidet in horrendum et valde extimendum judicium omnipotentis Dei, qui reddet unicuique secundum opera sua. Rememoramini autem pristinos dies, in quibus illuminati magnum certamen sustinuistis passionum. I Optimi medicorum, cum vulnus secaverint, et per incisionem augmentum doloris fecerint, solatium et remedium illi loco adhibent, ubi dolor inest, et perturbatam refovent animam. Postquam autem revoca' verint illum, alteram non dant jam sectionem; quinetiam illa quæ facta sunt, medicaminibus mitioribus et valentibus amplitudinem mitigare, et dolores confovent. Sic et Apostoius isto in loco more illorum agit.","english":"But if it is referred to the reprobate, \"to judge\" must be taken as \"to condemn.\" But he is called the people of the Lord, not through grace, but through creation. It is a fearful thing to fall into the hands of the living God. He falls into the hands of the Lord who, trembling at the judgment of man, despises the judgment of almighty God. He also falls into the hands—that is, into the power and judgment—of almighty God, whoever after sin refuses to do penance. Whoever, therefore, is a sinner, if he has not repented of his sins, will fall into the fearful and greatly to be dreaded judgment of almighty God, who will render to each according to his works. But remember the former days, in which, once enlightened, you endured a great contest of sufferings. O best of physicians, when they have cut a wound and by the incision have increased the pain, they apply comfort and remedy to that place where the pain is, and they refresh the troubled soul. But after they have revived him, they no longer make a second incision; indeed, they soothe with milder medicines those things that have been done, and those that are able to mitigate the swelling, and they warm away the pains. So also the Apostle in this place acts after their manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":780,"ref":"p780","source":"Postquam enim concussit animas eorum, et compunxit mentione gehennæ, affirmans omnibus modis perituros, qui gratiæ Dei injuriam faciunt aliquando: et hoc ex lege Moysi aliisque testimoniis edoceos, ac dicens metuendum esse incidere in manus Dei viventis: protinus, ne multo timore indesperalionem ruerent, consolatur eos per laudem, blandimenta et orationes, reducens eis ad memoriam præterita illorum bona opera: Rememoramini, inquit, pristinos dies, in quibus illuminati per fidem, et confortati per gratiam divinam, magnum certamen sustinuistis passionum; ac si diceret: Quando introducti estis ad fidem, quaado in initio fidei eratis, tantam fortitudinem demonstrastis ut magnum certamen passionum sustineretispro Christi nomine a contribulibus vestris. Judæi enim credentes quidam exspoliati suut a non credentibus: Quidam veru non. Illi vero qui non fucrunt exspoliati, subministrabant aliis de facultatibus suis: quapropter cum hoc agnovissent infideles, multa mala intulere, utriusque [F. utrisque]: unde non dicit Apostolus simpliciter certamen sustinuisse eos, sed addidit magnum; nec dicit, tentationes, sed passiones. Et in altero quidem opprobriis el tribulationibus spectaculum facti. Estis. In altero autem socii taliter conversantium effecit.","english":"For after he had shaken their souls and pierced them with the mention of Gehenna, affirming that by all means those who at any time do injury to the grace of God will perish—and teaching this from the law of Moses and other testimonies, and saying that it is to be feared to fall into the hands of the living God—immediately, lest they rush into despair through excessive fear, he consoles them through praise, gentle words, and prayers, bringing back to their memory their former good works: \"Remember,\" he says, \"the former days, in which, enlightened through faith and strengthened through divine grace, you endured a great contest of sufferings\"; as if he were saying: When you were brought to the faith, when you were at the beginning of faith, you showed such great courage that you endured a great contest of sufferings for the name of Christ from your own kinsmen. For certain Jews who believed were despoiled by those who did not believe; certain others, however, were not. But those who were not despoiled used to supply others from their own resources; wherefore, when the unbelievers had learned of this, they inflicted many evils on both. Hence the Apostle does not say simply that they endured a contest, but he added \"great\"; nor does he say \"temptations,\" but \"sufferings.\" And in one respect, indeed, \"you were made a spectacle by reproaches and tribulations.\" In another respect, however, you were made sharers with those who lived in such a way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":781,"ref":"p781","source":"Ex parte quidem, inquit, opprobriis, id estcontumeliis et irrisionibus, et tribulationibus spectaculum facti estis: hoc est, publice et in conspectu mullorum irrisi. Ex parte autem altera effecti estis socii in compassione taliter conversantium: apostolorum videlicet, et eorum qui sunt exspoliati propriis racultatibus, et verberibus afflicti, atque in carcerem retrusi. Duobus modis ostendit eos bene laborasse: scilicet, vel quia et publice contumeliis et tribulationibus sunt diversis afflicti: quod genus humanum gravius sustinet in conspectu plurimorum aliquid inhonestum aut verbis, aut factis pati; seu etiam quia positis in carceribus compatiebantur, victumque ac vestimentum, prout poterant, subministrabant: unde facti erant eorum socii: quoniam mercedem et retributionem, quam percipit prædicator veritatis pro Christi nomine positus in carcerc, aliisque tormentis afflictus, eamdem recepturus est ille qui ei subsidium præbet, ne deficiat in tribulationibus, sicut ipsa Veritas promittit, dicens: Qui recipit prophetam in nomine prophetæ, mercedem prophetae accipiet. Notandumque quia non dixit simpliciter, Tribulationibus afflictos; sed etiam argumentum fecit, diccus: Spectaculum facti estis. Cum enim secrete expro-. bratur, facilius tolerare videtur.","english":"In part, he says, you were made a spectacle through reproaches—that is, insults and mockeries—and tribulations: that is, you were mocked publicly and in the sight of many. But in another part you were made partners in compassion with those who were so treated: namely, the apostles, and those who were stripped of their own resources, afflicted with beatings, and thrust into prison. He shows in two ways that they labored well: either because they were publicly afflicted with insults and various tribulations—a kind of suffering that mankind endures more grievously when, in the sight of many, one suffers something dishonorable either in words or in deeds—or also because they sympathized with those placed in prisons and supplied them with food and clothing as far as they could; hence they were made their partners, since the reward and recompense that the preacher of truth receives when placed in prison for the name of Christ and afflicted with other torments, that same reward will be received by the one who provides him support, so that he not fail in tribulations, as the Truth itself promises, saying: He who receives a prophet in the name of a prophet will receive a prophet's reward. And it must be noted that he did not say simply, \"afflicted with tribulations,\" but also made it a point of argument, saying: You were made a spectacle. For when reproach is cast in secret, it is seen to be more easily tolerated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":782,"ref":"p782","source":"Quod vero illi ea exhibuerint quae enumeravimus, aperiius jam ostendit, dum sequilur: Nam et vinctis compassi estis: et rapinam bonorum vestrorum cum gaudio suscepistis. Mirabiliter laudat eos in fide: quoniam si fidem non haberent meliora se recepturos pro hac substantia subtracta, non cum gaudio suscepissent rapinam cjus. Quandiu enim permissum est eis, compassi sunt aliis exspoliatis, atque in carcere positis. Exspoliati vero cum gaudio suscepere rapinam et damnum sibi illatum, credentes se meliora recepturos: unde subdit: Cognoscentes vos habere meliorem et manentem substantiam. Quasi diceret: Videntes divitias spiritales vobis pro istis temporalibus futuras, sustinuistiscum gaudio rapinam bonorum temporalium. Hoc autem totum fuit apostolicum opus et dignum fortibus animabus, ut flagellis gauderent. Sicut in Actibus apostolorum dicitur: Euntes autem a conspectu consilii, ibant gaudentes, quoniam digni habili sunt pro nomine Jesu contumeliam pali. Et ut demonstraret istam temporalem substantiam non esse seniper mansuram, ideo dixit illos meliorem habere substantiam, et manentem: prout diceret, firmam, et substantialem, atque perpetuam, quæ perirc non possit, sicut ista terrena perit. Nolite itaque amittere confidentiam vestram, quæ magnam habet remunerationem. Id est, Nolite deficere in tribulationibus. quia magna est remuneratio.","english":"But that they showed those things which we have enumerated, he now shows more openly, when he continues: For you also had compassion on those in chains, and you accepted the plundering of your goods with joy. He praises them wonderfully in faith: since if they did not have faith that they would receive better things in place of this property taken away, they would not have accepted the plundering of it with joy. For as long as it was permitted to them, they had compassion on others who were despoiled and placed in prison. But having been despoiled, they accepted with joy the plundering and the loss inflicted on themselves, believing that they would receive better things: whence he adds: Knowing that you have a better and abiding substance. As if he were saying: Seeing that spiritual riches would be yours in place of these temporal things, you endured with joy the plundering of temporal goods. But all this was the apostolic work and worthy of strong souls, that they should rejoice in scourges. As is said in the Acts of the Apostles: And going from the presence of the council, they went rejoicing, because they were counted worthy to suffer contumely for the name of Jesus. And to show that this temporal substance would not always remain, therefore he said that they have a better substance, and an abiding one: as if he were saying, firm, and substantial, and perpetual, which cannot perish, as these earthly things perish. Therefore do not lose your confidence, which has a great reward. That is, Do not fail in tribulations, because great is the reward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":783,"ref":"p783","source":"Apparet autem quia ia magna confidentia erant ad Deum: quam ne amitterent, instantissime hortatur. Facilius enim integra conservantur, quam amissa recuperantur: quapropter quod tenetur, et formidinem habet, necesse est ut fortitudinem habeat. Nihil, inquit, vobis necessarium est. nisc ut stetis firmiter in fide vestra, et permaneatis in fortitudine vestra, quae magnam habet rcmunerationem apud Deum. Patientia enim vobis necessaria est: ut voluntatem Dei facientes, promissionem reportetis. quanta magnitudo hortationis et consolationis! Veluti si quis ad athletam et certatorem hoc diceret: Qui cunctos superasset, nullumque relictum haberet, et qui sibi decertare posset. Verbi gratia, dum ille dicerct: Jam quia superavi omnes, nullusque est qui mecum decertet, da mihi coronam: poterat illi quilibet dicere: Sustine parumper, usque dum veniat arbiler, aut etiam rex, qui tibi braviun referat pro victoria tua. Quod si ille athleta impatienter ferret non tolerans sitim aquæ et xstuationis, dicens: Aut date quod mereor, aut recedam, diceretur illi: Patienter sustine hanc morulam, in proximo est ut veniat imperalor, qui tibi reddet praemium: tristatur quidem, sed multo amplius si publice et in conspectu multorum: genus enim humanum sicut valde delectatur laude publica, ita facile captivatur opprobriis aperte sibi illatis.","english":"But it is evident that they had great confidence toward God; and lest they lose it, he exhorts them most urgently. For things kept intact are preserved more easily than things lost are recovered; and therefore what is held also has fear, and it is necessary that it have courage. Nothing, he says, is necessary for you except that you stand firmly in your faith and remain in your courage, which has a great reward with God. For patience is necessary for you, so that by doing the will of God you may carry off the promise. How great is the magnitude of his exhortation and consolation! It is as if someone were to say this to an athlete and contender who had surpassed all and had no one left who could contend with him. For example, while he was saying: Since I have now overcome all, and there is no one who contends with me, give me the crown, anyone could say to him: Wait a little while, until the arbiter comes, or even the king, who may bring you the prize for your victory. But if that athlete were to bear it impatiently, not enduring thirst for water and heat, saying: Either give me what I deserve, or I will withdraw, it would be said to him: Wait patiently for this brief delay; the emperor is near, who will pay you the reward. He is indeed grieved, but much more so if publicly and in the sight of many; for the human race, just as it is greatly delighted by public praise, so is it easily captured by insults openly brought against it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":784,"ref":"p784","source":"Isto modo hortatur eos Apostolus, ne deficerent, sed patienter exspectarent Domini adventum; Patientia, inquit, vobis necessaria est: hoc est, verum opus habetis, videlicet ut perseveretis in agone, donec recipiatis coronam con,dignam labori vestro. Non enim qui coeperit, coronabitur, sed qui perseveraverit in certamine usque in finem, hic salvus erit. In patientia (iuquit Dominus) possidebitis animas vestras. Heportetis, dixit, promissionem, id est, accipietis gloriam sempiternæ beatitudinis. Adhuc enim aliquantulum modicum, qui venturus est, veniet, et non tardabit. llaud dubium quin Christum signilicet: consolatur eos tanquam parum sit temporis, usque dum venit: non modica enim consolatio est laboris, cito sperare judicem, et remuuerationem constantiæ, certaminisque remuneratorem. Justus autem meus ex fide vivit. Quod si subtraxerit se, non placebit animæ meæ. Hoc propheticum testimonium intulit Apostolus ad exhortationem fidei, in acquisitionem animæ. Sicut vita corpons anima, na vita animæ fides est: quæ videlicet concipitur corde, conStetur ore, exornamur opere: quoniam fides sine operibus mortua est, a qua fide si quis se subtraxerit, non placebit voluntati Dei.","english":"In this way the Apostle exhorts them not to grow faint, but to await the Lord's coming patiently. \"Patience,\" he says, \"is necessary for you\"—that is, you have true work to do, namely, that you persevere in the struggle until you receive the crown worthy of your labor. For it is not the one who has begun who will be crowned, but the one who perseveres in the contest to the end—this one will be saved. \"In your patience,\" says the Lord, \"you will possess your souls.\" \"You have need of endurance,\" he said—that is, you will receive the glory of eternal blessedness. For yet a little while, and the one who is to come will come, and he will not delay. There is no doubt that this means Christ; he consoles them as though the time until he comes were short. For it is no small consolation in labor to hope quickly for the judge, and for the rewarder of constancy and of the contest. \"But my just one lives by faith. But if he draws back, he will not please my soul.\" The Apostle brought in this prophetic testimony for the exhortation of faith, for the gaining of the soul. Just as the soul is the life of the body, so faith is the life of the soul—faith which is conceived in the heart, confessed with the mouth, and adorned with works, since faith without works is dead. And if anyone draws back from this faith, he will not please the will of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":785,"ref":"p785","source":"Non enim est putandum quod Deus Pater, aut Spiritus sanctus, aut Filius etiam in natura divinilatis habeat animam; sed more humano loquens divina Scriptura, nobis consulendo voluntatem illius, animæ vocabulo exprimit, Considerandum autem quia, sicut displiccbit qui hæsitaverit, ita placebit Deo qui crediderit, vivens in fide sua recta: Laborastis, inquit, in certamine, exspectate eam spem, nolite hic quaerere quæ speratis: quia justus ex fide vivit. Nos autem non sumus subtractionis filii iti perditionem, sed fidei in acquisitionem animæ. Non sumus, inquit, ego et vos filii eorum paganorum atquegeutilium qui se subtrahunt a vita fidei et luce sempiterna ad perditionem animarum suarum: sed sumus filii patriarcharum, qui fide probati et in fide perfecti fuerant, ut acquirerent sibi suas animas ad salutem, et insuper aliorum suo exemplo.","english":"For it must not be supposed that God the Father, or the Holy Spirit, or even the Son in the nature of the Godhead has a soul; but divine Scripture, speaking in human fashion and consulting for our benefit, expresses his will by the word \"soul.\" But it must be considered that, just as the one who hesitates will be displeasing, so the one who believes will be pleasing to God, living in his right faith: \"You have labored,\" he says, \"in the contest; await that hope; do not seek here the things you hope for, because the righteous lives by faith.\" But we are not sons of withdrawal unto perdition, but of faith unto the acquiring of the soul. \"We are not,\" he says—I and you—\"sons of those pagans and Gentiles who withdraw themselves from the life of faith and from eternal light unto the perdition of their souls; but we are sons of the patriarchs, who were approved in faith and made perfect in faith, so that they might acquire their own souls unto salvation, and besides, by their example, the souls of others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":786,"ref":"p786","source":"CAP. XI. Est autem fides sperandarum substantia rerum, argumentum non apparentium. Ordo verborum est, Fides est substantia sperandarum rerum, argumentum videlicet rerum non apparentium. Fides est credere quæ non videntur; et dum ea credimus in veritate aut fuisse, aut esse, aut futura esse, quæ non vidimus, ipsa fides facit ea subsistere in corde nostro, quasi oculis corporeis; in rebus autem quæ videntur, neque credulitas dici potest, neque incredulitas, sed potius agnitio dicenda est. At vero fides est ita animum hrmum esse de his quae non videntur, sicut de his quæ jam videntur, et dum hoc fit, fides facit ea subsistere in nobis credendo: verbi gratia, ut ex multis saltem paucis utamur exemplis: Resurrectio generalis necdum facta est: et cum necdum sit in substantia, spes facit eam subsistere in anima nostra, quasi præ oculis illam habeamus. Hoc est, quod dixi, substantiam esse fidem illarum rernm quæ sperantur, necdum quæ videntur; et fi argumentum est eadem fides rerum quæ necdum apparent, quid est quod eam jam volunt videre? Arguere dicebant aLiqui ostendere: a quo venit argumentum, quasi ostensio et praemonstratio futurarum rerum et illarum quæ non videntur. Est autem proprie argumentum ratio, quae rei dubiae fidem facit.","english":"CHAPTER XI. Now faith is the substance of things to be hoped for, the evidence of things not seen. The order of the words is: Faith is the substance of things to be hoped for, that is, the evidence of things not seen. Faith is to believe things that are not seen; and while we believe in truth that those things which we have not seen either were, or are, or will be, faith itself makes them subsist in our heart, as though before bodily eyes; but in things that are seen, neither credulity nor incredulity can be spoken of, but rather it must be called knowledge. But faith is the mind to be so disposed concerning things that are not seen as concerning things that are already seen, and while this is done, faith makes them subsist in us by believing: for example, that from many we may use at least a few instances: the general resurrection has not yet taken place; and since it is not yet in substance, hope makes it subsist in our soul, as though we had it before our eyes. This is what I said, that faith is the substance of those things which are hoped for, not yet of things which are seen; and if the same faith is the evidence of things which do not yet appear, what is it that they now wish to see it? Some used to say that to prove means to show: from which comes evidence, as it were a showing and a fore-showing of future things and of those which are not seen. But properly evidence is the reasoning which produces belief in a doubtful matter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":787,"ref":"p787","source":"Profecto ergo liquet, quia fides illarum rerum argumentum est, quæ apparcre non possunt: quae enim apparent, jam tidem non habent, sicut superius diximus, sed agnitionem. Dum ergo vidit Thomas, dum palpavit, cur ei dicitur, Quia vidisti me, lcredidisti? Sed aliud vidi!, aliud credidit. A mortali enim homine Divinitas videri non potest. Videndo ergo credidit, qui considerando hominem verum Deum, quem videro non poterat, exclamavit. In hac enim. Subaudi fide. Testimonium. Justitiæ. Consecuti sunt senes. Senes bic debemus intelligere patres Veteris Testamenti: patriarchas videlicet, prophetas, aliosque juslos, qui in fide, qua crediderunl Deo ejusque promissionibus, testimonium laudis atque justitiæ promoverunt. Unde Abraliam quia credidit Deo, reputatum est ei ad justitiam, et amicus Dei appellatus est. Haec autem fides ita est accipienda, ut credatur in corde, confiteatur ore, et ornetur operibus. Ille enim vere credit, qui exercet operando quod credit: quo contra de his qui fidem nomine tenus retinent, Paulus dicit: Confitentur se nosse Deum, factis autem negant. Fide intelligimus aptata esse sæcula verbo Dei, ut ex invisibilibus visibilia fierent.","english":"It is therefore clearly evident that faith is the proof of those things which cannot appear; for things that appear no longer have faith, as we said above, but knowledge. When Thomas therefore saw, when he touched, why is it said to him, \"Because you have seen me, you have believed\"? But he saw one thing, he believed another. For the Godhead cannot be seen by a mortal man. By seeing, therefore, he believed, who by considering the man, cried out that he was truly God, whom he could not see. In this—understand, in faith. Testimony. Of righteousness. The ancients obtained. By \"ancients\" here we ought to understand the fathers of the Old Testament: namely the patriarchs, the prophets, and other righteous men, who in the faith by which they believed God and his promises, advanced a testimony of praise and righteousness. Hence Abraham, because he believed God, it was reckoned to him as righteousness, and he was called the friend of God. But this faith is so to be received that it is believed in the heart, confessed with the mouth, and adorned with works. For he truly believes who carries out in action what he believes; on the contrary, concerning those who hold faith in name only, Paul says: \"They confess that they know God, but in deeds they deny him.\" By faith we understand that the ages were fitted together by the word of God, so that from invisible things visible things might be made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":788,"ref":"p788","source":"Quia animae Hebrxorum debiles adhuc erant, i et a fide quidem initium sumpserant, ex passionibus autem tribulationum pusillanimes efficiebantur, minusque patienter mala sibi irrogata ferebant, hortatus est eos Apostolus primo ex seipsis, dicens: Rememoramini pristinos dies; deinde ex Scripture divina dicente: Quia justus ex fide vivit; deinde vero ex rationibus, ostendens fidem esse substantiam rerum non apparentium: nunc autem ex progenitoribus incipit loqui, mirabiliter eos ponens in exemplum; quia sicut illi omnes per fidem salvati sunt, ita et nos omnes per fidem salvamur: cum enim invenit anima in e sdem passionibus socium, requiescit et respirat, ac in fide et tribulationibus qualibuscunque solet accidere. Valde enim fragile est genus humanum, nimiumque haesitans in cogitatione: quapropter necessaria est consolatio ex præcedentium fide et patientia. Apostolus ergo ex patribus quidem eos hortatur; sed primum ex communi initio, dieens: Manifestum est, inquit, quia non exstantibus, quæ sunt, Deus effecit, sed ex invisibilibus visibilia, ex non existentibus existentia. Ratiocinando ergo hoc invenire non possumus quomodo fecerit ex nihilo omnia, vel ex invisibilihus visibilia; quia non eramus, quando facta sunt. Unde ergo certum habetur?","english":"Because the souls of the Hebrews were still weak, and they had indeed made a beginning from faith, but were being made fainthearted by the sufferings of tribulations, and were bearing the evils inflicted on them with less patience, the Apostle exhorted them first from their own selves, saying: Remember the former days; then from divine Scripture, which says: Because the just shall live by faith; then truly from reasonings, showing that faith is the substance of things not apparent: but now he begins to speak from the forefathers, wonderfully setting them before them as an example; because just as all those were saved through faith, so too are we all saved through faith: for when the soul finds a companion in the same sufferings, it rests and breathes, as is wont to happen in faith and in tribulations of whatever kind. For the human race is very fragile, and exceedingly hesitant in thought: wherefore consolation from the faith and patience of those who came before is necessary. The Apostle therefore exhorts them from the fathers indeed; but first from the common beginning, saying: It is manifest, he says, that God made the things that are not out of those that exist, but visible things out of invisible things, existing things out of non-existing things. By reasoning, therefore, we cannot discover how he made all things out of nothing, or visible things out of invisible things; because we did not exist when they were made. From what source, then, is this held as certain?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":789,"ref":"p789","source":"Utique manifestum est, quod fidei res est ista credere, fide quippe credimus aptata, id est perfecta, ceu facta sæcula: quia non ex visibilibus, sed ex invisibilibus facta sunt quae vldentur. Invisibilia autem id possumus intelligere informem materiam, de qua dicitur in exordio Genesis: In principio (inquit ) creavit Deus coelum et terram. In coeli autem nomine non est intelligendum istud coelum corporalc, quod appellatur firmamentum; sed angelica natura, coelique spiritales. Per terram vero intelligitur informis materia, de qua postmodum omnia facta sunt: videlicet omnia corporalia, quæ tunc quodammodo invisibilia erant, quando tenebrae erant super faciem abyssi. Ex invisibili autem materia facta sunt visibilia, quando per species et formas divisa et discreta sunt omnia. Potest et alio modo intelligi quod dicit: Ex invisibilibus visibilia fierent: Invisibiliter mundus, antequam formaretur, in Dei sapientia erat: qui tamen per expletionem operis factus est visibilis optatibus humanis. Quod autem dicit sæcula perfecta esse verbo Dei, per saecula debemus intelligere omnia quae facta sunt in tempora sive sæcula verbo Dei Patris, juxta quod Joannes dixit: Omnia per ipsum facta sunt. Sæcula vero, ut Ovidius Naso dicit, dicuntur a sequendo, eo quod sese sequantur atque revolvantur, teste Varrone. Sæcula autem ex eo dici possunt, ex quo varietas coepit esse temporis.","english":"Certainly it is clear that this is a matter of faith to believe; for by faith we believe that the ages were fitted together, that is, made perfect, or completed: because the things that are seen were made not from visible things but from invisible things. But by invisible things we can understand the unformed matter, of which it is said at the beginning of Genesis: In the beginning, it says, God created heaven and earth. But by the name of heaven we must not understand this bodily heaven, which is called the firmament, but the angelic nature and the spiritual heavens. By earth, however, is understood the unformed matter, from which afterwards all things were made: namely, all bodily things, which at that time were in a certain manner invisible, when darkness was upon the face of the abyss. But from invisible matter visible things were made, when all things were divided and separated by species and forms. It can also be understood in another way, what it says: that visible things were made from invisible things: the world was invisibly in the wisdom of God before it was formed; yet through the completion of the work it was made visible to human desires. But what it says, that the ages were made perfect by the word of God, through the ages we ought to understand all things that were made in times or ages by the word of God the Father, according to what John said: All things were made through him. But the ages, as Ovidius Naso says, are said from following, in that they follow and roll back upon themselves, as Varro testifies. But ages can be said to be so called from the point when variety of time began to exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":790,"ref":"p790","source":"Fide plurimam hostiam Abel quam Cain obtulit Deo per quam testimonium consecutus est esse justus, testimonium perhibente Deo muneribus ejus: et per illam defunctus adhuc loquitur. Ponit primum eum qui mala passus est, et hoc a fratre, proprium illorum ponens exemplum: etenim eadem passi fuerant illi a contribulibus suis et fratribus. Plurimam quippe, 1d est majorcm hostiam Abel obtulit Deo quam Cain: non quod illa hostia rebus carnalibus major exstitisset: sed quidquid melius habuit Abel, per fidem Deo benevolo animo protulit, et exinde ei sua multiplicala fuerunt; et intelligimus ipsum per hoc placuisse Deo, fide namque hoc fecit: quia qui credidit ea, quæ bona voluntate offerebat, Deo placere, seque rema nerandum a Deo, testimonium quoque Deo perhibente muneribus cjus; sive quod ignis descendit de coelo, ut in Theodotione legitur: quia inflammavit Dominus super Abel, et super munera ejus; seu per illam sententiam, qua a Domino in Evangelio est laudatus, com* probatus est esse justus; sic enim dicit Doiminus in Evangelio: Amen dico vobis, requiretur a vobis sanguis jusiorum qui effusus est super terram,a sanguine Abel justi, usque ad sanguinem Zachariae filii Barachiæ. Per illam eliacn hostiam adhuc loquitur tam defunctus, et dicitur: Sanguis Abel clamat ad me de terra.","english":"By faith Abel offered to God a far greater sacrifice than Cain, through which he obtained the testimony that he was righteous, God bearing testimony to his gifts; and through that sacrifice, though dead, he still speaks. He places first the one who suffered evils, and this at the hands of a brother, setting forth their own example: for they had suffered the same things from their fellow tribesmen and brothers. For Abel offered to God a far greater, that is, a larger, sacrifice than Cain: not that that sacrifice was greater in carnal things, but whatever better thing Abel had, he brought it to God with a benevolent mind through faith, and from this his own things were multiplied for him; and we understand that by this he pleased God, for he did this by faith: because he who believed that the things he was offering with good will pleased God, and that he himself would be rewarded by God, and with God also bearing testimony to his gifts; whether because fire descended from heaven, as is read in Theodotion: because the Lord set fire upon Abel and upon his gifts; or through that sentence by which he was praised by the Lord in the Gospel, he was approved to be righteous; for thus the Lord says in the Gospel: Amen I say to you, the blood of the righteous will be required of you, which was shed upon the earth, from the blood of Abel the righteous, even to the blood of Zechariah the son of Barachiah. Through that sacrifice he still speaks, though dead, and it is said: The blood of Abel cries out to me from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":791,"ref":"p791","source":"Sive adhuc loquitur, hoc est interemit quidem eum corpore, sed ejus gloriam non potuit interimere cum eo: dum enim gloria illius in toto mundo praedicatur, dum laus ejus in hominum ore versatur, dum eum omnes admirantur, quotidie adhuc defunctus loquitur. Qui enim alios suo exemplo ad monet, ut justi sint, quomodo non loquitur? Fide Enoch placuit Deo, et translatus est, ne rideret mortem: et non inveniebatur, quia illum transtulit Deus. Enoch placuit Deo per fidem: quia fuit bonis operibus exornatus, credens se omnino per illam placere Deo: quapropter translatus est in paradisum terrenum, unde quondam Adam ejectus est: vidlicet ne experiretur mortem corporalem, donec tempus Deo constitutum percurrat: quo habitu vitae, vel quo statu consistat modo in paradiso, non est nostrum inquirere. Hoc tamen credendum est, quia sine aliqua molestia, et sine aliquo dolore, aut labore quiescit in illo paradiso. Et sicut ille vivit sine aliqua impugnatione carnis, sine aliqua concupiscentia carnis, ita nisi primus homo peccasset, completo omni numero electorum, a paradiso terreno transferretur ad paradisum cœlestem. Ut autem transferretur, causa fuit quod placuerat Deo; sed ut placeret Deo, causa fuit ejus fides. Nisi enim crederet quod redditurus ei esset Deus mercedem laboris sui, quomodo placeret ei? Ante translationem enim testimonium habuit, placuisse Deo.","english":"If he still speaks, that is, he was indeed destroyed in body, but his glory could not be destroyed with him; for while his glory is proclaimed throughout the whole world, while his praise is on the lips of men, while all admire him, though dead he still speaks daily. For he who admonishes others by his example to be righteous, how does he not speak? By faith Enoch pleased God, and was translated, lest he should see death; and he was not found, because God translated him. Enoch pleased God through faith, because he was adorned with good works, believing that through it he would altogether please God; and therefore he was translated into the earthly paradise, from which Adam was once cast out: namely, that he might not experience bodily death, until the time appointed by God should run its course. In what manner of life, or in what state he now exists in paradise, it is not ours to inquire. This, however, is to be believed, that without any trouble, and without any pain or labor, he rests in that paradise. And just as he lives without any assault of the flesh, without any concupiscence of the flesh, so, had the first man not sinned, when the full number of the elect was completed, he would have been transferred from the earthly paradise to the heavenly paradise. But the cause of his being translated was that he had pleased God; yet the cause of his pleasing God was his faith. For unless he believed that God would render him the reward of his labor, how would he please him? For before his translation he had the testimony that he had pleased God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":792,"ref":"p792","source":"Dicente Scriptura: Quia ambulavit Enoch cum Deo, obtemperans voluntati ejus. Sine fide enim impossibile est placere Deo. Credebat enim Enoch: quia si quis crediderit esse Deum, et ad eum accesserit, retributionem haberet: quia ergo fides fundamentum est omnium bonorum, ideo sine fide non potest Deo placere. Credere enim oportet accedentem ad Deum, quia est; et inquirentibus se remunerator sit. Sic quicunque accedit ad Deum credendo, credere oportet illum, quia Deus est, hoc est, semper habet esse, juxta quod ipse dicit ad Moysen: hgo sum qui sum; et: Qui est misit me ad vos. Credere etiam debet, quia inquirentibus se per bona opera, juxta quod Psalmista dicit: Quaerite Dominum, et confortamini, aeternus et verus remunerator sit. Fide No, responso accepto de his que adhuc non videbantur. Id est de imbribus. Metuens aptavit arcam in salutem domus suæ, per quam. Fidem. Damnavit mundum. Comparatione scilicet melioris fidei et facti. Et justitiæ quæ per fidem eat hæres institutus est. Fide credidit Deo, quod inducturus esset aquas super terram, dicente sibi illo: Finis universae carnis venit coram me, et inducam aquas super eos: fac tibi aream de lignis levigatis, et caetera quae subsequuntur: ideoque salvatus est cum omni domo sua, hoc est familia sua.","english":"As the Scripture says: Because Enoch walked with God, obeying his will. For without faith it is impossible to please God. For Enoch believed that if anyone believes that God exists and draws near to him, he will have a reward; therefore, since faith is the foundation of all good things, for that reason without faith one cannot please God. For the one who draws near to God must believe that he exists, and that he is a rewarder of those who seek him. Thus whoever draws near to God by believing must believe that he is God, that is, that he always has being, according to what he himself says to Moses: I am who I am; and: He who is sent me to you. He must also believe that he is an eternal and true rewarder of those who seek him through good works, according to what the Psalmist says: Seek the Lord, and be strengthened. By faith Noah, having received a response concerning things not yet seen. That is, concerning the rains. Fearing, he prepared an ark for the salvation of his house, through which. Faith. He condemned the world. By comparison, that is, of a better faith and deed. And he was established as heir of the righteousness that is through faith. By faith he believed God, that he would bring waters upon the earth, when he said to him: The end of all flesh has come before me, and I will bring waters upon them: make for yourself an ark of smoothed wood, and the rest that follows: and therefore he was saved with his whole house, that is, his household.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":793,"ref":"p793","source":"Perfectum autem operis aut rationis, experimento nihil in hac causa profecit: Nubebant, inquit, alii, ut Dominus in Evangelio, et aer serenus erat: signa quoque nulla apparebant diluvii. Verumtamen ille timuit, atque per fidem de his quae adhuc non videbat, metuens, construxit arcam in salutem familiae suae: per quam fidem damnavit mundum comparatione fidei suæ, quam mundus habere noluit; ostendit enim eos dignos hoc supplicio, qui neque per centum annorum spatium illius arcæ constructione corrigi voluerunt: per iidem quoque, non per legem, hxres justitiæ est institutus, dum ipse solus fidem pairum tenuit, et ab illo caeteri discedebant. H res autem regni cœlorum, vel hæres mundi dicitur, quia de suo semine fuit reparatio mundi, et ex hoc apparuit justus, quia Deo credidit. Fide qui vocatur Abruham, obedivit exire in locum quem accepturus erat in hæreditatem, et exivit, nesciens quo iret. Quasi diceret: Et ipse Abraham per lidem placuit Deo: statim enim ut ei dixit Deus: Exi de terra tua, et vade in terram quam monstravero tibi; daboque tibi illam, et semini tuo; credidit Deo, et exivit in locum in quem ei præceperat, nesciens quo iret: ignotus enim erat ei locus et habitatio illius terræ; et inquantum ambulavit, per Iidem ambulavit; sive nesciens quo iret, quoniam quem imitaretur non habebat.","english":"But the perfection of his work or reasoning profited nothing in this matter by experience: \"They were marrying,\" he says, as the Lord says in the Gospel, and the air was clear; no signs of the flood appeared either. Nevertheless he feared, and through faith, fearing concerning things he did not yet see, he built an ark for the salvation of his household; through this faith he condemned the world by comparison with his own faith, which the world was unwilling to have; for he showed them worthy of this punishment, who were unwilling to be corrected even over the span of a hundred years by the building of that ark; through the same faith, not through the law, he was established as heir of righteousness, since he alone held the faith of his fathers, and the rest departed from it. But he is called heir of the kingdom of heaven, or heir of the world, because from his seed came the restoration of the world, and from this he appeared righteous, because he believed God. By faith he who is called Abraham obeyed to go out into the place which he was to receive as an inheritance, and he went out, not knowing where he was going. As if he were saying: And Abraham himself pleased God through faith: for as soon as God said to him, \"Go out from your land, and go to the land which I will show you; and I will give it to you, and to your seed,\" he believed God, and went out into the place which he had commanded him, not knowing where he was going: for the place and the dwelling of that land were unknown to him; and insofar as he walked, he walked through faith; or not knowing where he was going, since he had no one whom he might imitate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":794,"ref":"p794","source":"Fide demoratus est in terra repromissionis, tanquam in aliena, in casulis habitando cum Isaac et Jacob cohæredibus repromissionis ejusdem. Gasula diminutivum nomen est a casa, id est domo. Hic autem pro tentoriis tabernaculisque positum est, in quibus Abraham cum Isaac et Jacob habitavit, more viatorum et peregrinorum, docens eos fidem Dei, ut pole cohæredes promissionis suae. Ea enim promissio quæ facta est ad Abraham, facta est ad Isaac et Jacob, omnesque sio ul cohaeredes sunt in repromissionibus Abrahae; Abrahae nanque dictum est: In te benedicentur omnes gentes terræ, et in Isaac vocabitur tibi semen. Ad Isaac autem: Complens, inquit, Deus juramentum quod spopondit Abrahæ patri tuo: Multiplicabo se. men tuum sicut stIllas coeli, daboque posteris tuis universas regiones has. Ad Jacob quoque dixit: Ego Deus omnipotens: crescere et multiplicare faciam gentes ex te, daboque libi terram quam;dedi Abrabam et Isaac. Ecce quomodo omnes cohaeredes sunt in promissionibus Abrahæ. Notandum autemest quia tide; Abrahæ duplicatur pro magnitudine fidei: unde et caput fidei dicitur.","english":"By faith he dwelt in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, co-heirs of the same promise. \"Gasula\" is a diminutive noun from \"casa,\" that is, from \"house.\" Here, however, it is used for tents and tabernacles, in which Abraham dwelt with Isaac and Jacob, after the manner of travelers and pilgrims, teaching them the faith of God, as being co-heirs of his promise. For the promise that was made to Abraham was made to Isaac and Jacob, and all are thus co-heirs in the promises of Abraham; for to Abraham it was said: \"In you all the nations of the earth shall be blessed,\" and \"In Isaac shall your seed be called.\" But to Isaac: \"Fulfilling,\" he says, \"the oath, God, which he promised to Abraham your father: I will multiply your seed as the stars of heaven, and I will give to your descendants all these regions.\" To Jacob also he said: \"I am God Almighty: I will cause nations to grow and multiply from you, and I will give you the land which I gave to Abraham and Isaac.\" Behold how all are co-heirs in the promises of Abraham. But it must be noted that the faith of Abraham is doubled for the greatness of his faith; whence also he is called the head of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":795,"ref":"p795","source":"Nam sicut fide exivit de terra sua, nesciens quo iret, sic fide mansit et demoratus est in terra sua, quasi in aliena: vidit filium ibi ut peregrinum habitantem; vidit nepotem, vidit seipsum in aliena terra peregrinantem, et nihil turbatur; quanquam ad ipsum dictum esset: Quia tibi dabo et semini tuo, tamen neque ipse, neque Isaac, neque Jacob positi sunt in hanc promissionem, sed succes. sio illorum. Et quia quando obedivit Deo exiens de terrasua, non vocabitur Abraham, sed Abram, ideo considerate dixit Apostolus: Fide qui vocatur nunc Abraham. tunc vocabatur Abram, moratus est in terra promissionis, quasi in alleua. Primum quidem vocatus est ille Ram, deinde Abram, ad extremum Abraham. Exspectabat enim fundamenta habentem civitatem, cujus artifex et conditor Deus. Civitas superna fundamentum habere dicitur, propter stabilitatem firmitatemque sui: in qua qui semel locum invenerit, nunquam poterit exhaeredari neque evelli. Ideo, inquit, illi fide morati sunt in terra repromissionis, quasi in aliena. Repromissiones in terra factas non attendebant. sed futuram quietem quaerebant. Ostenderunt enim seipsos majoribus esse dignos: idcirco non permisti eos accipere ista, quia majora dare volebat. Fide et ipsa Sara sterilis virtutem in conceptione seminis accepit, etiam præter tempus ætatis; quoniam fidelem credidit esse eum qui promiserat.","english":"For just as by faith he went out from his own land, not knowing where he was going, so by faith he remained and stayed in his own land as in a foreign land. He saw his son dwelling there as a stranger; he saw his grandson; he saw himself wandering as a stranger in a foreign land, and he was not disturbed. Although it had been said to him, \"Because I will give it to you and to your seed,\" nevertheless neither he nor Isaac nor Jacob were placed in this promise, but their succession was. And because when he obeyed God by going out from his land, he was not called Abraham but Abram, therefore the Apostle said with careful consideration: \"By faith he who is now called Abraham\"—then he was called Abram—\"dwelt in the land of promise, as in a foreign land.\" First indeed he was called Ram, then Abram, and finally Abraham. For he was awaiting the city that has foundations, whose architect and builder is God. The heavenly city is said to have a foundation because of its stability and firmness; in it, once someone has found a place, he can never be disinherited or uprooted. Therefore, he says, they by faith dwelt in the land of promise, as in a foreign land. They were not attending to the promises made in the land, but were seeking the rest to come. For they showed themselves to be worthy of greater things; therefore he did not permit them to receive these things, because he wished to give greater ones. By faith also Sarah herself, though barren, received power for the conception of seed, even beyond the time of her age, because she believed that he who had promised was faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":796,"ref":"p796","source":"Quaestio hic oritur: Quare dicit, fide accepisse Saram virtutem concipiendi, cum ab angelo reprehensa sit cur riserit, causa infidelitatis? Risus enim ille etiamsi gaudii fuit, plenæ fidei non fuit: risus autein Abrahaeet gaudii et plenas fidei fuit, quae ita solvitur: Quia et si primum dubitavit, postmodum tamen verbis angeli solidata est in fide, et evacuata dubitationis causa, introducta est fides, quae dedit virtutem in conceptione seminis, quia jam mortificata erat aetate, sterilis: duplex enim erat præclusio, una temporis, senuerat quippe jam; alia vero naturae, sterilis enim erat: sed ad suscipiendum et retinendum semen accepit virtutem. Mulieres namque ex duabus praecipue rebus sieriles esse solent, sive quia in vulva virtutem caloris uon habent, qua excoquant semen viri, si in senectutem venit, cum deficiunt muliebria; sive quando vulva concluditur etiam in juventute, ut non veniat semen ad loca conceptionis. Contra quae Deus dedit virtutem, hoc est, contra sterilitatem et senectutem. Ad locum etenim conceptionis satis pervenit semen, et postquam pervenit, dedit partus soliditatem mulieri, factumque est, ut fidei soliditate uteri insolida confortarentur, et omnia possibilia Merent credenti.","english":"A question arises here: why does he say that by faith Sarah received the power to conceive, when she was rebuked by the angel for laughing, on the ground of unbelief? For that laughter, even if it was of joy, was not of full faith; but the laughter of Abraham was both of joy and of full faith. This is resolved thus: because even if she doubted at first, afterwards she was nevertheless strengthened in faith by the words of the angel, and the cause of doubt having been removed, faith was brought in, which gave her power in the conception of seed, because she was already deadened by age, being barren. For there was a double obstacle: one of time, for she had already grown old; the other of nature, for she was barren. But to receive and retain the seed she received power. For women are accustomed to be barren chiefly from two causes: either because they do not have in the womb the power of heat, by which they might digest the man's seed, if she has come into old age, when the menses fail; or when the womb is closed even in youth, so that the seed does not come to the places of conception. Against these God gave her power, that is, against barrenness and old age. For the seed sufficiently reached the place of conception, and after it reached it, he gave firmness of offspring to the woman, and it came about that by the firmness of faith the weak things of the womb were strengthened, and all things are possible to one who believes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":797,"ref":"p797","source":"Propter quod et ab uno orti sunt, et hoc emortuo, tanquam sidera cœli in multitudinem, et sicut arena quæ est ad oram maris, innumerabilis, Propter hoc, inquit, quia uterque veram habuit fidem, Abraham videlicet, et Sara, ab uno corpore Abrabae et Saræ orti sunt innumerabiles populi. His verbis voluit ostendere quia non solum genuit Sara, verum etiam et plures quam aliqua fecundarum mulierum. Unum autem corpus dicit habere illos, propter hoc quod di. citur in Genesi: Quia erunt duo in carne una. Addidit quoque adhuc: Et hoc, inquiens, corpore emortuo nati sunt, non vita mortuo, sed semine. Senex enim homo semen quidem fundere potest, sed tamen soliditate seminis caret, ut filios procreare possit, nisi forte de adolescentula, ut alii ferunt. Sieut sidera coeli, vel arena maris, hyperbolicos dictum est. Per sidera autem caeli, boni intelligendi sunt ex utroque populo filii Abrahæ per fidem. At vero per nrenam maris reprobi accipiuntur ex Judaico populo filii Abrahæ per carnem, qui terrena semper quærentes, pondere peccatorum gravantur. Etsi stellæ coeli, sive arena maris, vel etiam illi qui designati sunt per hæc, innumerabiles sunt, Deo autem, cui omnia patent, numerabiles existunt. Juxta fidem. Id est, cum fide. Defuncti sunt omnes isti, non acceptis repromissionibus, sed a longe eas aspicientes, el salutantes, et confitentes quia peregrini et hospites nunt super terram.","english":"Therefore from one man, and him as good as dead, were born as many as the stars of heaven in multitude, and as the sand which is by the seashore, innumerable. For this reason, he says, because both had true faith—namely Abraham and Sarah—from one body of Abraham and Sarah innumerable peoples were born. By these words he wished to show that not only did Sarah bear children, but even more than any of the fertile women. But he says that they have one body, because of what is said in Genesis: \"For the two shall be one flesh.\" He added further: \"And this,\" he says, \"when the body was dead\"—dead not in life, but in seed. For an old man can indeed emit seed, but nevertheless lacks the firmness of seed so as to be able to beget children, unless perhaps from a young woman, as others report. \"As the stars of heaven, or the sand of the sea,\" is said hyperbolically. By the stars of heaven, however, are to be understood the good children of Abraham by faith from both peoples. But by the sand of the sea are received the reprobate children of Abraham according to the flesh from the Jewish people, who always seeking earthly things are weighed down by the burden of sins. Although the stars of heaven, or the sand of the sea, or even those who are designated by these, are innumerable, yet to God, to whom all things are open, they are countable. According to faith—that is, with faith. All these died, not having received the promises, but seeing them from afar and greeting them, and confessing that they were strangers and pilgrims on the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":798,"ref":"p798","source":"Qui enim hæc dicunt. Subaudi quia peregrini sunt super terram. Significant se patriam inquirere. Etsi quidem illius. Subaudi terræ. Meminissent, de qua exierunt, habebant utique tempus revertendi. Nunc autem. Dum nolunt reverti ad eam de qua exierunt, sed morantur in aliena, quasi peregrini. Meliorem appetunt, id est cœlestem. Duo quædam hic dignum est quærere. Cum enim supra dixisset: Translatus est Enoch, et non videbatur, ne videret mortem, bic dicit: Quia secundum fidem omnes isti mortui sunt. Et cum iterum dixisset: Non accepisse eos repromissiones, sed a longe eas aspexisse, superius dixit de Abel: Quia testimonium consecutus est, quod esset justus. Et de Enoch, quia translatus est. De Noe quoque, quia salvatus est condemnatione mundi. De Abraham nihilominus etiam Isaac et Jacob, nulli dubium quin plurimas promissiones tam de Christo quam de terra repromissionis acceperint. Quæ duo hujusmodi solutionem gerunt, quod primo dixit: Omnes isii mortui sunt cum fide, ita est intelligendum: Omnes isti mortui sunt, praeter solum Enoch, quem I novimus esse translatum. Quod vero subintulit, non accepisse eos repromissiones, manifestum est quia in quibusdam rebus aceeperunt, in quibusdam minime, neque plenitudinem. Accepit siquidem Enoch, ne videret mortem, accepit Noe, ut salvaretur, acceperunt et iJli plurimi.","english":"For those who say these things—understand: that they are strangers upon the earth—signify that they are seeking a homeland. And if indeed they had been mindful of that land from which they went out, they would have had opportunity to return. But now, in that they are unwilling to return to it from which they went out, but linger in a foreign land as strangers, they desire a better one, that is, a heavenly one. Here it is worth inquiring into two matters. For whereas above he had said, Enoch was translated, and he was not seen, lest he should see death, here he says: that according to faith all these died. And whereas he had again said that they did not receive the promises, but saw them afar off, above he said of Abel: that he obtained testimony that he was righteous. And of Enoch, that he was translated. Of Noah also, that he was saved from the condemnation of the world. Of Abraham likewise, and also Isaac and Jacob, there is no doubt that they received very many promises both concerning Christ and concerning the land of promise. These two matters have a solution of this kind: that when he first said, All these died in faith, it is to be understood thus: All these died, except Enoch alone, whom we know to have been translated. But as for what he added, that they did not receive the promises, it is manifest that in certain respects they did receive, and in certain respects not at all, nor the fullness. For Enoch did receive, that he should not see death; Noah did receive, that he should be saved; and those others also received very many things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":799,"ref":"p799","source":"Sed hæc quaedam erant illis libamina, quædam erant et primas degustationes futurorum, non plenitudo promissionum. Deus enim non solum quæ futura sunt nobis largitur, sed etiam quæ hujus viLe sunt necessaria præstat, sicut discipulis suis dicebat: Primum quærite regnum Dei et justitiam ejus, et hæc omnia, temporalia, inquantum vobis expediunt, adjicientur vobis. In hoc enim, quia in praesenIi sæculo ex parte laudem justitiæ promeruerunt, nec cum impiis perierunt, locupletesque fuerunt bonis temporalibus, licet peregrini essent, ut pole legitur do Abraham, quod erat dives in argento et auro, aliquas degustationes promissionum perceperant. In hoc vero, quia plenam promissionem, de longe tamen aspiciebant promissiones, quas veniens Christus praedicavit, dicens: Quoniam si quis dimiserit do. mum, aut fratres, aut sorores, aut patrem, aut matrem propter me, centuplum accipiet, et vitam aeternam possidebit, istam promissionem non sunt consecuti illi ante Domini adventum, licet omnia sua reliquissent, sicut et apostoli: sive etiam promissiones de Domini adventu non sunt consecuti: quoniam licet eis promissus esset, tamen non viderunt eum præsentem in mundo. Salutabant easdem quoque promissiones, id est optabant, sicut Dominus ait in Evangelio: Multi reges et prophetae cupicrunt videre quae vos videtis, et non vidcrunt; et audire quæ auditis, et non audierunt.","english":"But these things were certain first-fruits for them, certain foretastes of things to come, not the fullness of the promises. For God not only bestows on us the things that are to come, but also provides the things that are necessary for this life, as he said to his disciples: Seek first the kingdom of God and his righteousness, and all these temporal things, insofar as they are expedient for you, will be added to you. For in this respect—that in the present world they earned praise for righteousness in part, and did not perish with the wicked, and were rich in temporal goods, although they were strangers, as is read of Abraham, that he was rich in silver and gold—they received certain foretastes of the promises. But in this respect—that they looked from afar at the full promise, yet at a distance, the promises that Christ when he came preached, saying: For if anyone has left house, or brothers, or sisters, or father, or mother for my sake, he will receive a hundredfold and will possess eternal life—those before the Lord's advent did not obtain this promise, although they had left all their possessions, as the apostles also did; or again, they did not obtain the promises concerning the Lord's advent, since although he had been promised to them, they did not see him present in the world. They also greeted these same promises, that is, they longed for them, as the Lord says in the Gospel: Many kings and prophets desired to see what you see, and did not see it; and to hear what you hear, and did not hear it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":800,"ref":"p800","source":"Ex metaphora navigantium dixit, salutantes, qui a longe prospicientes desideratas civitates, antequam ingrediantur, eas salutatione praeveniunt, easque sibi familiares cfficiunt. Aspiciebant autem in fide istas promissiones, salutabant desiderio, confitebantur sermone, quod perigrini essent, juxta quod Psalmista dicit: Quoniam perigrinus sum apud te, sicut omnes patres mei. Peregrinus a peregre, id est a longe profiiscendo dictus est: peragrare enim, perambulare dicimus: nam in tabernaculis habitabant, qui scpulcra pecuniis emebant. Notum est quomodo peregrini erant, intantum ut etiam ubi suos sepelirent mortuos non haberent. Quapropter primo justius est peregrinum esse mundi hujus et hospitem, nihilque commune habere cum regibus hujus saeculi, removeri ab eis, sicut peregrinus. Ideo non confunditur. Id est non erubescit. Deus vocari Deus illorum. Paravit enim illis civitatem. Ideo, inquit, quia illi Deo crediderunt, nihilque de terrenis sibi præsumpserunt, ad hoc ut in illis spem suam ponerent, idcirco non crubescit omnipotens Deus vocari Deus illorum. Sic enim ipse dixit: Ego sum Deus Abraham, Deus Isaac, et Deus Jacob, per fidem videlicet et vitae meritum.","english":"He spoke this by a metaphor drawn from sailors, calling them greeters, who, seeing from afar the cities they long for, before they enter them greet them beforehand and make them familiar to themselves. But these looked upon the promises in faith, greeted them with desire, and confessed with their speech that they were strangers, just as the Psalmist says: For I am a stranger with you, as all my fathers were. A stranger is so called from \"from abroad,\" that is, from journeying from afar; for to traverse, we say, is to walk through. For they dwelt in tents, who bought tombs with their money. It is well known how they were strangers, to such an extent that they did not even have a place where they might bury their dead. Wherefore it is first more justly that one be a stranger and guest of this world, and have nothing in common with the kings of this age, but be removed from them, as a stranger. Therefore he is not ashamed. That is, he does not blush. That God be called their God. For he has prepared a city for them. Therefore, he says, because they believed in God, and presumed nothing for themselves from earthly things, so as to place their hope in him, for this reason almighty God does not blush to be called their God. For he himself said: I am the God of Abraham, the God of Isaac, and the God of Jacob, namely through faith and the merit of their life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":801,"ref":"p801","source":"Sic enim glorificatur, quando benignorum et optimorum hominum Deus vocatur, et colentium virtutem: sic econtrario confunditur et erubescit ineptiis nefandorum, si invocetur ab illis: unde dicit per prophctam: Per vos nomen meum blasphematur inter gentes. Illi autem erant ita clari virtutibus, ita confidentia pleni, ut non confunderetur, sed potius glorificaretur, cum illorum vocaretur Deus. Dicit autem generaliter, Deus terrae, et Deus coeli, siquidem et Deus gentium, et non solum gentium, sed etiam totis mundi, eo quod ipse condidit omnia. Sanctorum vero illorum non sic dicitur Deus solummodo per creationem, sed sicut amicus. Dicitur et Dominus nunc Deus Christianorum. Paravit, inquit, civitalem iMis: Hierusaiem scilicet coelestem, ideoque non dedit illis in praesenti Ecclesia hæreditatem. Vel etiam ideo non erubescit vo ari Deus illorum, quia secum prædestinavit illos regnare in coelesti civitate. Fide obtulit Abraham Isaac, cum tentaretur; et unigenitum offerebat, in quo susceperat repromissionem. Ad quem dictum est: Quia in Isaac vocabitur tibi semen: arbitrans quia et a mortuis suscitare potens est Deus. Quid est quod B. Jacobus in Ipistola sua mentionem Abrahae faciens, laudat eum summopere ex operibus suis, beatus vero Apostolus non opera illius, sed (idem attentissime commendat?","english":"For in this way he is glorified, when he is called the God of good and excellent men, and of those who cultivate virtue; and on the contrary, he is confounded and put to shame by the follies of the wicked, if he is invoked by them. Therefore he says through the prophet: Through you my name is blasphemed among the nations. But they were so renowned for virtues, so full of confidence, that he was not confounded, but rather glorified, when their God was invoked. He says generally, God of earth and God of heaven, since he is also God of the nations, and not only of the nations, but even of the whole world, because he himself created all things. But of those saints he is not said to be God only through creation, but as a friend. He is also now called the Lord, the God of the Christians. He has prepared, he says, a city for them: namely, the heavenly Jerusalem, and therefore he did not give them an inheritance in the present Church. Or also for this reason he does not blush to be called their God, because he predestined them to reign with him in the heavenly city. By faith Abraham offered Isaac, when he was tested; and he was offering his only-begotten son, in whom he had received the promise. To whom it was said: Because in Isaac shall your seed be called: reckoning that God is able even to raise from the dead. What is it that the blessed James, in his Epistle, making mention of Abraham, praises him exceedingly for his works, while the blessed Apostle commends not his works, but (the same thing most attentively?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":802,"ref":"p802","source":"Recte igitur beatus Jacobus ex operibus eum laudat quem sciebat etiam fide perfectum, Quoniam illis scribebat qui fidem quidem videbantur habere, sed eamdem fidem bonis operibus non exornabant. At vero beatus Paulus, qui illis scribebat qui opera bona legis videbantur habere, sed fidem perfectam non habebant, jure fidem Abrahæ attentius commemorat, quatenus studerent eum imitari; unde certe ut ostenderent quia qui filii Abrahae volunt esse, necesse est ut fidem et opera habeant, merito unus ex fide, alter nibilominus laudavit cum ex operibus. Fide, inquit, obtulit Abraham Isaac, cum tentaretur, licet non baberet filium liberum, nisi illum, et in illo percepisset promissiones, quod multarum gentium esset futurus pater: tamen non fuit ideo inobediens Deo; et quanquam contraria iterum audiret, dicente sibi Domino; Offer Isaac filium luum mihi, a quo jam audierat: Quia in Isaac vo. cabitur tibi semeu, non hæsitavit de promissionibus, credens quod a mortuis posset illum suscitare Deus, et ex eo multitudinem populorum multiplicare. Quapropter ideo filium mox offerre voluit, quia a Deo hunc continuo resuscitandum credebat. Sed ne posset quisquam dicere quia habebat alium filium, ex quo sperabat repromissionem implendam, propterea confidens obtulit istum; dicit Apostolus: Etiam unigenitum obtulit filium Abraham ipse, qui repromissiones de illo perceperat. Quare ergo tentavit illum.","english":"Therefore blessed James rightly praises him for his works, whom he knew to be perfect also in faith, because he was writing to those who indeed seemed to have faith, but did not adorn that same faith with good works. But blessed Paul, who was writing to those who seemed to have the good works of the law, but did not have perfect faith, rightly makes more careful mention of Abraham's faith, so that they might strive to imitate him; and hence certainly, in order to show that those who wish to be sons of Abraham must have both faith and works, he deservedly praised the one for faith, and the other nonetheless for works. By faith, he says, Abraham offered Isaac when he was tempted, although he had no free son except him, and in him had received the promises that he would be the father of many nations; yet he was not for that reason disobedient to God; and although he again heard things contrary, when the Lord said to him, Offer your son Isaac to me, from whom he had already heard, In Isaac shall your seed be called, he did not waver concerning the promises, believing that God could raise him even from the dead, and from him multiply a multitude of peoples. Wherefore he wished to offer his son at once for this reason, because he believed that he would be immediately raised by God. But lest anyone could say that he had another son, from whom he hoped the promise would be fulfilled, and that for this reason he confidently offered this one, the Apostle says: Abraham himself, who had received the promises concerning him, offered even his only-begotten son. Why then did he tempt him?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":803,"ref":"p803","source":"Deus? Nuuquid ignorabat fortem illum esse virum in fide et probatum? sciebat utique, tentavit autem eum non ut ipse cognosceret, sed ut aliis demonstrarei et manifestam ejus fortitudinem faceret, sicut ipse ostendit, dicens: Nunc cognovi quod timeas Dominum: id est, alios cognoscere feci quod timeas Deum. Unde et iN parabola eum accepit. Parabola, Graeco vocabulo, Latinedicitur similitudo, sive figura. Accepit eum in parabola de morte a Deo, qui dixit ei: Ne extendas manum tuam super puerum: quia ariete occiso iste salvatus est. Occisus est Isaac, quan. tum ad voluntatem patris pertinet. Deinde redonavit illum Deus patriarchae in parabola, id est in figura et similitudine passionis Christi. In similitudine erant omnia quae luuc agebantur in Abraham, quae pro nobis verus Abraham, Deus videlicet Pater, creator omnium gentium, in fine saeculi agere disposuerat. Abraham siquidem figuram Dei Patris gestabat, Isaac vero figuram Christi. Abraham portabat, ut Scriplura dicit, ignem et gladium: quia Deus Pater gladium passionis Christi quodammodo portavit, quando eum occidi permisit: unde dicit Filius in psalmo ad eum: Quoniam quem tu percussisti, hoc est permisisti [Suppl. percuti], persecuti sunt. Et Deus PaterperZachariam: Percutiam pastorem, id est percuti permittam.","english":"God? Did he not know that that man was strong in faith and proven? He certainly knew, but he tested him not so that he himself might know, but so that he might demonstrate it to others and make his strength manifest, as he himself shows, saying: \"Now I know that you fear the Lord\"—that is, I have made others know that you fear God. Hence he also received him in a parable. \"Parable,\" a Greek word, is rendered in Latin as \"similitude\" or \"figure.\" He received him in a parable concerning death from God, who said to him: \"Do not stretch out your hand over the boy,\" because when the ram had been slain, this one was saved. Isaac was slain as far as pertains to the will of the father. Then God gave him back to the patriarch in a parable, that is, in a figure and similitude of the passion of Christ. In a similitude were all the things that were done in Abraham, which for us the true Abraham—namely God the Father, creator of all nations—had arranged to do at the end of the age. Abraham indeed bore the figure of God the Father, but Isaac the figure of Christ. Abraham carried, as the Scripture says, fire and a sword, because God the Father in a certain manner carried the sword of Christ's passion, when he permitted him to be killed; whence the Son says to him in the psalm: \"Because those whom you struck\"—that is, permitted to be struck—\"they persecuted.\" And God the Father through Zechariah: \"I will strike the shepherd\"—that is, I will permit him to be struck.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":804,"ref":"p804","source":"Ignis quoque quem ferebat,caloret favor summae dilectionis illius est qua nos diligit,de qua dicitur: Sic Deus dilexit mundum, ut Unigenitum suum darct pro nobis. Nam sicut Abraham unicum et dilectum.ilium Deo victimam obtulit, ita Deus Pater unicum Filium pro nobis omnibus tradidit. Isaac autem ipse sibi ligni gestabat quibus erat imponendus, quia et Christus portabat lignum crucis in quo crucifigeretur. Aries significabat carnem Christi. Isaac oblatus est, et nonesi interfectus, sed aries tantum: quia Christus in passione oblatus cst, sed divinitas illius impassibilis mansit. Fide et de futuris benedixit Isaac, Jacob ei Esau. Fide de foturis benedixit eis, quia juxta quod eis imprecatus est, ita postea omnia illis credidit evenire, et quæ futura illis erant, ea benedicendo optavit. Potest aliter intelligi: De futuris mysteriis bencdixit eis, quia Jacob figuram Christi sive populi Christiani gestabat, Esau vero Judaici. Fide Jacob moriens singulos filiorum Joseph benedixit, et udoravit fas igium virgæ ejus. Legimus in Gencsi quod audiens Joseph aegrotare patrem suum, venit ad eum, et obtulit ei duos filios suos Ephraim et Manasse ad benedicendum: qui fidem babens omnia illis ovenire juxta quod eis exorabat, benedixit eos.","english":"The fire also that he carried, the warmth of it, is the fervor of that supreme love with which he loves us, of which it is said: \"God so loved the world that he gave his Only-begotten for us.\" For just as Abraham offered to God his only and beloved son as a victim, so God the Father handed over his Only-begotten Son for us all. But Isaac himself carried the wood by which he was to be laid upon the altar, because Christ also carried the wood of the cross on which he was to be crucified. The ram signified the flesh of Christ. Isaac was offered and was not killed, but only the ram: because Christ was offered in his passion, but his divinity remained impassible. By faith Isaac blessed also concerning things to come, Jacob and Esau. By faith he blessed them concerning things to come, because just as he invoked blessings upon them, so afterward he believed all things would come to pass for them, and the things that were to be for them he desired by blessing them. It can be understood otherwise: he blessed them concerning future mysteries, because Jacob bore the figure of Christ or of the Christian people, but Esau of the Jewish people. By faith Jacob, when dying, blessed each of the sons of Joseph, and adored the top of his staff. We read in Genesis that Joseph, hearing that his father was ill, came to him and offered him his two sons Ephraim and Manasseh to be blessed; he, having faith that all things would come to them just as he prayed for them, blessed them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":805,"ref":"p805","source":"Idcirco autem dicitur singulos illorum benedixisse quia super utrumque propriam benedictionem fudit, posuitque minorem ante majorem: quoniam prævidebat res ita futuras. Quodque sequitur: Et adoravit fastigium virgaeejus, id est virgae Joseph, intelligi dupliciter potest: spiritu siquidem prophetico afflatus Jacob, cognovit designari per illam virgam Joseph regnum Christi: per fastigium vero, id est summitatem virgae, potentiam ct honorem Christi regni, de qua Psalmista dicit: Virga recta est, virga regni tui. Ergo non virgam adoravit pro Deo, secundum ritum gentilium, qui idoia colebant, sed in virga Christum, cujus regnum et potentiam prævidebat figurari in illa. Quantum vero ad litteram pertinet, fortassis secundum consuetudinem illius temporis adoravit virgam Joseph, quem videbat dominum esse totius regni terræ Ægypti: ea scilicet ratione Esther legitur adorasse virgam Assueri. Fide Joseph moriens de profectione filiorum Israel memoratus est: et de ossibus suis mandavit. De profectione filiorum Israei locutus est, credens omnia vera esse quæ promiserat patribus eorum: praecipue quod dixerat ad A braham: Scito praenoscens quia peregrinum erit semen tuum in terra non sua, maleque tractabunt illos anBis 400; verumtamen gentem cui servierint judicabo ego, dicit Dominus, et post hæc revertentur in terram patrum suorum.","english":"Therefore it is said that he blessed each of them individually, because he poured his own blessing upon both, and he placed the younger before the greater, since he foresaw that things would turn out so. And what follows: \"And he adored the top of his rod,\" that is, of Joseph's rod, can be understood in two ways. For Jacob, inspired by the prophetic spirit, knew that the kingdom of Christ was signified by that rod of Joseph; and by the top, that is, the summit of the rod, the power and honor of Christ's kingdom, of which the Psalmist says: \"A straight rod is your rod, the rod of your kingdom.\" So he did not adore the rod as God, according to the custom of the Gentiles, who worshiped idols, but he adored Christ in the rod, whose kingdom and power he foresaw was figured in it. But as far as the literal sense is concerned, perhaps according to the custom of that time he adored the rod of Joseph, whom he saw to be lord of the whole kingdom of the land of Egypt; for by that same reasoning Esther is read to have adored the rod of Ahasuerus. By faith, Joseph, when dying, remembered the departure of the children of Israel and gave command concerning his bones. He spoke of the departure of the children of Israel, believing that all things were true which their fathers had been promised: especially what had been said to Abraham: \"Know beforehand that your seed will be a stranger in a land not its own, and they will treat them badly; but nevertheless I will judge the nation to which they will have been servants, says the Lord, and after these things they will return to the land of their fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":806,"ref":"p806","source":"Nequaquam ergo de suis ossibus mandaret Joseph, nisi plena fide sperarel reditum eorum in terra repromissionis. Dicit euim ei: Visitans visitabit vos Dominus post dies multos: forte ossa mea hinc vobiscum: et non solum tribus Josepk ossa patris sui deportaverat secum per desertum in terra repromissionis; sed etiam reliqui Iribus omnia patriarcharum ossa detulerunt, sepelieruntque ea ia Sichem, qui evenit in possessionem tribus Joseph. Nam Abraham, Isaac, et Jacob in spelunca duplici Arbeæ, quam Abraham emerat a filiis Eth, sepulti sum cum Sara, et Hebecca, et Lia: ubi et Adam cum Eva sepultus quiescebat. Fortassis vero quaerit aliquis, quæ causa exstiterit ut omnes illi sancti patres in terra repromissionis maluerint sepeliri quam alio in loco. Cui respondendum est: non curam gerendo sepulcrorum hoc agebant, sed potius quia Spiritu sanclo prævidebant Dominum in ea terra genus humanum per mortem redempturum ibique resurrecturum, summo cum desiderio ibi consepeliri optabant, quatenus eo resurgente pariter cum eo resurgent, Nos autem non debemus pusillanimes fieri ubicunque sepeliamur, cum plurimorum mariyrum nesciamus ubi corpora eorum gloriosa jaceant humala. Fide Meyses natus occultaMus est tribus mensibus a parentibus, eo quod vidissent elegantem infantem, et non timuerunt regis edictum.","english":"Joseph would by no means have given orders concerning his own bones unless he hoped with full faith for their return to the land of promise. For he says to them: Visiting, the Lord will visit you after many days: carry my bones from here with you. And not only did the tribe of Joseph carry its father's bones with it through the desert into the land of promise, but the other tribes also brought all the bones of the patriarchs and buried them in Shechem, which fell to the possession of the tribe of Joseph. For Abraham, Isaac, and Jacob were buried in the double cave of Arbee, which Abraham had bought from the sons of Eth, together with Sarah, Rebecca, and Leah; where also Adam rested buried with Eve. But perhaps someone asks what reason there was that all those holy fathers preferred to be buried in the land of promise rather than in another place. To him it must be answered: they did this not out of care for their tombs, but rather because by the Holy Spirit they foresaw that the Lord would redeem the human race in that land through death and would rise again there, and they desired with the greatest longing to be buried together there, so that when he rose they might rise together with him. But we ought not to be faint-hearted wherever we are buried, since we do not know where the glorious bodies of many martyrs lie buried. By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they did not fear the king's edict.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":807,"ref":"p807","source":"Non sua fide occultus est Moyses, qui adhuc rari non poterat; sed fide paremum suotum, patris scilicet ac matris, qui fidem habentes quod omnipotens Deus posset eum liberare et custodire, servaverunt illum tribus mensibus; deinde vero cum non potuissent eum celare propter vagitum ipsius, posuerunt eum in fiscellam scirpeam, posueruntque eum in carectum fluminis. Edictum enim erat hujusmodi regis, ut omnes pueri in flumine jactarentur. Sed quid est, quod dicit, non timuisse eos regis edictum? Si non timuerunt, quare custodierunt? In hoc ergo timuerunt, quia non sunt ausi retinere eum. In hoc vero quasi non timuerunt, quia non projecerunt illum in apertum fluvium, sed in fiscella posueruat eum, sicque immiserunt carecto fluminis, habentes spem atque fiduciam quod omnipotens Deus custodiret illum: quapropter ac si non timuissent reputatur illis. Unde ergo isti speraverunt salvari puerum, nisi fide? Viderunt, inquit, elegantem infantem: siquidem ab ortu nativitatis magna fuit illi infusa gratia venustatis: non natura hoc operante, quod natus est honestus infantulus, sed Branae divinæ dono, qui etiam barbaram illam mulierem Ægyptiam, filiam videlicet Pharaonis, ad hoc excitavit, ut amaret eum, ut sumeret, et nutriret.","english":"Moses was not hidden by his own faith, which as yet could scarcely be his, but by the faith of his parents, namely his father and mother, who, having faith that almighty God could deliver and protect him, kept him for three months; then, when they could no longer hide him because of his crying, they placed him in a basket of reeds and set it among the reeds of the river. For such an edict of the king had been issued, that all the male children should be thrown into the river. But what is it that he says, that they did not fear the king's edict? If they did not fear, why did they hide him? In this, then, they feared, because they did not dare to keep him; but in this they were as if they did not fear, because they did not throw him into the open river, but placed him in a basket and so set it among the reeds of the river, having hope and confidence that almighty God would protect him; wherefore it is reckoned to them as though they had not feared. From what source, then, did they hope the child would be saved, except from faith? She saw, he says, that the infant was beautiful: indeed, from the very beginning of his birth a great grace of beauty was poured into him—not by nature bringing this about, that the little child was born comely, but by the gift of divine grace, which also stirred up that Egyptian woman, a foreigner, namely the daughter of Pharaoh, to love him, to take him, and to nourish him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":808,"ref":"p808","source":"Fide Moyses grandis factus, negavit se esse filium filiæ Pharaonis: magis eligens affligi cum populo Dei, quam temporalis peccati habere jucundutatem, majores divitias æstimans thesauro Ægyptiorum improperium Christi: aspiciebat enim in remunerationem. Tanquam si diceret ad eos quibus hæc scribebat: Nullus nostrum dimisit aulam regalem amplam et claram, neque tales thesauros, neque cum posset filius regis esse contempsit, sicut Moyses fecit, qui non solum contempsit, srd etiam abnegavit: coelo quippe proposito, noluit admirari Ægyptiaci regni pulchritudinem: magis eligens cum populo Dei affligi quam peccati habere jucunditatem. Peccatum namque deputavit, si maneret in aula regis laetitia tempora!! fruens, suosque fratres in tribulatione relinqueret. Non affligi, inquam, cum aliis, peccatum esse putavit. Si igitur ille non affligi alacriter cum aliis peccatum esse judicavit, quantum cumulum peccati habituri sunt, qui a congregatione fidelium deseruntur? Vos, inquit, pro vobis ipsis patimini. Ille autem non solum pro se, solum aspiciens in remunerationem, sed etiam pro aliis hoc elegit, ut mercedem majorem acciperet, ultroque prujecit in tanta pericula, cum ei liceret et pie vivere, et sæcularibus bonis perfrui. Majores, inquit, divitias æstimans thesauro Ægyptiorum improperium Christi.","english":"By faith Moses, when he had grown great, refused to be called the son of Pharaoh's daughter, choosing rather to be afflicted with the people of God than to have the enjoyment of temporal sin, esteeming the reproach of Christ greater riches than the treasure of the Egyptians; for he looked to the reward. It is as if he were saying to those to whom he was writing these things: None of us has left a great and splendid royal court, nor such treasures, nor, when he could have been the son of a king, despised them, as Moses did, who not only despised but even refused; indeed, with heaven set before him, he would not admire the beauty of the Egyptian kingdom, choosing rather to be afflicted with the people of God than to have the enjoyment of sin. For he counted it a sin if he remained in the king's court, enjoying temporal gladness, and left his brothers in tribulation. Not to be afflicted, I say, with others, he considered to be a sin. If, therefore, he judged it a sin not to be afflicted willingly with others, how great a heap of sin will they have who are forsaken by the congregation of the faithful? You, he says, suffer for yourselves. But he, looking not only for himself to the reward, but also for others, chose this, that he might receive a greater reward, and of his own accord rushed into such great dangers, when it was permitted him both to live piously and to enjoy worldly goods. Greater, he says, riches than the treasure of the Egyptians, esteeming the reproach of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":809,"ref":"p809","source":"Improperium Christi dicit, quia pro Christo sustinuit Moyses improperium, qui unius essentiæ secundum divinitatem est cum Patre. Sive improperium Christi dicit: hoc est, qualem sustinuit Christus a suis propinquis. Sicut enim Christus improperium sustinuit a suis, quos tenerat redimere, quando ei dixerant: Daemonium habes, et cætera mala ei intulerunt usque ad passionem, Ita et Moyses improperium sustinuit in fratribus suis, quos volebat liberare; dicebant enim ei: Quis te constituit principem aut judirem super nos? Nunquid interficere me vis, sicut interfecisti heri Ægyplium? Similiter quando quilibet a domest cis, vel ab eis quibus beneficium præstitit, improperium SUItinet, improperium Christi patitur. Aspiciebat, inquit, in remunerationem suam, et populi. Itaque quando quisque adversi patitur aliquid, debet reducere ad memoriam quam remunerationem a Domino exinde sit recepturus. Fide reliquit Ægyptum, non veritus animositatem regis: invisibilem enim tanquam præsentem sustinuit. Legimus in Exodo quia, cum Moysi dictum esset a quodam Hebræo, qui faciebat injuriam fratri, quem Moysesvoluit increpare: Nunquid interficere me vis, sicut interrecisti heri Ægyptium? fugit Moyses in verbo isto, eo quod Pharao, audito hoc, quaereret ut eum interficeret. Sed cum manifestum sit fugisse illum in Madiam, quid est quod beatus Apostolus dicit: Non veritus animositatem regis?","english":"He calls it the reproach of Christ, because Moses endured reproach for Christ, who according to his divinity is of one essence with the Father. Or he calls it the reproach of Christ in this sense: such as Christ endured from his own relatives. For just as Christ endured reproach from his own people, whom he had come to redeem, when they said to him, \"You have a demon,\" and heaped other evils upon him even to the passion, so too Moses endured reproach among his brothers, whom he wished to set free; for they said to him, \"Who appointed you prince or judge over us? Do you want to kill me, as you killed the Egyptian yesterday?\" Similarly, whenever anyone endures reproach from members of his household, or from those to whom he has shown kindness, he suffers the reproach of Christ. He looked, it says, to his recompense, and that of the people. And so whenever anyone suffers some adversity, he ought to call to mind what recompense he will receive from the Lord on that account. By faith he left Egypt, not fearing the fierceness of the king: for he endured as though seeing the invisible one. We read in Exodus that, when it was said to Moses by a certain Hebrew who was doing injury to his brother, whom Moses wished to rebuke, \"Do you want to kill me, as you killed the Egyptian yesterday?\" Moses fled at this word, because Pharaoh, having heard this, sought to kill him. But since it is manifest that he fled into Midian, what is it that the blessed Apostle says: \"He did not fear the fierceness of the king\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":810,"ref":"p810","source":"Si enim non timuit, quare fugit? Quod ergo fugit, Mens fuit, credens a Deo liberari; et prætendit exterius limorem, cum interius nullum haberet metum: ideoque sic ei reputatur, quasi non timuisset. Idcirco enim noluit ibi manere, ne causa jactantiae videretur se in apertum periculum præcipitare, ac tentare Dominum Deum suum, quod omnino fieri non licet. Sancti enim quandiu habent quid faciant, Deum tentare non debent, sed debent imitari Dominum snum, qui frequenter locum dedit Judæis, audientes quod ipse praecipit dicens: Cum vos persecuti fuerint in una civitate, fugite in aliam. Fuga ergo Moysi tota fuit exterior: quoniam maximam fidem de Dei auxilio habebat. Unde Apostolus dicit: Invisibilem, inquiens, Dominum tanquam præsentem sustinuit. Quod est dicere: Ita erat fidens de Dei adjutorio, et ita semper de ejus protectione securus erat, tanquarn omnipotentem Deum, qui naturae est invisibilis, semper præsentem aspiceret. Fidecelebravit Pascha et sanguinis effusionem, ne qui vastabat primitiva, tangeret eos. Fide, qua Moyses credidit per illum sanguinem salvandum esse populum, celebravit Pascha.","english":"For if he did not fear, why did he flee? Therefore, in that he fled, his mind was believing that he would be delivered by God; and he pretended fear outwardly, when inwardly he had no fear at all: and therefore it is reckoned to him as though he had not feared. For this reason he was unwilling to remain there, lest he should seem, for the sake of vainglory, to rush into open danger and to tempt the Lord his God, which is altogether not permitted to be done. For the saints, as long as they have something they can do, ought not to tempt God, but ought to imitate their Lord, who frequently gave place to the Jews, when they heard what he himself commanded, saying: When they have persecuted you in one city, flee to another. Therefore the whole of Moses' flight was outward, since he had the greatest faith in God's help. Hence the Apostle says: He endured, saying, the invisible Lord as though present. That is to say: He was so trusting in God's assistance, and was always so secure in his protection, as though he always beheld the omnipotent God, who is invisible by nature, as present. By faith he celebrated the Passover and the shedding of blood, so that he who was destroying the firstborn might not touch them. By the faith by which Moses believed that the people would be saved through that blood, he celebrated the Passover.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":811,"ref":"p811","source":"Ex sanguinis effusione celebravit Pascha, qno linivit postes, ne angelus, qui primitiva Ægyptiorum vastabat, affligeret Israelitas:acsi illis diceret: Si sanguis agni typici in medio Ægyptiorum, et in tanta devastatione illæsos servavit Judæos quorum postea fuerunt respersi illo sanguine: muho amplius salvabit nos sanguis veri Agni, hoc est Christi:: quorum hostia, id est frontes signo munitae sunt passionis Christi. Timuit enim illum sanguinem angelus, intelligens ibi dominicam mortem: ac propterea non teligit postes, licet quod fiebat nihil esset, sed quod per illud significabatur magnum erat. Sanguine agni illinuntur Israelitarum postes, ne vastator angelus audeat inferre mortem: signantur dominicæ mortis signo fideles populi in frontibus ad tutelam salutis, ut ab interitu liberentur. Fide transierunt mare Rubrum, tanquam per aridam terram: quod experti Ægyptii, devorati sunt. Ac si diceret illis quibus ista scribebat: Intantum fidem firmiter tenere debemus, ut quando in desperationem aliquam animus noster fluctuat, tunc quoque fidei simus (sic). ut liberemur, ac si usque ad mortem veniamus, ac si de nobis ab omnibus desperetur. Quaenam spes poterat esse illis? ex una enim parte erat mare, ex altera cingebantur altissimis montibus, a tertia erant hostes: si vellent fugere, aut in mari erant perituri, aut in manus Ægyptiorum inciderent: habentes autem fidem, cuncta vicerunt.","english":"By the shedding of blood he celebrated the Passover, with which he smeared the doorposts, so that the angel who was destroying the firstborn of the Egyptians might not afflict the Israelites: as if he were saying to them: If the blood of the typical lamb in the midst of the Egyptians, and amid such great devastation, preserved unharmed the Jews, who afterwards were sprinkled with that blood, how much more will the blood of the true Lamb, that is, of Christ, save us: whose offerings, that is, their foreheads, were fortified with the sign of Christ's passion. For the angel feared that blood, understanding the Lord's death to be there: and therefore he did not touch the doorposts, although what was done was nothing, but what was signified through it was great. With the blood of the lamb the doorposts of the Israelites are smeared, so that the destroying angel may not dare to bring death: the faithful peoples are signed on their foreheads with the sign of the Lord's death for the protection of salvation, so that they may be freed from destruction. By faith they crossed the Red Sea, as through dry land: which when the Egyptians experienced, they were swallowed up. As if he were saying to those to whom he was writing these things: We ought to hold the faith so firmly that when our mind wavers into some despair, we too may then be of faith, so that we may be delivered, even if we come to the point of death, even if all despair of us. For what hope could there be for them? On one side was the sea, on the other they were surrounded by the highest mountains, on a third were the enemies: if they wished to flee, they would either perish in the sea or fall into the hands of the Egyptians: but having faith, they conquered all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":812,"ref":"p812","source":"Fide enim, qua credidit Moyses Deo, ad verbum illius percussit mare, ct divisit illud in duodecim divisiones: juxta quod in psalmo dicitur: Credentesque omnes illae tribus sicco vestigio posse transire, mare ingressae sunt, sed tribus Juda primum. Juxta quod in Osee legitur: Lauda, inquit, princeps, cum Deo in mari: quia propter illud mare Hebraeis fuit a dextris et sinistris pro muro, præbens ei. siccum iter, Ægyptios submersit. Unde dicit Apostolus: Quia experii illud Ægyptii devorati sunt. Cognoverunt enim quod mare esset: ex hoc enim apparuit aquam esse, quia illi venientes absorpti sunt; et ex hoc apparuit non esse phantasiam, sed rerum veritatem: quia experti Ægyptii devorati sunt. Allegorice autem mare Rubrum baptismus est, rubore sanguinis Christi consecratus. Hebraei qui exierunt de Ægypto, et transierunt per mure Rubrum, fideles sunt, quiderelinquentes tenebras infidelitatis, transierunt per fontem baptismatis. Pharao et Ægyptii mortui sunt in mari, quia in fonte baptismatis morluus est diabulus, amittendo potestatem quam habebat; mortua sunt etiam peccata originalla et actualia, si qua antea erant. Fide muri Hiericho corruerunt circuitu dierum septem. Non enim tubarum sonitu murorum saxa dejecit, etiamsi per decem mille annos quis tubis insonaret: sed fide, qua crediderunt Deo, dejecerunt illos.","english":"For by the faith with which Moses believed God, at His word he struck the sea and divided it into twelve divisions, according to what is said in the psalm: and all those tribes, believing that they could cross with dry footstep, entered the sea, but the tribe of Judah first. According to what is read in Hosea: Rejoice, he says, O prince, with God in the sea; because on account of that sea there was for the Hebrews on the right and on the left a wall, providing them a dry path, and it submerged the Egyptians. Whence the Apostle says: Because the Egyptians, having tested it, were devoured. For they knew that it was the sea; for from this it appeared that it was water, because they, coming on, were swallowed up; and from this it appeared that it was not a phantom but the truth of things, because the Egyptians, having tested it, were devoured. Allegorically, however, the Red Sea is baptism, consecrated by the redness of the blood of Christ. The Hebrews who went out from Egypt and passed through the Red Sea are the faithful, who, leaving behind the darkness of unbelief, passed through the font of baptism. Pharaoh and the Egyptians died in the sea, because in the font of baptism the devil died, by losing the power that he had; original and actual sins also died, if any existed beforehand. By faith the walls of Jericho fell down through a circuit of seven days. For it was not by the sound of trumpets that he cast down the stones of the walls, even if for ten thousand years someone should sound the trumpets; but by the faith with which they believed God, they cast them down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":813,"ref":"p813","source":"Legimus quod Dominus Josue praeceperat aream deportari per septem dies in circuitu Hiericho, ac sic personare tubis. Septimo autem die cum increpuissent tubis, corruerunt muri Hiericho, quod a magno mysterio non vacat. Hiericho, quae interpretatur Luna, speciem hujus mundi tenet; quia sicut luna menstruis eompletionibus deficit, ita hic mundus quotidianis defectibus cadit. In area vero Ecclesia figuratur. In tubis autem aereM, prædicatores fortes accipiuntur. Josue, qui circumducit aream, Christus est, qui Ecclesiam suam per hunc mundum gubernat. Hanc vero urbem Hiericho diebus septem Israelitæ ferentes arcam, aereis tubis clangentibus circumeunt, et muri ejus per arcae praesentiam atque ærearum tubarum sonitum cadunt: quia in hoc tempore, quod septem dierum vicissitudine volvitur, dum fertur area, id est, dum orbem circumiens novatur Ecclesia ad praedicantium voces, quasi ad tubarum sonitum, muri Hiericho, id est elatio hujus mundi, et principes, atque superbia infidelitatis obstacula corruunt: donec in fine temporum mors novissima inimica destruetur. Fide Raab meretrix non periit cum incredulis, excipiens exploratores cum pate.","english":"We read that the Lord had commanded Joshua that the ark be carried around Jericho for seven days, and so to sound the trumpets. But on the seventh day, when they had blown the trumpets, the walls of Jericho fell, which is not without a great mystery. Jericho, which is interpreted as \"moon,\" represents the figure of this world, because just as the moon wanes in its monthly completions, so this world falls through daily declines. But in the ark the Church is figured. In the bronze trumpets, moreover, the strong preachers are understood. Joshua, who leads the ark around, is Christ, who governs His Church through this world. But this city of Jericho the Israelites, carrying the ark, go around for seven days with bronze trumpets blaring, and its walls fall through the presence of the ark and the sound of the bronze trumpets: because in this time, which rolls on through the alternation of seven days, while the ark is carried—that is, while the Church, going around the world, is renewed at the voices of the preachers, as if at the sound of trumpets—the walls of Jericho, that is, the pride of this world, and the princes, and the barriers of the unbelief of pride fall, until at the end of times death, the last enemy, is destroyed. By faith Rahab the harlot did not perish with the unbelievers, receiving the spies with open...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":814,"ref":"p814","source":"Magnam consolationem et exhortationem beatus Apostolus isto in loco oronibus præbet: ut si meretrix et idololatra sola fide salvata est, multo magis illi salvabuntur, qui ad graviora non sunt prolapsi: ac si patenter diceret: Inhonestum est, si meretrice infideliores estis. Illa tantum homines nuntiantes audivit, confestimque cred dit; vos autem non solum homines auditis, verum etiam voces prophetarum quae per omne sabbatum leguntur; et insuper ipsum Filium Dei ad vos missum non agnoscitis: nam et in Raab effectus fidei conseeutus est: omnibus quippe pereuntibus, sola salvata est. Raab amem, quæ interpretatur dilatata, figuram tenet Ecclesiae, quæ dilatata est ab Oriente in Occidentem, ab aquilone in meridiem; et latitudinem charitatis habet, intantum ut edam pro ipsis inimieis orationem fundat; et bene de extraneis atque alienis gentibus erat illa Raab meretrix, juvenibus in desideriis carnis ac fornicationibus deserviens: quia Ecclesia aliena erat ante Domini adventum a Deo, secundum desideria carnis vivens, fornicationi atque idololatriae deserviens: postquam autem Jesus verus misit ad eam duos exploratores, hoc est, Petrum et Paulum, sive duo Testamenta, fidelis effecta, reliquit fornicationem idololatriæ, sicque salvata est, et salvatur quotidie, ne pereat cum infidelibus.","english":"The blessed Apostle offers great consolation and exhortation in this passage: if a prostitute and idolater was saved by faith alone, much more will those be saved who have not fallen into graver sins—as if he were plainly saying: It is shameful if you are more faithless than a prostitute. She heard only men bringing the report, and immediately believed; but you hear not only men, but also the voices of the prophets, which are read every Sabbath; and beyond that, you do not recognize the very Son of God sent to you. For in Rahab too the effect of faith was attained: when all were perishing, she alone was saved. Now Rahab, which is interpreted as \"enlarged,\" holds the figure of the Church, which has been enlarged from the East to the West, from the North to the South; and she has the breadth of charity, to such an extent that she pours out prayer even for her very enemies. And rightly was that Rahab a prostitute, belonging to foreign and alien nations, serving young men in the desires of the flesh and in fornication: because the Church was alien to God before the Lord's coming, living according to the desires of the flesh, serving fornication and idolatry. But after the true Jesus sent to her two spies—that is, Peter and Paul, or the two Testaments—she was made faithful, abandoned the fornication of idolatry, and so was saved, and is saved daily, lest she perish with the unbelievers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":815,"ref":"p815","source":"Hucusque narravit de legislatore et de patribus antiquis; nunc dicturus est de judicibus, qui fuerunt post Josue, nomina eorum tantummodo commemorans, propter brevitatem sermonis: qui per fidem pugnaverunt et gentes plurimas vicerunt. Et quid adhuc dicam? deficiet enim me tempus enarrantem. Hoc est, deficiet me tempus destinatum ad scribendam epistolam, si cuncta illururn facta prosequi volucro, quos hactenus commemoravi: sive quæ narrare possum de his qui successores illorum fuerunt. De Gedeon, Barach, Samson, Jepthe, David, Samuel et prophetis, qui per fidem vicerunt regna. Quod omnes in commune commemorat, illud est, quod singulorum opera eadem fide acta sunt, quia omnes illi simul per fidem vicerunt regna. Gedeon siquidem accipiens signum a Domino, in viris, qui hauserunt aquam, ac de quibus Dominus dixit ei: In his superabis Madhan. In vellere quoque humido, sicco (sic) repletus prostravit Zebee et Salmana: accepitque victoriam ex hostibus. Allegorice autem Gedeon, qui interpretatur in utero circumiens, significat Dominum Jesum Cbristum, qui per incarnationis mysterium in utero Virginis collocatus, plenitudine divinitatis, qua omnia replet, totum mundum circumdat: quia implendo omnia, circumdat omnia.","english":"Up to this point he has spoken of the lawgiver and of the ancient fathers; now he is about to speak of the judges who came after Joshua, merely recalling their names, for the sake of brevity: who by faith fought and conquered very many nations. And what more shall I say? For time will fail me in recounting. That is, the time allotted for writing the letter will fail me, if I wish to pursue all the deeds of those whom I have thus far mentioned, or of those things which I can relate concerning those who were their successors. Of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, who by faith conquered kingdoms. What he mentions in common for all is this: that the works of each individual were done by the same faith, because all of them together by faith conquered kingdoms. For Gideon, receiving a sign from the Lord, among the men who lapped the water, and of whom the Lord said to him: In these you will overcome Midian. Also in the fleece wet and dry, thus filled, he laid low Zebah and Zalmunna, and received victory over his enemies. Allegorically, however, Gideon, which is interpreted as \"going about in the womb,\" signifies the Lord Jesus Christ, who through the mystery of the incarnation was placed in the womb of the Virgin, and by the fullness of divinity, with which he fills all things, encircles the whole world: because by filling all things, he encircles all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":816,"ref":"p816","source":"autem viri qui manibus aquam hauserunt, et accepto igne in lagenis contra Madian profecti sunt, confractisque lagenis ignis resplenduit, tubisque increpuerunt, simulque hostes in fugam versi sunt, typum tenet sanctorum prædicatorum, qui fidem sanctae Trinitatis habentes, signo dominicæ passionis insigniti sunt; quod designantur per Tan literam, quæ suo numero exprimit, et quæ apud veteres Judæos similitudinem crucis ha. bebat. Lagenæ autem, quæ sunt vasa fictilia, significant corpora eorumdem praedicatorum infirma, de quibus idem egregius prædicator dicit: Habemus thesaurum istum in vasis fictilibus. Sonus tubarum vocem praedicatorum exprimit. Fractis ergo lagenis resplenduit ignis, hostesque in fugam versi sunt Madianitae, qui typum tenent principum: quia postquam sancLi martyres ab hoc sæculo deficiunt, crescunt miracula: sicque virtute miraculorum concussi in fugaro vertuntur, scilicet aut fidei se subdendo, aut etiam a tormentis cessando, victi timore signorum. Illud quoque non vacat a mysterio quod Gedeone orante vellus primo madidum fuit et terra sicca; secundo vero vellus siccum, et tota terra madida. VelIus enim figuram tenet populi Judaici, terra autem omnium gentium.","english":"But the men who drew water with their hands, and having taken fire in jars set out against Midian, and when the jars were broken the fire shone forth, and they sounded the trumpets, and at once the enemies were put to flight—this bears the figure of the holy preachers, who, holding the faith of the holy Trinity, are marked with the sign of the Lord's passion; which is designated by the letter Tau, which is expressed by its number, and which among the ancient Jews had the likeness of the cross. But the jars, which are earthen vessels, signify the weak bodies of these same preachers, of whom the same distinguished preacher says: We have this treasure in earthen vessels. The sound of the trumpets expresses the voice of the preachers. When the jars, then, were broken, the fire shone forth, and the Midianites were put to flight, who bear the figure of the rulers: because after the holy martyrs depart from this world, miracles increase; and thus, shaken by the power of miracles, they are turned to flight—namely, either by submitting themselves to the faith, or even by ceasing from torments, conquered by fear of the signs. Nor is that without mystery, that when Gideon prayed, the fleece was first wet and the ground dry; but second, the fleece dry and the whole ground wet. For the fleece bears the figure of the Jewish people, but the ground, of all the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":817,"ref":"p817","source":"Jure ergo vellus primum madidum fuit, terra mansilsicca: quia quando Judaicus populus rore supernae sapientiæ fuit humectatus ante Domini adventum, omnes gentes siccitate fidei et sapientiæ exsiccatae erant. Ilerum cum post Domini adventum omnes gentes rore sapientiae fuerunt madidæ effectae, Judæa ariditate periit. Barach. Ipse est Lapidotb maritus Debboræ, qui fide, qua credidit propbetissae, superavit Sisaram omnesque currus ejus. Samson tide qua credidit impetrare a Deo quod orabat, plures interfecit moriens quam vivens: dixit enim: Domine Deus, memento mei, et redde nunc mihi pristinam fortitudinem, Deus meus, ut ulciscar me de inimicis meis: et pro amissione duorum luminum unam recipiam ultionem. JepLhe fidem habuit, pugnando contra filios Ammon et in filiam suam offerendo, licet in hue stulie egisset, quod omnipotentem Deum sanguinem humanum fundens putavit placare; vovit siquidem, ut si ei Dominus victoriam daret de filiis Ammon, immolaret ei quicunque primus occurreret ei de domo sua, quod ita et fecit, nam occurrit ei filia sua, quam post deploratam virginitaLem occidit. Sed potest quaeri qua de causa mos inoleverit ut omni anno virgines Hebraeorum plorent filiam Jepthe: quae ista cognoscitur esse ratio, ut dum cernunt deplorari illam a filiabus suis, nemo ad tantam stultitiam tantumque piaculum audeat prosilire, ut Deo sanguinem fundat humanum.","english":"By right, therefore, the fleece was first wet and the ground remained dry, because when the Jewish people had been moistened with the dew of heavenly wisdom before the Lord's coming, all the nations were dried up with the drought of faith and wisdom. Again, when after the Lord's coming all the nations had been made wet with the dew of wisdom, Judea perished in dryness. Barach: he is Lapidoth, the husband of Deborah, who by the faith with which he believed the prophetess overcame Sisera and all his chariots. Samson, by the faith with which he believed that he would obtain from God what he prayed for, killed more in dying than in living; for he said: Lord God, remember me, and restore now to me my former strength, my God, that I may avenge myself on my enemies: and for the loss of two eyes I shall receive one vengeance. Jephthah had faith, in fighting against the sons of Ammon and in offering up his daughter, although in this he had acted foolishly, in that he thought to appease the almighty God by shedding human blood; for he vowed that if the Lord gave him victory over the sons of Ammon, he would sacrifice to him whoever first came out to meet him from his house, which he also did, for his daughter came out to meet him, whom he killed after lamenting her virginity. But it may be asked for what reason the custom grew up that every year the virgins of the Hebrews mourn the daughter of Jephthah: the reason is understood to be this, that when they see her lamented by her daughters, no one may dare rush into such great folly and such great sin as to shed human blood for God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":818,"ref":"p818","source":"David fide plenus processit contra Philisthaeum, et inferfecit eum; et quoniam Deo credidit, multas promissiones de Cbristo promeruit. Samuel propheta et sacerdos fidem habuit perfectam, quia unxit David in regem ad verbum Domini, et occidendo regem Amalech. Operati sunt justitiam. Quia quod credidcrunt opere compleverunt, exornantes eamdem fidem. Adepti sunt repromissiones. De Christo, vel de patria coelesti. Abraham onim de Christo promissionem accepit, dicente sibi Domino: In semine tuo, id est in Christo, benedicentur omnes gentes. David quoque plurimas, cui Dominus dixir: Cum dormieris cum patribus tuis suscitabo semen tuum, quod epredietur de lumhis tuis, et firmabo thronum ejus super thronum tuum. Et alibi: De fructu ventris tui ponam super sedem meam. Et cum jurejurando: Semel, inquit, jnravi in sancto meo, si David mentiar, semen ejus in æternum manehit. Obturaveruut ora leonum. Ut Samson, David, Daniel bis missus in lacum. Exstinxerunt impetum ignis. Sicut tres pueri Danielis socii, jussu Nabuchodonosor, Chaldaica urgente vesania, missi sunt in fornacem ignis ardentis quibus nihil molestiæ intulit. Effugaverunt aciem gladii. Id est repulerunt fortitudinem hostium a se valide pugnando, sicut Josue, Gedeon, David, aliique principes et reges Judæorum. Convaluerunt de infirmitate.","english":"David, full of faith, went out against the Philistine and slew him; and because he believed God, he obtained many promises concerning Christ. Samuel the prophet and priest had perfect faith, because he anointed David as king at the word of the Lord, and by putting to death the king of Amalek. They wrought righteousness. Because what they believed they fulfilled in deed, adorning that same faith. They obtained the promises. Concerning Christ, or concerning the heavenly homeland. For Abraham received the promise concerning Christ, when the Lord said to him: In thy seed, that is in Christ, shall all nations be blessed. David also received very many, to whom the Lord said: When thou shalt sleep with thy fathers, I will raise up thy seed, which shall proceed from thy loins, and I will establish his throne above thy throne. And elsewhere: Of the fruit of thy womb I will set upon my seat. And with an oath: Once, he says, I have sworn in my holy one, if I lie to David, his seed shall remain for ever. They stopped the mouths of lions. As Samson, David, Daniel sent twice into the den. They quenched the violence of fire. As the three youths, Daniel's companions, by the command of Nebuchadnezzar, when Chaldean madness pressed on, were sent into the furnace of burning fire, to whom it brought no harm. They escaped the edge of the sword. That is, they repelled the strength of enemies from themselves by fighting valiantly, as Joshua, Gideon, David, and other leaders and kings of the Jews. They grew strong from weakness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":819,"ref":"p819","source":"Ut Job et Ezechias, qui cum ægrotasse usque ad mortem, Domino sibi propitio redditus est pristinæ sanitati per spatium annorum: possumus et infirmitatis nomine malum captivitatis intelligere, de qua iiberati sunt Domino volente, Cyro jubente, Esdra et Nebemia procurante. Fortes facti sunt in bello. Ut Jesus Nave successor Moysi; Samson, qui mandibula asini multos Philistinorum interfecit; David quoque rex; Judas Machabæus et fratres ejus, quorum temporibus etiam sex millia Judxorum interfecerunt centum millia hostium; et tria millia missi Antiochiam in auxilium Demetrii, peremerunt millia. Castra verterunt exterorum. Il est, in fugam frequenter cocgerunt. Castra dicuntur a castrando, eo quod ibi castretur libido: non est enim mos militaris ut pergentes In prælium uxores aut feminas alias secum ducant. Duo quondam principes terræ cum comitatu uxorum perrexerunt in bellum: Darius videlicet, atque Antonius; sed uterque inibi corruit. Darius quidem suporatus est ab Alexandro, Antonius vero ab Uctaviano Augusto. Acceperunt mulieres de resurrectione mortuos suos. Eas mulieres dicit quarum filii ab Elia et Eliseo resuscitati sunt, quos illac acceperunt post resuscitationem, non ut eos haberent in maritos, sed quos amiserant in morte, receperunt vivos. Alii autem distenti suntt non suscipientes redemptionem, ut meliorem invenirent resurrectionem.","english":"Like Job and Hezekiah, who, when they had been sick even to death, were restored to their former health by a span of years, with the Lord favorable to them; we can also understand by the name of infirmity the evil of captivity, from which they were freed by the Lord's will, Cyrus commanding, Ezra and Nehemiah managing it. They became strong in war. Like Joshua son of Nun, successor of Moses; Samson, who with the jawbone of an ass killed many of the Philistines; David the king also; Judas Maccabeus and his brothers, in whose times also six thousand Jews killed a hundred thousand of the enemy; and three thousand sent to Antioch to aid Demetrius destroyed thousands. They turned the camps of foreigners. That is, they frequently forced them into flight. Camps (castra) are so called from castrating (castrando), because there lust is castrated; for it is not military custom that those going into battle should bring with them their wives or other women. Once two princes of the earth went to war with a retinue of wives: namely Darius, and Antony; but each of them fell there. Darius indeed was overcome by Alexander, but Antony by Octavian Augustus. Women received their dead by resurrection. He means those women whose sons were raised by Elijah and Elisha, whom they received after their raising, not that they might have them as husbands, but those whom they had lost in death they received alive. But others were stretched out, not accepting redemption, so that they might find a better resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":820,"ref":"p820","source":"Plurimi sanctorum distenti sunt, hoc est in cruce extensi, funibus colligati, sicut beatus Andreas; seu dist nti, hoc est ad capita duarum arborum colligati ac disrupti; vel etiam ad brachia equorum indomitorum extincti, ab eis disrupti; vel certe distenti, hoc est decollati: quæ omnia in sanctis martyribus videntur esse completa. Non susceperunt redemptionem, hoc est liberationem in præsenti, ad hoc ut salvarentur a tormentis,ut meliorem atque gloriosiorem invenirent resurrectionem in futurum, quoniam quo ampliora quis tormenta pro Deo in præsenti sustinet, eo gloriosior in resurrectione apparebit. Alii vero ludibria et verbera experti, insuper et vincula, et carceres. Ludibria dicuntur a ludo, hoc est irrisione: primo enim saneti martyres ludibriis atque irrisionibus ludebantur, deinde verberibus afficiebantur: sicque vinculis astricii ponebantur in carcerem; ad postremum vero interficiebantur diversis et exquisitis tormentis. Lapidati sunt. Ut Naboth, Jeremias in Ægypto, a reliquiis fransmigratorum; Ezechiel in Babylone, aliique quamplures in Novo Testamento. Secti sunt. Hic plutalis numerus pro singulari positus est: nominem enim Icgimus sanctorum in Veteri Testamento sectum, nisi Isaiam prophetam, quem fecit secari serra lignea Manasses rex, qui filiam ejus habebat in uxorem. Tentati sunt.","english":"Very many of the saints were stretched out, that is, extended on a cross and bound with cords, like the blessed Andrew; or stretched out, that is, bound to the tops of two trees and torn apart; or even fastened to the arms of unbroken horses and torn apart by them; or certainly stretched out, that is, beheaded: all these things are seen to have been fulfilled in the holy martyrs. They did not receive redemption, that is, deliverance in the present, for the purpose of being saved from torments, so that they might find a better and more glorious resurrection in the future, since the greater the torments anyone endures for God in the present, the more glorious he will appear in the resurrection. But others experienced mockings and scourgings, and moreover chains and prisons. Mockings are so called from sport, that is, from derision: for first the holy martyrs were made sport of with mockings and derisions, then they were struck with scourgings; and thus, bound with chains, they were put into prison; but at last they were killed with various and exquisite torments. They were stoned. As Naboth, Jeremiah in Egypt, by the remnant of the transmigrated; Ezekiel in Babylon, and very many others in the New Testament. They were sawn. Here the plural number is put for the singular: for we read of no saint in the Old Testament sawn, except the prophet Isaiah, whom King Manasseh, who had his daughter as a wife, had sawn with a wooden saw. They were tempted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":821,"ref":"p821","source":"Ut Abraham et alii multi non ad deceptionem, sed potius ad probationem, illa scilicet tentatione de qua dicitur: Tentat vos Dominus Deus vester, id est, probat vos: nam Deus iutentator malorum est. In occisione gladii mortui sunt. Ut Urias, et Josias, et alii multi. Circuierunt in melotis, in pel. libus caprinis, egentes, angusti, afflictati. Eliam in hoc loco debemus intelligere, et alios qui taliter egerunt; et qui afflicti undique penuriis et tribulationibus, angustiati fide sustinuerunt omnia, ut ad desiderium superiorum possent pervenire. Omnis antem indigentia et egestas angustia vocatur; quia angustiatur homo, id est affligitur seu fame, seu alia inopia. Melotam dicunt quidam genus esse vestimenti ex pellibus eaprinis, ex uno latere dependens, quo genere vestimenti propter asperitatem in Ægypto monachi dicantur uti. Elias quoque legitur usus illo fuisse; et Graece ovis dicitur, vel quadrupes quodlibet: unde pellis ovina. At vero quidam.dicunt ex pellibus taxi genus vestimenti esse compositum: est enim anima! quod taxus vocatur, solius in cavernis terræ habitare, cujus pellis hispidi esse fertur, a quo nomine derivatur vocabulum hujus vestis, id est a melo melota. Quibus dignus non erat mundus.","english":"As Abraham and many others did—not for deception but rather for testing, that is, by that temptation of which it is said, \"The Lord your God tests you,\" that is, proves you; for God is not a tempter of evils. They died by the slaughter of the sword, as Uriah, and Josiah, and many others. They wandered about in sheepskins, in goatskins, destitute, distressed, afflicted. In this place we ought to understand Elijah, and others who acted in such a way; and who, afflicted on every side by want and tribulations, distressed, endured all things by faith, so that they might be able to attain to the desire of the things above. But all want and destitution is called distress, because a person is straitened, that is, afflicted, whether by hunger or by some other lack. Some say that a melote is a kind of garment made of goatskins, hanging down from one side, of which kind of garment the monks in Egypt are said to make use because of its roughness. Elijah also is read to have used it; and in Greek it means a sheep, or any quadruped; whence a sheepskin. But some say that a kind of garment is made from the skins of the taxus; for there is an animal called the taxus, which lives only in caves of the earth, whose skin is said to be shaggy, from which name the word for this garment is derived, that is, melota from melo. Of whom the world was not worthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":822,"ref":"p822","source":"Mundi nomine hic sub una significatione possumus intelligere amatores mundi, qui terrena solummodo appetenles, ab amore Creatoris sui longe remoti erant, ac propterea non erant digni tales socios habere quales fuerunt illi quorum magnalia Apostolus supra descripsit. Sive mundi nomine possunt accipi omnia quæ continentur inter coelum et terram, autum videlicet, argentum, gemmae atque omnia prctiosa: insuper et ipsi reprobi amore mundanarum rerum decepti. Istis ergo sanctis non erat dignus mundus, hoc est, si totus mundus redigeretur sub pretio, non poterat uni illorum recte comparari; neque etiam si omnia illa in pretium dari potuissent, talem aliquem virum emere possent. Ut ergo ex pluribus paucorum memoriam agamus, quomodo poterat talis ac tantus vir comparari, ut Moyses fuit? qui, quando voluit, mare divisit; quando voluit, aquas ejus reduxit; quando voluit, manna de coelo descendere fecit, aquam de petra produxit, et caetera innu. merabilia fecit. Vel quomodo poterat comparari tantus vir, ut fuit Josue successor ejus qui, quando voluit, solem ac lunam, illa duo maxima luminaria, uno in loco stare fecit, dicens: Sol, contra Gabaon ne morearis; et luna, contra vallem Hailon. Fortassis tamen dicet aliquis, ideo non poterant emi, quia non quibant inveniri.","english":"By the name \"world\" here, in one sense we can understand the lovers of the world, who, desiring only earthly things and being far removed from the love of their Creator, were for that reason not worthy to have such companions as were those whose mighty deeds the Apostle described above. Or by the name \"world\" can be understood all things that are contained between heaven and earth—namely gold, silver, gems, and all precious things; and beyond these, even the reprobate themselves, deceived by the love of worldly things. So the world was not worthy of these saints—that is, if the whole world were reduced to a price, it could not rightly be compared to one of them; nor, even if all those things could be given as a price, could they buy such a man. Therefore, to make mention of a few out of many, how could such and so great a man as Moses be compared? He, when he willed, divided the sea; when he willed, brought its waters back; when he willed, caused manna to descend from heaven, brought water from the rock, and did countless other things. Or how could so great a man as Joshua his successor be compared, who, when he willed, made the sun and moon—those two greatest lights—stand still in one place, saying: \"Sun, do not move against Gibeon; and moon, against the valley of Aijalon.\" Perhaps, however, someone will say that they could not be bought because they could not be found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":823,"ref":"p823","source":"Utique verum est, quia non poterant in toto mundo similes illorum inveniri; et si potuissent comparari, quomodo quod totus mundus nequibat perficere, hoc unus illorum verbo agebat? nam cum totus mundus temporibus Eliae laborasset per tres annos et sex menses siccitate, nec potuisset pluviam impetrare, verbo Eliæ apertæ sunt cataractæ coeli, et venit pluvia super faciem terræ. In solitudinibus errantes, et montibus et speluncis, et in cavernis terræ. Eliam eximium prophetarum hic vult intelligi, et filios prophetarum, qui temporibus Achab et Jezabelis fugati sunt, eo quod voluis et eos Jezabel interficere: tunc temporis pavit eos quinquagenos Abdias in speluncis et in: cavernis terrae; unde et meruit donum prophetiæ, juxta quod Dominus dicit in Evangelio: Qui recipit prophetam in nomine prophete, mercedem prophetæ accipiet. Et Iti omnes testimonio fidei probati. Inventi. Non acceperunt repromissionem, Deo pro nobis melius aliquid providente uti non sine nobis consummatentur. Qui omnes testimonio fidei sunt probati, nisi omnes superius memorati?","english":"Certainly it is true that throughout the whole world no one like them could be found; and if they could be compared, how was it that what the whole world could not accomplish, one of them did by his word? For when the whole world in the days of Elijah had labored through three years and six months of drought and could not obtain rain, at Elijah's word the floodgates of heaven were opened, and rain came upon the face of the earth. Wandering in deserts, and in mountains and caves, and in the caverns of the earth. Here he wishes Elijah, the foremost of the prophets, to be understood, and the sons of the prophets, who in the times of Ahab and Jezebel were put to flight, because Jezebel wished to kill them also; at that time Obadiah fed them, fifty at a time, in caves and in the caverns of the earth; whence he also merited the gift of prophecy, according to what the Lord says in the Gospel: He who receives a prophet in the name of a prophet will receive a prophet's reward. And all, approved by the testimony of faith. They were found. They did not receive the promise, God providing something better for us, so that they should not be made perfect without us. Who all are approved by the testimony of faith, if not all those mentioned above?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":824,"ref":"p824","source":"quorum tam praeclara et laudabilis fides commemorata est stellae videlicet et firmamenti terreni homines, et coelestes angeli: vivi lapides et splendida margaritae, quorum opera quæ egerunt, fidem eorum confirmant, quoniam absque fide impossibile est placere Deo; testimonio itaque fidei fuerunt probati, hoc est operatione sancta, quæ per fidem operabatur, laude digni inventi sunt. Fides enim illorum operibus mundis declarabatur; sed cuui na essent perfecti, repromissionem non acceperunt. Dicit ergo aliquis: Quid eis profuit Deo servisse, si hactenus sine praemio permanent? Absit hoc a fidelium cordibus, ut credamus eos sine praemio mancre; adhuc quippe mortali carne circumdati, magnum pramium perceperunt, vivendi scilicet, Deum cognoscendi, multaque mirabilta patrandi; nunc vcro quiescunt in anima, in beatitudine regni coelestis, ineffabili laetitia perfruentes. Sed videamus quid Joannes de illis in Apocalypsi sua dicat, sicque nobis manifestabitur quam promissionem non perceperunt: Vidi (inquit Joannes) subaltare Dei an mas interfectorum propter Verbum Dei, quod habebant, et clamabant voce magna, dicenies: Usquequo, Domine sanctus et verus, non judicas et vindicas sanguinem nostrum de his qui habitant in terra? et datae sunt illis singulae stolae albæ; et dictum est illis ut requiescerent: tempus adhuc modicum, donec impleatur numerus conservorum et fratrum illorum.","english":"Whose faith, so distinguished and praiseworthy, has been commemorated—namely, of stars and of the earthly firmament, men and heavenly angels: living stones and shining pearls, whose works, which they performed, confirm their faith, since without faith it is impossible to please God; and so by the testimony of faith they were approved, that is, by holy action, which was working through faith, they were found worthy of praise. For their faith was declared by their pure works; but since they were not yet perfect, they did not receive the promise. Therefore someone says: What did it profit them to have served God, if they remain until now without reward? Far be this from the hearts of the faithful, that we should believe they remain without reward; for while still surrounded by mortal flesh, they received a great reward—namely, of living, of knowing God, and of performing many wonderful things; but now they rest in soul, in the blessedness of the heavenly kingdom, enjoying ineffable joy. But let us see what John says of them in his Apocalypse, and thus it will be made clear to us what promise they did not receive: I saw, says John, under the altar of God the souls of those slain for the Word of God, which they had, and they cried out with a loud voice, saying: How long, Lord, holy and true, do you not judge and avenge our blood on those who dwell on the earth? And there were given to them individual white robes; and it was said to them that they should rest yet a little time, until the number of their fellow servants and their brothers is fulfilled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":825,"ref":"p825","source":"Singulas stolas modo habent animae sanctorum, de sua immortalitate gaudentes, et de felicitate qua fruuntur exsultantes. Binas vero stolas habebunt cum in generali resurrectione receperint immortalitatem et incorruptionem in corpore, quam modo habeut solummodo in anima. Hanc ergo repromissionem necdum perceperunt, de qua lsaias dicit: In terra sua duplicia possidebunt post generalem resurreclionem. Et revera ita dignum est ut qui in corpore et anima Deo servierunt, in corpore pariter et anima remunerationem percipiant; quodque sequitur: Deo pro nobis melius aliquid providente, uti ne sine nobis consummarentur, hoc est perfectionem consequerentur illi. More humano agitur, verbi gratia: Sicut quidam filii reverteutes de agro dicunt patri: Pater, laboravimus hodie, æstum solis perpessi sumus: tempus est ut tribuas nobis refectionem; et ille eis respondet: Sustinete parumper, filii, quousque veniant fratres vestri, qui similiter laborant, et tunc cum eis plenissime epulabimini; sic omnipotens Deus quodammodo egit, cum non dedit electis immortalitatem in corpore, ut major gloria sit majusque desiderium, cum omnes generaliter in die judicii binas stolas acceperint, et hoc est quod dicit; Ne sine nobis, qui adhuc bic peregrinamur, perfectionem consequerentur in resurrectione corporum.","english":"The souls of the saints now have single robes, rejoicing in their immortality and exulting in the felicity which they enjoy. But they will have double robes when in the general resurrection they receive immortality and incorruption in the body, which they now have only in the soul. This promise, therefore, they have not yet received, of which Isaiah says: In their land they shall possess double after the general resurrection. And truly it is fitting that those who served God in body and soul should receive their reward equally in body and soul; and what follows: God providing something better for us, that they should not be made perfect without us, that is, that they should attain perfection. It is done in a human manner, for example: as certain sons returning from the field say to their father: Father, we have labored today, we have endured the heat of the sun; it is time for you to give us refreshment; and he answers them: Wait a little, sons, until your brothers come, who are laboring likewise, and then you shall feast most fully with them; so almighty God in a certain manner acted, when he did not give the elect immortality in the body, so that there may be greater glory and greater desire, when all generally on the day of judgment have received double robes, and this is what he says: Lest without us, who are still here as pilgrims, they should attain perfection in the resurrection of bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":826,"ref":"p826","source":"CAP. XII. ldeoque et nos tantam habentes impositam nubem 'estium, deponentes omne pondus et circumstans nos peccatum, per patientiam curramus propositum certamen. Nubem testium appellat multitudinem palriarcbarum ac prophetarum, reliquorumque fidetium qui testes fuerunt perfectae fidei; testes etiam Filii Dei, quem prædixerunt venturum in mundum; qui bene nubes vocantur, ob altitudinem et multitudinem meritorum: sicut enim nubes a sole illumiaatur, ejusque calore perfunditur, sicque postmodum terram calefacit, et plerumque imbrificat illam, plerumque autem coruscationes emittit; ita illi sancti patres a vero sole calefacti atque illuminati, suo exemplo corda hominum calefaciunt atque illuminant, iMoque tempore pluviam emiserunt verbis, et corustaverunt miraculis. Imposita est ergo nobis in exemplum tam magna nubes testium, ut fidem illorum et opera imitari satagamus: quapropter simus deponentes omne pondus vitiorum per pœnitentiam, somnum quoque pigritiae et cogitationes inlirmas. Per hoc autem quod subdidit: Et circumstans nos peccatum simus deponentes, ostendit Judæos in omni parte a diabolo tentari, desideriisque carnalibus deservire, multisque peccatis abundare. Per patientiam curramus bis propositum certamen, ut sicut illi sustinuerunt patienter adversa hujus saeculi, ita et nos sustineamus.","english":"CHAPTER XII. And therefore we also, having so great a cloud of witnesses set before us, laying aside every weight and the sin that surrounds us, let us run with patience the race set before us. He calls the multitude of the patriarchs and prophets, and of the rest of the faithful who were witnesses of the perfect faith, a cloud of witnesses; witnesses also of the Son of God, whom they foretold would come into the world; who are rightly called clouds, because of the height and multitude of their merits: for just as a cloud is illuminated by the sun and suffused with its heat, and thus afterward warms the earth and often waters it with rain, and often also sends forth flashes of lightning; so those holy fathers, warmed and illuminated by the true Sun, warm and illuminate the hearts of men by their example, and in their time sent down rain by their words and flashed lightning by their miracles. Therefore so great a cloud of witnesses has been set before us as an example, that we may strive to imitate their faith and works: wherefore let us be laying aside every weight of vices through penitence, and also the sleep of sloth and weak thoughts. But by what he added: And the sin that surrounds us, let us be laying aside, he shows that the Jews are tempted by the devil on every side, and serve carnal desires, and abound in many sins. Let us run with patience this race set before us, so that just as they patiently endured the adversities of this world, so we also may endure them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":827,"ref":"p827","source":"Non dixit, addamus cursui nostro aliquid; sed in eodem manentes, curramus destinatum nobis certamen, juxta quod Psalmista dicit: Viam mandatorum tuorum cucurri. In praesenti enim saeculo in certamine sumus positi contra vitia carnis, contra daemones, contra falsos fratres: et necesse est ut patienter curramus, sive expleamus certamen istud, quatenus pervenire possimus ad promissum certaminis præmium. Aspicientes in auctorem fidei, et consummatorem Jesum, qui proposito sibi gaudio sustinuit crucem confusione contempta. Sic filii parentes, et discipuii magistrum in studio operis atque in certaminibus attendunt, informantes mentem ex parte doctorum, sumentes quasdam regulas ab eis per visum. Ita et nos, si volumus currere, et discere u bene curramus, ad auctorem seu consummatorem Christum attendamus, qui dixit nobis: Discite a lite quia mitis sum et humilis corde; et alibi: Si me, inquit, persecuti sunt, et vos persequentur: et, Si patrem familias Beelzebub vocaverunt, quanto magis domesticos ejus? Attendamus ergo in Christum, et accipiamus in illo exemplum patientiæ, qui dixit: Qui perseveraverit usque in finem, hic salvus erit. Ipse namque auctor fidei et consummator. Auctor fidei nobis est, quia ipse nobis fidem infundit; non enim possumus credere, nisi ab illo præveniamur: unde ipse fidelibus dicit: Non vos me elegistis, sed ego elegi vos.","english":"He did not say, \"Let us add something to our race,\" but remaining in the same course, let us run the contest appointed for us, just as the Psalmist says: I have run the way of your commandments. For in the present world we are placed in a contest against the vices of the flesh, against demons, against false brothers; and it is necessary that we run patiently, and that we complete this contest, so that we may be able to arrive at the promised prize of the contest. Looking to the author of faith and the finisher, Jesus, who, for the joy set before him, endured the cross, despising the shame. Thus sons attend to their parents, and disciples to their master, in zeal for the work and in contests, forming their mind in part from their teachers, taking certain rules from them by sight. So too we, if we wish to run and to learn how to run well, let us attend to Christ, the author and finisher, who said to us: Learn from me, for I am gentle and humble of heart; and elsewhere: If they have persecuted me, he says, they will also persecute you; and, If they have called the master of the house Beelzebub, how much more those of his household? Let us attend, therefore, to Christ, and let us receive in him the example of patience, who said: He who perseveres to the end will be saved. For he himself is the author of faith and the finisher. He is the author of faith for us, because he himself pours faith into us; for we cannot believe unless we are first preceded by him; whence he himself says to the faithful: You did not choose me, but I chose you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":828,"ref":"p828","source":"Ipse consummator fidei sive perfector est, quia consummationem sive perfectionem nobis praestat, in hoc ut in fide perseveremus. Sive in hoc est perfector lidei, quia dat voluntatem atque possibilitatem perficiendi bonum, quo ipsa fides exornetur: nam fides sine operibus non est perfecta, sed mortua. In illo enim omnes perfectionem habemus, qui proposito silii gaudio sustinuit crucem. Ipse Filius Dei proponens sibi, hoc est in praesenti statuens gaudium resurrectio. nis atque ascensionis in cœlum, totiusque gloriae quam percepit post resurrectionem, sustinuit crucem propter hoc quod in postremo videbat sibi profuturuin. Confusione contempta, hoc est pro nihilo deputata verecundia, quoniam sine erubescentia et pudore illud opprobrium sustinuit. Gaudium namque maximum fuit illi quod pro nobis est passus, ut voluntatem Dei Patris impleret, qua postea potentiam super omnem creaturam accepit: unde ipse dicit: Desiderio desideravi hoc pascha manducare vobiscum. Si igitur ille, qui habuit nullam necessitatem ut crucifigerelur, crucifixus est propter nos, quanto magis nobis justum est omnia fortiter tolerare? Ad hoc itaque fDorninus apparuit in carne, ut humanam vitam admonendo excitaret, exempla praebendo accenderet, moriendo redimeret, rcsurgendo repararet; propterea enim moriebatur ut doceret nos nihil aestimare gloriam quae ab hominibus defertur. Atque in dextera sedis Dei sedet.","english":"He himself is the finisher or perfecter of faith, because he provides for us the completion or perfection, in this: that we persevere in faith. Or in this he is the perfecter of faith, because he gives the will and the ability to accomplish good, by which faith itself is adorned; for faith without works is not perfect, but dead. For in him we all have perfection, who, for the joy set before him, endured the cross. The Son of God himself, setting before himself—that is, in the present establishing—the joy of resurrection and ascension into heaven, and of all the glory that he received after the resurrection, endured the cross because of what he saw would benefit him in the end. Having despised the shame—that is, counting the disgrace as nothing—because he endured that reproach without blushing and shame. For it was the greatest joy to him that he suffered for us, so as to fulfill the will of God the Father, by which afterward he received power over every creature; whence he himself says: With desire I have desired to eat this passover with you. If, therefore, he who had no necessity to be crucified was crucified for us, how much more is it just for us to endure all things bravely? For to this end the Lord appeared in the flesh, that by admonishing he might stir up human life, by giving examples he might inflame it, by dying he might redeem it, by rising again he might restore it; for he was dying for this reason, to teach us to count as nothing the glory that is conferred by men. And he sits at the right hand of the throne of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":829,"ref":"p829","source":"Hoc est in prosperitate aeternae vitæ et in plenitudinc paternæ majestatis: si nulla esset alia promissio et exhortatio, istud solum exemplum debuerat sufficere, quod in hoc loco de Christo ostendit Apostolus, ad persuadendum omnia adversa pa ienter tolerare, ut cum Christo mereamur consedere. Recogitate enim eum, qui talem sustinuit a peccatoribus adversus semetipsum contradictionem, ut ne fatigemini, animis vestris deficientes. Omnia adversa quae Christus sustinuit a Judaeis, plagas scilicet, irrisiones, sputa, colaphos, alapas, blasphemias ipsamque mortem, Apostolus solo nomine contradictionis ostendere voluit: Rememoramini, inquit, ChrisLum qui talia ac tanta contraria sustinuit pro peccatoribus, qui peccatum non fecerat, ut vos qui transgressores et peccatores esse dignoscemini, non deficientes fatigemini in animis vestris, sed imitando illum sustinete similia patienter. Adversus semetipsum sustinuit Christus contradictionem, id est, dimisit secundum quod voluerunt facere contra se, nihil eis contradicens. Horiatur autem eos ne deficiant in tribulalionibus, dum usque ad martyrium et sanguinis effusionem adhuc non pervenerant: unde ct subdit: Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes. Ac si diceret: Etsi amisistis facultates terrenas, exspoliati a contribulibus vestris, tamen mortem non sustinuistis; adhuc enim vivi manetis.","english":"This is in the prosperity of eternal life and in the fullness of the Father's majesty: if there were no other promise and exhortation, this example alone, which the Apostle sets forth concerning Christ in this place, ought to have sufficed to persuade us to endure all adversities patiently, so that we may merit to sit with Christ. For consider him who endured such contradiction from sinners against himself, so that you may not grow weary, fainting in your souls. All the adversities that Christ endured from the Jews—namely, blows, mockeries, spittings, buffets, slaps, blasphemies, and death itself—the Apostle wished to set forth by the single word \"contradiction\": Remember, he says, Christ who endured such and so great opposition for sinners, he who had committed no sin, so that you, who recognize yourselves to be transgressors and sinners, may not grow weary, fainting in your souls, but by imitating him may endure similar things patiently. Christ endured contradiction against himself, that is, he allowed them to do against him as they wished, contradicting them in nothing. But he exhorts them not to faint in tribulations, since they had not yet come as far as martyrdom and the shedding of blood; whence he also adds: For you have not yet resisted unto blood, striving against sin. As if he were saying: Even if you have lost your earthly possessions, despoiled by your fellow citizens, yet you have not endured death; for you still remain alive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":830,"ref":"p830","source":"Usque ad sanguinem resistit, pugnans adversus peccatum, qui pro veritate fidei adversus infideles pugnat usque ad mortem: sicut apostoli] eorumque successores fecerunt; nam infidelitas peccatum maximum est: dum autem quis vult, decipit aut blanditiis, aut terroribus, pugnans pro fide contra in6delem, utique adversus peccatum repugnat. Potest et de omni peccato intelligi, de mala videlicet suggestione et prava voluntate, immundoque desiderio: quibus resistit, non consentiendo eis, adversus pugnat. Et obliti estis consolationis, qua nobis tanquam filiis loquitur, dicens: Fili mi, noli negligere disciplinam Domini; neque fatigeris, dum ub eo argueris. Sapientia Dei Patris, quae per Salomonem loquebatur, intra caetera etiam hoc protulit per os illius: quod beatus Apostolus modo in exemplum assumpsit, Judæos cohortans ne deficiant in tribulatione, qui a Domino arguuntur causa probationis. Dicit ergo: Fili mi, noli negligere, sive negligenter ducere disciplinam Domini. Disciplina dicta est a discendo: quæ alio nomine correctio morum potest appellari: dum enim quis angustiis et tribulationibus afGcitur non debet fatigari, nec deficere; sed potius patienter portare, recogitans quia a Domino corripitur. Quem enim diligit Dominus, castigat: flagellat autem omnem filium quem recipit.","english":"He resists unto blood, fighting against sin, who fights for the truth of the faith against unbelievers unto death, as the apostles and their successors did; for unbelief is the greatest sin. But when one wishes, he deceives either by flattery or by terrors; fighting for the faith against the unbeliever, he surely struggles against sin. It can also be understood of every sin, namely of evil suggestion and depraved will and impure desire: these he resists by not consenting to them, and against them he fights. And you have forgotten the consolation which speaks to us as to sons, saying: My son, do not neglect the discipline of the Lord, nor be wearied while you are rebuked by him. The Wisdom of God the Father, which spoke through Solomon, among other things also brought forth this through his mouth, which the blessed Apostle has now taken up as an example, exhorting the Jews not to fail in tribulation, who are rebuked by the Lord for the sake of testing. He says therefore: My son, do not neglect, or treat negligently, the discipline of the Lord. Discipline is so called from learning; it can be called by another name, the correction of morals. For while one is afflicted with straits and tribulations, he ought not to be wearied nor to fail, but rather to bear patiently, reflecting that he is chastened by the Lord. For whom the Lord loves, he chastises; and he scourges every son whom he receives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":831,"ref":"p831","source":"Ideo hæc testimonia proponit Apostolus, ut sicut filii a patribus suis flagellantur, ut digni sint ad haereditatem paternam accedere, unde et plerumque stare tota nocte in frigore jubentur, variisque modis exercentur: ita et isti similiter correptiones a Deo alacri animo sustineant, ut ad veram hæreditatem perpetuæ patriae pervenire sint idonei. Sunt cnim multi qui in pro- I speris Domino serviunt, sed tamen in adversis excedunt: hi tales non sunt adhuc perfecte probati ad haereditatem captandam. Unde Apostolus, quem in prosperis bene vivere docuit, ne in correptione deGciat, hortatur: quoniam filium quem diligit Dominus, ad hoc ut hæredem illum regni cœlorum constituat, castigat illum variis diversisque modis; et flageltat aut infirmitate, aut paupertate, aut persecutione, aut tormentis, omnem filium quem recipit secum in gloriam. Notandum autem quia non omnis qui flagellalur filius est: sed omnis qui filius est, flagellatur. Quem ergo sanctorum ab hoc saeculo ad haereditatem supernam legimus pervenisse sine flagellatione divina? Quapropter tanto minus de flagello, quo castigamur, murmurare debemus, quanto arctius in eo paternae dilectionis affectum sentimus: unde ipse dicit: Ego quos amo, arguo et castigo. At vero multi flagellantur, ut Antiochus et Herodes, non ut ad hæreditatem assumantur, sed ut hic demonstretur ex parte, quæ mala passuri sint post mortem.","english":"For this reason the Apostle sets forth these testimonies, so that just as sons are scourged by their fathers so that they may be worthy to come to the paternal inheritance—whence they are often ordered to stand all night in the cold and are exercised in various ways—so these too should endure corrections from God with a eager spirit, so that they may be fit to attain the true inheritance of the eternal fatherland. For there are many who serve the Lord in prosperity, but nevertheless fall away in adversity; such people are not yet perfectly proven for grasping the inheritance. Hence the Apostle, whom he taught to live well in prosperity, urges him not to fail in correction: since the Lord chastises the son whom he loves, to this end, that he may establish him as heir of the kingdom of heaven, in various and diverse ways; and he scourges him either with sickness, or poverty, or persecution, or torments—every son whom he receives with himself into glory. But it must be noted that not everyone who is scourged is a son; rather, everyone who is a son is scourged. For which of the saints do we read has come from this world to the heavenly inheritance without divine scourging? Therefore the less we ought to murmur at the scourge by which we are chastised, the more closely we perceive in it the affection of paternal love; whence he himself says: Those whom I love, I reprove and chastise. But many are scourged, like Antiochus and Herod, not so that they may be taken up to the inheritance, but so that it may be shown here in part what evils they will suffer after death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":832,"ref":"p832","source":"In disciplina perseverate. Tanquam filiis. Charissimis. Vobis offert se Deus. Subaudi hæreditatem patriae coelestis; ac si diceret: Melius est vobis per disciplinam et correptionem, quae affectu paterno agitur, transire ad haereditatem coelestem, quam extra disciplinam esse, sicque ad poenas descendere: putatis enim, quod odio vos habeat ac dereliquerit Deus per haec quae passi estis: si enim haec non pateremini, tunc magis vos hoccogitarecompetebat; nam si flagellat omnem filium quem recipit, qui non flagellatur, sine dubio non est in numero fiHoram. His verbis ostendit eis, quia unde putabant se derelictos esse, inde magis credere poterant diligi ab illo. Quis enim filius quem non corripit pater? Solet aliquoties paterfamilias filios alienos negligere, suos vero castigare et corripere, ne eos opprimat negligentia. Nullus est pater sapiens qui non corripiat filios delinquentes: et aliquando bona agentes increpat, ut ad mcliora accendantur. Unde et Heli, quia filios suos non corripuit, non meruit eos hæredes Sacerdotii post se relinquere. Quod si extra. Illam. Disciplinam estis, cujus participes facti sunt omnes. Boni filii, vel sancti patres, superius memorati. Ergo adulteri, et non filii estis.","english":"Persevere in discipline, as for dearest sons. God offers himself to you. Understand thereby the inheritance of the heavenly fatherland; as if he were saying: It is better for you to pass through discipline and correction, which is carried out with a father's affection, to the heavenly inheritance, than to be outside discipline and so descend to punishments. For you think that God hates you and has abandoned you because of these things you have suffered. For if you were not suffering these things, then it would rather be fitting for you to think this; for if he scourges every son whom he receives, he who is not scourged is without doubt not among the number of sons. By these words he shows them that from the very source from which they thought they had been abandoned, from that source they could more readily believe they were loved by him. For what son is there whom a father does not correct? Sometimes a head of a household is accustomed to neglect the sons of others, but to chastise and correct his own, lest negligence oppress them. There is no wise father who does not correct his erring sons; and sometimes he rebukes them even when they are doing good, so that they may be kindled to better things. Whence also Eli, because he did not correct his sons, did not deserve to leave them as heirs of the priesthood after him. But if you are outside that discipline of which all have been made partakers—the good sons, or the holy fathers mentioned above—then you are adulterers and not sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":833,"ref":"p833","source":"Quisquis extra illam disciplinam Domini manet, cujus disciplinae participes facti sunt omnes boni filii pertinentes ad hæreditatem caelestem, adulterinus filius est, nec pertinet ad hæreditatem paternam: quia non est filius liber. Cavete ne sitis adulterini filii, omnes enim infideles et negligentes, disciplinamque Domini contemnenles, adulterini, et non filii reputantur. Deinde patres quidem carnis nostræ habuimus eruditores, et reverebamur eos: num multo magis obtemperabimus patri spirituum, et vivemus? Deinde, subaudi, considerare debemus, quia patres habuimus eruditores, et timebamus eos: nonne multo magis obtemperabimus Deo patri spirituum, et vivemus in gloria aeterna? Pater spirituum, id est creator animarum, Deus omnipotens est, qui bona creavit primum ex nihilo, deinde vero ex elementis corpora hominum aliorumque ani. malium. Animam vero hominis ex nihilo creavit, et creat adhuc: non est enim putandum quod anima pars deitatis sit: quoniam deitas increata est, anima autem creatura est. Idcirco autem omnipotentem Deum creatorem animarum appellat, non corporum, cum omnium crealor sit: quia corpus nostrum ex semine paterno et materno conficitur: anima vero semper a Deo ex nihilo creatur. Si, inquit, patres carnales timebamus, a quibus temporaliter erudiebamur, uti haeredes illorum mereremur fieri: quanto magi..","english":"Whoever remains outside that discipline of the Lord, of which all good sons who belong to the heavenly inheritance have been made partakers, is an adulterous son, and does not belong to the paternal inheritance, because he is not a free son. Take care that you not be adulterous sons; for all the faithless and negligent, and those who despise the discipline of the Lord, are reckoned as adulterous and not as sons. Then, indeed, we had the fathers of our flesh as instructors, and we revered them; shall we not much more obey the Father of spirits, and live? Then, understand, we ought to consider that we had fathers as instructors, and we feared them; shall we not much more obey God the Father of spirits, and live in eternal glory? The Father of spirits, that is, the creator of souls, is God almighty, who first created good things out of nothing, and then indeed from the elements the bodies of men and of other animals. But the soul of man he created out of nothing, and still creates it; for it must not be thought that the soul is a part of the Godhead, since the Godhead is uncreated, but the soul is a creature. Therefore he calls God almighty the creator of souls, not of bodies, although he is the creator of all things, because our body is formed from the seed of father and mother, but the soul is always created by God out of nothing. If, he says, we feared carnal fathers, by whom we were instructed for a time, so that we might deserve to become their heirs, how much more..","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":834,"ref":"p834","source":"creatori animarum obedire atque obtemperare debemus, ut cum illo in gloria aeternae beatitudinis vivamus? Nec solummodo differentia est inter eos propter discretionem personarum, quia isti terreni, ille est coelestis; sed etiam ipsa causa disciplinæ atque eruditionis. Non enim ad eamdem causam vel ad ipsas res spirituales erndiunt sed ad quod eis videtur, sicut Apostolus manifestat, dicens. Et illi quidetn. Patres, ex quorum semine corpora sumpsimus. In tempore paucorum dierum secundum suam voluntatem erudiebant nos: hic autem. Pater videlicet spirituum. Ad id quod utile est. Erudit nos: hoc est ad salutem et utilitatem animae nostrae. In recipiendo sanctificationem ejus. Illi quidem patres carnales ad hoc erudiunt nos, ut ipsis simus utiles secundum suam volunlatem, quae in omnibus non est utilis: Deus vero omni. potens ad omnia utilia nos instituit, ut salutem animae nostrae consequamur, et accipiamus sanctificationem ejus: videlicet, ut simus sancti, sicut et ipse, secundum quemdam modum, juxta quod ipse dicit: Sancii estote, quia et ego sanctus sum. Ad hoc (inquam) nos crudit et castigat, ut nos dignos efficiat suis muneribus. Unaquæque etenim gens secundum suam voluntatem lilios suos erudit: sicut consuetudo fuit Romanorum suos filios erudire in re militari, Græcorum, litteris instituere suos, Omnis autem disciplina in præsenti quidem non videtur esse gaudii, sed mœroris.","english":"we ought to obey and submit to the creator of souls, so that we may live with him in the glory of eternal blessedness? Nor is there only a difference between them on account of the distinction of persons, because these are earthly, that one is heavenly; but also in the very cause of discipline and instruction. For they do not aim at the same cause or at spiritual things themselves, but at what seems good to them, as the Apostle makes clear, saying: And they indeed, fathers, from whose seed we received our bodies, for a short time instructed us according to their own will; but this one, namely the Father of spirits, instructs us for what is useful, that is, for the salvation and benefit of our soul, in receiving his sanctification. Those carnal fathers indeed instruct us for this end, that we may be useful to them according to their will, which is not useful in all things; but God almighty instructs us in all things that are useful, so that we may obtain the salvation of our soul and receive his sanctification: namely, that we may be holy, as he himself also is, in a certain manner, according to what he himself says: Be holy, for I also am holy. For this end, I say, he instructs and chastises us, that he may make us worthy of his gifts. For each nation instructs its sons according to its own will: as it was the custom of the Romans to instruct their sons in military matters, and of the Greeks to train theirs in letters. But all discipline in the present certainly does not seem to be of joy, but of grief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":835,"ref":"p835","source":"Postea autem fructum pacatissimum exercitatis per eam reddet justitiæ. Omnis, inquit, disciplina tam humana quam divina, tunc quando discitur, non videtur esse disciplina gaudii, sed moeroris. Ideo autcm haue omnem et divinam et humanam disciplinam vocavit, quia quidquid discitur, disciplina vocatur. Idcirco autem in præsenti non videturesse disciplina gaudii, sed mœroris: quod flagellatus sæpissime constringitur, de quo agitur, sustinet famem, patitur frigus omnemque laborem; at vero cum pervenerit ad perfectionem, gaudet et lætatur, gratissimamque mercedem recipit, sicut Apostolus dicit: Postea (inquicns) cum pervenerit ad cuimen perlectionis, reddet eadem disciplina pacatissimum fructum justitiæ per cam exercitatis: id est, per camdem disciplinam probatis atque perfectis. Fructum autem pacatissimum vocat gratissimam atque acceptissimam remunerationem, quam percipiunt ii, qui per eamdem discipli nam exercentur atque probantur, verbi gratia: Romani tirones, qui in disciplina rci militaris sunt exercitali, multa contraria primum sustinentes, posica gavisi sunt, monarchiam totius orbis possidentes. Siwiliter intelligendum de iis qui in disciplina affliguntur, qui præmia æterna recepturi sunt: sicut sanctia apostoli, martyres et doctores Ecclesiæ.","english":"But afterward it will render the most peaceful fruit of righteousness to those exercised by it. Every discipline, he says, whether human or divine, when it is being learned, does not seem to be a discipline of joy but of sorrow. Therefore he called all this discipline both divine and human, because whatever is learned is called discipline. For this reason, then, in the present it does not seem to be a discipline of joy but of sorrow: because one who is scourged is very often constrained, he of whom it is treated endures hunger, suffers cold and every labor; but when he has arrived at perfection, he rejoices and is glad, and receives a most welcome reward, as the Apostle says: Afterward (he says), when it has arrived at the summit of perfection, the same discipline will render the most peaceful fruit of righteousness to those exercised through it: that is, through the same discipline proved and perfected. But he calls the most peaceful fruit the most welcome and most acceptable recompense, which those receive who are exercised and proved through the same discipline; for example, Roman recruits who are trained in the discipline of military service, first enduring many hardships, afterward rejoiced, possessing the monarchy of the whole world. Similarly it is to be understood of those who are afflicted in discipline, who are to receive eternal rewards: as the holy apostles, martyrs, and teachers of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":836,"ref":"p836","source":"Propter quod remissas manus et solula genua erigite: et gressus rectos facile pedibus vestris, ut non claudicans qui erret, magis autem sanetur. Propter quod, quia propter disciplinam mercedis praemium redditur, gaudiumque subsequitur; vel propterea ut possitis hæreditatem supremam cum bonis filiis percipere. ttemissas manus a no opere, et torpentes olio pigritiæ. Et soluta genua erigite, ad bona opcra agenda. Per pedes autem et genua debemus accipere opera, sicut et per manus: per gressus autem inlellectum, intentionemque mentis; et est sensus: Talia opera agite quæ perfectum intellectum habeant, quod bona intentione fiant; Recte, inquit, ambulate; nec laudatio plus accrescat, sed potius ad statum rectitudinis erigat. Remissas manus et genua soluta mandat erigere, sicut Isaias præcipit, dicens: Confortate manus dissolutas et genua debilia roborate, ut non claudicans quis erret: id est ut non haesitaus quis in fide bonisque operibus, erret a via rectitudinis: magis autem sanemur a peccaiis credendo recte in Deum; ac si diceret: Qui non credit recte, melius est ut tirmius et tenacius credat quate* nus omnibus modis inveniat medicinam animæ suæ. His autem verbis haesitationes corum tangit, ad hoc ut sine aliqua dubitatione crederent in eum. Pacem sequimini cum omnibus. Subaudi bonis. Et sanctimoniam, sine qua nemo videbit Deum.","english":"Therefore lift up the hands that hang down and the feeble knees, and make straight paths for your feet, so that what is lame may not go astray but rather be healed. Therefore, because for discipline the reward of recompense is given, and joy follows; or for this reason, that you may be able to receive the supreme inheritance with good sons. The hands that hang down from good work, and the knees sluggish with the oil of sloth. And lift up the loosened knees, to doing good works. But by the feet and knees we ought to understand works, just as also by the hands; by the steps, however, the understanding and the intention of the mind; and the sense is: Do such works as have perfect understanding, which are done with good intention; Walk, he says, rightly; nor let praise increase more, but rather let it raise one to a state of uprightness. He commands the hands that hang down and the loosened knees to be lifted up, as Isaiah enjoins, saying: Strengthen the dissolved hands and strengthen the weak knees, so that one may not go astray limping: that is, so that one may not, hesitating in faith and good works, go astray from the path of uprightness: but rather let us be healed from sins by believing rightly in God; as if he were saying: He who does not believe rightly, it is better that he believe more firmly and tenaciously, so that in all ways he may find the medicine of his soul. But by these words he touches their hesitations, so that without any doubt they might believe in him. Follow peace with all. Understand, with the good. And holiness, without which no one will see God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":837,"ref":"p837","source":"Plorima quidem sunt quae formam discretionemque Christianitatis ostendunt: sed plus omnibus ac melius charitatis mutuæ affectus ct pax, quae hominum corda consociat. Quapropter dicit ipsa Veritas: Pacem relinquo vobis; et iterum I In hoc cognoscent omnes quia mei estis discipuli, si dilectionem habueritis ad invicem. Propterea etiam et Apostolus dicit: Pacem sectamini cum omnibus bonis. Pacis autem nomino intelligenda est dilectio et concordia. Sanctimonia autem dicitur castitas mentis ct corporis: ac si diceret: Ita diligite omnes bonus, ut vosmetipsos; et sit in vobis castitas, sive munditia mentis et corporis: quoniam sine pace et sanctimonia Demo videbit Deum. Beati enim pacifici, quoniam filii Dei vocabuntur. Beati mundo corde, quoniam ipsi Deum vidcbunt. Contemplantes ne quis desit pratiæ Dei. Quod dicit, Contemplantes, id est diligenter attendentes atque considerantes, ne quis vestrum desit gratiae Dei. Sic loquitur cum eis, tanquam cum viatoribus, qui cum numero et comitatu ionga itincra permeant: quibus solet dicere is qui præest: Videte ne aliquis remaneat qui non pergat vobiscum, veluti si diceret: Non hoc tantum requiro, ut vos soli gratiam consequamini, patriamque coelestem intretis: sed etiam ut inspiciatis et caeteros. Gratiam dicit fidcm, spem et charitatem, per quam meretur homo gratiam Dei invenire: quia cum istis habet et reliquas.","english":"There are indeed very many things that show the form and discernment of Christianity, but more than all and better is the affection of mutual love and the peace that unites the hearts of men. Wherefore the Truth itself says: Peace I leave with you; and again: In this all will know that you are my disciples, if you have love for one another. For this reason also the Apostle says: Pursue peace with all good people. But by the name of peace, love and concord are to be understood. Holiness, however, is called the chastity of mind and body: as if he were saying: So love all good people as yourselves; and let there be in you chastity, that is, purity of mind and body: since without peace and holiness no one will see God. For blessed are the peacemakers, since they will be called children of God. Blessed are the pure in heart, since they themselves will see God. Contemplating, lest anyone be lacking the grace of God. What he says, Contemplating, that is, diligently attending and considering, lest any one of you be lacking the grace of God. Thus he speaks with them, as with travelers who pass through a long journey in number and company: to whom he who is in charge is accustomed to say: See that no one remains behind who does not go with you, as if he were saying: I do not require this only, that you alone obtain grace and enter the heavenly homeland: but also that you look to the others. He calls grace faith, hope, and love, through which a man merits to find the grace of God: because with these he has also the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":838,"ref":"p838","source":"Sive gratiam Dei dicit remissionem peccatorun), quæ nobis gratis datur. In baptismate vel a fide perfecta caeterisque virtutibus. Ne qua radix amaritudinis sursum germinans impediat, et per illarn inquinentur multi. Radicem amaritudinis vocat malam voluntatem pravamque intentionem, unde procedit peccatum amaritudinis; nam sicut radix amara fructus dulces non potest proferre, sed sui similes, hoc est amaros: sulphureus quoque fons aquas non habiles ad bibendum: ita mala voluntas et intentio prava malam operationem et peccatum amaritudinis a se emittunt, quibus impeditur iter ad patriam ascendendi cœlestem: atque per illam malam voluntatem, de qua procedunt semina nequitiæ, inquinantur multi: quia modicum fermentum totam massam corrumpit, et uno peccato infidelitatis omnia opera quae poterant esse bona depravantur, et uno peccatore multi coinquinautur: radicem enim amaritudinis specialiter peccatum infidelitalis voluit intelligi, licet et ad malam voluntatem atque intentionem, ut diximus, referatur. Et congrue peccatum amarum dixit esse: quoniam nihil est amarius illo postquam fuerit perpetratum: quod experimento cognoscunt illi qui post admissum delictum conscientiae mœrore macerantur, diraque satis amaritudine consumuntur, intantum ut amaritudo ipsius delicti ipsum intellectum ipsamque rationem aliquoties subvertat, sicut de Cain legimus, qui in desperationem ruit.","english":"Whether he means the grace of God, the remission of sins, which is given to us freely, in baptism or from perfect faith and the other virtues. Lest any root of bitterness springing up hinder, and through it many be defiled. He calls the root of bitterness an evil will and a depraved intention, from which the sin of bitterness proceeds; for just as a bitter root cannot produce sweet fruits, but only fruits like itself, that is, bitter ones, and a sulphurous spring cannot produce waters fit for drinking, so an evil will and a depraved intention emit from themselves evil action and the sin of bitterness, by which the way of ascending to the heavenly fatherland is hindered; and through that evil will, from which the seeds of wickedness proceed, many are defiled, because a little leaven corrupts the whole mass, and by one sin of unbelief all the works that could have been good are depraved, and by one sinner many are defiled. For he wished the root of bitterness to be understood specifically as the sin of unbelief, although, as we have said, it is also referred to an evil will and intention. And fittingly he said that sin is bitter, since nothing is more bitter than it after it has been committed; those who, after a sin has been committed, are worn away by the grief of conscience and consumed by a sufficiently dreadful bitterness know this by experience, to such an extent that the bitterness of the sin itself sometimes subverts the understanding itself and reason itself, as we read of Cain, who rushed into despair.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":839,"ref":"p839","source":"Ne quis fornicator, aut profanus ut Esau, qui propter unam escam vendidit primogenita sua. FornicaLor appellatur Esau, quia contra voluntatem patris et matris uxores alienigcnas duxit. Profanus autem proprie dicitur irreligiosus, quasi porro, id est longe a fano et templo Dei. Hic autem pro gastrimargo, sive pro illo qui utile pro inntili vendit, ponitur: quod bene congruit Esau, qui fuit gastrimargus atque gulosus, vendens primogenita sna pro vili cibo, pro lenticula scilicet rufa. Primogenita autem isto in loco appellantur honor et dignitas sacerdotii: ante sacerdo. tium enim Aaron, quod a Deo constitutam est in lege, omnes primogeniti sacerdotes erant: sicut fuit Sem, qui et Melchisedech; primogenitus Noe. Magna etenim dignitas erat habere primogenita: quoniam et de substantia et hæreditate paterna majorcm portionem sumebat, vestimentoque ornatus locupletior splendebat. Unde legitur in Genesi, quod Rebecca accipiens vestimenta Esau valde bona, quae apud se domi habebat, induit ea Jacob, sicque adduxit eum ad patrem qui ut sensit odorem ac fragrantiam vestimentorum cjus, dixit: Ecce odor filii mei, quasi odor agri.","english":"Lest there be any fornicator or profane person like Esau, who for a single meal sold his birthright. Esau is called a fornicator because against the will of his father and mother he took foreign wives. But \"profane\" properly means the irreligious, as it were \"far off,\" that is, far from the shrine and temple of God. Here, however, it is used for the glutton, or for one who sells what is useful for what is useless; which fits Esau well, since he was a glutton and a greedy man, selling his birthright for cheap food, namely for the red lentil dish. But \"birthright\" in this place means the honor and dignity of the priesthood: for before the priesthood of Aaron, which was established by God in the law, all firstborn sons were priests—as was Shem, who is also Melchizedek, the firstborn of Noah. For it was a great dignity to hold the birthright, since he received the greater portion of his father's substance and inheritance, and adorned with clothing he shone forth more richly. Whence it is read in Genesis that Rebecca, taking Esau's very fine garments, which she had at home with her, put them on Jacob, and so brought him to his father, who, when he perceived the odor and fragrance of his garments, said: Behold, the odor of my son, like the odor of a field.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":840,"ref":"p840","source":"Quia ergo inter Judaeos erant quidam sectatores Esau in fornicatione atque gastrimargia, reducit eis Apostolus ad memoriam factum Esau, hortans cavendum ab omnibus illis ne quis illius similis foret, qui pro dilectione temporalium rerum usque ad vendenda sua primogenita pervenit: propria siquidem negligentia et cupiditate vendidit honorem qucm a Deo perceperat, et pro parva re magnam gloriam perdidit: postremus enim effectus est, quia primus erat: et quia erat secundus, mansit primus. Scitote enim, quoniam et postea cupiens hæreditare benedictionem, reprobatus est. Subaudi, a Deo. Narrat historia Genesis quod Esau revertens de agro, ut comperit præventum se a fratre ad benedictionem patris, dixit cum lacrymis et clamore magno: Num unam tantum benedictionem habes, pater? benedic etiam et mihi. Cui Isaac: Dominum tuum illum constitui; ct tibi, fili mi, ultra quid iaciam? Tandem victus Isaac clamoribus illius, dedit ei benedictionem in divitiis hujus sæculi, et his quae terra profert abundare, dicens: In pinguedine terrae et in rore coeli desuper, erit benedictio tua.","english":"Therefore, because among the Jews there were certain followers of Esau in fornication and gluttony, the Apostle recalls to their memory the deed of Esau, exhorting them to beware of all those things, lest anyone be like him who, out of love for temporal things, went so far as to sell his birthright. By his own negligence and greed he sold the honor he had received from God, and for a small thing he lost great glory. For he became last because he was first; and because he was second, he remained first. For know that even afterward, when he desired to inherit the blessing, he was rejected—understand, by God. The history of Genesis tells that Esau, returning from the field, when he learned that he had been forestalled by his brother in receiving his father's blessing, said with tears and a great cry: \"Have you only one blessing, father? Bless me also.\" To whom Isaac said: \"I have made him your lord; and for you, my son, what more shall I do?\" At last Isaac, overcome by his cries, gave him a blessing in the riches of this world and in abundance of the things the earth produces, saying: \"In the fatness of the earth and in the dew of heaven above shall your blessing be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":841,"ref":"p841","source":"Apparet ergo, quia cum voluisset hæreditare et benedictionem paternam, dignitatem videlicet sacerdoti!, recipere, quam jam amiseral, nec non ct sanctitatem patris cum spiritu prophetiæ, peccatis impedientibus, ad hoc perductus est ut reprobaretur a Deo et fraudaretur a fratre benedictione paterna, unde et sequitur: Non enim invenit pœnitentiæ locum, quanquam cum lacrymis inquisisset eam. Quare non invenit pœnitentiæ locum, id cst veniam per pœnitentiam, quam cum lacrymis quæsivit? Quia non ita quæsivit ut debuit: lacrymæ enim illæ indignationis fuerunt potius amissi honoris et rancoris contra fratrem, quam humilitatis veraeque pœnitentiæ: unde et dixit: Venient dies luctus patris mei, et occidam Jacob fratrem meum. Quapropter quanquam cum lacrymis inquisisset eam, jam ad illum locum benedictionis non potuit pervenire, ut frater suos. Ita enim debuerat poenitere, sicut de Petro legimus, quod cum Dominum negasset, egressus foras flevit amarissime: idcirco illi remissum est tam grande peccatum, quoniam sicut debuit, pœnitentiam egit. Non enim accessistis ad tractabilem et accessibilem ignem, et turbinem, et caliginem, et procellum, et tubæ sonum; et vocem verborum.","english":"It is evident, therefore, that when he wished to inherit and to receive his father's blessing—namely, the dignity of the priesthood—which he had already lost, and also the holiness of his father together with the spirit of prophecy, because his sins stood in the way he was brought to this point, that he was rejected by God and deprived by his brother of his father's blessing. Hence it also follows: For he found no place of repentance, though he had sought it with tears. Why did he not find a place of repentance, that is, pardon through repentance, which he sought with tears? Because he did not seek it as he ought. For those tears were rather of indignation at the honor he had lost and of rancor against his brother, than of humility and true repentance. Hence he also said: The days of mourning for my father will come, and I will kill Jacob my brother. Wherefore, although he had sought it with tears, he could not arrive at that place of blessing as his brother did. For he ought to have repented as we read of Peter, that when he had denied the Lord, he went out and wept bitterly. Therefore so great a sin was forgiven him, because he repented as he ought. For you have not come to a fire that can be touched and approached, and to a whirlwind, and to darkness, and to a storm, and to the sound of a trumpet, and to the voice of words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":842,"ref":"p842","source":"Mos est illorum qui comparationem faciant, ut alteram partem deprimam atque extenuent, ut res alteritis partis emineat: sic et Apostolus ex comparatione illorum, quæ fuerunt in Veteri Testamento, nostra majora decliraret clariora, mansuetiora quoque, et meliora, atque admiratione digna: facit enim nunc differentiam inter Christum et Moysen, inter legem et Evangelium, inter cœlum et montem Sina, inter aspersionem sanguinis legalis, et emundationem sanguinis tbristi: multo. enim meliora sunt ista, quam fuissent illa: ibi enim umbra requiescebat, hic veritas tenetur et panditur. Non enim accessistis ad tractabilem et accessibilem ignem, id est, non accessistis ad visibile et palpabife lumen ignis, quod visu corporeo tractari possit, sicut de veteri Judaico populo legimus; sed ad invisibilem et incomprehensibilem Deum. Haec fit Sinai monte facta referuntur, quando data est lex, ignis, turbo videlicet et caligo, procella, tubæ sonus et vox verborum. Visus est, inquit, Dominus in monte Sina. Turbo est ventus validus, auferens stipulas, et leviora quæque pulvere terrae involvens. Plerumque etiam ea tollit quæ graviora sunt. Caligo est tenebrositas fumi et ignis. Procella est tempestas et pluvia. Facta sunt autem ista, quando lex dabatur, ut corda Judæorum prona ad peccandum concuterentur, ne ipsam legem auderent transgredi.","english":"It is the custom of those who make comparisons to depreciate and diminish one side so that the other side's case may stand out; so too the Apostle, by comparing those things that were in the Old Testament, showed that ours are greater, clearer, gentler as well, and better, and worthy of admiration. For he now makes a distinction between Christ and Moses, between the law and the Gospel, between heaven and Mount Sinai, between the sprinkling of legal blood and the cleansing of Christ's blood; for these are much better than those were: there the shadow rested, here the truth is held and revealed. For you have not come to a fire that can be touched and approached, that is, you have not come to a visible and palpable light of fire, which could be handled by bodily sight, as we read concerning the old Jewish people; but to the invisible and incomprehensible God. These things are reported as having happened on Mount Sinai, when the law was given: fire, a whirlwind namely and darkness, a storm, the sound of trumpets and the voice of words. The Lord, it says, was seen on Mount Sinai. A whirlwind is a strong wind, carrying off stalks of grain and wrapping up whatever is lighter than the dust of the earth. Often it also takes away what is heavier. Darkness is the gloom of smoke and fire. A storm is tempest and rain. These things were done when the law was being given, so that the hearts of the Jews, prone to sin, might be shaken, lest they dare to transgress the law itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":843,"ref":"p843","source":"Unde et terraemotus exstitit ibi, ut ipsi ex toto terrore perculsi, ad Deum coelorum coniugium facerent; tenebrae autem, sive caligo, obscuritatem ipsius legis designat. Turbo sive commotio ventorum comminationem ipsius legis quae dicit: Si quis hoc vel illud fecerit, occidatur. Procella autem ipsam vindictam. Tubae sonitus, praesentiam et adventum Dei omnipotentis. Unde idem apostolus alias dicit: In jussu, et in voce archangeli, et in tuba Dei descendet de coelo. Per tubam autem intelligitur ipsa vox angelorum; non enim est putandum quod ænea, aut cornea tuba Dei angeli increpuerint. Vox quoque verborum non ipsius omnipotentis Dei intelligitur, sed angelorum: per subjectam enim creaturam, id est per angelum loquebatur Deus ad Moysen: nam quod non esset vox Dei, Dominus demonstrat in Evangelio, loquens Judæis: Neque vocem ejus audistis, neque speciem ejus vidistis. Et quod Moyses cum angelo, non cum Domino fuerit locutus, ostendit beatus Stephanus in concione sua, quam habuit cum Judæis: Hoc est, inquiens, Moyses, qui fuit cum angelo, qui loquebatur ei in monte Sina. Evangelium autem non fuit datum in tremore, neque cum comminatione, sod adectu paterno locutus est Dominus fidelibus tanquam filiis: nam ascendens in montem, quando inter caetera praecepta vitæ octo beatitudines eis protulit, non paruerunt, neque visa sunt signa quibus terrerentur, sicut quando lex data est.","english":"Hence there was also an earthquake there, so that they, struck with utter terror, might make a covenant with the God of heaven; but the darkness, or gloom, designates the obscurity of the law itself. The whirlwind, or commotion of winds, signifies the threatening of the law itself, which says: If anyone does this or that, let him be put to death. But the storm signifies the vengeance itself. The sound of the trumpet signifies the presence and coming of God Almighty. Hence the same apostle says elsewhere: At the command, and at the voice of the archangel, and at the trumpet of God, he will descend from heaven. But by the trumpet is understood the very voice of the angels; for it must not be supposed that the angels of God blew a bronze or horn trumpet. The voice of words also is understood as not that of God Almighty himself, but of the angels; for through a subordinate creature, that is, through an angel, God spoke to Moses. For that it was not the voice of God, the Lord shows in the Gospel, speaking to the Jews: Neither have you heard his voice, nor have you seen his form. And that Moses spoke with an angel, not with the Lord, the blessed Stephen shows in his address, which he delivered to the Jews: This is, he says, that Moses who was with the angel who spoke to him on Mount Sinai. But the Gospel was not given in trembling, nor with threatening, but the Lord spoke to the faithful as to sons with fatherly affection; for when he went up into the mountain, when among the other precepts of life he set before them the eight beatitudes, they did not obey, nor were signs seen by which they might be terrified, as when the law was given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":844,"ref":"p844","source":"Sequitur. Quam. Subaudi vocem tubarum et angelorum. Qui audierunt excusaverunt se, ne eis fieret verbum. Hoc est, ne eis loqueretur. Non enim portabant quod dicebatur. Ad eos, hoc est, non poterant ferre vocem angeli prae timore, unde et dixerunt Moysi: Loquere tu nobis, non loquatur nobis Dominus, ne forte moriamur; nimio enim timore fuerant perculsi, videntes totum montem Sina fumare, procellas quoque et tonitrua, et voces tubarum. Et si bestia tetigerit montem, lapidabitur. Subaudilur lapidibus grandinis cœlitus missis; sic enim praeceperat Dominus: Longe se faciant filii Israel a monte, quoniam si homo aut aliqua bestia accesserit ad montem, lapidibus grandinis interficietur. Et ita terribile erat, quod videbatur. Subauditur, utneque auderent audire, neque accedere ad montem. Moyses enim dixit, Exterritus sum, et tremebundus. Si Moyses exterritus est, quid dicendum de aliis? Sed accessistis ad Sion montem, et civitatem Dei viventis Hierusalem cœlestem. Ex superioribus ista pendent, ubi dictum est: Non accessistis ad tractabilem et accessibilem ignem montis Sinai, sed accessistis ad Sion montem. Caetera per partes jam dicta sunt. Per Sion autem, quae interpretatur speculatio, et per Hierusalem, quae dicitur visio pacis, vult intelligi coelestem patriam, Ecclesiam videlicet supernam, quae constat ex angelis et hominibus justis, ad quam acceditur fide et desiderio.","english":"It continues: \"Which.\" Understand the word of the trumpets and of the angels. Those who heard excused themselves, that the word might not be spoken to them. That is, that he might not speak to them. For they could not bear what was said. To them, that is, they could not endure the voice of the angel for fear, whence they also said to Moses: \"Speak thou to us, and let not the Lord speak to us, lest perhaps we die\"; for they had been struck by excessive fear, seeing the whole mountain of Sinai smoking, and also storms and thunders and the voices of trumpets. \"And if a beast touch the mountain, it shall be stoned.\" There is understood, with hailstones sent from heaven; for thus the Lord had commanded: \"Let the children of Israel keep far from the mountain, because if a man or any beast approach the mountain, it shall be killed with hailstones.\" \"And so terrible was that which was seen.\" It is understood, that they dared neither to hear nor to approach the mountain. For Moses said, \"I am terrified and trembling.\" If Moses was terrified, what is to be said of others? \"But you have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem.\" These things depend on the foregoing, where it was said: \"You have not come to the tangible and accessible fire of Mount Sinai, but you have come to Mount Sion.\" The rest have already been spoken of in parts. By Sion, moreover, which is interpreted as contemplation, and by Jerusalem, which is called the vision of peace, he wishes the heavenly fatherland to be understood, namely the supernal Church, which consists of angels and just men, to which one comes by faith and desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":845,"ref":"p845","source":"Accessistis, inquit, ad Sion montem, hoc est, ad civitatem Dci viventis: Hierusalem coelestem fide et desiderio. Et accessistis. Ad frequentiam. Sive multitudinem. Multorum millium angelorum. Consociati illis in fide, consociandi iterum in gloria. Juxta quod Dominus dicit: Erunt elecli sicut angeli Deo in coelo. Et accessistis. Ad Ecclesiam primitivorum, qui conscripti sunt in cœlis. Ecclesiam primitivorum debemus accipere in apostolis, qui primi crediderunt, quorum fide illi adjuncti sunt credendo, et quorum nomina scripta sunt in memoria omnipotentis L'ei: juxta quod ipsa Veritas eis dixit, Gaudcle, quod nomina vestra scripta sunt in cælis. Et. Accessistis ad Dominum. Judicem omnium Deum. Id est ad Dominum Jcsum, qui dicit: Pater non judicat quemquam, sed omne judicium dedit Filio. Per illum enim judicabit Deus Pater non solummodo Judæos, sed omnes homines. Et. Accessistis. Ad spiritum justorum perfectoruM. Spiritum perfectorum vocat Spiritum sanctum, per quem justi vocantur omnes in baptismatc accipientes ab illo remissionem omnium peccatorum. Et bene justificantur, quia tunc justi vocantur, dum ab omnibus contagiis mundantur. Sivc spiritum justorum perfectorum dicit animas sanctorum, qui apud Deum probabiles exstiterunt, quibus conjuncti fide ct desiderio fuerunt illi. Et. Accessistis quoque. Ad Jesum mediatorem Testamenti Novi.","english":"You have come, he says, to Mount Zion, that is, to the city of the living God, the heavenly Jerusalem, by faith and desire. And you have come to the assembly, or multitude, of many thousands of angels, joined to them in faith, to be joined again in glory, according to what the Lord says: \"They will be elect like the angels of God in heaven.\" And you have come to the church of the firstborn, who are enrolled in the heavens. We ought to understand the church of the firstborn in the apostles, who believed first, by whose faith those others were joined to them through believing, and whose names are written in the memory of the almighty God, according to what the Truth himself said to them: \"Rejoice, because your names are written in the heavens.\" And you have come to the Lord, God the judge of all, that is, to the Lord Jesus, who says: \"The Father judges no one, but has given all judgment to the Son.\" For through him God the Father will judge not only the Jews but all men. And you have come to the spirit of the perfected righteous. He calls the Holy Spirit the spirit of the perfected, through whom all the righteous are called in baptism, receiving from him the remission of all sins. And they are rightly justified, because they are then called righteous when they are cleansed from all defilements. Or he calls the spirit of the perfected righteous the souls of the saints who have proved acceptable before God, to whom those others were joined in faith and desire. And you have also come to Jesus, the mediator of the New Testament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":846,"ref":"p846","source":"Dominus Jesus per hoc quod homo pariter et Deus est, mediator noster est, quoniam sicut Moyses mediator fuit inter Deum et populum, verba Dei referens ad populum rursusque populi ad Deum secundum quod ipse dicit: Ego sequester vester et medius inter Deum et vos, ita et Dominus Jesus verba Dei Patris retulit nobis, et modo nostra refert ad illum, interpellans assidue pro nobis, simulque sua passione confirmavit nobis Testamentum Novum. Ad aspersionem quoque sanguinis. Accessistis. Melius loquentem quam Abel. More legis aspersionis nomine emundationem Christi sanguinis intimavit: quoniam mundatio quae per sanguinem fiebat aspersio vocabatur. Accesserunt ergo illi ad sanguinem Christi, sive emundationem, hoc est ad passionem ejus, quoniam fide passionis ejus mundati sunt. Sanguis autem Christi melius quam sanguis Abel loquitur, quia sanguis Abel vindiclam exposcebat fratris a Deo, sanguis vero Christi vitam et indulgentiam implorat suis persecutoribus, dicente illo ad Patrem: Pater, ignosce illis, quia nesciunt quid faciunt. Vel certe melius loquitur, dum nos loquentes facit, quod Dominus ipse cst Filius Dei vivi, cujus passione sumus redempti, et baptismate abluti, et quia per sanguinem ejus sumus effecti filii Dei. Videte ne recusetis loquentem.","english":"The Lord Jesus, in that he is both man and God, is our mediator, since just as Moses was mediator between God and the people, carrying the words of God to the people and again the people's words to God, according to what he himself says: I am your intermediary and mediator between God and you, so too the Lord Jesus carried the words of God the Father to us, and now carries ours to him, interceding continually for us, and at the same time by his passion confirmed the New Testament for us. To the sprinkling also of blood. You have come. To one speaking better than Abel. After the manner of the law, by the name of sprinkling he indicated the cleansing of Christ's blood, since the cleansing that was done through blood was called sprinkling. They therefore have come to the blood of Christ, or to his cleansing, that is, to his passion, since by faith in his passion they have been cleansed. But the blood of Christ speaks better than the blood of Abel, because the blood of Abel demanded vengeance from God for his brother, whereas the blood of Christ implores life and pardon for his persecutors, as he says to the Father: Father, forgive them, for they know not what they do. Or indeed it speaks better, in that it makes us speak, because the Lord himself is the Son of the living God, by whose passion we have been redeemed, and washed in baptism, and because through his blood we have been made sons of God. See that you do not refuse the one who speaks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":847,"ref":"p847","source":"Quod est dicere: Cavete ne contemnatis Jesum loquentem per Evangelium suum, quoniam in dextera Dei sedet, considerans quod unusquisque nostrum agit. Si enim illi non effugerunt, recusantes eum qui super terram loquebatur: multo magis nos, qui de cœlo loquentem nobis avertimus. Subauditur, non effugiemus, ac si diceret: Si patres vestri vindictam omnipotentis Dei non effugerunt, qui præcepta illius praevaricati sunt fabricando idolum, quae per Moysen vel per angelum data sunt illis, quorum uterque in terra loquebatur, multo magis nos non poterimus evadere vindictam illius, si praecepta, quae per Filium data sunt, contempserimus. Illi, inquit, in terra loquentem audicrunt, nos de coelo. Propter unitatem autem personæ, quam habet Filius Dei in duabus naturis, dicitur de coelo nobis loqui. In terra autem videbatur loqui per humanitatem, sed erat in terra et in coelo per divinitatem: unde ipse dicit: Nemo ascendit in coelum, nisi qui descendit de cœlo, Filius hominis, qui est in cælo. Similiter dum Evangelium prædicatur in terris, ipse quoque de coelo nobis loquitur. Quapropter audiendus est multo magis quam Moyses. Sequitur. Cujus vox movit terram tunc. Subaudi, quando data est lex. Nunc autem repromittit dicens: Adhuc semel et ego movebo, non solum terram, sed etiam caelum.","english":"That is to say: Take care lest you despise Jesus speaking through his Gospel, since he sits at the right hand of God, observing what each one of us does. For if they did not escape, refusing him who spoke on earth, much more shall we not escape, who turn away from him who speaks to us from heaven. Understood is \"we shall not escape,\" as if he were saying: If your fathers did not escape the vengeance of almighty God, who transgressed his commandments by fashioning an idol—the commandments that were given to them through Moses or through an angel, both of whom spoke on earth—much more shall we be unable to evade his vengeance if we despise the commandments that were given through the Son. They, he says, heard him speaking on earth; we, from heaven. But because of the unity of person that the Son of God has in two natures, he is said to speak to us from heaven. On earth, however, he seemed to speak through his humanity, but he was on earth and in heaven through his divinity; whence he himself says: No one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven. Likewise, while the Gospel is preached on earth, he himself also speaks to us from heaven. Therefore he is to be heard much more than Moses. It follows. Whose voice then shook the earth. Understood: when the law was given. But now he promises, saying: Yet once more, and I will shake not only the earth but also heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":848,"ref":"p848","source":"Ipse qui tunc jussione movit montem Sina, et terram in circuitu ejus, ubi populus stabat, quando Moysi dedit legem, ipse nunc repromittit non partem terrae movendam a se, neque ipsam totam terram solummodo, sed etiam coelum. Et ideo quanto majora fieri promittit, tanto magis timendus est. Licet enim terraemotus fuerit in diversis locis, diversisque partibus mundi, non fuit tantus per totum mundum. Et si mota est terra, tamen non coelum. Unde bene dicit, semel futurum esse hoc in die judicii, ostendens quia nunquam iterum movebuntur. Unde sequitur: Quod autem adhuc dicit semel, ostendit mobilium translationem tanquam factorum, ut maneantea quæ sunt immobilia. Ista motio coeli et terrae ad innovationem et meliorationem illorum pertinet, terra quidem motum appropinquante die judicii sustinebit, sed pariter innovabuntur cœlum et terra, et movebuntur ab hac specie in meliorationem: juxta quod idem Apostolus alibi dicit: Præterit figura hujus mundi. Mutata figura, remanebit substantia: eritque postea coelum novum, et terra nova. Coelum autem hic non sidereum, neque æthereum, sed istud aereum accipe, a quo et aves coeli dicuntur. Itaque regnum. Dei. Immobile suscipientes. Subauditur, nunc in spe, quod percepturi sumus in te. Habeamus gratian, per quam serviamus placentes Deo cum metu et reverentia.","english":"The very one who then by his command moved Mount Sinai and the land around it, where the people stood, when he gave the law to Moses, now promises that not a part of the earth will be moved by him, nor only the whole earth itself, but even heaven. And therefore, the greater the things he promises will be done, the more he is to be feared. For although there has been an earthquake in various places and in various parts of the world, it was not so great throughout the whole world. And if the earth was moved, heaven was not. Hence he rightly says that this will happen once, on the day of judgment, showing that they will never again be moved. Hence it follows: But that he still says, once, shows the removal of things that are shaken, as of things made, so that those things which are not shaken may remain. This shaking of heaven and earth pertains to their renewal and improvement; the earth indeed will endure shaking as the day of judgment draws near, but heaven and earth will be renewed together, and will be moved from this form into improvement, according to what the same Apostle says elsewhere: The form of this world passes away. When the form has changed, the substance will remain, and afterward there will be a new heaven and a new earth. But understand heaven here not as the starry or ethereal heaven, but as this airy one, from which even the birds of heaven are named. Therefore, receiving the kingdom of God that cannot be shaken—it is understood, now in hope, what we are to receive in you—let us have grace, through which we may serve God in a pleasing way with fear and reverence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":849,"ref":"p849","source":"Regnum immobile, Ecclesia est coelestis, quæ constat ex angelis sanclis et hominibus justis: Regnum autem Dei ista Ecclesia est, et regnum Ecclesiae omnipotens Deus est. Hoc regnum modo suscipimus in spe, tunc vero percipiemus in re, cum tradiderit Cbristus regnum Deo Patri. Idcirco autem immobile appellatur, quoniam si cælum et terra immobilitdr permanebunt post immutationem, multo magis electi post resurrectionem immobiliter immortalitatem in corpore, et incommutabilitatem in anima percipient, regnaturi aeternaliter cum Deo, eruntque ipsi regnum immobile omnipotentis Dei, et regnum illorum contemplatio sanctae Trinitatis. Et quia istud regnum immobile modo suscipimus in spe, hortatur Apostolus, ut habeamus gratiam, per quam serviamus Deo placentes illi. Gratiam autem dicit fidem rectam, spem certam, charitatem perfectam, cum operatione sancta, per qua debemus Deo servire cum metu, timentes illum ut Deum et judicem omnium, et cum reverentia diligentes illum ut patrem. Timere enim debemus, et ne hic flagellemur, et postmodum a requie separemur. Etenim Deus noster ignis consumens est. Deus omnipotens ignis appellatur, non ut materiam quam fecit, consumat, sed quam exterius homo attrahit, rnbiginem scilicet peccatorum; non enim illud consumit quod ipse fecit, sed quod malitia hominum intulit.","english":"The immovable kingdom is the heavenly Church, which consists of holy angels and righteous men; and this Church is the kingdom of God, and the kingdom of the Church is almighty God. This kingdom we now receive in hope, but then we shall perceive it in reality, when Christ has handed the kingdom over to God the Father. It is called immovable for this reason, that if heaven and earth shall remain immovably after their change, much more shall the elect, after the resurrection, receive immovably immortality in the body and unchangeableness in the soul, to reign eternally with God; and they themselves shall be the immovable kingdom of almighty God, and their kingdom shall be the contemplation of the holy Trinity. And because we now receive this immovable kingdom in hope, the Apostle exhorts us to have grace, through which we may serve God in a manner pleasing to him. And by grace he means right faith, certain hope, perfect charity, together with holy action, through which we ought to serve God with fear, fearing him as God and judge of all, and with reverence loving him as a father. For we ought to fear, both lest we be scourged here, and lest afterwards we be separated from rest. For our God is a consuming fire. God almighty is called fire, not that he may consume the matter which he made, but that which man draws upon himself from without, namely the rust of sins; for he does not consume what he himself made, but what the malice of men has brought in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":850,"ref":"p850","source":"Agit et aliud iste ignis, dum corda videlicet hominum ad amorem Dei accendit, de quo igne Veritas, dicit: Ignem veni miltere in terram, et quid volo, nisi ut ardeat? Terra enim vocata sunt corda terrena, quae dum semper in infimis cogitationibus desideriisque terrenis versantur, a malignis spiritibus quasi terra conculcantur. Sed ignem Dominus in terram mittit, cum afflatu sancti Spiritus corda carnalium hominum ad amorem Dei et proximi accendit. Ecce quare appellatur omnipotensDeus ignis, videlicet quia rubiginem peccatorum consumit, et corda hominum ad charitatem accendit. Sed potest adhuc quæri, quare assimiletur igni. AL vero respondendum: Quia sicut ignis latet in silicibus et petris, ita omnipotens Deus in creatura sua mallet. sed tamen non vidotur.\n\nCAr. XIII. Charitas fraternitatis maneat in vobis. Quod est dicere: Ita diligite omnes, sicut vosmetipsos, recogitantes vos habere unum Patrem Deum omnipotentem, et unam matrem Ecclesiam, sive ex uno patre Adam, et una matre editos. Et hospitalitatem nolite oblivisci. Non dixit, hospitales estote, sed, hospitalitatem nolite oblivisci. Fuerant illi satis hospitalitati dediti antequam expoliati essent prorsus fa.","english":"This fire also does something else, namely, it kindles the hearts of men to the love of God, of which fire the Truth says: I came to send fire upon the earth, and what do I desire but that it burn? For the earth is the name given to earthly hearts, which, while they are always occupied with the lowest thoughts and earthly desires, are trodden down by malignant spirits as if they were earth. But the Lord sends fire upon the earth when, by the breath of the Holy Spirit, he kindles the hearts of carnal men to the love of God and of neighbor. Behold why almighty God is called fire, namely because he consumes the rust of sins and kindles the hearts of men to charity. But it can still be asked why he is likened to fire. To this it must be answered: Because just as fire lies hidden in flints and stones, so almighty God lies hidden in his creature, but nevertheless he is not seen.\n\nCHAP. XIII. Let the charity of brotherhood remain in you. That is to say: So love all as yourselves, reflecting that you have one Father, almighty God, and one mother, the Church, or that you are born of one father, Adam, and one mother. And do not forget hospitality. He did not say, Be hospitable, but, Do not forget hospitality. They had been sufficiently devoted to hospitality before they were utterly despoiled of their possessions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":851,"ref":"p851","source":"cultatibus, sed postquam enudati sunt ex maxima parte propria substantia, erant iterum nimium tenaces, quapropter hortatur eos Apostolus, ut secundum possibilitatis modum hospitalitatis officium adimplerent, dicens eis: Hospitalitatem pristinam nolite oblivioni tradere. Hospitalitas autem hilari mente et animo læto est agenda juxta quod beatus Petrus dicit: Hospitales invicem sine murmuratione. Et alibi: Hilarem enim datorem diligit Deus. Sequitur: Per hanc enim placuerunt quidam. Deo. Angelis hospitio receptis. Ut Abraham, qui meruit promissionem accipere, et Lotb, qui liberatus est de excidio Sodomorum. Unde et ipse judex omnium dicturus est in die examinis: Quandiu fecistis uni ex minimis meis, mihi fecistis. Mementote vinctorum tanquam simul vincti. Hoc est, sicut optaretis vobis subveniri, vestrique meminisse, si essetis vincti in carcere: ita mementote illorum qui pro fide Christi vinculati tenentur. El laborantium, tanquam et ipsi in corpore morantes.","english":"...possessions, but after they had been stripped of the greater part of their own substance, they were still excessively grasping; therefore the Apostle urges them to fulfill the duty of hospitality according to the measure of their ability, saying to them: Do not forget the hospitality you formerly showed. But hospitality is to be practiced with a cheerful mind and a glad heart, according to what blessed Peter says: Be hospitable to one another without murmuring. And elsewhere: For God loves a cheerful giver. It follows: For by this certain ones pleased God, having received angels as guests. As Abraham, who merited to receive the promise, and Lot, who was delivered from the destruction of Sodom. Hence even the Judge of all will say on the day of examination: As long as you did it to one of the least of mine, you did it to me. Remember those in chains, as being chained together with them. That is, just as you would wish help to be given to you, and would wish to be remembered, if you were bound in prison: so remember those who are held bound for the faith of Christ. And of those who labor, as being yourselves also in the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":852,"ref":"p852","source":"Quod est dicere: Quia in corpore adhuc estis morantes, jer quod experimento cognoscilis, quid necesse sit laborantibus, mementote illorum qui laborant in doctrina et in operatione sancta, subministrando victum et vestimentum, sicut velletis vestri meminisse, si taiiter laboraretis: per hoc enim quia in corpore mortali manetis, sicut et illi, experimento probatis, quia militia est vita hominis super terram, et homo ad laborem nascitur, et avis ad volatum. Honorabile connubium in omnibus. Sit vobis, sive placet Deo. Et thorus immaculatus. Connubium dicitur a conhabendo. Erant quidam tum temporis, qui condemnabant nupLias, dicentes immundum esse conjugale connubium, nec posse esse mundum, a lecto conjugis surgentem; unde beatus Apostolus legitimum connubium dicit, quod causa amoris filiorum fit, non causa libidinis explendae, non solum concedit, sed etiam dicit Deo placere. Honorabile enim connubium est, amore filiorum legitime uxorem ducere; temporibusque certis ab ea abstinere, nec plures uxores habere: quia in initio, ut Scriptura dicit, creavit Deus masculum et feminam, dixitque eis: Crescite et multiplicamini. In sequentibus quoque dicitur, quod futuri essent duo in carne una: hujuscemodi thorus immaculalus est, hoc est, legitimus recubitus absque fornicationis causa, et immaculatus lectus, immaculati et illi inde surgentes, hoc est, maculam peccati indo non trahentes.","english":"That is to say: Because you are still dwelling in the body, and because you know by experience what is needful for those who labor, remember those who labor in doctrine and in holy work, by supplying food and clothing, just as you would wish your own to be remembered, if you were laboring in that way. For by this, because you remain in a mortal body, just as they do, you prove by experience that the life of man upon earth is a warfare, and that man is born to labor, and the bird to flight. Let marriage be honorable in all things. Let it be so among you, or rather, let it be pleasing to God. And the bed undefiled. Marriage is so called from \"dwelling together.\" There were certain people at that time who condemned marriages, saying that the conjugal union is unclean, and that one who rises from the bed of a spouse cannot be clean; therefore the blessed Apostle says that marriage is lawful, which comes about for the sake of love of children, not for the sake of satisfying lust, and he not only permits it but even says that it is pleasing to God. For marriage is honorable when a man takes a wife lawfully for the love of children, and abstains from her at certain times, and does not have more than one wife; because in the beginning, as Scripture says, God created male and female, and said to them: Be fruitful and multiply. In what follows it is also said that the two would be one flesh. A bed of this kind is undefiled, that is, a lawful lying-together without cause for fornication, and an undefiled bed, and those rising from it are undefiled, that is, not contracting the stain of sin from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":853,"ref":"p853","source":"Unde beatus Matthæus dicit quodam loco: Quia conjugium legitimum et thorus legitimus sordes habent quodammodo in commixtione seminis, sed peccati maculam non habent: melius est enim uxorem legitimam ducere, quam cum meretriculis fornicari aut etiam aliorum uxorcs violare. Sin vero legitimum non fucrit connubium; ueque amore filiorum, sed causa libidinis explendae, fuerintque plures uxores, am non est honorabile connubium, neque thorus immaculatus. Fornicatores enim et adulteros judicabit Deus Fornicari est quocunque modo pollui, libidinemque expleri; adulterari vero est alterius tborum violare: unde adulter dicitur, quasi alterius violans IMorum. Sed nunquid onmipotens Deus solummodo fornicatores et adulteros judicabit, hoc est damnabit, praetermissis bomicidis, sacrilegis, furibus, aliis1 que diversis criminibus involutis? Minime. Quare ergo Apostolus specialiler fornicatores et adulteros judicandos fore dixit? Nimirum quia de homicidis, sacrilegis, latronibus, parricidis atque aliis pondere peccatorum gravatis nulla hæsitatio est quin sint damnandi. De fornicatoribus vero et adulteris, erant tunc temporis, qui dubitabant dicentes, ad hoc factos masculos et feminas ut simul coeant: ideoque non esse peccatum cum qualibet muliere concumbere: quod omnino longe abest a veritate.","english":"Hence blessed Matthew says in a certain place: Because lawful marriage and a lawful bed have, as it were, a certain uncleanness in the mingling of seed, but they do not have the stain of sin; for it is better to take a lawful wife than to fornicate with prostitutes or even to violate the wives of others. But if the union has not been lawful, not for the love of children but for the sake of satisfying lust, and there have been several wives, then it is not an honorable union, nor is the bed undefiled. For God will judge fornicators and adulterers. To fornicate is to be polluted in any way whatever and to satisfy lust; but to commit adultery is to violate another's bed: hence an adulterer is so called, as it were violating another's bed. But does almighty God judge, that is, condemn, only fornicators and adulterers, passing over murderers, sacrilegious persons, thieves, and those entangled in various other crimes? By no means. Why, then, did the Apostle say specifically that fornicators and adulterers will be judged? Doubtless because concerning murderers, sacrilegious persons, robbers, parricides, and others weighed down by the burden of sins, there is no hesitation that they are to be damned. But concerning fornicators and adulterers, there were at that time some who doubted, saying that males and females were made for this purpose, that they might come together, and therefore that it is not a sin to lie with any woman whatever; which is altogether far from the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":854,"ref":"p854","source":"Unde Apostolus cum primo dixisset: Honorabile connubium et thorum immaculatum placere Deo: mox subintulit: Quia fornicatores et adulteros judicabit Deus: osteniens juste judicari fomicatores et adulteros. Si enim connubium concessum est, juste fornicatores suppliCIis afficiuntur, juste puniuntur adulteri. Sint mores sine avaritia: contenti præsentibus. Mos est honestas vitæ et bene vivendi. Non diiit, possidete, sed, sint mores, id est, vita et conversatio vestra sine avaritia. Avarus dicitur avidus auri, videlicet qui tenax est in largiendo, et cupidus in accipiendo, et qui manum habet collectam ad dandum, et extentam ad accipiendum. De quo omnino quidam sapiens admonet, dicens: Non sit porrecta manus tua ad accipiendum, et collecta ad dandum. Fortassis postquam exspoliati fuerant propria facultate a non credentibus, cupiebant sub praetextu eleemosynæ iterum congregare divitias: ideoque monuit Apostolus, ut essent mores iIlorum sine avaritia, contenti tantum præsentibus necessariis, non praecogitantes de futuro. Juxta quod alibi hortatus fuerat, dicens: Habentes victum et vestitum, his contenti simus. Et ne forte dicerent: Quid facturi erimus, si necessaria nobis contigerit deesse? protinus consolationem addidit, adhibens post testimonium de libro Jesu Nave. Ipse enim. Deus omnipotens. Dixit: Non te deseram neque derelinquam.","english":"Whence the Apostle, having first said, Let marriage be honorable and the bed undefiled, that they please God, presently added: Because God will judge fornicators and adulterers, showing that fornicators and adulterers are justly judged. For if marriage is permitted, fornicators are justly visited with punishments, adulterers are justly punished. Let your manners be without covetousness, content with what is present. Manner is the honesty of life and of living well. He did not say, Possess, but, Let your manners be, that is, your life and conduct, without covetousness. The covetous man is called greedy of gold, namely he who is grasping in giving and eager in receiving, and who has his hand drawn in for giving and stretched out for receiving. Concerning whom a certain wise man altogether admonishes, saying: Let not your hand be stretched out to receive, and drawn in to give. Perhaps after they had been despoiled of their own property by unbelievers, they desired under the pretext of alms again to gather riches; and therefore the Apostle admonished that their manners be without covetousness, content only with present necessities, not forethinking of the future. According to what he had exhorted elsewhere, saying: Having food and clothing, let us be content with these. And lest perhaps they should say: What shall we do, if necessities happen to fail us? he straightway added consolation, bringing in after the testimony from the book of Joshua. For he, God almighty, said: I will not desert you nor forsake you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":855,"ref":"p855","source":"Post mortem Moysi dixit Dominus Josue: Sicut fui cum Moyse, ita ero tecum: confortare, et esto robustus: non te deseram, neque derelinquam. Quod exemplum ut pertinet ad Josue, ita et ad omnem electum, qui spem suam in Deo positam habet. Nulla enim ratione mentitur, si in illo spem nostram ponamus. lta. Subaudi, est ille nobiscum. Ut confidenter dicamus: Dominus mihi adjutor est, non timebo quid faciat mihi homo. Hominis nomine intelligitur hic non solum carnalis quilibet adversarius: sed etiam antiquus hostis, qui homo appellatur, ab officio suo vocabulum sumens, eo quod hominem decipiat: sicut et Christus leo appellatur, propter fortitudinem. Unde propheta dicit: Eripe me, DoInine, ab homine malo, id eat diabolo. Oportet ergo nos in omnibus tribulationibus seu tentationibus hunc versiculum Psalmographi seu Apostioli exclamare, dicentes: Dominus mihi adjutor, non timebo quid faciat mihi quilibet hostis aut adversarius. Metnentote præpositorum vestrorum, qui vobis locuti sunt verbum Dei, quorum intuentes exitum, conversationis imitamini fidem.","english":"After the death of Moses, the Lord said to Joshua: As I was with Moses, so will I be with you: be strengthened, and be strong: I will not forsake you, nor leave you. This example applies to Joshua, and likewise to every elect one who has placed his hope in God. For in no way does he lie, if we place our hope in him. Ita. Understand, he is with us. So that we may say confidently: The Lord is my helper, I will not fear what man may do to me. By the name of man is understood here not only any carnal adversary, but also the ancient enemy, who is called man, taking his name from his office, in that he deceives man: just as Christ is also called a lion, on account of strength. Whence the prophet says: Deliver me, O Lord, from the evil man, that is, from the devil. We ought therefore, in all tribulations or temptations, to cry out this verse of the Psalmist or Apostle, saying: The Lord is my helper, I will not fear what any enemy or adversary may do to me. Remember your prelates, who spoke the word of God to you, whose end of conversation observing, imitate their faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":856,"ref":"p856","source":"OmRes quidem praelaii et doctores, inquantum bona praedicant et bona operantur, audiendi sunt et imitandi; inquantum vero aut non recte praedicant, aut male vivunt, neque audiendi sunt, neque imitandi: verbi gratia: Qui recte prædicando bene vivit, et audiendus est, et imitandus est; sin vero neutrum agit, non est imitandus, neque audiendus. At vero si recte praedicat, licet male vivat, non est contemnendus, ut non audiatur: unde Dominus dicit: Quae dicunt facite; quae autem faciunt, facere nolite. Quia ergo isti bonos praepositos habuerant, sanctos videlicet apostolos eorumque suecessores, bortatur eos ut memores sint illorum; eorumque conversationis considerantes exitum, perseverantiam usque in finem in fide recta bonisque operibus imitarentur. Fidem, hoc est firmitatem omnium bonorum, quia ergo finem bonum habuit eorum conversatio, idcirco imitamini fidem illorum. Fidem autem firmitatem seu perseverantiam illorum dicit. Christus Jesus heri et hodie, ipse et in sæcula. Ad superiora pertinent ista, ubi testatus est dixisse Dominum: Non te deseram, neque derelinquam: poterant illi respondere: Hoc non pertinet ad nostrum auxilium, quia non est nobis promissum, sed potius Josue promisit hoc Deus.","english":"All leaders and teachers, indeed, insofar as they preach good things and do good things, are to be heard and imitated; but insofar as they either preach incorrectly or live badly, they are neither to be heard nor imitated. For example: one who lives well while preaching rightly is both to be heard and imitated; but if he does neither, he is not to be imitated nor heard. Yet if he preaches rightly, even though he lives badly, he is not to be despised so as not to be heard; hence the Lord says: What they say, do; but what they do, do not do. Therefore, since these people had good overseers—namely, the holy apostles and their successors—he urges them to be mindful of them, and, considering the outcome of their way of life, to imitate their perseverance in the right faith and in good works even to the end. Faith, that is, the firmness of all good things—since their way of life had a good end, therefore imitate their faith. But he calls their faith firmness or perseverance. Jesus Christ is the same yesterday and today, and forever. These words pertain to what was said above, where he testified that the Lord had said: I will not desert you, nor abandon you. They could have replied: This does not pertain to our help, because it was not promised to us, but rather God promised this to Joshua.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":857,"ref":"p857","source":"Ad hæc Apostolus: Nolite deSere, quoniam sicut pertinet ad Josue ista promissio, ita pertinet ad vos: quoniam Christus Jesus, qui unius existens essentiæ cum Patre, tunc temporis ipse fuit, ipse est, ipse erit et in saecula. Nolite putare quasi qui tunc fuit, non sit modo: idem enim qui fuit heri, idem crit et in saeculum. Heri autem praeteritum significat tempus, hodie praesens, saecula vero futurum sine termino: tanquam diceret: Ante saecula, in saecula, et post saecula, semper manebit: sicut de illo propheta dicit: Tu autem idem ipse es, et anni tui non deficient. Doctrinis variis et peregrinia nolite abduci. Doctrinae variae et peregrinae, nova dogmata sunt hæreticorum, quibus abducuntur et-separantur simpliciores a veritate Me!: superstitiones quæque Judæorum, qui docent abstinendum a quibusdam cibis, quod lex prohibet, quosdam vero concedunt: quia ergo inter illos erant quidam carnaliter sapientes, qui escarum observatione et differentia seducebant quosdam, abstrahentes eos a doctrina Evangeliea, quæ dicit: Omnia munda mundis: alloquitur illos Apostolus, ne illorum doctrina peregrina abducerentur, quod apertius manifestat, subjungens. Optimum est enim gratia stabilire cor non escis, quæ non profuerunt ambulantibus ix eis.","english":"To this the Apostle says: Do not forsake, since just as that promise pertains to Joshua, so it pertains to you: for Christ Jesus, who being of one essence with the Father, was himself at that time, is himself, and will be himself even forever. Do not think that he who was then is not now: for the same one who was yesterday will be the same also forever. Yesterday signifies past time, today the present, and the ages the future without end: as if he were saying: Before the ages, in the ages, and after the ages, he will always remain: as the prophet says of him: But you are the same, and your years shall not fail. Do not be led away by various and strange doctrines. Various and strange doctrines are the new dogmas of heretics, by which the simple are led away and separated from the truth of faith: and also the superstitions of the Jews, who teach that one must abstain from certain foods, which the law forbids, while permitting certain others: since therefore among them there were some who thought carnally, who by the observance and distinction of foods seduced certain people, drawing them away from the teaching of the Gospel, which says: All things are clean to the clean: the Apostle addresses them, lest they be led away by their strange doctrine, which he makes more openly manifest, adding: For it is best that the heart be established by grace, not by foods, which did not profit those who walked in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":858,"ref":"p858","source":"Optimum, inquit, et perfectum est stabilire cor, et consolidare animum in gratia novi testamenti, ut habeatis fidem perfectam, credentes omnia munda mundis, non stabilire in differentiis et observationibus escarum, dicentes quosdam cibos mundos, quosdam immundos, quae nihil profuerunt ambulantibus in illis observationibus. Post Domini in adventum omnia illa quae in figura contingebant, cessaverunt: et maxime postquam Dominos dixit: Non quod intrat in os coinquinat hominem, sed omnia sunt manda mundis. Vidit siquidem cuncta quae fecit, erantque valde bona. Melius est enim fidem retinere cum perfecto opere, quam de differentia ciborum disputare, rejiciendo illa quæ Deus munda creavit, una namque est perfecta observantia abstinere a peccato, nihil enim prodes I abstinere a cibis, si non a peccatis abstinetur. Nam licet gererent illi studium circa hujuscemodi observationes, nihil eis profuit, si fidem non habuerunt. In hoc enim quod legem custodierunt, profuit illis: in hoc quod escis non vescebantur, nihil utilitatis perceperunt. Habemus altare, de quo edere non habent potestatem qui tabernaculo deserviunt. Legalem consuetudincm et mysterium, spiritalemque sensum refert.","english":"He says: It is best and perfect to establish the heart and strengthen the mind in the grace of the new testament, so that you may have perfect faith, believing that all things are clean to the clean, not establishing yourselves in distinctions and observances of foods, saying that some foods are clean and some unclean, which profited nothing to those who walked in those observances. After the Lord's advent all those things that happened in figure ceased, and especially after the Lord said: Not what enters the mouth defiles a man, but all things are clean to the clean. For he saw all the things he had made, and they were very good. For it is better to retain faith together with perfect works than to dispute about the difference of foods, rejecting those things that God created clean; for there is one perfect observance: to abstain from sin. For it profits nothing to abstain from foods if one does not abstain from sins. For although they applied themselves to observances of this kind, it profited them nothing if they did not have faith. For in that they kept the law, it profited them; in that they did not eat certain foods, they received no benefit. We have an altar from which those who serve the tabernacle have no right to eat. He refers to the legal custom and mystery, and the spiritual meaning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":859,"ref":"p859","source":"Legis quidem praeceptum erat, ut dccima die septimi mensis a festivitate paschali, festivitate videlicet propitiationis, acciperent vitulum et hircum, et immolarent cum in castris: Sanguinem autem illorum animalium ferret pontifex in Sancta sanctorum solus oraturus pro populo, carnes vero illorum portarentur extra castra, ibique concremarentur, nec esse licitum alicui tabernaculo deservicnti ex illis comedere. Spiritualiter autem illa duo animalia, vitulus videlicet et hircus, figuram tenent Domini Salvatoris: ipse est vitulus quem pius pater in regressione filii prodigi immolavit; ipse et hireus, quoniam pro peccatoribus oblatus est. Pontifex quoque ille, qui cum sanguine illorum animalium intrabat in Sancta sanctorum, oraturus pro populo, typum gerebat istius veri pontificis qui cum sanguine passionis suæ Interiora patriæ coelestis penetravit, oraturus pro fidelibus suis.","english":"The precept of the Law was that on the tenth day of the seventh month, from the Passover festival—that is, the festival of atonement—they should take a calf and a goat and sacrifice them in the camp; but the high priest alone should carry the blood of those animals into the Holy of Holies to pray for the people, while their flesh should be carried outside the camp and burned there, and it was not permitted for anyone serving the tabernacle to eat of them. Spiritually, however, those two animals, namely the calf and the goat, hold the figure of the Lord Savior: he is the calf that the loving father sacrificed at the return of the prodigal son; he is also the goat, since he was offered for sinners. And that high priest who entered with the blood of those animals into the Holy of Holies to pray for the people bore the type of this true high priest who with the blood of his passion penetrated the inner places of the heavenly fatherland to pray for his faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":860,"ref":"p860","source":"Jmmolabantur illa animalia intra castra, sed carnes illorum extra castra comburebantur, quia et Redemptor noster in Hierusalem, quasi intra castra immolatus est, vocibus et judicio filiorum Israel, sed carnes illorum extra Hierusalem, in cruce combustae sunt igne passionis, quando enim adjudicatus est morti, clamanlibus Judæis: Reus eat mortis, crucifige, crucifige eum, quodammodo, quantum ad i!los pertinet, immolatus est, quod Marcus Evangelista volens nobis ostendere ita esse dicit: Erat hora tertia quando crucifixerunt eum, linguis videlicet suis. Nam hora sexta in cruce levatus est extra Hierusalem, ibique corpus ejus combustum est igne passionis. Altare autem illud Judaeorum, quod fiebat extra castra, ubi consumebantur carnes, altare Ecclesiae est, ubi quolidie consecratur corpus Christi. Habemus ergo altare Ecclesiae, ubi consecratur corpus dominicum, de quo non habent potestatem edere qui tabernaculo corporis sui deserviunt, fornicatores videlicet, adulteri, ebriosi, immundi, et ii qui seminant inter fratres discordias, omnesque qui voluptatibus et desideriis carnis suæ deserviunt. Qui enim manducat et bibit indigne, judicium sibi manducat et bibit. Quorum enim animalium infertur sanguis pro peccato in Sancta per pontificem, herum corpora cremantur extra castra. Haec quomodo ad Dominum pertineant, satis, ut reor, dicta sunt.","english":"Those animals were sacrificed inside the camp, but their flesh was burned outside the camp, because our Redeemer too was sacrificed in Jerusalem, as it were inside the camp, by the voices and judgment of the children of Israel, but his flesh was burned outside Jerusalem on the cross with the fire of his passion. For when he was condemned to death, with the Jews crying out, \"He is guilty of death, crucify, crucify him,\" he was in a sense sacrificed, as far as they were concerned. Wishing to show us that this is so, the Evangelist Mark says: \"It was the third hour when they crucified him\"—that is, with their tongues. For at the sixth hour he was lifted up on the cross outside Jerusalem, and there his body was burned with the fire of his passion. But that altar of the Jews which was made outside the camp, where the flesh was consumed, is the altar of the Church, where the body of Christ is consecrated daily. We have, then, the altar of the Church, where the Lord's body is consecrated, of which those who serve the tabernacle of their own body have no power to eat—namely fornicators, adulterers, drunkards, the unclean, and those who sow discord among brothers, and all who serve the pleasures and desires of their own flesh. For whoever eats and drinks unworthily eats and drinks judgment upon himself. For the blood of those animals is brought for sin into the sanctuary by the high priest, and their bodies are burned outside the camp. How these things pertain to the Lord has, I think, been sufficiently said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":861,"ref":"p861","source":"Sed quia ipse caput est omnium electorum, per carnes illorum animalium possunt intelligi omnes electi, qui extra castra, hoc est, extra conversationem saecularium, carnaliumque hominum mortificant membra sua cum v:tiis et concupiscentiis, sive dum exemplum dominicæ passionis martyrii palmam subeunt. Juxta quod beatus Petrus hortatur, dicens: Christus passus est pro nobis, nobis relinquens exemplum, ut sequamur vestigia ejus. Infertur sanguis illorum intra sancta per pontificem, dum eorum vita laudabilis Deo Patri praesentatur per verum sacerdotem Jesum, qui est advocatus noster, interpellans pro nobis. Et congrue per sanguinem vita accipitur: quia vita hominis in sanguine est. Sive sanguis illorum infertur in Sancta, dum illorum animae cum triumpho passionis ad coelestia deferuntur. Bene quoque in altari consumuntur, quia omnia ista sancti martyres in fide adimplent, qua se credunt a Deo remunerari. De his quae in hoc altari consecrantur, non habent potestatem edere,qui tabernaculo deserviunt: quoniam ad ea quae sancti martyres in fide perfecta sustinendo adimplent, non audent accedere ii qui carnaliter vivunt, et amore hujus sæculi tenentur astricti. Propter quod. Subaudi mysterium adimplendum. Et Jesus ut sanctificaret per suum sanguinem populum. In se credentem: Extra portam passus est.","english":"But because He is the head of all the elect, by the flesh of those animals all the elect can be understood—those who outside the camp, that is, outside the way of life of worldly and carnal men, mortify their members with vices and lusts, or else while they undergo the palm of martyrdom after the example of the Lord's passion. This accords with what blessed Peter exhorts, saying: Christ suffered for us, leaving us an example, that we should follow His steps. Their blood is brought into the holy place by the high priest, when their praiseworthy life is presented to God the Father through the true priest Jesus, who is our advocate, interceding for us. And fittingly life is understood by blood, because the life of man is in the blood. Or their blood is brought into the holy place when their souls are carried up to heaven with the triumph of their passion. Well also are they consumed on the altar, because the holy martyrs fulfill all these things in faith, by which they believe themselves to be rewarded by God. Those who serve the tabernacle have no right to eat of the things that are consecrated on this altar, since those who live carnally and are held bound by the love of this world do not dare to approach what the holy martyrs fulfill by enduring in perfect faith. For this reason—understand: to fulfill the mystery. And Jesus, that He might sanctify through His blood the people who believe in Him, suffered outside the gate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":862,"ref":"p862","source":"Sicut liber Evangeliorum testatur, Dominus extra portam Hierusalem passus est in loco decollatorum, qui vocabatur Calvaria. Ut ergo Dominus umbram et figuram in veritatem converteret, quae de se suisque membris præfigurabalur, suoque sanguine redimeret, atque mundaret populum in se credentem, extra Hierusalem passus est. Exeamus igitur ad eum extra castra, improperium ejus portantes. Quia ergo Dominus pro nobis passus est, hortatur Apostolus ut imitemur illum, dicens: Igitur quia ipse extra castra passus est, ut nos sanctificaret, egrediamur ad eum extra conversationem carnalium hominum, mortificantes membra nostra cum vitiis et concupiscentiis. Imitemur et ejus passionem, martyrium pro illo sustinendo. Uoc est enim improperium illius portare, eadem quae ille sustinuit pati. Crux enim illius improperium ejus videtur esse paganis, nobis autem est sanclificatio et rcdemptio. Exeamus igitur ad eum extra castra; despicientes praesentia, amantes futura, contemnentes visibilia, desiderantes aeterna sequi. Non enim habemus hic manentem civitatem, sed futuram inquirimus. Certum est, quia in hoc mundo non possumus habere habitaculum æternum; neque civitatem semper manentem, quoniam mundus transibit et concupiscentia ejus. Quapropter debemus tendere viribus summis ad civitatem coelestem Hierusalem, quae habitatorem habet Deum aeternaliter permansurum.","english":"As the book of the Gospels testifies, the Lord suffered outside the gate of Jerusalem in the place of the beheaded, which was called Calvary. So then, that the Lord might turn the shadow and figure into truth—those things which were prefigured concerning Himself and His members—and might redeem and cleanse by His blood the people believing in Him, He suffered outside Jerusalem. Let us therefore go out to Him outside the camp, bearing His reproach. Since therefore the Lord suffered for us, the Apostle exhorts us to imitate Him, saying: Therefore, because He Himself suffered outside the camp, that He might sanctify us, let us go out to Him outside the way of life of carnal men, mortifying our members with vices and desires. Let us imitate also His passion, enduring martyrdom for Him. For this is to bear His reproach: to suffer the same things that He suffered. For His cross seems to be His reproach to the pagans, but to us it is sanctification and redemption. Let us therefore go out to Him outside the camp, despising things present, loving things to come, contemning things visible, desiring to follow things eternal. For we do not have here a city that remains, but we seek one to come. It is certain that in this world we cannot have an eternal dwelling, nor a city that always remains, since the world will pass away and its desire. Wherefore we ought to strive with our utmost strength toward the heavenly city Jerusalem, which has God as its inhabitant, to remain eternally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":863,"ref":"p863","source":"Per ipsum ergo offeramus hostiam laudis semper Deoi id est, fructum labiorum confitentium nomini ejus. Per ipsum, id est, per Christum, debemus offerre Deo Patri sacrificium laudis et gratiarum actiones pro omnibus bonis. Fructum labiorum vocat, quia eaedem laudes et gratiarum actiones fructum praemiorum merentur: Unde Apostolus dicit: Quia ore confessio fit ad salutem. Uti ergo pecudes offerebant, nos autem nihil horum offerimus, sed solam gratiarum actionem Deo offerre debemus. De hoc sacrificio dicit Psalmista: Immota Deo sacrificium laudis. Beneficentiæ autem et communicationis nolite oblivisci: talibus enim hostiis promeretur Deus. Beneficus dicitur, homo largus et eleemosynæ deditus, inde beneficentia dicitur largitas eleemosynarum. Beneficentiæ, inquit, et communicationis nolite oblivisci, id est, largitatis eleemosynarum et communicationis, quam communicare et participare debetis aliis ex facultatibus vestris, nolite oblivisci. Si alii vestras rapuere substantias, tamen ex cis quae habetis, elcemosynas dare nolite oblivisci, sicut propheta dicit: Bcatus qui intelligit super egenum et pauperem. Talibus enim hostiis et muneribus elcemosynarum promeretur Deus adipisci, unde dicit per prophetam: Misericordiam volo, et non sacrificium.","english":"Through him, therefore, let us always offer to God a sacrifice of praise, that is, the fruit of lips confessing his name. Through him, that is, through Christ, we ought to offer to God the Father a sacrifice of praise and thanksgiving for all good things. He calls it the fruit of lips because these same praises and thanksgivings merit the fruit of rewards; whence the Apostle says: For with the mouth confession is made unto salvation. So then, as they used to offer sheep, we however offer none of these things, but we ought to offer to God only thanksgiving. Concerning this sacrifice the Psalmist says: A sacrifice of praise shall be offered to God without ceasing. But do not forget beneficence and communication: for with such sacrifices God is propitiated. A beneficent man is called one who is generous and devoted to almsgiving; hence beneficence is called the generosity of almsgiving. Beneficence, he says, and communication do not forget, that is, the generosity of almsgiving and communication, which you ought to share and impart to others from your resources, do not forget. If others have seized your substance, nevertheless out of what you have, do not forget to give alms, as the prophet says: Blessed is he who understands concerning the needy and the poor. For with such sacrifices and gifts of almsgiving God is propitiated, whence he says through the prophet: I desire mercy, and not sacrifice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":864,"ref":"p864","source":"Non est considerandus pauper, qui videtur accipere, sed potius qui jussit dare, clcemosyna enim quæ pauperi largitur in terra, a Deo recipitur in coelo. Et noli attendere, quod hoc sit Ubi redditurus, quod accepit, tu enim terrena dedisti, aeterna mercaberis. Obedite praepositis vestris, et subjacete eis. Obediendum est omnimodis prælatis et praedicatoribus, inquantum doctrina et, mores illorum sancti et pii existunt. Si autem a via rectitudinis deviaverint, sicut scribæ et Pharisaei, non faciamus qualia agunt, sed qualia dicunt, nisi forte in fide contrarii exstiterint. Nam si in fide contrarii exstiterint, non solum vitandi sunt, sed etiam fugiendi. At si bene docucrint, discrepaverint autem moribus, audi Christum dicentem de talibus in persona scribarum et Pharisæcorum: Super cathedram Moysi sederunt scribæ et Pharissei: Omnia ergo quaecunque dixerint vobis, servate ct facite, secundum vero opera eorum nolite facere; dicunt enim, et non faciunt. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri, ut cum gaudio hoc faciant, non ut gementes.","english":"The poor man who appears to receive is not to be considered, but rather the one who commanded the giving; for the alms that is bestowed upon the poor on earth is received by God in heaven. And do not pay attention to the fact that what he is going to repay is what he received; for you have given earthly things, and you will purchase eternal things. Obey your prelates and be subject to them. Prelates and preachers are to be obeyed in every way, insofar as their doctrine and their conduct are holy and pious. But if they have strayed from the way of uprightness, like the scribes and Pharisees, let us not do the things they do, but the things they say—unless perhaps they have shown themselves contrary in the faith. For if they have shown themselves contrary in the faith, they are not only to be avoided, but even to be fled from. But if they have taught well yet are inconsistent in their conduct, hear Christ speaking of such people in the person of the scribes and Pharisees: The scribes and Pharisees have sat upon the chair of Moses; therefore all things whatsoever they say to you, observe and do, but do not do according to their works, for they say and do not. For they keep watch, as those who will give an account for your souls, so that they may do this with joy and not with groaning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":865,"ref":"p865","source":"Omnibus quidcm prælatis et præpositis obediendum est, nisi forte a veritate fidci aberraverint, praecipue tamen illis qui pervigilant, hoc cst, sine intermissione vigilant in bono exemplo, in prædicatione et cura exteriorum, solliciti existentes, qualiter pro eis rationem reddant, ideo subditi debemus esse prælatis nostris, qui solliciti sunt pro nobis, ut pote pro nobis rationem reddituri, ut cum gaudio hoc faciant, et non gementes, id est, cum laetitia ct hilari mente curam vestram agant, et non cum murmure et perturbatione animi sint, quoniam plerumque mala conversatio, et inobedientia subjectorum, ad amaritudinem provocat animos pralatorum, adeo ut segniores atque tristiores circa profectum illorum existant. Sive obedire debemus illis, ut in die judicii cum gaudio pro nobis rationem reddant, securi de præmio, et non gementes, anxii de nostra damnatione. Hoc enim non expedit vobis. Subauditur, ut illi gemendo curam vestri agant, vel pro vobis rationem cum tristitia reddant. Orate pro nobis. Hic superbiam elationemque mentis quorumdam pontificum destruit, qui typo superbiæ inflati dedignantur deprecari suos subjectos, quatenus pro eis orationes fuudant.","english":"Indeed, all prelates and those set over others are to be obeyed, unless perhaps they have strayed from the truth of the faith; but especially those who keep watch, that is, who watch without ceasing in good example, in preaching, and in care for outward things, being solicitous as to how they may give an account for them. Therefore we ought to be subject to our prelates, who are solicitous for us, as those who will give an account for us, so that they may do this with joy and not groaning—that is, that they may carry out their care for you with gladness and a cheerful mind, and not with murmuring and disturbance of soul—since very often the bad conduct and disobedience of subjects provokes the minds of prelates to bitterness, so much so that they become more sluggish and sorrowful regarding their progress. Or we ought to obey them so that on the day of judgment they may give an account for us with joy, secure concerning their reward, and not groaning, anxious about our condemnation. For this is not expedient for you. There is understood: that they may carry out their care for you with groaning, or give an account for you with sadness. Pray for us. Here he destroys the pride and elation of mind of certain bishops, who, inflated by the type of pride, disdain to entreat their subjects, that they may pour out prayers for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":866,"ref":"p866","source":"Si ergo ille qui ad hoc a Deo vocatus est, ut doctor et magister omnium gentium fieret, non est dedignatus petere, quitenus pro illo subjecti cjus, quos Domino acquisierat, orarent, quanto magis indigent pleni invidia, rapina, aliisque vitiis respersi, orationibus subjectorum subveniri? Sequitur: Confidimus enim quoniam bonam conscientiam habemus in omnibus bene volentes conversari. Culpalur Apostolus a Judæis, quod non diligeret gentem suam sicuti gentiles, idcoque blande ac deprecatorie alloquitur illos, ostendens se bonam Voluntatem habere in omnibus, hoc est, et in Judæis, ct in gentibus. Confidimus, inquit, et ego, et socii mei, bonam voluntatem habere in omnibus hominibus bene volentes conversari, tam erga Judseos quam gentiles. Nolite aliquas accusationes aut detractiones proferre, quoniam conscicntia nostra in nullo nos reprehendit neque damnat, quod bonam voluntatem non habeamus erga vos. Amplius autem deprecor vos hoc facere, quo celerius restituar vobis. Voluntatis quidem meae est venire, ideoque attente deprecor vos pro me orare, ut cito desiderium meum impleatur veniendi ad vos.","english":"If, then, he who was called by God for this purpose, to become the teacher and master of all nations, did not disdain to ask that his subjects, whom he had won for the Lord, pray for him, how much more do those who are full of envy, stained with rapine and other vices, need to be helped by the prayers of their subjects? It follows: For we trust that we have a good conscience, willing to conduct ourselves well in all things. The Apostle is blamed by the Jews because he did not love his own people as he did the Gentiles, and therefore he addresses them gently and entreatingly, showing that he has good will toward all, that is, both toward the Jews and toward the Gentiles. We trust, he says—both I and my companions—that we have good will toward all men, willing to conduct ourselves well, both toward the Jews and toward the Gentiles. Do not bring forward any accusations or detractions, since our conscience does not reproach or condemn us in anything, that we do not have good will toward you. Moreover, I entreat you to do this, that I may be restored to you the sooner. It is indeed my will to come, and therefore I earnestly entreat you to pray for me, that my desire to come to you may quickly be fulfilled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":867,"ref":"p867","source":"Et notandum, quod primo postulat ab eis orationis suffragium, ac deinde non simpliciter, sed tota intentione, et omni prorsus studio piam orationem pro eis ad Dominum fundit, inquiens: Deus autem pacis, qui eduxit de mortuis pastorem maynum ovium in sanguine testamenti æterni, Dominum nostrum Jesum Christum. Deus pacis, isto loco intelligitur Deus Pater, a quo vera pax procedit, qui est amator pacis, et qui nos pacificavit per sanguinem Filii sui: ipse eduxit pastorem magnum ovium de morluis, id est, de sepulcro, qui locus proprie mortuorum est, suscitavit illum tertia die: Juxta quod ipse Filius appropinquans passioni orabat, dicens; Pater, clarifica Filium tuum, id est, suscita Filium tuum. Et quid dicit ei idem Deus Pater in psalmo? Exsurge, gloria mea; exsurge, psalterium, id est chorus omnium virtutum. Cui Filius: Exsurgam diluculo. Dous ergo Pater eduxit Filium suum de mortuis, hoc est, de inferno vel de sepulcro: juxta psalmista prædixerat: Non dabis sanctum tuum videre corruptionem. Et ut ita dicamus, ipse Filius suscitavit semetipsum per potentiam verbi: nam sicut tota Trinitas eduxit illum a mortuis, quoniam indivisibiliter operantur illae tres personae. Magnus autem pastor Dominus Jesus est, quia ad pascua viae et amœna prata virentis paradisi suas oves perducit. Ipse est pastor qui dicit in Evangelio: Ego sum Pastor bonus.","english":"And it must be noted that he first asks them for the support of prayer, and then not simply, but with full intent and with all zeal he pours out a devout prayer to the Lord on their behalf, saying: But the God of peace, who brought forth from the dead the great shepherd of the sheep in the blood of the eternal covenant, our Lord Jesus Christ. “The God of peace” in this place is understood as God the Father, from whom true peace proceeds, who is the lover of peace and who made us peaceful through the blood of his Son; he brought forth the great shepherd of the sheep from the dead, that is, from the tomb, which is properly the place of the dead; he raised him on the third day, according to what the Son himself, drawing near to his passion, prayed, saying: Father, glorify your Son, that is, raise up your Son. And what does the same God the Father say to him in the psalm? Arise, my glory; arise, psaltery, that is, the chorus of all the virtues. To whom the Son says: I will arise at dawn. The Father, therefore, brought forth his Son from the dead, that is, from hell or from the tomb, just as the psalmist had foretold: You will not let your holy one see corruption. And so to speak, the Son himself raised himself up by the power of the Word; for just as the whole Trinity brought him forth from the dead, since those three persons work inseparably. But the great shepherd is the Lord Jesus, because he leads his sheep to the pastures of the way and the pleasant meadows of the verdant paradise. He is the shepherd who says in the Gospel: I am the good shepherd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":868,"ref":"p868","source":"Oves ejus electi sunt, de quibus ipse dicit: Oves meae vocem meam audiunt, et scquuntur me, et ego vitam æternam do eis. Aptet vos. Id est, præparet vos, perfectosque reddat In omni bono, ut faciatis ejus voluntatem; faciens in vobis quod placeat coram se per Jesum Christum, cui est gloria in sæcula sæculorum. Amen. Deus, inquit, pacis aptet vos in omni bono, hoc est, faciat vos aptos in fide recta, in doctrina sana, in operatione perfecta, ut possitis ejus voluntatem perficere, faciens in vobis ipse quod placeat coram se per Jesum Christum. A vobis enim nihil boni habere potestis, nisi illo præveniente et subsequente: juxta quod Psalmista exorat dicens: Misericordia ejus praeveniet me, et misericordia ejus subsequetur me. Apostolus quoque alias dicit, Deus est qui operatur in vobis et velle et perficere, quoniam per illum facti et redempti sumus, et per illum, quidquid boni habemus, nobis subministratur. Cui est gloria, id est, Deo Patri et Jcsu Christo, in omnia futura saecula. Amen. Amen autem confirmatio est, pro eo quod est, fiat; vel, ita est verum, ut dixi: Rogo autem vos, fratres, ut sufferatis verbum solatii: etenim perpaucis scripsi vobis. Nota quod totam epistolam unum verbum appellavit, nec dixit: Rogo vos nt sufferatis patienter verbum admonitionis, quia pusillanimes erant, sed verbum solatii, hoc cst verbum consolationis, verbum adhortationis.","english":"His chosen ones are his sheep, of whom he himself says: My sheep hear my voice and follow me, and I give them eternal life. May he make you fit. That is, may he prepare you and make you perfect in every good thing, so that you may do his will; working in you what is pleasing before him through Jesus Christ, to whom be glory for ever and ever. Amen. The God, he says, of peace make you fit in every good thing, that is, make you fit in right faith, in sound doctrine, in perfect action, so that you may be able to fulfill his will, himself working in you what is pleasing before him through Jesus Christ. For from yourselves you can have nothing good, unless he goes before and follows after: according to what the Psalmist entreats, saying: His mercy shall go before me, and his mercy shall follow me. The Apostle also says elsewhere, It is God who works in you both to will and to accomplish, since through him we were made and redeemed, and through him whatever good we have is supplied to us. To whom be glory, that is, to God the Father and Jesus Christ, for all ages to come. Amen. But Amen is a confirmation, in place of what is, let it be done; or, thus it is true, as I have said: But I beseech you, brothers, that you bear with the word of consolation: for I have written to you in few words. Note that he called the whole epistle one word, and he did not say: I beseech you to bear patiently the word of admonition, because they were fainthearted, but the word of consolation, that is, the word of comforting, the word of exhortation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":869,"ref":"p869","source":"Non enim scripsi vobis multa, sed pauca, ad comparationem illorum quae vobis diccrem, si præsens essem, timens vobis oneri esse. Cognoscite fratrem nostrum Timotheum dimissum. Timotheus coepiscopus erat beati Apostoli et adjutor in prædicatione, quem dicit dimissum a se et ad praedicationem directum, sive ab Athenis, ubi illum dimiserat fortassis ApostoIus. Potest etiam intelligi, quod in carcere fuerit re. tentas, sicque tunc fuerit dimissus. Cum quo. Id est. cum Timotheo. Si celerius venerit ad no., videbo vos. Mansuetiores eos vult reddere, dicens se pariter ad eos venire. Salutate omnes præpositos vestros et omnes sanctos. Sicut |generaliter omnibus Hebraeis hanc epistolam scripserat, ita generaliter omnes salutat et vigere optat, non solum praelatos, sed etiam omDes subjectos, quos sanctos vocat, qui sancti fuerant in baptismate, simulque blanditur eis, dum honorabiliter eos jam salutat, quatenus animadverterent se diligi ab illo non ad oculum, sed ex toto affectu mentis. Salutant vos de Italia fratres. Apertissime his verbis nobis innuit, quod Romae hanc epistolam scripserit, quæ in regione Italiæ sita est, et, sicut doctoribus videtur, in carcere erat tunc temporis. Gratia cum omnibus vobis. Amen.","english":"For I have not written you many things, but few, in comparison with those things which I would say to you if I were present, fearing to be a burden to you. Know our brother Timothy, who has been sent. Timothy was a fellow bishop of the blessed Apostle and a helper in preaching, whom he says has been sent by him and directed to preaching, either from Athens, where perhaps the Apostle had left him. It can also be understood that he had been tried in prison, and so was then sent. With whom. That is, with Timothy. If he comes to you more quickly, I will see you. He wishes to make them gentler, saying that he will come to them together with him. Greet all your leaders and all the saints. Just as he had written this letter generally to all the Hebrews, so generally he greets them all and wishes them to flourish, not only the prelates but also all the subjects, whom he calls saints, who had been made saints in baptism, and at the same time he flatters them, while he now greets them honorably, so that they might notice that they are loved by him not outwardly but with the whole affection of the mind. The brothers from Italy greet you. By these words he most openly indicates to us that he wrote this letter at Rome, which is situated in the region of Italy, and, as it seems to the teachers, he was at that time in prison. Grace be with you all. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":870,"ref":"p870","source":"Gratia dicitur gratis data; gratiæ autem nomine debemus hic accipere fidem perfectam, cum exsecutione bonorum operum, remissioncm quoque peccatorum, quam percipiunt fideles tempore baptismatis, donum etiam Spiritus san. cti, quod datur in baptismate per impositionem manus episcoporum, quæ omnia gratis a Deo dantur. Orat ergo Apostolus ut ista omnia illi quibus scribebat possiderent. Oremus et nos Dominum pia supplicatione, quatenus suffragium egregii Apostoli horum munerum nos possessores in præsenti, fidemque, quam docuit, integerrime custodicntes, bonisque operibus exornantes, ad contemplationem supernæ visionis Christo duce pertingere mereamur. Amen.","english":"Grace is so called because it is given freely; but by the name of grace we ought here to understand perfect faith, together with the performance of good works, and also the remission of sins, which the faithful receive at the time of baptism, and further the gift of the Holy Spirit, which is given in baptism through the imposition of the hands of bishops—all of which are given freely by God. The Apostle therefore prays that all these things may be possessed by those to whom he was writing. Let us also pray to the Lord with devout supplication, that through the intercession of the excellent Apostle we may be possessors of these gifts in the present, and, keeping most faithfully the faith which he taught and adorned with good works, may deserve to attain, with Christ as our guide, to the contemplation of the heavenly vision. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}