primo quantum ad spirituale gaudium; first, in regard to spiritual joy; secundo quantum ad spiritualem quietem, ibi nihil solliciti, etc.; second, in regard to spiritual rest, at have no anxiety; tertio quantum ad pacem, ibi et pax, et cetera. third, in regard to peace, at and may the peace of God. Circa primum In regard to the first: primo describit quale debeat esse nostrum gaudium; first, he describes what our joy should be; secundo ostendit gaudii causam, ibi dominus prope, et cetera. second, he discloses the cause of joy, at the Lord is at hand. 153. Necessarium est enim cuilibet volenti proficere, quod habeat spirituale gaudium. Prov. XVII, 22: animus gaudens aetatem floridam facit, et cetera. 153. Anyone who desires to make progress must have spiritual joy: a cheerful heart is a good medicine (Prov 17:22). Conditiones autem quatuor veri gaudii tangit Apostolus, et primo quod debet esse rectum, quod est quando est de proprio bono hominis, quod non est quid creatum, sed Deus, Ps. LXXII, 28: mihi adhaerere Deo bonum est, et cetera. Tunc autem rectum est quando in Domino. Ideo dicit in Domino. Neh. VIII, v. 10: gaudium Domini est fortitudo vestra. The Apostle touches on four characteristics of true joy; first, it must be right, which happens when it concerns the proper good of man, which is not something created, but God: but for me it is good to be near God; I have made the Lord God my refuge (Ps 73:28). Therefore, it is right, when there is joy in the Lord; hence he says, in the Lord: the joy of the Lord is your strength (Neh 8:10). Item continuum; unde dicit semper. I Thess. ult.: semper gaudete. Quod fit quando non interrumpitur peccato: tunc enim est continuum. Aliquando vero interrumpitur per tristitiam temporalem, quod significat imperfectionem gaudii. Cum enim quis perfecte gaudet, non interrumpitur eius gaudium, quia parum curat de re parum durante. Et ideo dicit semper. Second, it is continuous; hence he says, always, rejoice always (1 Thess 5:16). This happens when it is not interrupted by sin, for then it is continuous. But sometimes it is interrupted by temporal sadness, which signifies the imperfection of joy. For when a person rejoices perfectly, his joy is not interrupted, because he cares little about things that do not last; that is why he says, always. Item multiplicatum debet esse; si enim gaudes de Deo, imminet tibi gaudere de eius Incarnatione. Lc. II, 10: evangelizo vobis gaudium magnum, quia natus est, et cetera. Item ut gaudeas de actione. Prov. XXI, 15: gaudium est iusto facere iudicium, et cetera. Imminet etiam tibi gaudium de contemplatione. Sap. c. VIII, 16: non habet amaritudinem conversatio illius. Item si gaudes de bono proprio, imminet tibi gaudere similiter de bono aliorum. Item si de praesenti, imminet etiam de futuro; et ideo dicit iterum, et cetera. Third, it should be multiple; for if you rejoice in God, you will rejoice in his Incarnation: I bring you good news of a great joy, which will come to all the people; for to you is born this day in the city of David a Savior (Luke 2:10); and in your own activity: when justice is done, it is a joy to the righteous (Prov 21:15); and in your contemplation: companionship with her has no bitterness (Wis 8:16). Again, if you rejoice in your good, you will be prepared to rejoice in the good of others; if you rejoice in the present, you are prepared to rejoice in the future; hence he says, again, I say, rejoice. Item debet esse moderatum, ne scilicet effluat per voluptates, sicut facit gaudium mundi. Et ideo dicit modestia vestra, etc.; quasi dicat: ita sit moderatum gaudium vestrum, quod non vertatur in dissolutionem. Iudith ult.: populus erat iucundus secundum faciem sanctorum, et cetera. Prov. XII, v. 11: qui suavis est, vivit in moderationibus. Et dicit nota sit omnibus hominibus; quasi dicat: vita vestra sic moderata sit in exterioribus, ut nullius offendat aspectum: impediret enim conversationem vestram. Fourth, it should be moderate and not flooded with pleasures, as happens in worldly joy; hence he says, let your modesty be known to all men. As if to say: your joy should be so moderated that it will not degenerate into dissoluteness: the people continued feasting in Jerusalem before the sanctuary (Jdt 16:20). He says, be known to all men, as if to say: your life should be so moderate in externals, that it offends the gaze of no one; for that would hinder your manner of life. 154. Deinde cum dicit Dominus enim prope est, tangitur causa gaudii. Homo enim gaudet de propinquitate amici. Dominus quidem prope est praesentia maiestatis. Act. XVII, v. 27: non longe est ab unoquoque. Item est prope propter propinquitatem carnis. Eph. c. II, 13: qui eratis longe, facti estis prope. Item est prope per inhabitantem gratiam. Iac. IV, 8: appropinquate Deo, et appropinquabit vobis. Item per exauditionis clementiam. Ps. CXLIV, 18: prope est Dominus invocantibus eum. Is. XIV, 1: prope est, ut veniat tempus eius, et dies eius non elongabuntur, et cetera. 154. Then when he says, the Lord is at hand, he touches on the cause of joy. For a man rejoices when his friend is near. But the Lord is near with the presence of his majesty: he is not far from each one of us (Acts 17:27); he is also near in his flesh: but now in Christ Jesus you who once were far off have been brought near in the blood of Christ (Eph 2:13). Again he is near through indwelling grace: draw near to God and he will draw near to you (Jas 4:8); and by his clemency in hearing: the Lord is near to all who call upon him (Ps 145:18); and by his reward: its time is close at hand and its days will not be prolonged (Isa 13:22). 155. Deinde cum dicit nihil solliciti, etc., ostendit quod mens nostra debet esse quieta; et 155. Then when he says, have no anxiety about anything, he shows that our minds should be at rest: primo ostendit superfluam sollicitudinem; first, that anxiety is uncalled for; secundo ostendit quid loco eius in mente succedat, ibi sed in omni oratione, et cetera. second, what should take its place in our mind, at but in everything. 156. Et satis convenienter subdit nihil solliciti, etc., ad hoc quod dixerat: Dominus prope est; quasi dicat: ipse omnia tribuet, unde non necesse est quod sitis solliciti. Matth. VI, 25: ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro, quid induamini, et cetera. 156. It was fitting to add have no anxiety after saying that the Lord is at hand. As if to say: he will grant everything; hence there is no need to be anxious: do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on (Matt 6:25). Sed contra, quia dicitur Rom. XII, 8: qui praeest in sollicitudine. But this seems to be contrary to what is stated in Romans: he that rules, with solicitude (Rom 12:8). Respondeo. Dicendum est, quod sollicitudo quandoque importat diligentiam quaerendi quod deest, et hoc est commendabile, et opponitur negligentiae; quandoque anxietatem animi cum defectu spei et timore de obtinendo id, circa quod sollicitatur, et hanc prohibet Dominus Matth. VI, et hic apostolus, quia non debet desperare quin Dominus det necessaria. Sed loco sollicitudinis debemus habere recursum ad Deum. I Petr. ult.: omnem sollicitudinem proiicientes in eum, quoniam ipsi est cura de vobis. Et hoc fit orando. I answer that anxiety or solicitude sometimes suggests diligence in seeking what is lacking; and this is commendable and opposed to negligence. Sometimes it suggests anxiety of spirit with a lack of hope and with the fear of not obtaining that about which one is anxious. Such anxiety the Lord forbids in Matthew (Matt 6:25), because no one should despair, as though the Lord will not grant what is necessary. But in place of anxiety we should have recourse to God: cast all your anxieties on him, for he cares about you (1 Pet 5:7). And this is done by praying. 157. Et ideo dicit sed in omni, et cetera. Et convenienter postquam dixit Dominus prope est, subdit de petitione. Novo enim domino venienti porriguntur petitiones. 157. Hence he says, but in everything, by prayer and supplication. It is fitting, after he says the Lord is at hand, to speak of petition, for it is customary to make petitions of a new lord on his arrival. Et ponit quatuor quae necessaria sunt in qualibet oratione. Oratio enim importat ascensum intellectus in Deum. Et ideo dicit in omni oratione. Eccli. XXXV, 21: oratio humiliantis se nubes penetrabit, et cetera. Item debet esse cum fiducia impetrandi, et hoc ex Dei misericordia. Dan. IX, 18: neque enim in iustificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis, et cetera. Et ideo dicit obsecratione, quae est contestatio per Dei gratiam et eius sanctitatem, et ideo se humiliantis est. Prov. c. XVIII, 23: cum obsecratione loquitur pauper. Et hoc fit cum dicimus: per passionem et crucem tuam, et cetera. Quia vero ingratus de beneficiis acceptis, indignus est ut alia accipiat, ideo subdit cum gratiarum actione. I Thess. ult.: in omnibus gratias agite. Et tunc proponit petitionem. Et ideo dicit petitiones vestrae. Matth. VII, 7: petite, et accipietis. He mentions four things required in every prayer. First, that prayer implies the ascent of the mind to God; therefore he says, by prayer: the prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord; he will not desist until the Most High visits him (Sir 35:17). Second, it should be accompanied by confidence of obtaining, and this from God’s mercy: we do not present our supplications before you on the ground of our righteousness, but on the grounds of your great mercy (Dan 9:18); therefore, he says, and supplication, which is an appeal to God’s grace and holiness; hence it is the prayer of a person humbling himself: the poor use entreaties (Prov 18:23). We do this when we say: through your passion and cross, etc. Third, because a person who is ungrateful for past benefits does not deserve to receive new ones, he adds, with thanksgiving: give thanks in all circumstances (1 Thess 5:18). Fourth, prayer is a petition; so he says, let your petitions be made known to God: ask, and it will be given you (Matt 7:7). Et haec quatuor si bene consideremus, habent omnes orationes Ecclesiae. Primo enim invocatur Deus; secundo commemoratur divinum beneficium; tertio petitur beneficium; quarto ponitur obsecratio: per Dominum nostrum, et cetera. If we reflect, we will notice that all the prayers of the Church contain these four marks: first of all, God is invoked; second, the divine benefits are thankfully acknowledged; third, a benefit is requested; and finally, the supplication is made: through our Lord. 158. Sed notandum quod dicit petitiones vestrae innotescant apud Deum. Numquid Dominus nescit hoc? Ideo hoc tripliciter exponitur in Glossa. Primo innotescant, id est, approbentur ante Deum, et appareant quasi dignae et sanctae. Ps. CXL, 2: dirigatur, Domine, oratio mea sicut incensum in conspectu tuo, et cetera. Vel innotescant nobis ipsis, quod semper sint apud Deum; quasi dicat: non oretis propter favorem populi. Matth. VI, 6: tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito, et cetera. Vel innotescant his qui sunt apud Deum, id est, angelis, per quorum ministerium deferuntur Deo, non quasi ignoranti, sed quia intercedunt pro nobis. Apoc. VIII, 4: ascendit fumus incensorum de orationibus sanctorum de manu angeli coram Deo, et cetera. 158. But it should be noted that he says, let your petitions be made known to God. Does not the Lord know them? This is explained in three ways in a Gloss: first, let your petitions be made known, i.e., approved in God’s presence and counted worthy and holy: let my prayer be counted as incense before you (Ps 141:2). Or, be made known to ourselves, that is, let us recognize that they always reach God. As if to say, do not pray to gain favor with people: but when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you (Matt 6:6). Or, be made known to those who are with God, i.e., the angels, through whose ministry they are brought to God, not because he does not know them, but because they intercede for us: the smoke of the incense rose with the prayers of the saints from the hand of the angel before God (Rev 8:4). 159. Deinde cum dicit et pax, etc., ordinat animum quantum ad pacem per illa supradicta dispositum. Et hanc per modum orantis optat. 159. Then when he says, and may the peace of God, he asks that peace descend on the soul now instructed by the things said above. He asks this as though he were entreating. Pax, secundum Augustinum, est tranquillitas ordinis, perturbatio enim ordinis est destructio pacis. Haec ordinis tranquillitas tripliciter consideratur. Primo prout est in principio ordinis, scilicet in Deo. Rom. XIII, v. 2: quae a Deo sunt, ordinata sunt, et cetera. Ab isto profundo, in quo est pax, derivatur primo et perfectius in beatos, in quibus nulla est perturbatio, et nec culpae, nec poenae, et consequenter derivatur ad sanctos viros. Et quanto est magis sanctus, tanto minus patitur perturbationem mentis. Ps. CXVIII, 165: pax multa diligentibus legem tuam, et non est illis scandalum, sed perfecta est in beatis. Is. ult.: ecce ego declinabo super eam quasi fluvium pacis, et cetera. Quia vero cor nostrum ab omni perturbatione non potest esse alienum nisi per Deum, oportet quod per ipsum fiat. Unde dicit Dei. Peace, according to Augustine, is the tranquility of order: for the disturbance of order is the destruction of peace. This tranquility of order is considered from three aspects: first, insofar as it exists in the principle of order, namely, in God: for there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed (Rom 13:1-2). From that profound source in which peace exists it flows first into the beatified, in whom there is no disturbance either of guilt or of punishment; then it flows into saintly men: the holier he is, the less his mind is disturbed: great peace have those who love your law (Ps 119:165). But it is more perfect in the beatified: behold, I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream (Isa 66:12). Now because God alone can deliver the heart from all disturbance, it is necessary that it come from him; hence he says, of God. Et hoc secundum quod consideratur in ipso principio, exuperat omnem sensum creatum, quia, ut dicitur I Tim. ult.: lucem habitat inaccessibilem. Iob XXXVI, 26: ecce Deus magnus vincens scientiam nostram, et cetera. Et secundum quod est in patria, superat omnem sensum angelorum; sed secundum quod est in sanctis in via, exuperat omnem sensum humanum non habentium gratiam. Apoc. II, v. 17: vincenti dabo manna absconditum, et dabo illi calculum, et cetera. And this, inasmuch as peace considered in that source surpasses all created understanding, as it is stated in 1 Timothy: who alone dwells in unapproachable light (1 Tim 6:16); behold, God is great, and we know him not; the number of his years is unsearchable (Job 36:26). As it exists in heaven, it surpasses all the knowledge of the angels; but as it exists in the saints on earth, it surpasses all the knowledge of those who lack grace: to him who conquers I will give some of the hidden manna, and I will give him a white stone (Rev 2:17). Haec ergo pax custodiat corda vestra, id est affectus vestros, ut in nullo declinetis a bono. Prov. IV, 23: omni custodia serva cor tuum, quia ex ipso vita procedit. Item intelligentias vestras, scilicet ut in nullo devietis a vero. Et hoc in Christo Iesu. Per cuius scilicet caritatem conservatur affectus a malo, et per cuius fidem intellectus perseverat in vero. Therefore may this peace keep your hearts, i.e., your affections, so that you will never depart from the good in anything: keep your heart with all vigilance; for from it flow the springs of life (Prov 4:23); and minds, so that they not deviate from the truth in anything. And this, in Christ Jesus, by whose love your affections are kept from evil and by whose faith your mind continues in the truth. 160. Deinde cum dicit de caetero, etc., ordinat actum, et primo inducit eos ad bene agendum, ubi ponit actionis obiectum, scilicet bonum quod agitur, secundo motivum actus, tertio actum, quarto fructum actus. Haec quatuor sunt hic. 160. Then when he says, for the rest, brethren, he puts order into their activity by urging them to do good; first, he mentions the object of action, namely, the good which is done; second, the mover to action; third, the act itself; fourth, the fruit of the act. These four things are mentioned here. 161. Obiectum autem boni actus, vel est obiectum cognitionis, vel affectionis. Quantum ad intellectum est verum, quantum ad affectum est bonum. Et ideo dicit de caetero, id est ex quo sic estis firmati, cogitate quae sunt vera per fidem. Zach. VIII, v. 19: pacem et veritatem diligite, et cetera. 161. For the object of a good act is either the object of the intellect or of the affections: the object of the intellect is the true; the object of the affections is the good. Hence he says, for the rest, brethren, i.e., since you are so minded, think of whatsoever things are true through faith: love truth and peace (Zech 8:19). Quantum autem ad affectum, sciendum est, quod quaedam sunt de necessitate virtutis, quaedam superaddita. De necessitate virtutis sunt tria. Primo ut integer sit in se; et quantum ad hoc dicit quaecumque pudica, id est casta. Iac. III, 17: quae desursum est sapientia, primum quidem pudica est, et cetera. Item quod sit directus ad proximum; unde dicit quaecumque iusta, et cetera. Matth. V, 6: beati qui esuriunt et sitiunt iustitiam, et cetera. Item ordinatus ad Deum; unde dicit sancta. Lc. I, 75: serviamus illi in sanctitate et iustitia coram ipso, omnibus diebus nostris, et cetera. In regard to an object of the affections, certain characteristics must be present of necessity in a good act, and others are over and above. Of necessity are three things: first, that it be good in itself; hence he says, whatsoever modest: but the wisdom from above is first pure (Jas 3:17); second, that it be directed to one’s neighbor; hence he says, whatsoever just: blessed are those who hunger and thirst for justice, for they shall be satisfied (Matt 5:6); third, ordained to God; hence he says, whatsoever holy: that we might serve him without fear, in holiness and righteousness before him all the days of our life (Luke 1:74). Obiecta autem necessitati superaddita sunt duo, primo quod sit inductivum ad amicitiam; secundo quod sit conservativum bonae famae. Quantum ad primum dicit quaecumque amabilia, id est, quae inducunt ad mutuam amicitiam. Eccle. VII, 39: non te pigeat visitare infirmum. Ex his enim in dilectione firmaberis. Prov. XVIII, 24: vir amicabilis ad societatem magis amicus erit quam frater. Quantum ad secundum dicit quaecumque bonae famae. Multa enim possent fieri cum bona conscientia, quae tamen propter famam sunt dimittenda. Eccli. XLI, 15: curam habe de bono nomine. Hoc enim magis permanebit, quam mille thesauri magni et pretiosi. The characteristics over and above what is necessary are twofold: first, that it lead to friendship; second, that it preserve one’s good reputation. As to the first he says, whatsoever lovely, i.e., leading to mutual friendship: do not shrink from visiting a sick man, because for such deeds you will be loved (Sir 7:35); there is a friend who sticks closer than a brother (Prov 18:24). As to the second he says, whatsoever of good fame. For many things can be done with a good conscience, but must be omitted for the sake of one’s reputation: have regard for your name, since it will remain for you longer than a thousand great stores of gold (Sir 41:12). 162. Motivum ad operandum est duplex. Primo inclinatio interioris habitus; secundo exterior disciplina seu instructio. Quantum ad primum dicit si qua virtus, id est habitus virtutis est in vobis, scilicet inducat vos ad hoc. Eccli. XLIV, 6: divites in virtute pulchritudinis studium habentes, pacificantes in domibus suis. Quantum ad secundum dicit si qua laus, id est laudabilis disciplina, scilicet est in vobis, facite bona. Ps. CXVIII, 66: bonitatem et disciplinam et scientiam doce me, et cetera. 162. The mover to action is twofold: first, the impulse given by a habit existing within oneself; second, discipline or instruction learned from someone else. As to the first he says, if there be any virtue, i.e., any habit of virtue in you, let it incline you to this: rich men furnished with resources, living peaceably in their habitations (Sir 44:6). As to the second he says, if any praise of discipline, i.e., praiseworthy knowledge, in you, do good: teach me good judgment and knowledge (Ps 119:66). Et exponit qualis sit ista disciplina, dicens haec cogitate, scilicet quae didicistis me docente. Matth. XI, 29: discite a me, quia mitis sum et humilis corde, etc., et I Thess. c. II, 13: cum accepissetis a nobis verbum auditus Dei, accepistis illud non ut verbum hominum, sed sicut est vere verbum Dei, et cetera. Et vidistis, per exempla. He explains what that knowledge is when he says, think on these things, namely, which you have . . . learned from my teaching: learn from me; for I am gentle and lowly in heart (Matt 11:29); men you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers (1 Thess 2:13); and seen in me, from my example. Sic enim patet motivum actus et obiectum, quia disciplina habetur per doctrinam. Et oportet quod primo capiatur; unde dicit haec cogitate. Item quod ei assentiatur; unde dicit et didicistis et accepistis. Item habetur per auditum et visum; unde dicit quae audistis et vidistis. Thus the mover to action and its object are clear. But because a discipline is obtained through doctrine, one must first acquire it; hence he says, think on these things. Then he must assent to it; hence he says, which you have both learned and received. Furthermore, it is acquired by hearing and sight; hence he says, and heard and seen. 163. Bonus actus est duplex, scilicet unus interior, qui ponitur ibi haec cogitate, I Tim. IV, 15: haec meditare; exterior ibi agite, Is. I, 16: quiescite agere perverse, discite benefacere, et cetera. 163. But there are two kinds of good act: one is internal, and he mentions it when he says, think on these things: meditate on these things (1 Tim 4:15); the other is external: these do: learn to do good; cease to do evil (Isa 1:16). 164. Fructus est Deus, ibi et Deus pacis, etc.; quasi dicat: si hoc feceritis, erit vobiscum Deus. II Cor. ult.: pacem habete, et Deus pacis et dilectionis erit vobiscum. 164. The fruit is God, hence he says, and the God of peace shall be with you. As if to say: if you do all these things, God will be with you: live in peace, and the God of love and peace will be with you (2 Cor 13: 11). Lectio 2 Lecture 2