Et ratio est, quia doctrina Veteris Testamenti ordinatur ad promissa Novi Testamenti, in quo nobis spes vitae aeternae promittitur. Matth. IV, 17: poenitentiam agite, appropinquavit enim regnum caelorum. Et ideo data sententia mortis voluit Dominus ducere homines in spem vitae; quod fecit in patribus utriusque status, scilicet naturae, legis et gratiae. Unde in primo statu dedit spem evadendi necessitatem mortis, et hoc in Enoch; in lege, in Elia; in tempore gratiae, in Christo, per quem datur nobis effectus huius promissionis. Et ideo alii morientur, sed Christus resurgens ex mortuis iam non moritur. Sed duo primi morientur per antichristum. Sic ergo translatus est ne videret mortem, non solum ut non sentiret mortem, et hoc in illa generatione.
The reason for this is that the doctrine of the Old Testament is ordained to the promises of the New Testament, in which the hope of eternal life is promised to us: do penance, for the kingdom of God is at hand (Matt 4:17). Therefore, after the sentence of death was pronounced, the Lord willed to lead men to a hope for life. He did this in the case of the fathers of all the states, namely, of nature, of the law, and of grace. Hence, in the first state, he offered the hope of evading death in the case of Enoch; in the law, in Elijah; in the time of grace, in Christ, by whom the effect of this promise is given to us. Therefore, the others will die. But Christ, rising from the dead, dies now no more. But the first two will be put to death by the antichrist. Thus, therefore, he was taken up that he should not see death, and not only that he should not feel death; and this in that generation.
572. Deinde cum dicit et non inveniebatur, etc., probat quod hoc habuit per meritum fidei et
572. Then when he says and he was not found, he proves that he obtained this by the merit of faith:
primo probat quod translatus est;
first, he proves that he was taken up;
secundo quod hoc propter fidem habuit, ibi ante translationem enim.
second, that he obtained this by the merit of faith, at before his translation.
573. Et primum probat per auctoritatem Gen. V, 24, quam sub aliis verbis ponit, quia ibi dicitur non apparuit, quia tulit eum Deus, hic autem dicit et non inveniebatur, quia transtulit eum Deus. Et idem est sensus. Sap. IV, 10: placens Deo factus est dilectus, et vivens inter peccatores translatus est. Sicut enim conveniens fuit quod homo propter peccatum expelleretur de Paradiso, ita quod iustus introduceretur. Iste enim per Seth septimus ab Adam optimus fuit, sic Lamech per Cain septimus ab Adam pessimus fuit, utpote qui contra naturam primus introduxit bigamiam.
573. He proves the first on the authority of Genesis, which is presented in other words, because there it says that he was seen no more: because God took him (Gen 5:24), but here, he was not found because God translated him. But the sense is the same: he pleased God and was beloved, and living among sinners he was taken up (Wis 4:10). For just as it was fitting that man be expelled from paradise because of sin, so also that the just be brought into it. For by Seth he was the seventh and best descendant of Adam, as Lamech by Cain was the seventh and worst descendant of Adam, being the first who, contrary to nature, introduced bigamy.
574. Deinde cum dicit ante translationem, probat quod propter meritum fidei fuerat translatus, quia antequam transferretur, dicit de ipso Scriptura, quod ambulavit cum Deo, quod est consentire et placere Deo, propter hoc autem tulit eum Deus; sed sine fide impossibile est ambulare cum Deo, et Deo placere, ergo, et cetera.
574. Then when he says before his translation, he proves that he was taken up on account of the merit of faith, because the Scripture says of him before his being taken up that he walked with God (Gen 5:24), which is to consent to God and please him. But God took him for this reason; for without faith it is impossible to walk with God and please him, therefore, etc.
Totam istam rationem quantum ad praemissas ponit. Et primo maiorem, quia habuit testimonium ante translationem placuisse Deo, et ideo, transtulit eum Deus. Eccli. XLIV, 16: Enoch enim placuit Deo et translatus est in Paradisum, ut det gentibus sapientiam. Quod autem placuerit ostendit Scriptura, quae dicit quod ambulavit cum Deo. Mal. II, 6: in pace et aequitate ambulavit mecum. Ps. c, v. 6: ambulans in via immaculata, hic mihi ministrabat.
He gives the entire reason as to the premises: and first the major, because before his translation he had testimony that he pleased God. Therefore, God translated him. Enoch pleased God and was translated into paradise, that he may give repentance to the nations (Sir 44:16). But the fact that he pleased God is shown by the Scripture, which says that he walked with God: he walked with me in peace and in equity (Mal 2:6); the man that walked in the perfect way, he served me (Ps 101:6).
575. Minorem subdit, dicens sine fide autem impossibile est placere Deo. Eccli. c. I, 34 s.: bene placitum est illi fide. Rom. c. III, 28: arbitramur iustificari hominem per fidem.
575. He states the minor, saying: but without faith it is impossible to please God: faith is agreeable to him (Sir 1:34); for we account a man to be justified by faith (Rom 3:28).
Probat autem minorem cum dicit accedentem ad Deum oportet credere. Nullus enim potest Deo placere, nisi accedat ad ipsum. Iac. IV, 8: appropinquate Deo, et appropinquabit vobis. Ps. XXXIII, 6: accedite ad eum et illuminamini. Sed nullus accedit ad Deum nisi per fidem, quia fides est lumen intellectus. Ergo nullus potest Deo placere nisi per fidem. Accedentem autem per fidem oportet credere Domino.
He proves the minor when he says, for he that comes to God must believe that he is. But no one can please God without coming to him: draw near to God and he will draw near to you (Jas 4:8); draw near to him and be enlightened (Ps 34:6). But no one draws near to God except by faith, because faith is a light of the intellect. Therefore, no one can please God except by faith. But anyone drawing near by faith must believe the Lord.
Sicut enim videmus in quolibet motu naturali, quod oportet quod mobile ex motu duo intendat ne motus sit frustra, scilicet aliquem certum terminum et certam causam, quare moveatur, prius autem est terminus, quam effectus motus consequatur, sic etiam in motu quo aliquis accedit ad Deum, terminus motus est ipse Deus. Unde dicit oportet credere accedentem, quia est. Quod dicit propter eius aeternitatem. Ex. III, 14: qui est, misit me.
For just as we see that in every natural motion the moveable object must tend to two things in its motion that the motion not be in vain, namely, to a definite terminus and a certain cause why it is moved (but the terminus is reached before the effect of the motion is reached), so in the movement by which one draws near to God, the terminus of motion is God himself. Hence, he says, for he that comes to God must believe that he is. He says this because of his eternity: he that is, sent me (Exod 3:14).
Secundo quod sciat, quod Deus habeat providentiam de rebus. Aliter enim nullus iret ad ipsum, si non speraret aliquam remunerationem ad ipso. Unde dicit et inquirentibus se remunerator sit. Is. XL, 10: ecce Dominus veniet, ecce merces eius cum eo.
Second, that he know that God exercises providence over things. For otherwise no one would go to him, if he had not hope of a reward from him; hence, he says, and is a rewarder to those who seek him: behold the Lord God shall come . . . and his reward is with him (Isa 40:10).
Merces autem est illud quod homo quaerit in labore. Matth. XX, 8: voca operarios, et redde illis mercedem. Quae merces nihil est aliud quam Deus, quia nihil extra ipsum debet homo quaerere. Gen. XV, 1: ego protector tuus sum et merces tua magna nimis. Deus enim nihil aliud dat nisi seipsum. Ps. XV, 5: Dominus pars haereditatis meae et calicis mei. Thren. III, 24: pars mea Dominus, dixit anima mea, et cetera. Et ideo dicit remunerator est inquirentibus eum. Non aliud. Ps. CIV, 4: quaerite Dominum et confirmamini, quaerite faciem eius semper.
But a reward is what a man seeks for his labor: call the workers and give them their hire (Matt 20:8). This reward is no less than God himself, because a man should seek nothing outside of him: I am your protector and your reward exceeding great (Gen 15:1). For God gives nothing but himself: the Lord is the portion of my inheritance and of my cup (Ps 16:5). The Lord is my portion, said my soul (Lam 3:24). He says, therefore, and is a rewarder to those who seek him, which is no different from the Psalm: seek the Lord and be strengthened: seek his face forevermore (Ps 105:4).
576. Sed numquid duo haec sufficiunt ad salutem?
576. But are these two sufficient for salvation?
Respondeo. Dicendum est quod post peccatum primi parentis, nemo potuit salvari a reatu culpae originalis, nisi per fidem mediatoris; sed ista fides diversificata est quantum ad modum credendi secundum diversitatem temporum et statuum. Nos autem quibus est tantum beneficium exhibitum, magis tenemur credere, quam illi qui fuerunt ante adventum Christi: tunc etiam aliqui magis explicite, sicut maiores, et illi quibus facta fuit aliquando revelatio specialis. Illi etiam, qui sub lege, magis explicite quam ante legem, quia data fuerunt eis aliqua sacramenta, quibus quasi per figuram repraesentabatur Christus; sed gentiles, qui fuerunt salvati, sufficiebat eis, quod crederent Deum esse remuneratorem, quae remuneratio non fit nisi per Christum. Unde implicite credebant in mediatorem.
I answer that after the sin of our first parents, no one can be saved from the debt of original sin except by faith in the mediator; but that faith varies as far as the mode of belief is concerned, according to the diversity of times and states. But we to whom such a great benefit has been shown must believe more explicitly than those who existed before the time of Christ. At that time some believed more explicitly, as the greater fathers and some to whom a special revelation was made. Furthermore, those under the law believed more explicitly than those before the law, because they were given certain sacraments by which Christ was represented as by a figure. But for the gentiles who were saved it was enough if they believed that God is a rewarder; and this reward is received through Christ alone. Hence, they believed implicitly in a mediator.
577. Contra autem illud quod dicit, quod oportet credere quod Deus est, instatur, quia dictum est supra, quod creditum non potest esse scitum, nec visum, Deum autem esse, est demonstratum.
577. But an objection is raised against the statement that it is necessary to believe that God exists, because it was stated above that something believed is not seen or known. But God’s existence is demonstrated.
Respondeo. Dicendum est, quod de Deo potest multipliciter haberi notitia. Uno modo per Christum, inquantum scilicet est Pater unigeniti et consubstantialis, et alia quae specialiter Christus de Deo Patre et Filio et Spiritu Sancto docuit, quantum ad unitatem essentiae, et Trinitatem personarum. Et hoc tantum est creditum, nec in Veteri Testamento fuit explicite creditum nisi a maioribus tantum. Secundo modo, quod solus Deus colendus est, et sic etiam erat creditum a Iudaeis. Tertio modo, quod est unus Deus, et hoc notum est etiam ipsis philosophis, et non cadit sub fide.
I answer that knowledge about God can be had in a number of ways: in one way through Christ, inasmuch as God is the Father of an only begotten and consubstantial Son, and other things which Christ specifically taught about God the Father and the Son and the Holy Spirit regarding the unity of essence and Trinity of persons. All this was believed, but in the Old Testament it was believed only by the greater fathers. In another way, that God alone is to be worshipped; this is the way the Jews believed. In a third way, that there is one God: and this was known even by the philosophers and does not fall under faith.
578. Deinde cum dicit fide Noe, ostendit quid Noe fecit per fidem et quid inde consecutus est, ibi et iustitiae.
578. Then when he says by faith Noah, he shows what Noah did by faith and what he obtained as a result, at and was instituted heir of the justice.
De ipso autem narrat quinque, quae fecit. Primo quod dictis Dei credidit de futuro iudicio, quod tamen nondum videbatur. Unde dicit fide Noe responso accepto de his quae adhuc non videbantur, supple: crediderat. Secundo ex fide timuit. Fides enim est principium timoris. Eccli. XXV, 16: timor Dei initium dilectionis eius, fidei autem initium agglutinandum est ei, scilicet timori. Et ideo dicit metuens, scilicet diluvium promissum, quod tamen non videbatur. Ergo fides est de invisibilibus. Tertio mandatum Dei implevit, faciendo arcam. Unde dicit aptavit arcam, id est, secundum dispositionem Dei convenientem fecit. Quarto a Deo salutem speravit. Unde dicit in salutem domus suae, id est, familiae suae, quia illi soli salvi facti sunt. I Pet. III, 20: pauci, id est octo animae salvae factae sunt per aquam. Quinto ex hoc quod propter fidem praedictam fecit, damnavit mundum, id est, mundanos damnabiles ostendit. Revelatio autem sibi de fabricanda arca, responsum fuit desiderio eius et iustitiae, quae est per fidem.
He mentions five things that he did: first, that he believed God’s words about the judgment to come, but which was not yet seen. Hence, he says, by faith Noah, having received an answer concerning those things which as yet were not seen, believed. Second, he was moved to fear by faith, because faith is the beginning of fear: the fear of God is the beginning of his love; and the beginning of faith is to be fast joined unto it (Sir 25:16). Hence, he says, moved by fear, namely, of the promised deluge, which, nevertheless, was not seen. Therefore, faith is concerned with invisible things. Third, he fulfilled God’s command by building the ark; hence, he says that he framed the ark, i.e., he did what was suitable according to God’s arrangement. Fourth, he hoped for salvation from God, hence he says, for the saving of his house, i.e., his family, because they alone were saved: herein a few, that is eight souls, were saved by water (1 Pet 3:20). Fifth, since he did all the foregoing because of faith, he condemned the world, i.e., showed that worldly people deserve condemnation. But the revelation he received about constructing the ark was an answer to his desire and of the righteousness which is by faith.
579. Deinde cum dicit et iustitiae quae, ostendit quid per fidem consecutus est. Sicut enim post mortem alicuius aliquis succedit in haereditatem eius, sic etiam quia a principio mundi non totaliter defecerat iustitia in mundo, quia adhuc durabat mundus, sed in diluvio quasi totus periit mundus, ideo ipse Noe quasi haeres factus est propter fidem suam, vel iustitiae, quae habetur per fidem; vel sicut patres sui iustificati fuerunt per fidem, ita ipse factus haeres est iustitiae per fidem, scilicet imitator per fidem paternae iustitiae.
579. Then when he says, and was instituted heir of the justice, he shows what he obtained by faith. For just as after someone’s death another person succeeds in his inheritance, so too, because justice had not entirely died in the world, because the world still continued, but in the deluge almost the entire world perished, therefore, Noah was made heir, as it were, because of his faith. Or of the justice which is by faith; or, just as his fathers were justified by faith, so he was made the heir of justice by faith, namely, an imitator of his fathers’ justice by faith.
Lectio 3
Lecture 3
Fides Abrahrae Saraeque
Faith of Abraham and Sarah
11:8 Fide qui vocatur Abraham obedivit in locum exire, quem accepturus erat in haereditatem: et exiit, nesciens quo iret. [n. 580]
11:8 By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went. [n. 580]
11:9 Fide demoratus est in terra repromissionis, tamquam in aliena, in casulis habitando cum Isaac et Jacob cohaeredibus repromissionis ejusdem. [n. 583]
11:9 By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise. [n. 583]
11:10 Exspectabat enim fundamenta habentem civitatem: cujus artifex et conditor Deus. [n. 585]
11:10 For he looked for a city that has foundations: whose builder and maker is God. [n. 585]
11:11 Fide et ipsa Sara sterilis virtutem in conceptionem seminis accepit, etiam praeter tempus aetatis: quoniam fidelem credidit esse eum qui repromiserat. [n. 588]
11:11 By faith also Sarah herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised, [n. 588]
11:12 Propter quod et ab uno orti sunt (et hoc emortuo) tamquam sidera caeli in multitudinem, et sicut arena, quae est ad oram maris, innumerabilis. [n. 592]
11:12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable. [n. 592]
580. Supra posuit Apostolus exemplum fidei in patribus, qui fuerunt ante diluvium, qui fuerunt communiter patres tam gentilium, quam Iudaeorum, hic specialiter descendit ad patres, qui fuerunt post diluvium, qui specialiter fuerunt patres Iudaeorum.
580. Having given an example of faith from the fathers who existed before the deluge, i.e., those who were the fathers of both the gentiles and the Jews, the Apostle now treats specifically of the fathers who existed after the deluge, namely, the fathers of the Jews.
Et primo ponit exemplum fidei Abrahae, qui fuit pater credentium. Unde et primus accepit signaculum fidei ante legem. Et primo ostendit quid fecerit Abraham; secundo quid fecerit Isaac; tertio quid fecerit Iacob; quarto quid fecerit Ioseph.
First of all, he gives the example of the faith of Abraham, who was the father of believers; hence, he was the first to receive the seal of faith before the law. First, he shows what Abraham did; second, what Isaac did; third, what Jacob did; fourth, what Joseph did.
Secundum, ibi fide de futuris; tertium, ibi fide Iacob; quartum, ibi fide Ioseph.
The second, at by faith also of things to come (Heb 11:20); the third, at by faith Jacob (Heb 11:21); the fourth, at by faith Joseph (Heb 11:22).
Iterum prima in duas.
The first is divided into two parts.
Primo enim ponit quid fecerit quantum ad exteriorem et humanam cognitionem;
In the first, he shows what he did in regard to external and human knowledge;
secundo quid fecerit quantum ad Deum, ibi fide obtulit.
second, what he did in regard to God, at by faith Abraham (Heb 11:17).
Circa primum tria facit.
In regard to the first, he does three things.
Primo enim ostendit quid fecerit quantum ad habitationem;
First, he shows what he did in regard to his dwelling place;
secundo quid fecerit quantum ad generationem, ibi fide et ipsa Sara;
second, what he did in regard to generation, at by faith also Sarah;
tertio quid fecerit quantum ad suam conversationem, ibi iuxta fidem.
third, what he did in regard to his own conversion, at all these died (Heb 11:13).