Lecture 12 Lectio 12 Love of enemies Dilectio inimicorum 5:43 You have heard it said: you shall love your neighbor, and hate your enemy. [n. 537] 5:43 Audistis quia dictum est: diliges proximum tum, et odio habebis inimicum tuum. [n. 537] 5:44 However, I say to you, love your enemies, do good to those who hate you, pray for those who persecute and calumniate you; [n. 540] 5:44 Ego autem dico vobis: diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos; [n. 540] 5:45 that you may be the children of your Father who is in heaven, who makes his sun to rise upon the good and the bad and rains upon the just and the unjust. [n. 549] 5:45 ut sitis filii Patris vestri qui in caelis est, qui solem suum oriri facit super bonos et malos, et pluit super iustos et iniustos. [n. 549] 5:46 For if you love those who love you, what reward will you have? Do not even the publicans do this? [n. 552] 5:46 Si enim diligitis eos qui vos diligunt, quam mercedem habebitis? Nonne et publicani hoc faciunt? [n. 552] 5:47 And if you salute your brethren only, what more do you do? Do not the heathens also do this? [n. 552] 5:47 Et si salutaveritis fratres vestros tantum, quid amplius facitis? Nonne et ethnici hoc faciunt? [n. 552] 5:48 Be you therefore perfect, as also your heavenly Father is perfect. [n. 553] 5:48 Estote ergo vos perfecti, sicut Pater vester caelestis perfectus est. [n. 553] 537. You have heard it said: ‘you shall love your neighbor.’ Above, the Lord gave the fulfillment of the law as to the permissive act, and here as to the emotion of hatred, according to what was seen. And this is the last fulfillment, and fittingly enough he ends the fulfillment with love, for love is the fullness of the law (Rom 13:10). 537. Audistis quia dictum est: ‘diliges proximum tuum.’ Supra Dominus adimplevit legem quantum ad actum permissivum, et hic quantum ad affectum odii, secundum quod videbatur. Et est ultima adimpletio, et sunt satis congrue adimpletionem in dilectione, plenitudo legis est dilectio Ro. XIII, 10 Concerning this he does two things: Circa hoc ergo duo facit: first, he sets down those things that are of the law; primo ponit ea quae sunt legis; second, he gives their fulfillment, at but I say to you. secundo adimplet, ibi ego autem. In these words he touches on two things, namely, love and hate. In istis verbis duo tangit, scilicet diliges et odio habebis. 538. Concerning the first it should be considered that some people understood the neighbor to be said only of household members and relatives. And according to the truth of the matter every man is called neighbor and even the angels: for it is said in Luke that the one who had mercy on the Samaritan is called his neighbor (Luke 10:36–37). We can take from this that the one is called ‘neighbor’ from whom we receive mercy: such as the angels; or to whom we owe mercy: such as a man. This precept is from Leviticus (Lev 19:18). 538. Circa primum considerandum quod aliqui intelligebant proximum dici solum familiarem vel consanguineum. Et secundum rei veritatem omnis homo dicitur proximus et etiam angeli: quia dicitur, Luc. X, 36–37, quod ille qui fecit misericordiam semivivo dicitur proximus. Ex quo possumus accipere quod ille dicitur ‘proximus’ a quo misericordiam accipimus: sic angeli; vel cui misericordiam debemus: sic homo. Hoc praeceptum est Lev. XIX, 18. And the Lord wanted to use this name ‘neighbor’ because by it he makes us understand the definition of love. For all friendship is based on some likeness or closeness: every beast loves its like (Sir 13:19). But there is a certain natural similarity according as all men share in one species. Hence just as it is natural that every animal loves its like, so also it is natural that every man love his like. Another likeness is political, for somone must love another as he is his fellow countryman: and this is political friendship. But there is also the similitude of grace, and this is broader because it is extended to all who are ordered to beatitude, namely, men and angels: and this is the precept of charity that is based on that union. Therefore, his saying ‘love your neighbor’ is not to be understood only of those who share the same blood ties or familiarity, but the ordering to beatitude. Et voluit Dominus uti isto nomine ‘proximus’ quia per hoc datur intelligi ratio dilectionis. Omnis enim amicitia super aliquam similitudinem vel propinquitatem fundatur, Eccli. XIII, 19: omne animal diligit similem sibi. Est autem quaedam similitudo naturalis secundum quam omnes homines conveniunt in specie. Unde sicut naturale est quod omne animal diligat sibi simile, ita naturale quod omnis homo diligat sibi simile. Alia est similitudo politica quia aliquis debet diligere aliquem inquantum est eius civis: et haec politica amicitia. Est etiam similitudo gratiae, et ista est amplior quia se extendit ad omnes qui habent ordinem ad beatitudinem, scilicet angelos et homines: et hoc est praeceptum caritatis quod fundatur super istam unionem. Ergo quod dicit ‘diliges proximum’ non intelligendum est tantum in origine sanguinis vel familiaritatis, sed in ordine ad beatitudinem. 539. ‘And hate your enemy.’ These words are written nowhere in the law. But they can be taken from certain words of Exodus, where God said that they should not enter into a covenant with their enemies (Exod 23:32); and in Deuteronomy, he commands that they destroy them by complete extermination (Deut 7:2). Certain men have taken from this that enemies should be hated: and because of this understanding he says ‘and hate.’ 539. ‘Et odio habebis inimicum tuum.’ Haec verba in nullo loco scripta sunt in lege. Sed accipi possunt ex quibusdam verbis Exod. xxiii, 32, ubi Dominus dixit quod non inirent fedus cum hostibus etc.; et Deut. vii, 2, mandat quod deleant eos usque ad internicionem. Quoniam ex hoc accipiebant quod inimici habendi sunt odio: et propter hunc intellectum dicit ‘et odio habebis.’ But heretics say the opposite. The law says ‘hate’; but all hatred is a sin; therefore the law commands sin. Augustine answers: he commands us to love our enemies. I argue this because he himself did good to the good and to the bad; therefore, inasmuch as we should imitate God in this, we should love our enemies. But God does hate some: detractors, hateful to God (Rom 1:30). And nevertheless God loves all things: for you love all things (Wis 11:25). Hence it should be said that God loves nature, but he hates fault; and likewise, this is what the law wants. Contrarium autem dicunt haeretici. Lex dicit ‘odio habebis’ etc.; sed omne odium est peccatum; ergo lex mandat peccatum. Et respondet Augustinus: Iubet diligere inimicos. Hoc arguo quia ipse benefacit bonis et malis; ergo inquantum in hoc Deo assimilamur debemus diligere inimicos. Sed Deus aliquos odio habet, Ro. I, 30: detractores Deo odibiles. Et tamen Deus omnia diligit, Sap. XI, 25: diligis omnia quae sunt. Unde dicendum quod Deus diligit naturam, sed odit culpam; et similiter lex hoc voluit. 540. Hence the Lord gives the fulfillment as to the wrong understanding of the scribes and Pharisees, who twisted the meaning to hatred simply speaking, which in any case was against the law: do not hate your brother (Lev 19:17). But they understood ‘brother’ to mean the Jews, although all men were created by God and ordered to one beatitude. Therefore the Lord gives this fulfillment: however, I say to you. And concerning this he does three things: first, he gives the fulfillment, second, the argument proving it, and third, he concludes with the chief thing intended. The second is at that you may be the children of your Father; the third, at be you therefore perfect. But he fulfills it as to three things, namely as to the affection of the heart, the duty of deeds of service, and of the mouth in prayer. The second is at do good; the third, at pray for those who persecute you. 540. Unde Dominus adimplet quantum ad pravum intellectum scribarum et pharisaeorum, qui retorquebant ad odium per se: quod tamen erat contra legem Lev. XIX, 17: non oderis fratrem tuum. Sed ipsi intelligebant ‘fratrem’ de Iudaeis, sunt tamen omnes a Deo creati et ordinati ad unam beatitudinem. Adimplet ergo Dominus: ego autem etc. Et circa hos tria facit: ponitur primo adimpletio, secundo ratio probans, tertio concludit principale intentum. Secundum, ibi ut sitis filii; tertium, ibi estote ergo perfecti. Adimplet autem quantum ad tria, scilicet quantum ad affectum cordis, officium operis in benefaciendo, et oris in orando. Secundum, ibi benefacite; tertium, ibi et orate pro persequentibus. Therefore he says love your enemies. But this seems to be unfitting. For it is clear that no thing can take away the inclination of nature; but this is the natural inclination, namely to hate one’s enemy. Hence everything is opposed to its contrary, as sheep flee the wolf, also among things lacking thought, for fire pursues water. Why then does the Lord say love your enemies? Dicit ergo diligite inimicos. Sed videtur hoc esse inconveniens. Manifestum est enim quod nulla res potest aufferre motum nature; sed hic est motus naturalis, scilicet odire inimicum. Unde quaelibet res adversatur suo contrario, sicut ovis fugit lupum, etiam in carentibus cognitione, quia ignis persequitur aquam. Ergo quare dicit Dominus diligite inimicos? 541. But it should be known that as Chrysostom says, both love and hatred are twofold, namely of the flesh and of the reason. The Lord did not give this precept for the flesh, but for the reason. Thus whenever you feel the emotion of hatred arise in you and your reason restrains it so that you do not do any harm, then the hatred is only of the flesh. 541. Sed sciendum quod sicut Chrysostomus dicit duplex est amor et duplex odium, scilicet carnis et rationis. Dominus istud praeceptum non dedit carni sed rationi. Quando igitur sentis oriri in te motum odii et ratio compescit illum ad hoc quod non noceas, tunc est odium carnis tantum. But should we also love our enemies according to our reason? It should be said, according to Augustine, that we should, as to nature but not as to fault. Hence your adversary is to be loved in what he shares with you, as also appears among natural things; for white is opposed to black as it is unlike: as black, not as a color. Hence we should destroy hatred, i.e., the fact that he is an enemy should displease us, and we should destroy this in him. Sed numquid etiam secundum rationem debemus diligere inimicos? Dicendum secundum Augustinum quod sic, quantum ad naturam et non quantum ad culpam. Unde in quo adversarius similis est diligendus est, sicut etiam apparet in rebus naturalibus: quia album adversatur nigro inquantum dissimile est: inquantum enim nigrum et non inquantum color. Unde debemus destruere odium, idest debet nobis displicere hoc quod inimicus est et hoc destruere in eo. 542. But again there is a question: are not all bound to this? It seems not, for Augustine in the Enchiridion says that to love an enemy is perfection; and it is not of such a multitude as is believed to be heard in prayer when it says, and forgive us our debts, as we also forgive our debtors (Matt 6:12). Therefore God forgave the debts of someone who does not love his enemy. But a debt is forgiven of no one unless he exists in charity; therefore to love an enemy is not of necessity for salvation. 542. Sed iterum quaestio est: numquid tenentur omnes ad hoc? Videtur quod non, quia Augustinus in Encheridion dicit quod diligere inimicum perfectionis est; et non est tantae multitudinis quanta creditur exaudiri in oratione cum dicit dimitte nobis debita nostra, sicut et nos dimisimus etc. Ergo dimisit Deus debita alicui qui non diligit inimicum. Sed nulli dimittitur debitum nisi in caritate existenti ergo diligere inimicum non est de necessitate salutis. But it should be known, as in the same place Augustine says, that we can speak two ways about this enemy: in one way before he seeks forgiveness, in another way after he seeks it. But after he seeks forgiveness he is no longer an enemy, but is to be considered a friend. And the Lord only forgives those who seek forgiveness: therefore he does not command that you forgive anyone except the one seeking forgiveness: therefore if he does not seek it, he will remain in your hatred. Sed sciendum, sicut idem dicit Augustinus, quod dupliciter loqui possumus de isto inimico: unomodo antequam veniam petat, aliomodo postquam petit. Postquam autem veniam petit iam non inimicus, sed amicus, reputandus est. Et Dominus non remittit nisi veniam petenti: non ergo praecipit quod dimittas nisi veniam petenti: ergo si non petit remanebit in odio. 543. It should be said that to love an enemy who does not seek forgiveness is in one way a precept and in another way a counsel. For all friendship is founded on some union. But there is a certain union between two people that is common and a certain union that is special. The special one is with someone from whom I have received many goods and with whom I always have familiarity and so on. The general one is inasmuch as we are fellow citizens of the heavenly Jerusalem; and according to this love it is not necessary that I bear special affection toward any of this multitude, when I must will all to be like myself and all men to be saved. And according to this we are not bound to love an enemy with special affection, but we are bound to not exclude him from our common love. Hence it would be against this precept if I desired all men to be saved except my enemy. But what I bear him of special love, this is of perfection and counsel. And Augustine says this: it is enough not to hate, i.e., so that you do not exclude general love. 543. Dicendum quod diligere inimicum veniam non petentem est quodammodo praeceptum et alio consilium. Omnis enim amicitia fundatur super aliquam unionem. Unio autem quae est inter duos quaedam est communis, quaedam specialis. Specialis est illius a quo multa bona recepi et cum quo familiaritatem habeo semper, et huiusmodi. Generalis, inquantum sumus concives caelestis Ierusalem; et secundum hanc dilectionem non oportet quod in speciali affectu afferar ad quemlibet illius multitudinis, tamen debeo omnes velle esse sicut me ipsum et omnes homines salvos fieri. Et secundum hoc non tenemur diligere inimicum speciali affectu, sed tenemur non excludere eum a communi dilectione. Unde contra praeceptum esset si desiderarem omnes salvos fieri praeter inimicum. Quod autem speciali dilectione ferar in eum, hoc est perfectionis et consilium. Et hoc dicit Augustinus: sufficit non odire, idest ut non excludas generalem dilectionem. 544. And it should be known that to love someone is to will him good. But there are two kinds of good: eternal life, and charity intends this, because I am bound to love my neighbor as myself for eternal life; the other is temporal, and in this I am not bound to love my neighbor except insofar as these things lead to eternal life. Hence while preserving charity I can wish some temporal evil on my neighbor to the extent that it would give him the occasion of doing good and attaining eternal life. Hence Gregory says in his Morals that the sign that you do not love your neighbor is when you rejoice in his ruin; but I can rejoice in his temporal ruin to the extent that it is ordered to his good or that of others or of the multitude. 544. Et sciendum quod diligere aliquem est bonum ei velle. Est autem duplex bonum: vitae aeternae et hoc intendit caritas, quia teneor diligere proximum ad vitam aeternam ut meipsum; aliud temporale, et in hoc non teneor diligere proximum nisi inquantum ista ordinantur ad consequendam vitam eternam. Unde salva caritate possum optare aliquod malum temporale proximo inquantum datur per hoc occasio benefaciendi et perveniendi ad vitam aeternam. Unde dicit Gregorius in Moralibus quod signum quod non diligis proximum est quando in eius ruina laetaris; sed possum laetari in ruina temporalium inquantum ordinatur in bonum eiusdem vel aliorum vel multitudinis. 545. But because the proof of love is the showing of deeds, and it is said, let us not love in word . . . but in deed (1 John 3:18), for this reason the Lord supplies do good to those who hate you: if your enemy is hungry, give him to eat (Prov 25:21); if you see the donkey of him who hates you lying beneath his burden . . . lift him up with him (Exod 23:5). And this in certain cases is a precept, in others a counsel. It is a precept in the case in which you are bound to every man, even an enemy, namely, extreme necessity. But it is a counsel if you were giving alms, and I do not mean generally, for you should not exclude your enemy from those, but if you were making a particular donation and you did not exclude your enemy from it, this would be the counsel, and of perfection. 545. Sed quia probatio dilectionis exhibitio est operis, et I Io. III, 18 dicitur non diligamus verbo neque lingua, sed opere et veritate etc., ideo Dominus subdit benefacite his etc. Prov. XXV, 21: si esurit inimicus tuus ciba illum; si videris asinum odientis te iacere sub onere, non pertransibis sed sublevabis cum eo. Et hoc in aliquo casu est praeceptum, in aliquo consilium. Praeceptum in casu in quo teneris omni homini etiam inimico, etiam scilicet in extrema necessitate. Consilium autem si dares eleemosynam, non dico communem, quia ab illa non debet excludi inimicus sed si specialem et non excludas inimicum ab ea, hoc consilium et perfectionis. Pray for those who persecute and calumniate you. For someone might say: we cannot do good to others because we are poor; therefore he says, pray for those who persecute. They are called persecutors who persecute openly; calumniators are those who harm by deceits and going behind one’s back: my people went down into Egypt . . . and the Assyrian oppressed them with no cause (Isa 52:4). We have an example, for the Lord prayed for those who crucified him (Luke 23:24), as did Stephen (Acts 7:59). And this is a precept inasmuch as someone should not be excluded from the shared prayers of the Church; but it is a counsel if some particular prayer be offered for him, because one is not bound to do this even when praying for all the living. Orate pro persecutoribus et calumniantibus vos. Posset enim dicere aliquis: Non possumus benefacere quia pauper, ideo dicit orate pro persecutoribus. Persecutores dicuntur qui manifeste persecuntur; calumniatores qui per fraudes vel circumventiones nocent, Is. LII, 4: in Aegyptum descendit populus meus et Assur absque ulla causa calumniarus est eum. Et habemus exemplum: quia Dominus oravit pro crucissoribus, Luc. XXIII, 24, et Stephanus, Act. VII, 59. Et est hoc praeceptum inquantum non debet’ excludi a communi oratione Ecclesiae; consilium autem si aliquam orationem specialem fiunt pro eo, quia hoc facere non teneris etiam pro omnibus animatis . 546. But there are more serious questions, for we find many prophets praying against their enemies: may his children be fatherless (Ps 109:9); let me see your revenge on them (Jer 11:20); and many such verses are found. And it should be said that those words are not said with vengeful affection, but in the spirit of prophecy, not the emotion of someone wishing but the spirit of someone foretelling: hence let me see your revenge, i.e., I will see; or it should be said that saints will rejoice when they see the revenge (Ps 58:10). Thus the saints who are perfect in God’s justice wish the divine justice to be fulfilled. 546. Sed sunt graviores quaestiones, quia invenimus multos prophetas orare contra inimicos. Ps. fiant filii eius orphani. Ier. XI, 20: videam ultionem tuam ex eis, et multa talia inveniuntur. Et dicendum quod ista verba non dicuntur affectu vindicte, sed spiritu prophetiae, non affectu optantis sed spiritu praedicentis: unde videam ultionem, idest videbo; vel dicendum quod sancti gaudebunt cum viderint vindictam. Ita sancti qui perfecti sunt in iustitia Dei exoptant divinam iustitiam adimpleri. 547. Another question is what is said: if someone knows his brother does a sin that is not to death, let him ask . . . there is a sin unto death. For that I say not that any man ask (1 John 5:16:). Therefore among our brothers there are sins unto death: therefore if we should not pray for them, even less should we pray for our persecutors. And Augustine resolves this, because not every mortal sin is said to be ‘to death’, but only the sin against the Holy Spirit, which is properly final impenitence. And this suffices for now, because it will be dealt with in chapter twelve. Nor should it be believed that there is any sin that cannot be forgiven, for none was so great as that of Cain: my iniquity is greater than that (Gen 4:13). But just as God for certain preceding sins withdraws grace, because of which men fall into sin, hence they are also called hard-hearted or blinded: God gave them up to the desires of their hearts, unto uncleanness (Rom 1:24); so on account of the savagery of certain sins God does not give the grace of repentance, and this sin is when a man knows the good and pursues evil. Hence it is not called a sin unto death if people do not repent, but because it is so great in itself that they do not deserve that grace be offered. Hence because it is a hard thing to repent of, and it happens with difficulty, thus it is called a sin unto death; and because prayer is not made for sinners except for their conversion, these prayers are thus in vain for such people. Hence when the Lord said, Father forgive them for they know not what they do (Luke 23:34), he was not praying for all his persecutors, but for those who were predestined; and he knew who they were who were due to be converted. But because we do not know the predestined or who will be in sin at death, therefore we must pray for all. 547. Alia quaestio est quod I Io. V, 16 dicitur: si quis scit fratrem suum peccare peccatum non ad mortem, petet, et post tamen: est peccatum ad mortem: non pro illo dico ut roget etc. Ergo in fratribus sunt peccata ad mortem: ergo si non debemus pro illis orare multo minus pro persecutoribus Et solvit Augustinus quod non omne peccatum mortale dicitur ad mortem, sed peccatum in Spiritum sanctum, quod proprie est impaenitentia finalis. Et hoc sufficiat ad praesens, quia de hoc habebitur in 12. Nec est credendum quod sit aliquod peccatum quod non possit veniam consequi, quia nullum ita magnum quod illud Chaym, maior est iniquitas mea quam ut veniam merear etc. Sed sicut Deus propter aliqua peccata praecedentia deserit a gratia et propter [hoc] homines cadunt in peccatis, unde et dicuntur indurati vel execati, Ro. I, 24: tradidit illos Deus in desideria cordis eorum, in immunditiam, ita propter immanitatem alicuius peccati Deus non dat gratiam ut paeniteat; et istud peccatum est cum homo cognoscit bonum et prosequitur [malum]. Unde non dicitur peccatum ad mortem quin aliqui paeniteant, sed quia quantum est de se non merentur ut apponatur gratia. Unde quia grave est paenitere et cum difficultate ideo dicitur peccatum ad mortem; et quia oratio non fit pro peccatoribus nisi ut convertantur, ideo frustra fit pro talibus. Unde quando Dominus dixit, Pater, ignosce illis etc., non oravit pro omnibus persecutoribus, sed pro illis qui praedestinati erant; et ipse sciebat qui erant illi qui converti debebant. Sed quia nos nescimus praedestinatos et qui sint in peccato ad mortem, ideo debemus pro omnibus orare. The third question, which comes from the Gloss, is that it seems that it is not fitting to pray for persecutors because it is said he has revenged the blood of his servants (Rev 19:2); therefore we too must seek revenge. And this is resolved in two ways by Augustine. One solution is that when it is said revenged the blood, it is understood two ways: concerning men or concerning the wicked king. For one way someone is said to be vindicated is when the wrongdoing of the one whose wrongdoing offended you is destroyed, and this is the best revenge; and this is how Stephen was vindicated regarding Paul. In another way, when a penalty is inflicted, not because they would seek revenge, but from zeal for justice. Or revenge is not to be understood as though they were desiring revenge, but they are said to cry out in that the unjust death itself seeks retribution from God, as is said: the blood of your brother Abel cries out to me (Gen 4:10). Tertia quaestio est, et habetur in Glossa, quia videtur quod non sit conveniens orare pro persecutoribus, quia Apoc XIX, 2 dicitur vindica sanguinem sanctorum etc.; ergo possumus petere vindictam et nos. Et solvitur dupliciter ab Augustino. Una solutio, quia cum dicitur vindica sanguinem, potest intelligi dupliciter: de hominibus vel de rege iniquo. Dicitur enim aliquis vindicari uno modo, quod destruatur nequitia illius qui per nequitiam te offendit, et ista est optima vindicta; sic Stephanus vindicatus est de Paulo. Uno modo, quod inferatur pena, non quod ipsi vindictam appetant, sed zelo iustitiae. Vel vindica non est intelligendum quasi ipsi exoptent vindictam, sed dicuntur clamare inquantum ipsa mors iniusta expetit a Deo ultionem, sicut dicitur Gen. IV, 10 en sanguis fratris tui Abel clamat ad me etc. 548. Accordingly, the Lord sets down the reasons proving it, and there are two: one from divine example, the other from the end. 548. Consequenter Dominus ponit rationes probantes, et sunt duae: una ex exemplo divino, alia ex fine. 549. As to the first he says, that you may be the children of your Father. But this seems to be saying nothing: for man becomes a child of God by grace; therefore it is not by works. But the Lord seems to imply that man should act well so that he acquires grace. But it must be known that this sonship is not natural, rather it is a likeness: for whom he preknew, he also predestined to be conformable to the image of his Son (Rom 8:29). Hence the more someone grows in divine likeness, the more he grows in divine filiation. The beginning of divine likeness is from faith. But no one believes unless he wants to: hence that is where our free will operates: he gave them power to be made the sons of God, to those who believe in his name (John 1:12). But this likeness grows by charity, growing larger by works, but most of all when someone attains glory: behold how they are numbered among the children of God (Wis 5:5); when he will appear we will be like to him, for we will see him as he is (1 John 3:2). So that you may be the children, therefore, in hope, by imitation in works; but in reality, by glory in eternal life. 549. Quantum ad primum dicit ut sitis filii Patris vestri. Sed hoc videtur nihil esse dictum: homo enim fit filius Dei per gratiam; ergo non est ex operibus. Dominus autem videtur innuere quod homo debet bene agere ut gratiam acquirat. Sed sciendum quod ista filiatio non est naturalis, sed similitudinis, Ro. VIII, 29: quos praescivit et praedestinavit conformes fieri imaginis Filii eius. Unde quanto aliquis crescit in divina similitudine, tanto in divina filiatione. Inceptio divinae similitudinis est a fide. Nullus autem credit nisi volens: unde ibi operatur libertas arbitrii, Io. I, 12: dedit eis potestatem filios Dei fieri, his qui credunt in nomine eius. Crescit autem similitudo ista ex caritate, amplius crescit per opera, maxime autem quando adipiscetur gloriam, Sap. V: ecce quomodo computati sunt inter filios Dei etc, I Io. III, 2: videbimus eum sicuti est. Ut sitis, ergo, filii, per imitationem operum, in spe: in re autem per gloriam in vita aeterna. 550. Who is in heaven, because he presides from heaven, over physical things and spiritual ones. 550. Qui est in caelis, quia praesidet caelum, corporalibus et spiritualibus. 551. Who makes his sun to rise. This can be understood literally about the material sun and rain. And note two things according to this: that if he gives the good things that he created, why will you not give, who dispense upon the good, i.e., your friends, and the bad, i.e., your enemies. And he says upon the good and the bad, because sometimes he gives to the good and sometimes to the evil: for he grants things to the benefit of the good because they are neither exalted in prosperity nor dejected in adversity; but it is to the detriment of the evil. 551. Qui solem. Hoc potest intelligi de sole et pluvia materiali, ad litteram. Et nota secundum hoc duo: quia si ipse dat bona quae creavit, quare tu non dabis qui dispensas super bonos, idest amicos, et malos, idest inimicos, Et dicit super bonos et malos, quia aliter dat bonis et aliter malis: bonis enim cedit in utilitatem quia nec exaltantur prosperis nec deiciuntur adversis; malis, in detrimentum. Another thing: note that temporal goods are not to be grasped at nor are temporal evils to be feared: from the fact that through good things sometimes evils are given, and through evils, many times goods are given. Aliud: nota quod bona temporalia non sunt affectanda nec mala temporalia timenda: ex quo bonis aliquando mala et malis multotiens bona dantur. Or who makes his sun can be explained of the spiritual sun and rain. But it is objected, the sun of understanding has not risen upon us (Wis 5:6), and in Isaiah, I will command the clouds to rain no rain upon it (Isa 5:6). But it should be said that to the good and the bad he gives these things sufficiently, but efficaciously, only to the good, as the teaching of Christ is efficacious to the good, but not to the wicked. Or by these two things baptism may be understood, and in the sun, the ardor of the Holy Spirit; in the rain, water. Vel qui solem potest exponi de sole spirituali et pluvia spirituali. Sed obicitur Sap. V, 6: sol intelligentiae non est ortus nobis, et Is. V, 6: nubibus mandabo ne pluant super eam imbrem. Sed dicendum quod bonis et malis dat ista quantum ad sufficientiam, sed quantum ad efficaciam solis bonis, sicut doctrina Christi bonis est efficax, malis non. Vel per ista duo intelligitur baptismus, et in sole fervor Spiritus sancti, in pluvia aqua.