616. Secundo assignat rationem, dicens: nam sicut in prima rerum institutione mulier est de viro formata, ita et in subsequentibus generationibus, vir per mulierem productus est, secundum illud Iob XIV, 1: homo natus de muliere.
616. Second, he assigns the reason, saying: for as in the first condition of things, the woman is of the man, formed from the man, so also in subsequent generations the man was produced through the woman, as Job says: man born of a woman (Job 14:1).
Nam prima productio hominis fuit sine viro et muliere, quando Deus formavit hominem de limo terrae, ut dicitur Gen. Secunda autem fuit de viro sine muliere, quando formavit Evam de costa viri, ut ibidem legitur. Tertia autem est ex viro et muliere, sicut Abel natus est ex Adam et Eva, ut legitur Gen. IV, 2. Quarta autem est ex muliere sine viro, ut Christus ex virgine, secundum illud Gal. IV, 4: misit Deus Filium suum factum ex muliere.
For the first production of man took place without man or woman, when God formed man from the dust of the earth (Gen 2:7). The second was from man without the woman, when he formed Eve from Adam’s rib, as it says in the same place. But the third is from man and woman, as Abel was born from Adam and Eve (Gen 4:2). But the fourth was from the woman without the man, as Christ from the virgin: God sent forth his Son born of woman (Gal 4:4).
617. Tertio ostendit rationem esse convenientem, dicens omnia autem ex Deo, quia scilicet et hoc ipsum, quod mulier primo fuit ex viro, et hoc quod postmodum vir est ex muliere, est ex operatione divina. Unde ad Deum pertinent tam vir, quam mulier. Unde dicitur Rom. XL, 36: ex ipso, et per ipsum, et in ipso sunt omnia.
617. Third, he shows that the reason is apt, saying, but all things of God, namely, because even the fact that the woman was first from the man, and afterwards man is from the woman, is the result of God’s action. Hence both man and woman pertain to God. Hence it is said: for from him and through him and in him are all things (Rom 11:36).
618. Deinde cum dicit vos ipsi iudicate, etc., committit iudicium eius quod dixerat auditoribus.
618. Then when he says, you yourselves judge, he submits to his hearers’ judgment the things he had said.
Et circa hoc duo facit.
In regard to this he does two things.
Primo committit iudicium rationalibus auditoribus;
First, he submits the judgment to his rational hearers;
secundo comprimit protervos auditores, ibi si quis autem videtur, et cetera.
second, he subdues the impudent ones, at but if any man seem.
619. Circa primum quatuor facit. Primo committit auditoribus iudicium eius quod dixerat, more eius qui confidit se sufficienter probasse, dicens vos ipsi iudicate, et cetera. Pertinet enim ad bonum auditorem iudicare de auditis. Unde dicitur Iob VI, 29: loquentes id quod iustum est iudicate. Et XII, 11: nonne auris verba diiudicat?
619. In regard to the first he does four things: first, he submits to his hearers to judge what he had said, after the manner of one who is confident that he has sufficiently proved his point, saying: you yourselves judge. For it pertains to a good hearer to judge what is heard. Hence it is said: judge, speaking what is just (Job 6:29) and: does not the ear judge words? (Job 12:11).
Secundo proponit sub quaestione id de quo debet esse iudicium, dicens decet mulierem non velatam orare Deum. Hoc prohibetur I Petr. III, 3, ubi dicitur: quarum sit non exterius capillatura.
Second, he proposes in the form of a question that about which they should judge, saying, does it become a woman to pray unto God uncovered? This is forbidden where it is said: let not yours be the outward adorning with braiding of hair (1 Pet 3:3).
Tertio ostendit unde debeant sumere suum iudicium, quia ab ipsa natura, et hoc est quod dicit nec ipsa natura docet vos. Et vocat hic naturam ipsam inclinationem naturalem, quae est mulieribus ad nutriendum comam, quae est naturale velamen, non autem viris. Quae quidem inclinatio naturalis esse ostenditur, quia in pluribus invenitur. Oportet autem ab ipsa natura doceri, quia est Dei opus: sicut in pictura instruitur aliquis artificio pictoris. Et ideo contra quosdam dicitur Is. XXIV, 5: transgressi sunt leges, mutaverunt ius, dissipaverunt foedus sempiternum, id est, ius naturale.
Third, he shows whence they should derive their judgment, namely, from nature itself; and this is what he says, does not even nature itself teach you. By ‘nature’ he means the ‘natural inclination’ in women to take care of their hair, which is a natural covering, but not in men. This inclination is shown to be natural, because it is found in the majority. But it is taught by nature, because it is a work of God; just as in a picture one is instructed about the skill of the artist. Therefore, Isaiah says against certain people: they have transgressed the law, violated the statutes, broken the everlasting covenant (Isa 24:5), i.e., the natural law.
Quarto autem a natura sumit rationem; et primo ponit id quod est ex parte viri, dicens quod vir quidem, si comam nutriat, more mulieris, ignominia est illi, id est, ad ignominiam ei reputatur apud plures homines, quia per hoc videtur muliebris esse. Et ideo Ez. XLIV, 20 dicitur: sacerdotes comam non nutriant. Nec est instantia de quibusdam, qui in veteri lege comam nutriebant, quia hoc erat signum, quod tunc erat positum in lectione Veteris Testamenti, ut dicitur II Cor. III, 14.
Fourth, he takes a reason from nature: first, he presents that which is on the part of the man, saying, that a man indeed, if he nourishes his hair like a woman, it is a shame unto him, i.e., the majority of men regard this as degrading, because it makes the man seem feminine. Therefore, it is said: they shall not let their locks grow long (Ezek 44:20). It is no argument that some in the old law grew long hair, because this was a sign presented in the reading of the Old Testament (2 Cor 3:14).
Secundo ponit id quod est ex parte mulieris, dicens mulier et si comam nutriat, gloria est illi, quia videtur ad ornatum eius pertinere. Unde dicitur Cant. VII, 5: comae capitis eius sicut purpura regis.
Second, he presents that which is on the part of the woman, saying, but if a woman nourishes her hair, it is a glory to her, because it seems to pertain to her adornment. Hence it is said: your flowing locks are like purple (Song 7:5).
Et assignat consequenter rationem, cum dicit quoniam capilli dati sunt ei, scilicet mulieri, pro velamine; et ideo eadem ratio est de capillis nutriendis, et de velamine artificiali apponendo. Cant. IV, 1: capilli tui sicut grex caprarum, et cetera.
Then he assigns the reason when he says, for her hair is given to her for a covering. Consequently, the same reason applies to growing long hair and to wearing an artificial covering: your hair is like a flock of goats (Song 4:1).
620. Deinde cum dicit si quis autem videtur, etc., comprimit protervos auditores, dicens si quis autem videtur contentiosus esse, ut scilicet rationibus praedictis non acquiescat, sed confidentia clamoris veritatem impugnet, quod pertinet ad contentionem, ut Ambrosius dicit, contra id quod dicitur Iob c. VI, 29: respondete, obsecro, absque contentione; et Prov. XX, 3: honor est ei, qui separat se a contentionibus.
620. Then when he says, if any man, he silences the impudent hearers, saying, if any man seems to be contentious and does not acquiesce in the above reason but would attack the truth with confident clamoring, which pertains to contentiousness, as Ambrose says, contrary to Job: respond, I pray, without contentiousness (Job 6:29); it is an honor for a man to keep aloof from strife (Prov 20:3).
Hoc sufficiat ad comprimendum talem, quod nos Iudaei in Christum credentes talem consuetudinem non habemus, scilicet quod mulieres orent non velato capite, neque etiam tota ecclesia Dei per gentes diffusa.
Let this suffice, then, to silence them, that we Jews believing in Christ have no such custom, namely, of women praying with their heads uncovering, nor even the whole Church of God dispersed among the gentiles.
Unde si nulla esset ratio, hoc solum deberet sufficere, ne aliquis ageret contra communem Ecclesiae consuetudinem. Dicitur enim in Ps. LXVII, 7: qui habitare facit unius moris in domo. Unde Augustinus dicit in Epistola ad Casulanum quod omnibus, in quibus nihil certi diffinit Sacra Scriptura, mos populi Dei, atque instituta maiorum pro lege habenda sunt.
Hence if there were no reason, this alone should suffice, that no one should act against the common custom of the Church: he makes those of one outlook to dwell in their house (Ps 68:7). Hence Augustine says: in all cases in which Sacred Scripture has defined nothing definite, the customs of the people of God and the edicts of superiors must be regarded as the law.
Lectio 4
Lecture 4
Scissuri in conventu
Factions in the assembly
11:17 Hoc autem praecipio: non laudans quod non in melius, sed in deterius convenitis. [n. 621]
11:17 Now this I ordain: not praising you, that you come together, not for the better, but for the worse. [n. 621]
11:18 Primum quidem convenientibus vobis in ecclesiam, audio scissuras esse inter vos, et ex parte credo. [n. 623]
11:18 For first of all I hear that when you come together in the church, there are schisms among you. And in part I believe it. [n. 623]
11:19 Nam oportet et haereses esse, ut et qui probati sunt, manifesti fiant in vobis. [n. 626]
11:19 For there must be also heresies: that they also, who are approved may be made manifest among you. [n. 626]
11:20 Convenientibus ergo vobis in unum, jam non est Dominicam coenam manducare. [n. 629]
11:20 When you come together therefore into one place, it is not now to eat the Lord’s supper. [n. 629]
11:21 Unusquisque enim suam coenam praesumit ad manducandum, et alius quidem esurit, alius autem ebrius est. [n. 633]
11:21 For every one takes before his own supper to eat. And one indeed is hungry and another is drunk. [n. 633]
11:22 Numquid 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. [n. 636]
11:22 What, have you no houses to eat and to drink in? Or do you despise the church of God and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not. [n. 636]
621. Postquam Apostolus redarguit Corinthios de eorum errore in habitu, quia scilicet mulieres ad sacra mysteria conveniebant capite non velato consequenter arguit eorum errorem de scissuris in conventu, quia scilicet dum convenirent ad sacra mysteria, contentionibus vacabant. Et
621. After reproaching the Corinthians for their error in covering, namely, because the women came to the sacred mysteries with their head uncovered, the Apostle then argues against their error about factions in the assembly, because while they gathered for the sacred mysteries, they spent their time in contentions.
primo tangit eorum defectum in generali;
First, he touches on their shortcoming in general;
secundo in speciali, ibi primum quidem, et cetera.
second, in particular, at for first of all.
622. Dicit ergo primo hoc autem, quod dictum est supra quod mulieres velatae sint in Ecclesiis, praecipio, ut sic tripliciter eos induceret ad huiusmodi observantiam. Primo quidem ratione, secundo consuetudine, tertio praecepto: quod solum sine aliis necessitatem induceret. Prov. IV, 4: custodi praecepta mea, et vives. Et Eccle. IV, v. 12 dicitur: funiculus triplex difficile rumpitur. Non laudans, sed magis vituperans, quod convenitis, in ecclesiam, non in melius, sicut deberet esse, sed in deterius, ex culpa vestra.
622. First, therefore, he says, now this, which was stated above, namely, that women should be veiled in church, I ordain, in order that he might thus induce them to this observance in three ways. First, indeed, by reason; second, by custom; third, by command, which should persuade them without the other two: keep my commandments and you shall live (Prov 4:4); a three-ply cord is not quickly broken (Eccl 4:12) Not praising you, but rather censuring you, that you come together into the church not for the better, as it should be, but for the worse through your fault.
Omnia enim animalia gregalia, puta columbae, grues, oves, naturali instinctu in unum conveniunt, ut sit eis corporaliter melius. Unde et homo cum sit animal gregale vel sociale, ut Philosophus probat, I Lib. Politic., secundum rationem agere debet, ut multi in unum conveniant propter aliquod melius, sicut in rebus saecularibus multi in unitatem civitatis conveniunt, ut sit eis melius saeculariter, scilicet propter securitatem et sufficientiam vitae. Et ideo fideles in unum convenire debent propter aliquod melius spirituale, secundum illud Ps. ci, 23: in conveniendo populos in unum, et reges ut serviant Domino. Et alibi: in consilio iustorum et congregatione, magna opera Domini. Sed isti in deterius conveniebant propter culpas quas committebant dum convenirent. Is. I, 13: iniqui sunt caetus vestri. Eccli. XXI, 10: stupa collecta synagoga peccantium.
For all gregarious animals, for example, doves, cranes, cows, each form one group by natural instinct, in order that things be better for them in a bodily way. Hence man, too, being a gregarious or social animal, as the Philosopher proves in Politics I, should act according to reason, so that many form one group for their betterment, just as in secular affairs many come together to form the unity of a city; so that it is better for them in a worldly way, namely, because of the security and sufficiency of life. Therefore, believers should come together into a unity for some better spiritual things: when people gather together and kings, to worship the Lord (Ps 102:22); in the counsel and congregation of the just the works of the Lord are great (Ps 111:1). But they came together for the worse on account of the sins they committed, when they assembled: I cannot endure iniquity and solemn assembly (Isa 1:13); an assembly of the wicked is like two gathered together (Sir 21:9).
623. Deinde cum dicit primum quidem, etc., ponit in speciali quomodo in deterius convenirent.
623. Then when he says, for first of all, he mentions in detail how they assemble for the worse.
Et primo ponit iudicium culpae, dicens primum quidem, inter caetera scilicet quod in deterius convenitis, convenientibus vobis in ecclesia, audio scissuras esse inter vos, scilicet per contentiones quas exercebant. Quod quidem Ecclesiae non convenit, quae in unitate constituitur, secundum illud Eph. c. IV, 4: unum corpus et unus spiritus, sicut vocati estis in una spe vocationis vestrae. Hoc autem praedicitur Is. XXII, 9: scissuras civitatis David videbitis, quia multiplicatae sunt.
First, he presents a judgment of guilt, saying, for first of all, among others, namely, that you come together for the worse, I hear that when you come together in the church, there are schisms among you, namely, through contentions, which they practiced. This by no means is suited to the Church, which is established in unity: there is one body and one spirit, just as you were called to one hope that belongs to your call (Eph 4:4). But his was predicted: you saw that the breaches of the city of David were many (Isa 22:9).
624. Dicit autem Glossa, quod dicendo, primum, ostendit quod primum malum est dissensio, unde cetera oriuntur. Ubi enim est dissensio, nihil rectum est.
624. But a Gloss says: by saying, first of all, he shows that the first evil is dissension, from which all the rest arise. For where there is dissension, nothing is right.
Sed contra videtur esse, quod dicitur Eccli. c. X, 15: initium omnis peccati superbia; et I Tim. ult.: radix omnium malorum cupiditas.
But this seems to be opposed by the following statements: the beginning of every sin is pride (Sir 9:15) and the love of money is the root of all evils (1 Tim 6:10).
Dicendum est autem, quod hae auctoritates loquuntur quantum ad peccata personalia singularium hominum, quorum primum est superbia ex parte aversionis, et cupiditas ex parte conversionis. Sed Glossa hic loquitur de peccatis multitudinis; inter quae primum est dissensio, per quam solvitur rigor disciplinae. Unde dicitur Iac. III, 16: ubi est zelus et contentio, ibi inconstantia et omne opus pravum.
But it must be said that these authorities speak in regard to personal sins of individual men, the first of which is pride on the part of aversion and greed for money on the part of conversion. But the Gloss here speaks about the sins of the multitude, among which the first is dissension, by which the reign of discipline is weakened. Hence it is said: where jealousy and contention exist, there will be disorder and every vile practice (Jas 3:16).
625. Secundo ponit credulitatem auditorum, cum dicit et ex parte credo, id est, quantum ad aliquos vestrum, qui erant ad contentionem proni, secundum illud quod dixerat supra I cap., v. 11 ss.: contentiones sunt inter vos. Hoc autem dico, quod unusquisque vestrum dicit: ego quidem sum Pauli, ego Apollo, ego vero Cephae. Alii vero non erant contentiosi, ex quorum persona ibi subditur ego autem Christi. Unde et Cant. c. II, 2 dicitur: sicut lilium inter spinas, sic amica mea inter filias, id est, boni inter malos.
625. Second, he presents the credulity of his hearers when he says, and in part I believe it, i.e., as to some of you who were prone to contention, according to what was said above: there are contentions among you. Now this I say, that every one of you says: I indeed am of Paul; and I am of Apollo; and I of Cephas (1 Cor 1:11–12). But others were not contentious, who said, and I of Christ (1 Cor 1:12). Hence it is said: as a lily among brambles, so is my love among maidens (Song 2:2), i.e., good among the evil.
626. Tertio assignat rationem suae credulitatis, dicens nam oportet, non solum quascumque scissuras, sed etiam haereses esse.
626. Third, he assigns the reason for their credulity, saying, for there must be not only factions among you but also heresies.