Lectio 2
Lecture 2
Sustentandae viduae
Widows to be provided for
5:9 Vidua eligatur non minus sexaginta annorum, quae fuerit unius viri uxor, [n. 193]
5:9 Let a widow be chosen of no less than sixty years of age, who has been the wife of one husband. [n. 193]
5:10 in operibus bonis testimonium habens, si filios educavit, si hospitio recepit, si sanctorum pedes lavit, si tribulationem patientibus subministravit, si omne opus bonum subsecuta est. [n. 196]
5:10 Having testimony for her good works, if she has brought up children, if she has shown hospitality, if she has washed the saints’ feet, if she has ministered to those who suffer tribulation, if she has diligently followed every good work. [n. 196]
5:11 Adolescentiores autem viduas devita: cum enim luxuriatae fuerint in Christo, nubere volunt: [n. 200]
5:11 But the younger widows avoid. For when they have grown wanton in Christ, they will marry: [n. 200]
5:12 habentes damnationem, quia primam fidem irritam fecerunt; [n. 204]
5:12 Having damnation, because they have made void their first faith. [n. 204]
5:13 simul autem et otiosae discunt circuire domos: non solum otiosae, sed et verbosae, et curiosae, loquentes quae non oportet. [n. 205]
5:13 And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busybodies, speaking things which they ought not. [n. 205]
5:14 Volo ergo juniores nubere, filios procreare, matresfamilias esse, nullam occasionem dare adversario maledicti gratia. [n. 206]
5:14 I will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil. [n. 206]
5:15 Jam enim quaedam conversae sunt retro Satanam. [n. 209]
5:15 For some are already turned aside after Satan. [n. 209]
5:16 Si quis fidelis habet viduas, subministret illis, et non gravetur Ecclesia: ut iis quae vere viduae sunt, sufficiat. [n. 210]
5:16 If any of the faithful have widows, let him minister to them, and do not let the Church be charged: that there may be sufficient for those who are widows indeed. [n. 210]
193. Supra ostendit viduas ab Ecclesia esse sustentandas, hic ostendit quales sunt sustentandae. Et
193. Above, he taught that widows in the Church must be provided for; here he shows which ones are to be provided for:
primo ostendit qualis sit eligenda,
first, he shows which ones are to be chosen;
secundo qualis vitanda, ibi adolescentiores.
second, which ones are to be avoided, at but the younger widows.
Circa primum tria facit, quia
In regard to the first he does three things:
primo ostendit esse eligendam ex tempore;
first, he shows that they must be chosen according to age;
secundo ex castitate;
second, by reason of their chastity;
tertio ex bonorum operum exercitio, ibi in operibus bonis.
third, from having performed good works, at having testimony for her good works.
194. Ex tempore, quia sexaginta annorum.
194. According to age, they must be no less than sixty years of age.
Sed de qua electione agit? Ad hoc potest responderi dupliciter.
But of what choice is he speaking? This can be answered in two ways:
Uno modo, quod loquitur de electione, qua eligitur ad praesidendum gubernationi aliarum viduarum, quae ab Ecclesia nutriebantur, quae sic antiqua praeficiatur, ut de continentia eius nullus suspicetur. Num. IV, 3: a triginta annis et supra usque ad annos quinquaginta, et cetera.
in one way, as referring to the election by which she is chosen to preside over the governance of other widows, who are sustained by the Church; some of these are so old that there is no suspicion about their continence: from thirty years old and upward, unto fifty years old (Num 4:25).
Sed contra videtur, quia Ecclesia facit contrarium, quia abbatissae iuniores fiunt.
But the opposite seems to be true, because the Church does the contrary by appointing young women abbesses.
Respondeo. Dicendum est, quod inordinatum est, quod nimis iuvenculae fiant, sed tamen non est tanta diligentia Ecclesiae in eis quae sunt inclusae, ut in eis quae sunt liberae.
The answer is that it is unfortunate that ones so young are appointed abbesses; but yet there is not as much interest shown by the Church to those that are enclosed as to those that are free.
Alio modo, quod loquatur de electione, qua eligitur ad hoc, quod sustentetur stipendiis Ecclesiae, et talis eligatur non minus quam annorum sexaginta, quia iuvenes possunt laborare manibus, sicut et Apostolus, qui licet posset de Evangelio vivere, tamen laborabat, sed vetulae quiescunt.
Another answer is that he is speaking of the election whereby she is chosen to be sustained by the subsidies granted by the Church; then one who is less than sixty years old should not be chosen, because young women can labor with their hands, just as the Apostle did, who even though he could have lived off the Gospel, chose to labor. But old women are at rest.
195. Ex castitate etiam eligenda est vidua, ideo dicit quae fuerit unius viri uxor. Sicut enim requiritur in episcopo, quod sit vir unius uxoris, ita in vetula, quod sit viri unius uxor.
195. Furthermore, the widow must be chaste; hence he says, who has been the wife of one husband. For just as it is required that a bishop be the husband of one wife, so an old woman must be the wife of one husband.
Glossa: hoc dicit propter praedictum sacramentum. Haec Glossa est magistralis et parum valet. Non enim videtur ratio sumi ex aliquo sacramento, quia mulieres non suscipiunt aliqua sacramenta ministranda. Sed hoc dicit propter firmitatem, ut scilicet habeant continuum propositum servandae viduitatis.
A Gloss says: this is said because of the sacrament. But this gloss is magisterial and of little value. For the reason does not seem to be drawn from any sacrament, because women do not receive certain sacraments. But he says this on account of firmness, namely, that they have a continual intention to persevere in widowhood.
Sed Hieronymus in epistola ad Geruntiam, alias ad Esiciam, aliam rationem assignat, scilicet quod apud gentiles mos erat, quod in sacris deorum nulla praeerat, quae haberet duos viros. Et ideo Apostolus voluit, ut quae alimentis Ecclesiae nutriebantur, non minus essent castae. Iudith XV, 11: eo quod castitatem amaveris, et post virum tuum, alterum nescieris et cetera. Lc. II, 36: vixit annis septem cum viro suo a virginitate sua. Et ideo est quasi laudabile signum castitatis, quod unius viri fuit uxor.
But Jerome in a letter to Ageruntia gives another reason, namely, that with the gentiles it was the custom that in sacrifices to the gods, no woman should preside, if she had two husbands. And therefore, the Apostle declares that those who are nourished by the Church’s food should not be less chaste: because you have loved chastity, and after your husband have not known any other (Jdt 15:11); she had lived with her husband seven years from her virginity (Luke 2:56). Consequently, it is a praiseworthy sign of her chastity that she was the wife of one husband.
196. Deinde cum dicit in operibus bonis, etc., ostendit viduam esse eligendam ex exercitatione bonorum operum, et
196. Then when he says, having testimony for her good works, he shows that a widow must be chosen, because she has performed good works:
primo in generali;
first, in general;
secundo in speciali, ibi si filios;
second, in detail, at if she has brought up children;
tertio dat idem intelligere de omnibus bonis operibus, ibi si omne opus.
third, he gives to understand the same for all good works, at if she has diligently.
197. Quantum ad primum dicit in operibus bonis. Prov. ult. 31: laudent eam in portis opera eius. Et dicit testimonium habens. Io. V, 36: opera quae dedit mihi Pater, ut perficiam ipsa opera, quae ego facio, testimonium perhibent de me. Exteriora enim opera ostendunt interiorem fidem. Iac. II, 18: ostende mihi fidem tuam sine operibus, et ego ostendam tibi ex operibus fidem meam.
197. As to the first he says: having testimony for her good works: let her works praise her in the gates (Prov 31:31). And he says, having testimony: the works themselves which I do, give testimony of me that the Father has sent me (John 5:36); for externals disclose the faith within: I will show you by works my faith (Jas 2:18).
198. Sed quae opera? Primo ad suos, secundo ad alios. Ad suos dicit si filios educavit, scilicet in timore Dei, et castitate. Eccli. VII, 25: filii tibi sunt? Erudi illos.
198. But which works? Toward her own and toward others. Toward her own he says, if she has brought up children, namely, in the fear of God and in chastity: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
Quantum ad alios, tangit tria opera pietatis. Primo ad misericordiam, quia mulieres habentes cor molle sunt naturaliter misericordes. Primo ergo docet hospitalitatem, ibi si hospitio receperit. Rom. XII, 13: hospitalitatem sectantes.
Toward others he mentions three works of godliness: first, mercy, because women, being soft-hearted, are naturally merciful. First, therefore, he teaches hospitality, if she has shown hospitality: pursuing hospitality (Rom 12:13);
Secundo cum hoc simul ponit humilitatem, dicens si sanctorum lavit pedes; sic enim sunt sancti recipiendi et honorifice tractandi. Lc. X, 40: Martha autem satagebat circa frequens ministerium. Sic Christus, Io. XIII, v. 14: si ergo ego lavi pedes vestros, dominus et magister, et vos debetis alter alterius lavare pedes. Glossa Augustini super Ioannem: faciunt hoc sibi invicem fratres etiam in ipso opere visibili, et quod manu non faciunt, corde non faciunt. Multo autem melius est, ut etiam manibus fiat, nec dedignetur id quod fecit Christus facere Christianus. Qui enim ad pedes fratris inclinatur, ei in corde humilitas excitatur, vel si iam inerat, confirmatur humilitatis effectus.
second, along with this he mentions humility, if she has washed the saints’ feet: for saints are to be received in that way and treated honorable: but Martha was busy about much serving (Luke 10:40). So too Christ: if I have washed your feet, you also ought to wash one another’s feet (John 13:14). Augustine’s gloss on this says: brethren, do this to one another; and what they cannot do with their hands, they do in their heart. But it is much better to do this with their hands; lest a Christian come to scorn the very thing which Christ did. For when one is bowed down before his brother’s feet, his heart is ready for humility; or if humility is already present, it is strengthened.
Tertio fortitudinem et constantiam, ut scilicet tribulatis assistat; unde dicit si tribulationem patientibus subministravit. Hebr. X, v. 34: vinctis compassi estis.
Third, courage and constancy to help those in trouble; hence he says, if she has ministered to those who suffer tribulation: you had compassion on those who were in bands (Heb 10:34).
199. Deinde cum dicit si omne opus, concludit in quibus debet esse bona, dicens si omne opus bonum subsecuta est, id est, prosecuta est. Gal. VI, 10: dum tempus habemus, operemur bonum ad omnes.
199. Then when he says, if she has diligently, he concludes to the works she ought to have practiced well, saying, if she has diligently followed every good work: while we have time, let us work good to all men (Gal 6:10).