Caput 13
Chapter 13
Obedientia et Dilectio
Obedience and Love
Lectio 1
Lecture 1
Obedientia virtutis hierarchiae
Obedience to hierarchical power
13:1 Omnis anima potestatibus sublimioribus subdita sit: non est enim potestas nisi a Deo: quae autem sunt, a Deo ordinatae sunt. [n. 1016]
13:1 Let every soul be subject to higher powers. For there is no power except from God, and those who are ordained of God. [n. 1016]
13:2 Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, ipsi sibi damnationem acquirunt: [n. 1025]
13:2 Therefore, he who resists the power resists the ordinance of God. And they who resist purchase to themselves damnation. [n. 1025]
13:3 nam principes non sunt timori boni operis, sed mali. Vis autem non timere potestatem? Bonum fac: et habebis laudem ex illa: [n. 1029]
13:3 For princes are not a terror to the good work, but to the evil. Do you will then to not fear power? Do what is good: and you will have praise from the same. [n. 1029]
13:4 Dei enim minister est tibi in bonum. Si autem malum feceris, time: non enim sine causa gladium portat. Dei enim minister est: vindex in iram ei qui malum agit. [n. 1034]
13:4 For he is God’s minister to you for good. But if you do what is evil, be afraid: for he carries not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that does evil. [n. 1034]
13:5 Ideo necessitate subditi estote non solum propter iram, sed etiam propter conscientiam. [n. 1036]
13:5 Therefore one must be subject of necessity: not only for wrath, but also for conscience’s sake. [n. 1036]
13:6 Ideo enim et tributa praestatis: ministri enim Dei sunt, in hoc ipsum servientes. [n. 1037]
13:6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose. [n. 1037]
13:7 Reddite ergo omnibus debita: cui tribulatum, tributum: cui vectigal, vectigal: cui timorem, timorem: cui honorem, honorem. [n. 1042]
13:7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honor, to whom honor. [n. 1042]
1016. Postquam Apostolus ostendit qualiter se debeat homo exhibere Deo, utendo donis gratiae eius hic ostendit quomodo debeat se exhibere proximo:
1016. After showing how man should behave toward God by using the gifts of his grace, the Apostle now shows how man could comport himself toward his neighbor.
et primo quantum ad superiores;
First, in regard to superiors;
secundo quantum ad omnes, ibi nemini quicquam debeatis, et cetera.
second, toward all, at owe no man any thing (Rom 13:8).
Circa primum duo facit.
In regard to the first he does two things:
Primo inducit homines ad subiectionem quam debent superioribus;
first, he urges men to the subjection owed to superiors;
secundo ad exhibendum subiectionis signum, ibi ideo et tributa praestatis, et cetera.
second, to show the sign of subjection, at wherefore be subject of necessity.
Circa primum tria facit.
In regard to the first he does three things:
Primo proponit documentum;
first, he proposes his teaching;
secundo rationem assignat, ibi non enim est potestas, etc.;
second, he assigns a reason, at for there is no power but from God;
tertio infert conclusionem intentam, ibi ideoque, et cetera.
third, he draws the conclusion, at therefore.
1017. Circa primum considerandum est quod quidam fideles in primitiva Ecclesia dicebant terrenis potestatibus se subiici non debere propter libertatem, quam consecuti erant a Christo, secundum illud Io. VIII, v. 36: si Filius vos liberaverit, vere liberi eritis. Sed libertas per Christum concessa, est libertas spiritus qua liberamur a peccato et morte, sicut supra VIII, 2 dictum est: lex Spiritus in Christo Iesu liberavit me a lege peccati et mortis. Caro autem adhuc remanet servituti obnoxia, sicut supra dictum est. Et ideo tunc nulli subiectioni homo, per Christum liberatus, erit obnoxius, nec spirituali scilicet, nec carnali. Unde dicitur I Cor. XV, 24: Cum tradiderit Christus regnum Deo Patri, et evacuaverit omnem principatum et potestatem.
1017. In regard to the first it should be noted that in the early Church some believers said that they should not be subject to earthly powers on account of the freedom they received from Christ, since it says in John: if the Son makes you free, you will be free indeed (John 8:36). But the freedom granted by Christ is a freedom of the spirit, by which we are set free of sin and death, as was said above: the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death (Rom 8:2). The flesh, however, remains subject to slavery, as was stated above (Rom 7:14). Therefore, the time when a man freed by Christ will not be liable to any subjection, either spiritual or carnal, will be when Christ delivers the kingdom to God the Father after destroying every rule and every authority and power (1 Cor 15:24).
Interim autem dum corruptibilem carnem gerimus, oportet nos dominis carnalibus subiacere. Unde dicitur Eph. VI, 5: servi, obedite dominis carnalibus. Et hoc est etiam quod hic Apostolus dicit omnis anima potestatibus sublimioribus subdita sit.
In the meantime, as long as we live in the flesh, we are subject to temporal rulers; hence it says in Ephesians: servants, obey your masters in the flesh (Eph 6:5). And that is what the Apostle says here: let every soul be subject to the higher powers.
Potestates autem sublimiores hic dicuntur homines in potestatibus constituti, quibus secundum iustitiae ordinem subiici debemus. I Petr. II, 23: subditi estote omni humanae creaturae propter Deum, sive regi quasi praecellenti, sive ducibus, tamquam ab eo missis, et cetera.
What he calls higher powers are men established in power, to whom we owe subjection according to the order of justice: be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme or to governors as sent by him (1 Pet 2:13).
1018. Dicit autem indefinite potestatibus sublimioribus, ut ratione sublimitatis officii eis subiiciamur, etiam si sint mali. Unde I Petr. II, 18 subditur: subiecti estote non tantum bonis et modestis, sed etiam dyscolis.
1018. And he says indefinitely higher powers so that we may subject ourselves to them by reason of the sublimity of their office, even if they are wicked: be submissive to your masters, not only to the kind and gentle, but also to the overbearing (1 Pet 2:18).
1019. Quod autem dicitur omnis anima, per synecdochen intelligitur omnis homo, sicut et Gen. XVII, 14: delebitur anima illa de populo suo.
1019. The words every soul are to be taken as a synecdoche for every man, as we find in Genesis, that soul shall be destroyed from among his people (Gen 17:14).
Utitur autem hoc modo loquendi, quia subiectionem superioribus debemus ex animo, id est ex pura voluntate, secundum illud Eph. c. VI, 6 s.: non ad oculum servientes, quasi hominibus placentes, sed ex animo cum bona voluntate.
And he uses this figure of speech because we owe subjection to the authorities from the soul, i.e., from a pure will: not serving to the eye, as though pleasing men, but from the soul with a good will (Eph 6:6).
1020. Deinde cum dicit non est enim potestas, etc., ponit rationem admonitionis praemissae.
1020. Then when he says, for there is no power, he presents the reason for this admonition:
Primo quidem ex parte honesti;
first, because subjection is honorable;
secundo ex parte necessarii, ibi qui autem resistunt, et cetera.
second, because it is necessary, at he who resists.
Circa primum duo facit.
In regard to the first he does two things:
Primo praemittit duo principia;
first, he presents two principles;
secundo ex eis concludit, ibi itaque qui resistit, et cetera.
second, he concludes from them, at therefore, he who resists.
1021. Primo enim praemittit originem potestatis, dicens non est enim potestas nisi a Deo.
1021. First, therefore, he speaks about the source of power, saying: there is no power except from God.
Quicquid enim communiter de Deo et creaturis dicitur, a Deo in creaturas derivatur, sicut patet de sapientia, Eccli. I, 1: omnis sapientia a Domino Deo est. Potestas autem de Deo et de hominibus dicitur. Iob c. XXXVI, 5: Deus potestates non abiicit, cum ipse sit potens. Unde consequens est, quod omnis humana potestas sit a Deo. Dan. c. IV, 14: dominabitur excelsus in regno hominum, et cuicumque voluerit, dabit illud. Io. XIX, 11: non haberes potestatem adversum me ullam, nisi tibi datum esset desuper.
For whatever is said in common of God and creatures, comes to creatures from God, as in the case of wisdom: all wisdom comes from God (Sir 1:1). But power is said of God and of men: God does not abandon the powers, since he is powerful (Job 35:5). Hence, it follows that all human power is from God: the most high rules the kingdom of men, and gives it to whom he will (Dan 4:17); you would have no power over me, unless it had been given you from above (John 19:11).
1022. Sed contra hoc esse videtur, quod dicitur Osee VIII, 4: ipsi regnaverunt, et non ex me: principes extiterunt, et non cognovi.
1022. But a passage in Hosea seems to be against this: they made kings, but not through me. They set up princes, but without my knowledge (Hos 8:4).