Quantum ad secundum dicit in dilectione. Et hoc ideo, quia plenitudo legis est dilectio. Et monet ad hoc propter duo. Primo quia in senibus parum est amicitiae, quia amor nutritur per convictum. Nullus autem vult diu convivere cum tristibus. Senes autem sunt tristes, et ideo non est cum eis amicitia. Item quia senes diligunt propter utilitatem tantum, sicut iuvenes propter delectabile. Senex enim indiget sustentatione.
In regard to the second, he says, in love, which is the fulfillment of the law. And he advises love for two reasons: first, because among the old there is little friendship, since love is nourished by being together. But no one wishes to stay long with those who are sad. And old people are sad, with the result that they have no friends. Second, because old people are interested in useful friendships, just as the young are interested only in pleasurable friendships: for old people need sustenance.
Quantum ad tertium dicit in patientia, et monet ad hoc propter tria. Primo quia senes multa mala sive incommoda circumveniunt; et ideo indigent patientia contra turbationes. Alia ratio est: senes enim vivunt in memoria multorum, unde semper dicunt antiqua; iuvenes autem vivunt in spe magnorum; et ex hoc senes dupliciter ad impatientiam moventur, propter bona scilicet quae habuerunt et carent eis, unde Boetius: summa miseria est, fuisse felicem. Thren. I, 7: recordata est Ierusalem dierum afflictionis suae, praevaricationis omnium desiderabilium suorum, quae habuerat a diebus antiquis. Item quia vivunt in memoria, contingit quod aliqui, qui modo eos despiciunt, aliquando fuerunt peiores; et ideo turbantur. Iob XXX, v. 1: nunc autem derident me iuniores tempore, quorum patres non dignabar ponere cum canibus meis. Tertia ratio est, quia quanto senex appropinquat ad finem vitae, tanto magis desiderat vivere. Unde videns se deficere, magis tristatur.
In regard to the third he says, in patience, which he advises for three reasons: first, because old men are troubled with many evils and inconveniences; hence, they must be patient with their defects. Second, because they live with their memories; hence they always speak of the good old days, whereas young men live in hope of good things yet to come. Thus, the old are inclined to be impatient for two reasons: namely, because of the good things they once had but now lack; hence Boethius says: the greatest misery is to have been happy; Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old (Lam 1:7). Again, because they live in their memories, it turns out that some who now scorn them were formerly worse; and therefore this troubles them: but now they make sport of me, men who are younger than I, whose fathers I would have disdained to set with the dogs of my flock (Job 30:1). The third reason is that the closer an old man gets to the end of his life, the more he desires to live; hence, noting that he is failing, he becomes all the sadder.
53. Deinde cum dicit anus, docet qualiter vetulae instruantur. Et primo docet qualiter vetulae instruantur in vita; secundo in doctrina. Item primo qualiter in habitu; secundo qualiter in victu; tertio quomodo in verbo.
53. Then, he shows how the aged women are to be instructed: first, how they are to be instructed in regard to their life; second, in their doctrine. In regard to the first he does three things: first, he shows how they are to be instructed as to their attire; second, as to food; third, as to speech.
Quantum ad primum dicit in habitu sancto, id est, carentes lascivia et pompa. Et hoc convenit omni mulieri. I Pet. III, 3: quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti, vestimentorumque cultus, et cetera. I Tim. II, 9: similiter et mulieres in habitu ornato, cum verecundia et sobrietate ornantes se, non in tortis crinibus, aut auro, aut margaritis, vel veste pretiosa, et cetera. Sed specialiter anus hoc servare debent; quia iuvencularum est propter viros suos modeste se ornare; quod intelligitur simpliciter de omni motu corporis. Eccli. c. XIX, 27: amictus corporis, et risus dentium, et ingressus hominis enuntiant de illo. Quantum ad secundum dicit non criminatrices. Duo enim sunt in sene. Unum quod commune est senibus, scilicet quod sunt suspiciosi, quia viderunt multa mala, quae similiter praesumunt de aliis. Item in mulieribus quae specialiter sunt zelotypae, et utrumque contingit in vetula, quia ratione aetatis est suspiciosa; ratione sexus est zelotypa. Eccli. XXVI, 9: in muliere zelotypa flagellum linguae omnibus communicans. Et ideo non criminatrices.
In regard to the first he says, in holy attire, i.e., not in wanton and loud dresses; and this is becoming for every woman: do not let yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes (1 Pet 3:3); women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire (1 Tim 2:9). But old women in particular should observe this, because it is expected that young women will adorn themselves modestly for their husband’s sake: and this modesty should be manifest in every movement of their body: a man’s attire and open-mouthed laughter, and a man’s manner of walking, show what he is (Sir 19:30). In regard to the second he says, not false accusers. For two faults are glaring in the aged: one is common to everyone who is old, namely, that they are suspicious, because they have witnessed many evils, which they presume will be true of others. The other is true particularly of women, namely, that they are jealous. But both these faults are found in an old woman: for by reason of her age she is suspicious, and by reason of her sex she is jealous: there is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all (Sir 26:6). Consequently, he says, not false accusers.
Quantum ad convictum dicit non multo vino servientes. Et de viris dixit ut sobrii sint. Et dicit, non multo, quia quandoque utuntur eo propter frigiditatem earum.
In regard to food he says, not slaves to much wine; and of the men he says, be sober. And he says, not slaves to much, because sometimes they use it to warm themselves.
Quantum ad doctrinam dicit bene docentes. Contra I Cor. XIV, 34: mulieres in ecclesiis taceant, non enim eis permittitur loqui, sed subditas esse. I Tim. II, 11: mulier in silentio discat cum omni subiectione: docere autem mulieri non permitto.
In regard to doctrine he says, teaching well. But this does not seem to agree with 1 Corinthians: the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate (1 Cor 14:34); or with 1 Timothy: let a woman learn in silence with all submissiveness. I permit no woman to teach (1 Tim 2:11).
Respondeo. Dicendum est quod doctrina publica, quae fit in populo, interdicitur mulieri; sed privata, qua quis familiam docet, ei conceditur. Prov. XXXI, 1: visio, qua erudivit eum mater sua, et cetera. Prov. IV, 3: nam et ego filius fui patris mei tenellus et unigenitus coram matre mea, et docebat me, atque dicebat, et cetera.
I answer that public teaching of the people is forbidden to women; but private teaching within the family is permitted to them: the words of Lemuel, king of Massa, which his mother taught him (Prov 31:1); when I was a son with my father, tender, the only one in the sight of my mother, she taught me and said to me, let your heart hold fast my words and keep my commandments, and live (Prov 4:3).
Et bene dicit ut prudentiam doceant magis ad anus quam ad viros, quia quandoque docent fabulas aniles magis quam proficua, et etiam quia magis ipsae conversantur cum pueris et cum familia, quam viri.
And he says well, that they may teach the young women to be wise. This he says to the old women rather than to the old men, because the former sometimes teach the old wives’ fables instead of useful facts, and also because they are with the children and the family more than the men are.
54. Deinde cum dicit adolescentulas, ostendit qualiter instruat iuvenes, et
54. Then when he says, to love their husbands, he shows how the young are to be taught:
primo ostendit qualiter instruat iuvenes foeminas;
first, the young women;
secundo qualiter mares iuvenes, ibi iuvenes similiter.
second, the young men, at exhort young men.
Item prima in tres, quia
In regard to the first he does three things:
primo ostendit qualiter se habeant ad personas coniunctas;
first, he shows how young women should behave toward their husbands;
secundo ad seipsas;
second, toward themselves;
tertio ad subiectos.
third, toward their subjects.
55. Quantum ad primum dicit ut viros suos ament. Viro enim debetur amor. Prov. XII, 4: mulier diligens corona est viro suo. Eccli. XXV, 1: in tribus beneplacitum est spiritui meo, etc., et infra: vir et mulier bene sibi consentientes.
55. In regard to the first he says, to love their husbands. For love is a husband’s due: a good wife is the crown of her husband (Prov 12:4); my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men: agreement between brothers, friendship between neighbors, and a wife and husband who live in harmony (Sir 25:1).
Vel sic, ut prudentiam doceant adolescentulas et viros, et cetera. Sed prima expositio est melior.
Or in this way, that they teach the young women and men, as they teach prudence to youth and men. But the first exposition is better.
Et filios diligant, hoc est naturale. Is. XLIX, v. 15: numquid potest mulier oblivisci infantem suum, ut non misereatur filio uteri sui?
To love their children. This is natural: can a woman forget her sucking child, that she could have no compassion on the son of her womb? (Isa 49:15).
Et nota quod dicit ut viros ament, et filios diligant, quia ad viros est amor ferventior, sed ad filios naturalior.
And note that he says, to love their husbands, to love their children; namely, amor towards their husbands and dilectio towards their children, because the love shown their husbands is more ardent, and that shown children is more natural.
56. Sed quantum ad seipsas, tria dicit: unum quo ad rationem, scilicet prudentes. Prov. XIX, 14: domus et divitiae dantur a parentibus, a Domino autem proprie uxor prudens. Et hoc necessarium est, quia iuventus earum et sexus contrariatur prudentiae. Aliud est quantum ad concupiscibilem, scilicet cum dicit castas. Tertium vero quantum ad irascibilem, cum dicit sobrias. Eccli. XXVI, 19: gratia super gratiam mulier sancta et pudorata.
56. But in regard to themselves he says three things: the first pertains to reason, to be discreet: house and wealth are inherited from fathers, but a prudent wife is from the Lord (Prov 19:14). And this advice is necessary, because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste. The third pertains to the irascible appetite, namely, that they be sober. A holy and shamefaced women is grace upon grace (Sir 26:19).
57. Sed quantum ad subiectos, primo ponit curam eorum; secundo modum; tertio rationem assignat.
57. But in regard to things under their care: first, he states what should be entrusted to their care; second, how to exercise care; third, the reason behind this advice.
De primo dicit domus curam habentes. Prov. XIV, 1: sapiens mulier aedificat domum suam; insipiens vero instructam quoque destruet manibus.
In regard to the first he says, having a care of the house: the wisdom of a woman builds her house, but folly with her own hands tears it down (Prov 14:1).
In cura autem sunt duo observanda mulieri; sunt enim ut plurimum iracundae. Eccli. c. XXV, 23: non est ira super iram mulierum. Et ideo dicit benignas, quasi dicat: cum mansuetudine regant. Aliud est, quia quando mulier potestatem habet, nititur in contrarium viro suo. Eccli. XXV, 30: mulier si primatum habeat, contraria est viro suo. Ideo dicitur subditas viris suis. Unde dicitur Gen. III, 16: sub viri potestate eris, et ipse dominabitur tui. Et hoc ideo ut non blasphemetur verbum Dei, id est, non detis occasionem blasphemandi.
But in exercising care a woman should observe two things, for women are easily angered: there is no anger above the anger of a woman (Sir 25:23); therefore, he says, gentle. As if to say: let them govern in meekness. The other thing she must observe is subordination, because when a woman has power she tries to oppose her husband’s plans: a woman, if she have superiority, is contrary to her husband (Sir 25:30). Therefore, he says, obedient to their husbands; hence it is said: your desire shall be for your husband, and he shall rule over you (Gen 3:16). And this, that the word of God be not blasphemed, i.e., that their disobedience not be an occasion for blasphemy.
Et haec omnia notantur Tob. X, 13 ubi dicitur, quod Raguel et Sara monuerunt filiam suam honorare soceros, diligere maritum, regere familiam, gubernare domum, et seipsam irreprehensibilem exhibere.
All these points are mentioned in Tobit 10:13, where it is stated that Raguel and Sarah admonished their daughter to honor her father- and mother-in-law, to love her husband, to take care of the family, to govern the house and to behave herself irreprehensibly.
58. Consequenter ostendit qualiter doceat mares iuvenes, scilicet ut sobrii sint, quod repetit, quia ebrietas est principium vitiorum. I Pet. V, 8: sobrii estote, et cetera.
58. Then he teaches Titus how to instruct the young men, namely, that they be sober: he repeats this, because drunkenness is the source of many vices: be sober (1 Pet 5:8).
Lectio 2
Lecture 2
Exemplum bonorum operum
Example of good works
2:7 In omnibus teipsum praebe exemplum bonorum operum, in doctrina, in integritate, in gravitate, [n. 59]
2:7 In all things show yourself an example of good works, in doctrine, in integrity, in gravity, [n. 59]
2:8 verbum sanum, irreprehensibile: ut is qui ex adverso est, vereatur, nihil habens malum dicere de nobis. [n. 62]
2:8 The sound word that cannot be blamed: that he who is on the contrary part may be afraid, having no evil to say of us. [n. 62]
2:9 Servos dominis suis subditos esse, in omnibus placentes, non contradicentes, [n. 63]
2:9 Exhort servants to be obedient to their masters: in all things pleasing, not gainsaying: [n. 63]
2:10 non fraudantes, sed in omnibus fidem bonam ostendentes: ut doctrinam Salvatoris nostri Dei ornent in omnibus. [n. 65]
2:10 Not defrauding, but in all things showing good fidelity, that they may adorn the doctrine of God our Savior in all things. [n. 65]
59. Supra Apostolus Titum docuit de quibus instruat subditos liberos. Et quia non tantum verba prosunt, sed etiam exempla, ideo docet ut se exemplum praebeat,
59. Above, the Apostle instructed Titus what to teach those under his care. But because actions speak louder than words, he tells him to teach especially by example.
primo generaliter;
First, in a general way;
secundo specialiter, ibi in doctrina;
second, in greater detail, at in doctrine;
tertio rationem huius assignat, ibi ut is qui ex, et cetera.
third, he gives the reason for this advice, at that he who is on the contrary part.
60. Dicit ergo: quia aetate iuvenis es, praebe te in exemplum omnibus bonorum operum. Praelatus enim debet esse quasi forma existens discipulis. I Cor. XI, 1: imitatores mei estote, sicut et ego Christi. Io. XIII, v. 15: exemplum dedi vobis, et cetera.
60. He says, therefore: since you are young, show yourself an example of good works. For a prelate should be a pattern for his disciples to follow: be imitators of me, as I am of Christ (1 Cor 11:1); for I have given you an example, that you also should do as I have done to you (John 13:15).