secundo assignat causam dictorum, ibi scriptum est enim, et cetera. second, he gives the reason for his statements, at for it is written. 47. Dicit ergo primo: ideo dixi quod si per sapientiam verbi doctrina fidei proponeretur, evacuaretur crux Christi, verbum enim crucis, id est annuntiatio crucis Christi, stultitia est, id est stultum aliquid videtur, pereuntibus quidem, id est, infidelibus qui se secundum mundum existimant sapientes, eo quod praedicatio crucis Christi aliquid continet, quod secundum humanam sapientiam impossibile videtur, puta quod Deus moriatur, quod Omnipotens violentorum manibus subiiciatur. Continet etiam quaedam quae prudentiae huius mundi contraria videntur, puta quod aliquis non refugiat confusiones, cum possit, et aliqua huiusmodi. Et ideo Paulo huiusmodi annuntianti dixit Festus, ut legitur Act. XXVI, 24: insanis, Paule, multae litterae ad insaniam te adducunt. Et ipse Paulus dicit infra IV, 10: Nos stulti propter Christum. 47. He says, therefore: the reason I have said that the cross of Christ is made void, if the teachings of the faith are presented in eloquent wisdom is that for the word of the cross, i.e., the announcing of Christ’s cross is foolishness, i.e., it appears foolish, to them indeed who perish, i.e., to unbelievers, who consider themselves wise according to the world, for the preaching of the cross of Christ contains something which to worldly wisdom seems impossible; for example, that God should die or that the all-powerful should suffer at the hands of violent men. Furthermore, that a person not avoid shame when he can, and other things of this sort, are matters which seem contrary to the prudence of this world. Consequently, when Paul was preaching such things, Festus said: Paul, you are beside yourself: much learning makes you mad (Acts 26:24). And Paul himself says: we are fools for Christ’s sake (1 Cor 4:10). Et ne credatur revera verbum crucis stultitiam continere, subdit his autem qui salvi fiunt, id est nobis, scilicet Christi fidelibus qui ab eo salvamur, secundum illud Matth. c. I, 21: ipse enim salvum faciet populum suum a peccatis eorum, virtus Dei est, quia ipsi in cruce Christi mortem Dei cognoscunt, qua diabolum vicit et mundum. Apoc. V, 5: ecce vicit leo de tribu Iuda. Item virtutem quam in seipsis experiuntur, dum simul cum Christo vitiis et concupiscentiis moriuntur, secundum illud Gal. V, 24: qui Christi sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis. Unde in Ps. CIX, 2 dicitur virgam virtutis tuae emittit Dominus ex Sion. Lc. VI, 19: virtus de illo exibat et sanabat omnes. And lest someone believe that in fact, the word of the cross does contain foolishness, he adds, but to them who are saved, that is, to us, namely, Christ’s faithful who are saved by him: he will save his people from their sins (Matt 1:21), it is the power of God, because they recognize in the cross of Christ God’s power, by which he overcame the devil and the world: the lion of the tribe of Judah, has conquered (Rev 5:5), as well as the power they experience in themselves, when together with Christ they die to their vices and concupiscences, as it says in Galatians: those who belong to Christ Jesus have crucified the flesh with its passions and desires (Gal 5:24). Hence it is said: the Lord sends forth from Zion your mighty scepter (Ps 110:10); strength went out of him and healed all (Luke 6:19). 48. Deinde cum dicit scriptum est enim, ostendit praedictorum causam, et ponit 48. Then when he says, for it is written, he states the reason for the above: primo quare verbum crucis sit hominibus stultitia; first, he tells why the word of the cross is foolishness to men; secundo ostendit quare ista stultitia sit virtus Dei his, qui salvantur, ibi nam quia in Dei sapientia, et cetera. second, why this foolishness is the power of God to them who are saved, at for, seeing that in the wisdom of God. Circa primum duo facit. As to the first he does two things. Primo inducit auctoritatem praenuntiantem quod quaeritur; First, he adduces a text which foretells what is asked; secundo ostendit hoc esse impletum, ibi ubi sapiens? second, he shows that it has been fulfilled, at where is the wise. 49. Circa primum considerandum quod id quod est in se bonum, non potest alicui stultum videri, nisi propter defectum sapientiae. Haec est ergo causa quare verbum crucis quod est salutiferum credentibus, quibusdam videtur stultitia, quia sunt ipsi sapientia privati. Et hoc est quod dicit scriptum est enim: perdam sapientiam sapientium, et prudentiam prudentium reprobabo. 49. It should be noted in regard to the first point that anything good in itself cannot appear foolish to anyone, unless there is a lack of wisdom. This, therefore, is the reason why the word of the cross, which is salutary for believers, seems foolish to others, namely, because they are devoid of wisdom; and this is what he says: for it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject. Potest autem hoc sumi ex duobus locis. Nam in Abdia dicitur: perdam sapientiam de Idumaea, et prudentiam de Monte Esau. Expressius autem habetur Is. XXIX, v. 14: peribit sapientia a sapientibus, et intellectus prudentium eius abscondetur. This can be taken from two places: for it is written in Obadiah: will I not destroy the wisdom out of Edom, and prudence out of Mount Esau? (Obad 1:8); but it is more explicit in Isaiah: the wisdom of their wise men shall perish, and the discernment of the prudent shall be hid (Isa 29:14). Differunt autem sapientia et prudentia. Nam sapientia est cognitio divinarum rerum; unde pertinet ad contemplationem, Iob XXVIII, v. 28: timor Dei ipsa est sapientia; prudentia vero proprie est cognitio rerum humanarum, unde dicitur Prov. X, 23: sapientia est viro prudentia, quia scilicet scientia humanarum rerum prudentia dicitur. Unde et Philosophus VI Ethicorum dicit quod prudentia est recta ratio agibilium, et sic prudentia ad rationem pertinet. Now wisdom and prudence are different: for wisdom is knowledge of divine things; hence it pertains to contemplation; the fear of the Lord is wisdom (Job 28:28). Prudence, however, is, properly speaking, knowledge of human things; hence it is said: wisdom is prudence to a man (Prov 10:23), namely, because knowledge of human affairs is called wisdom. Hence, the Philosopher also says in Ethics VI that prudence is the right understanding of things to be done; and so prudence pertains to reason. 50. Est autem considerandum quod homines quantumcumque mali non totaliter donis Dei privantur, nec in eis dona Dei reprobantur, sed in eis reprobatur et perditur quod ex eorum malitia procedit. Et ideo non dicit simpliciter perdam sapientiam, quia omnis sapientia a Domino Deo est, ut dicitur Is. XXIX, 14 ss., sed perdam sapientiam sapientium, id est, quam sapientes huius mundi adinvenerunt sibi contra veram sapientiam Dei, quia, ut dicitur Iac. III, 15, non est ista sapientia desursum descendens, sed terrena, animalis, diabolica. Similiter non dicit reprobabo prudentiam, nam veram prudentiam sapientia Dei docet, sed dicit prudentiam prudentium, id est, quam illi qui se prudentes aestimant in rebus mundanis prudentiam reputant ut scilicet bonis huius mundi inhaereant. Vel quia, ut dicitur Rom. VIII, v. 6, prudentia carnis mors est. 50. Yet it should be noted that men, however evil, are not altogether deprived of God’s gifts; neither are God’s gifts in them destroyed. Consequently, he does not say absolutely, I will destroy the wisdom, because all wisdom is from the Lord God (Sir 1:1), but I will destroy the wisdom of the wise, i.e., which the wise of this world have invented for themselves against the true wisdom of God, because as it is said: this is not wisdom, descending from above; but earthly, sensual, devilish (Jas 3:15). Similarly, he does not say, I will reject prudence, for God’s wisdom teaches true prudence, but the prudence of the prudent, i.e., which is regarded as prudent by those who esteem themselves prudent in worldly affairs, so that they cling to the goods of this world, or because the prudence of the flesh is death (Rom 8:6). Et sic propter defectum sapientiae reputant impossibile Deum hominem fieri, mortem pati secundum humanam naturam; propter defectum autem prudentiae reputant inconveniens fuisse quod homo sustineret crucem, confusione contempta, ut dicitur Hebr. XII, 2. Consequently, because of their lack of wisdom they suppose that it is impossible for God to become man and suffer death in his human nature; but due to a lack of prudence they consider it unbecoming for a man to endure the cross, despising the shame (Heb 12:2). 51. Deinde cum dicit ubi sapiens, etc., ostendit esse impletum quod de reprobatione humanae sapientiae et prudentiae fuerat probatum. Et 51. Then when he says, where is the wise man, he shows that the prophecy about the destruction of human wisdom and prudence has been fulfilled. primo ponit medium sub interrogatione; First, he presents the proving reason in the form of a question; secundo conclusionem infert, ibi nonne stultam Deus fecit sapientiam huius mundi, et cetera. second, he draws the conclusion, at has not God made foolish the wisdom of this world. 52. Dicit ergo primo ubi sapiens? Quasi diceret: non invenitur in congregatione fidelium qui salvatur. Per sapientem intelligit illum qui secretas naturae causas scrutatur. Is. XIX, 11: quomodo dicetis Pharaoni: filius sapientium ego? Et hoc refertur ad gentiles, qui huius mundi sapientiae studebant. Ubi Scriba? Id est peritus in lege, et hoc refertur ad Iudaeos; quasi diceret: non est in coetu fidelium. Io. VII, 48: numquid ex principibus aliquis credidit in eum? Ubi inquisitor huius saeculi? Qui scilicet per prudentiam exquirit quae sit convenientia vitae humanae in rebus huius saeculi; quasi dicat: non invenitur inter fideles, et hoc refertur ad utrosque, scilicet Iudaeos et gentiles. Baruch c. III, 23: filii Agar, qui exquisierunt prudentiam quae de terra est. 52. He says, therefore: where is the wise? As if to say: he is not found among the faithful who are saved. By the wise he understands one who searches for the secret causes of nature: how will you say to Pharaoh: I am the son of the wise? (Isa 19:11). This refers to the gentiles, who pursue the wisdom of this world. Where is the scribe, i.e., the skilled in the law: and this is referred to the Jews. As if to say: not among the believers. Has any one of the rulers believed in him? (John 7:48) Where is the disputer of this world, who through prudence examines what is suitable to human life in the affairs of this world. As if to say: he is not found among the believers. This refers to both Jews and gentiles: the sons of Hagar, who seek for understanding on the earth (Bar 3:23). Videtur autem Apostolus hanc interrogationem sumere ab eo, quod dicitur Is. XXXIII, v. 18: ubi est litteratus? Pro quo ponit sapientem. Ubi est verba legis ponderans? Pro quo ponit scribam. Ubi est doctor parvulorum? Pro quo ponit inquisitorem huius saeculi, quia parvuli maxime solent instrui de his, quae pertinent ad disciplinam moralis vitae. The Apostle seems to have based this question on Isaiah: where is the learned? (Isa 3:18), for which he substitutes the wise; where is the one who ponders the words of the law? for which he substitutes scribe. Where is the teacher of little ones? for which he substitutes the disputer of this world, because it is mainly little ones who are customarily instructed in matters pertaining to the moral life. 53. Deinde cum dicit nonne stultam fecit, etc., infert conclusionem sub interrogatione, quasi dicat: cum illi qui sapientes mundi reputantur a via salutis defecerint, nonne Deus sapientiam huius mundi fecit stultam? Id est, demonstravit esse stultam, dum illi qui hac sapientia pollebant tam stulti inventi sunt ut viam salutis non acciperent. Ier. X, 14 et LI, 17: stultus factus est omnis homo a scientia sua. Is. XLVII, 10: sapientia tua et scientia tua haec decepit te. 53. Then when he says, has not God made foolish, he draws the conclusion contained in the question. As if to say: since those who are considered the wise of this world have failed in the way of salvation, has not God made foolish the wisdom of this world, i.e., proved it foolish, inasmuch as those versed in this wisdom have been found so foolish that they have not discovered the road to salvation: every man is stupid and without knowledge (Jer 51:17); your wisdom and your knowledge have led you astray (Isa 47:10). 54. Potest autem et aliter intelligi quod dictum est, ac si diceret: Perdam sapientiam sapientium et prudentiam prudentium reprobabo, id est eligam eam in primis meis praedicatoribus, secundum illud Prov. XXX, 1: visio quam locutus est vir cum quo est Deus; et infra: stultissimus sum virorum, et sapientia hominum non est mecum. Ubi sapiens? Quasi dicat: inter praedicatores fidei non invenitur. Matth. XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Nonne Deus stultam fecit, id est demonstravit, sapientiam huius mundi? Faciendo quod ipsis impossibile reputabatur, scilicet dictum esse hominem mortuum resurgere, et alia huiusmodi. 54. Another way to interpret this is as if he were saying: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject, i.e., I will strike it first from my preachers: surely I am too stupid to be a man (Prov 30:1). I have not the understanding of a man. Where is the wise? As if to say: he is not found among the preachers: you have hid these things from the wise and prudent, and revealed them to little ones (Matt 11:25). Has not God made, i.e., proved, foolish the wisdom of this world by achieving what it considered impossible, namely, that a dead man rise, and other things of this sort? 55. Deinde cum dicit nam quia in Dei sapientia, etc., assignat rationem quare per praedicationis stultitiam salventur fideles. Et hoc est quod dictum est, quod verbum crucis pereuntibus quidem stultitia est, virtus vero salvationis credentibus; nam placuit Deo per stultitiam praedicationis, id est per praedicationem, quam humana sapientia stultam reputat, salvos facere credentes; et hoc ideo, quia mundus, id est mundani, non cognoverunt Deum per sapientiam ex rebus mundi acceptam, et hoc in Dei sapientia. 55. Then when he says, for, seeing that in the wisdom of God, the world, by wisdom, knew not God, he states the reason why the faithful are saved by the foolishness of preaching. He had already stated that the word of the cross, to them indeed who perish, is foolishness, but the power of God to those believing of salvation; it pleased God, by the foolishness of our preaching, i.e., by the preaching which human wisdom considers foolish, to save them who believe; and this because the world, i.e., worldly men, knew not God by wisdom taken from things of the world; and this in the wisdom of God. Divina enim sapientia faciens mundum, sua iudicia in rebus mundi instruit, secundum illud Eccli. I, 10: effudit illam super omnia opera sua; ita quod ipsae creaturae, per sapientiam Dei factae, se habent ad Dei sapientiam, cuius iudicia gerunt, sicut verba hominis ad sapientiam eius quam significant. Et sicut discipulus pervenit ad cognoscendum magistri sapientiam per verba quae ab ipso audit, ita homo poterat ad cognoscendum Dei sapientiam per creaturas ab ipso factas inspiciendo pervenire, secundum illud Rom. c. I, 20: invisibilia Dei per ea quae facta sunt, intellecta conspiciuntur. For divine wisdom, when making the world, left indications of itself in the things of the world, as it says in Sirach: he poured wisdom out upon all his works (Sir 1:10), so that the creatures made by God’s wisdom are related to God’s wisdom, whose signposts they are, as a man’s words are related to his wisdom, which they signify. And just as a disciple reaches an understanding of the teacher’s wisdom by the words he hears from him, so man can reach an understanding of God’s wisdom by examining the creatures he made: his invisible nature has been clearly perceived in the things that have been made (Rom 1:20). Sed homo propter sui cordis vanitatem a rectitudine divinae cognitionis deviavit. Unde dicitur Io. I, 10: in mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. Et ideo Deus per quaedam alia ad sui cognitionem salutiferam fideles adduxit, quae in ipsis rationibus creaturarum non inveniuntur, propter quod a mundanis hominibus, qui solas humanarum rerum considerant rationes, reputantur stulta. Et huiusmodi sunt fidei documenta. Et est simile, sicut si aliquis magister considerans sensum suum ab auditoribus non accipi, per verba quae protulit, studet aliis verbis uti, per quae possit manifestare quae habet in corde. But on account of the vanity of his heart man wandered from the right path of divine knowledge; hence it is said: he was in the world, and the world was made through him, yet the world knew him not (John 1:10). Consequently, God brought believers to a saving knowledge of himself by other things, which are not found in the natures of creatures; on which account worldly men, who derive their notions solely from human things, considered them foolish: things such as the articles of faith. It is like a teacher who recognizes that his meaning was not understood from the words he employed, and then tried to use other words to indicate what he meant. 56. Deinde cum dicit quoniam et Iudaei, etc., manifestat probationem praemissorum, et 56. Then when he says, for the Jews, he explains his proof: primo quantum ad id, quod dixerat: verbum crucis pereuntibus stultitia est. first in regard to the statement that the word of the cross, to them indeed who perish, is foolishness; Secundo quantum ad id quod dixerat: his qui salvi fiunt, virtus Dei est ipsis autem vocatis, etc. second, in regard to the statement that to them who are saved, it is the power of God unto them who are called. Circa primum duo facit. As to the first he does two things. Primo ponit pereuntium differens studium et intentionem; First, he mentions the differing interests of those who perish; secundo ex hoc rationem assignat eius quod dixerat, ibi nos autem praedicamus Christum. second, from this he assigns the reason for what he had said, at but we preach Christ crucified. 57. Pereuntium autem, id est infidelium, quidam erant Iudaei, quidam gentiles. Dicit ergo: dictum est quod verbum crucis pereuntibus est stultitia, et hoc ideo quoniam Iudaei signa petunt. Erant enim Iudaei consueti divinitus instrui, secundum illud Deut. c. VIII, 5: erudivit eum et docuit. Quae quidem doctrina cum esset a Deo per multa mirabilia manifestata, secundum illud Ps. LXXVII, 12: fecit mirabilia in terra Aegypti, et ideo ab afferentibus quamcumque doctrinam signa quaerebant, secundum illud Matth. c. XII, 38: Magister, volumus a te signum aliquod videre. Et in Ps. LXXIII, 9 dicitur: signa nostra non vidimus. 57. Among those who perish, i.e., unbelievers, some were Jews and some gentiles. He says, therefore: I have said that the word of the cross is foolish to them who perish, and this because the Jews require signs, for the Jews were used to being instructed in a divine manner: he led him about and taught him (Deut 32:10), in the sense that God’s teachings were accompanied by many marvels: in the sight of their fathers he wrought marvels in the land of Egypt (Ps 78:12). Consequently, they require signs from everyone asserting a doctrine: Master, we would see a sign from you (Matt 12:38); we have not seen our signs (Ps 74:9). Sed Graeci sapientiam quaerunt, utpote in studio sapientiae exercitati, sapientiam dico quae per rationes rerum mundanarum accipitur, de qua dicitur Ier. IX, 23: non glorietur sapiens in sapientia. Per Graecos autem omnes gentiles dat intelligere qui a Graecis mundanam sapientiam acceperunt. Quaerebant igitur sapientiam, volentes omnem doctrinam eis propositam secundum regulam humanae sapientiae iudicare. But the Greeks seek after wisdom, being interested in the pursuit of wisdom: the wisdom, I say, which is founded on the reasons of worldly things and of which it is said: let not the wise man glory in his wisdom (Jer 9:23). By the Greeks are understood all the gentiles who received worldly wisdom from the Greeks. When they sought wisdom, therefore, they wished to judge every doctrine proposed to them according to the rule of human wisdom. 58. Deinde concludit quare verbum crucis sit eis stultitia, dicens nos autem praedicamus Christum crucifixum, secundum illud infra cap. XI, 26: Mortem Domini annuntiabitis donec veniat. Iudaeis scandalum, quia scilicet desiderabant virtutem miracula facientem et videbant infirmitatem crucem patientem; nam, ut dicitur II Cor. ultimo: crucifixus est ex infirmitate. gentibus autem stultitiam, quia contra rationem humanae sapientiae videtur quod Deus moriatur et quod homo iustus et sapiens se voluntarie turpissimae morti exponat. 58. Then he concludes why the word of the cross is foolishness to them, saying: but we preach Christ crucified, as below: you shall show the death of the Lord, until he comes (1 Cor 11:26), unto the Jews indeed a stumbling block because they desired strength working miracles and saw weakness suffering, for he was crucified through weakness (2 Cor 13:4). Unto the gentiles foolishness, because it seemed against the nature of human reason that God should die and that a just and wise man should voluntarily expose himself to a very shameful death. 59. Deinde, cum dicit ipsis autem vocatis, manifestat quod dixerat: his autem qui salvi fiunt, virtus Dei est. Et 59. Then when he says, but unto them who are called, he explains what he meant when he said, to them who are saved it is the power of God. primo manifestat hoc; First, he manifests this; secundo rationem assignat; ibi quia quod stultum, et cetera. second, he assigns the reason, at for the foolishness of God.