Lectio 2
Lecture 2
Christus fundamentum solum
Christ the one foundation
3:8 Qui autem plantat, et qui rigat, unum sunt. [n. 138] Unusquisque autem propriam mercedem accipiet, secundum suum laborem. [n. 139]
3:8 Now he who plants and he who waters, are one. [n. 138] And every man shall receive his own reward, according to his own labor. [n. 139]
3:9 Dei enim sumus adjutores: Dei agricultura estis, Dei aedificatio estis. [n. 144]
3:9 For we are God’s fellow workers. You are God’s husbandry: you are God’s building. [n. 144]
3:10 Secundum gratiam Dei, quae data est mihi, ut sapiens architectus fundamentum posui: alius autem superaedificat. Unusquisque autem videat quomodo superaedificet. [n. 147]
3:10 According to the grace of God that is given to me, as a wise architect, I have laid the foundation: and another builds thereon. But let every man take heed how he builds thereupon. [n. 147]
3:11 Fundamentum enim aliud nemo potest ponere praeter id quod positum est, quod est Christus Jesus. [n. 151]
3:11 For another foundation no man can lay, but that which is laid: which is Christ Jesus. [n. 151]
3:12 Si quis autem superaedificat super fundamentum hoc, aurum, argentum, lapides pretiosos, ligna, foenum, stipulam, [n. 153]
3:12 Now, if any man builds upon this foundation, gold, silver, precious stones, wood, hay, stubble: [n. 153]
3:13 uniuscujusque opus manifestum erit: dies enim Domini declarabit, quia in igne revelabitur: et uniuscujusque opus quale sit, ignis probabit. [n. 162]
3:13 Every man’s work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man’s work, of what sort it is. [n. 162]
3:14 Si cujus opus manserit quod superaedificavit, mercedem accipiet. [n. 166]
3:14 If any man’s work abides, which he has built thereupon, he shall receive a reward. [n. 166]
3:15 Si cujus opus arserit, detrimentum patietur: ipse autem salvus erit, sic tamen quasi per ignem. [n. 168]
3:15 If any man’s work burns, he shall suffer loss: but he himself shall be saved, yet so as by fire. [n. 168]
139. Supra Apostolus ostendit qualis sit conditio ministrorum, hic agit de remuneratione eorum. Et
139. After describing the status of God’s ministers, the Apostle now discusses their reward.
primo ponit de mercede bonorum ministrorum;
First, he discusses the reward of good ministers;
secundo agit de punitione malorum, ibi nescitis quia templum Dei estis, et cetera.
second, the punishment of evil ones, at know you not that you are the temple of God (1 Cor 3:16).
Circa primum tria facit.
In regard to the first he does three things.
Primo promittit ministris mercedem propriam;
First, he mentions the reward reserved for ministers;
secundo assignat rationem, ibi Dei enim sumus;
second, he assigns the reason, at for we are God’s fellow workers;
tertio agit de diversitate mercedis, ibi secundum gratiam Dei.
third, the variety of rewards, at according to the grace of God.
140. Dicit ergo primo: dictum est, quod neque qui plantat est aliquid, neque qui rigat, non tamen inutiliter plantat vel rigat, sed unusquisque suam propriam mercedem accipiet, secundum suum laborem. Quamvis enim qui incrementum dat, sit Deus, et ipse solus interius operetur, exterius tamen laborantibus mercedem tribuit, secundum illud Ier. XXXI, 16: quiescat vox tua a ploratu, et oculi tui a lacrymis; quia merces est operi tuo. Quae quidem merces est ipse Deus, secundum illud Gen. XV, 1: ego protector tuus sum, et merces tua multa nimis. Pro qua mercede laborantes mercenarii laudantur, secundum illud Lc. XV, 17: quanti mercenarii in domo patris mei abundant panibus? Alioquin si pro alia mercede in opere Dei aliquis laboret, laudandus non est, secundum illud Io. X, 12: mercenarius autem, cuius non sunt oves propriae, videt lupum venientem, et fugit.
140. He says, therefore: I have said that neither he who plants is anything, nor he who waters (1 Cor 3:7); nevertheless, he does not plant or water in vain, but every man shall receive his own reward, according to his own labor. For although God alone gives the increase and he alone works from within, he gives a reward to those who labor outwardly: let your voice cease from weeping, and your eyes from tears: for there is a reward for your work (Jer 31:16); this reward is God himself: I am your protector and your reward exceedingly great (Gen 15:1). It is for this reward that the laborers are praised: how many hired servants in my father’s house abound with bread! (Luke 15:17). On the other hand, if he works for any other reward, he is not worthy of praise: but the hireling, whose own the sheep are not, sees the wolf coming and leaves the sheep (John 10:12).
141. Haec autem merces et communis est omnibus, et propria singulorum: communis quidem, quia idem est quod omnes videbunt, et quo omnes fruentur, scilicet Deus, secundum illud Iob XXII, 26: super Omnipotentem deliciis afflues, et levabis ad Deum faciem tuam; Is. XXVIII, 5: in illa die erit Dominus exercituum corona gloriae et sertum exultationis populo suo. Et ideo Matth. c. XX, 9 s. omnibus laborantibus in vinea datur unus denarius.
141. But this reward is both common to all and peculiar to each: it is common, because what they all see and enjoy is the same God: then shall you abound in delights in the Almighty, and you shall lift up your face to God (Job 22:26); in that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people (Isa 28:5). This is why all the laborers in the vineyard receive one penny (Matt 20:9ff).
Propria vero merces erit singulorum: quia unus alio clarius videbit, et plenius fruetur secundum determinatam sibi mensuram. Unde et Dan. XII, 3 illi qui docti sunt, comparantur splendori firmamenti, qui ad iustitiam erudiunt plurimos quasi stellae. Hinc est quod Io. XIV, 2 dicitur: in domo Patris mei mansiones multae sunt, propter quod etiam hic dicitur unusquisque propriam mercedem accipiet.
But the reward will be peculiar to each, because one sees more clearly and enjoys more fully than another according to the measure established for all eternity. Whence they who are learned, are compared to the splendor of the firmament, who unto justice instruct many as though stars. This is why it says in John: in my Father’s house there are many mansions (John 14:2). For the same reason he says here: every man shall receive his own reward.
142. Ostendit autem secundum quid attendatur mensura propriae mercedis, cum subdit secundum suum laborem. Unde et in Ps. CXXVII, 2 dicitur: labores manuum tuarum, quia manducabis, beatus es et bene tibi erit.
142. But he indicates the basis for the various rewards when he adds, according to his own labor: you shall eat the labors of you hands; blessed are you and it shall be well with you (Ps 128:2).
Non tamen propter hoc designatur aequalitas secundum quantitatem laboris ad mercedem, quia, ut dicitur II Cor. IV, 17: quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operabitur in nobis. Sed aequalitatem designat proportionis, ut scilicet ubi est potior labor, ibi sit potior merces.
But this does not mean an equal amount of reward for a corresponding amount of labor, because as it is said: for that which is at present momentary and light of our tribulations, works for us above measure exceedingly an eternal weight of glory (2 Cor 4:17); rather, it means a proportional equality, so that where the labor is greater the reward is greater.
143. Potest autem intelligi labor esse potior tripliciter. Primo quidem secundum formam caritatis, cui respondet merces essentialis praemii, scilicet fruitionis et visionis divinae. Unde dicitur Io. XIV, 21: qui diligit me, diligetur a Patre meo, et ego diligam eum, et manifestabo ei meipsum. Unde qui ex maiori caritate laborat, licet minorem laborem Patiatur, plus de praemio essentiali accipiet.
143. Now there are three ways in which the labor can be considered greater: first, by reason of charity, to which the essential aspect of the reward corresponds, i.e., the enjoyment and sight of God; hence it says in John: he who loves me will be loved of my Father; and I will love him and will manifest myself to him (John 14:21). Consequently, one who labors with greater love, even though he endures less difficulties, will receive more of the essential reward.
Secundo ex specie operis; sicut enim in rebus humanis ille magis praemiatur qui in digniori opere laborat, sicut architector quam artifex manualis, licet minus laboret corporaliter: ita etiam in rebus divinis ille qui in nobiliori opere occupatur, maius praemium accipiet quantum ad aliquam praerogativam praemii accidentalis, licet forte minus corporaliter laboret. Unde aureola datur doctoribus, virginibus et martyribus.
Second, by reason of the type of work: for just as in human enterprises a person gets a higher wage for a higher type of work, as the architect gets more than the manual laborer, although he does less bodily work, so too in divine matters; a person occupied in a nobler work will receive a greater reward consisting in some special prerogative of the accidental reward, even though he might perhaps have done less bodily labor; hence a special crown is given to teachers, to virgins and to martyrs.
Tertio ex quantitate laboris, quod quidem contingit dupliciter. Nam quandoque maior labor maiorem mercedem meretur, praecipue quantum ad remissionem poenae, puta quod diutius ieiunat vel longius peregrinatur, et etiam quantum ad gaudium quod percipiet de maiori labore. Unde Sap. X, 17 dicitur: reddidit, Deus scilicet, iustis mercedem laborum suorum. Quandoque vero est maior labor ex defectu voluntatis. In his enim quae propria voluntate facimus, minorem laborem sentimus. Et talis magnitudo laboris non augebit, sed minuet mercedem. Unde dicitur Is. XL, 31: assument pennas ut aquilae, current et non laborabunt, volabunt et non deficient; et ibi praemittitur: deficient pueri et laborabunt.
Third, by reason of the amount of labor, which happens in two ways: for sometimes a greater labor deserves a greater reward, especially in regard to lightening punishment; as when a person fasts longer or undertakes a longer pilgrimage: and even in regard to the joy he will experience for the greater labor: he renders to the just the wages of their labors (Wis 10:17). But sometimes there is greater labor because of a lack of will; for in things we do of our own will, we experience less labor. In this case the amount of labor will not increase but lessen the reward; hence Isaiah says: they shall take wings as eagles: they shall run and not be weary; they shall walk and not faint (Isa 40:31); but prior to this he said: youths shall faint and labor (Isa 1:30).
144. Deinde, cum dicit Dei enim sumus, assignat rationem eius quod dixerat. Et
144. Then when he says, for we are God’s, he assigns the reason for what he had said.
primo ponit rationem;
First, he gives the reason;
secundo adhibet similitudinem, ibi Dei agricultura estis.
second, he applies a simile, at you are God’s husbandry.
145. Dicit ergo primo: recte quilibet nostrum mercedem accipiet, Dei enim sumus adiutores, scilicet secundum nostros labores.
145. He says, therefore: it is only right that each of us shall receive a reward, for we are God’s fellow workers, namely, by their labors.
Contra quod videtur esse quod dicitur Iob c. XXVI, 2: cuius adiutor es, numquid imbecillis? Et Is. XL, 13: quis adiuvit Spiritum Domini?
But he seems to be contradicted by Job: whose helper are you? Is it of him who is weak? (Job 26:2); who has helped the Spirit of the Lord? (Is 40:13).
Dicendum est autem, quod dupliciter aliquis alium adiuvat. Uno modo augendo eius virtutem, et sic nullus potest esse Dei adiutor. Unde et post praemissa verba Iob subditur: et sustentas brachium eius qui non est fortis. Alio modo obsequendo operationi alterius, sicut si minister dicatur Domini adiutor, in quantum exequitur opus eius aut ministerium artificis, et hoc modo ministri Dei sunt eius adiutores, secundum illud II Cor. VI, 1: adiuvantes autem exhortamur.
The answer is that one helps another in two ways: in one way by increasing his strength. In this way no one can be God’s helper; hence after the above Job continues, and do you hold up the arm of him that has no strength? The other way is by serving in another’s work, as when a minister is called a master’s helper or an artisan’s helper, inasmuch as he does some work for him. In this way God’s ministers are his coadjutors: and we helping do exhort you (2 Cor 6:1).
Sicut ergo ministri hominum exequentes eorum opera, mercedem ab eis accipiunt secundum suum laborem, ita et minister Dei.
Therefore, just as men’s ministers receive a reward from them according to their labor, so, too, God’s minister.
146. Secundo adhibet similitudinem simplicis operis, scilicet agriculturae et aedificationis. Populus quidem fidelis ager est a Deo cultus, in quantum per operationem divinam fructum boni operis Deo acceptum producit, secundum illud Rom. VII, 4: sitis alterius qui ex mortuis resurrexit, ut fructificetis Deo, et Io. XV, 1 dicitur: Pater meus agricola est.
146. Second, he makes use of a simile referring to simple works, namely, agriculture and building. For the faithful are a field cultivated by God, inasmuch as through God’s action they produce the fruit of good works acceptable to God: that you may belong to another, who is risen again from the dead, that we may bring forth fruit to God (Rom 7:4); and in John it says: my Father is the husbandman (John 15:1).
Et hoc est quod primo dicitur Dei agricultura estis, id est, quasi ager a Deo cultus, et fructum ferens eius opere, et populus fidelis est quasi domus a Deo aedificata, inquantum scilicet Deus in eis habitat, secundum illud Eph. II, 22: et vos coaedificamini in habitaculum Dei.
And this is what he says first: you are God’s husbandry, i.e., like a field cultivated by God and bearing his fruit. The faithful are also like a house built by God, inasmuch as God lives in them: you also are built together into a habitation of God in the Spirit (Eph 2:22).
Et ideo secundo dicitur Dei aedificatio estis, id est aedificium a Deo constructum, secundum illud Ps. CXXVI, 1: nisi Dominus aedificaverit domum, et cetera. Sic igitur ministri Dei sunt adiutores, inquantum laborant in agricultura et aedificatione fidelis populi.
Therefore, he continues: you are God’s building, i.e., an edifice constructed by God: unless the Lord build the house, they labor in vain who build it (Ps 127:1). In these ways, then, God’s ministers are coadjutors, inasmuch as they labor in cultivating and guiding the faithful.
147. Deinde, cum dicit secundum gratiam Dei, etc., agit de diversitate mercedis, et quia merces distinguitur secundum distinctionem laboris, ut dictum est, ideo
147. Then when he says, according to the grace of God, he discusses the varieties of reward; and because rewards are distinguished according to the varieties of labor.