410. Hic quaeritur super illo verbo volo vos sine sollicitudine esse. 410. Here a question is asked about the saying I would have you to be without solicitude (1 Cor 7:32). Contra Rom. XII, 11: sollicitudine non pigri. Against this: in solicitude, not slothful (Rom 12:11). Responsio. Ibi loquitur de sollicitudine spirituali, hic de temporali. I respond that there spiritual solicitude is meant, but here temporal solicitude. 411. Item super illo divisus est. 411. Again, on the text he is divided (1 Cor 7:34). Contra Osee X, 2: divisum est cor eorum, nunc interibunt. Against this: their heart is divided, now they shall perish (Hos 10:2). Responsio. Ibi loquitur de divisione intentionis principalis, hic de divisione actionis. I respond that there the division of principal intention is meant, but here the division of action. 412. Item Glossa ibid.: partim servit Deo, partim mundo. 412. Again the Gloss on the same passage says: he partly serves God, partly the world. Contra Matth. VI, 24: nemo potest duobus Dominis servire. Against this: no one can serve two masters (Matt 6:24). Responsio. Verum est ita quod aequaliter serviat utrique in eo quod duo, id est contrarii, sunt. I respond that this is true with respect to equally serving two inasmuch as they are two, that is, inasmuch as they are contrary. 413. Item super illud: mulier innupta cogitat quae Domini sunt, Glossa: non cogitat ne damnetur a Deo. 413. Again, on the passage: the unmarried woman . . . thinks on the things of the Lord (1 Cor 7:34), the Gloss says: she does not think about avoiding damnation by God. Contra: damnari potest, ut patet in parabola de fatuis virginibus. Against this: she can be damned, as is evident in the parable of the foolish virgins. Responsio. Non cogitat hoc solum, sed cum hoc etiam ne offendat sponsum. I respond that she does not think on this alone, but together with this thinks about avoiding offending her spouse. 414. Item super illud: ut sit sancta corpore et spiritu, Glossa: non potest fieri ut non sit sanctum corpus quo utitur sanctificator Spiritus. 414. Again on the passage: that she may be holy both in body and spirit (1 Cor 7:34), the Gloss says: it cannot happen that it is not a holy body which the sanctifying Spirit uses. Contra: Spiritus Sanctus usus est lingua Caiphae non sancta, Io. XI, 49 s. Against this: the Holy Spirit used the tongue of Caiphas, which was not holy (John 11:49 ff). Responsio. Utebatur ea ut Spiritus, non ut sanctificator. I respond that the Spirit used it, but not as sanctifying. 415. Item: sed ad id quod honestum est. Contra: ergo matrimonium turpe. 415. Again, on the text: but for that which is noble (1 Cor 7:35). Against this: therefore matrimony would be base. Responsio. Secundum Glossam positivum posuit pro comparativo. I respond that according to the Gloss, the author used the positive form to stand for the comparative. 416. Item super illud: qui non iungit, melius facit, Glossa: hic, scilicet in coniugio, bene utitur homo malo. 416. Again, on the passage: he who does not give her, does better, the Gloss says, here, namely in marriage, a man makes good use of an evil. Contra: cuius usus bonus est, ipsum quoque bonum est. On the contrary, that of which the use is good, is itself good. Responsio. Illud intelligitur de usu rei per se, scilicet ad quem ordinata est, non per accidens, scilicet ad quem ex prudentia utentis ordinatur. I respond: that is understood about the per se use of a thing, i.e., for that to which it is ordered, not about the accidental use of it, namely for that to which it is ordered by the prudence of the one using it. 417. Item Glossa ibid.: melius est bene uti bono, quam bene uti malo. 417. Again the Gloss on the same passage: it is better to make good use of a good thing, than to make good use of an evil thing. Contra: hoc difficilius illo. On the contrary: the latter is more difficult than the former. Responsio. Loquitur hic de malo vitii, non supplicii. Response: here the evil of vice is meant, not of punishment. 418. Item super illo verbo in Glossa, duae permissae. 418. Again, on that saying in the Gloss: two are permitted. Contra: ergo duae nuptiae non sunt a Deo. On the contrary: therefore second marriages are not from God. Responsio. Non ex eo quod duae, nisi ex consequenti. Response: not inasmuch as they are second, except as a logical consequence. 419. Item si dormierit vir; quid dicendum est, si resuscitatur? 419. Again, if her husband has fallen asleep, what should be said, if he reawakens? Responsio. Requiritur consensus novus ad hoc quod sit matrimonium. I respond that renewed consent is required in order for there to be marriage. 420. Item super illud puto quod Spiritum Dei habeam. 420. Again, on the text I think that I also have the Spirit of God. Contra, Rom. VIII, 38: certus sum quod neque mors, neque vita, et cetera. Against this: I am sure that neither death, nor life . . . shall be able to separate us from the love of God (Rom 8:38). Responsio. Secundum Glossam non dicit hoc dubitando, sed quasi increpando. I respond that according to the Gloss he says this not by way of doubt, but as it were by way of rebuke. Caput 8 Chapter 8 Fuga scandali Avoidance of scandal Lectio 1 Lecture 1 Caro idolis sacrificatur Meat sacrificed to idols ^8:1 De iis autem quae idolis sacrificantur, scimus quia omnes scientiam habemus. Scientia inflat, caritas vero aedificat. [n. 421] ^8:1 Now concerning those things that are sacrificed to idols: we know we all have knowledge. Knowledge puffs up: but charity edifies. [n. 421]