Lectio 2 Lecture 2 Ministris licit vivere Evangelio Ministers may live by the Gospel 9:11 Si nos vobis spiritualia seminavimus, magnum est si nos carnalia vestra metamus? [n. 467] 9:11 If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? [n. 467] 9:12 Si alii potestatis vestrae participes sunt, quare non potius nos? Sed non usi sumus hac potestate: sed omnia sustinemus, ne quod offendiculum demus Evangelio Christi. [n. 469] 9:12 If others are partakers of this power over you, why not we more? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the Gospel of Christ. [n. 469] 9:13 Nescitis quoniam qui in sacrario operantur quae de sacrario sunt, edunt: et qui altari deserviunt, cum altari participant? [n. 471] 9:13 Know you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar? [n. 471] 9:14 Ita et Dominus ordinavit iis qui Evangelium annuntiant, de Evangelio vivere. 9:14 So also the Lord ordained that they who preach the Gospel should live by the Gospel. 467. Superius probavit per auctoritatem, quod licet accipere sumptus, hic probat idem per rationem. Et 467. Above he proved by authority that it is permitted to accept the means of living, and here he proves the same thing by reason. primo probat hoc ex eorum obligatione; First he proves this from their duty; secundo ex pseudo-apostolorum accipientium ab eis comparatione, ibi si alii potestatis vestrae, etc.; second, from comparing what pseudo-apostles received from them, at if others are partakers of this power over you; tertio dicit, quod nihilominus noluit uti hac potestate, ibi sed non usi sumus, et cetera. third, he says that nevertheless he has not wished to use this power, at nevertheless, we have not used this power. 468. Prima ratio talis est: maius est dare spiritualia quam accipere temporalia; ergo si Apostolus dat spiritualia, licet ei accipere temporalia. 468. The first argument goes as follows: it is greater to give spiritual things than to receive temporal things; therefore, if the Apostle gives spiritual things, he is permitted to receive temporal things. Primo ergo explicat beneficium impensum; secundo explicat stipendium exhibendum, ibi magnum est si nos, et cetera. Therefore, first, he explains the benefit doled out; second, he explains the payment furnished, at is it a great matter if we. Dicit ergo si nos, etc., quasi dicat: vere habemus potestatem accipiendi sumptus a vobis; si enim nos seminavimus vobis spiritualia, fidem scilicet et sacramenta spiritum alentia, a Spiritu Sancto ministrata, magnum est si nos metamus, ad sustentationem nostram, carnalia? Id est, ad carnis sustentationem concessa. Quasi dicat: non est magnum. Rom. XV, 27: si spiritualium eorum participes facti sunt gentiles, debent in carnalibus ministrare. Therefore he says, if we, as though to say: we certainly have the power of receiving our expenses from you; for if we have sown unto you spiritual things, namely, the faith and the sacraments nourishing the spirit, administered by the Holy Spirit, is it a great matter if we reap your carnal things for our sustenance? That is, those permitted for the sustenance of the flesh. As though he were saying: it is not a great matter. For if the gentiles have been made partakers in their spiritual things, they should administer to them in carnal things (Rom 15:27). 469. Deinde cum dicit si autem alii, et cetera. Ecce secunda ratio ad idem talis: veri apostoli licentius participant bona subditorum, quam pseudo, sed pseudo-apostoli participant, ergo multo plus veri apostoli participare debent. Primo ergo ponit antecedens; secundo consequens, ibi quare non potius nos, et cetera. 469. Next, when he says if others. Here the second argument for the same thing goes as follows: true apostles may partake more freely of the goods of their subjects than false apostles, but false apostles do partake of them, therefore, much more should true apostles partake of them. Therefore first he sets forth the premises; second, the conclusion, at why not we more. Dicit ergo si autem alii, scilicet pseudo, quos non exprimit ex nomine, ne confundantur, vocat eos alios quasi a consortio alienos Ecclesiae. Omnes enim Catholici unum sunt. Io. XVII, 11: Ut sint unum, et cetera. Si, inquam, alii potestatis vestrae participes sunt, id est, tam potenter utuntur bonis vestris, quare non potius nos apostoli, qui causa salutis vestrae laboramus? Eccli. XII, 5: da bono, et ne receperis peccatorem. Therefore he says if others, that is, false ones, whom he does not mention by name, lest they be confused; he calls them others as though strangers to the community of the Church. For all Catholics are one: that they may be one (John 17:11). He says, if others are partakers of this power over you, that is, they take advantage of your goods so arrogantly, why not we apostles more, who labor for the sake of your salvation? Give to the good man and do not receive the sinner (Sir 12:5). 470. Deinde cum dicit sed non usi sumus, hic ostendit, quod noluit uti hac potestate. Ubi dicit primo se sumptus non accepisse; secundo dicit se nihilominus indiguisse, ibi sed omnia sustinemus, etc.; tertio rationem utriusque assignat, ibi ne quod offendiculum, et cetera. 470. Next when he says nevertheless, we have not used, here he shows that he does not wish to use this power. He says first that he has not accepted the means of living; second he says that he nevertheless was needful, at but we bear all things; third he assigns the reason for both, at lest we should give any hindrance. Dicit ergo sed non, etc., quasi dicat: ecce patet quod licet nobis sumptus accipere, sed tamen usi non sumus hac potestate. Supra VI, 12: omnia mihi licent, sed non omnia expediunt. Non sumus, inquam, usi, non quia non indigeamus; sed omnia sustinemus, quia et si penuriam patiamur, tamen patienter sustinemus. II Cor. XI, 9: cum essem apud vos et egerem, nulli onerosus fui. Therefore he says, nevertheless, we have not, as though to say: look, it is clear that we are allowed to accept our expenses, but nevertheless, we have not used this power. As above: all things are lawful to me: but all things are not expedient (1 Cor 6:12). He says, we have not used, not because we have no need; but we bear all things, because if we also suffer want; nevertheless we endure it patiently. When I was present with you, and was needful, I made myself burdensome to no man (2 Cor 11:9). Et hoc feci ideo, ne quod offendiculum demus Evangelio Christi. Hoc autem posset accidere, vel quia pseudo-apostolis daret exemplum accipiendi; vel quia Corinthii avari erant et scandalizarentur si ab eis acciperet, vel forte putarent se emisse licentiam peccandi et diminueretur in Apostolo auctoritas arguendi, et his modis daret offendiculum Evangelio Christi. Prov. XV, 19: via iustorum absque offendiculo. And so I have done this, lest we should give a hindrance to the Gospel of Christ. But this could have happened, either because he might have given the example of receiving expenses to the false apostles; or because the Corinthians were greedy and were scandalized if he accepted means from them, or perhaps they thought they had bought the permission to sin and the authority of admonishing was diminished in the Apostle, and in these ways he might have hampered the Gospel of Christ. The way of the just is without offense (Prov 15:19). 471. Deinde cum dicit nescitis quoniam qui in sacrario, et cetera. Probavit quod licet sumptus accipere, primo per auctoritatem, secundo per rationem; tertio idem probat hic per exemplorum multitudinem. Ubi primo inducit similitudinem eorum qui templa reparant: secundo, eorum qui templo ministrant, ibi et qui altari deserviunt, etc.; tertio adaptat similitudinem his, qui praedicant, ibi et Dominus ordinavit his, et cetera. 471. Next he says know you not that they who work in the holy place. He has proved that it is permitted to accept living expenses, first by authority, second by reason, and third he proves the same thing here by a multitude of examples. Now he first brings forth the similar case of those who repair temples; second, of those who minister in the temple, at and they that serve the altar; third, he adapts the similarity to these, the ones who preach at also the Lord ordained that they. Quasi dicat: et vere licet mihi sumptus accipere: nescitis quoniam qui in sacrario, id est, templo Iudaeorum vel gentilium, operantur, ut artifices, quae de sacrario sunt, edunt? Sustentabantur enim artifices de denariis qui in gazophylacio templi offerebantur, ut patet tempore Ioas IV Reg. XII, 4 ss. Et qui altari templi Ierosolymitani, vel etiam ipsi templo, ut sacerdotes, deserviunt, id est, devote serviunt: una enim de duodecim abusionibus est irreverentia coram altari; cum altari participant? Quia partem habent de his, quae offeruntur in altari, ut patet per totum Leviticum, et maxime VI et VII cap., et sicut fit hic. Ita et Dominus ordinavit, id est rationabiliter disposuit, his qui Evangelium annuntiant, de Evangelio vivere. Hoc ordinavit, dicens Matth. X, 10 et Lc. X, v. 7: dignus est enim operarius mercede sua. As though he were saying: I am also allowed to accept the means of living: know you not that they who work, as craftsmen, in the holy place, that is, the temple of the Jews, or gentiles, eat the things that are of the holy place? For they were allowing silversmiths of the coins that were being offered in the treasury of the temple, as is clear at the time of Joas (2 Kings 12:4ff). And they that serve, that is, serve faithfully—for one of the twelve crimes that cry out to heaven is irreverence before the altar—the altar of the temple in Jerusalem, or even for this very temple, as priests do; partake with the altar? For they have a part of those things, which are offered on the altar, as is clear in the whole book of Leviticus, and especially in chapters six and seven, and in the same way it happens here. So also the Lord ordained, that is, reasonably arranged, that they who preach the Gospel should live by the Gospel. He ordained this, saying, the laborer is worthy of his hire (Matt 10:10; Luke 10:7). 472. Notandum est hic, quod Apostolus nominibus multorum officiorum, praedicatorem hic designat, quia vocat eum primo militem propter officium, Ecclesiam contra adversarios defendendo. II Cor. X, 4: arma militiae nostrae, et cetera. II Tim. II, 3: labora sicut bonus miles Christi. 472. This should be noted, that the Apostle here refers to the preacher with the names of many offices, for he calls him first soldier because of his duty of defending the Church against foes. For the weapons of our warfare (2 Cor 10:4). Labor as good soldiers of Christ (2 Tim 2:3). Secundo vinitorem, propter officium palmites superfluos, id est malos, resecandi. Os. II, v. 15: dabo ei vinitores eius ex eodem loco. Sed heu Cant. I, 5 dicitur vineam meam non custodivi. Second, he calls him a vineyard worker, because of the duty of pruning the excess branches, which are the wicked. I will give her vine-dressers out of the same place (Hos 2:15). But alas it is said: my vineyard I have not kept (Song 1:5). Tertio pastorem, propter officium subditos bono exemplo pascendi. I Petr. V, 2: pascite qui in vobis est gregem. Sed heu, quia hodie impletur illud Zach. XI, 17: O pastor et idolum derelinquens gregem, et cetera. Third, he calls him pastor, because of the duty of feeding those committed to him by his good example. Feed the flock of God which is among you (1 Pet 5:2). But alas, for today what is said in Zechariah is fulfilled: O shepherd, and idol, that forsakes his flock (Zech 11:17). Quarto bovem, propter officium maturitatis in omnibus procedendi. Prov. XIV, 4: ubi non sunt boves, praesepe vacuum est. Iob I, v. 14: boves arabant, et asinae pascebantur iuxta eos, et cetera. Fourth, he calls him an ox, on account of the duty of advancing in ripeness of all things. Where there are no oxen, the corncrib is empty (Prov 14:4). The oxen were plowing, and the donkeys feeding beside them (Job 1:14). Quinto aratorem, propter officium corda ad fidem et poenitentiam aperiendi. Os. X, v. 11: arabit Iudas, confringet sibi sulcos Iacob, et cetera. Fifth, he calls him a plow, on account of the duty of opening hearts to the faith and to repentance. Judah will plow, Jacob will break up the furrows for himself (Hos 10:11). Sexto trituratorem, propter officium malos a bonis discernendi. Is. XLI, 15: ego posui te quasi plaustrum triturans novum, habens rostra ferrantia, et triturabis montes, et cetera. Sixth, he calls him a thresher, because of the duty of discerning the bad from the good. I placed you like a new threshing cart, having an iron beak, and you will thresh the mountains (Isa 41:15). Septimo seminatorem, propter officium frequenter et utiliter praedicandi. Lc. VIII, 5: exiit qui seminat seminare semen suum. Ps. CXXV, 6: euntes ibant, et cetera. Seventh, he calls him a sower, because of his duty of preaching frequently and effectively. The sower went out to sow his seed (Luke 8:5). Going, they went and wept, casting their seed (Ps 126:6). Octavo templi architectum, propter officium Ecclesiam construendi et reparandi. Supra III, 10: ut sapiens architectus fundamentum posui, et cetera. Eighth, he calls him an architect of the temple, because of his duty of building and repairing the Church. As he says above, as a wise architect, I have laid a foundation (1 Cor 3:10). Nono altaris ministrum, propter officium Deo devotum impendendi. Supra IV, 1: sic nos existimet homo, et cetera. Ninth, he calls him a minister of the altar, because of the office of dedicating one’s devotion to God. As said above, let a man so account of us as of the ministers of Christ (1 Cor 4:1). 473. Quaeritur hic super illud non sum liber, Glossa: ipse enim apostolica dignitate potestatem habens non operari manibus, sed de Evangelio vivere. 473. Here it should be asked concerning the Gloss on am I not free (1 Cor 9:1): for he, possessing this power by his apostolic dignity, does not do manual labor, but lives by the Gospel. Contra: ergo qui praedicant, non habentes apostolicam dignitatem, non possunt sine opere manuum de Evangelio vivere. Against this: therefore, those who preach but do not possess the dignity of apostles cannot live by the Gospel without the work of their hands. Responsio. Glossa loquitur de potestate qua potest invitos ad hoc cogere, non de spontanea, qua potest a voluntarie dantibus petere et accipere. Answer: the Gloss is speaking of the power by which one can compel the reluctant to this, not about voluntary giving, by which he can ask and receive from those giving willingly. 474. Item ex dicta Glossa videtur quod praelati non teneantur manibus operari. 474. Again, from the Gloss mentioned, it seems that prelates are not bound to work with their hands. Contra Gen. III, 19: in sudore vultus tui vesceris pane tuo. Ipsi non sunt exempti ab hac maledictione; ergo, et caetera. Against this: by the sweat of your brow you will earn your bread (Gen 3:19). They are not exempt from this curse, therefore, etc. Responsio. Tenentur ad laborem spiritualem, non corporalem, tamen bene facerent si occuparent se in honestis antequam vacarent. Answer: they are bound to spiritual labor, not physical, but even so they would do well if they busied themselves in honest work sooner than allowing themselves to be idle. 475. Item super illud: nonne opus meum? Glossa: perfectum. Contra: ipsi erant imperfecti. 475. Again, concerning are you not my work?, the Gloss has: perfect. Against this: they were imperfect.