Alio vero modo, secundum Damascenum, ut intelligatur de voluntate antecedente, non consequente. In voluntate enim Dei licet non sit prius et posterius, dicitur tamen voluntas antecedens et consequens. Item secundum ordinem volitorum, secundum quod voluntas potest dupliciter considerari, scilicet in universali vel absolute, et secundum aliquas circumstantias et in particulari. Et prius est absoluta consideratio et in universali, quam in particulari et comparata. Et ideo voluntas absoluta est quasi antecedens, et voluntas alicuius rei in particulari est quasi consequens. Exemplum de mercatore qui vult omnes merces suas salvare absolute, et hoc voluntate antecedente. Sed si consideret salutem, non vult omnes merces per comparationem ad alia salvare, scilicet quando cum salute sequitur submersio navis. Et haec voluntas est consequens. Sic in Deo salus omnium hominum in se considerata habet rationem ut sit volibilis. Et Apostolus hic ita loquitur, et sic eius voluntas est antecedens. Sed si consideretur bonum iustitiae, et quod peccata puniantur, sic non vult. Et haec est voluntas consequens.
Fourth, according to Damascene, so that it is understood to be about his antecedent will, and not the consequent. For in God’s will, although there are no prior things and subsequent things, his will is nevertheless described as antecedent and consequent. Likewise, according to the order of things willed, according to which the will can be considered in two ways: namely, in general or absolutely, and according to certain circumstances, and in particular. Here the absolute and general consideration is considered prior to the particular and relative consideration. Then the absolute will is, as it were, antecedent, and the will of anything in particular is, as it were, consequent. For example, a merchant who absolutely wills to save all his goods, and this by his antecedent will; but if he considers the safety factor, he does not will all his goods to be saved, through comparison to others, namely, when the sinking of his ship follows the saving of all his goods. And this will is consequent. Similarly, in God’s case, the salvation of all men considered in itself has a reckoning so that is might be desirable; which is what the Apostle means here: therefore, he is speaking of his antecedent will. But if the good of justice is considered, and that sins be punished, thus he does not want; And this is his consequent will.
Et subdit ad agnitionem veritatis, quia salus non est nisi per agnitionem veritatis. Io. VIII, 32: agnoscetis veritatem, et veritas liberabit vos.
And he adds, and come to the knowledge of the truth, because salvation depends on knowing the truth: you shall know the truth, and the truth shall make you free (John 8:32).
63. Deinde cum dicit unus, etc., probat quod dixerat per rationem, et sunt tres probationes. Una ex parte Dei, alia ex parte hominis Christi, tertia ex parte testium Christi.
63. Then when he says, for there is one God, he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ’s witnesses.
Dicit ergo quod Deus velit omnes, et cetera. Patet, quia unus est Deus omnium, qui salvat. Rom. III, 29: an Iudaeorum Deus tantum? An non et gentium? Imo et gentium, quoniam quidem unus Deus, et cetera.
He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: is he the God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Rom 3:29).
64. Tunc ponitur ratio ex parte hominis Christi, ibi unus et mediator, et cetera. Ubi primo probat intentum, secundo inducit signum, ibi qui dedit.
64. Then he gives the reason taken from the side of Christ as man, at and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, at who gave himself.
Dicit ergo: homo Christus Iesus est mediator Dei et hominum, non quorumdam, sed inter Deum et omnes homines, et hoc non fuisset nisi vellet omnes salvare. Et potest dici quod Christus mediator est similis utrique extremo, scilicet Deo et homini inquantum Deus et inquantum homo, quia medium debet habere aliquid de utroque extremorum. Et haec sunt homo et Deus.
He says, therefore: one mediator of God and men, the man Christ Jesus, and not of some men only, but of all; and this would not be true, unless he willed all men to be saved. And it can be said that Christ is a mediator who is like each of the extremes, namely, God and man, inasmuch as he is God and inasmuch as he is man; because a mediator should have something common to both extremes: and these are man and God.
Sed quia medium est distinctum ab utroque extremorum, et Filius non est alius Deus a Patre, ideo melius est dicendum quod mediator est secundum quod homo. Sic enim communicat cum utroque extremorum.
But because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that as man he is the mediator. Then he shares something in common to both extremes:
In Deo enim sunt duo, scilicet iustitia et immortalitas; in hominibus vero est iniustitia et mortalitas. Media ergo sunt duo: unum in quo est iustitia et mortalitas. Aliud in quo est immortalitas et iniustitia. Et utrumque est medium, sed primum medium convenit Christo, secundum vero Diabolo. Et ideo Diabolus est medium disiungens, quia per iniustitiam suam disiungit nos a divina iustitia; sed Christus est medium coniungens, quia est iustus et mortalis, et per suam mortem coniungit nos Dei iustitiae. I Io. II, 2: ipse est propitiatio pro peccatis nostris, pro aliquibus efficaciter, sed pro omnibus sufficienter, quia pretium sanguinis eius est sufficiens ad salutem omnium: sed non habet efficaciam nisi in electis propter impedimentum.
for there are two things in God, namely, justice and immortality, whereas in man are injustice and mortality. Then there are two things intermediate: one in which there is justice and mortality; the other in which there is immortality and injustice. Both are intermediate; but the first is Christ, the second is the Devil. Consequently, the Devil is a medium which keeps the extremes apart, because by injustice he separates us from God’s justice; but Christ is a medium which joins, because he is just and mortal, and by his death joins us to the God of justice: he is the propitiation for our sins (1 John 2:2); for some in an efficacious way, but for all in a sufficient way: because the price of his blood is sufficient for the salvation of all, but because of obstacles it does not take effect in any but the elect.
Lectio 2
Lecture 2
Modestas feminarum
Women’s modesty
2:6 Qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis: [n. 65]
2:6 Who gave himself a redemption for all, a testimony in due times. [n. 65]
2:7 in quo positus sum ego praedicator, et apostolus (veritatem dico, non mentior) doctor gentium in fide, et veritate. [n. 67]
2:7 To which I am appointed a preacher and an apostle (I say the truth, I do not lie), a doctor of the gentiles in faith and truth. [n. 67]
2:8 Volo ergo viros orare in omni loco, levantes puras manus sine ira et disceptatione. [n. 70]
2:8 I will, therefore, that men pray in every place, lifting up pure hands, without anger and contention. [n. 70]
2:9 Similiter et mulieres in habitu ornato, cum verecundia et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritas, vel veste pretiosa: [n. 74]
2:9 In like manner, women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire: [n. 74]
2:10 sed quod decet mulieres, promittentes pietatem per opera bona. [n. 77]
2:10 But, as it becomes women professing godliness, with good works. [n. 77]
65. Supra dixit quod Deus vult omnes salvos fieri, et probavit hoc ex parte Dei, qui est unus omnium, et ex parte Christi, qui est unus mediator omnium; hic probat idem ex parte testimonii. Et
65. Above, he said that God wills that all men be saved, and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony:
primo inducit alios testes;
first, of other witnesses;
secundo suum testimonium, ibi in quo positus sum.
second, of himself, at to which I am appointed.
66. Dicit ergo: dedit se pro omnibus. Sed numquid subito Deo in mentem venit, ut qui elegerat salvare Iudaeos solum, vellet salvare totum mundum? Hoc excludens dicit cuius testimonium temporibus suis; quasi dicat: haec lex non est subita, sed antiquitus attestata per legem, et per prophetas. Is. XLIV, 8: vos estis testes mei. Act. X, 43: huic omnes prophetae testimonium perhibent, et cetera. Confirmatum est, scilicet impletione et ostensione signorum, et praedicatione apostolorum. Temporibus suis, scilicet quibus praedeterminatum erat fieri. Eccle. III, 1: omnia tempus habent. Vel testimonium apostolorum confirmatum est temporibus determinatis. Act. I, 8: eritis mihi testes in Ierusalem, et in omni Iudaea, et Samaria, et usque ad ultimum terrae, et cetera.
66. He says, therefore: who gave himself a redemption for all. But did it suddenly come to God’s mind, who had chosen to save the Jews alone, also to save the whole world? He rejects this when he says that his testimony is in due times. As if to say: this law is not something sudden, but something attested to from of old by the law and by the prophets: you are my witnesses (Isa 44:8); to whom all the prophets give testimony (Acts 10:43). It has been confirmed, namely, by its fulfillment through the showing forth of signs and the preaching of the apostles in due times, i.e., when these things were predetermined to occur: all things have their season (Eccl 3:1). Or the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).
67. Deinde cum dicit in quo positus sum, ponit testimonium suum. Et
67. Then when he says, to which I am appointed, he gives his own testimony:
primo ostendit suum officium;
first, he shows what his office is;
secundo officii sui usum, ibi veritatem.
second, how he uses it, at I say the truth.
68. Dicit ergo in quo, scilicet officio testandi, positus sum, scilicet a Deo. Io. XV, v. 16: posui vos ut eatis et fructum afferatis, et fructus vester maneat. Ego praedicator, quia ad hoc me posuit, ut praedicarem. Mc. ult.: euntes in mundum universum, praedicate Evangelium omni creaturae. Sed in quolibet artificio sunt duo: quidam ministerialiter operantes, quidam qui disponunt de aliis, scilicet architectores; sed in officio Ecclesiae disponentes sunt apostoli; et ideo dicit apostolus, quasi cum auctoritate. I Cor. IX, 2: signaculum apostolatus mei vos estis in Domino.
68. He says, therefore: to which, i.e., unto the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16). A preacher, because he appointed me to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). But in every artifact there are two factors: those who act as ministers, and those who dispose of the ministers, namely, the architects. But in the work of the Church the ones who dispose are the apostles; hence he says, and an apostle, as though citing his authority: you are the seal of my apostleship in the Lord (1 Cor 9:2).
69. Usus autem officii est praedicare veritatem, et hoc est officium praedicatorum, ut veritatem dicant. Prov. VIII, 7: veritatem meditabitur guttur meum. Eph. IV, 25: loquimini veritatem. Sed non est aliqua doctrina, quae non habeat aliquam veritatem; sed in hoc damnatur aliqua doctrina, quia miscet veritati falsitatem. Et ideo dicit veritatem dico, non mentior. Prov. VIII, 8: recti sunt omnes sermones mei. Iob VI, 30: non invenietis in lingua mea iniquitatem. Et hic est usus officii, scilicet veritatem sine mendacio praedicare, qui competit meo officio, qui sum doctor gentium. Doctor autem generat scientiam in anima discipuli. Scientia autem non est de falso; unde docens falsum non est doctor.
69. The work of this office is to preach the truth; for this is the duty of preachers, namely, to preach the truth: my mouth shall meditate the truth (Prov 8:7); speak the truth (Eph 4:25). But there is no doctrine which does not have some truth; and the reason why some doctrines are condemned is that they mix falsity with truth. Hence he says, I speak the truth, I do not lie: all my words are true (Prov 8:8); you shall not find iniquity in my tongue (Job 6:30). And this is the duty of his office, namely, to preach the truth without lying. This is my work, who am a doctor of the gentiles. Now a doctor produces knowledge in the soul of his disciple; but knowledge is not concerned with what is false; hence anyone who teaches what is false is not a doctor.
Sed contra, Matth. XXIII, 8: nolite vocari Rabbi.
But Matthew tells us: do not be called Rabbi (Matt 23:8).
Respondeo. Non prohibet ministerium doctrinae, sed ambitionem officii. Act. IX, 15: vas electionis est mihi iste, ut portet nomen meum, et cetera. Is. XLIX, 6: dedi te in lucem gentium, et cetera.
I answer that he is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a vessel of election; to carry my name before the gentiles and kings and the children of Israel (Acts 9:15); I have given you to be a light of the gentiles that you may be my salvation even to the farthest parts of the earth (Isa 49:6).
Et debeo eas docere in fide et veritate, quia debet docere fidem et bonos mores. Et dicit in fide, id est, de his quae pertinent ad statum praesentem, in quo secundum fidem vivimus, et in veritate quantum ad statum gloriae.
And I am obliged to teach them in faith and truth, because I must teach the faith and good morals. He says, in faith, i.e., in those matters which pertain to the present state, in which we live according to the faith, and truth, as to the state of glory.
70. Deinde cum dicit volo, descendit ad speciales gradus hominum. Et
70. Then when he says, I will, therefore, he comes down to the specific types of men.
circa hoc duo facit, quia
In regard to this he does two things:
primo monet viros de oratione,
first, he instructs the men about prayer;
secundo mulieres, ibi similiter et mulieres.
second, the women, at in like manner, women also.
71. Dicit ergo volo, et cetera. Tria exigit a viris in orando: primo quod oratio sit assidua; secundo pura; tertio quieta.
71. He says, I will, therefore, that men pray. And he requires three things of men in prayer: that it be assiduous, pure and quiet:
Assidua, ut in omni tempore et in omni loco. Et dicit volo, quia bonum est quod homo oret, et ego doctor volo viros orare in omni loco, non in Ierusalem tantum, ut Iudaei, nec in monte Garizim, ut Samaritani Io. IV, 21. In omni loco potest homo spiritualiter et mentaliter orare. Soph. II, 11: adorabunt eum viri de loco suo; omnes insulae gentium, et cetera.
assiduous, because it should take place at all times and in every place. And he says, I will, because it is good for a man to pray; and I, your teacher, will that men pray in every place and not only at Jerusalem, as the Jews, or not only on Mount Garizim, as the Samaritans (John 4:20–21). For a man can pray spiritually and mentally everywhere: they shall adore him, every man from his own place, all the islands of the gentiles (Zeph 1:11).
Sed quomodo Dominus reprehendit Pharisaeos stantes in angulis, Matth. VI, 5? Respondeo. Oratio mentalis ubique potest fieri, sed signa orationis exterius non debent fieri in omni loco, quia homo non debet singularis apparere in exterioribus, quia propter hoc posset haberi inanis gloria.
But why does the Lord rebuke the Pharisees for praying as they stood on the street corners? (Matt 6:5). The answer is that mental prayer can be performed anywhere; but the external signs of prayer should not be performed everywhere, because a man should not appear singular in his outward actions because of the danger of doing them out of vain glory.
Sed quare nunc sunt factae ecclesiae? Respondeo. Non quod locus sit de necessitate orationi, sed ad bene esse ei; quia oratio requirit solitudinem et quietem.
But why do people build churches? I answer that it is not because the place is necessary for prayer, but for the convenience of the one who prays, i.e., to have solitude and quiet.
72. Item pura. Ideo dicit levantes puras manus. Augustinus: quod exterius orando agimus, facimus ut affectus noster interius excitetur. Genuflexiones enim et huiusmodi non sunt per se acceptae Deo, sed quia per haec tamquam per humilitatis signa homo interius humiliatur, sicut elevatio manus significat elevationem cordis. Thren. III, v. 41: levemus corda nostra cum manibus ad Dominum in caelo. Levantes, etc., id est, orantes cum devotione cordis. Iob VIII, v. 5 s.: si diluculo consurrexeris ad Deum, et Omnipotentem fueris deprecatus, si mundus et rectus incesseris, statim evigilabit ad te, et pacatum reddet habitaculum iustitiae tuae.
72. Prayer should be pure; hence he says, lifting up pure hands. As Augustine says: whatever we do externally when we pray is done for the sake of stirring up our affections. For genuflections and the like are not of themselves pleasing to God, but only because by them, as by signs of humility, a man is internally humble; just as lifting the hands indicates that the heart has been lifted up: let us lift up our heart with our hands to the Lord in the heavens (Lam 3:41). Lifting up pure hands, i.e., praying with a devout heart: yet if you will arrive early to God and will beseech the Almighty; if you will walk clean and upright, he will presently wake unto you and will make the dwelling of your justice peaceable (Job 8:5).