83. Item ex parte culpae. Ordo enim generationis et corruptionis est contrarius, quia quod est primum in generatione, est ultimum in corruptione. Peccatum autem est corruptio naturae, et ideo generatio incipit primo ab Adam, sed corruptio a muliere. Unde dicit Adam non est seductus, scilicet primo, quia fortior erat, sed tentator incepit a debiliori, ut facilius seduceretur fortior. Alludit autem hic verbis Adae Gen. III, 12. Cum enim Dominus reprehendit Adam, dixit: mulier quam dedisti mihi sociam, dedit mihi, et cetera. Et ideo dicit Adam non est seductus, sed mulier.
83. Second, from the order of sinning. For the orders of coming to be and of ceasing to be are contrary, because that which is first in coming to be is last in ceasing to be. But sin is the ceasing to be of a nature. Therefore, coming to be first begins from Adam, and ceasing to be from the woman. Hence he says, Adam was not seduced, i.e., first, because he was the stronger; but the tempter approached the weaker in order that the stronger be seduced more readily. Here he alludes to Adam’s words in Genesis. For when the Lord rebuked Adam, he said: the woman whom you gave me to be my companion, gave me of the tree and I did eat (Gen 3:12). That is why he says, Adam was not seduced; but the woman.
Seductio autem duplex est, scilicet in universali, et in particulari eligibili, quae est ignorantia electionis. Quicumque ergo peccat, seducitur ignorantia electionis in particulari eligibili. Mulier autem fuit seducta, ignorantia in universali, quando scilicet credidit quod serpens dixit; sed vir non credidit hoc, sed deceptus fuit in particulari, scilicet quod gerendus esset mos uxori, et cum ea comedere deberet, et inexpertus divinae severitatis credidit quod facile ei remitteretur.
Now seduction is of two kinds: in the abstract and in the concrete object, which is the ignorance of choice. Therefore, whoever sins is seduced by ignorance of choice in regard to a concrete object. But the woman was seduced by ignorance in the abstract, when she believed what the serpent said. But the man did not believe this, but was deceived in the concrete; and having never experienced the severity of God, believed that he would be easily forgiven.
84. Sed contra. Ignorantia est poena peccati, ergo poena praecessit culpam.
84. But ignorance is a punishment of sin; therefore, punishment preceded sin.
Respondeo. Dicendum est quod non praecessit, quia statim ad verba serpentis fuit elata, eo quod alius esset de ea sollicitus, et ex illa elatione seducta est, unde elatio praecessit.
I answer that it did not precede, because she was elated as soon as the serpent spoke and suggested that someone was anxious about her; and in that spirit of elation she was seduced. Hence the elation preceded.
85. Deinde cum dicit salvabitur autem, respondet cuidam tacitae quaestioni; quia diceret quis, quod si mulier non est propter virum, et ex ea est initium peccati, ergo viro est nociva; sed si aliquid non est propter aliud, sed est ei nocivum, debet tolli; ergo mulier non debet salvari.
85. Then when he says, yet she shall be saved, he answers a tacit question, because someone might say that if the woman is not for the man, and sin stems from her, she is harmful to men. But if something is not for someone, but is harmful to him, it should be destroyed. Therefore, the woman should not be saved.
Dicendum est ergo, quod duplex est salus, scilicet temporalis, et haec est communis etiam brutis; alia est aeterna, et haec est propria hominum. Is. LI, 8: salus autem mea in sempiternum erit. Utramque autem salutem mulier non amisit.
The answer is that salvation is of two kinds: temporal, which is common also to brutes, and eternal, which is proper to man: my salvation shall be forever (Isa 51:8). But the woman has lost neither of them:
Non temporalem, quia statim non privatur sexu muliebri propter generationem prolis. Nec aeternam, quia secundum animam capax est gratiae et gloriae. Et ideo quantum ad primum dicitur salvabitur, id est, non extirpabitur, et hoc per generationem filiorum, ad quam est a Deo ordinata. Quantum ad secundum dicit si permanserit.
not the temporal, because she is not deprived of her sex as soon as a child is born; nor the eternal, because she is open to grace and glory by reason of her soul. Therefore, in regard to the first he says, she shall be saved and not rooted out; and this through childbearing, to which she is ordained by God. In regard to the second he says, if she continue.
Sed quia si importat causam, numquid quae non permansit non salvabitur, cum Apostolus dicat, quod mulier melius facit si non nubat?
But since, if it implies a cause, does that mean that if she does not continue, she will not be saved? For the Apostle says that a woman does better if she does not marry.
Respondeo. Uno modo potest esse locutio figurativa, et sic per virum ratio superior intelligitur, ratio inferior est mulier, opera bona sunt filii inferioris rationis, et caritas quam per virum concipit, et per haec salvabitur. Alia est expositio litteralis, ut ly per non dicat causam, sed repugnantiam. Et est sensus: mulier salvabitur, etiam si incedat per generationem, scilicet si nubat et non sit virgo. Et tunc ly per dicit augmentationem salutis, quasi per generationem filiorum ad cultum Dei, magis salvabitur. Eccli. VII, v. 25: filii tibi sunt? Erudi illos, et incurva illos a pueritia illorum.
The answer is that this can be taken as a figure of speech, so that by man is understood the superior reason, and by woman the lower reason. Now good works are the product of the inferior reason, as is charity which conceives through the man and through which she is saved. The other explanation is literal, and the through does not express a cause but a repugnance. As if to say: the woman shall be saved, even if she enters by way of generation, i.e., if she marries and is not a virgin. Then the through suggests an increase of salvation, as though by generating children for the service of God, she will be saved the more: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
Quo ad salutem aeternam consequendam tria ponit. Primo aliquid quo ad intellectum; secundo quo ad affectum; tertio quo ad exteriorem actum.
As far as the attainment of eternal salvation is concerned, there are three things to be considered: first, something in regard to the intellect; second, something in regard to the affections; third, something in regard to the external act.
In intellectu est fides, per quam intellectus Christo subiicitur; unde dicit in fide. Hebr. c. XI, 6: sine fide impossibile est placere Deo. Et quia fides nihil valet sine dilectione, ideo quoad affectum statim subiungit, dicens et dilectione. I Cor. XIII, 2: si habuero omnem fidem, ita ut montes transferam, caritatem autem non habuero, nihil sum, et cetera. In exteriori autem ponit duo contra lasciviam, quae consistit in duobus, scilicet, in luxuria; et quantum ad hoc dicit in sanctificatione, id est, in castitate. I Thess. c. IV, 3: haec est voluntas Dei sanctificatio vestra, et cetera. Item in crapula, contra quod dicit cum sobrietate. Tit. II, 12: sobrie, et pie, et iuste vivamus in hoc saeculo.
In the intellect is faith, through which the intellect is subjected to Christ; hence he says, in faith: without faith it is impossible to please God (Heb 11:6). And because faith avails nothing without charity, he immediately adds something in regard to the affections, namely, and love: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). In regard to the outward act he mentions two things against lewdness, which consists in two things, namely, in lust; and in regard to this he says, and sanctification, i.e., in chastity: this is the will of God, your sanctification; that you should abstain from fornication (1 Thess 4:3), and in drunkenness, against which he says, with sobriety: we should live soberly, and justly, and godly in this world (Titus 2:12).
Caput 3
Chapter 3
Mos Sacerdotalis
Presbyterial Conduct
Lectio 1
Lecture 1
Mos episcopi
Behavior of bishops
3:1 Fidelis sermo: si quis episcopatum desiderat, bonum opus desiderat. [n. 86]
3:1 A faithful saying: if a man desire the office of a bishop, he desires good work. [n. 86]
3:2 Oportet ergo episcopum irreprehensibilem esse, unius uxoris virum, sobrium, prudentem, ornatum, pudicum, hospitalem, doctorem, [n. 91]
3:2 Therefore, it behoves a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher, [n. 91]
3:3 non vinolentum, non percussorem, sed modestum: non litigiosum, non cupidum, sed [n. 102]
3:3 Not given to wine, not a striker, but modest, not quarrelsome, not covetous, but [n. 102]
86. Supra instruxit Timotheum de pertinentibus ad fidem rectam et cultum Dei, hic agit de instructione officiorum ecclesiasticorum. Et
86. Above, he instructed Timothy on matters pertaining to the true faith and the worship of God; here he treats about the appointment to ecclesiastical offices:
primo ponitur institutio,
first, the instruction;
secundo suae institutionis occasio seu necessitas, ibi haec tibi scribo.
second, the occasion or need for this instruction, at these things I write to you.
Item primo instruit de pertinentibus ad episcopum,
In regard to the first he does two things: first, he instructs him on matters pertaining to bishops;
secundo quo ad diaconos, ibi diaconos similiter.
second, on matters pertaining to deacons, at deacons in like manner.
87. Sed cum secundum Dionysium tres sint ordines, scilicet episcoporum, qui praeficiunt, presbyterorum, qui illuminant, diaconorum, qui purgant: quare non facit mentionem de presbyteris?
87. But since Dionysius declares that there are three orders, namely, bishops who rule, priests who enlighten, and deacons who cleanse, why does the Apostle make no mention of priests?
Respondeo. Dicendum est quod presbyteri intelliguntur cum episcopis: non quod sit indistinctio inter ordines quantum ad rem, sed quantum ad nomina; quia presbyter idem est quod senior, et episcopus superintendens. Et ideo presbyteri et episcopi quantum ad nomen vocabantur et episcopi et presbyteri.
The answer is that priests are included under the term, bishop, not as though the two orders are not really distinct, but only nominally. For priest is the same as elder, and bishop the same as overseer. Hence priests and bishops are indiscriminately called both bishops and priests.
Circa hoc ergo primo agit de desiderio perveniendi ad episcopatum;
In regard to this, first, he discusses the desire of attaining to the episcopate;
secundo describit conditionem episcopi, ibi oportet autem.
second, he discusses the qualities of a bishop, at therefore, it behooves a bishop.
88. Praemittit ergo suae institutionis assertionem, dicens fidelis sermo, scilicet quem dicam, vel dixi. Apoc. ult.: haec verba fidelissima et vera sunt. Si quis episcopatum desiderat, et cetera. Ex hoc sumpserunt aliqui occasionem ambitionis episcopatus et praelationis, sed non recte intelligunt quod hic dicitur. Apostolus enim hic voluit ostendere quid pertineat ad episcopum. Episcopus est nomen Graecum, scopos enim idem est quod intendens, epi, id est, supra; episcopus ergo dicitur quasi superintendens.
88. He prefaces his instruction with the remark that it is a faithful saying, namely, what I am about to say or have said: these words are most faithful and true (Rev 22:6). If a man desires the office of a bishop, he desires good work. From these words some have taken occasion to aspire to the office of bishop and priest without correctly understanding the import of what is said here. For the Apostle wishes to show what pertains to the episcopate, which is a Greek word: for scopos is the same as ‘watcher,’ and epi means ‘above’; hence the word, episcopus means, as it were, one who watches from above: an overseer.
Duo ergo sunt consideranda in episcopo, scilicet gradus superior, et actio plebi utilis. Aliqui enim proiiciunt forte oculum ad ea quae circumstant eum, scilicet quod qui praeest honoratur, et quod habet potestatem. Et qui propter ista desiderat episcopatum, nescit quid sit episcopus. Et ideo dicit Apostolus, quid sit episcopus, et quid desideret qui episcopatum desiderat, quia bonum opus. Non dicit bonum desiderium habet, sed bonum opus, scilicet utilitatem plebis.
Hence two things must be considered in the bishop, namely, his higher office and his beneficial actions for the faithful. For some are perhaps attracted by the circumstances of his office, namely, that he receives honor and has power. One who desires the episcopate for those reasons does not know what a bishop is. Consequently, the Apostle describes what a bishop is, and what a person who desires to be a bishop is really desiring, namely, good work. Hence he does not say that he has a good desire, but that he desires good work, namely, the welfare of the faithful.
89. Sed numquid licet ipsum desiderare? Augustinus dicit quod non. Glossa: locus superior, sine quo regi non potest populus, et si teneatur et administretur decenter, tamen indecenter appetitur. Et idem dicit XIX de Civitate Dei. Cuius ratio est quod nullus debet appetere aliquid supra vires suas non sibi proportionatum, alias esset stultus. Horatius: ludere qui nescit campestribus abstinet armis.
89. But is it lawful to desire the office of a bishop? Augustine says: no: the higher place without which the people cannot be ruled, even though it be properly kept and administered, it is unbecoming to desire. The reason being that no one should desire what exceeds his powers, as though it equalled his powers; otherwise he would be a fool. Horace says: one who is ignorant of warfare should abstain from taking up arms.
Ille ergo bene episcopatum desiderare posset, cuius facultas episcopatui esset proportionata. Ad hoc autem nullus est idoneus, quia praelatus secundum gradum et convenientiam debet omnes alios excedere in conversatione et contemplatione, ita ut in respectu sui alii sint grex. Et hanc idoneitatem de se praesumere est maximae superbiae. Aut ergo appetit circumstantias, et tunc nescit quid appetat, quia non est hic episcopatus; vel ipsum opus, et hoc est superbiae. Et ideo non est accipiendum nisi impositum.
Therefore, he can properly desire to be a bishop whose powers are equal to its demands. But no one is fit for this, because a prelate by reason of his lofty station and duties should excel all others in his manner of life and in his contemplation, so that in comparison to him the others are as a flock of sheep. For anyone to presume that he is fit for such a task would be guilty of extreme pride. Therefore, a person who desires to be a bishop is either attracted by its pomp and circumstances, and then he does not know what he is seeking, because this is not the episcopate; or he desires the work itself, and this is to be guilty of pride. Therefore, it should be refused, unless it is imposed.
90. Glossa: si dicis: status episcoporum est perfectior statu religiosorum, hunc autem licet appetere, igitur.
90. If you say that the episcopal state is more perfect than the religious state, and it is lawful to seek the latter; therefore, the other also.
Respondeo. Perfectio aliter se habet in hoc et in illo, quia status episcoporum praesupponit perfectionem, et ideo nullus appetere debet nisi habeat eam; sed status religiosorum est via, et ideo non requiritur perfectio iam habita, sed quod teneatur acquirere eam nisi habeat. Et hoc patet Io. ult., ubi Dominus Simoni non dicit: si vis perfectus esse, pasce, etc. et iuveni dicit: si vis perfectus esse, et cetera.
I answer that perfection is not the same in the one as in the other, because the episcopal state presupposes perfection; consequently, unless one is perfect he should not seek the office of bishop. But the religious state is a road to perfection; consequently, it does not require that one be already perfect, but that he strive to acquire it, if he does not have it. This is evident from John where the Lord does not say to Simon, if you wish to be perfect, feed my lambs (John 21:17), and from Matthew, where the Lord does say to the young man: if you will be perfect, go sell what you have and give to the poor (Matt 19:21).
Sic ergo intelligendum est in nomine episcopatus bonum opus. I Petr. V, 3: non ut dominantes in cleris, sed forma facti gregis, et cetera. Quasi dicat: si tu episcopatum desideras, hoc est quod desideras, quia bonum opus.
Therefore, the view to be taken of the office of bishop is that it is a good work: neither as lording it over the clergy, but being made a pattern of the flock from the heart (1 Pet 5:3). As if to say: if you desire the office of a bishop, this is what you are desiring, namely, good work.
91. Sed qualis debeat esse episcopus, ostendit, cum subdit oportet episcopum, etc., quem
91. Then he mentions the qualities of a bishop, when he says it behooves a bishop to be blameless:
primo instruit in generali;
first, he describes him in general;