94. Omnis autem moralis virtus est primo circa passiones; et sunt duo quae faciunt sanctitatem, scilicet castitas et sobrietas, quia per delectationem vel delectabilia carnis, maxime inquietatur anima. Et ideo primo ponit quod pertinet ad castitatem, dicens unius uxoris virum. Simile Tit. I, 6.
94. But every moral virtue is concerned primarily with the passions: and there are two which make for sanctity, namely, chastity and sobriety; because the soul is mainly disturbed by the pleasures of touch. Therefore, he mentions, first of all, something that pertains to chastity, when he says, the husband of one wife. He says the same in his letter to Titus (Titus 1:6).
In hoc autem discordia videtur esse inter Augustinum et Hieronymum. Hieronymus enim dicit quod hoc intelligitur post Baptismum, quia si ante Baptismum duas habuit uxores, vel unam primo, et aliam postea, non impeditur ab ordinatione, quia per Baptismum omnia delentur. Augustinus et Ambrosius contrarium dicunt, quia sive ante, sive post, si duas habuit, non ordinatur.
In the interpretation of this passage there is disagreement between Augustine and Jerome, for the latter says that this is to be understood after baptism, because if he had two wives before baptism, or one first and another later, that is no obstacle to ordination, because all this is obliterated by baptism. But Augustine and Ambrose say the opposite, namely, that if he had two before or after, he cannot be ordained.
95. Et numquid Baptismus omnia delet?
95. As a matter of fact, does baptism remove everything?
Respondeo, sic quo ad peccata, non autem quo ad irregularitatem, quae interdum etiam sine peccato incurritur ex sola ecclesiastica institutione; sed matrimonium non est peccatum etiam in Paganis.
I answer that it does as far as sins are concerned, but not irregularities, some of which are incurred without sin, since they apply only to members of the Church; but marriage is not a sin even among pagans.
96. Sed quae est causa huius institutionis? Numquid non magis impeditur qui multas concubinas habet?
96. But what is the reason for such a law? Would it not be a greater impediment to have a number of concubines?
Respondeo. Dicendum quod hoc fit non propter incontinentiam tantum, sed propter repraesentationem sacramenti, quia sponsus Ecclesiae est Christus, et una est Ecclesia. Cant. V: una est columba mea.
I answer that this is interdicted not only by reason of the incontinence involved, but also by reason of what marriage represents, namely, the union between Christ and the Church: There is one spouse, Christ, and one Church: one is my dove (Song 6:8).
97. Secundo agit de sobrietate, dicens sobrium. Tit. II, 12: sobrie et pie et iuste vivamus in hoc saeculo, et cetera. Hic enim docet episcopum qui dicitur superintendens, ut vigilet. Lc. I, 8: pastores autem erant, et cetera. Et ebrietas obstat vigiliis. I Petr. ult.: sobrii estote, et cetera.
97. Second, he deals with sobriety, when he says, sober: we should live soberly, and justly and godly in this world (Titus 2:12). Here he is stating that a bishop, who is called an overseer, should watch: and there were in the same country shepherds watching, and keeping the night watches over their flocks (Luke 2:8); whereas drunkenness is an obstacle to watchfulness: be sober and watch (1 Pet 5:8).
98. Tertio ordinat rationem, dicens prudentem, quia haec est regitiva omnium virtutum, et episcopus eligitur ut alios regat. Matth. X, 16: estote prudentes. Matth. c. XXIV, 45: quis, putas, est fidelis servus et prudens, et cetera.
98. Third, he describes a quality of mind, when he says, prudent, because prudence rules all the virtues, and a bishop is chosen to rule others: be prudent as serpents (Matt 10:16); who, you think, is a faithful and wise servant, whom his lord has appointed over his family, to give them meat in season (Matt 24:45).
99. Consequenter ponit virtutes, quae ordinant actiones exteriores.
99. Then he lists the virtues which regulate external actions:
Primo quantum ad se,
first, in relation to himself;
secundo quantum ad alios.
second, in relation to others.
100. Quantum ad se dicit ornatum, pudicum. Ornatus est quando bene componitur in actibus et dictis. Ornatus enim importat pulchritudinem quae consistit in proportione. Unde tunc est ornatus, quando agit et loquitur ut decet. Eccli. XLIV, 6: homines divites in virtute, pulchritudinis studium habentes.
100. In relation to the bishop himself, he says, of good behavior, chaste. There is good behavior when the bishop has proper composure in his actions and words: for good behavior suggests beauty, which depends on proportion. He has good behavior, therefore, when he acts and speaks in a becoming manner: rich men in virtue, studying beauty (Sir 44:6).
Hoc requiritur in episcopo, quia per exteriora iudicamus de interioribus. Eccli. XIX, v. 27: amictus corporis, et risus dentium, et ingressus hominis, enuntiant de illo. Quia praelatus ponitur in aspectu hominum, oportet quod sit ornatus. Unde dicitur de Ambrosio, quod quosdam ordinare nolebat, quia dissolute incedebant. Item quandoque contingit quod occurrunt alicui aliqua turpia in aliis vel agentibus vel dicentibus, et ad haec debet habere pudicitiam, ut verecundetur si videat vel audiat. Augustinus: impudicus oculus impudici cordis est nuntius. Eccli. c. VII, 21: gratia enim verecundiae illius super aurum.
This is required in bishops, because we judge what is within from what appears outwardly: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27). Therefore, since the bishop is placed before the gaze of men, he should be a man of good behavior. Hence it is said of Ambrose that he refused to ordain certain men, because their gait was dissolute. Furthermore, it sometimes happens that one observes foul things in another’s words or actions. To react properly to these, he should have the chastity to feel ashamed, if he sees or hears them: the unchaste eye is the messenger of the unchaste heart (Augustine); for the grace of her modesty is above gold (Sir 7:21).
101. Deinde cum dicit hospitalem, etc., agit de episcopo in comparatione ad alios. Imponitur autem episcopo ut pascat oves. Io. ult. et I Petr. ult. Et duplex est eleemosyna, scilicet corporalis et spiritualis. Ergo debet in utraque pascere.
101. Then when he says, given to hospitality, a teacher, he treats of the episcopate in relation to others. But a bishop is expected to feed his sheep. Now an alms is of two sorts, namely, spiritual and corporal. Hence he should feed them with both.
Quantum ad primum dicit hospitalem, scilicet peregrinorum et hospitum. Rom. c. XII, 3: hospitalitatem sectantes. Hebr. ult.: hospitalitatem nolite oblivisci, et cetera. Iob XXXI, 32: ostium meum viatori patuit, et cetera. Quantum ad secundum dicit doctorem. Eph. IV, 11: alios pastores et doctores, et cetera. Et hoc est officium proprium praelati. Ier. c. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina, et cetera.
In regard to the corporal alms, he says, given to hospitality, i.e., to pilgrims and guests: pursuing hospitality (Rom 12:13); and do not forget hospitality (Heb 13:2); my door was open to the traveler (Job 31:32). In regard to spiritual alms he says, a teacher: and he gave some pastors and teachers (Eph 4:11). And this is the distinctive function of a bishop: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).
102. Consequenter cum dicit non vinolentum, etc., removet vitia opposita. Tria autem removet: unum quod pertinet ad concupiscentiam carnis, aliud ad iram, aliud ad cupiditatem.
102. Then when he says, not given to wine, not a striker, but modest, he removes the opposite vices. And he removes three things: one pertains to concupiscence; the second to anger; and the third to avarice.
Quantum ad primum dicit non vinolentum. Minus dicit, et plus significat. Eph. V, 18: nolite inebriari vino, in quo est luxuria. Quasi dicat: non gulosum, non luxuriosum.
In regard to the first he says, not given to wine. He means more than he actually says: be not drunk with wine wherein is luxury (Eph 5:18). As if to say: not a glutton, not a lush.
Quantum ad iram duo ponit; primo quantum ad actum dicit non percussorem. Decenter prohibet hoc post vina, quia ebrii de facili percutiunt. Sed modestum, id est, patientem. Phil. IV, 5: modestia vestra nota sit omnibus hominibus. Ps. XCI, 15: bene patientes erunt ut annuntient. Christus passus non percutiebat. Secundo quantum ad verba, cum dicit non litigiosum. II Tim. II, v. 24: servum Dei non oportet litigare. I Cor. XI, 16: si quis autem videtur contentiosus esse, nos talem consuetudinem non habemus, neque Ecclesia Dei. Et hoc quia episcopi sunt successores Apostolorum, quos Christus instruxit ut pacem annuntiarent. Item in passione sua Christus dixit: pacem meam do vobis, pacem relinquo vobis.
In regard to anger he mentions two things: first, in regard to the outward act, not a striker. It is significant that he mentions this after he spoke of wine; but drunkards very easily come to blows. But modest, i.e., patient: let your modesty be known to all men (Phil 4:5). And they shall be patient that they may show (Ps For when Christ was struck, he did not strike in return. Second, in regard to words, not quarrelsome: the servant of the Lord must not wrangle (2 Tim 2:24); but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16). And this, because bishops are the successors of the Apostles, whom Christ instructed to announce peace. Likewise, in his passion Christ said: peace I leave with you, my peace I give unto you (John 14:27).
Quantum ad res temporales dicit non cupidum, quia ponitur iudex et ordinator Ecclesiae, qui, si sit cupidus, de facili declinat a iustitia. Ex. XXIII, 8: ne accipias munera, quae excaecant etiam prudentes et subvertunt verba iustorum. Sed heu. Ier. VI, 13: a maiore usque ad minorem omnes avaritiae student.
In regard to temporal things he says, not covetous, because he is appointed judge and coordinator of the Church. If he is covetous, it will be easy for him to fall away from justice: neither shall you take bribes, which even blind the wise and pervert the words of the just (Exod 23:8). But alas! From the least of them even to the greatest, all are given to covetousness (Jer 6:13).
Lectio 2
Lecture 2
Mores Christiani
Christian behavior
3:4 suae domui bene praepositum: filios habentem subditos cum omni castitate. [n. 103]
3:4 One who rules well his own house, having his children in subjection with all chastity. [n. 103]
3:5 Si quis autem domui suae praeesse nescit, quomodo Ecclesiae Dei diligentiam habebit? [n. 105]
3:5 But if a man does not know how to rule his own house, how shall he take care of the Church of God? [n. 105]
3:6 Non neophytum: ne in superbiam elatus, in judicium incidat Diaboli. [n. 107]
3:6 Not a neophyte: lest, being puffed up with pride, he fall into the judgment of the Devil. [n. 107]
3:7 Oportet autem illum et testimonium habere bonum ab iis qui foris sunt, ut non in opprobrium incidat, et in laqueum Diaboli. [n. 108]
3:7 Moreover, he must have a good testimony of those who are without: lest he fall into reproach and the snare of the Devil. [n. 108]
3:8 Diaconos similiter pudicos, non bilingues, non multo vino deditos, non turpe lucrum sectantes: [n. 109]
3:8 Deacons in like manner: chaste, not double-tongued, not given to much wine, not greedy of filthy lucre: [n. 109]
3:9 habentes mysterium fidei in conscientia pura. [n. 113]
3:9 Holding the mystery of faith in a pure conscience. [n. 113]
3:10 Et hi autem probentur primum: et sic ministrent, nullum crimen habentes. [n. 114]
3:10 And let these also first be proved: and so let them minister, having no crime. [n. 114]
3:11 Mulieres similiter pudicas, non detrahentes, sobrias, fideles in omnibus. [n. 115]
3:11 The women in like manner: chaste, not slanderers, but sober, faithful in all things. [n. 115]
103. Supra ostendit Apostolus qualis debet esse episcopus secundum se, hic ostendit qualis debet esse in comparatione ad multitudinem. Et
103. Above, the Apostle outlined the qualities of a bishop in himself; now he describes the qualities he should have in view of his relationships to the multitude:
primo quo ad multitudinem domesticae familiae;
first, to the multitude of the domestic family;
secundo quo ad multitudinem Ecclesiae, ibi non neophytum;
second, to the multitude in the Church, at not a neophyte;
tertio quo ad multitudinem infidelium, ibi oportet autem.
third, to the multitude of unbelievers, at he must have a good testimony.
Item primo ostendit qualis debet esse in comparatione ad familiam domesticam;
In regard to the first, he shows what he should be in relation to his own family;
secundo rationem huius assignat, ibi si quis autem.
second, the reason for this, at but if a man.
Item primo ostendit quod ab episcopo requiritur gubernatio debita familiae;
In regard to the first he does two things: first, he shows that it is expected of a bishop that he know how to rule his own family properly;