191. Deinde cum dicit si quis autem, assignat rationem huius quod dicit: discat primum, etc., dicens quod oportet quod circa hoc instruatur vidua, quia hoc est de necessitate. Et ideo dicit suorum, quorum scilicet cura ei incumbit, et maxime domesticorum. Cant. II, 4: ordinavit in me caritatem.
191. Then when he says, but if any man, he assigns the reason for his statement that she learn first to govern her own house and to make a return of duty to her parents, saying that she needs to be instructed on this point, because it is a matter of necessity. Therefore, he says, of her own, whose care has been entrusted to her, and especially those of her own house: he set in order charity in me (Song 2:4).
Et sicut Augustinus dicit, possumus omnibus bene velle, sed illi qui sunt nobis coniuncti aestimantur quasi quaedam sors, et ideo magis diligendi. Ambrosius in libro de Offic. dicit, quod ratio huius est quia forte his quibus non est verecundum suscipere a suis, esset verecundum suscipere ab aliis. Fidem negavit, per opera, quia si non servat fidem his quos sibi natura copulavit, consequens est, quod nec aliis. Tit. I, 16: confitentur se nosse Deum, factis autem negant.
And, as Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our principles and, consequently, more worthy of love. Ambrose says that the reason for this is that perhaps those who are not ashamed to receive from their own would be ashamed to receive from others. He has denied the faith by his works, because if he does not observe the faith in regard to those to whom nature has joined him, the result is that he will not observe it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16).
192. Sed numquid est hoc verum? Et est infideli deterior. Cuius contrarium videtur per Augustinum Io. XV: si non venissem, et cetera. Quia super hoc dicit quod ibi loquitur de peccato infidelitatis, quod est gravius caeteris peccatis, quia peccata in Deum sunt graviora, quam quae in proximum.
192. But is it true that he is worse than an infidel? For Augustine seems to think the contrary: if I had not come and spoken to them they would not have sinned (John 15:22), for he comments on this and says that he is speaking of the sin of infidelity which is graver than all other sins, because sins against God are graver than those against our neighbor.
Respondeo, quod status fidelis ab infideli potest dupliciter considerari. Primo quantum ad statum peccati, et sic infideles sunt in peiori statu, quia nihil agunt Deo acceptum. Secundo quantum ad unum peccatum, et tunc e contra; fidelis enim et infidelis si moechentur, plus peccat fidelis, quia facit iniuriam fidei. Et sic dicit, quod si fidelis contemnit curam parentum, gravius peccat, quam si hoc faceret infidelis. II Petr. II, 21: melius erat eis non cognoscere viam iustitiae, quam post agnitionem retrorsum converti, et cetera.
I answer that believer and unbeliever can be taken in two senses: first, in regard to the state of sin, and then the latter are in a worse state, because nothing they do is pleasing to God. Second, in regard to one sin, and then it is the opposite: for a believer and an unbeliever, if they commit adultery, the believer sins more, because he sins against the faith. And so he says that if a believer scorns to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).
Lectio 2
Lecture 2
Sustentandae viduae
Widows to be provided for
5:9 Vidua eligatur non minus sexaginta annorum, quae fuerit unius viri uxor, [n. 193]
5:9 Let a widow be chosen of no less than sixty years of age, who has been the wife of one husband. [n. 193]
5:10 in operibus bonis testimonium habens, si filios educavit, si hospitio recepit, si sanctorum pedes lavit, si tribulationem patientibus subministravit, si omne opus bonum subsecuta est. [n. 196]
5:10 Having testimony for her good works, if she has brought up children, if she has shown hospitality, if she has washed the saints’ feet, if she has ministered to those who suffer tribulation, if she has diligently followed every good work. [n. 196]
5:11 Adolescentiores autem viduas devita: cum enim luxuriatae fuerint in Christo, nubere volunt: [n. 200]
5:11 But the younger widows avoid. For when they have grown wanton in Christ, they will marry: [n. 200]
5:12 habentes damnationem, quia primam fidem irritam fecerunt; [n. 204]
5:12 Having damnation, because they have made void their first faith. [n. 204]
5:13 simul autem et otiosae discunt circuire domos: non solum otiosae, sed et verbosae, et curiosae, loquentes quae non oportet. [n. 205]
5:13 And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busybodies, speaking things which they ought not. [n. 205]
5:14 Volo ergo juniores nubere, filios procreare, matresfamilias esse, nullam occasionem dare adversario maledicti gratia. [n. 206]
5:14 I will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil. [n. 206]
5:15 Jam enim quaedam conversae sunt retro Satanam. [n. 209]
5:15 For some are already turned aside after Satan. [n. 209]
5:16 Si quis fidelis habet viduas, subministret illis, et non gravetur Ecclesia: ut iis quae vere viduae sunt, sufficiat. [n. 210]
5:16 If any of the faithful have widows, let him minister to them, and do not let the Church be charged: that there may be sufficient for those who are widows indeed. [n. 210]
193. Supra ostendit viduas ab Ecclesia esse sustentandas, hic ostendit quales sunt sustentandae. Et
193. Above, he taught that widows in the Church must be provided for; here he shows which ones are to be provided for:
primo ostendit qualis sit eligenda,
first, he shows which ones are to be chosen;
secundo qualis vitanda, ibi adolescentiores.
second, which ones are to be avoided, at but the younger widows.
Circa primum tria facit, quia
In regard to the first he does three things:
primo ostendit esse eligendam ex tempore;
first, he shows that they must be chosen according to age;
secundo ex castitate;
second, by reason of their chastity;
tertio ex bonorum operum exercitio, ibi in operibus bonis.
third, from having performed good works, at having testimony for her good works.
194. Ex tempore, quia sexaginta annorum.
194. According to age, they must be no less than sixty years of age.
Sed de qua electione agit? Ad hoc potest responderi dupliciter.
But of what choice is he speaking? This can be answered in two ways:
Uno modo, quod loquitur de electione, qua eligitur ad praesidendum gubernationi aliarum viduarum, quae ab Ecclesia nutriebantur, quae sic antiqua praeficiatur, ut de continentia eius nullus suspicetur. Num. IV, 3: a triginta annis et supra usque ad annos quinquaginta, et cetera.
in one way, as referring to the election by which she is chosen to preside over the governance of other widows, who are sustained by the Church; some of these are so old that there is no suspicion about their continence: from thirty years old and upward, unto fifty years old (Num 4:25).
Sed contra videtur, quia Ecclesia facit contrarium, quia abbatissae iuniores fiunt.
But the opposite seems to be true, because the Church does the contrary by appointing young women abbesses.
Respondeo. Dicendum est, quod inordinatum est, quod nimis iuvenculae fiant, sed tamen non est tanta diligentia Ecclesiae in eis quae sunt inclusae, ut in eis quae sunt liberae.
The answer is that it is unfortunate that ones so young are appointed abbesses; but yet there is not as much interest shown by the Church to those that are enclosed as to those that are free.
Alio modo, quod loquatur de electione, qua eligitur ad hoc, quod sustentetur stipendiis Ecclesiae, et talis eligatur non minus quam annorum sexaginta, quia iuvenes possunt laborare manibus, sicut et Apostolus, qui licet posset de Evangelio vivere, tamen laborabat, sed vetulae quiescunt.
Another answer is that he is speaking of the election whereby she is chosen to be sustained by the subsidies granted by the Church; then one who is less than sixty years old should not be chosen, because young women can labor with their hands, just as the Apostle did, who even though he could have lived off the Gospel, chose to labor. But old women are at rest.
195. Ex castitate etiam eligenda est vidua, ideo dicit quae fuerit unius viri uxor. Sicut enim requiritur in episcopo, quod sit vir unius uxoris, ita in vetula, quod sit viri unius uxor.
195. Furthermore, the widow must be chaste; hence he says, who has been the wife of one husband. For just as it is required that a bishop be the husband of one wife, so an old woman must be the wife of one husband.
Glossa: hoc dicit propter praedictum sacramentum. Haec Glossa est magistralis et parum valet. Non enim videtur ratio sumi ex aliquo sacramento, quia mulieres non suscipiunt aliqua sacramenta ministranda. Sed hoc dicit propter firmitatem, ut scilicet habeant continuum propositum servandae viduitatis.
A Gloss says: this is said because of the sacrament. But this gloss is magisterial and of little value. For the reason does not seem to be drawn from any sacrament, because women do not receive certain sacraments. But he says this on account of firmness, namely, that they have a continual intention to persevere in widowhood.
Sed Hieronymus in epistola ad Geruntiam, alias ad Esiciam, aliam rationem assignat, scilicet quod apud gentiles mos erat, quod in sacris deorum nulla praeerat, quae haberet duos viros. Et ideo Apostolus voluit, ut quae alimentis Ecclesiae nutriebantur, non minus essent castae. Iudith XV, 11: eo quod castitatem amaveris, et post virum tuum, alterum nescieris et cetera. Lc. II, 36: vixit annis septem cum viro suo a virginitate sua. Et ideo est quasi laudabile signum castitatis, quod unius viri fuit uxor.
But Jerome in a letter to Ageruntia gives another reason, namely, that with the gentiles it was the custom that in sacrifices to the gods, no woman should preside, if she had two husbands. And therefore, the Apostle declares that those who are nourished by the Church’s food should not be less chaste: because you have loved chastity, and after your husband have not known any other (Jdt 15:11); she had lived with her husband seven years from her virginity (Luke 2:56). Consequently, it is a praiseworthy sign of her chastity that she was the wife of one husband.
196. Deinde cum dicit in operibus bonis, etc., ostendit viduam esse eligendam ex exercitatione bonorum operum, et
196. Then when he says, having testimony for her good works, he shows that a widow must be chosen, because she has performed good works:
primo in generali;
first, in general;
secundo in speciali, ibi si filios;
second, in detail, at if she has brought up children;
tertio dat idem intelligere de omnibus bonis operibus, ibi si omne opus.
third, he gives to understand the same for all good works, at if she has diligently.
197. Quantum ad primum dicit in operibus bonis. Prov. ult. 31: laudent eam in portis opera eius. Et dicit testimonium habens. Io. V, 36: opera quae dedit mihi Pater, ut perficiam ipsa opera, quae ego facio, testimonium perhibent de me. Exteriora enim opera ostendunt interiorem fidem. Iac. II, 18: ostende mihi fidem tuam sine operibus, et ego ostendam tibi ex operibus fidem meam.
197. As to the first he says: having testimony for her good works: let her works praise her in the gates (Prov 31:31). And he says, having testimony: the works themselves which I do, give testimony of me that the Father has sent me (John 5:36); for externals disclose the faith within: I will show you by works my faith (Jas 2:18).
198. Sed quae opera? Primo ad suos, secundo ad alios. Ad suos dicit si filios educavit, scilicet in timore Dei, et castitate. Eccli. VII, 25: filii tibi sunt? Erudi illos.
198. But which works? Toward her own and toward others. Toward her own he says, if she has brought up children, namely, in the fear of God and in chastity: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).