Lectio 4 Lecture 4 Mors propter Jesum Death for Jesus ^4:11 Semper enim nos, qui vivimus, in mortem tradimur propter Jesum: ut et vita Jesu manifestetur in carne nostra mortali. [n. 138] ^4:11 For we who live are always delivered unto death for Jesus’s sake: that the life of Jesus may also be made manifest in our mortal flesh. [n. 138] ^4:12 Ergo mors in nobis operatur, vita autem in vobis. ^4:12 So then death works in us: but life in you. ^4:13 Habentes autem eumdem Spiritum fidei, sicut scriptum est: Credidi, propter quod locutus sum: et nos credimus, propter quod et loquimur: [n. 140] ^4:13 But having the same Spirit of faith, as it is written: I believed, for which cause I have spoken; and we also believe, for which cause we also speak: [n. 140] ^4:14 scientes quoniam qui suscitavit Jesum, et nos cum Jesu suscitabit, et constituet vobiscum. [n. 142] ^4:14 Knowing that he who raised up Jesus will raise us up also with Jesus and place us with you. [n. 142] ^4:15 Omnia enim propter vos: ut gratia abundans, per multos in gratiarum actione, abundet in gloriam Dei. [n. 143] ^4:15 For all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God. [n. 143] 138. Posita patientia apostolorum in malis, et causa patientiae ostensa, hic Apostolus consequenter manifestat ea; et 138. Having mentioned the patience of the apostles in the midst of evils, and revealed the cause of their patience, the Apostle now explains them. primo manifestat id quod dixit de spe gloriae; First, he explains what he said about the hope of glory; secundo vero id quod dixit de sua patientia, ibi propter quod non deficimus, et cetera. second, what he said about his own patience, at for which cause we faint not. Circa primum duo facit. In regard to the first he does two things. Primo manifestat spem gloriae quam habet; First, he shows the hope of glory that he has; secundo ostendit unde haec spes sibi proveniat, ibi habentes autem eundem, et cetera. second, he shows the source of this hope, at but having the same Spirit. 139. Circa primum tria facit. Primo ostendit quomodo mortificationem Iesu in corpore suo portet; secundo vero manifestat quomodo portet vitam Iesu, ibi ut et vita, etc.; tertio manifestat quid ex hoc sibi et aliis proveniat, ibi ergo mors, et cetera. 139. In regard to the first he does three things. First, he shows how he bears the mortification of Jesus in his body; second, how he bears the life of Jesus, at that the life of Jesus; third, what he and others have obtained from this, at so then death. Dicit ergo primo: dico quod portamus mortificationem in corporibus nostris, non quod moriamur, sed quia nos qui vivimus, corporali vita vel virtutibus, semper tradimur in mortem, vel in pericula mortis. Et hoc quidem, propter Iesum. Ps. XLIII, 22: aestimati sumus sicut oves, et cetera. He says, therefore: I say that we bear the death of Jesus in our bodies; not that we might die, but because we who live with bodily life or powers, we are always delivered unto death or dangers of death, for Jesus’s sake: we are accounted as sheep for the slaughter (Ps 44:22). Qualiter autem vitam Iesu portemus in corpore exponit subdens: ita, scilicet ut vita Iesu immortalis et impassibilis, manifestetur in carne nostra nunc mortali, ita ut caro nostra mortalis recipiat immortalitatem in resurrectione. I Cor. XV, 53: oportet autem mortale hoc induere, et cetera. But how we carry the life of Jesus in our body is explained when he says, so that the immortal and incorruptible life of Jesus may also be made manifest in our now mortal flesh, so that our mortal flesh may put on immortality at the resurrection. This mortal nature must put on immortality (1 Cor 15:53). Sed ex hoc quid proveniat, subdit, dicens ergo mors operatur, id est exercet Dominium suum in nos, vita autem, scilicet praesens, operatur in vobis, quia estis in prosperitate, iuxta illud I Cor. IV, 10: nos stulti, et cetera. Ut mors operetur in nobis magnum bonum, scilicet consecutionem vitae spiritualis. Ps. CXV, v. 15: pretiosa est in conspectu Domini mors sanctorum eius, et cetera. Sed vita terrena quam amatis, operatur in vobis magnum malum, scilicet mortem aeternam. Prov. X, 16: opus iusti ad vitam, et cetera. Io. XII, 25: qui amat animam suam in hoc mundo, et cetera. What results from this is mentioned when he continues, so then death works in us, i.e., exercises its sway, in us, but life, namely, the present one, works in you, because you live in prosperity: we are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong (1 Cor 4:10). And death works in us a great good, namely, the attainment of spiritual life: precious in the sight of the Lord is the death of his saints (Ps 116:15). But the earthly life that you love works in you a great evil, namely, eternal death: the wage of the righteous leads to life, the gain of the wicked to sin (Prov 10:16); he who loves his life loses it, and he who hates his life in this world will keep it for eternal life (John 12:25). Vel aliter: duo fuerunt in Christo, mors corporalis et vita spiritualis. Dicit itaque ergo mors, etc., quasi dicat: in nobis non solum vita spiritualis operatur, inquantum imitamur spiritualiter, sed etiam mors operatur, id est propter spem resurrectionis, et propter amorem Christi, vestigia mortis Christi in nobis apparent, inquantum passionibus mortis exponimur, Ps. XLIII, 22: propter te mortificamur tota die; sed in vobis operatur solum vita Christi, per quam vitam fides plantatur in vobis et vita spiritualis. Or another way: there were two things in Christ, namely, bodily death and spiritual life. He says, so then death works in us. As if to say: not only does spiritual life work in us, inasmuch as we imitate him spiritually, but death is at work, i.e., because of the hope of the resurrection and for the love of Christ, the marks of Christ’s death appear in us, inasmuch as we are exposed to the sufferings of death: for your sake we are slain all the day long (Ps 44:22). But in you, only the life of Christ works, through which faith and the spiritual life are planted in you. 140. Unde autem proveniat Apostolo haec spes certitudinis, subdit, dicens habentes autem, et cetera. Et 140. Then the Apostle shows how he acquired this hope of certainty, at but having the same Spirit. circa hoc duo facit. In regard to this he does two things. Primo ponit causam certitudinis; First, he states the cause of the certainty; secundo concludit ipsam certitudinem, ibi scientes quoniam qui, et cetera. second, he concludes to the certainty itself, at knowing that he. 141. Causa autem huius certitudinis est Spiritus, infundens fidem in cordibus eorum. Unde primo ponit causam hanc; secundo vero manifestat eam per exemplum, ibi sicut scriptum est, et cetera. 141. Now the cause of this certainty is the Spirit instilling faith into their hearts. First, therefore, he mentions this cause; second, he explains it with an example, at as it is written. Dicit ergo: ex hoc speramus et non deficimus, quia sumus habentes eumdem Spiritum fidei, quem antiqui habuerunt, quia, licet tempora mutata sint, Spiritus tamen et fides non est mutata, nisi quod illi credebant Christum venturum et passurum, nos autem credimus ipsum venisse et passum fuisse. Et hic Spiritus est Spiritus Sanctus, qui est Spiritus fidei. I Cor. XII, 11: haec autem omnia operatur unus atque idem Spiritus, et cetera. Et ibidem: alteri fides in eodem spiritu. He says, therefore: the reason we hope and do not faint is that having the same Spirit of faith which the ancients had, because although the times have changed, the Spirit and the faith have not changed, except that they believed that the Christ would come and suffer, whereas we believe that he has already come and suffered. And this Spirit is the Holy Spirit, who is the Spirit of faith: all these are inspired by one and the same Spirit, who apportions to each one individually as he wills (1 Cor 12:11). Hunc ergo Spiritum habentes, quem antiqui habuerunt, facimus eadem quae illi, et credimus. Illi autem quid fecerint, dicit Ps. CXV, 10: credidi, scilicet Deo et perfecte. Et hoc omnes antiqui fecerunt. Hebr. XI, 39: hi omnes testimonio fidei, et cetera. Propter quod, scilicet credidi, locutus sum, id est confessus sum fidem. Rom. X, 10: corde creditur ad iustitiam, et cetera. Quod etiam nos facimus, quia propter hoc quod credimus, loquimur et confitemur fidem et praedicamus. Act. IV, 20: non enim possumus quae vidimus et audivimus non loqui. Spiritus ergo Sanctus est causa huius certitudinis. Having, therefore, this Spirit that the ancients had, we do the same things as they did and we believe. But what they did is described in a psalm, I believed (Ps 116:20), namely, God, perfectly. And this is what the ancients did: and all these, though well attested by their faith, did not receive what was promised (Heb 11:39). For which cause, namely, that I believed, I have spoken, i.e., I confessed the faith: for man believes with his heart and so is justified, and he confesses with his lips and so is saved (Rom 10:10). But we do this because, since we believe, we speak and confess the faith and preach: we cannot but speak of what we have seen and heard (Acts 4:20). Therefore the Holy Spirit is the cause of this certitude. 142. Ultimo ergo concludit conclusionem intentam, scilicet ipsam certitudinem. Et primo de salute propria; secundo de salute aliorum, ibi et constituet vobiscum, et cetera. 142. Finally, therefore, he reaches the intended conclusion, namely, the certitude itself. First, in regard to his own salvation; second, in regard to the salvation of others, at and place us with you. Dicit ergo scientes, id est certam scientiam habentes, quoniam qui suscitavit Iesum, id est Deus Pater, vel tota Trinitas, et nos cum Iesu suscitabit, ut scilicet sumamus eamdem gloriam cum Iesu, quia cum simus membra eius, debemus esse cum capite. Io. XII, 26: volo, Pater, ut ubi ego sum, illic sit et minister meus, et cetera. Rom. VIII, v. 11: qui suscitavit Dominum Iesum a mortuis, suscitabit, et cetera. He says, therefore, knowing, i.e., having certain knowledge, that he who raised up Jesus, i.e., God the Father or the entire Trinity, will raise us up also with Jesus, namely, to put on the same glory as Jesus, because since we are his members, we should be with the head. Where I am, there shall my servant be also (John 12:26); he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you (Rom 8:11). Et non solum sum certus de salute nostra, sed etiam de vestra, quia constituet nos vobiscum, id est simul erimus; quia sicut nos sumus membra Christi, ita et vos per nos. I Thess. IV, 16: et sic semper cum Domino erimus. Matth. XXIV, 28: ubicumque fuerit corpus, et cetera. And I am certain not only of our salvation but of yours also, and place us with you, i.e., we will be together. For just as we are members of Christ, so you are also through us. And so we shall always be with the Lord (1 Thess 4:17); wherever the body is, there the eagles will be gathered together (Matt 24:28). Et ideo dicit vobiscum, ut animet eos ad bonum, inquantum ostendit eos non esse inferiores, sed pares. Therefore, he says, with you, to urge them to good, inasmuch as he shows that they are not inferiors but equals. 143. Et bene hoc possum certe dicere, quia omnia sunt propter utilitatem vestram. Nam omnia, quae sustinemus, omnes gratiae quas recipimus a Deo, sunt propter vos, scilicet instruendos nostro exemplo. Et hoc ideo ut gratia abundans a nobis, in vos abundet per multos in gloriam Dei, id est multi agant gratias Deo super beneficio tanto. Eph. V, v. 20: gratias agentes Deo et Patri, et cetera. 143. And well can I say this with certainty, because all things are for your benefit. For all things, the sufferings we endure, the graces we receive from God, are for your sakes, namely, that you be instructed by our example. And this, therefore, so that the grace abounding from us, in you may abound through many in thanksgiving unto the glory of God, i.e., that many may thank God for so great a favor. Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father (Eph 5:20). Lectio 5 Lecture 5 Renovatio hominis inti Renewal of the inward man ^4:16 Propter quod non deficimus: sed licet is, qui foris est, noster homo corrumpatur, tamen is, qui intus est, renovatur de die in diem. [n. 144] ^4:16 For which cause we faint not: but though our outward man is corrupted, yet the inward man is renewed day by day. [n. 144] ^4:17 Id enim, quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis, [n. 148] ^4:17 For that which is at present momentary and light of our tribulation works for us above measure, exceedingly an eternal weight of glory. [n. 148] ^4:18 non contemplantibus nobis quae videntur, sed quae non videntur. Quae enim videntur, temporalia sunt: quae autem non videntur, aeterna sunt. [n. 151] ^4:18 While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal. [n. 151] 144. Posita patientia quam apostoli habebant in tribulationibus, et praemio quod expectabant manifestato, hic consequenter agit de patientiae causa et patientiae modo, seu ratione. Et 144. Having mentioned the patience which the apostles showed in tribulations and manifested the reward they expected, he then treats of the cause of patience and the mode or reason for patience.