Lectio 1
Lecture 1
Gratia Macedoniae
Grace of Macedonia
8:1 Notam autem facimus vobis, fratres, gratiam Dei, quae data est in ecclesiis Macedoniae: [n. 280]
8:1 Now we make known unto you, brethren, the grace of God that has been given in the churches of Macedonia: [n. 280]
8:2 quod in multo experimento tribulationis abundantia gaudii ipsorum fuit, et altissima paupertas eorum, abundavit in divitias simplicitatis eorum: [n. 283]
8:2 That in much experience of tribulation, they have had abundance of joy and their very deep poverty has abounded unto the riches of their simplicity. [n. 283]
8:3 quia secundum virtutem testimonium illis reddo, et supra virtutem voluntarii fuerunt, [n. 286]
8:3 For according to their power (I bear them witness) and beyond their power, they were willing: [n. 286]
8:4 cum multa exhortatione obsecrantes nos gratiam, et communicationem ministerii, quod fit in sanctos.
8:4 With much entreaty begging of us the grace and communication of the ministry that is done toward the saints.
8:5 Et non sicut speravimus, sed semetipsos dederunt primum Domino, deinde nobis per voluntatem Dei,
8:5 And not as we hoped: but they gave their own selves, first to the Lord, then to us by the will of God;
8:6 ita ut rogaremus Titum, ut quemadmodum coepit, ita et perficiat in vobis etiam gratiam istam. [n. 290]
8:6 so that we asked that Titus, as he had begun, so also would finish among you this same grace. [n. 290]
8:7 Sed sicut in omnibus abundatis fide, et sermone, et scientia, et omni sollicitudine, insuper et caritate vestra in nos, ut et in hac gratia abundetis. [n. 291]
8:7 That as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound. [n. 291]
8:8 Non quasi imperans dico: sed per aliorum sollicitudinem, etiam vestrae caritatis ingenium bonum comprobans. [n. 293]
8:8 I speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity. [n. 293]
280. Posita iam exhortatione ad bonum in generali, hic consequenter exhortatur eos ad quoddam bonum particulare, scilicet ad largitionem collectarum pro sanctis qui erant in Ierusalem. Nam, sicut Act. c. XV, 2 dicitur, et Apostolus tangit ad Gal. c. II, 9, apostoli imposuerunt Paulo et Barnabae, ut proponerent verbum salutis gentibus, exhortando eos ad subveniendum sanctis, qui erant in Ierusalem, qui venditis omnibus, et positis ad pedes apostolorum, in maxima erant paupertate; et ad hoc inducit eos ad praesens. Ubi duo facit.
280. Having exhorted them to good in general, he now exhorts them to a particular good, namely, to contribute to the things being collected for the saints at Jerusalem. For, as it says in Acts 15:2, and as the Apostle suggests in Galatians 2:9, the apostles had charged Paul and Barnabas to preach the word of salvation to the gentiles and exhort them to help the saints in Jerusalem, who, having sold all their possessions and placed them at the feet of the apostles, were in dire need. It is to this that he induces them now, and he does two things.
Primo inducit eos ad dandum;
First, he urges them to give;
secundo monet ad modum dandi, ut scilicet cito et abundanter dent, et hoc cap. IX, ibi nam de ministerio, et cetera.
second, he advises them how to give, namely, quickly and generously, in chapter nine, at for concerning the ministry (2 Cor 9:1).
Circa primum duo facit.
In regard to the first he does two things.
Primo tractat de collectis dandis;
First, he treats of what should be given;
secundo de ministris per quos huiusmodi collectae fiant, ibi gratias autem Deo qui dedit, et cetera.
second, of the ministers by whom these things will be collected, at and thanks be to God, who has given (2 Cor 8:16).
Circa primum duo facit.
In regard to the first he does two things.
Primo inducit eos ad dandum;
First, he exhorts them to give;
secundo excludit excusationem, ibi si enim voluntas prompta est, et cetera.
second, he rejects any excuse, at for if the will be ready (2 Cor 8:12).
Inducit autem eos ad dandum tripliciter.
He uses three things to urge them to give.
Primo exemplo aliorum qui dederunt;
First, the example of others who gave;
secundo exemplo Christi, ibi scitis enim gratiam Domini nostri, etc.;
second, the example of Christ, at for you know the grace of our Lord (2 Cor 8:9);
tertio ex ipsorum propria utilitate, ibi hoc enim vobis utile, et cetera.
third, their own benefit, at for this is profitable to you (2 Cor 8:10).
Circa primum tria facit.
In regard to the first he does three things.
Primo ponit exemplum;
First, he gives the example;
secundo ostendit se permotum ab hoc exemplo, ibi ita ut rogaremus Titum, etc.;
second, he shows how he was moved by this example, at so that we asked that Titus;
tertio monet ut ipsi hoc exemplum sequantur, ibi sed sicut in omnibus abundatis, et cetera.
third, he suggests that they follow this example, at that as in all things you abound.
Circa primum sciendum est quod apostolus ad hoc, ut Corinthii liberaliter tribuant, proponit eis Macedones in exemplum. Et commendat eos quantum ad duo, scilicet
In regard to the first it should be noted that in order to induce the Corinthians to contribute generously, he proposes to them the example of the Macedonians and commends them for two things, namely,
primo quantum ad patientiam in adversis;
their patience in adversity
secundo quantum ad liberalitatem in donis, ibi et altissima paupertas, et cetera.
and their generosity in giving, at and their very deep poverty.
281. Circa primum sciendum est quod Apostolus inducit eos ad eleemosynas ut merita ipsorum crescant, et ideo in illo tempore hoc fecit, quando possunt mereri, scilicet tempore gratiae; tunc enim eleemosynae meritoriae sunt. Et hoc est quod dicit notam vobis facimus gratiam, id est gratuitum donum Dei, scilicet eleemosynarum largitionem.
281. In regard to the first, it should be noted that the Apostle urges them to give alms, so that their merit may grow. Consequently, he did this at a time when they could merit, namely, in the time of grace, for that is when alms are meritorious. Therefore he says, now we make known unto you, brethren, the grace, i.e., the gratuitous gift, of God, namely, the bestowing of alms.
Et dicit hoc esse gratiam, quia quidquid boni facimus, est ex gratia Dei. Quae, quidem gratia, non est data istis, sed mihi, inquantum scilicet ex mea procuratione et sollicitudine et monitione, Macedones ad hoc moti sunt. Eph. III, 8: mihi autem omnium sanctorum minimo, et cetera. Data est, inquam, mihi in ecclesiis Macedoniae, id est apud fideles Macedoniae.
He calls this a grace, because every good we do is from God’s grace. Which grace was not given to them but to me, namely, inasmuch as it was by my management and care and urging that the Macedonians were moved to this: to me, though I am the very least of all the saints (Eph 3:8). It has been given, I say, to me in the churches of Macedonia, i.e., among the faithful in Macedonia.
282. Quae quidem gratia est quantum ad duo, scilicet quantum ad patientiam, quia in multo experimento, et cetera. Ubi ponit conditiones patientiae perfectae.
282. It was a grace as to two things. First, as to patience, because, i.e., that in much experience of tribulation, they have had abundance of joy. Here he lays down the conditions of perfect patience:
Una est quod homo sit constans, ita quod nec timore tribulationis deiiciatur, sed nec etiam in ipso tribulationis experimento. Et ideo dicit quod in multo experimento tribulationis, constantes fuerunt.
one is that a person be constant, so that he will not be cast down by fear of tribulation or by the very experience of tribulation. Hence he says, that in much experience of tribulation, they were constant.
Alia est quod in ipsis tribulationibus gaudeat, sicut legitur de beato Laurentio; et quantum ad hoc dicit abundantia gaudii ipsorum, scilicet Macedonum, fuit. Iac. c. I, 2: omne gaudium existimate, et cetera. Rom. c. XII, 12: in tribulatione gaudentes, et cetera. Vel in multo experimento tribulationis, non quam ipsi passi fuerunt, sed quam viderunt pati in Macedonia, abundantia gaudii ipsorum fuit.
The other is that they rejoice in those tribulations, as we read of St. Lawrence. As to this he says, they have had abundance of joy, i.e., the Macedonians. Count it all joy, my brethren, when you meet various trials (Jas 1:2); rejoice in your hope, be patient in tribulation (Rom 12:12). Or: in a severe test of affliction, not that which they suffered, but which he saw suffered in Macedonia, they have had an abundance of joy.
283. Item secundo, gratia est quantum ad liberalitatem in eleemosynis. Et quantum ad hoc dicit et altissima, et cetera. Ubi duo facit.
283. Second, it is a grace as to their generosity in almsgiving; as to this he says, and their very deep poverty has abounded unto the riches of their simplicity. Here he does two things: