Et pro corpore, quod est Ecclesia, quae erat redimenda per Christum. Eph. V, 27: ut exhiberet ipse sibi Ecclesiam gloriosam, non habentem maculam neque rugam. Sic etiam omnes sancti patiuntur propter Ecclesiam, quae ex eorum exemplo roboratur. Glossa: passiones adhuc desunt, eo quod paritoria meritorum Ecclesiae non est plena, nec adimplebitur, nisi cum saeculum fuerit finitum. Paritoria autem est vas, vel domus, ubi pariter multa inferuntur. And Paul does this for his body, which is the Church that was to be redeemed by Christ: that he might present the Church to himself in splendor, without spot or wrinkle (Eph 5:27). In the same way all the saints suffer for the Church, which receives strength from their example. The Gloss says: afflictions are still lacking, because the treasure house of the Church’s merits is not full, and it will not be full until the end of the world. 62. Deinde cum dicit cuius sum, etc., ostendit dignitatem ministerii tripliciter. 62. Then when he says, whereof I Paul, he shows the greatness of his ministry in three ways: Primo ex materia adoptionis; first, from its origin; secundo ex fine ad quem dicitur, ibi ut impleamini, etc.; in the second place, from the end to which it is directed, at that I may fulfill; tertio ex usu, ibi quoniam vos, cum, et cetera. and third, from its purpose. 63. Sed diceret aliquis: estne magnum hoc ministerium? Et respondet dicens: ita est, quia traditum est mihi secundum dispensationem. 63. But someone could say: is his a great ministry? He answers: yes, because I became a minister because it was given to me according to the dispensation. Quod dupliciter potest exponi, scilicet active; et sic est sensus: id est, ut dispensem vobis divina, fideliter tradens ea, et haec potestas data est mihi. This can be explained in two ways. First in an active sense, and then the meaning is that I became a minister so that I could dispense divine things to you, faithfully passing them on; and this power has been given to me. Vel passive, et tunc est sensus: id est, secundum quod mihi dispensatum est a Deo. Eph. IV, 11: dedit quosdam quidem apostolos, quosdam prophetas, et cetera. Act. XIII, 2: segregate mihi Barnabam et Paulum in opus ad quod assumpsi eos, et cetera. Second, it can be explained in a passive sense, and then the meaning is that Paul became a minister in so far as he was appointed by God. And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers (Eph 4:11); set apart for me Barnabas and Paul for the work to which I have called them (Acts 13:2). 64. Ecce quis est finis, certe non pecunia, nec gloria propria, sed aliquod magnum, ad quod accepi, quia ut impleam, et cetera. Et primo ostendit dignitatem eius ad quod accepit; secundo ostendit quod est illud quod est Christus. 64. What is the end of his ministry? Certainly, not money, or his own glory. Rather, he has received it for a great purpose, that is, that I may fulfill the word of God. First, he shows the greatness of that for which he has received this ministry; second, he shows what this is, that is, which is Christ. Item primo commendat magnitudinem eius ex diffusa praedicatione et occultatione et manifestatione. He shows its greatness because it has been widely proclaimed, both in an obscure form and openly. 65. Accipitur autem ad conversionem gentilium. Unde ut adimpleam verbum non praedicationis, sed dispensationem aeternam Dei, id est ut mea praedicatione impletum ostendam verbum Dei, id est, Dei dispensationem, et praeordinationem et promissionem de Verbo Dei incarnando; vel dispensationem Dei aeternam, qua disposuit ut gentes per Christum converterentur ad fidem veri Dei. Et hoc oportebat impleri. Num. XXIII, 19: dixit ergo, et non faciet, locutus est, et non implebit? Is. LV, 11: verbum quod egredietur de ore meo non revertetur ad me vacuum, sed faciet quaecumque volui, et prosperabitur, et cetera. 65. The ministry he received was to convert the gentiles; thus, that I may fulfill the word of God, that is, the eternal dispensation of God. In other words, by my preaching I am to show that the word of God has been fulfilled, that is, God’s dispensation and plan and promise concerning the Incarnation of the Word of God. Or, I am to show by my preaching the eternal dispensation of God in which he arranged that the gentiles were to be converted by Christ to a faith in the true God. And this had to be accomplished: does he say and not do? Does he speak and not do what he said? (Num 23:19); my word that goes forth from my mouth shall not return to me empty, but it shall accomplish that which I purpose, and prosper in the thing for which I sent it (Isa 55:11). 66. Sed hoc disposuit impleri per ministerium Pauli. Unde dicit ut impleam hoc mysterium, scilicet inquantum est res abscondita; quia mysterium quod est absconditum est hoc verbum. Is. XXIV, 16: secretum meum mihi est, et cetera. Quod absconditum fuit a saeculis, id est, a principio saeculorum, et omnibus generationibus hominum, qui hoc scire non potuerunt. Eph. III, 9: quae sit dispensatio sacramenti absconditi a saeculis in Deo. 66. But God arranged that this be accomplished by Paul’s ministry, and so Paul says, that I may fulfill the mystery, i.e., it is called a mystery insofar as it is hidden, because this mystery which has been hidden is this word: my secret to myself (Isa 24:16). Which has been hidden from ages, that is, from the beginning of the ages, and it was hidden from all the generations of men, who were unable to know this: the plan of the mystery hidden for ages in God (Eph 3:9). Nam et si philosophi antiqui quaedam de Christi deitate videantur dixisse vel propria, vel appropriata, sicut Augustinus invenit in libris Platonis: in principio erat verbum, etc., tamen quod verbum caro factum est, nullus scire potuit. For even though the early philosophers seem to have said something about Christ’s divinity, either as being his own or appropriated (as Augustine found in the works of Plato, such as that in the beginning was the Word, and things like that), yet none could know that the Word was made flesh. Sed dicis: nonne fuit scitum per prophetas? Respondeo. Dicendum est quod sic, tamen inquantum pertinebat ad Evangelium, vel non ita aperte sicut apostoli sciverunt. But you ask if this was not known by the prophets? I reply that it was, insofar as it pertained to the Gospel; but it was not known as explicitly as the apostles knew it. 67. Deinde cum dicit nunc autem, etc., agit de manifestatione eius, et 67. Then when he says, but now is manifested, he deals with the revelation of this mystery. primo ostendit quibus manifestatum est; First, he shows to whom it was revealed; secundo ostendit quare manifestatum est eis, ibi quibus voluit. second, why it was revealed to them, at to whom God would make known. 68. Dicit ergo: manifestatum est nunc, scilicet tempore gratiae. II Cor. III: ecce nunc tempus acceptabile, ecce nunc dies salutis. Haec autem est scientia sanctorum. Sap. X, 10: dedit illi scientiam sanctorum, et cetera. Iob XXXVI, 33: annuntiat de ea amico suo, et cetera. 68. He says that this mystery now is manifested, that is, in this time of grace: behold now is the acceptable time, now is the day of salvation (2 Cor 6:2). This is the knowledge of the saints: she gave him knowledge of holy things (Wis 10:10); he showed his friend that it belongs to him, and that he can approach it (Job 36:33). 69. Sed hoc non propter eorum merita, sed propter beneplacitum suum. Unde dicit quibus voluit Deus, et cetera. Io. XV, 15: quae audivi a Patre meo, nota feci vobis. Et subdit: non vos me elegistis, sed ego elegi vos, et cetera. Matth. XI, 26: ita placitum fuit ante te. Notas facere divitias gloriae sacramenti huius, quia per hoc quod ista fuerunt occulta, Deus apparet abundanter gloriosus. Nam olim notus in Iudaea Deus, sed per hoc sacramentum conversionis gentilium gloria Dei notificatur per totum mundum. Io. XVII, 4: ego te clarificavi, et cetera. Et hoc in Gentibus, scilicet quod completur in eis. Rom. V, 2: gloriamur in spe gloriae filiorum Dei. Et Rom. XI, 33: O altitudo divitiarum sapientiae et scientiae Dei. 69. It was revealed to his saints not because of their own merits, but because of God’s good pleasure; thus Paul says, to whom God would make known the riches of the glory of this mystery: all that I have heard from my Father I have made known to you. You did not choose me, but I chose you (John 15:15); yea, Father, for such was your gracious will (Matt 11:26). To make known the riches of the glory of this mystery, because by the fact that such things had been hidden, God now appears superabundantly glorious. For God was formerly known in Judea (Ps 75:2), but through this mystery of the conversion of the gentiles the glory of God is made known to the entire world: I glorified you on earth (John 17:4). And this is to be done among the gentiles, that is, it is to be accomplished among them: let us rejoice in our hope of sharing the glory of God (Rom 5:2); O the depth of the riches and wisdom and knowledge of God! (Rom 11:33). Hoc verbum est quod est Christus, id est, quod per Christum adipiscimur, scilicet spem gloriae, quae olim videbatur promissa solum Iudaeis. Act. X, 45: mirabantur quod et in nationes diffusa est gratia, et cetera. Rom. V, 1: iustificati ex fide pacem habeamus, et cetera. Et post: et gloriamur in spe gloriae filiorum Dei, et cetera. Is. XI, 10: radix Iesse qui stat in signum populorum, et cetera. This mystery, which is Christ, i.e., which we obtain through Christ, is the hope of glory, which had formerly been promised only to the Jews: the believers from among the circumcised were amazed because the gift of the Holy Spirit had been poured out even on the gentiles (Acts 10:45); and let us glory in the hope of the glory of the sons of God (Rom 5:2); the root of Jesse, who stands as an ensign of the people, will be called on by the gentiles (Isa 11:10). Sic ergo ostenditur origo ministerii et finis. So far Paul has indicated the origin and end of his ministry. 70. Sed subdit usum eius, cum dicit quem nos, et cetera. Et 70. Now he mentions its function, at whom we preach. circa hoc tria facit, quia In regard to this he does three things. primo ostendit usum eius; First, he indicates its function; secundo fructum, ibi ut exhibeamus, second, its fruit, at that we may present; tertio auxilium sibi impensum ad consequendum etc.; usum, ibi in quo et laboro. and in the third place, the help he was given, at wherein also I labor. 71. Usus eius est nuntiare Christum. Et ponit usum et modum utendi. Ps. IX, 11: annuntiate inter gentes studia eius, et cetera. I Io. I, 1: quod vidimus et audivimus, annuntiamus vobis, et cetera. 71. Its function is to announce Christ; and he shows this function and the method he used: announce his ways among the gentiles (Ps 9:11); that which we have seen and heard we proclaim also to you (1 John 1:1). Modus ponitur ibi corripientes, etc., quod est perfecta Annuntiatio, quia omni homini, non solum Iudaeis. Matth. ult.: docete omnes gentes, et cetera. Modus etiam eius est docere veritatem, et refellere falsitatem. Et ideo dicit corripientes omnem hominem, vel infideles in vita II Cor. X, 4: arma militiae nostrae non sunt carnalia, sed potentia Deo ad destructionem munitionum, consilia destruentes, et cetera. Et docentes omnem hominem in omni sapientia, scilicet quae est cognitio Dei. Sap. XV, 3: nosse enim te, consummata iustitia est, et scire iustitiam et veritatem tuam radix est immortalitatis, et cetera. Et I Cor. II, 6: sapientiam loquimur, et cetera. He states his method when he says, admonishing every man; this is a complete proclamation, because it is to every person, and not just the Jewish people: teach all nations (Matt 28:19). His method is to teach the truth and to refute what is false, and so he says, admonishing every man, or unbeliever, in this life: the weapons of our warfare are not worldly but have divine power to destroy strongholds. We destroy arguments and every proud obstacle to the knowledge of God (2 Cor 10:4); and it also consists in teaching every man in all wisdom, which is the knowledge of God: to know you is complete righteousness, and to know your power is the root of immortality (Wis 15:3); among the mature we do impart wisdom (1 Cor 2:6). 72. Fructus autem hic est quod homines ducuntur ad perfectum. Unde dicit ut exhibeamus omnem hominem, scilicet cuiuscumque conditionis, perfectum, non in lege, sed in Christo. Matth. V, 48: estote perfecti, et cetera. 72. The fruit of this in this life is that men are brought to perfection; and so he says, that we may present every man, that is, of any condition, perfect, not in the law, but in Christ. You, therefore, must be perfect, as your heavenly Father is perfect (Matt 5:48). Sed numquid quilibet tenetur ad perfectionem? Non, sed intentio praedicatoris ad hoc debet esse. Est autem duplex perfectio caritatis: una de necessitate praecepti, scilicet ut in corde nihil admittat contrarium Deo. Matth. XXII, 37: diliges Dominum Deum tuum ex toto corde tuo, et cetera. Alia de necessitate consilii, ut abstineat etiam a licitis, et haec est perfectio supererogationis. Sed ad hoc habuit auxilium a Deo. But is everyone bound to perfection? No, but it should be the goal of the preacher. Now the perfection of charity is of two kinds. One is from a necessity of precept, that is, that one not allow into his heart anything opposed to God: you shall love the Lord your God with all your heart, and with all your soul, and with all your mind (Matt 22:37). The other perfection of charity is from a necessity of counsel, which is that one give up even those things that are lawful; and this kind of perfection goes beyond what is required. But for this Paul had God’s help. 73. Unde dicit in quo laboro certando contra infideles et peccatores. II Tim. II, 3: labora sicut bonus miles Christi, et cetera. Item eiusdem IV, 7: bonum certamen certavi, et cetera. Et hoc secundum operationem eius. I Cor. c. XV, 10: gratia Dei mecum. Quam operatur in me, quia hoc facit Deus in me, in virtute miraculorum, scilicet praebendo virtutem. Lc. ult.: sedete in civitate donec induamini virtute ex alto. 73. And so he says, wherein also I labor, striving against unbelievers and sinners: take your share of suffering as a good soldier of Christ Jesus (2 Tim 2:3); I have fought the good fight, I have finished the race, I have kept the faith (2 Tim 4:7). And Paul does this according to his working, the grace of God is with me (1 Cor 15:10), which he works in me, because God does this in me in power, i.e., that is, by giving me the might or power: stay in the city until you are clothed with power from on high (Luke 24:49). Caput 2 Chapter 2 Vita in Christo Life in Christ Lectio 1 Lecture 1 Instructio et sollicitudo Instruction and care ^2:1 Volo enim vos scire qualem sollicitudinem habeam pro vobis, et pro iis qui sunt Laodiciae, et quicumque non viderunt faciem meam in carne: [n. 74] ^2:1 For I would have you know what manner of care I have for you and for them that are at Laodicea and whosoever have not seen my face in the flesh: [n. 74]