88. Causa vero exemplaris beneficii est, quia in Christo collata est. Et quantum ad hoc dicit cum essemus mortui peccatis, convivificavit nos in Christo, et cetera. Ubi tangit triplex beneficium, id est: iustificationis, resurrectionis a mortuis, et ascensionis in caelum, per quae tria Christo assimilamur.
88. The exemplary cause of the blessing is that it is granted in Christ. In reference to this he states even when we were dead in sins, he has quickened us together in Christ. He touches upon a triple blessing: justification, resurrection from the dead, and ascension into heaven—through these three we are assimilated to Christ.
Dicit ergo quantum ad primum, ut legatur littera suspensive, Deus autem, qui dives est, etc., cum essemus mortui peccatis, convivificavit nos in Christo, id est simul vivere fecit cum Christo. Os. VI, 3: vivificabit nos post duos dies, et cetera. Convivificavit, inquam, hic scilicet per viam iustitiae. Ps. LXV, v. 9: qui posuit animam meam ad vitam. Et hoc in Christo, id est per gratiam Christi, cuius, scilicet Christi, gratia estis salvati. Rom. VIII, 24: spe enim salvi sumus.
He states that the whole text might be read, concerning the first: God, who is rich in mercy, for his exceeding charity with which he loved us, even when we were dead in sins, has quickened us together in Christ, that is, he has made us live together with Christ. He will revive us after two days: on the third day he will raise us up and we shall live in his sight (Hos 6:3). He has quickened us, I say, through a life of justice: who placed us among the living (Ps 66:9). This occurs in Christ, that is, through the grace of Christ by whose grace you are saved. For we are saved by hope (Rom 8:24).
Quantum vero ad secundum dicit et conresuscitavit nos cum Christo, quantum ad animam in re, et spe quantum ad corpus. Rom. VIII, 11: qui suscitavit ipsum a mortuis, vivificabit et mortalia corpora nostra, et cetera.
Regarding the second, he says and has raised us up together with Christ—in reality, in regard to the soul, and in hope, in regard to the body. He who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit which dwells in you (Rom 8:11).
Quantum vero ad tertium dicit et consedere fecit in caelestibus in Christo Iesu, scilicet nunc per spem, et tandem in futuro in re, quia, ut dicitur Io. XII, 26: ubi ego sum, illic et minister meus erit, et cetera. Item Apoc. III, v. 21: qui vicerit, dabo ei sedere mecum in throno meo, sicut et ego vici, et sedi cum Patre meo in throno eius.
In respect to the third he asserts and has made us sit together in the heavenly places in Christ Jesus, now through hope, and in the future in reality. Where I am, there also will my servant be. If anyone serves me, my Father will honor him (John 12:26). He who conquers I will grant him to sit with me in my throne; as I myself have conquered and sat down with my Father on his throne (Rev 3:21).
Utitur autem in his Apostolus praeterito pro futuro, enuntians tamquam iam factum quod futurum est, pro certitudine spei. Sic ergo convivificavit quantum ad animam, tandem resuscitavit quantum ad corpus, consedere fecit quantum ad utrumque.
In these the Apostle uses the past tense in place of the future, proclaiming as already accomplished what has yet to be done, on account of the certitude of hope. Thus God has quickened us in soul, he has raised us up in body, and has made us sit with Christ in both body and soul.
89. Consequenter cum dicit ut ostenderet, etc., ostendit causam finalem collati beneficii. Quod quidem potest dupliciter legi, quia saecula supervenientia vel possunt accipi in vita ista, vel in vita futura.
89. Consequently, when he says that he might show, he discloses the final cause of the blessing which has been given. It can be read in two ways, depending on whether ages to come pertains to the present or future life.
Si enim accipiantur in vita ista, tunc saeculum est quaedam mensura temporis et periodus unius generationis, ut dicatur sic: dico quod nos, qui sumus primitiae dormientium, convivificavit in Christo, et hoc ut ostenderet in saeculis supervenientibus, id est his qui futuri sunt post nos, abundantes divitias gratiae suae, et hoc non meritis nostris, sed bonitate sua, quae est scilicet super nos in Christo Iesu, id est per Christum Iesum. I Tim. I, 15 s.: Iesus Christus venit in hunc mundum peccatores salvos facere, quorum primus ego sum. Sed ideo misericordiam consecutus sum, ut in me ostenderet Christus omnem patientiam ad informationem illorum qui credituri sunt illi in vitam aeternam.
If it applies to this life, then age is a certain measure of time and a period of one generation. As though he affirmed: I am saying that we who are the first-fruits of those who sleep (1 Thess 4:12ff), he has quickened in Christ that he might show in the ages to come, to those who will exist after us, the abundant riches of his grace. And this is not on account of our merits, but in his own bounty towards us in Christ Jesus, that is, through Christ Jesus. Christ Jesus came into the world to save sinners; of these I am the foremost. But I have received mercy for this reason, that in me first Christ Jesus might display his perfect patience, as an example for those who would believe in him for eternal life (1 Tim 1:15–16).
Sic ergo Deus largitus est sanctis primitivis abundantia dona gratiae, ut posteri facilius convertantur ad Christum.
Therefore, God has communicated copious gifts of grace to the early saints that later generations would more easily be converted to Christ.
90. Vel potest aliter accipi saeculum, scilicet in alia vita, de quibus dicitur Eccli. XXIV, 14: et usque ad futurum saeculum non desinam. Sed licet ibi sit unum saeculum, quia ibi est aeternitas, dicit tamen in saeculis supervenientibus, propter multitudinem sanctorum participantium aeternitatem: ut dicantur ibi tot saecula, quot sunt aeternitates participatae. De his saeculis dicitur in Ps. CXLIV, 13: regnum tuum regnum omnium saeculorum.
90. Or, age can be taken in reference to the next life, of which it is written: for eternity I shall not cease to exist (Sir 24:14). Although there will then be only one age, since it will be eternity, he nevertheless says in the ages to come on account of the numerous saints who will participate in eternity; there are said to be as many ages as there are shared-in eternities. Of these ages it is written: your kingdom is a kingdom of all ages (Ps 145:13).
Dicit ergo secundum hunc sensum: dico quod vivificavit nos in spe, scilicet per Christum, vel in gratia, ut ostenderet in saeculis supervenientibus, id est in alia vita compleret, abundantes divitias gratiae suae, id est abundantem gratiam, quam etiam in hoc mundo, dum multa dimittit peccata et maxima dona concedit, dicit: quae quidem superabundat in vita alia, quia ibi indeficienter habetur. Io. X, 10: ego veni ut vitam, scilicet gratiae, habeant in hoc mundo, et abundantius habeant, scilicet gloriae in patria.
In this sense he affirms: I say that he has vivified us in hope, namely, through Christ or in grace that he might show in the ages to come, that is, that he might bring to perfection in the next life, the abundant riches of his grace. Such an abundant grace with which, even in this world, he forgives many sins and confers the greatest of gifts, will superabound even more in the next life, since there it will be enjoyed unfailingly. I have come that they might have a life, namely, of grace in this world, and have it more abundantly in the fatherland of glory (John 10:10).
Et hoc in bonitate sua. Ps. LXXII, 1: quam bonus Israel Deus. Thren. III, 25: bonus est dominus sperantibus in eum, animae quaerenti illum.
This occurs in his own bounty. Israel, how good God is to those who are pure of heart! (Ps 73:1). Yahweh is good to those who wait for him, to the soul that seeks him (Lam 3:25).
Et hoc supra nos, id est supra nostrum desiderium, supra nostrum intellectum, et supra capacitatem nostram. Is. LXIV, 4: oculus non vidit, Deus, absque te, quae praeparasti expectantibus te.
This is towards us; it is beyond our desire, our understanding, and beyond our capacity: no eye has seen any God but you acting like this for those who wait for him (Isa 64:4).
Et hoc in Christo Iesu, id est, per Christum Iesum, quia sicut gratia nobis confertur per Christum, ita et gloria consummata. Ps. LXXXIII, 12: gratiam et gloriam dabit dominus. Per ipsum enim beatificamur, per quem iustificamur.
And this is in Christ Jesus, that is, through Christ Jesus; for as grace is bestowed on us through Christ, so also is glory communicated, which is grace brought to perfection. Yahweh God bestows favors and honors (Ps 84:12). Through the same person we are beatified, through whom we are justified.
91. Dicit autem ut ostenderet, quia thesaurus gratiae in nobis est occultus, quia habemus ipsum in vasis fictilibus, ut dicitur II Cor. IV, 7; et I Io. III, 1: videte qualem caritatem dedit nobis Pater: ut filii Dei nominemur et simus. Et parum post: nunc filii Dei sumus, et nondum apparuit, et cetera. Sed ille thesaurus occultus, quia nondum apparuit, in saeculis supervenientibus ostenditur, quia in patria omnia erunt nobis aperta, quae ad manifestam sanctorum gloriam pertinent. Rom. VIII, 18: non sunt condignae passiones huius temporis ad futuram gloriam, quae revelabitur in nobis.
91. He says that he might show because the treasure of grace is hidden within us; we have it in earthen vessels (2 Cor 4:7). Behold what manner of charity the Father has bestowed upon us, that we should be called and should be the sons of God, after which comes: we are now sons of God, and it has not yet been revealed what we shall be. We know that when he shall appear we shall be like to him (1 John 3:1–2). But that hidden treasure, although it has not yet been revealed, is shown in the ages to come, since in the fatherland everything relating to the transparent glory of the saints will be unveiled before us. The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Rom 8:18).
Lectio 3
Lecture 3
Salvi per fidem
Saved through faith
2:8 Gratia enim estis salvati per fidem, et hoc non ex vobis: Dei enim donum est: [n. 93]
2:8 For by grace you are saved through faith: and that not of yourselves, for it is the gift of God. [n. 93]
2:9 non ex operibus, ut ne quis glorietur. [n. 96]
2:9 Not of works, that no man may glory. [n. 96]
2:10 Ipsius enim sumus factura, creati in Christo Jesu in operibus bonis, quae praeparavit Deus ut in illis ambulemus. [n. 97]
2:10 For we are his workmanship, created in Christ Jesus in good works, which God has prepared that we should walk in them. [n. 97]
92. Supra commemorans Apostolus beneficium Dei quo liberati sumus a peccato, interposuerat quod gratia Christi eramus salvati, nunc autem illud probare intendit.
92. When the Apostle was recounting above the blessing of God by which we have been freed from sin, he inserted that we had been saved by Christ’s grace. Now he intends to prove this.
Circa quod duo facit.
He makes two points concerning it:
Primo enim proponit intentionem suam;
first, he sets down his intention;
secundo manifestat propositum, ibi et hoc non ex vobis, et cetera.
second, he clarifies the point in question, at and that not of yourselves.
93. Dicit ergo primo: bene dixi cuius gratia estis salvati; et certe adhuc dico secure, enim, pro quia, estis salvati gratia. I Cor. XV, 10: gratia Dei sum id quod sum. Rom. III, 24: iustificati gratis per gratiam ipsius.
93. I rightly declared, he says of the first, by whose grace you were saved; and indeed, I still confidently say for, in place of because, by grace you are saved. By the grace of God, I am what I am (1 Cor 15:10), being justified freely by his grace (Rom 3:24).
Idem enim est salvari et iustificari. Salus enim importat liberationem a periculis; unde perfecta salus hominis erit in vita aeterna, quando ab omnibus periculis immunis erit, sicut navis dicitur esse salvata, quando venit ad portum. Is. LX, 18: occupabit salus muros tuos, et portas tuas laudatio.
For to be saved is the same as to be justified. Salvation implies a freedom from dangers; hence, man’s perfect salvation will be in eternal life when he will be immune from all dangers, as a ship is said to be safe when it has arrived at port. You shall call your walls ‘salvation’ and your gates ‘praise’ (Isa 60:18).
Huius autem salutis spem suscipiunt homines, dum in praesenti iustificantur a peccato, et secundum hoc dicuntur salvati esse, secundum illud Rom. VIII, 24: spe enim salvati sumus.
Men receive the hope of this salvation when they are justified from sin in the present, and are thus referred to as saved: for we are saved by hope (Rom 8:24).
Haec autem salvatio gratiae est per fidem Christi. Concurrit enim ad iustificationem impii, simul cum infusione gratiae, motus fidei in Deum in adultis. Lc. VIII, 48: vade in pace, fides tua te salvum fecit. Rom. V, 1: iustificati enim ex fide, pacem habeamus.
But this salvation of grace is by faith in Christ. In the justification of an adult who has sinned, the movement of faith towards God coincides with the infusion of grace. Your faith has saved you. Go in peace (Luke 8:48). Being justified, therefore, by faith, we are at peace with God through our Lord Jesus Christ (Rom 5:1).
94. Deinde cum dicit et hoc non ex vobis, etc., manifestat quod dixerat, et
94. When he next says and that not of yourselves, he clarifies what he had spoken of:
primo quantum ad fidem quae est fundamentum totius spiritualis aedificii;
first, regarding faith, which is the foundation of the whole spiritual edifice;
secundo quantum ad gratiam, ibi ipsius enim sumus factura, et cetera.
second, regarding grace, at for we are his workmanship.
95. Circa primum excludit duos errores, quorum primus est: quia dixerat quod per fidem sumus salvati, posset quis credere quod ipsa fides esset a nobis et quod credere in nostro arbitrio constitutum est. Et ideo hoc excludens, dicit et hoc non ex vobis.
95. He eliminates two errors concerning the first point. The first of these is that, since he had said we are saved by faith, anyone can hold the opinion that faith itself originates within ourselves and that to believe is determined by our own wishes. Therefore to abolish this he states and that not of yourselves.
Non enim sufficit ad credendum liberum arbitrium, eo quod ea quae sunt fidei, sunt supra rationem. Eccli. III, 25: plurima supra sensum hominis ostensa sunt tibi. I Cor. c. II, 11: quae Dei sunt nemo novit, nisi Spiritus Dei, et cetera. Et ideo quod homo credat, hoc non potest ex se habere, nisi Deus det, secundum illud Sap. IX, 17: sensum autem tuum quis sciet, nisi ut dederis sapientiam, et miseris Spiritum Sanctum tuum de altissimis? Propter quod subdit Dei enim donum est, scilicet ipsa fides. Phil. I, 29: vobis autem donatum est pro Christo non solum ut in eum credatis, sed ut etiam pro eo patiamini, et cetera. I Cor. XII, 9: alii enim datur fides in eodem Spiritu.
Free will is inadequate for the act of faith since the contents of faith are above human reason. Matters too great for human understanding have been shown to you (Sir 3:25). No one knows what pertains to God except the Spirit of God (1 Cor 2:11). That a man should believe, therefore, cannot occur from himself unless God gives it, according to what is written: who could ever have known your will, had you not given wisdom and sent your Holy Spirit from above (Wis 9:17). For this reason he adds for it is the gift of God, namely, faith itself. For you have been granted, for the sake of Christ, not only to believe in him, but also to suffer for him (Phil 1:29). To another, faith is given in the same Spirit (1 Cor 12:9).
96. Secundo excludit alium errorem. Posset enim aliquis credere quod fides daretur nobis a Deo merito operum praecedentium, et, ad hoc excludendum, subdit non ex operibus, scilicet praecedentibus, hoc donum meruimus aliquando, quod salvati sumus, quoniam hoc ex gratia, ut supra dictum est, secundum illud Rom. XI, 6: si autem gratia, iam non ex operibus, alioquin gratia iam non est gratia.
96. The second error he rejects is that anyone can believe that faith is given by God to us on the merit of our preceding actions. To exclude this he adds not of preceding works that we merited at one time to be saved; for this is the grace, as was mentioned above, and according to what is written: if by grace, it is not now by works; otherwise grace is no more grace (Rom 11:6).
Subdit autem rationem quare Deus salvat homines per fidem, absque meritis praecedentibus, ut ne quis glorietur in seipso, sed tota gloria in Deum referatur. Ps. CXIII, 1: non nobis, domine, non nobis, et cetera. I Cor. c. I, 29: ut non glorietur omnis caro in conspectu eius, ex ipso autem vos estis in Christo Iesu.
He follows with the reason why God saves man by faith without any preceding merits, that no man may glory in himself but refer all the glory to God. Not for our sake, Yahweh, not for our sake, but for the sake of your name display your glory, because of your kindness, because of your faithfulness (Ps 115:1–2). That no flesh should glory in his sight. It is due to him that you are in Christ Jesus, who became for us wisdom from God, justice, sanctification and redemption (1 Cor 1:29–30).
97. Deinde cum dicit ipsius enim factura sumus, etc., manifestat quod dixerat quantum ad gratiam. Circa quod duo facit.
97. Next, at for we are his workmanship, he clarifies what he had said regarding grace. Concerning this he does two things:
Primo manifestat gratiae infusionem;
first, he clarifies the infusion of grace;