Lectio 3
Lecture 3
Revelatio sapientiae Dei
Revelation of God’s wisdom
3:10 ut innotescat principatibus et potestatibus in caelestibus per Ecclesiam, multiformis sapientia Dei, [n. 153]
3:10 That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the Church, [n. 153]
3:11 secundum praefinitionem saeculorum, quam fecit in Christo Jesu Domino nostro: [n. 154]
3:11 According to a pre-determining of the ages which he realized in Christ Jesus our Lord: [n. 154]
3:12 in quo habemus fiduciam, et accessum in confidentia per fidem ejus. [n. 156]
3:12 In whom we have assurance and access with confidence by the faith of him. [n. 156]
152. Posita dignitate officii ex magnitudine commissorum, hic commendat Apostolus officii dignitatem ex utilitate effectus, quae quidem est revelatio magnarum rerum magnis personis. Sunt autem circa hoc tria consideranda.
152. Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him, the Apostle here gives evidence of his office’s worth from the utility of its effect. This consists in the revelation of great realities to eminent persons. Three points are to be considered regarding this:
Primo quidem quibus sit revelatum, et quantum ad hoc dicit ut innotescat principatibus, etc.;
first, to whom the revelation is directed, regarding which he says be made known to the principalities;
secundo per quem reveletur, quia per Ecclesiam;
second, through whom it is made known, namely, through the Church;
tertio quid reveletur, quia multiformis sapientia Dei.
third, what is revealed, namely, the manifold wisdom of God.
Ad cuius quidem sapientiae descriptionem quatuor tangit Apostolus.
The Apostle touches on four points in his description of this wisdom:
Primo eius multiplicitatem, ibi multiformis sapientia Dei;
first, its many facets, at the manifold wisdom of God;
secundo modum multiplicitatis, ibi praefinitionem saeculorum;
second, the way in which it is so manifold, at according to a pre-determining of the ages;
tertio multiplicitatis auctoritatem; unde subdit quam fecit in Christo Iesu Domino nostro;
third, the source of this multiplicity, at which he realized in Christ Jesus our Lord;
quarto auctoritatis effectum, ibi in quo habemus fiduciam et accessum.
fourth, the effect of its coming from that source, at in whom we have assurance and access with confidence.
153. Est ergo sapientia, quae revelatur, multiformis, et haec quidem multiformitas tangitur Iob XI, 5: utinam Deus loqueretur tecum et aperiret labia sua tibi, ut ostenderet tibi secreta sapientiae, et quam multiplex sit lex eius, et cetera. Sap. VII, 22: est enim in illa, scilicet sapientia divina, Spiritus intelligentiae, sanctus, unicus et multiplex, et cetera. Multiplex scilicet in effectibus; unicus, scilicet in essentia.
153. The wisdom which is revealed is manifold, and this manifoldness is touched upon elsewhere: and I wish that God would speak with you, and would open his lips to you, that he might show you the secrets of wisdom, and that his law is manifold (Job 11:5). For in her, namely, divine wisdom, is the Spirit of understanding: holy, one, manifold (Wis 7:22). Manifold that is, in her effects, yet one in her essence.
154. Modus autem multiplicitatis revelatae scientiae est secundum praefinitionem saeculorum, id est distinctionem et determinationem diversorum temporum. Deus enim ordinat alia esse in uno tempore, alia in alio, et secundum hoc huiusmodi sapientia multiformis dicitur secundum praefinitionem saeculorum, quia diversa tempora diversis ornat effectibus.
154. The way this revealed knowledge is many-sided is according to a pre-determining of the ages, meaning the differentiation and limitation of the various times. For God plans something to exist at one time, and others at another time. In this fashion such wisdom is referred to as manifold according to a pre-determining of the ages since he provides different times with different events.
155. Auctor autem huius multiplicitatis est Christus; unde dicit quam fecit Deus in Christo Iesu Domino nostro, id est per Christum. Ipse enim mutat tempora et statum eorum. Hebr. I, 1: multifarie multisque modis, etc., per quem fecit et saecula.
155. The source of this multiplicity is Christ; hence he says which God realized in Christ Jesus our Lord, that is, through Christ. For he himself alters times and their states: God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the ages (Heb 1:1–2).
Potest autem hoc quod dicit quam fecit, etc., referri vel ad aeternam praedestinationem: nam ipsam fecit Pater in Filio suo. Supra I, 4: elegit nos in ipso ante mundi constitutionem, ut essemus sancti. Ipse enim Filius est sapientia Patris, nihil autem diffinit, vel praeordinat aliquid, nisi per sapientiam.
Which he realized in Christ Jesus may refer to eternal predestination since the Father accomplishes this in his Son: he chose us in him before the foundation of the world, that we should be holy (Eph 1:4). For the Son himself is the wisdom of the Father, and nothing is determined or foreordained except through wisdom.
Vel potest referri ad praedestinationis aeternae completionem, quam Deus Pater per Filium consummavit. I Cor. X, 11: in quos fines saeculorum devenerunt, supple sumus.
Or this may refer to the fulfillment of eternal predestination which God the Father brings to completion through the Son. We are those upon whom the ends of the ages have come (1 Cor 10:11).
156. Effectus autem auctoris est magnitudo fructus, qui nobis a Christo provenit, quod ponitur, cum dicit in quo habemus fiduciam, et cetera.
156. The effect of this source consists in a great fruit which comes to us from Christ. This is expressed at in whom we have assurance.
Circa quod duo facit.
Concerning this he does two things:
Primo ponit bona quae recipimus;
first, he puts down the goods we receive;
secundo appropriatum per quod recipimus, ibi per fidem eius.
second, he designates through what we receive them, at by the faith of him.
157. Bona autem quae recipimus, sunt duo: unum quod pertinet ad spem obtinendi, et quantum ad hoc dicit in quo, scilicet Christo, habemus fiduciam, scilicet veniendi ad caelum et aeternam haereditatem. Io. XVI, 33: confidite, ego vici mundum. II Cor. III, 4: fiduciam talem habemus per Christum ad Deum.
157. There are two goods which we obtain. One pertains to the hope of attaining to our reward; and in reference to this he says in whom, namely Christ, we have assurance of arriving at heaven and our eternal inheritance. Have confidence, I have overcome the world (John 16:33). Such assurance we have, through Christ, towards God (2 Cor 3:4).
Aliud bonum pertinet ad obtinendi facultatem, et quantum ad hoc dicit et accessum in confidentia, scilicet habemus. Hebr. IV, v. 16: adeamus cum fiducia ad thronum gloriae eius. Ier. III, 19: Patrem vocabis me, et post me ingredi non cessabis. Rom. V, 2: per quem accessum habemus per fidem in gratia ista, in qua stamus, et gloriamur in spe gloriae filiorum Dei.
The second good pertains to the power of attaining to our reward; in respect to which he states that we have access with confidence. Let us go, therefore, with confidence to the throne of his glory (Heb 4:16). You shall call me Father and shall not cease to walk after me (Jer 3:19). By whom also we have access through faith into this grace wherein we stand, and glory in the hope of the glory of the sons of God (Rom 5:2).
158. Per quid autem haec dentur nobis, subdit, dicens per fidem eius, scilicet Christi. Rom. V, 1: iustificati ex fide pacem habemus ad Deum per Dominum nostrum Iesum Christum.
158. The means by which these are given us is by the faith of him, namely, of Christ. Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ (Rom 5:1).
Ut ergo breviter comprehendamus, dico quod revelata est sapientia Dei multiformis varietatis, secundum distinctionem et praefinitionem saeculorum, quae dedit nobis fiduciam et accessum ad Patrem per fidem eius.
That we might summarize briefly, I assert that God’s many-faceted wisdom is revealed in the differentiation and pre-determining of the ages, which gives us assurance and access to the Father by faith in him.
159. Quibus autem revelata sit ista multiformis sapientia Dei ostendit, et tunc sumitur ista littera superius dimissa, ut innotescat principatibus et potestatibus, ex qua apparet magnitudo. Et quia etiam in terris sunt principes et potestates, addit in caelestibus, id est in caelo, ubi nos erimus.
159. He discusses those to whom the manifold wisdom of God is revealed in that text previously not mentioned: that it may be made known to the principalities and powers, from which its greatness is evident. And, since there are also princes and potentates on earth, he adds in heavenly places meaning in heaven, where we shall be.
Notandum est autem hic, quod principatus et potestates sunt duo ordines, qui ex ipsorum nomine praeeminentiam in operando designant. Potestatis ordo ordinatur ad reprimendum impedimenta salutis, sed ordo principatuum praeest et iniungit ad bene exequendum.
Note here that principalities and powers are two ranks which, by their very names, designate a preeminence in action. The rank of powers is ordered to check any hindrances to salvation, while the rank of principalities takes the lead and gives commands that salvation might be carried into effect properly.
Quod autem ad ordinem principatus pertineat regulare, patet per illud Ps. LXVII, 26: praevenerunt principes coniuncti psallentibus, et cetera. Item: principes Iuda duces eorum, et cetera.
The regulative function of the principality rank is evident from what is written: princes went before joined with singers . . . the princes of Judah are their leaders (Ps 67:26–28).
Quod autem ad potestates pertineat reprimere, patet Rom. XIII, 3 s.: vis autem non timere potestatem? Bonum fac, et habebis laudem ex illa; Dei enim minister est tibi in bonum; si autem malefeceris, time. Non enim sine causa gladium portat, et cetera.
The repressive function of the powers is also clear: will you then not be afraid of the power? Do what is good; and you shall have praise from the same. For he is God’s minister to you, for good. But, if you do what is evil, fear; for he does not bear the sword in vain. For he is God’s minister; an avenger to execute wrath upon him that does evil (Rom 13:3–4).
Magni ergo sunt quibus innotescit: quia sanctis angelis, per quos diriguntur, et defenduntur sancti.
Hence, those to whom the mystery is made known are eminent: the holy angels by whom the saints are directed and protected.
160. Per quid autem eis innotescat multiformis sapientia Dei subdit, dicens per Ecclesiam, quod quidem habet magnam difficultatem. Nam Glossa habet, id est per apostolos in Ecclesia praedicantes. Unus quidem intellectus esse potest, quod scilicet angeli didicerunt ab apostolis, et hoc videtur quamdam rationem habere. Videmus enim quod in caelo inter angelos superiores, qui immediate a Deo illuminantur, illuminant et docent inferiores angelos, qui non immediate illuminantur a Deo. Non videtur ergo irrationabile dici quod doceant angelos apostoli, qui immediate a Deo sunt edocti, secundum illud Io. I, 18: unigenitus Filius qui est in sinu Patris, ipse enarravit.
160. The means through which the manifold wisdom of God is made known to them is designated by his saying through the Church. This presents no small problem. For a Gloss has that is, through the apostles preaching in the Church. One way this could be understood is that the angels are taught by the apostles, and this seems somewhat rational. For we notice that in heaven the higher angels, who are enlightened immediately by God, illumine and teach the lower angels who are not enlightened immediately by God. Therefore, it does not seem unreasonable that the apostles should teach the angels since they were taught immediately by God according to what is written: the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18).
Sed hoc quidem satis sufficienter dici posset, nisi aliud occurreret. Cum enim in Christo sint duae naturae, divina scilicet et humana, edocti quidem sunt apostoli a Christo immediate quantum ad humanam naturam, angeli autem immediate naturam divinam vident, etiam inferiores, alias non essent beati, cum in sola visione divinae essentiae rationalis creaturae beatitudo consistat. Non est ergo conveniens, nec ratio aliqua, ut dicamus sanctos qui sunt in patria doceri a quantumcumque perfectis viatoribus. Nam licet inter natos mulierum non surrexit maior Ioanne Baptista, tamen qui minor est in regno caelorum maior est illo, ut dicitur Lc. VII, 28. Dicere autem quod daemones doceantur ab hominibus, hoc absque praeiudicio credibile est. Sed quod beati qui immediate Verbum conspiciunt, quod est speculum sine macula, in quo relucent omnia, a viatoribus doceantur, dici non debet, nec conveniens videtur.
This interpretation would be sufficient were it not for another factor. For there are two natures in Christ, the divine and the human. The apostles were taught immediately by Christ in his human nature; but the angels immediately intuit the divine nature—even the lower angels, otherwise they would not be happy, since the beatitude of a rational creature can consist in the vision of the divine essence alone. It certainly would be unseemly and absurd for us to maintain that the saints in the fatherland could be taught by even the most perfect of those still on their way. Although among men born of women none greater than John the Baptist has arisen, yet he that is the lesser in the kingdom of heaven is greater than he (Luke 7:28). To hold that the demons could be instructed by men is, at first glance, credible. But that the blessed could be educated by pilgrims when they immediately behold the Word, the spotless mirror reflecting all being, should not be held and does not appear proper.
Dicendum est ergo, quod innotuit angelis per Ecclesiam, id est per apostolos praedicantes, ut dicit Glossa, non quod angeli hoc didicerint ab eis, sed in eis. Nam, sicut dicit Augustinus super Genesim ad litteram, Deus antequam creaturas crearet, ante, dico, ordine naturae, non ordine temporis, cum secundum tempus simul omnia creata sint, rationes rerum naturalium indidit mentibus angelorum, quo fit ut angeli dupliciter res naturales cognoscerent, quia cognoverunt eas in Verbo, et haec cognitio dicitur matutina. Item, cognoverunt eas in naturis propriis, et haec dicitur cognitio vespertina.
Therefore, it must be asserted that the angels are instructed through the Church, that is, through the apostolic preaching, as the Gloss maintains, in such a way that they are not taught by the apostles, but in them. Augustine remarks, in his Super Genesim ad Litteram, that before God created material beings, he impressed on the angelic minds the intelligible patterns of natural realities—the ‘before’ designating the order of nature and not of time, since from the standpoint of time everything was created together. As a result, angels know natural things in two ways. They know them in the Word, and this is termed their morning knowledge; and they know them in their own proper natures, and this is referred to as their evening knowledge.
Ulterius notandum est, quod sunt quaedam rationes mysteriorum gratiae totam creaturam excedentes, et huiusmodi rationes non sunt inditae mentibus angelorum, sed in solo Deo sunt occultae. Et ideo angeli non cognoscunt eas in seipsis, nec etiam in Deo, sed cognoscunt eas secundum quod in effectibus explicantur. Cum igitur rationes pertinentes ad multiformem sapientiam Dei, sint huiusmodi, scilicet in solo Deo absconditae, et postmodum in istis forinsecis effectibus explicatae, manifestum est, quod angeli eas, nec in seipsis, nec in ipso Verbo, nec etiam ab apostolis, nec a viatoribus aliis cognoverunt; sed in ipsis apostolis explicatas, prius in mente divina latentes, cognoverunt. Sicut domus quae est in mente artificis, vel conceptu de domo facienda, nullus scire potest quamdiu latet in mente, nisi solum ille qui solus illabitur animabus, scilicet Deus; sed postquam conceptus est iam in effectu extrinseco explicatus, quia domus iam facta est; sic aliquis de domo iam facta, quae prius latebat in mente artificis, edocetur, non autem edocetur per domum, sed in domo.
Further, there exist certain intelligible patterns of the mysteries of grace which transcend the whole of creation. These intelligible patterns are not impressed on the angelic minds but are hidden in God alone. Thus the angels do not grasp them in themselves, nor even in God, but only as they unfold in their effects. Now, the intelligible patterns relative to God’s manifold wisdom belong to this category. They are hidden in God and gradually unfold in external effects. Clearly, therefore, the angels will understand them neither in themselves, nor in the Word, nor by the apostles or any other wayfarer. Rather, they know the mysteries previously hidden in the divine mind as they unfold in the apostles themselves. This is like the case of a house, or the concept of a house to be built, in the mind of an architect. As long as it remains in his mind it can be known to no one—except God who alone penetrates into human souls. However, once the concepts are realized externally in the construction, in the house after it is built, anyone can learn from the building what previously was concealed in the architect’s mind. Yet, they are not taught by the house but in the house.