Lectio 4 Lecture 4 Oratio Patri Prayer to the Father ^3:13 Propter quod peto ne deficiatis in tribulationibus meis pro vobis: quae est gloria vestra. [n. 164] ^3:13 Wherefore I pray you not to faint at my tribulations for you, which is your glory. [n. 164] ^3:14 Hujus rei gratia flecto genua mea ad Patrem Domini nostri Jesu Christi, [n. 165] ^3:14 For this cause I bend my knees to the Father of our Lord Jesus Christ, [n. 165] ^3:15 ex quo omnis paternitas in caelis et in terra nominatur, [n. 169] ^3:15 From whom all paternity in heaven and earth is named: [n. 169] ^3:16 ut det vobis secundum divitias gloriae suae, virtute corroborari per Spiritum ejus in interiorem hominem, [n. 170] ^3:16 That he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man: [n. 170] ^3:17 Christum habitare per fidem in cordibus vestris: in caritate radicati, et fundati, [n.172] ^3:17 That Christ may dwell by faith in your hearts: that, being rooted and founded in charity, [n.172] 163. Postquam egit Apostolus de dignitate officii, quod pertinet ad suam conditionem, hic consequenter agit de his quae pertinent ad suam afflictionem, scilicet de passionibus suis. 163. After the Apostle has dealt with the dignity of the office belonging to his position, he goes on to speak of his tribulations and sufferings. Circa quod duo facit. In reference to this he does two things: Primo exhortatur eos ne pro suis tribulationibus conturbentur sed habeant patientiam; first, he exhorts them lest they be troubled by his sufferings; they should have patience; secundo, quia ad hoc quod homo non conturbetur necessarium est divinum auxilium, praemittit orationem, ut impleant hoc per divinam gratiam, ibi huius rei gratia, et cetera. second, since divine assistance is necessary if man is not to become agitated, he prays that they might accomplish this through divine grace, at for this cause. 164. Dicit ergo primo: ex magnitudine officii mei et firmitate eius, quam habeo per fidem Christi, accidit quod tribulationes patior; nec me conturbant, nec a Christo avellere possunt. Rom. VIII, 35: quis nos separabit a caritate Christi? Tribulatio? etc.; quasi dicat: nihil. 164. About the first he says: due to the importance and security of my office, which I have through faith in Christ, it happens that I suffer tribulations; but they neither daunt me nor can they tear me away from Christ. Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword? (Rom 8:35). As though he affirmed that nothing can. Propter quod induco vos et peto, ne deficiatis in tribulationibus meis, ne scilicet occasione tribulationum mearum deficiatis omnino a fide et ab operibus bonis. Hebr. XII, 3: non fatigemini animis vestris deficientes. Wherefore I urge and pray you not to faint at my tribulations. My sufferings should not be an occasion for you to fail in faith or in good works at all. Think diligently upon him that endures such opposition from sinners against himself; that you be not wearied, fainting in your minds (Heb 12:3). Dico autem quod vos non debetis deficere, quia sunt pro vobis, id est, pro utilitate vestra. II Cor. I, 6: sive tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, sive exhortamur pro vestra exhortatione et salute, quae operatur tolerantiam passionum earumdem, quas et nos patimur, ut spes nostra firma sit pro vobis, scientes quoniam sicut socii passionum estis, sic eritis et consolationum. Vel dicit pro vobis, id est pro vestra probatione. Sap. III, v. 6: tamquam aurum in fornace probavit electos dominus, et cetera. I declare that you must not be disheartened because they are for you, for your own utility. Whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer, that our hope for you may be steadfast, knowing that as you are partakers of the sufferings, so shall you be also of the consolation (2 Cor 1:6–7). Or, he says for you meaning, for your testing: as gold in the furnace he has proved them, and as a victim of a holocaust he has received them (Wis 3:6). Quae est gloria vestra, etc., scilicet si non deficiatis, sed stetis fortes in tribulationibus. Nam qui perseveraverit usque in finem, et cetera. Which is your glory if you do not fall but remain steadfast in sufferings, for he that shall persevere unto the end, he shall be saved (Matt 10:22). Alio modo: quae est gloria vestra, id est tolerantia passionum nostrarum, est pro vobis ad gloriam, in hoc quod Deus exposuit apostolos suos et prophetas tribulationibus et passionibus propter salutem vestram. Os. c. VI, 5: propterea dolavi in prophetis, et occidi eos, et cetera. II Cor. I, 14: gloria vestra sumus, sicut vos nostra, et cetera. In a different way, which is your glory signifies that the endurance of our trials is to your own glory in that God exposes his apostles and prophets to sorrows and pains on account of your salvation. For this reason have I hewed them in the prophets, I have slain them by the words of my mouth (Hos 6:5). We are your glory, as you also are ours, in the day of our Lord Jesus Christ (2 Cor 1:14). 165. Consequenter cum dicit huius rei gratia, etc., implorat eis auxilium per orationem, ut per exhortationem suam proficiant. Et 165. As a consequence he goes on, at for this cause, to implore assistance for them through a prayer that they might derive advantage from his exhortation. primo orationem praemittit; First, he sets down the prayer. secundo quasi securus de exauditione, gratias agit, ibi ei autem qui potens est, et cetera. Second, confident of its being heard, he adds a thanksgiving, at now to him who is able (Eph 3:20). Item, prima in tres, quia The first part has three sections: primo proponit orationis obiectum; first, he mentions to whom the prayer is addressed; secundo orationis intentum, ibi ut det vobis secundum divitias, etc.; second, the intention of the prayer, at that he would grant you, according to the riches; tertio orationis fructum, ibi ut possitis comprehendere, et cetera. third, the prayer’s fruit, at you may be able to comprehend. 166. Oratio autem redditur exaudibilis per humilitatem. Ps. ci, 18: respexit in orationem humilium, et cetera. Eccli. XXXV, 21: oratio humiliantis se, nubes penetrabit, et cetera. Et ideo statim orationem suam ab humilitate incipit, dicens huius rei gratia, scilicet ne deficiatis a fide, flecto genua mea ad Patrem, etc., quod est signum humilitatis propter duo. Primo quia qui genua flectit, quodam modo parvificat se, et subiicit se ei, cui genua flectit: unde per huiusmodi ostenditur recognitio propriae fragilitatis et parvitatis. 166. Humility makes a prayer worthy of being heard: he has had regard to the prayer of the humble: and he has not despised their petition (Ps 102:17). And, the prayer of him that humbles himself shall pierce the clouds: and till it come near he will not be comforted (Sir 35:21). Therefore, he immediately starts his prayer in humility, saying for this cause that you fail not in the faith I bend my knees to the Father. This is a symbol of humility for two reasons. First, a man belittles himself, in a certain way, when he genuflects, and he subjects himself to the one he genuflects before. In such a way he recognizes his own weakness and insignificance. Secundo quia in genu est fortitudo corporis. Quando ergo quis genua flectit, protestatur debilitatem suae virtutis. Et inde est, quod exteriora signa corporalia exhibentur Deo ad conversionem, et exercitium spirituale animae interioris. In oratione Manasses: flecto genua cordis mei, et cetera. Is. XLV, 23: mihi curvabitur omne genu, et cetera. Second, physical strength is present in the knees; in bending them a man confesses openly to his lack of strength. Thus external, physical symbols are shown to God for the purpose of renewing and spiritually training the inner soul, as in the prayer of Manasse: I bend the knee of my heart; and for every knee shall be bowed to me: and every tongue shall swear (Isa 45:24). 167. Deinde describit orationis obiectum, quod est Deus, et describit eum ex duobus: primo ex affinitate, secundo ex auctoritate. 167. He describes next the person to whom the prayer is directed, God, whom he portrays in his nearness and in his authority. Ex affinitate enim erigimur ad orandum cum fiducia. Et quantum ad hoc dicit ad Patrem Domini nostri Iesu Christi, scilicet cuius nos filii sumus. Iac. I, 17: omne datum optimum, et cetera. Is. LXIII, 16: tu enim, Domine, Pater noster, et cetera. For from his close relationship to us we are encouraged to pray with confidence. In this regard he states to the Father of our Lord Jesus Christ and whose children we are also. Every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). You, O Lord, are our Father, our redeemer: from everlasting is your name (Isa 63:16). Ex auctoritate autem confirmatur obtinendi quod petimus fiducia, quia ipse est ex quo omnis paternitas in caelo et in terra nominatur. We are confirmed in the hope of obtaining what we ask for with confidence by his authority since from him all paternity in heaven and earth is named. 168. Hic posset quaeri utrum in caelo sit paternitas. 168. At this point the question arises if there is any paternity in heaven. Posset dici breviter, quod in caelo, id est in Deo vel in divinis, est paternitas, quae est principium omnis paternitatis. Sed de hac non quaeritur ad praesens, quia cuilibet fideli nota est. Sed quaeritur utrum in caelis, id est utrum in angelis sit aliqua paternitas. A quick answer would be that in heaven means that paternity is present in God and in divinity, and that this is the source of all fatherhood. But this is not questioned here, since it is known to all the faithful. It is asked whether in heaven, that is, in the angels, there is any paternity. Ad hoc dico quod paternitas est tantum in viventibus et cognoscentibus. Est autem duplex vita. Una secundum actum, alia secundum potentiam. Vita quidem secundum potentiam, est habere opera vitae in potentia. Unde dormiens quantum ad actus exteriores, dicitur vivere in potentia. Vivere autem secundum actum est, quando exercet quis opera vitae in actu. Sic autem non solum qui dat potentiam vitae, pater est eius cui dat; sed qui dat actum vitae, ille etiam pater dici potest. Quicumque ergo inducit aliquem ad aliquem actum vitae, puta ad bene operandum, intelligendum, volendum, amandum, pater eius dici potest. I Cor. IV, 15: nam si decem millia paedagogorum habeatis in Christo, sed non multos patres, et cetera. Cum ergo inter angelos unus alterum illuminet, perficiat et purget, et isti sint actus hierarchici, manifestum est quod unus angelus est pater alterius, sicut magister est pater discipuli. To this I reply that paternity exists only among beings who live and who know. But life is twofold: it is either actual or potential. To possess the vital activities in potency is to be potentially alive; for example, a person who is sleeping is said to be potentially alive in regard to external actions. But when someone actually performs the vital activities, he is alive in act. Thus, not only he who transmits the potency to life is the father of him to whom he gives it, but also he who communicates an act of life can be called a father. Therefore, whoever stimulates another to some vital act, whether it be to good activity, to understanding, to willing or loving, can be given the name of father. For if you have ten thousand instructors in Christ, yet not many fathers (1 Cor 4:15). Likewise, in the hierarchical acts by which one angel illumines, perfects, and purifies another, it is evident that that angel is the father of the other—just as a teacher is the father of his disciples. 169. Utrum autem paternitas, quae est in caelis et in terra, derivetur a paternitate, quae est in divinis, dubitatur. Et videtur quod non; quia nomina sic imponimus secundum quod res nominatas cognoscimus; quidquid autem cognoscimus, est per creaturas, ergo nomina imposita a nobis rebus ipsis, plus et prius conveniunt creaturis quam ipsi Deo. 169. Some doubt that the fatherhood in heaven and on earth is derived from the paternity which exists in the divinity. It seems not to be, for we give names in accordance with our knowledge of the reality named. And whatever we do know is through creatures; hence, the names we give to the things themselves are applicable primarily, and to a greater degree, to creatures rather than God. Respondeo et dico quod nomen alicuius rei nominatae a nobis dupliciter potest accipi, quia vel est expressivum, aut significativum conceptus intellectus, quia voces sunt notae, vel signa passionum, vel conceptuum qui sunt in anima, et sic nomen prius est in creaturis, quam in Deo. Aut inquantum est manifestativum quidditatis rei nominatae exterius, et sic est prius in Deo. Unde hoc nomen paternitas, secundum quod significat conceptionem intellectus nominantis rem, sic per prius invenitur in creaturis quam in Deo, quia per prius creatura innotescit nobis, quam Deus; secundum autem quod significat ipsam rem nominatam, sic per prius est in Deo quam in nobis, quia certe omnis virtus generativa in nobis est a Deo. Et ideo dicit: ex quo omnis paternitas in caelo et in terra nominatur, quasi dicat: paternitas quae est in ipsis creaturis, est quasi nominalis seu vocalis, sed illa paternitas divina, qua Pater dat totam naturam Filio, absque omni imperfectione, est vera paternitas. I reply and state that the name of anything we name can be taken in two ways. In one it is expressive or symbolic of an intellectual concept, since words are the marks or signs of the impressions or concepts that are in the soul. In this perspective a name refers to creatures more primarily than to God. However, inasmuch as it discloses the quiddity of the external object which is named, it refers more primarily to God. Therefore, the word paternity, when it signifies a concept formed by our intellect as it is naming a thing, will primarily be applicable to creatures instead of God since creatures are more known to us than God. But when it signifies the reality itself which has been named, then this reality is primarily in God rather than in us. For certainly all the power to procreate present in us is from God. So he says from whom all paternity in heaven and earth is named as though to affirm: the fatherhood present in creatures is, as it were, nominal or vocal; but the divine fatherhood, by which the Father communicates his whole nature to the Son without any imperfection, is true paternity. 170. Consequenter cum dicit ut det vobis, etc., ostendit orationis intentum. Et primo facit hoc; secundo ostendit per quid posset impetrare suum propositum, ibi per Spiritum eius, et cetera. 170. Next, at that he would grant you, he discloses what he prays for: first, he does this; second, he shows through whom he can ask for what he desires, at by his Spirit. 171. Dicit ergo: dico quod peto ne deficiatis, sed stetis viriliter. Scio tamen quod hoc ex vobis facere non potestis sine dono Dei, ideo peto, ut det vobis. Iac. I, 17: omne datum optimum, et cetera. Et hoc quidem secundum divitias gloriae suae, id est secundum copiam maiestatis eius et magnificentiae. Ps. CXI, 3: gloria et divitiae in domo eius. Prov. VIII, 18: mecum sunt divitiae et gloria. Divitiae, inquam, quae faciunt virtute corroborari. Is. XL, 29: qui dat lasso virtutem, et his qui non sunt fortitudinem et robur multiplicat. Et hoc in interiori homine, quia nisi in interioribus fortificetur homo, faciliter ab hoste superatur. Is. IX, 7: confirmet illud et corroboret in iudicio et iustitia, amodo et usque in sempiternum. 171. Thus he says: I ask that you do not give up, but be steadfast like men. Yet I know that by yourselves you cannot achieve this without God’s gift, so I beg that he would grant it to you since every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). He will do this according to the riches of his glory, that is, in accord with his overflowing majesty and grandeur. Glory and riches are in his house (Ps 112:3), and with me are riches and glory (Prov 8:18). Riches, I say, which will cause you to be strengthened with might. It is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29). This is for the inward man because a man is overcome easily by his enemy if be is not inwardly fortified. Establish him and strengthen him with judgment and with justice, from henceforth and forever (Isa 9:7). 172. Tunc resumatur illa particula interposita, scilicet per Spiritum, in qua ostendit per quid obtinere potest quod petit. Ipse enim Spiritus, qui roborat, est Spiritus fortitudinis et est causa non deficiendi in tribulationibus, quem obtinemus per fidem quae est fortissima: quia fides est substantia rerum sperandarum, id est facit in nobis subsistere res sperandas. Unde I Petr. V, 9: cui resistite fortes in fide. Et ideo subiungit habitare Christum per fidem, et hoc in cordibus vestris. I Petr. III, 15: Dominum autem Christum sanctificate in cordibus vestris. 172. Inserted in the above is the phrase by his Spirit indicating through whom petitions are granted. The Spirit himself who fortifies is the Spirit of fortitude, and is the source of our not yielding under sufferings. We receive him by faith which is most strong because it is the substance of the realities we hope for—that is, it makes these desired realities exist within us. Resist, strong in faith (1 Pet 5:9). And Paul adds that Christ may dwell by faith in your hearts. Sanctify the Lord Christ in your hearts (1 Pet 3:15).