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).
Per quod? Dico quod non solum per fidem, quae, ut donum est fortissima, sed etiam per caritatem quae est in sanctis. Et ideo subdit in caritate radicati et fundati. I Cor. XIII, 7: omnia suffert, omnia credit, omnia sperat, omnia sustinet, caritas numquam excidit. Cant. ult.: fortis est ut mors dilectio. Unde sicut arbor sine radice, et domus sine fundamento de facili ruit, ita spirituale aedificium, nisi sit in caritate fundatum et radicatum, durare non potest.
With what? I claim that it should not only be by faith, which as a gift is the strongest, but also through the charity that is in the saints. Thus he adds being rooted and founded in charity which bears all things, believes all things, hopes all things, endures all things. Charity never falls away (1 Cor 13:7–8), for love is strong as death (Song 8:6). A tree without roots, or a house lacking a foundation are destroyed easily. In a similar manner, a spiritual edifice not rooted and founded in charity cannot last.
Lectio 5
Lecture 5
Scite caritatem Christi
Know the charity of Christ
3:18 ut possitis comprehendere cum omnibus sanctis, quae sit latitudo, et longitudo, et sublimitas, et profundum: [n. 174]
3:18 You may be able to comprehend, with all the saints, what is the breadth and length and height and depth, [n. 174]
3:19 scire etiam supereminentem scientiae caritatem Christi, ut impleamini in omnem plenitudinem Dei. [n. 178]
3:19 To know also the charity of Christ, which surpasses all knowledge: that you may be filled unto all the fullness of God. [n. 178]
3:20 Ei autem, qui potens est omnia facere superabundanter quam petimus aut intelligimus, secundum virtutem, quae operatur in nobis: [n. 183]
3:20 Now to him who is able to do all things more abundantly than we desire or understand, according to the power that works in us: [n. 183]
3:21 ipsi gloria in Ecclesia, et in Christo Jesu, in omnes generationes saeculi saeculorum. Amen. [n. 186]
3:21 To him be glory in the Church and in Christ Jesus, unto all generations, world without end. Amen. [n. 186]
173. Supra ostendit Apostolus petitionis suae pro Ephesiis, et orationis intentum, scilicet corroborationem spiritus in fide et caritate, hic consequenter ostendit eius quam petiit corroborationis per fidem et caritatem fructum, qui est quaedam cognitio. Ideo
173. Previously the Apostle revealed the object of his petition or prayer in behalf of the Ephesians, a strengthening of spirit in faith and charity. Consequently, he here shows the fruit of this strengthening through faith and charity; it is a certain type of knowledge. He sets forth:
primo proponit ipsam notitiam;
first, the knowledge itself;
secundo ipsius notitiae et cognitionis efficaciam, ibi ut impleamini in omnem plenitudinem Dei.
second, the effective power of this awareness or knowledge, at that you may be filled.
174. Dicit ergo: ita sitis, charissimi, in caritate radicati et fundati, ut possitis comprehendere, et cetera. Quod quidem dupliciter legi potest. Primo modo, ut magis sequamur intentionem Apostoli.
174. He says: you ought to be so rooted and founded in charity (Eph 3:17), dearly beloved, that you may be able to comprehend, with all the saints, what is the breadth and length and height and depth. This can be read in two ways. In the first way we are more in accord with the Apostle’s thought.
Sciendum est ergo quod tam in futuro quam in praesenti cognitio Dei est nobis necessaria; nam in futuro gaudebimus et de cognitione Dei et de cognitione assumptae humanitatis. Io. XVII, 3: haec est vita aeterna, ut, cognoscant, et cetera. Io. X, 9: ingredietur, scilicet in contemplatione divinitatis, et egredietur, scilicet in contemplatione humanitatis, et pascua inveniet. Et quia fides est inchoatio illius futurae cognitionis, quia est substantia rerum sperandarum, etc., ut dicitur Hebr. XI, v. 1 quasi iam in nobis res sperandas per modum cuiusdam inchoationis facit subsistere. Inde est quod fides nostra in his duobus consistit, scilicet in divinitate et humanitate Christi. I Cor. II, 2: non enim iudicavi me scire aliquid inter vos, nisi Iesum Christum, et cetera.
The knowledge of God is necessary for us both in the future life and in the present. For in the future we shall rejoice in our knowledge of God and in our perception of the humanity he assumed. Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3). Men will go in by the contemplation of the divinity, and will go out by the contemplation of the humanity, and shall find pastures (John 10:9). Faith inaugurates that future knowledge; it is the substance of things hoped for (Heb 11:1), already making the realities we desire exist within us in an inchoate manner. For this reason our faith consists in the divinity and humanity of Christ. For I did not judge myself to know anything among you, but Jesus Christ; and him crucified (1 Cor 2:2).
Secundum hoc ergo
In accord with this he discusses:
primo praemittit eis cognitionem divinitatis;
first, the knowledge of divinity;
secundo cognitionem mysteriorum humanitatis, ibi scire etiam supereminentem scientiae, et cetera.
second, the knowledge of the mysteries of the humanity, at to know also the charity of Christ.
175. Cognitionem autem divinitatis manifestat eis sub his verbis ut possitis, etc., quasi dicat: corroboramini per fidem et caritatem, quia si sic estis, pervenietis ad vitam aeternam, ubi habebitis Deum praesentem et perfecte eum cognoscetis.
175. He reveals the knowledge of the divinity to them with the words: that you may be able to comprehend, with all the saints. As though he said: be strong in faith and charity for if you are, you will gain life eternal where you will enjoy God’s presence and perfectly know him.
Quod autem Deus manifestetur amanti, patet Io. XIV, 21: qui diligit me, diligetur a Patre meo, et ego diligam eum, et manifestabo ei meipsum; quod vero manifestetur credenti, patet, prout dicitur Is. VII, 9, secundum aliam litteram: nisi credideritis, non intelligetis. Oportet enim ut secundum fidem et caritatem corroboremini, ut possitis comprehendere.
It is evident that God reveals himself to one who loves: he that loves me shall be loved of my Father; and I will love him and will manifest myself to him (John 14:21). It is also clear that he shows himself to one who believes, as a variant reading puts it: unless you believe, you will not understand (Isa 7:9). You must be fortified by faith and charity in order that you might be able to comprehend.
176. Ubi sciendum est quod comprehendere quandoque ponitur pro includere, et tunc oportet quod comprehendens contineat in se totaliter comprehensum. Quandoque autem ponitur pro apprehendere, et tunc dicit remotionem distantiae et insinuat propinquitatem. Primo autem modo a nullo intellectu creato Deus comprehendi potest. Iob XI, 7: forsitan vestigia Dei comprehendes, et usque ad perfectum Omnipotentem reperies? Quasi dicat: non, quia sic posset eum perfecte cognoscere quantum cognoscibilis est. Et de hac cognitione non intelligitur quod dicitur ut possitis comprehendere, sed secundo modo. Et est una de tribus dotibus, et de hac loquitur Apostolus, cum dicit ut possitis comprehendere, id est Deum habere praesentem et praesentialiter cognoscere. Phil. c. III, 12: sequor autem si quomodo comprehendam, in quo, et cetera.
176. It should be noted that sometimes to comprehend means ‘to enclose,’ and then it is necessary that the comprehending totally contains within itself what is comprehended. At other times it means ‘to apprehend,’ and then it affirms a remoteness or distance and yet implies proximity. No created intellect can comprehend God in the first manner. Perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? (Job 11:7) The answer implied is, no. For this would be to know him perfectly insofar as he is knowable. And this type of knowledge is not referred to in that you may be able to comprehend, but rather the second kind. This latter is one of the three dowries, and it is of it that the Apostle speaks here when he says that you may be able to comprehend, meaning, that you may enjoy the presence of God and know him face to face. Not as though I had already attained, or were already perfect; but I follow after, if I may by any means comprehend, wherein I am also comprehended by Christ Jesus (Phil 3:12).
Et haec comprehensio est communis omnibus sanctis eius. Ideo subdit cum omnibus sanctis. Ps. CXLIX, 9: gloria haec est omnibus sanctis eius. Talibus autem dicitur illud I Cor. IX, 24: sic currite ut comprehendatis, et cetera.
Such comprehension is common to all his saints; so he adds with all the saints. This glory is to all his saints (Ps 149:9). So run that you may comprehend (1 Cor 9:24).
177. Quae sit latitudo, et cetera. Notandum quod verba ista videntur ortum habere ex verbis Iob XI, 7: forsan, inquit, vestigia Dei comprehendes? Quasi dicat: incomprehensibilis est; huius autem incomprehensibilitatis causam assignat, dicens: excelsior caelo est, et quid facies? Profundior Inferno est, et unde cognosces? Longior terra mensura eius, et latior mari. Ex quo videtur quod Iob ostendat eum esse comprehensibilem, attribuens ei quadruplicem differentiam dimensionum. His enim verbis alludens Apostolus dicit ut possitis comprehendere, quae sit latitudo, etc.; quasi dicat: habeatis tantam fidem et caritatem, ut possitis tandem comprehendere quod comprehensibile est. Et hoc modo exponit Dionysius.
177. Note that the words what is the breadth and length and height and depth seem to owe their origin to the passage: perhaps, he says, you will comprehend the steps of God? (Job 11:7–9), as if he stated that God is incomprehensible. Then he gives the reason for this incomprehensibility by saying: he is higher than the heaven, and what will you do? He is deeper than hell, and how will you know? The measure of him is longer than the earth, and broader than the sea. Yet from this it appears that Job, in attributing the four different dimensions to him, shows that he is comprehensible. Alluding to these words the Apostle asserts that you may be able to comprehend what is the breadth and length and height and depth, as though he said: may you possess sufficient faith and charity that you might comprehend him to the extent that he is able to be comprehended. Dionysius explains the text in this way.
Non est tamen aliquo modo intelligendum has dimensiones corporaliter esse in Deo, quia spiritus est Deus, ut dicitur Io. IV, 24. Sunt tamen in Deo metaphorice. Unde per latitudinem designatur dimensio seu extensio virtutis, et sapientiae divinae super omnia. Eccli. I, 10: effudit illam, scilicet sapientiam, super omnia opera sua. Per longitudinem designatur aeterna eius duratio. Ps. ci, 13: tu autem, Domine, in aeternum permanes, et cetera. Ps. XCII, 5: domum tuam, Domine, decet sanctitudo in longitudinem dierum. Per sublimitatem vel celsitudinem vero, perfectio et nobilitas naturae eius, quae in infinitum excedit creaturam. Ps. CXII, 4: excelsus super omnes gentes Dominus. Et profundum, id est incomprehensibilitas sapientiae eius. Eccle. VII, 25: alta profunditas, scilicet sapientiae divinae, quis inveniet eam?
Under no pretext should these dimensions be conceived as physically applicable to God, since God is spirit (John 4:24). They are in God metaphorically. Breadth designates the dimension or extension of his power and divine wisdom over all being. And he poured her out, namely wisdom, upon all his works (Sir 1:10). By length his eternal duration is signified: but you, O Lord, endures forever (Ps 102:12), and holiness becomes your house, O Lord, unto length of days (Ps 93:5). Height or loftiness denotes the perfection and nobility of his nature which infinitely exceeds all creation: the Lord is high above all nations: and his glory above the heavens (Ps 113:4). In depth the incomprehensibility of his wisdom is intimated: it is a great depth, this divine wisdom, who shall find it out? (Eccl 7:25).
Sic ergo patet quod finis fidei et caritatis nostrae est ut perveniamus ad perfectam fidei cognitionem, qua cognoscamus infinitam suae virtutis extensionem, aeternam et infinitam eius durationem, suae perfectissimae naturae celsitudinem, suae sapientiae profunditatem et incomprehensibilitatem, eo modo sicut est attingendum.
Clearly, therefore, the fulfillment of our faith and charity is to arrive at a perfect knowledge of the faith, by it we shall know, to the degree we can attain to it, the infinite extension of his power, the unbounded eternity of his duration, the loftiness of his most perfect nature, and the incomprehensibility and depth of his wisdom.
178. Consequenter, quia adhuc alia cognitio est necessaria, scilicet cognitio mysteriorum humanitatis, ideo subdit scire etiam supereminentem scientiae, et cetera. Ubi sciendum est quod quidquid est in mysterio redemptionis humanae et Incarnationis Christi, totum est opus caritatis. Nam quod incarnatum est, ex caritate processit. Supra II, 4: propter nimiam caritatem suam qua dilexit nos, et cetera. Quia vero mortuus fuit, ex caritate processit Io. XV, 13: maiorem hac dilectionem nemo habet, etc.; infra V, 2: Christus dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo. Propter hoc dicit Gregorius: o inaestimabilis dilectio caritatis. Ut servum redimeres, Filium tradidisti. Et ideo scire caritatem Christi, est scire omnia mysteria Incarnationis Christi et redemptionis nostrae, quae ex immensa caritate Dei processerunt, quae quidem caritas excedit omnem intellectum creatum et omnium scientiam, cum sit incomprehensibilis cogitatu. Et ideo dicit supereminentem scientiae, scilicet naturali et omnem intellectum creatum excedentem, Phil. IV, 7: et pax Dei, quae exsuperat omnem sensum; caritatem Christi, id est, quam Deus Pater fecit per Christum. II Cor. V, 19: Deus erat in Christo mundum reconcilians sibi.
178. Next, since further knowledge is also necessary—a knowledge of the mysteries of the humanity—he goes on to know also the charity of Christ. For whatever occurred in the mystery of human redemption and Christ’s Incarnation was the work of love. He became incarnate out of charity: for his exceeding charity with which he loved us even when we were dead in sins, has quickened us together in Christ (Eph 2:4–5). That he died also sprang from charity: greater love than this no man has, that a man lay down his life for his friends (John 15:13). And Christ also has loved us and has delivered himself for us, an oblation and a sacrifice to God (Eph 5:2). On this account St. Gregory exclaimed: O the incalculable love of your charity! To redeem slaves you delivered up your Son. It follows that to know Christ’s love is to know all the mysteries of Christ’s Incarnation and our redemption. These have poured out from the immense charity of God; a charity exceeding every created intelligence and the knowledge of all of them because it cannot be grasped in thought. Thus he says which surpasses all natural knowledge and every created intellect: the peace of God, which surpasses all understanding, keep your hearts and minds in Christ Jesus (Phil 4:7). For the charity of Christ is what God the Father has accomplished through Christ: God indeed was in Christ, reconciling the world to himself (2 Cor 5:19).
179. Alio modo potest legi, ut referatur ad perfectionem caritatis nostrae, quasi dicat: corroboramini in caritate radicati et fundati, et hoc ut possitis comprehendere, non solum cognoscere, cum omnibus sanctis, quia hoc donum, scilicet caritatis, commune est omnibus, cum nullus possit esse sanctus sine caritate, ut dicitur Ephes. c. III. Possitis, inquam, comprehendere quae sit latitudo, scilicet caritatis, quae se extendit usque ad inimicos. Ps. CXVIII, 96: latum mandatum tuum nimis. Lata est enim caritas ad suam diffusionem. Ps. XVII, 20: eduxit me in latitudinem Dominus. Longitudo autem eius attenditur quantum ad sui perseverantiam, quia numquam deficit, sed hic incipit et perficitur in gloria. I Cor. XIII, v. 8: caritas numquam excidit. Cant. ult.: aquae multae non potuerunt extinguere caritatem. Sublimitas autem eius attenditur quantum ad intentionem caelestium, ut scilicet Deus non diligatur propter temporalia, quia huiusmodi caritas esset infirma, sed ut diligatur propter se tantum. Iob XL, v. 5: in sublime erigere, et esto gloriosus. Profundum vero attenditur quantum ad originem ipsius caritatis. Nam hoc quod Deum diligimus, non est ex nobis, sed a Spiritu Sancto, quia, ut dicitur Rom. V, 5, caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, et cetera. Hoc ergo quod unus habet caritatem longam, latam, sublimem et profundam, et alius non, venit ex profundo divinae praedestinationis. Eccli. I, 2: profundum abyssi quis dimensus est.
179. The other manner in which this passage can be read is in reference to the perfection of our charity, as though he stated: be strong, rooted and founded in charity (Eph 3:17), that you may be able to comprehend—and not merely know—with all the saints; this gift of charity is common to all, no one can be holy without charity, as the third chapter of Ephesians indicates. May you, I say, comprehend what is the breadth of charity, extending, as it does, even to one’s enemies: your commandment is exceeding broad (Ps 119:96). For charity is broad in its diffusion: and the Lord brought me forth into a broad place (Ps 18:19). Its length is seen in its durability since, never stopping, it begins in this life and is perfected in glory: charity never falls away (1 Cor 13:8), and many waters cannot quench charity (Song 8:7). Its height is perceived in its motivation which is heavenly; God is not loved to obtain temporal advantages—which love would be feeble—but he is loved for his own sake alone. Set yourself up on high and be glorious (Job 40:5). Depth signifies the source of charity itself. For our love of God does not spring from ourselves, but from the Holy Spirit: the charity of God is poured forth in our hearts, by the Holy Spirit who is given to us (Rom 5:5). Hence, for one person to possess a love which is lasting, extensive, sublime and deep, while another person does not, arises out of the depth of divine predestination. Who has measured the depth of the abyss? (Sir 1:2)
Ergo, ut possitis comprehendere, id est perfecte consequi cum omnibus sanctis, quae sit latitudo, ut extendatur caritas vestra usque ad inimicos, quae sit longitudo, ut scilicet numquam deficiat, quae sit sublimitas, ut scilicet propter seipsum Deus diligatur, et quid sit profundum, scilicet praedestinationis, et cetera.
Thus you may be able to comprehend, in the sense of perfectly attaining to, with all the saints, what is the breadth with which your charity should extend even to enemies, and what is the length during which it never ceases, and its height in loving God for his own sake, and the depth of its predestination.
180. Sciendum est autem hic quod Christus, in cuius potestate fuit eligere genus mortis quod vellet, quia ex caritate mortem subiit, elegit mortem crucis, in qua praedictae quatuor dimensiones sunt. Ibi est latitudo, scilicet in ligno transverso, cui affixae sunt manus, quia opera nostra debent per caritatem dilatari usque ad inimicos. Ps. XVII, 20: eduxit me in latitudinem Dominus. Ibi est longitudo in ligno erecto, cui innititur totum corpus, quia caritas debet esse perseverativa, quae sustinet et salvat hominem. Matth. X, 22: qui autem perseveraverit usque in finem, hic salvus erit. Ibi est sublimitas in ligno superiori, cui caput inhaeret, quia spes nostra debet elevari ad aeterna et divina. I Cor. XI, 3: caput viri Christus est. Ibi etiam est profundum in ligno quod latet sub terra et sustinet crucem, et tamen non videtur, quia profundum amoris divini sustinet nos, nec tamen videtur; quia ratio praedestinationis ut dictum est excedit intellectum nostrum.
180. At this point it should be realized that it was within Christ’s power to choose what type of death he wanted. And since he underwent death out of charity, he chose the death of the cross in which the aforesaid four dimensions are present. The cross-beam has breadth and to it his hands were nailed because through charity our good works ought to stretch out even to adversaries: the Lord brought me forth into a broad place (Ps 18:19). The trunk of the cross has length against which the whole body leans since charity ought to be enduring, thus sustaining and saving man: he that shall persevere unto the end, he shall be saved (Matt 10:22). The upper portion of wood, against which the head is thrown back, has height since our hope must rise toward the eternal and the divine: the head of every man is Christ (1 Cor 11:3). The cross is braced by its depth which lies concealed beneath the ground; it is not seen because the depth of the divine love which sustains us is not visible insofar as the plans of predestination, as was said above, are beyond our intelligence.
Sic ergo debemus comprehendere virtutem caritatis nostrae et Christi, et adhuc scire caritatem Christi supereminentem scientiae, scilicet humanae, quia nullus potest scire quantum Christus dilexit nos, vel scire etiam caritatem scientiae Christi, quae habetur cum scientia Christi. Caritatem, dico, supereminentem, scilicet alii caritati, quae est sine scientia.
In this manner we should comprehend the power of our love, and of Christ’s, realizing that his surpasses human understanding. For no one can know how much Christ has loved us; nor can one know the charity of the knowledge of Christ, which is possessed with knowledge of Christ. I hold that such a charity is one that surpasses a charity that is without knowledge.
181. Sed numquid est verum quod caritas quae est cum scientia superemineat caritati quae est sine scientia? Et videtur quod non, quia sic malus theologus esset supereminentioris caritatis quam sancta vetula.
181. Is it not correct that a charity with knowledge is more eminent than a charity without knowledge? It seems that it is not, for then a wicked theologian would have a charity of greater dignity than a holy old woman.
Respondeo. Dico quod hoc intelligitur de scientia afficiente: nam ex vi cognitionis inducitur ad magis diligendum, quia, quanto Deus magis cognoscitur, tanto et magis diligitur. Propter quod petebat Augustinus: noverim te, noverim me. Vel hoc dicitur propter quosdam qui habent zelum Dei, sed non secundum scientiam. Talium enim caritati supereminet caritas, cum habetur praedicta scientia Christi.
I reply that what is discussed here is an influential kind of knowledge. For the force of the knowledge stimulates one to love more since the more God is known, so much the more is he loved. For this reason Augustine used to ask: that I may know you and know myself. Or, this is stated here on account of some who possess zeal for God but not according to knowledge (Rom 10:2). A charity coupled with the above mentioned knowledge of Christ surpasses the love of such people.