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.
182. Consequenter cum dicit ut impleamini, etc., ponit cognitionis divinae efficaciam, dicens ut impleamini in omnem plenitudinem Dei, id est ut habeatis perfectam participationem omnium donorum Dei, ut scilicet hic habeatis plenitudinem virtutum, et postea beatitudinis, quae quidem efficit caritas. Eccli. XXIV, 26: transite ad me, omnes qui concupiscitis me, et cetera.
182. Next he speaks of the efficacy of a knowledge of the divine. That you may be filled unto all the fullness of God, that is, that you might enjoy a perfect participation in all God’s gifts. In other words, that you might possess the fullness of the virtues here, and beatitude in the next life; and charity accomplishes just that. Come over to me, all that desire me, and be filled with my fruits (Sir 24–26).
183. Consequenter sequitur illa pars ei autem qui potens, et cetera. In qua Apostolus agit Deo gratias de suae petitionis exauditione.
183. After this, the Apostle gives thanks to God for hearing his prayer, at to him who is able.
Circa quod tria facit, quia
In reference to this he does three things:
primo ponit potestatem Dei, qua postulata concedit;
first, he mentions the power of God with which he grants petitions;
secundo potestatis exemplum, ibi secundum virtutem quae operatur in nobis, etc.;
second, he gives an example of that power, at according to the power that works in us;
tertio materiam gratiarum actionis, ibi ipsi gloria, et cetera.
third, he mentions what prompts his thanksgiving, at to him be glory.
184. Potestatem autem Dei describit infinitam, dicens ei autem, scilicet Deo Christo et Deo Patri, qui potens est omnia facere, et cetera. Ex. XV, 3: omnipotens nomen eius. Rom. ult.: ei autem qui potens est vos confirmare iuxta Evangelium, et cetera. Et hoc superabundanter facere in nobis omnia quam sciamus petere per affectum, aut intelligere per intellectum, et hoc est quod dicit quam petimus, aut intelligimus.
184. He describes the infinite power of God, saying now to him, meaning to Christ as God and to God the Father, who is able to do all things: almighty is his name (Exod 15:3). Now, to him that is able to establish you, according to my Gospel and the preaching of Jesus Christ (Rom 16:25). He effects this within us more abundantly than we either would know how to ask for through desire, or understand with our intelligence.
185. Exemplum autem huiusmodi abundantiae in nobis exhibitae ostendit, dicens secundum virtutem quam operatur in nobis, quasi dicat: apparet si attendamus ea quae operatus est in nobis, scilicet hominibus. Nam nec affectus, nec intellectus humanus potuissent considerare, vel intelligere, vel petere a Deo quod fieret homo et homo efficeretur Deus et consors naturae divinae, quae tamen secundum virtutem operatur in nobis, et hoc in Incarnatione Filii sui. II Petr. I, 4: ut per hoc efficiamini divinae consortes naturae. Unde de his dicitur Eccli. XVIII, 2: quis sufficiet enarrare opera illius? Quis enim investigabit magnalia illius, virtutem autem magnitudinis quis annuntiabit?
185. He gives an example of this abundance within us, saying according to the power that works in us. As if he had stated: it becomes apparent once we consider what he has wrought in us men. For the human mind and will could never imagine, understand or ask that God become man, and that man become God and a sharer in the divine nature. But he has done this in us by his power, and it was accomplished in the Incarnation of his Son, that through this you may be made partakers of the divine nature (2 Pet 1:4). Concerning these matters it is written: who is able to declare his works? For who shall search out his glorious acts? And who shall show forth the power of his majesty? Or, who shall be able to declare his mercy? (Sir 18:2–4)
Vel operatus est in nobis, scilicet apostolis, quibus dedit gratiam evangelizandi investigabiles divitias Christi, et illuminare omnes quae sit dispensatio sacramenti absconditi a saeculis in Deo, ut supra eodem cap. et ibi dictum est.
Or, that works in us apostles, to whom he gave the grace of proclaiming the good news of the unsearchable riches of Christ; and to enlighten all men, that they may see what is the dispensation of the mystery which has been hidden from eternity in God (Eph 3:8).
186. Materia autem gratiarum actionis dicitur esse duplex beneficium quod nobis contulit Deus. Primum est Ecclesiae institutio; secundum est Filii Incarnatio.
186. The subject matter of the thanksgiving is the twofold blessing God has bestowed upon us. The first is the institution of the Church, and the second the Incarnation of his Son.
Dicit ergo ipsi, scilicet Deo Patri, gloria, sit, supple, in Ecclesia, id est pro his quae fecit in Ecclesia, quam instituit: quo ad primum; in Christo, id est per Christum, vel pro Christo, quem nobis dedit.
Hence he says to him, God the Father, be glory in the Church for all he has done in the Church he established, and in Christ, that is, through Christ; or for Christ whom he gave to us.
Ipsi, inquam, sit gloria, ut gloriosus appareat, non solum in praesenti sed in omnes generationes saeculi saeculorum, id est saeculi omnia continentis. I Tim. I, 17: Regi autem saeculorum immortali, invisibili, soli Deo honor et gloria in saecula saeculorum. Amen.
To him, I repeat, be glory that his glory might shine forth, not only now, but unto all generations world without end, meaning in the age which embraces all things. Now, to the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen (1 Tim 1:17).
Caput 4
Chapter 4
Corpus Christi
The Body of Christ
Lectio 1
Lecture 1
Exhortatio ad sanctitatem
Exhortation to holiness
4:1 Obsecro itaque vos ego vinctus in Domino, ut digne ambuletis vocatione, qua vocati estis, [n. 188]
4:1 I therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called: [n. 188]
4:2 cum omni humilitate, et mansuetudine, cum patientia, supportantes invicem in caritate, [n. 191]
4:2 With all humility and mildness, with patience, supporting one another in charity, [n. 191]
4:3 solliciti servare unitatem Spiritus in vinculo pacis. [n. 192]
4:3 Careful to keep the unity of the Spirit in the bond of peace. [n. 192]
4:4 Unum corpus, et unus spiritus, sicut vocati estis in una spe vocationis vestrae. [n. 195]
4:4 One body and one spirit: as you are called in one hope of your calling. [n. 195]
187. Supra commemoravit Apostolus divina beneficia, per quae unitas Ecclesiae constituitur et conservatur, hic monet eos Apostolus ad permanendum in Ecclesiae unitate.
187. The Apostle recalled above the divine blessings through which the Church’s unity has originated and been preserved. Now he admonishes the Ephesians to remain within this ecclesial unity.
Circa quod duo facit, quia
Regarding this he does two things:
primo monet eos ut in ipsa unitate perseverent;
first, he cautions them to persevere in unity;
secundo instruit eos quomodo in ea permaneant, ibi hoc ergo dico et testificor in domino, et cetera.
second, he instructs them how to remain in it, at this then I say and testify in the Lord (Eph 4:17).
Item prima in duas, quia
The first section is again divided into two parts:
primo monet eos ad servandam ecclesiasticam unitatem;
first, he cautions them to keep ecclesial unity;
secundo proponit ipsius ecclesiasticae unitatis formam, ibi unus Dominus, una fides, et cetera.
second, he sets forth the pattern of this Church unity, at one Lord, one faith (Eph 4:5).
Prima iterum in tres.
The first part has three divisions:
Primo praemittit quaedam inductiva ad servandam ecclesiasticam unitatem;
first, he offers certain incentives to maintain ecclesial unity;
secundo ponit monitionem, ibi cum omni humilitate, etc.;
second, he sets down an admonition, at with all humility and mildness;
tertio ostendit monitionis finem, ibi solliciti servare, et cetera.
third, he shows the purpose of his admonition, at careful to keep.
Inducit autem ex tribus ad servandam ecclesiasticam unitatem. Primo ex caritatis affectu; secundo ex commemoratione suorum vinculorum; tertio ex consideratione divinorum.
Three incentives are given for them to maintain the Church’s unity. First is the affection of Paul’s love, second is the remembrance of his chains, and third is the consideration of the divine favors.
188. Caritatis autem affectum insinuat per obsecrationem. Unde dicit itaque, ex quo tot beneficia a Domino recepistis, obsecro vos, cum tamen imperare possem, sed propter humilitatem non impero, magis autem obsecro. Prov. XVIII, 23 dicitur: cum obsecrationibus loquitur pauper. Item propter caritatem, quae magis movet ad opus, quam timor. Phil. I, 8: fiduciam multam habens in Christo imperandi tibi quod ad rem pertinet, propter caritatem magis obsecro, et cetera.
188. The affection of his love is intimated by his entreaty. Therefore because you have obtained so many blessings from the Lord, I beseech you. I do not command you even though I could; on account of my lowliness I do not command but plead with you. The poor will speak with supplications (Prov 18:23). Charity is another reason, since it prompts men to action more than fear: wherefore, though I have much confidence in Christ Jesus to command you that which is to the purpose, for charity’s sake I rather beseech (Phil 1:8).
189. Ex commemoratione vero suorum vinculorum inducit eos, dicens ego vinctus in Domino. Ex quibus inducit eos ad servandam sic unitatem, propter tria. Primo quia amicus magis compatitur amico afflicto, et nititur in pluribus facere voluntatem suam, ut vel sic eum consoletur. Eccli. XII, 8 s.: non agnoscetur in bonis amicus, et non abscondetur in malis inimicus. In bonis viri, inimici illius in tristitia, et in malitia illius, amicus agnitus est.
189. He stirs them by recalling his chains: I, a prisoner in the Lord. With these words he urges them to remain united, giving them three motives. First, a friend sympathizes with a suffering friend and more readily tries to fulfill his wishes so that be might thereby console him. A friend shall not be known in prosperity, and an enemy shall not be hidden in adversity. In the prosperity of a man, his enemies are grieved; and a friend is known in his adversity (Sir 12:8–9).