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).
Secundo quia Apostolus ipse vincula patiebatur pro ipsorum utilitate, et ideo inducit eos ad memoriam, quasi volens eos obligare. II Cor. I, 6: sive autem tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, sive exhortamur pro vestra exhortatione et salute; quae operatur tolerantiam earumdem passionum, quas et nos patimur.
Second, the Apostle himself suffers imprisonment for their own utility. Hence he urges them to remember this, as though he wanted to put them under certain obligations. Now, 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 (2 Cor 1:6).
Tertio quia, ut supra dictum est cap. III in illa parte: quae est gloria vestra, huiusmodi erant eis ad magnam gloriam, dum Deus pro eis amicos et electos suos exposuit tribulationibus pro ipsorum salute. Et ideo addit in Domino, id est, propter Dominum. Vel ideo dicit hoc, quia erat ad gloriam Apostoli, quod non ut fur, aut homicida, sed ut Christianus et propter Dominum nostrum Iesum Christum vinculatus erat, iuxta illud Ezech. III, 25: ecce data sunt super te vincula, et ligabunt te in eis, et cetera.
Third, as was mentioned previously at my tribulations for you, which is your glory (Eph 3:13), these sufferings were for the Ephesians’ own immense glory. For God exposed his own chosen friends to adversities in behalf of their salvation. Therefore he adds in the Lord which means, on account of the Lord. Or, he annexes in the Lord since it was the Apostle’s glory to be imprisoned, not as a thief or murderer, but as a Christian and for the sake of our Lord Jesus Christ, in accordance with what is written: and you, O son of man, behold, they shall put bands upon you, and they shall bind you with them: and you shall not go forth from the midst of them (Ezek 3:25).
190. Ex consideratione vero divinorum beneficiorum inducit eos, dicens ut digne ambuletis vocatione qua vocati estis, id est attendentes dignitatem ad quam vocati estis, ambuletis secundum quod ei convenit. Si enim quis vocatus esset ad nobile regnum, indignum esset quod faceret opera rusticana. Sic monet Ephesios Apostolus, quasi dicat: vocati estis ut sitis cives sanctorum et domestici Dei, ut dictum est supra cap. II, 19, non est ergo dignum ut faciatis opera terrena, nec ut de mundanis curetis. Ideo dicit digne, et cetera. Col. I, 10: ambuletis digne, Deo per omnia placentes. Phil. I, 27: digne Evangelio Christi conversamini. Et quare? Quia vocavit vos de tenebris in admirabile lumen suum, I Petr. II, 9.
190. He also stimulates them by a consideration of the divine blessings: that you walk worthy of the vocation in which you are called. That is, you should be attentive to the dignity to which you are summoned, and you ought to behave in a way conformable to it. If someone had been chosen to a rank of nobility in a kingdom, it would be an indignity for him to perform peasant work. Hence the Apostle warns the Ephesians, as though he said: you are called to be fellow citizens with the saints and domestics of God (Eph 2:19); henceforth it is unworthy of you to engage in earthly affairs or worry about worldly matters, which is why he says worthy of the vocation. You should walk worthy of God, in all things pleasing (Col 1:10); let your conversation be worthy of the Gospel of Christ (Phil 1:27). And why? Because he has called you out of darkness into his marvelous light (1 Pet 2:9).
191. Consequenter cum dicit cum omni humilitate, etc., ponit modum suae monitionis, docens quomodo digne poterunt ambulare.
191. Subsequently, when he says with all humility and mildness, with patience, supporting one another in charity, he expresses the way to fulfill his admonition, teaching them how they can behave in a worthy manner.
Ponit ergo quatuor virtutes, et excludit quatuor vitia eis opposita. Primum autem vitium quod excludit est superbia. Dum enim unus superbiens vult alii praeesse et alius similiter superbus non vult subesse, causatur dissensio in societate et tollitur pax. Unde Prov. XIII, 10: inter superbos semper iurgia sunt. Ad quod excludendum dicit cum omni humilitate, scilicet interiori et exteriori. Eccli. III, 20: quanto magnus es, humilia te in omnibus, et cetera. Phil. II, 3: in humilitate superiores invicem arbitrantes. Iac. IV, 6: Deus superbis resistit, humilibus autem dat gratiam.
Four virtues must be cultivated, and their four opposite vices shunned. The first vice which he rejects is pride. When one arrogant person decides to rule others, while the other proud individuals do not want to submit, dissension arises in the society and peace disappears: among the proud there are always contentions (Prov 13:10). To eliminate this he says with all interior and exterior humility. The greater you are, humble yourself all the more in all things: and you shall find grace before God (Sir 3:20); let nothing be done through contention, neither by vainglory; but in humility, let each esteem others better than themselves (Phil 2:3). God resists the proud and gives grace to the humble (Jas 4:6).
Secundum est ira. Iracundi enim sunt propinqui ad iniuriam inferendam verbis vel factis, ex quo turbationes oriuntur. Prov. XV, v. 18: vir iracundus provocat rixas; qui patiens est, mitigat suscitatas. Ad hoc excludendum dicit et in mansuetudine, quae mitigat rixas, et pacem conservat. Prov. III, 34: mansuetis dabit gratiam. Ps. XXXVI, 11: mansueti autem haereditabunt terram. Eccli. III, 19: fili, in mansuetudine opera tua perfice, et super gloriam hominum diligeris.
Anger is the second vice. For an angry person is inclined to inflict injury, whether verbal or physical, from which disturbances occur. A passionate man stirs up strifes: he that is patient appeases those who are stirred up (Prov 15:18). To discard it he says and mildness; this softens arguments and preserves peace. To the meek he will give grace (Prov 3:34); the meek shall inherit the land (Ps 36:11). My son, do your works in mildness: and you shall be beloved above the glory of men (Sir 3:19).
Tertium est impatientia. Quandoque enim aliquis humilis est et mansuetus in se, abstinens a molestiis inferendis, non tamen patienter sustinet molestias sibi illatas, vel attentatas. Ideo subdit cum patientia, scilicet adversorum. Iac. I, 4: patientia autem opus perfectum habet. Eccli. II, 4: in humilitate tua patientiam habet. Hebr. X, 36: patientia vobis necessaria est, ut voluntatem Dei facientes, et cetera.
The third is impatience. Occasionally, someone who himself is humble and mild, refraining from causing trouble, nevertheless will not endure patiently the real or attempted wrongs done to himself. Therefore, he adds with patience in adversities. Patience has a perfect work (Jas 1:4), in your humiliation keep patience (Sir 2:4). For patience is necessary for you; that, doing the will of God, you may receive the promise (Heb 10: 36).
Quartum inordinatus zelus. Cum enim inordinate zelantes, omnia quae vident iudicant, nec tempus, nec locum servantes, concitatur turbatio in societate. Gal. V, 15: si mordetis invicem et comeditis, videte ne ab invicem consumamini. Et ideo dicit supportantes invicem in caritate, scilicet mutuo sustinentes defectus aliorum, et hoc ex caritate. Quia quando deficit aliquis, non debet statim corrigi, nisi adsit locus et tempus, sed misericorditer expectari, quia caritas omnia sustinet, I Cor. XIII, 7. Non autem debent huiusmodi defectus supportari ex negligentia vel ex consensu et familiaritate, vel carnali amicitia, sed ex caritate. Gal. VI, 2: alter alterius onera portate, et cetera. Rom. XV, 1: debemus nos firmiores imbecillitates infirmorum sustinere.
An inordinate zeal is the fourth vice. Inordinately zealous about everything, men will pass judgment on whatever they see, not waiting for the proper time and place; and a turmoil arises in society. If you bite and devour one another, take heed that you be not consumed one of another (Gal 5:15). Hence he says supporting one another in charity, mutually bearing with the defects of others out of charity. When someone falls he should not be immediately corrected—unless it is the time and the place for it. With mercy these should be waited for since charity bears all things (1 Cor 13:7). Not that these failings are tolerated out of negligence or consent, nor from familiarity or carnal friendship, but from charity. Bear one another’s burdens; and so you shall fulfill the law of Christ (Gal 6:2). Now, we that are stronger ought to bear the infirmities of the weak (Rom 15:1).
192. Consequenter cum dicit solliciti servare, etc., ostendit monitionis finem, qui quidem est ut servetur unitas inter fideles.
192. After this, at careful to keep, he shows the purpose of his admonition which is to maintain unity among the faithful.