Lectio 4 Lecture 4 Donatio donorum Bestowal of gifts ^4:11 Et ipse dedit quosdam quidem apostolos, quosdam autem prophetas, alios vero evangelistas, alios autem pastores et doctores, [n. 211] ^4:11 And he gave some apostles, and some prophets, and others evangelists, and others pastors and doctors: [n. 211] ^4:12 ad consummationem sanctorum in opus ministerii, in aedificationem corporis Christi: [n. 213] ^4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: [n. 213] ^4:13 donec occurramus omnes in unitatem fidei, et agnitionis Filii Dei, in virum perfectum, in mensuram aetatis plenitudinis Christi: [n. 215] ^4:13 Until we all meet into the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ: [n. 215] 210. Hic exponit Apostolus quod supra dixerat de donatione donorum. 210. Here the Apostle expounds what was mentioned earlier about the bestowal of gifts. Circa quod duo facit. Concerning this he makes two points: Primo ostendit quod Dominus singulis fidelibus dedit donorum diversitatem; first, he shows that the Lord has imparted a variety of gifts on each of the faithful; secundo ostendit illorum donorum fructum et utilitatem, ibi ad consummationem sanctorum, et cetera. second, he indicates the utility and fruitfulness of these gifts, at for the perfecting of the saints. 211. Et quia per dona Christi diversi status et munera in Ecclesia designantur, considerandum est quod, inter dona Christi, primo ponit apostolos. Unde dicit et ipse dedit quosdam quidem apostolos. Lc. VI, 13: elegit ex ipsis quos et apostolos nominavit. I Cor. XII, 28: quosdam quidem posuit in Ecclesia: primum apostolos, secundo prophetas, tertio doctores, quarto virtutes. 211. The many different states and functions in the Church are designated as the gifts of Christ. Consider how, among the gifts of Christ, the apostles are conceded the first place: and he gave some apostles. And he chose twelve of them whom also he named apostles (Luke 6:13). God indeed has set some in the Church; first apostles, second prophets, third doctors; after that miracles (1 Cor 12:28). Apostoli primo loco ponuntur, quia ipsi privilegiati fuerunt in omnibus donis Christi. Habuerunt enim plenitudinem gratiae et sapientiae, quidam quantum ad revelationem divinorum mysteriorum. Lc. ult.: aperuit eis sensum ut intelligerent, et cetera. Mc. c. IV, 11: vobis datum est nosse mysterium regni Dei, et cetera. Io. XV, 15: omnia quae audivi a Patre meo, nota feci vobis. Habuerunt etiam copiam eloquentiae ad annuntiandum Evangelium. Lc. XXI, 15: dabo vobis os et sapientiam, cui non poterunt resistere, et contradicere omnes adversarii vestri. Mc. ult.: euntes in mundum universum, praedicate, et cetera. Habuerunt etiam praerogativam auctoritatis et potentiae quantum ad curam Dominici gregis. Io. ult.: pasce oves meas. I Cor. X: de potestate nostra quam dedit nobis Deus in aedificationem, non in destructionem vestram, et cetera. Apostles are put first because they had a privileged share in all of Christ’s gifts. They possessed a plenitude of grace and wisdom regarding the revelation of divine mysteries. Christ opened their understanding that they might understand the Scriptures (Luke 24:45). To you it is given to know the mystery of the kingdom of God (Mark 4:11). Because all things, whatsoever I have heard of my Father, I have made known to you (John 15:15). They also possessed an ample ability to speak convincingly in order to proclaim the Gospel. I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay (Luke 21:15). Go unto the whole world and preach the Gospel to every creature (Mark 16:15). Moreover, they also had a privileged authority and power for looking after the Lord’s flock. Feed my sheep (John 21:17). For if also I should boast somewhat more of our power, which the Lord has given us unto edification and not for your destruction, I should not be ashamed (2 Cor 10:8). 212. Ideo Apostolus subiungit hic tres gradus ecclesiasticos secundum participationem singulorum praemissorum. Nam quantum ad revelationem divinorum mysteriorum, subdit quosdam autem prophetas, qui praenuntiatores fuerunt Incarnationis Christi, de quibus dicitur I Petr. I, 10: prophetae qui de futura in vobis gloria prophetaverunt. Matth. XI, 13: omnes enim prophetae, et lex usque ad Ioannem prophetaverunt. Sed Apostoli prophetantes fuerunt post adventum Christi gaudia vitae futurae. Apoc. I, 3: beatus qui legit et qui audit verba prophetiae huius, et cetera. Item fuerunt exponentes antiquorum prophetarum prophetias. I Cor. XIV, 1: aemulamini spiritualia; magis autem ut prophetetis. Matth. XXV: ecce ego mitto ad vos prophetas et sapientes, et cetera. 212. Therefore, the Apostle adds three ecclesiastical categories according as they share in each of the foregoing. Related to the revelation of divine mysteries he annexes and some prophets who foretold the Incarnation of Christ. Of them it is written: of which salvation the prophets have inquired and diligently searched, who prophesied of the glory to come in you (1 Pet 1:10). For all the prophets and the law prophesied until John (Matt 11:13). But after Christ came, the apostles became the prophets of the joy of the life to come. Blessed is he that reads and hears the words of this prophecy, and keeps those things which are written in it; for the time is at hand (Rev 1:3). They also became the interpreters of what the ancient prophets had foretold. Be zealous for spiritual gifts; but rather that you may prophesy (1 Cor 14:1). Behold I send to you prophets and wise men and scribes (Matt 23:34). Quantum vero ad annuntiandum Evangelium, subdit alios vero evangelistas, qui scilicet habent officium praedicandi Evangelium, vel etiam conscribendi, quamvis non essent de principalibus apostolis. Rom. X, 15: quam speciosi pedes evangelizantium pacem, et cetera. Is. XLI, 27: dabo Ierusalem evangelistam. Relative to the proclamation of the Gospel he adds others evangelists. They had the duty of preaching the good news, and even of writing it down although they were not among the principal apostles. How beautiful are the feet of them that preach the Gospel of peace, of them that bring glad tidings of good things! (Rom 10:15). To Jerusalem I will give an evangelist (Isa 41:27). Quantum vero ad curam Ecclesiae subdit alios autem pastores, curam scilicet Dominici gregis habentes. Et sub eodem addit et doctores, ad ostendendum quod proprium officium pastorum Ecclesiae est docere ea quae pertinent ad fidem et bonos mores. Dispensare autem temporalia non pertinet ad episcopos, qui sunt apostolorum successores, sed magis ad diaconos. Act. VI, 2: non est aequum nos derelinquere verbum Dei, et ministrare mensis. Tit. I, 9: amplectentem eum qui secundum doctrinam est, fidelem sermonem. Dicitur de episcopis Ier. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina. In reference to the care of the Church he says and others pastors who are responsible for the Lord’s flock. Under the same heading he adds and doctors to bring out how the pastor’s specific task in the Church is to instruct the people in what pertains to faith and good conduct. The administration of temporalities does not belong to bishops, who are the successors of the apostles, but rather to deacons. It is not reasonable that we should leave the word of God, and serve tables (Acts 6:2). Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine (Titus 1:9). Concerning bishops it is written: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15). 213. Deinde cum dicit ad consummationem sanctorum, etc., ostendit fructum praedictorum donorum seu officiorum. Et 213. Next, at for the perfecting of the saints, he discloses the fruitful results of these gifts or functions. circa hoc duo facit, quia Concerning this he does two things: primo assignat fructum; first, he speaks of their fruit; secundo ostendit qualiter fideles ad hunc fructum possent advenire, ibi ut iam non simus parvuli, et cetera. second, he explains how the faithful may attain to this fruit, at so that we may no longer be children. Prima iterum in duas. The first section has two divisions also: Primo proponit effectum proximum; first, he sets down their immediate result; secundo ostendit fructum ultimum, ibi donec occurramus omnes, et cetera. second, he indicates their ultimate fruit, at until we all meet. 214. Effectus autem proximus praedictorum donorum seu officiorum, potest attendi quantum ad tria. Uno modo quantum ad ipsos qui sunt in officiis constituti, quibus ad hoc sunt collata dona spiritualia, ut ministrarent Deo et proximis. Et quantum ad hoc dicit in opus ministerii, per quod scilicet procuratur honor Dei, et salus proximorum. I Cor. IV, 1: sic nos existimet homo ut ministros Christi, et cetera. Is. LXI, 6: ministri Dei, dicetur vobis. 214. The proximate effects of the above mentioned gifts or functions are threefold. The first is in reference to those who are placed in these functions; spiritual gifts are communicated to them that they might be at the service of God and their fellow man. Thus he states for the work of the ministry which offers honor to God and salvation to one’s fellow men. Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God (1 Cor 4:1). You shall be called the priests of the Lord; to you it shall be said: you ministers of our God (Isa 61:6). Alio modo quantum ad perfectionem iam credentium, cum dicit ad consummationem, id est perfectionem, sanctorum, id est eorum qui iam sunt sanctificati per fidem Christi. Etenim specialiter debent intendere praelati ad subditos suos, ut eos ad statum perfectionis perducant; unde et ipsi perfectiores sunt, ut dicit Dionysius in Ecclesiastica hierarchia. Hebr. VI, 1: ad perfectionem feramur, et cetera. Is. X, 22–23: consummatio abbreviata inundabit iustitiam. Consummationem enim, et abbreviationem Dominus Deus exercituum faciet, et cetera. The second is in reference to the perfection of those who already believe; so he says for the perfecting of the saints, that is, of those already sanctified through faith in Christ. Prelates must be especially anxious to lead those entrusted to them toward the state of perfection. This is why Dionysius claims, in his Ecclesiastica Hierarchia, that they are to be all the more perfect. Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect; not laying again the foundation of penance from dead works and of faith towards God (Heb 6:1). The consumption abridged shall overflow with justice. For the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land (Isa 10:22). Tertio quantum ad conversionem infidelium; et quantum ad hoc dicit in aedificationem corporis Christi, id est ut convertantur infideles, ex quibus aedificatur Ecclesia Christi, quae est corpus eius. I Cor. XIV, 3: ad aedificationem, et exhortationem, et consolationem. Et sequitur ibidem: nam maior est qui prophetat quam qui linguis loquitur, nisi forte interpretetur, ut Ecclesia aedificationem accipiat, et ibidem, omnia ad aedificationem fiant. The third is in reference to the conversion of the unbelievers. About this he states for the edifying of the body of Christ. When the infidels are converted, Christ’s Church—which is his body—is built up. Whoever preaches speaks to men unto edification and exhortation and comfort (1 Cor 14:3). For greater is he that prophesies than he that speaks with tongues; unless perhaps he interpret, that the Church may receive edification . . . so you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the Church (1 Cor 14:5, 12). 215. Deinde cum dicit donec occurramus, etc., assignat fructum ultimum, et potest intelligi dupliciter. 215. At until we all meet, he goes on to discuss the ultimate fruit of the Church’s preaching which can be understood in two ways. Uno modo de fructu simpliciter ultimo, qui erit in resurrectione sanctorum. Et, secundum hoc, duo declarantur. Primo quidem congregatio resurgentium et corporalis et spiritualis. Corporalis quidem erit congregatio in hoc, quod omnes sancti congregabuntur ad Christum. Matth. XXIV, 28: ubicumque fuerit corpus, illuc congregabuntur et aquilae. Et quantum ad hoc dicit donec occurramus omnes, etc., quasi dicat: usque ad hoc extenditur praedictum ministerium et consummatio sanctorum et aedificatio Ecclesiae, donec in resurrectione occurramus Christo. Matth. XXV, 6: ecce sponsus venit, exite obviam ei. Amos IV, 12: praeparare in occursum Dei tui, Israel, et cetera. Et etiam occurramus nobis invicem. I Thess. IV, 17: simul rapiemur cum illis in nubibus obviam Christo in aera. Phil. III, 11: si quo modo occurram ad resurrectionem, quae est ex mortuis. One way is concerning the absolutely ultimate effect: the resurrection of the saints. In this perspective two facts are asserted. First is the spiritual and corporeal convergence of all who have risen. The physical convergence will consist in this, that all the saints will be drawn together toward Christ: wheresoever the body shall be, there shall the eagles also be gathered together (Matt 24:28). Concerning this he says until we all meet, as if to say: the above ministry, the perfecting of the saints, and the edifying of the Church will continue until we all meet Christ in the resurrection. Behold, the bridegroom comes. Go forth to meet him (Matt 25:6). Be prepared to meet your God, O Israel (Amos 4:12). We shall meet one another also: we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ (1 Thess 4:16). If by any means I may attain to the resurrection which is from the dead (Phil 3: 11). Spiritualis autem congregatio attenditur quantum ad meritum, quod est secundum eamdem fidem, et quantum ad hoc dicit in unitatem fidei. Supra eodem: unus Dominus, una fides. Item supra in eodem: solliciti servare unitatem Spiritus, et cetera. Et quantum ad praemium, quod est secundum Dei perfectam visionem et cognitionem, de qua I Cor. XIII, 12: tunc cognoscam sicut et cognitus sum. Et quantum ad hoc dicit et agnitionis Filii Dei. Ier. XXXI, 34: omnes enim cognoscent me. The spiritual convergence, however, is seen in relation to our merits, which is according to the same faith; regarding this he says into the unity of faith. There is only one Lord, one faith (Eph 4:5). Again he said earlier: careful to keep the unity of the Spirit in the bond of peace (Eph 4:3). The knowledge of the Son of God is the reward; it consists in the perfect vision and knowledge of God of which it is written: then shall I know even as I am known (1 Cor 13:12). And they shall teach no more every man his neighbor, and every man his brother, saying: know the Lord; for all shall know me from the least of them even to the greatest (Jer 31:34). 216. Secundo declarat praedictum fructum quantum ad perfectionem resurgentium. 216. Second, he discusses the aforementioned fruit in respect to the perfection of those who rise. Et primo ponit ipsam perfectionem, cum dicit in virum perfectum. Ubi non est intelligendum, sicut quidam intellexerunt, quod scilicet foeminae mutentur in sexum virilem in resurrectione, quia uterque sexus permanebit non quidem ad commixtionem sexuum, quae tunc de caetero non erit, secundum illud Matth. XXII, 30: in resurrectione enim non nubent, neque nubentur, sed sunt sicut angeli, sed ad perfectionem naturae et gloriae Dei, qui talem naturam condidit. Dicit ergo virum perfectum, ad designandum omnimodam perfectionem illius status. I Cor. XIII, 10: cum venerit quod perfectum est, evacuabitur quod ex parte est. Et propter hoc vir magis sumitur secundum quod dividitur contra puerum, quam secundum quod dividitur contra foeminam. He relates first of all the perfection itself when he says unto a perfect man. This should not be understood as though women will be changed into men at the resurrection—some have misread it in such a fashion. Both sexes will remain, though sexual intercourse will no longer occur, as our Lord indicates: for in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven (Matt 22:30). They will remain as a witness to the perfection of nature, and for the glory of God who created such a nature. The perfect man designates the complete and total perfection of that state. When that which is perfect is come, that which is in part shall be done away (1 Cor 13:10). Thus man is used here rather in contradistinction to boy than as the opposite of woman. Secundo ostendit exemplar huius perfectionis, cum dicit in mensuram aetatis plenitudinis Christi. Ubi considerandum est, quod corpus Christi verum est exemplar corporis mystici: utrumque enim constat ex pluribus membris in unum collectis. Corpus autem Christi fuit perductum ad plenam aetatem virilem, scilicet triginta trium annorum, in qua mortuus fuit. Huiusmodi ergo aetatis plenitudini conformabitur aetas sanctorum resurgentium, in quibus nulla erit imperfectio, nec defectus senectutis. Phil. III, 21: reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. He describes, in the second place, the exemplar of this perfection when he says unto the measure of the age of the fullness of Christ. Consider how the true physical body of Christ is the exemplar of his mystical body. Both are made up of many members joined into a unified whole. Now the physical body of Christ grew to the mature and robust age of thirty-three years before he died. Therefore, the age of the risen saints, who will experience neither imperfection nor the failings of old age, will correspond to that mature age. He will reform the body of our lowness, made like to the body of his glory (Phil 3:21). 217. Alio modo potest intelligi de fructu ultimo praesentis vitae, in qua quidem sibi occurrent omnes fideles ad unam fidem et agnitionem veritatis. Io. X, 16: alias oves habeo, quae non sunt de hoc ovili, et cetera. In qua perficitur etiam corpus Christi mysticum spirituali perfectione, ad similitudinem corporis Christi veri. Et secundum hoc totum corpus Ecclesiae dicitur corpus virile, secundum illam similitudinem qua utitur Apostolus Gal. IV, 1: quanto tempore haeres parvulus est, nihil differt a servo, et cetera. 217. In another way, this passage can be understood as referring to the ultimate fruit of the Church’s ministry in the present life. This will happen when all the faithful come to her in the unity of faith and the knowledge of the truth. And other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd (John 10:16). In this the mystical body is perfected spiritually in a manner similar to the physical perfection of Christ’s natural body. In this perspective, the whole body of the Church is termed a manly body, following the metaphor used by the Apostle: now, I say: as long as the heir is a child, he is no different than a servant, though he be lord of all (Gal 4:1). Lectio 5 Lecture 5 Ordo corporis Christi Order of Christ’s body ^4:14 ut jam non simus parvuli fluctuantes, et circumferamur omni vento doctrinae in nequitia hominum, in astutia ad circumventionem erroris. [n. 219] ^4:14 That henceforth we be no more children tossed to and fro and carried about with every wind of doctrine, by the wickedness of men, by cunning craftiness by which they lie in wait to deceive. [n. 219] ^4:15 Veritatem autem facientes in caritate, crescamus in illo per omnia, qui est caput Christus: [n. 221] ^4:15 But doing the truth in charity, we may in all things grow up in him who is the head, even Christ: [n. 221] ^4:16 ex quo totum corpus compactum et connexum per omnem juncturam subministrationis, secundum operationem in mensuram uniuscujusque membri, augmentum corporis facit in aedificationem sui in caritate. [n. 225] ^4:16 From whom the whole body, being compacted and fitly joined together, by what every joint supplies, according to the operation in the measure of every part, makes increase of the body, unto the edifying of itself in charity. [n. 225]