Lectio 6 Lecture 6 Tenebrae sensus peccatorum Darkness of sinners’ minds ^4:17 Hoc igitur dico, et testificor in Domino, ut jam non ambuletis, sicut et gentes ambulant in vanitate sensus sui, [n. 231] ^4:17 This then I say and testify in the Lord: that henceforward you walk not as also the gentiles walk in the vanity of their mind: [n. 231] ^4:18 tenebris obscuratum habentes intellectum, alienati a vita Dei per ignorantiam, quae est in illis, propter caecitatem cordis ipsorum, [n. 233] ^4:18 Having their understanding darkened: being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts. [n. 233] ^4:19 qui desperantes, semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis in avaritiam. [n. 235] ^4:19 Who despairing have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness. [n. 235] 230. Supra monuit Apostolus Ephesios ut manerent in ecclesiastica unitate, describendo modum eius et formam, in hac parte docet eos viam per quam possint manere in ecclesiastica unitate. 230. The Apostle previously admonished the Ephesians to persevere in ecclesial unity by describing to them its quality and pattern. In the part that follows he teaches them the way to remain within the Church’s unity. Et circa hoc duo facit. Regarding this he does two things: Primo proponit praecepta, per quae possunt manere in ecclesiastica unitate; first, he gives them precepts by which they can remain in ecclesial unity; secundo ostendit potestatem hanc ad implenda praecepta in fine epistolae, ibi de caetero, fratres, confortamini, et cetera. second, near the end of the letter, at finally, brethren, be strengthened (Eph 6:10), he shows them the strength by which they can fulfill these commands. Prima in duas. The first section has two parts: Primo proponit praecepta ad omnes; first, he sets down precepts for everyone; secundo pertinentia ad singulos gradus Ecclesiae, ibi mulieres viris suis subditae sint, et cetera. second, he adds certain ones pertaining to particular classes within the Church, at so also let wives be (Eph 5:24). Prima in duas. The first contains two divisions: Primo ponit quaedam praecepta generalia ad quae reducuntur omnia alia; first, he expresses certain general precepts to which all the others can be reduced; secundo ponit specialia, ibi propter quod deponentes mendacium, et cetera. second, he treats of particular ones, at wherefore, putting away lying (Eph 4:25). Prima iterum in duas, quia cum intentio Apostoli sit eos revocare a vetere consuetudine ad novam Christi doctrinam, Again, the first section has two parts. Since the Apostle’s intention is to draw them away from their old customs to embrace Christ’s new teaching: primo ostendit doctrinam Christi esse contrariam antiquae perversitati gentilitatis; first, he demonstrates how the doctrine of Christ is just the opposite of the old pagan perversity; secundo inducit eos, ut eam deponant et eam, quae Christi est assumant, ibi deponite vos secundum pristinam, et cetera. second, he offers them incentives to leave it behind and adopt the way of Christ, at put off according to former (Eph 4:22). Prima in duas, quia primo describit conversationem gentilium; The first of these has two sections: first, he describes the pagans’ way of life; secundo ostendit, quod ei contrariatur doctrina Christi, ibi vos autem non ita, et cetera. second, he shows that Christ’s teaching is contrary to it, at you have not so learned Christ (Eph 4:20). Prima in tres. The first part has three divisions: Primo hortatur eos, ut declinent conversationem gentilium; first, he exhorts them to reject the pagan way of life; secundo describit eam quantum ad interiorem animum, ibi tenebris obscuratum, etc.; second, he describes it in reference to the pagan’s inner mind, at having their understanding darkened; tertio quantum ad exteriorem modum, ibi qui desperantes, et cetera. third, he does so in reference to his external way of acting, at who despairing. 231. Dicit ergo: ad hoc quod possitis implere ea, quae dicta sunt, dico, id est non obsecro, ut prius, sed dico, et testificor, hoc quod dixi. Gal. V, 3: testificor autem omni homini rursum circumcidenti se, quoniam debitor est universae legis faciendae. II Tim. IV, 1: testificor coram Deo et Christo Iesu, et cetera. 231. That you will be able to carry out, he says, what I have spoken of above, I say, not beseeching you as previously, rather I say and testify to what I have asserted. I testify again to every man circumcising himself that he is a debtor to the whole law (Gal 5:3). I charge you, before God and Jesus Christ, who shall judge the living and the dead (2 Tim 4:1). Et quid? Ut iam, scilicet tempore fidei et conversionis ad Christum, quia iam vos mundi estis, Io. XIII, 10, non ambuletis, id est vivatis. Gal. V, 25: si Spiritu vivimus, Spiritu et ambulemus, et cetera. Et hoc sicut et gentes ambulant. I Cor. XII, 2: scitis, quoniam cum gentes essetis, ad simulacra muta prout ducebamini euntes, et cetera. Non sic igitur ambuletis. Prov. I, 15: fili mi, ne ambules cum eis, prohibe pedem tuum a semitis eorum, et cetera. And what does he bear witness to here? That henceforward, from the moment you believed and were converted to Christ, since you are now clean (John 13:10), you walk not as also the gentiles walk. To walk here means to live: if we live in the Spirit, let us also walk in the Spirit (Gal 5:25). This should not be as the gentiles walk: you know that, when you were heathens, you went to dumb idols according as you were led (1 Cor 12:2). You must not walk in such a manner: my son, walk not with them: restrain your foot from their paths (Prov 1:15). 232. Consequenter cum dicit in vanitate sensus sui, reddit causam huius prohibitionis. 232. Then, in saying in the vanity of their mind, he gives the reason for his prohibition. Ubi notandum est, quod cum ambulare spiritualiter sit proficere, secundum illud Is. c. XXVI, 7: rectus callis iusti ad ambulandum, et cetera. Gen. XVII, 1: ambula coram me, et esto perfectus, dicitur Abrahae, ad hoc ergo ut homo iuste ambulet, id est spiritualiter proficiat, oportet tria, quae in ipso sunt, regulari et ordinari. Note that to walk spiritually is to make progress. The path of the just is right to walk in (Isa 26:27), and to Abraham it was said: walk before me, and be perfect (Gen 17:1). There are three norms immanent in man by which he must be guided and regulated if he is to walk justly and make spiritual progress. In homine enim est ratio iudicans de particularibus agendis; item, intellectus universalium principiorum, qui est synderesis; tertio, lex divina seu Deus. Quandocumque ergo aliquis secundum ista tria sibi invicem ordinata dirigitur, ita quod actio ordinetur secundum iudicium rationis, et haec, scilicet ratio, iudicet secundum intellectum rectum, vel synderesim, et haec, scilicet synderesis, ordinetur secundum legem divinam, tunc actio est bona et meritoria. In man, one of these is the reason which judges about what is to be done in particular circumstances. Another is the understanding of universal principles, called synderesis; and third, there is the divine law or God. Actions are good and meritorious when the person is guided by these three in their proper interrelations; namely, when the action is in accord with the judgment of reason, and this reason judges according to true understanding, or synderesis; and this synderesis is, in turn, directed by the divine law. Sed vita gentilium non est talis, imo deficit in praedictis tribus; quia, primo, deficit a ratione iudicante, quia ambulant in vanitate sensus sui. Sensus autem est vis apprehensiva, per quam iudicamus singularia. Unde aliquis homo rectus dicitur quando bene iudicat de agendis. The life of the gentiles did not resemble this, but rather was lacking these three. First of all, rational judgment was missing since they walked in the vanity of their mind. Mind here is the power to apprehend, through which we judge about individual objects. Hence, a man is called upright when he judges correctly about what should be done. Sed sensus iste quandoque est rectus, quandoque est vanus. Rectus dicitur, quando debita regula regitur, qua venit ad debitum finem; vanus autem quando, indebita regula ductus, non venit ad debitum finem. Sap. c. XIII, 1: vani sunt omnes homines in quibus non subest scientia Dei, et cetera. Rom. I, 21: evanuerunt in cogitationibus suis, et cetera. Ier. II, v. 5: ambulaverunt post vanitates suas, et vani facti sunt. But this mind is sometimes upright, and at other times vain. It is termed upright when, guided by appropriate norms, it attains to the proper end; it is vain when, led by the wrong norms, it does not achieve the proper end. All men are vain, in whom there is not the knowledge of God (Wis 13:1), because they became vain in their thoughts (Rom 1:21) and walked after vanity and are become vain (Jer 2:5). 233. Quare? Quia certe ratio istorum in agendis non dirigebatur ab intellectu illuminato, sed erroneo. Et hoc est quod ait tenebris obscuratum habentes intellectum. Rom. I, 21: obscuratum est insipiens cor eorum. Ps. LXXXI, 5: nescierunt, neque intellexerunt, in tenebris ambulant. 233. Why? Obviously because in performing such acts their reason is not guided by an enlightened understanding, but an erroneous one. This is what he says about them having their understanding darkened. Their foolish heart was darkened (Rom 1:21), and they have not known nor understood: they walk on in darkness (Ps 82:5). Et ratio est, quia tales non sunt participes divini luminis, seu legis divinae illuminantis et regulantis; propter quod subdit alienati a vita Dei, id est a Deo, qui est vita animae. Io. XIV, 6: ego sum via, veritas, et vita. This is traceable to their not sharing in the divine light, or not being enlightened and directed by the divine law. Thus he adds alienated from the life of God, from God who is the life of the soul. I am the way, and the truth, and the life (John 14:6). Vel, a vita Dei, id est a caritate et gratia spirituali, qua anima vivit formaliter. Rom. VI, 23: gratia autem Dei vita aeterna. Isti autem erant sine spe vitae aeternae, quia ponebant mortalitatem animae contra fidem et spem. Sap. II, 22: nescierunt sacramenta Dei, neque speraverunt mercedem iustitiae, neque iudicaverunt honorem animarum sanctarum, et cetera. Or, from the life of God may mean from charity and spiritual grace by which the soul lives formally. The grace of God is life everlasting (Rom 6:23). Existing without an expectation of eternal life, they held for a mortality of the soul contrary to faith and hope. And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honor of holy souls (Wis 2:22). Vel a vita Dei, id est a vita sancte vivendi, quae est per fidem. Gal. II, 20: vivo ego, iam non ego, et cetera. Iustus autem ex fide vivit, ut dicitur Rom. I, 17. Vel quae est per caritatem. I Io. III, 14: nos scimus, quia translati sumus de morte ad vitam, quoniam diligimus fratres, et cetera. Non sic autem isti, sed magis alienati. Or again, from the life of God might indicate an existence estranged from that holy living which comes through faith: I live, now not I; but Christ lives in me (Gal 2:20). The just man lives by faith (Rom 1:17). Or, the life which comes through charity: we know that we have passed from death to life, because we love the brethren (1 John 3:14). The pagans were not like this; instead, they were alienated. 234. Modum autem huius alienationis tangit, scilicet per ignorantiam non stellarum vel cursus siderum, sed naturae divinae, I Cor. c. XV, 33: ignorantiam quidem Dei quidam habent, quia certe tunc solum in Iudaea notus erat Deus, sed modo, ut dicitur Act. XVII, v. 30: tempora huius ignorantiae despiciens Deus, nunc annuntiat hominibus, ut omnes ubique poenitentiam agant, et cetera. 234. He briefly discusses the quality of this alienation; it is through the ignorance that is in them, not of stars or the movement of the constellations, but of the divine nature. Some have not the knowledge of God (1 Cor 15:34), since in former times God was known only among the Jews. But God, indeed having winked at the times of this ignorance, now declares unto men that all should everywhere do penance (Acts 17:30).