Lectio 4 Lecture 4 Filii lucis Children of the light ^5:8 Eratis enim aliquando tenebrae: nunc autem lux in Domino. [n. 286] Ut filii lucis ambulate: [n. 288] ^5:8 For you were heretofore darkness, but now light in the Lord. [n. 286] Walk then as children of the light. [n. 288] ^5:9 fructus enim lucis est in omni bonitate, et justitia, et veritate: [n. 290] ^5:9 For the fruit of the light is in all goodness and justice and truth: [n. 290] ^5:10 probantes quid sit beneplacitum Deo: [n. 292] ^5:10 Proving what is well pleasing to God. [n. 292] ^5:11 et nolite communicare operibus infructuosis tenebrarum, magis autem redarguite. [n. 293] ^5:11 And have no fellowship with the unfruitful works of darkness: but rather reprove them. [n. 293] 285. Supra prohibuit Apostolus peccata carnalia, comminando poenam et removendo fallaciam, hic assignat rationem sumptam ex eorum conditione, et duo facit. 285. Previously the Apostle had banned carnal sins by threatening punishment and rejecting a fallacy. Here he gives the reason, which is taken from their situation. He does two things: Proponit enim primo eorum conditionem; first, he describes their situation; secundo ex eis duas conclusiones inducit, ibi ut filii lucis sitis, et cetera. second, he deduces two conclusions from it, at as children of the light. Ponit autem duas conditiones: Their situation, however, is described as twofold: primo praeteritam, first, their past; secundo conditionem praesentem, ibi nunc autem lux, et cetera. second, their present situation, at but now light. 286. Dicit ergo eratis aliquando tenebrae, id est excaecati ignorantia et errore. Supra IV, 18: tenebris obscuratum habentes intellectum. Ps. LXXXI, 5: nescierunt, neque intellexerunt, in tenebris ambulant. Item, tenebrosi per peccatum. Prov. IV, 12: via impiorum tenebrosa, nesciunt ubi corruant. 286. Thus he remarks you were heretofore darkness blinded by ignorance and error: having their understanding darkened (Eph 4:18). They have not known nor have they understood; they walk on in darkness (Ps 82:5). The darkness also comes from sin: the way of the wicked is darksome; they know not where they fall (Prov 4:19). Sed notandum est, quod indeterminate non dicit tenebrosi, sed tenebrae, quia sicut quilibet videtur esse quod principaliter est in eo, sicut tota civitas videtur esse rex et quod rex facit, civitas dicitur facere: ita quando peccatum regnat in homine, tunc totus homo dicitur peccatum et tenebrae. But observe that he does not vaguely call them darksome but darkness. For anyone appears to be whatever is predominant in him; thus the whole state appears to be the king and whatever the king does is said to be done by the state, likewise when sin dominates a man the entire person is referred to as sin and darkness. 287. Sequitur nunc autem lux, et cetera. Ubi ponit conditionem praesentem; quasi dicat: nunc autem habetis lucem fidei. Phil. II, 15: inter quos lucetis sicut luminaria in mundo. Matth. V, 14: vos estis lux mundi. 287. Next, at but now light, he describes their present condition, as though he said: but now you enjoy the light of faith: among whom you shine as lights in the world (Phil 2:15), for you are the light of the world (Matt 5:14). Sed contra dicitur de Ioanne Baptista: non erat ille lux; quomodo ergo fideles alii lux dicuntur? Respondeo. Non dicuntur lux per essentiam, sed per participationem. But this contradicts what was said of John the Baptist: he was not the light (John 1:8). How then can other believers be called the light? I reply. They are not referred to as the light in essence but through participation. 288. Deinde cum dicit ut filii lucis ambulate, etc., concludit duas conclusiones. 288. Afterward, at as children of the light, he derives two conclusions. Dixerat enim, quod tenebrae fuerunt et quod nunc sunt lux. Et ideo He had said that they had been darkness but now are light. Therefore: primo concludit, ut se conforment ei, quod nunc sunt; first, he concludes that they should conform themselves to what they now are; secundo ut vitent ea quae prius fuerunt, ibi et nolite communicare. second, that they should avoid what they previously were, at and have no fellowship with. Prima in duas. The first has two sections: Primo ponit admonitionem; first, he writes down an admonition; secundo eam exponit, ibi fructus enim lucis, et cetera. second, he explains it, at for the fruit of the light. 289. Dicit ergo: quia nunc lux estis, faciatis opera lucis, ergo ut filii lucis ambulate. Io. XII, 35: ambulate dum lucem habetis, et cetera. 289. He affirms: since you are now light, perform the deeds of light—walk as children of the light. Walk while you have the light, that the darkness does not overtake you (John 12:35). 290. Hoc autem exponit, cum dicit fructus enim, et cetera. Ambulat autem quis ut filius lucis dupliciter. Primo quantum ad substantiam, vel genus operis; secundo quantum ad modum, vel intentionem facientis. 290. He interprets this when he says for the fruit of the light is in all goodness. However, a person behaves as a child of the light in two ways; first in reference to the substance or kind of actions he performs, then in reference to the manner or intention he does them with. Primo ergo ponit opera, quae oportet facere; Thus: first, he determines the actions which should be performed; secundo qua debent fieri intentione, ibi probantes, et cetera. second, with what intention they should be done, at proving. 291. Dicit ergo: dixi ut ambuletis ut filii lucis, fructus autem lucis sunt opera fructifera et clara. Eccli. XXIV, 23: flores mei fructus honoris, et cetera. 291. Therefore he remarks: I have said that you should walk as children of the light, but the fruit of the light is actions which are fruitful and resplendent. And my flowers are the fruit of honor and riches (Sir 24:23). Et hoc in omni bonitate, et cetera. Ubi advertendum est, quod omnis actus virtutis ad tria reducitur. Nam oportet, quod agens ordinetur in se, ad proximum, et ad Deum. In se, ut sit bonus in seipso et propter hoc dicit in omni bonitate. Ps. CXVIII, 66: bonitatem et disciplinam et scientiam doce me, et cetera. Item, ad proximum per iustitiam. Ideo dicit in iustitia. Ps. CXVIII, 121: feci iudicium et iustitiam, et cetera. Ad Deum per cognitionem et confessionem veritatis. Et ideo dicit et veritate. Zach. VIII, 19: veritatem enim et pacem diligite. This is in all goodness. Whence it must be recalled that every act of virtue is reduced to three relationships. For it is necessary that the agent be ordered within himself, to his neighbor, and to God. Within himself, that he be good in himself; and on this account he says in all goodness. Teach me goodness and discipline and knowledge (Ps 119:66). He must be ordered to his fellow man by justice; whence he says and justice. I have done judgment and justice (Ps 119:121). While he is ordered to God through knowledge and a confession of the truth; so he adds and truth. Only love truth and peace (Zech 8:19). Vel aliter, ut bonitas referatur ad cor, iustitia ad opus, veritas ad os. Supra IV, 25 et Zach. VIII, 16: loquimini veritatem unusquisque cum proximo suo. Another interpretation is that goodness refers to the heart, justice to one’s actions, and truth to the tongue. This was mentioned above (Eph 4:25) as well as elsewhere: speak truth every one with his neighbor (Zech 8:16). 292. Deinde cum dicit probantes, etc., ostendit qua intentione debeant operari, quia non ex abrupto, sed probantes, id est, ratione discernentes. Opus suum probet unusquisque, ut dicitur Gal. VI, 4. Et hoc quid sit beneplacitum Deo, id est ut intendatis facere, quod placet Deo. Rom. XV: probetis quae sit voluntas Dei bona, et beneplacens et perfecta. 292. Then, when he says proving, he discloses with what intention the actions should be performed. For they should not be done abruptly but with proving, that is, discerning with one’s mind—let everyone prove his own work (Gal 6:4)—what is well pleasing to God, that is, you ought to have the intention of doing whatever pleases God. Be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God (Rom 12:2). 293. Deinde cum dicit et nolite communicare, etc., hortatur eos ne redeant ad statum quem reliquerunt, quia, ut dicitur Gal. c. II, 18: si enim, quae destruxi, haec iterum reaedifico, praevaricatorem me constituo; II Petr. II, 22: canis reversus ad suum vomitum, et sus lota in volutabro luti. 293. After this, at have no fellowship with, he exhorts them not to return to the state they have left behind because, if I build up again the things which I have destroyed, I make myself a prevaricator (Gal 2:18). Lest the dog is returned to his vomit; and, the sow that was washed, to her wallowing in the mire (2 Pet 2:22). Dividitur autem ista pars in duas. This section is divided into two parts: Primo ponit monitionem; first, he gives the caution; secundo assignat rationem, ibi quae autem in occulto, et cetera. second, he tells them his reason, at for the things that are done (Eph 5:12). Prima iterum in duas. The first is again divided into two sections: