Lectio 7
Lecture 7
Lauda Deum
Praise God
5:18 Et nolite inebriari vino, in quo est luxuria, sed implemini Spiritu Sancto, [n. 307]
5:18 And do not be drunk with wine, wherein is luxury: but be filled with the Holy Spirit, [n. 307]
5:19 loquentes vobismetipsis in psalmis, et hymnis, et canticis spiritualibus, cantantes et psallentes in cordibus vestris Domino, [n. 310]
5:19 Speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord: [n. 310]
5:20 gratias agentes semper pro omnibus in nomine Domini nostri Jesu Christi Deo et Patri, [n. 314]
5:20 Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father: [n. 314]
5:21 subjecti invicem in timore Christi. [n. 315]
5:21 Being subject one to another, in the fear of Christ. [n. 315]
306. Supra induxit ad novitatem contra vetustatem fallaciae, hic hoc idem facit contra vetustatem vitiorum carnalium. Vel dicamus quod prius reprehenderit peccata carnalia quantum ad luxuriam, hic autem quantum ad gulam.
306. He urged them before to that newness which is in opposition to the old illusion, and now he does the same in reference to the old ways of carnal sins. Or, we might say that he previously reprimanded carnal sins in regard to voluptuousness, and here does it concerning gluttony.
Duo autem facit. Primo enim prohibet vetustatem;
He makes two points: first, he forbids the old way;
secundo inducit statum ad novitatem, ibi sed impleamini, et cetera.
second, he introduces them to the new condition, at but be filled.
307. Dicit ergo: dixi quod fornicatio et omnis immunditia non nominetur in vobis; sed ad hoc cavendum debetis a vino superfluo abstinere, quia cibus et potus superfluus est causa luxuriae, et praecipue vinum, quod calefacit et movet. Prov. XX, 1: luxuriosa res vinum, et tumultuosa ebrietas. Esth. c. I, 10: cum esset rex hilarior, et post nimiam potationem incaluisset mero, et cetera. Os. c. IV, 11: fornicatio, et vinum, et ebrietas auferunt cor. Unde Hieronymus: quem Sodoma non vicit, vina vicerunt Lot. Nolite ergo, et cetera.
307. Thus he says: I have stated that fornication and all uncleanness should not so much as be named among you (Eph 5:3). Yet you ought also be careful to abstain from superfluous wine since excessive food and drink is a cause of sensuality; and especially wine which warms and excites a man: wine is a luxurious thing, and drunkenness riotous (Prov 20:1); when the king was merry, and after very much drinking was well warmed with wine, he commanded . . . to bring in queen Vasthi before the king (Esth 1:10–11); fornication and wine and drunkenness take away the understanding (Hos 4:11). Whence Jerome remarks: a man over whom Sodom could not prevail was conquered by wine—Lot. Therefore do not be drunk with wine, wherein is luxury.
308. Sed impleamini Spiritu Sancto. Inter omnia quae multos spiritus generant est vinum, unde generat animositatem et facit homines per talenta loqui, ut dicitur III Esd. III, 21. Et ideo convenienter docet eos contra hoc repleri Spiritu Sancto, qui generat fervorem devotionis. Rom. XII, 11: spiritu ferventes. Item, etiam generat gaudium et laetitiam spiritualem. Rom. XIV, 17: iustitia, et pax, et gaudium in Spiritu Sancto. Item, facit audacter loqui. Act. II, 4: repleti sunt omnes Spiritu Sancto, et coeperunt loqui, etc., et ideo qui eos loquentes audiebant, credebant eos ebrios.
308. But be filled with the Holy Spirit. Among all those things which breed a variety of moods is wine; thus it begets animosity and makes men talk in thousands (3 Esd 3:21). Appropriately therefore does he teach them the opposite, to be filled with the Holy Spirit who engenders an intensity of devotion: in spirit fervent (Rom 12:11). Who also spreads joy and spiritual happiness: justice, and peace, and joy in the Holy Spirit (Rom 14:17). Who, moreover, makes men speak out boldly: and they were all filled with the Holy Spirit; and they began to speak with diverse tongues, according as the Holy Spirit gave them to speak (Acts 2:4), so that those who heard them thought they were drunk (Acts 2:13).
309. Sed numquid habemus Spiritum Sanctum in nostra potestate?
309. But do we possess the Holy Spirit by our own power?
Respondeo et dico quod habere Spiritum Sanctum est dupliciter: vel receptive, et sic non est in nostra potestate eum recipere, sed ex dono Dei eum recipimus. Rom. V, 5: caritas Dei diffusa est in cordibus nostris, et cetera. Vel dispositive, et sic adhuc non sumus sufficientes eum recipere, id est nos disponere sine gratia Dei. II Cor. III, 5: non sumus sufficientes cogitare aliquid a nobis quasi ex nobis, sed sufficientia nostra ex Deo est.
I reply and say that the Holy Spirit is possessed in two ways. Either he is had receptively, and it is not in our power to receive him, rather we accept him as a gift from God: the charity of God is poured forth in our hearts, by the Holy Spirit, who is given to us (Rom 5:5). Or he is possessed dispositively, and even here we are not capable of receiving him since we cannot dispose ourselves without the grace of God: not that we are sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God (2 Cor 3:5).
Vel aliquis dicitur recipere Spiritum Sanctum, non tamen plenus esse Spiritu Sancto, quando scilicet habet gratiam Spiritus Sancti quantum ad aliquam et non quantum ad omnem hominis operationem. Tunc autem dicitur plenus Spiritu Sancto, quando eo utitur generaliter.
Or, someone may be said to receive the Holy Spirit, and nonetheless not be full of the Holy Spirit. He has the grace of the Holy Spirit in reference to certain aspects of his life, but not in reference to every one of his actions. Then is he said to be full of the Holy Spirit when he avails himself of the Spirit in all he does.
310. Modus autem repletionis est in dilectione Dei et proximi. Et ideo cum dicit loquentes, etc.,
310. The way to be filled is found in the love of God and one’s fellow men. Thus when he says speaking to yourselves in psalms:
primo tangit modum repletionis ex parte Dei;
first, he touches on the way of being filled in relation to God;
secundo ex parte proximi, ibi subiecti invicem, et cetera.
second, in relation to one’s fellow man, at being subject to one another.
Circa primum tria facit.
Concerning the first of these he does three things:
Primo ponitur spiritualis meditatio;
first, he prescribes spiritual meditation;
secundo spiritualis exultatio, ibi cantantes, etc.;
second, he speaks of spiritual exultation, at singing;
tertio gratiarum actio, ibi gratias agentes, et cetera.
third, he mentions the thanksgiving, at giving thanks.
Prima in duas, quia
The first has two parts:
primo ponit modum meditationis,
first, he writes of the manner of the meditation;
secundo materiam eius, ibi in psalmis, et cetera.
second, its subject matter, at in psalms.
311. Dicit ergo loquentes vobis, et cetera. Est autem duplex locutio. Una exterior, hominis ad homines; alia interior, hominis ad seipsum. Talis autem debet esse compunctiva. Iob X, 1: loquar in amaritudine animae meae. Item, debet fieri in secreto. Matth. VI, v. 6: tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum. Et Sap. VIII, 16: intrans in domum meam, conquiescam cum illa.
311. Thus he says speaking to yourselves. But there are two ways of speaking to yourselves. One is external, of a man talking to other men; another is interior, of a man speaking to himself. This latter ought to be repentant: I will speak in the bitterness of my soul (Job 10:1). And it ought to be done in secret: when you pray, enter your chamber and, having shut the door, pray to your Father in secret (Matt 6:6). When I go into my house, I shall repose myself with her (Wis 8:16).
312. Materiam vero meditationis tangit, cum dicit in psalmis, et cetera. Psallere est uti Psalterio. Et sic in psalmis, id est bonis operationibus. Ps. LXXX, 3: sumite Psalmum, et date tympanum, Psalterium iucundum, et cetera. Et hymnis, id est laudibus divinis. Ps. CXLVIII, 14: hymnus omnibus sanctis eius, et cetera. Et canticis spiritualibus, scilicet de spe aeternorum. Rom. XII, 12: spe gaudentes. Ps. XCI, 4: in decachordo Psalterio cum cantico in cithara. Ps. XCVII, 1: cantate Domino canticum novum, et cetera.
312. He then touches on the subject-matter of meditative prayer when he says in psalms and hymns and spiritual canticles. To sing is to make use of the psaltery; and thus in psalms, that is, in good works. Take a psalm, and bring hither the timbrel: the pleasant psaltery with the harp (Ps 81:2); and hymns, that is, by the divine praises: a hymn to all his saints (Ps 148:14); and spiritual canticles concerning the hope of eternal realities: rejoicing in hope (Rom 12:12); upon the ten stringed psaltery, with a canticle upon the harp (Ps 92:3), sing to the Lord a new canticle, because he has done wonderful things (Ps 98:1).
Meditemur ergo de recta operatione quid faciendum, de divina laudatione quid imitandum, de caelesti iucundatione quid et quomodo serviendum.
Hence we meditate on good works that we should do; on the divine praise and what we should imitate; and on the joy of heaven and what we should render homage to, and how.
313. Sic ergo effectus Spiritus Sancti primus est sacra meditatio, secundus spiritualis exultatio, quia ex frequenti meditatione ignis caritatis in corde accenditur. Ps. XXXVIII, 4: concaluit cor meum intra me, et in meditatione mea exardescet ignis, et cetera. Et hinc generatur laetitia spiritualis in corde. Et ideo dicit cantantes et psallentes, id est ut affectus nostri afficiantur gaudio spirituali ad operanda bona. I Cor. XIV, 15: psallam spiritu, psallam et mente. Col. III, 16: in omni sapientia docentes et commonentes vosmetipsos in psalmis et hymnis et canticis spiritualibus, in gratia cantantes et psallentes in cordibus vestris domino.
313. The first effect of the Holy Spirit is a holy meditation, and the second is a spiritual exultation; from frequent meditation the fire of charity is enkindled in the heart. My heart grew hot within me: and in my meditation a fire shall flame out (Ps 39:3). And from this a spiritual joy is born within the heart; thus he mentions singing and making melody so that our affections would be stirred by spiritual joys towards good works. I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15). In all wisdom teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God (Col 3:16).
Ex hoc error haereticorum confunditur dicentium quod vanum est cantare Domino cantica vocalia sed spiritualia tantum. Nam in laudibus Ecclesiae est aliquid per se considerandum, et hoc est quod Apostolus dicit in cordibus. Aliquid vero propter duo, scilicet propter nos, ut mens nostra incitetur ad devotionem interiorem; sed si ex hoc aliquis commoveatur ad dissolutionem, vel in gloriam inanem, hoc est contra intentionem Ecclesiae. Item, propter alios, quia per hoc rudes efficiuntur devotiores. IV Reg. III, 15: cumque caneret psaltes, facta est super eum manus Domini.
This refutes the error of those heretics who claim that it is useless to sing vocal canticles to the Lord; that only spiritual ones matter. In the praises of the Church there is an essential element to consider, what the Apostle refers to as in your hearts. Yet there is another element, external song, which has a twofold purpose. One is that it is for us, to stimulate our minds to an interior devotion. If someone is rather moved to frivolity or vain glory by it, this is contrary to the Church’s intention. Its second purpose is for others, since by it the illiterate become more devout: and when the minstrel played, the hand of the Lord came upon him (2 Kgs 3:15).
314. Tertius effectus est gratiarum actio: quia ex hoc quod aliquis sic affectus est ad Deum, recognoscit se omnia habere a Deo.
314. The third effect is thanksgiving because, when someone is influenced in these ways toward God, he recognizes that everything he has is from God.
Quanto enim aliquis magis afficitur ad Deum, et ipsum cognoscit, tanto videt eum maiorem et se minorem; imo prope nihil, in comparatione ad Deum. Iob XLII, 5: oculus meus videt te, idcirco me reprehendo, et cetera.
For the more a person is influenced by his relation to God and knows him, the more does he see God as greater and himself as smaller, indeed almost nothing, in comparison with God. Now my eye sees you. Therefore do I reprehend myself, and do penance in dust and ashes (Job 42:5–6).
Et ideo dicit gratias agentes semper pro omnibus, scilicet donis, vel prosperis, vel adversis. Ps. XXXIII, 1: benedicam Dominum in omni tempore, et cetera. Quia haec etiam sunt nobis dona in via. Iac. I, 2: omne gaudium existimate, etc., Act. V, 41: ibant apostoli gaudentes, et cetera. I Thess. V, 18: in omnibus gratias agite.
So he declares giving thanks always for all things, for all his gifts, whether of prosperity or adversity. I will bless the Lord at all times; his praise shall be always in my mouth (Ps 34:1). For adversities are also gifts to us on the way: count it all joy when you shall fall into diverse temptations (Jas 1:2). And the apostles indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41). In all things give thanks (1 Thess 5:18).
Sed hoc in nomine Domini nostri Iesu Christi, quia omnia bona proveniunt per eum. Rom. V, 1: pacem habemus ad Deum per Dominum nostrum Iesum Christum, per quem accessum, et cetera. Sed addit Deo, inquantum actor noster est per creationem, et Patri, inquantum misit nobis Christum, per quem regeneravit nos. Et sic gratias Deo, quantum ad bona naturae; Patri, quantum ad bona gratiae.
This is in the name of our Lord Jesus Christ since all blessings come through him. Let us have peace with God, through our Lord Jesus Christ; by whom also we have access through faith into this grace (Rom 5:1–2). Yet he adds to God inasmuch as he is our maker through creation, and the Father since he sent Christ to us through whom he regenerated us. Thus we give thanks to him as God regarding the goods of nature, and to him as Father in reference to the goods of grace.
315. Sed quantum ad proximum, ponit modum repletionis, dicens subiecti invicem in timore Christi, id est non propter timorem humanum, sed Christi.
315. He sets down the way of being filled by the Spirit in relation to one’s fellow men by saying being subject one to another, in the fear of Christ, that is, not out of a human fear but from a reverence for Christ.
Lectio 8
Lecture 8
Viri et mulieres
Husbands and wives