secundo causandi modus, ibi qui dedit;
second, the manner of causing, at who gave himself;
tertio gratiarum actio pro ipsis bonis, ibi cui est honor, et cetera.
third, thanksgiving for these goods, at to whom is glory.
13. Causa autem et auctoritas bonorum est Deus Pater tamquam auctor, inquantum Deus, et tota Trinitas, quae dicitur Deus omnium per creationem. Sap. XIV, 3: tu autem, Pater, gubernas, et cetera. Et ideo dicit a Deo Patre, et cetera.
13. The cause and source of good things is God the Father as originator, precisely as God, and the entire Trinity, the God of all through creation. But you, O Father, govern it (Wis 14:3). Hence he says, from God the Father.
Item auctor est Dominus Iesus Christus, sicut minister, et hoc inquantum homo. Rom. c. XV, 8: dico Iesum Christum ministrum, et cetera. Et quod per Christum sit nobis gratia, patet Io. I, 17: gratia et veritas per Iesum Christum facta est, et cetera. Rom. V: iustificati gratis, et cetera. Pax etiam est nobis per ipsum. Io. XIV, 27: pacem meam do vobis, et cetera.
Again, the originator is the Lord Jesus Christ as minister; and this insofar as he is man. For I say that Jesus Christ was a minister (Rom 15:8). But that grace comes to us through Christ is plain: grace and truth came by Jesus Christ (John 1:17). Being justified freely by his grace (Rom 3:24). Peace, too, comes to us through him: my peace I give unto you (John 14:27).
14. Modus autem causandi huiusmodi bona ponitur, cum dicit qui tradidit, et cetera.
14. The manner in which these goods are caused is also mentioned when he says, who gave himself for our sins.
Ubi primo ponitur causa efficiens, quae est mors Christi. Et quantum ad hoc dicit qui dedit semetipsum, etc., quasi dicat: ideo Christus est auctor gratiae et pacis, quia ipse morti dedit se et sustinuit crucem. Unde ipsa mors Christi est causa efficiens gratiae. Rom. c. V: iustificati gratis, etc., et Col. c. I, 20: pacificans quae in caelis, et cetera. Et dicit primo qui dedit, etc., id est, sponte se obtulit. Eph. V, 2: dilexit nos Christus, et tradidit, et cetera. Hebr. II, 9: ut pro omnibus nobis gustaret mortem. Tit. II, 14: qui dedit semetipsum, et cetera.
Here is mentioned, first of all, the efficient cause, which is the death of Christ. Referring to this, he says who gave himself for our sins. As if to say: Christ is the author of grace and peace, because he gave himself to death and endured the cross. Hence the very death of Christ is the efficient cause of grace: you have been justified freely by his grace (Rom 3:24); making peace as to the things that are in heaven (Col 1:20). And he says, first of all, who gave himself, i.e., offered himself voluntarily. Christ also has loved us and has delivered himself for us (Eph 5:2); that he might taste death for all (Heb 2:9); who gave himself for us (Titus 2:14).
Ex quo manifeste Apostolus arguit contra eos, quod si mors Christi est sufficiens causa salutis nostrae, et in sacramentis Novi Testamenti, quae efficaciam habent ex passione Christi, confertur gratia, quod sit superfluum simul cum Novo Testamento servari legalia, in quibus gratia non confertur, nec salus acquiritur, quia neminem ad perfectum adduxit lex, ut habetur Hebr. VII, 19.
From this, the Apostle plainly is arguing against them that if the death of Christ is the sufficient cause of our salvation, and if grace is conferred in the sacraments of the New Testament, which have their efficacy from the passion of Christ, then it is superfluous to observe, along with the New Testament, the rituals of the old law in which grace is not conferred nor salvation acquired, because the law brought no one to perfection (Heb 7:19).
Secundo ponitur finis et utilitas ipsorum bonorum quae est causa finalis. Et est duplex: unus est ut liberemur a peccatis praeteritis, et quantum ad hoc dicit pro peccatis nostris, scilicet praeteritis delendis et expiandis, quod est initium nostrae salvationis. Apoc. I, 5: dilexit nos, et cetera. Alius finis est, ut liberaret nos a potestate mortis, et quantum ad hoc dicit ut eriperet nos de praesenti, et cetera. Col. I, 13: eripuit nos a potestate, et cetera.
Second, the end and utility of those goods, or the final cause, is mentioned. And it is twofold: one is that we be set free of past sins; and as to this he says, for our sins, namely, that past sins be removed and atoned for, which is the beginning of our salvation. He loved us and washed us from our sins in his own blood (Rev 1:5). The other end is that he might free us from the power of death; and as to this he says, that he might deliver us from this present wicked world. He delivered us from the power of darkness (Col 1:13).
Et ponit tria, scilicet ut eriperet, inquit, de praesenti, et saeculo, et nequam.
Herein he mentions three things, namely that he might deliver us from: this present, and world, and wicked.
Ut eriperet de praesenti, trahendo nos ad aeterna, per desiderium et spem. De saeculo, id est, de conformitate huius mundi qui nos allicit, ut non ei conformemur. Rom. XII, 2: nolite conformari huic saeculo, et cetera. Nequam, reducens nos ad veritatem iustitiae.
That he might deliver us from this present by drawing us to eternal things through desire and hope; from the world, i.e., from being conformed to this world which allures us, so that we do not conform to it: and do not be conformed to this world (Rom 12:2); wicked, leading us back to the truth of justice.
Et dicitur saeculum nequam, non propter sui naturam, cum bonum sit creatum a Deo, sed propter mala quae in eo fiunt, sicut illud Ephes. V, 16: dies mali sunt, et cetera. Gen. c. XLVII, 9, dixit Iacob: dies peregrinationis vitae meae centum triginta annorum sunt, parvi et mali, et cetera.
And it is called a wicked world, not because of its nature, for it was created good by God, but because of the evils perpetrated in it: the days are evil (Eph 5:16). And Jacob said: the days of my pilgrimage are a hundred and thirty years, few and evil (Gen 47:9).
Et licet haec sint nobis per Christum, non tamen excluditur Deus Pater. Et ideo ponitur, tertio, acceptatio divinae voluntatis. Unde dicit secundum voluntatem Dei, et Patris. Patris, inquam, Christi per naturam, qua ab aeterno procedit, ut Verbum. Ps. II, 7: ego hodie genui te. Io. I, 1: in principio erat Verbum, et cetera. Item Patris nostri per adoptionem. Io. I, 12: dedit eis potestatem, et cetera. Primo modo ly Deus Pater, accipitur pro sola persona Patris; secundo modo pro tota Trinitate.
Now although these things come to us through Christ, God the Father is not excluded. Hence there is mentioned in the third place, acceptance of the divine will. Therefore he says, according to the will of God and our Father. Of the Father, I say, of Christ, by nature, who proceeds from eternity as the Word: this day have I begotten you (Ps 2:7); in the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). Also of our Father by adoption: he gave them power to be made the sons of God (John 1:12). In the first rendering, God the Father is taken for the sole person of the Father; in the second, for the whole Trinity.
15. Et quia a Deo Patre nostro, scilicet a tota Trinitate, haec omnia proveniunt nobis per Christum, ideo ipsi, scilicet toti Trinitati, gloria, in se honor aliis sit vel est, in saecula saeculorum, id est semper. Amen, est nota confirmationis.
15. And because it is from God our Father, namely, from the whole Trinity, that all things come to us through Christ, therefore to it, i.e., to the whole Trinity, glory in itself, honor from others, be or is, forever and ever, i.e., always. Amen. This is a mark of corroboration.
Habes ergo, in summa, in salutatione praedicta auctoritatem Apostoli, qua eorum superbiam frangit; virtutem gratiae, qua eos ad observantiam Evangelii provocat; et insufficientiam legalium, ut ab eis eos revocet.
You have therefore, in summary, in the above greeting, the Apostle’s authority by which he breaks their pride; the power of the grace by which he exhorts them to observe the Gospel; and the insufficiency of the ceremonies of the law, in order to call them away from them.
Lectio 2
Lecture 2
Evangelium Falsum
False Gospel
1:6 Miror quod sic tam cito transferimini ab eo qui vos vocavit in gratiam Christi in aliud evangelium: [n. 16]
1:6 I wonder that you are so soon removed from him who called you into the grace of Christ, unto another gospel. [n. 16]
1:7 quod non est aliud, nisi sunt aliqui qui vos conturbant, et volunt convertere Evangelium Christi. [n. 20]
1:7 Which is not another: only there are some who trouble you and would pervert the Gospel of Christ. [n. 20]
1:8 Sed licet nos aut angelus de caelo evangelizet vobis praeterquam quod evangelizavimus vobis, anathema sit. [n. 22]
1:8 But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. [n. 22]
1:9 Sicut praediximus, et nunc iterum dico: si quis vobis evangelizaverit praeter id quod accepistis, anathema sit. [n. 28]
1:9 As we said before, so now I say again: if any one preach to you a gospel, besides that which you have received, let him be anathema. [n. 28]
1:10 Modo enim hominibus suadeo, an Deo? an quaero hominibus placere? si adhuc hominibus placerem, Christi servus non essem. [n. 29]
1:10 For do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ. [n. 29]
16. In superioribus praecessit salutatio, sequitur in sequentibus epistolaris narratio, in qua arguit Apostolus eorum errorem; secundo eos monet ad correctionem, V cap., ibi state ergo, et cetera.
16. The greeting given, it is followed by the epistle message, in which the Apostle refutes their error; second, he admonishes them with a view to their correction, at stand fast (Gal 5:1).
Errorem autem eorum arguit dupliciter, et per auctoritatem Evangelici documenti, et per rationem Veteris Testamenti, III cap., ibi o insensati, et cetera.
He refutes their error two ways: namely, on the authority of the Gospel teaching; and by reason of the Old Testament, at O senseless Galatians (Gal 3:1).
Arguit autem errorem ipsorum, ostendendo auctoritatem Evangelicae doctrinae.
He refutes their error by showing the authority of the Gospel teaching.
Primo ostendendo ipsorum levitatem quantum ad levem dimissionem Evangelicae doctrinae;
First, by showing their fickleness in lightly dismissing the Gospel teaching;
secundo commendando auctoritatem ipsius doctrinae Evangelicae: ut sic quanto dignius est quod dimittunt, tanto eorum error appareat maior, ibi notum enim vobis facio, et cetera.
second, by commending the authority of the Gospel teaching, as he intimates that in view of the precious value of that which they so lightly regard, their error is seen to be so much the greater, at for I give you to understand (Gal 1:11).
Circa primum duo facit.
Regarding the first he does two things.
Primo enim exaggerat culpam;
First, he enlarges upon their guilt;
secundo infligit poenam, ibi sed licet nos, et cetera.
second, he inflicts a punishment, at but though we.
Culpam autem exaggerat et seductorum et seducentium, ibi nisi sunt, et cetera.
Concerning the first, he enlarges upon the guilt both of the seduced and of those who seduced them, at only there are some that trouble you.
17. Circa primum tria facit. Primo enim aggravat culpam seductorum ex animi levitate.
17. As to the first he does three things. First, he enlarges upon the guilt of those who were misled for their fickleness of mind.
Unde dicit miror, quasi dicat: cum sciatis tot bona quae dicta sunt provenire vobis per Christum, et quod cum fueritis ita bene instructi per me, tamen sic, id est, intantum et tam vehementer, ut videamini iam obliti, tam cito, id est, in tam brevi tempore, transferimini, ut alludat nomini. Galatia enim translatio dicitur. Quasi dicat: vos estis Galatae, quia tam cito transferimini. Eccli. XIX, 4: qui cito credit, levis est corde.
Hence he says, I wonder. As if to say: although you are aware of the many good things already mentioned that come to you through Christ, and although I instructed you well, nevertheless you are thus, i.e., so far and so completely removed, that you seem already to have forgotten; so soon, i.e., in such a short time, you are removed. With this word he alludes to their name, for Galatia means ‘transferred’. As if to say: you are Galatians, because you are so quickly transferred. He that is hasty to give credit is light of heart (Sir 19:4).
18. Secundo aggravat eorum culpam ex eo quod dimiserunt.
18. Second, he amplifies their guilt on the part of that which they have abandoned.
Si enim ratio recedit et transfertur a malo, commendabilis est et bene facit, sed quando recedit a bono, tunc est culpabilis. Et sic isti a bono translati erant. Et ideo dicit eis: et si mirandum sit quod tam cito et sic transferimini, addit tamen materiam admirationis, quod scilicet transferimini ab eo, scilicet a Deo, et fide eius, qui vos vocavit in gratiam Christi, id est, in participationem aeterni boni, quam habemus per Christum. I Petr. II, v. 9: gratias agentes Deo, qui vos vocavit in admirabile lumen suum. Item II Petr. II, 21: melius erat eis viam veritatis non agnoscere, quam, et cetera.
For if reason withdraws and is removed from evil, it is worthy of praise and does well; but when it departs from the good, it is culpable. And this is how they were removed from good. So he says to them: although it is amazing that you are so quickly and so far removed, there is additional reason for wonder, namely, because you have removed yourselves from him, i.e., from God, and from faith in him who called you into the grace of Christ, i.e., into the sharing of the eternal good which we have through Christ: giving thanks to God who has called you into his marvelous light (1 Pet 2:9). Again: for it had been better for them not to have known the way of justice than, after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).
19. Tertio aggravat eorum culpam ex eo ad quod conversi sunt, quia non sunt conversi ad bonum, sed ad malum.
19. Third, he amplifies their guilt on the part of that to which they have turned, because they have been turned not to good but to evil.
Unde dicit in aliud evangelium, id est, veteris legis, quae Annuntiatio bona est inquantum annuntiat quaedam bona, scilicet temporalia et carnalia. Is. I, 9: si volueritis et audieritis me, et cetera. Sed tamen non est perfecta et simpliciter, sicut Evangelium; quia non annuntiat perfecta et maxima bona, sed parva et minima. Sed lex nova est perfecte et simpliciter Evangelium, id est, bona annuntiatio, quia annuntiat maxima bona, scilicet caelestia, spiritualia et aeterna. Et licet sit aliud Evangelium secundum traditionem pseudo, tamen secundum meam praedicationem non.
Hence he says, unto another gospel, i.e., of the old law, which is a good message only insofar as it does announce some good things, namely, temporal and carnal: if you be willing and will hearken to me, you shall eat the good things of the land (Isa 1:19). Yet it is not completely perfect as is the Gospel, because it does not announce the perfect and loftiest goods, but small and slight ones. But the new law is perfectly and in the full sense a Gospel, i.e., a good message, because it announces the greatest goods, namely, heavenly, spiritual and eternal. And although it is another gospel according to the tradition of the deceivers, yet according to my preaching it is not.