Lectio 1
Lecture 1
Alter alterius onera portate
Bear one another’s burdens
6:1 Fratres, etsi praeoccupatus fuerit homo in aliquo delicto, vos, qui spirituales estis, hujusmodi instruite in spiritu lenitatis, considerans teipsum, ne et tu tenteris. [n. 342]
6:1 Brethren, even if a man be overtaken in some fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering yourself, lest you also be tempted. [n. 342]
6:2 Alter alterius onera portate, et sic adimplebitis legem Christi. [n. 346]
6:2 Bear one another’s burdens: and so you shall fulfill the law of Christ. [n. 346]
6:3 Nam si quis existimat se aliquid esse, cum nihil sit, ipse se seducit. [n. 349]
6:3 For if any man think himself to be something, whereas he is nothing, he deceives himself. [n. 349]
6:4 Opus autem suum probet unusquisque, et sic in semetipso tantum gloriam habebit, et non in altero. [n. 351]
6:4 But let everyone prove his own work: and so he shall have glory in himself only and not in another. [n. 351]
6:5 Unusquisque enim onus suum portabit. [n. 352]
6:5 For everyone shall bear his own burden. [n. 352]
342. Postquam Apostolus reduxit Galatas ad statum veritatis quantum ad res divinas, hic consequenter reducit eos quantum ad res humanas, instruens eos qualiter se habeant ad homines. Et
342. After leading the Galatians back to the state of truth as to divine things, the Apostle then leads them back as to things human, instructing them how to behave toward men.
primo qualiter se habeant ad rectos;
First, how to act toward the upright;
secundo, quomodo ad perversos, ibi videte qualibus litteris, et cetera.
second, toward those who are wicked, at see what a letter I have written (Gal 6:11).
Circa primum tria facit.
With respect to the first, he does three things:
Primo docet qualiter superiores se habeant ad inferiores;
first, he teaches how superiors should act toward inferiors;
secundo qualiter aequales ad coaequales, ibi alter alterius, etc.;
second, how equals toward equals, at bear one another’s burdens;
tertio qualiter inferiores ad superiores, ibi communicet autem is, et cetera.
third, how inferiors toward superiors, at and let him who is instructed (Gal 6:6).
Circa primum duo facit.
Regarding the first he does two things:
Primo ponit admonitionem;
first, he sets forth the admonition;
secundo assignat admonitionis rationem, ibi considerans teipsum, et cetera.
second, he assigns the reason for the admonition: considering yourself, lest you also be tempted.
343. Quia ergo de peccatis multa dixerat, ne aliquis a peccato immunis in peccatores desaeviret, ideo admonitionem de mansuetudine et misericordia eis proponit, dicens fratres, etsi praeoccupatus fuerit homo, et cetera. Ubi tria ponit quae faciunt admonitionem.
343. Therefore, because he had said so much about sin, then, lest anyone free of sin be severe toward sinners, he gives them an admonition about meekness and mercy, saying: brethren, even if a man be overtaken in some fault, you, who are spiritual, instruct such a one in the spirit of meekness. Herein he lays down the three elements which form the admonition.
Primum est surreptio. Nam quando aliqui ex malitia peccant, minus digni sunt venia. Iob XXXIV, 27: qui quasi de industria recesserunt, et cetera. Sed quando aliquis praeoccupatur tentationibus et inducitur ad peccandum, facilius debet ei venia concedi, et ideo dicit etsi praeoccupatus fuerit, etc., id est imprudenter et ex surreptione lapsus, ut nequeat vitare.
The first consists in being come upon unawares. For when some sin out of malice, they are less worthy of forgiveness: who as it were on purpose have revolted from him and would not understand all his ways (Job 34:27). But when one is overtaken by temptation and lured into sin, pardon should be granted him more readily. That is why he says, even if a man be overtaken in some fault, i.e., fall through want of circumspection and because of trickery, so that he could not escape, instruct such a one in the spirit of meekness.
Secundum est peccatorum paucitas. Nam aliqui ex consuetudine peccant. Os. IV, 2: maledictum, et mendacium, et homicidium, et furtum, et adulterium inundaverunt, et sanguis sanguinem tetigit, et cetera. Et contra tales severius est agendum. Et hoc excluditur, cum dicit in aliquo, quasi non usu quotidiano peccans.
The second is infrequency of sin. For some sin as a matter of custom: cursing and lying and killing and theft and adultery have overflowed and blood has touched blood (Hos 4:2). Against such sinners more severe measures should be taken. And this is excluded when he says, in some, implying that he is speaking of those who do not sin as a daily practice.
Tertium est peccatorum qualitas. Nam quaedam peccata consistunt in transgressione, quaedam vero in omissione. Graviora autem sunt prima secundis: quia illa opponuntur praeceptis negativis, quae obligant semper et ad semper, haec vero opponuntur praeceptis affirmativis quae cum non obligent ad semper, non potest sciri determinate quando obligant. Unde dicitur in Ps. XVIII, 13: delicta quis intelligit? et cetera. Et quantum ad hoc dicit delicto. Vel, secundum Glossam, delictum est peccatum ex ignorantia.
The third is the quality of the sin. For some sins consist in commission and some in omission. And the first is more grave than the second, because the former are opposed to negative precepts which bind always and at every moment; whereas with the latter, being opposed to affirmative precepts, since they do not bind one at every moment, it cannot be known definitely when they do bind. Hence it is said in a psalm: who can understand faults? (Ps 19:12). And touching this he says, in some fault. Or, according to a Gloss, a fault is a sin committed through ignorance.
344. His ergo praemissis, ad misericordiam eos qui corrigunt monet, et hi sunt spirituales, ad quos pertinet correctio. Unde dicit vos qui spirituales estis, huiusmodi instruite. I Cor. II, 15: spiritualis iudicat omnia, et ipse a nemine iudicatur, et cetera. Et huius ratio est, quia rectum iudicium habet de omnibus, quia circa unumquodque recte dispositus est, sicut qui sanum gustum habet, recte iudicat de sapore; solus autem spiritualis bene dispositus est circa agenda; et ideo ipse solus de eis bene iudicat.
344. Having stated these things, he recommends that mercy be shown by those who correct others. These are spiritual men whose office is to correct. Hence he says, you who are spiritual, instruct such a one in the spirit of meekness: the spiritual man judges all things, and he himself is judged of no man (1 Cor 2:15). The reason for this is that he has a correct judgment of all things, being rightly disposed to each thing, as a person with a healthy taste is the best judge of flavor. Now the spiritual man alone is rightly disposed concerning moral actions. Therefore he alone judges well of them.
Sed quia nomen spiritus rigorem quemdam et impulsum designat, secundum illud Is. XXV, v. 4: spiritus robustorum quasi turbo impellens parietem, etc., non tamen est credendum quod viri spirituales sint nimis rigidi in corrigendo. Nam hoc spiritus huius mundi facit, sed Spiritus Sanctus suavitatem quamdam et dulcorem efficit in homine. Sap. XII, v. 1: o quam bonus et suavis est Spiritus tuus, Domine, et cetera. Et ideo dicit in spiritu lenitatis. Ps. CXL, 5: corripiet me iustus in misericordia, et cetera. Contra quod dicitur de quibusdam Ez. XXXIV, 4: cum austeritate imperabatis eis, et cetera.
But although the name ‘spirit’ suggests unyielding energy, according to the saying of Isaiah: for the spirit of the mighty is like a whirlwind beating against a wall (Isa 25:4), it should not be supposed that spiritual men are over-strict in correcting. For the spirit of this world does that, but the Holy Spirit produces a certain gentleness and sweetness in a man: O, how good and sweet is your Spirit, O Lord, in all things (Wis 12:1). Hence he says, in the spirit of meekness: the just man shall correct me in mercy and shall reprove me (Ps 141:5). Contrariwise, it is said of some in Ezekiel: you ruled over them with vigor and with a high hand (Ezek 34:4).
Dicit autem instruite, et non corrigite, quia loquitur de praeoccupatis delinquentibus, qui indigent instructione; vel quia omnis peccans est ignorans. Prov. XIV, 22: errant qui operantur malum.
Furthermore, he says, instruct, and not correct, because he is speaking of those who fall by being overtaken, and these need instruction; or because every sinner falls through some lack of knowledge: they err that work evil (Prov 14:22).
345. Rationem autem admonitionis subdit, dicens considerans teipsum, etc., quasi dicat: ita fiat, ut dixi, quia tu fragilis es. Nam quamdiu in hac vita mortali sumus, proni sumus ad peccandum. Nihil autem ita frangit hominis severitatem in corrigendo, quam timor proprii casus. Eccli. XXXI, 18: intellige quae sunt proximi tui ex teipso.
345. He adds a reason for the admonition, saying, considering yourself, lest you also be tempted. As if to say: you should do as I say, because you, too, are weak. For as long as we are in this mortal life, we are prone to sin. But nothing so breaks a man from severity in correcting as fear of his own fall: judge of the disposition of your neighbor by yourself (Sir 31:18).
346. Qualiter autem se habeant ad aequales ostendit, dicens alter alterius, et cetera. Et
346. But how they ought to act towards equals he shows when he says, bear one another’s burdens.
primo proponit admonitionem;
First, he sets down the admonition;
secundo assignat eius rationem, ibi et sic adimplebitis, etc.;
second, he assigns a reason for it, at and so you shall fulfill the law;
tertio excludit admonitionis implendae impedimentum, ibi nam si quis existimat, et cetera.
third, he removes an obstacle to the admonition, at for if any man think himself.
347. Admonet autem ad mutuam supportationem, dicens alter alterius onera portate. Et hoc tripliciter. Uno modo defectum alterius corporalem, seu spiritualem, patienter tolerando. Rom. XV, 1: debemus autem nos firmiores, et cetera. Alio modo necessitati mutuae subveniendo, et cetera. Rom. XII, 13: necessitatibus sanctorum communicantes, et cetera. Tertio modo pro poena sibi debita satisfaciendo, orationibus et bonis operibus. Prov. c. XVIII, 19: frater qui iuvatur a fratre, et cetera.
347. Here he admonishes them to support one another, saying, bear one another’s burdens. And this is to be done in three ways. In one way by patiently enduring the bodily or spiritual defects of another: we that are stronger ought to bear the infirmities of the weak (Rom 15:1). In a second way by coming to one another’s aid in their needs: communicating to the necessities of the saints (Rom 12:13). In a third way by making satisfaction through prayers and works for the punishment one has incurred: a brother that is helped by his brother is like a strong city (Prov 18:19).
348. Ratio autem admonitionis est adimpletio legis Christi, quae similiter est caritas. Rom. XIII, 10: plenitudo legis est dilectio. Unde dicit et sic adimplebitis legem Christi, id est, caritatem.
348. Now the reason for this admonition is the fulfillment of the law of Christ. But this is charity: the fulfillment of the law is love (Rom 13:10). Hence he says: and you shall fulfill the law of Christ, i.e., charity.
Dicitur autem caritas specialiter lex Christi triplici ratione. Primo, quia per hoc distinguitur lex nova a lege veteri: nam illa est timoris, haec vero amoris. Unde Augustinus dicit: parva differentia est veteris legis et novae: timor et amor. Secundo, quia per caritatem specialiter Christus legem suam promulgavit. Io. XIII, 35: in hoc cognoscent omnes, quia mei estis discipuli, si dilectionem, etc.; et iterum: mandatum novum do vobis, ut diligatis invicem, et cetera. Tertio quia ipsam implevit Christus, et exemplum eam implendi nobis reliquit. Nam ipse ex caritate peccata nostra tulit. Is. LIII, 4: vere languores nostros ipse tulit. I Petr. II, 24: qui peccata nostra pertulit in corpore suo super lignum, et cetera. Is. XL, 11: foetas ipse portabit.
There are three reasons why charity is specifically linked with the law of Christ. First, because by it the new law is distinguished from the old; for the former is a law of fear, but the latter of love. Hence Augustine says: fear and love is the slight difference between the old law and the new. Second, because Christ expressly promulgated his law in terms of charity: by this shall all men know that you are my disciples, if you have love one for another (John 13:35); again: a new commandment I give unto you: that you love one another, as I have loved you. Third, because Christ fulfilled it and left us an example how to fulfill it; for he bore our sins out of charity: surely he has borne our infirmities (Isa 53:4); who himself bore our sins in his body upon the tree, that we, being dead to sins, should live to justice (1 Pet 2:24); he himself shall carry them that are with young (Isa 40:11).
Sic ergo debemus alter alterius onera portare ex caritate, ut sic impleamus legem Christi.
Thus, then, ought we to carry one another’s burdens out of charity, that so we may fulfill the law of Christ.
349. Impedimentum autem implendae admonitionis praedictae est superbia. Ideo hoc excludens, dicit nam si quis existimat, et cetera. Et
349. The obstacle to fulfilling the above admonition is pride. And to exclude this he says, for if any man think himself to be something, whereas he is nothing, he deceives himself.
primo vituperat ipsam superbiam;
First, he censures such pride;
secundo ostendit modum vitandi eam, ibi opus autem suum, etc.;
second, he points out how to avoid it, at but let everyone prove his own work;