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;
tertio vitandi rationem assignat, ibi unusquisque enim, et cetera.
third, he gives a reason for avoiding it, at for everyone shall bear.
350. Dicit ergo: facite ut dixi. Sed contingit aliquem onus alterius non portare, quia praefert se aliis. Unde dicebat ille Lc. c. XVIII, 11: non sum sicut caeteri hominum, et cetera. Et ideo dicit nam si quis existimat se aliquid esse, id est in mente sua superbe iudicat se magnum esse in comparatione peccantis, cum nihil sit, ex se, quia quidquid sumus hoc est ex gratia Dei, secundum illud Apostoli I Cor. XV, 10: gratia Dei sum id quod sum. Qui, inquam, tale aliquid facit, ipse se seducit, id est a veritate se dividit. Is. XL, 17: omnes gentes quasi non sint, et cetera. Lc. XVII, 10: cum feceritis omnia quae praecepta sunt vobis, dicite: servi inutiles sumus, et cetera.
350. He says therefore: do as I say. But it sometimes happens that one does not carry another’s burdens, because he prefers himself to others. Hence such a one said in Luke: I am not as the rest of men, extortioners, unjust, adulterers (Luke 18:11). Therefore he says, for if any man think himself to be something, i.e., through pride, judge in his own mind that he is greater in comparison to a sinner, whereas he is nothing of himself, because whatever we are is from the grace of God, according to the saying of the Apostle: but by the grace of God I am what I am (1 Cor 15:10), anyone, I say, who acts thus deceives himself, i.e., cuts himself off from the truth: all nations are before him as if they had no being at all (Isa 40:17); when you have done all these things that are commanded you, say: we are unprofitable servants: we have done what we ought to do (Luke 17:10).
351. Remedium autem vitandi, est propriorum defectuum consideratio. Nam ex hoc quod aliquis alienos et non suos defectus considerat, videtur sibi aliquid esse in comparatione ad alios, in quibus defectus intuetur, et suos non considerans, superbit. Et ideo dicit opus autem, scilicet interius et exterius, suum, id est proprium, probet, id est diligenter examinet, unusquisque. I Cor. XI, v. 28: probet seipsum homo, et cetera. Et sic in seipso, id est in propria conscientia, gloriam habebit, id est gloriabitur et gaudebit. II Cor. I, 12: gloria nostra haec est, testimonium conscientiae nostrae. Et non in altero, id est non in laude alterius.
351. Now the way to avoid such a failing is to consider one’s own defects, for it is because one considers the defects of others and not his own that he seems to himself to be something in comparison to others in whom he observes defects; and not considering his own, he has a feeling of pride. Hence he says, but let everyone prove, i.e., diligently examine, his own work, both inward and outward: let a man prove himself (1 Cor 11:28), and so in himself, i.e., in his own conscience, he shall have glory, i.e., shall glory and rejoice—for our glory is this, the testimony of our conscience (2 Cor 1:12)—and not in another, i.e., not in being praised by someone else.
Vel sic: in semetipso, id est per ea quae sui ipsius sunt, gloriam habebit, id est gloriabitur in consideratione sui, et non in altero, id est non consideratione alterius. II Cor. XII, 9: libenter gloriabor in infirmitatibus meis, et cetera.
Or thus: in himself, i.e., in things that are his own, he shall have glory, i.e., he will glory by considering himself; and not in another, i.e., not by considering others: gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me (2 Cor 12:9).
Vel in semetipso, id est in Deo qui in eo habitat, gloriabitur, id est eius erit gloria, et non in altero quam in Deo. II Cor. X, 17: qui gloriatur, in Domino glorietur.
Or, in himself, i.e., in God who dwells in him, he shall have glory, i.e., the glory will be his; and not in another save in God: he that glories, let him glory in the Lord (2 Cor 10:17).
352. Ratio vitandi superbiam est praemium vel poena unicuique pro merito vel demerito reddenda. Unde dicit unusquisque enim onus suum portabit. Quod videtur contrarium ei quod dixerat alter alterius onera portate.
352. The reason for avoiding pride is the reward or punishment that will be rendered to each one according to his merits or demerits. Hence he says, for everyone shall bear his own burden. But this seems contrary to what he had said earlier, namely, bear one another’s burdens.
Sed sciendum est quod ibi loquitur de onere sustinendae infirmitatis, quod debemus mutuo portare; hic loquitur de onere reddendae rationis, quod quilibet pro se portabit, sive sit onus praemii, sive poenae. Nam onus aliquando quidem pondus poenae, aliquando praemii significat. II Cor. IV, 17: aeternum gloriae pondus operatur, et cetera. Is. III, 10–11: dicite iusto, quoniam bene, quoniam fructum adinventionum suarum comedet, vae impio in malum, et cetera.
But it should be known that he was speaking there of the burden of supporting weakness, a burden which we ought to carry one for another; but now he is speaking of the burden of rendering an account. This, everyone will carry for himself, whether it be a burden of reward or of punishment. For ‘burden’ signifies the weight sometimes of punishment, sometimes of reward: working for us an eternal weight of glory (2 Cor 4:17); say to the just man that it is well, for he shall eat the fruit of his doings. Woe to the wicked unto evil: for the reward of his hands shall be given him (Isa 3:10).
Si autem dicantur aliqui rationem reddere pro aliis, puta praelati pro subditis, secundum illud Ez. III, 18: sanguinem eius de manu tua requiram, etc., et Hebr. ult.: obedite praepositis vestris, ipsi enim pervigilant quasi rationem reddituri pro animabus vestris, non est contrarium dicto Apostoli: quia non puniuntur pro peccatis subditorum, sed pro propriis, quae in custodia subditorum commiserunt.
But if some are said to render an account for others, as prelates for subjects, according to Ezekiel: I will require his blood at your hand (Ezek 3:20); and Hebrews: obey your prelates . . . for they watch, being ones who will render an account of your souls (Heb 13:17), this is not contrary to the words of the Apostle, because they are not punished for the sins of their subjects but for their own, which they committed in ruling them.
Est ergo vitanda superbia et peccatum, quia unusquisque onus suum, id est mensuram gratiae suae offert Deo in die iudicii, tamquam manipulos bonorum operum. Ps. CXXV, 6: venientes autem venient cum exultatione. Et hoc quantum ad bonos. Vel onus suum portabit, id est poenam pro proprio peccato.
Therefore pride and sin are to be avoided, because everyone will present to God on the day of judgment his own burden, i.e., the measure of his own grace as sheaves of good works: but coming they shall come with joyfulness, carrying their sheaves (Ps 126:6), and this refers to those who are good. Or: shall bear his own burden, i.e., each the punishment for his own sin.
Lectio 2
Lecture 2
Seminate opera bona
Sow good works
6:6 Communicet autem is qui catechizatur verbo, ei qui se catechizat, in omnibus bonis. [n. 353]
6:6 And let him who is instructed in the word communicate to him who instructs him, in all good things. [n. 353]
6:7 Nolite errare: Deus non irridetur. Quae enim seminaverit homo, haec et metet. [n. 355]
6:7 Do not be deceived: God is not mocked. For what things a man shall sow, those also shall he reap. [n. 355]
6:8 Quoniam qui seminat in carne sua, de carne et metet corruptionem: qui autem seminat in Spiritu, de Spiritu metet vitam aeternam. [n. 357]
6:8 For he who sows in his flesh, of the flesh also shall reap corruption. But he who sows in the Spirit, of the Spirit shall reap life everlasting. [n. 357]
6:9 Bonum autem facientes, non deficiamus: tempore enim suo metemus non deficientes. [n. 361]
6:9 And in doing good, let us not fail. For in due time we shall reap, not failing. [n. 361]
6:10 Ergo dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei. [n. 362]
6:10 Therefore, while we have time, let us work good to all men, but especially to those who are of the household of the faith. [n. 362]
353. Postquam Apostolus ostendit qualiter superiores se habeant ad inferiores, et aequales aequalibus, hic consequenter ostendit qualiter inferiores se habeant ad superiores, dicens inferiores debere superioribus ministrare et obsequi. Et
353. After showing how those who are greater should act toward those below them, and how equals should act toward equals, the Apostle then shows here how those who are lesser should serve and revere those who are over them.
circa hoc tria facit.
About this he does three things:
Primo monet ut ministrent prompte;
first, he advises that they serve readily;
secundo ut ministrent perseveranter, ibi bonum autem facientes, non deficiamus, etc.;
second, that they serve perseveringly, at and in doing good, let us not fail;
tertio, ut ministrent communiter, ibi ergo dum tempus habemus, et cetera.
third, that they serve all, therefore, while we have time.
Circa primum duo facit.
Regarding the first he does two things:
Primo ponit monitionem ministerii;
first, he lays down the admonition to serve;
secundo excusationem excludit, ibi nolite errare, et cetera.
second, he forestalls an excuse, at be not deceived.
354. Dicit ergo: dictum est supra, quomodo superiores se debeant habere ad inferiores, scilicet leniter corripiendo et instruendo, nunc autem restat videre qualiter inferior superiori obsequatur, et ideo dicit communicet autem is, qui catechizatur, id est docetur verbo Dei, ei qui se catechizat, id est qui eum docet; communicet, inquam, in omnibus bonis.
354. He says therefore: we have indicated above how those who are greater should act toward those who are below them, namely, by correcting them in a gentle manner and by instructing. Now, however, there remains to see how the lesser should accommodate themselves to those who are higher. Therefore he says, let him who is instructed in the word, i.e., taught the word of God, communicate to him who instructs him, i.e., who teaches him; let him, I say, communicate to him in all good things.
Sed notandum est quod discipulus potest dupliciter communicare se docenti. Primo ut accipiat bona doctoris, et sic dicitur communicet is qui catechizatur, id est commune sibi faciat quod est docentis, eum imitando. I Cor. XI, 1: imitatores mei estote, et cetera. Sed quia contingit doctores aliquando minus bona facere, ideo non sunt in hoc imitandi, et ideo subdit in omnibus bonis. Matth. c. XXIII, 3: quaecumque dixerint vobis, servate et facite: secundum opera eorum nolite facere.
But it should be noted that a disciple can communicate in two ways with his teacher. First, so as to receive good things from the teacher; and so it is said, let him who is instructed in the word communicate, i.e., make common to himself what belonged to the teacher, by imitating him: be imitators of me, as I also am of Christ (1 Cor 11:1). But because teachers might at times not do what is good, they are not to be imitated in this. Hence he adds, in all good things: whatsoever they shall say to you, observe and do: but according to their works, do not do (Matt 23:3).
Secundo ut communicet bona sua docenti. Hoc enim a Domino praecipitur I Cor. IX, v. 14, ubi dicitur: qui Evangelio serviunt, de Evangelio vivant. Unde Matth. X, 10: dignus est operarius cibo suo. Et Lc. X, 7: dignus est operarius mercede sua. Et Apostolus dicit I Cor. IX, 11: si vobis spiritualia seminamus, et cetera.
Second, that he communicate his own goods to the teacher. For this is commanded by the Lord: they who preach the Gospel should live by the Gospel (1 Cor 9:14); the workman is worthy of his meat (Matt 10:10); the laborer is worthy of his hire (Luke 10:7); and the Apostle says, if we have sown unto you spiritual things, is it a great matter if we reap your carnal things? (1 Cor 9:11).
Et ideo hic dicit communicet autem is, etc., id est doctus doctori in omnibus bonis quae habet; nam etiam temporalia bona quaedam dicuntur. Is. I, 19: si volueritis et audieritis me, bona terrae comedetis. Matth. c. VII, 11: si vos cum sitis mali, nostis bona dare, et cetera.
And therefore he says here, let him who is instructed in the word communicate to him who instructs, i.e., the one taught should communicate to the teacher, in all good things that he has; for even temporal things are called goods: if you be willing and will hearken to me, you shall eat the good things of the land (Isa 1:19); if you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to them that ask him? (Matt 7:11).
Dicit autem, in omnibus, quia non solum communicare debet indigenti, sed et sententiam et consilium, potentiam et quidquid habet, generaliter debet proximo communicare. I Petr. IV, 10: unusquisque sicut accepit gratiam, in alterutrum illam administrantes, et cetera. De ista communicatione dicitur Rom. XII, v. 13: necessitatibus sanctorum communicantes; Eccli. XIV, 15: in divisione sortis da et accipe.
But he says, in all good things, because one should not communicate solely to those who are in dire need; but whatever one has he ought universally to communicate to his neighbor, including knowledge and advice and influence: as every man has received grace, administering the same one to another (1 Pet 4:10). Of this sharing it is said in Romans: communicating to the necessities of the saints (Rom 12:13); in dividing by lot, give and take (Sir 14:15).