Lectio 4 Lecture 4 Gloria in cruce Glory in the cross 6:14 Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi: per quem mihi mundus crucifixus est, et ego mundo. [n. 370] 6:14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world. [n. 370] 6:15 In Christo enim Jesu neque circumcisio aliquid valet, neque praeputium, sed nova creatura. [n. 374] 6:15 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creature. [n. 374] 370. Postquam Apostolus exposuit pravam seducentium intentionem, hic insinuat suam. Et 370. After unmasking the sinister intention of the seducers, the Apostle here insinuates his own intention. primo ponit suam intentionem; First, he states his intention; secundo ostendit intentionis huius signum, ibi per quem mihi mundus, etc.; second, he gives a sign of this intention, at by whom the world is crucified to me; tertio rationem intentionis assignat, ibi in Christo Iesu, et cetera. third, the reason for this intention, at for in Christ Jesus. 371. Dicit ergo: intentio seducentium apparet, quia illi gloriantur in carne, sed ego aliam gloriam quaero, scilicet in cruce. Et hoc est quod dicit mihi absit gloriari, et cetera. Vide quod ubi mundi philosophus erubuit, ibi Apostolus thesaurum reperit. Quod illi visum est stultitia, Apostolo factum est sapientia et gloria, ut dicit Augustinus. Unusquisque enim in ea re gloriatur, per quam reputatur magnus. Sic qui reputat se magnum in divitiis, gloriatur in eis, et sic de aliis. Qui enim in nullo alio se magnum reputat, nisi in Christo, gloriatur in solo Christo. Talis autem erat Apostolus. Unde dicebat supra II, v. 20: vivo ego, iam non ego, vivit vero in me Christus. 371. He says therefore: the intention of the seducers is obvious, for they glory in the flesh; but I seek my glory elsewhere, namely, in the cross. And this is what he says: but God forbid that I should glory, save in the cross of our Lord Jesus Christ. Notice that where the worldly philosopher felt shame, there the Apostle found his treasure: what the former regarded as foolish became for the Apostle wisdom and glory, as Augustine says. For each person glories in that through which he is considered great. Thus a person who regards himself as great in his riches, glories in them; and so on for other things. For one who regards himself to be great in nothing but Christ glories in Christ alone. But the Apostle was such a one; hence he says: I do not live now: but Christ lives in me (Gal 2:20). Et ideo non gloriatur nisi in Christo, praecipue autem in cruce Christi, et hoc quia in ipsa inveniuntur omnia, de quibus homines gloriari solent. Nam gloriantur aliqui de magnorum (puta regum aut principum) amicitia: et hoc maxime Apostolus invenit in cruce, quia ibi ostenditur evidens signum divinae amicitiae, Rom. V, 8: commendat autem suam caritatem Deus in nobis, et cetera. Nihil enim sic caritatem suam ad nos ostendit, sicut mors Christi. Unde Gregorius: o inaestimabilis dilectio caritatis. Ut servum redimeres, Filium tradidisti. Accordingly he glories in nothing but Christ and particularly in the cross of Christ; and this because in it are found all the things about which men usually glory. For some glory in the friendship of the great, such as of kings and princes; and this friendship the Apostle found most of all in the cross, because there an obvious sign of divine friendship is shown: but God commends his charity towards us; because when as yet we were sinners according to the time, Christ died for us (Rom 5:8). For nothing shows his mercy to us as much as the death of Christ. Hence Gregory: O inestimable love of charity! To redeem the servant, he delivered his Son. Item gloriantur aliqui de scientia. Et hanc Apostolus excellentiorem invenit in cruce. I Cor. II, 2: non enim aestimavi me aliquid scire inter vos, nisi Iesum Christum, et cetera. Nam in cruce est perfectio totius legis, et tota ars bene vivendi. Again, some glory in knowledge; and of this the Apostle found a more excellent one in the cross: for I did not judge myself to know anything among you but Jesus Christ and him crucified (1 Cor 2:2). For in the cross is the perfection of all law and the whole art of living well. Item gloriantur aliqui de potentia. Et hanc Apostolus maximam habuit per crucem. I Cor. c. I, 18: verbum crucis pereuntibus stultitia est, his autem qui salvi fiunt, id est nobis, virtus Dei est. Again, some glory in power; and of this the Apostle found the highest form through the cross: the word of the cross to them, indeed, that perish is foolishness; but to them that are saved, that is, to us, it is the power of God (1 Cor 1:18). Item gloriantur aliqui de libertate adepta. Et hanc Apostolus consecutus est per crucem. Rom. VI, 6: vetus noster homo crucifixus est, ut ultra non serviamus peccato. Again, some glory in newly-found freedom; and this the Apostle obtained through the cross: our old man is crucified with him that the body of sin may be destroyed, to the end that we may serve sin no longer (Rom 6:6). Item aliqui gloriantur in assumptione ad aliquod magnum collegium. Sed per crucem Christi assumuntur ad collegium caeleste. Col. I, 20: pacificans per sanguinem crucis eius, sive quae in caelis, sive quae in terris sunt. Again, some glory in being accepted into some famous fellowship; but by the cross of Christ, we are accepted into the heavenly ranks: making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven (Col 1:20). Item quidam gloriantur in triumphali signo victoriae. Sed crux triumphale signum est victoriae Christi contra daemones. Col. II, v. 15: expolians principatus et potestates, traduxit confidenter, palam triumphans illos, et cetera. Sap. XIV, 7: benedictum lignum per quod fit iustitia. Again, some glory in the triumphal banners of conquest; but the cross is the triumphal ensign of Christ’s conquest over the demons: and despoiling the principalities and powers, he has exposed them confidently in open show, triumphing over them in himself (Col 2:15); blessed is the wood by which justice comes (Wis 14:7). 372. Signum autem suae intentionis subdit, dicens per quem mihi mundus, et cetera. Quia autem hoc quod dicit: mihi absit gloriari, nisi in cruce, etc., est propositio exceptiva, includens unam affirmativam et aliam negativam, ideo duplex signum ponit, probans utramque propositionem. 372. The sign of his own intention he shows, saying by whom the world is crucified to me, and I to the world. But since this which he says, but God forbid that I should glory, save in the cross of our Lord Jesus Christ, is an exceptive proposition which includes one affirmative and one negative statement, he is really giving two signs that prove both statements. Et primo quidem probat negativam, scilicet quod non gloriatur nisi in cruce; et hoc, cum dicit per quem mihi mundus crucifixus, et cetera. Illud enim in quo quis gloriatur, non est mortuum in corde eius, sed magis illud quod contemnit. Ps. XXX, 13: oblivioni datus sum tamquam mortuus a corde. First, he proves the negative one, namely, that he does not glory save in the cross. He does this when he says, by whom the world is crucified to me, and I to the world. For that in which a person glories is not dead in his heart, but rather that which he scorns: I am forgotten as one dead, from the heart (Ps 31:12). Manifestum est autem, quod mundus, et omnia quae in mundo sunt, mortua erant in corde Pauli, Phil. III, 8: omnia arbitratus sum ut stercora, ut Christum lucrifaciam. Ergo non gloriatur in mundo, neque in his quae in mundo sunt, et hoc est quod dicit: vere in nullo alio glorior, nisi in cruce Christi, per quem, scilicet Christum crucifixum, mihi mundus crucifixus est, id est mortuus est in corde meo, ut nihil in eo cupiam. But it is plain that the world and all things in it were dead in the heart of Paul: I count all things as dung, that I may gain Christ (Phil 3:8). Therefore he does not glory in the world or in the things that are in the world. And this is what he says: verily, I glory in nothing save in the cross of Christ, by whom, namely, Christ crucified, the world is crucified to me, i.e., is dead in my heart, so that I covet nothing in it. 373. Secundo probat affirmativam, scilicet quod in cruce Christi gloriatur, dicens se crucifixum mundo. 373. Second, he proves the affirmative, namely, that he glories in the cross of Christ, saying that he is crucified to the world. Qui enim gloriatur in aliquo, illud in se praetendit, et manifestare desiderat; sed Apostolus nihil in se praetendit, nec manifestare desiderat, nisi quod pertinet ad crucem Christi, et ideo tantum in ea gloriatur. Et hoc est quod dicit et ego mundo, scilicet sum crucifixus; quasi dicat: porto insignia crucis, et sum reputatus ut mortuus. Et ideo sicut mundus horret crucem Christi, ita horret me. Col. III, 3: mortui enim estis, et vita vestra abscondita est cum Christo in Deo, et cetera. For a person who glories in something treasures it and desires to make it known; but the Apostle treasures nothing or desires to make nothing known except what pertains to the cross of Christ; therefore, he glories in it alone. And this is what he says: and I to the world, namely, I am crucified. As if to say: I carry the marks of the cross and I am considered as dead. Therefore, as the world abhors the cross of Christ, so it abhors me: for you are dead and your life is hid with Christ in God (Col 3:3). 374. Rationem autem quare non in alio gloriatur, ostendit subdens in Christo enim Iesu, et cetera. 374. The reason why he glories in nothing else is given when he says, for in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creature. In illo siquidem maxime gloriatur, quod valet et adiuvat ad coniungendum Christo, hoc enim Apostolus desiderat, scilicet cum Christo esse. Et quia non valet ad hoc ritus Iudaicus, nec gentilium observantia, sed crux Christi solum, ideo solum in ea gloriatur. Et hoc est quod dicit in Christo neque circumcisio aliquid valet, id est ritus Iudaicus, neque praeputium, id est gentilitatis observantia, id est ad iustificandum et iungendum Christo, sed ad hoc valet nova creatura. Quod quidem patet ex his quae dicta sunt supra v. 6 (quasi eisdem verbis): in Christo enim Iesu neque circumcisio aliquid valet, neque praeputium, sed fides quae per dilectionem operatur. Fides ergo caritate formata est nova creatura. Creati namque et producti sumus in esse naturae per Adam; sed illa quidem creatura vetusta iam erat, et inveterata, et ideo Dominus producens nos, et constituens in esse gratiae, fecit quamdam novam creaturam. Iac. I, 18: ut simus initium aliquod creaturae eius. Indeed, he glories mainly in that which avails and helps in joining him to Christ; for it is this the Apostle desires, namely, to be with Christ. And because the Jewish rite and the observances of the gentiles are of no avail in this regard, but only the cross of Christ, therefore he glories in it alone. And this is what he says: for in Christ Jesus neither circumcision, i.e., the Jewish rite, nor uncircumcision, i.e., gentile observances, avails anything, i.e., to justify us and join us to Christ, but a new creature avails for us. This, indeed, is obvious from what was said above, in almost the same words: for in Christ Jesus neither circumcision nor uncircumcision avails anything: but faith that works by charity (Gal 5:6). Therefore, faith informed by charity is the new creature. For we have been created and made to exist in our nature through Adam, but that creature is already old. Therefore, the Lord in producing us and establishing us in the existence of grace has made a new creature: that we might be some beginning of his creature (Jas 1:18). Et dicitur nova, quia per eam renovamur in vitam novam; et per Spiritum Sanctum, Ps. CIII, 30: emitte Spiritum tuum, et creabuntur, et renovabis faciem terrae. Et per crucem Christi, II Cor. V, 17: si qua est in Christo nova creatura, et cetera. And it is called new, because by it we are reborn into a new life by the Holy Spirit—you shall send forth your Spirit and they shall be created: and you shall renew the face of the earth (Ps 104:30)—and by the cross of Christ: if then any be in Christ a new creature, the old things are passed away; behold all things are made new (2 Cor 5:17). Sic ergo per novam creaturam, scilicet per fidem Christi et caritatem Dei, quae diffusa est in cordibus nostris, renovamur, et Christo coniungimur. In this way, then, by a new creature, i.e., by the faith of Christ and the charity of God which has been poured out in our hearts, we are made new and are joined to Christ. Lectio 5 Lecture 5 Stigmata Christi The marks of Christ 6:16 Et quicumque hanc regulam secuti fuerint, pax super illos, et misericordia, et super Israël Dei. [n. 375] 6:16 And whoever shall follow this rule, peace on them and mercy: and upon the Israel of God. [n. 375] 6:17 De cetero, nemo mihi molestus sit: ego enim stigmata Domini Jesu in corpore meo porto. [n. 377] 6:17 Henceforth let no man be troublesome to me: for I bear the marks of the Lord Jesus in my body. [n. 377] 6:18 Gratia Domini nostri Jesu Christi cum spiritu vestro, fratres. Amen. [n. 380] 6:18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen. [n. 380] 375. Aperta intentione seducentium, et insinuata sua, hic consequenter Apostolus monet eos, et 375. Having disclosed the intention of the seducers and intimated his own, the Apostle counsels them: primo ad sui imitationem; first, to imitate him; secundo ut desistant ab eius molestatione, ibi de caetero nemo, etc.; second, to desist from being troublesome to him, at henceforth; tertio implorat eis gratiae auxilium ad praedictorum impletionem. third, he begs grace for them to carry out the aforesaid. 376. Dicit ergo primo: intentio mea est, ut nonnisi in cruce Christi glorier, quod et vos debetis facere, quia quicumque hanc regulam, quam ego scilicet teneo, secuti fuerint, scilicet hanc rectitudinem gloriandi. II Cor. X, 13: non in immensum gloriamur, sed secundum mensuram regulae, et cetera. Pax super illos, scilicet gloriantes quia nonnisi in Christo gloriantur. Pax, inquam, qua quietentur et perficiantur in bono. Pax enim est tranquillitas mentis. Cant. VIII, 10: ex quo facta sum coram illo quasi pacem reperiens. Col. III, 15: pax Christi exultet in cordibus vestris, in qua, et cetera. Et misericordia, per quam liberentur a peccatis. Thren. III, 22: misericordiae Domini, quia non sumus consumpti. Sap. IV, 15: gratia Dei et misericordia in sanctos eius, et respectus in electos illius, qui scilicet sunt Israel. Rom. II, 28: non enim qui in manifesto Iudaeus est. 376. First, therefore, he says: my intention is to glory only in the cross of Christ. And you, too, should do this, because whoever shall follow this rule which I follow, namely, this proper way of glorying—but we will not glory beyond our measure and according to the measure of the rule which God has measured to us (2 Cor 10:13)—peace on them, namely, on those who glory, because they glory in Christ alone: peace, I say, by which they are set at rest and made perfect in good. For peace is tranquility of mind: since I am become in his presence as one finding peace (Song 8:10); and in Colossians: and let the peace of Christ rejoice in your hearts, wherein also you are called in one body (Col 3:15). And mercy, by which we are set free of our sins: the mercies of the Lord that we are not consumed (Lam 3:22); the grace of God and his mercy is with his saints, and he has respect to his chosen, namely, who are his Israel (Wis 4:15); for he is not a Jew who is so outwardly (Rom 2:28). Ille ergo est Israel Dei, qui est spiritualiter Israel coram Deo. Io. I, 47: ecce vere Israelita, in quo dolus non est. Rom. c. IX, 6: non enim omnes qui sunt ex Israel, hi sunt Israelitae, et cetera. Sed qui filii sunt promissionis existimantur in semine. Unde et ipsi gentiles facti sunt Israel Dei per mentis rectitudinem. Israel rectissimus interpretatur. Gen. XXXII: Israel erit nomen tuum, et cetera. He, therefore, is the Israel of God who is spiritually an Israel before God: behold an Israelite indeed, in whom there is no guile (John 1:47); for all are not Israelites that are of Israel: neither are all they that are the seed of Abraham, children; but in Isaac shall your seed be called; that is to say, not they that are the children of the flesh are the children of God but they that are the children of the promise, are accounted for the seed (Rom 9:6). Hence even the gentiles have become the Israel of God by uprightness of mind; for Israel means ‘most upright’: Israel will be your name (Gen 32:28). 377. Consequenter cum dicit de caetero nemo, etc., monet, ut desistant a sui molestatione. Et 377. Then when he says, henceforth let no man be troublesome to me, he admonishes them to bother him no more.