Lectio 1 Lecture 1 Currite ad certamen Run to the fight ^12:1 Ideoque et nos tantam habentes impositam nubem testium, deponentes omne pondus, et circumstans nos peccatum, per patientiam curramus ad propositum nobis certamen: [n. 656] ^12:1 And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us: [n. 656] ^12:2 aspicientes in auctorem fidei, et consummatorem Jesum, qui proposito sibi gaudio sustinuit crucem, confusione contempta, atque in dextera sedis Dei sedet. [n. 662] ^12:2 Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sits at the right hand of the throne of God. [n. 662] ^12:3 Recogitate enim eum qui talem sustinuit a peccatoribus adversum semetipsum contradictionem: ut ne fatigemini, animis vestris deficientes. [n. 666] ^12:3 For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds. [n. 666] ^12:4 Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes: [n. 670] ^12:4 For you have not yet resisted unto blood, striving against sin. [n. 670] 656. Supra Apostolus multipliciter commendavit fidem, per quam membra Christo capiti coniunguntur, hic ponit moralem monitionem, exhortans ut fidem, quam tenent corde, operibus demonstrent, sicut etiam monet Iacobus, cap. II canonicae suae. 656. Having commended in a number of ways the faith by which the members are joined to Christ, the head, the Apostle now gives a moral admonition to keep the faith in their hearts and show it in their works, as James also urges in his epistle (Jas 2). Et primo docet quomodo se debeant habere circa mala, First, he teaches how they should behave in regard to evil; secundo quomodo debeant se habere circa bona, cap. XIII, ibi caritas fraternitatis. second, in regard to good, at let the charity of the brotherhood (Heb 13:1). Est autem duplex malum, scilicet poenae et culpae. But there are two kinds of evil, namely, of chastisement and guilt. Primo ergo docet quomodo se debent habere circa mala poenalia toleranda; First, therefore, he teaches how they should behave in regard to tolerating evils of chastisement; secundo circa mala culpae vitanda, ibi propter quod remissas, et cetera. second, in regard to avoiding the evils of guilt, at wherefore, lift up the hands (Heb 12:12). Ad tolerandum autem malum poenae, In regard to enduring the evils of chastisement: primo inducit exemplo antiquorum; first, he gives the examples of the ancients; secundo, exemplo Christi, ibi aspicientes in auctorem; second, the example of Christ, at looking on Jesus, the author; tertio auctoritate Scripturae, ibi et obliti estis. third, the authority of Scripture, at and you have forgotten (Heb 12:5). 657. Quantum ergo ad primum dicit ideoque nos habentes tantam nubem testium interpositam. Quasi dicat: ita dictum est, quod sancti testimonio fidei probati, nec tamen habuerunt repromissiones, et tamen cum hoc non defecerunt in expectando; ergo nos qui habemus tantam nubem testium interpositam, et cetera. 657. In regard to the first, therefore, he says: and therefore, we also having so great a cloud of witnesses over our head. As if to say: thus we have said that the saints, although approved by the testimony of faith, did not obtain the promises; nevertheless, their hope did not fail. Therefore, we have so great a cloud of witnesses over our head. Sancti dicuntur testes Dei, quia verbo et facto glorificabatur Deus per eos. Matth. V, v. 16: sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. Is. c. XLIII, 10: vos testes mei, dicit Dominus. The saint are called the witnesses of God because in word and deed God is glorified by them: so let your light shine before men, that they may see your good works and glorify your Father who is in heaven (Matt 5:16); you are my witnesses, says the Lord (Isa 43:10). Dicuntur autem sancti nubes, primo propter conversationis sublimitatem. Is. LX, 8: qui sunt isti, qui ut nubes volant? Secundo propter doctrinae foecunditatem. Iob XXVI, 8: qui ligat aquas in nubibus suis, ut non erumpant pariter deorsum. Et XXXVI, 28: effundit imbres ad instar gurgitum, qui de nubibus fluunt. Tertio propter spiritualis consolationis utilitatem. Sicut enim nubes praestant refrigerium, sic exempla sanctorum. Is. XVIII, v. 4: et sicut nubes roris in die messis. The saints are called clouds, first, on account of their sublime manner of life: who are these that fly like clouds? (Isa 60:8). Second, on account of their fecund doctrine: he lifts up the drops of rain, and pours out showers like floods (Job 36:27); he binds up the waters in his clouds, so that they break not out and fall down together (Job 26:8). Third, on account of the usefulness of spiritual consolation, for as clouds bring refreshment, so also the examples of the saints: as a cloud of dew in the day of harvest (Isa 18:4). 658. Hanc ergo nubem testium habemus impositam, quia ex vita sanctorum quodammodo inducitur nobis necessitas ad imitandum. Iac. V, 10: exemplum accipite, fratres, exitus mali et longanimitatis, laboris, et patientiae prophetas. Augustinus: sicut Spiritus Sanctus loquitur in Scriptura, ita in gestis sanctorum, quae nobis sunt forma et praeceptum vitae. Hoc est ergo exemplum sanctorum, quod inducit. 658. We have this cloud of witnesses over our head because the lives of the saints impose on us the need of imitating them: take, my brethren, for an example of suffering evil, of labor and of patience, the prophets (Jas 5:10); as the Holy Spirit speaks in the Scriptures, so also in the deeds of the saints, which are for us a pattern and precept of life (Augustine). This, therefore, is the example of the saints which he proposes. 659. Sed quia ad conformandum se ad aliquod exemplar, interdum ex impedimento superveniente impeditur homo, ideo removet illud quod potissime potest impedire. Illud autem est pondus peccati. Tribulatio autem est quasi quidam agon. I Cor. IX, 25: omnis qui in agone contendit, ab omnibus se abstinet. Sicut autem in cursu et certamine oportet omnia aggravantia deponere, ita et in agone tribulationis. II Tim. IV, 7: bonum certamen certavi, cursum consummavi. Qui ergo in tribulatione vult bene ad Deum currere, oportet impedimenta deponere. 659. But because men are sometimes prevented from conforming to a pattern because of some obstacle, he removes the most formidable one, which is the weight of sin. But tribulation is, as it were, a challenge: everyone that strives for the mastery, refrains himself from all things (1 Cor 9:25). But as in a race and a fight, everything weighing one down must be set aside, so too in the challenge of tribulation: I have fought a good fight: I have finished my course (2 Tim 4:7). Therefore, everyone who desires to run to God successfully in spite of tribulation must put aside all obstacles. 660. Ista impedimenta vocavit ipse Apostolus pondus et circumstans peccatum. Per pondus autem potest intelligi peccatum perpetratum; quod dicitur pondus, quia animam deprimit ad infima, et inclinat ad aliud. Ps. XXXVII, 5: sicut onus grave gravatae sunt super me. Gregorius: peccatum quod per poenitentiam non diluitur, mox suo pondere ad aliud trahit. Per circumstans peccatum, potest intelligi occasio peccandi, quae quidem est in omni quod circumstat, scilicet in mundo, carne, proximo, Daemone. Deponentes ergo omne pondus, id est, peccatum perpetratum, quod dicitur pondus, et circumstans nos peccatum, scilicet occasionem peccandi. I Petr. II, 1: deponentes omnem malitiam et omnem dolum. 660. This the Apostle calls a weight and sin which surrounds us. By a weight can be understood past sin, which is called a weight because it bends the soul down to what is below and inclines it to commit other sins: as a heavy burden my iniquities are become heavy upon me (Ps 38:5): if a sin is not dissolved by penance, its weight soon leads to another (Gregory). By sin which surrounds us can be understood the occasion of sin which is present, i.e., everything that surrounds us, namely, in the world, the flesh, our neighbor, and the devil. Laying aside every weight, i.e., past sin, which is called a weight, and sin which surrounds us, namely, the occasion of sin: laying away all malice and all guile (1 Pet 2:1). Vel pondus potest intelligi taedium tribulationis. Sic enim frequenter tribulatio dicitur onus per prophetas, sicut onus Damasci, id est tribulatio; quasi dicat: non sit vobis grave pati pro Christo. Circumstans peccatum dicitur tentatio nobis immissa ex circuitu hostis. I Pet. V, 8: adversarius vester diabolus, et cetera. Or by weight can be understood the weariness of tribulation. For thus frequently is tribulation called a burden by the prophets, as the burden of Damascus, that is, tribulation; as if he is saying: let it not be burdensome for you to suffer for Christ. The sin which surrounds is temptation which is sent against us from the surrounding enemy. Your adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet 5:8). Vel pondus affectio terrena; per circumstans autem peccatum affectio carnalis, quae scilicet causatur in nobis a carne circumstante; quasi dicat: deponatis affectionem tam temporalium, quam carnalium, si vultis libere currere. Or weight is earthly affection, and sin which surrounds us, carnal affection, which is caused by the flesh surrounding us. As if to say: put aside your love of temporal and carnal things, if you want to run freely. 661. Unde subdit monitionem, dicens curramus per patientiam ad certamen nobis propositum, non solum illatum, quod tamen sustineamus patienter. Sed nos ipsi voluntarie curramus. Ps. CXVIII, 32: viam mandatorum tuorum cucurri. Hoc autem certamen vobis propositum est cum iustitia. Eccli. IV, 33: usque ad mortem certa pro iustitia. 661. Hence, he adds the advice, let us run by patience to the fight proposed to us, not only what is imposed on us to endure patiently, but we should run willingly: I have run the way of your commandments (Ps 119:32). But this struggle is proposed to us for justice: even unto death fight for justice (Sir 4:33). 662. Deinde cum dicit aspicientes, etc., ponit exemplum Christi. 662. Then when he says looking on Jesus, he gives the example of Christ, Et circa hoc duo facit. and he does two things. Primo enim ostendit quare passio Christi habenda est in exemplum, et quid in ipsa considerandum est; First, he shows why Christ’s passion should be taken as an example and what should be considered in it; secundo ostendit fructum istius considerationis, ibi recogitate eum. second, he shows the fruit of that consideration, at for think diligently. 663. Sicut enim dicitur Eph. II, 8: gratia salvati estis per fidem, Christus autem est auctor fidei, si ergo vis salvari, debes intueri exemplar illud. Unde dicit aspicientes in Iesum passum. 663. For it says in Ephesians: by grace you are saved through faith (Eph 2:8). But Christ is the author of faith. Therefore, if you wish to be saved you must look to his example. Hence, he says, looking on Jesus in his sufferings. Hoc significatum fuit per serpentem aeneum elevatum pro signo, in quem aspicientes curabantur. Num. XXI, 9, et Io. III, 14: sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis, ut omnis qui credit in ipsum, non pereat, sed habeat vitam aeternam. Si ergo vis salvari, respice in faciem Christi tui. This was signified by the bronze serpent lifted up as a sign, so that all who looked upon it were cured (Num 21:8); as Moses lifted up the serpent in the desert, so must the son of man be lifted up: that whosoever believes in him may not perish; but may have life everlasting (John 3:14). Therefore, if you wish to be saved, look on the face of your Christ. 664. Ipse enim est auctor fidei dupliciter. Primo eam docendo verbo. Supra I, 2: locutus est nobis in Filio. Io. I, 18: unigenitus, qui est in sinu Patris, ipse enarravit. Secundo eam in corde imprimendo. Phil. I, v. 29: vobis donatum est pro Christo non solum ut in ipsum credatis, et cetera. 664. For he is the author . . . of faith in two ways: first, by teaching it by word: he has spoken to us by his Son (Heb 1:2); the only begotten, who is in the bosom of the Father, he has declared him (John 1:18); second, by impressing it on the heart: unto you it is given for Christ, not only to believe in him, but also to suffer for him (Phil 1:29). Item ipse est consummatio fidei dupliciter. Uno modo ipsam miraculis confirmando. Io. c. X, 38: si mihi non vultis credere, operibus credite. Item fidem praemiando. Cum enim fides sit imperfecta cognitio, eius praemium consistit in ipsius cognitionis perfectione. Io. XIV, 21: ego diligam eum, et manifestabo ei meipsum. Hoc autem significatum fuit Zach. IV, 9, ubi dicitur: manus Zorobabel fundaverunt domum istam, scilicet Ecclesiam, cuius fundamentum est fides, et manus eius perficient eam. Nam manus Christi, qui de genere Zorobabel descendit, fundat Ecclesiam in fide, et fidem gloria consummat. Videmus enim nunc in speculo, et aenigmate; tunc autem facie ad faciem, I Cor. XIII, 12. Augustinus, I de Trinit. c. X: contemplatio est merces fidei, cui mercedi per fidem corda mundantur, sicut scriptum est: fide mundans corda eorum. Likewise, he is the finisher of faith in two ways: in one way by confirming it through miracles: if you do not believe me, believe the works (John 10:32). Likewise, he is the finisher of faith by rewarding faith. For since faith is imperfect knowledge, its reward consists in perfectly understanding it: I will love him and will manifest myself to him (John 14:21). This was signified by Zechariah where it says: the hands of Zerubbabel have laid the foundation of his house (Zech 4:9), namely, the Church, whose foundation is faith, and his hands shall finish it. For the hands of Christ, who descended from Zerubbabel, founded the Church and will finish the faith in glory: we see now through a glass in a dark manner, but then face to face (1 Cor 13:12); contemplation is the reward of faith, by which reward our hearts are cleansed through faith (Augustine, On the Trinity, bk. 1, ch. 10), as it says in Acts: purifying their hearts by faith (Acts 15:9). 665. In passione enim Christi tria consideranda sunt. Primo quid contempsit; secundo quid sustinuit; tertio quid promeruit. 665. For three things should be considered in the passion of Christ: first, what he despised; second, what he endured; third, what he merited. Quantum ad primum dicit qui proposito sibi gaudio; istud autem gaudium fuit istud gaudium terrenum quo a turba quam paverat quaerebatur, ut facerent eum regem, quo ipse contempsit fugiendo in montem, Io. VI, 15. Unde Eccle. II, 2: risum reputavi errorem, et gaudio dixi: quid frustra deciperis? Vel proposito sibi gaudio aeternae vitae pro praemio. As to the first he says, who, having joy set before him, endured the cross. That joy was earthly joy, for which he was sought by the crowd when they wished to make him king; but he scorned it by fleeing into the mountain (John 6:15); laughter I counted error, and to mirth I said: why are you vainly deceived? (Eccl 2:2). Or having the joy of eternal life set before him as a reward, he endured the cross. Sustinuit crucem, hoc est secundum, scilicet quid sustinuit, quia crucem. Phil. II, 8: humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis. In quo ostenditur et cruciatus acerbitas, quia ibi affixus fuit manibus et pedibus, et mortis vilitas et ignominia, quia hoc erat ignominiosum genus mortis. Sap. II, 20: morte turpissima condemnemus eum. This is the second thing, what he endured, namely, the cross: he humbled himself, being made obedient unto death, even to the death of the cross (Phil 2:8). In this is shown the bitterness of his torment, because his hands and feet were nailed to the cross, and the shame and ignominy of his death, because this was the most shameful of deaths: let us condemn him to a most shameful death (Wis 2:20).