Lectio 5 Lecture 5 Regnum immobile The immoveable kingdom ^12:25 Videte ne recusetis loquentem. Si enim illi non effugerunt, recusantes eum, qui super terram loquebatur: multo magis nos, qui de caelis loquentem nobis avertimus. [n. 713] ^12:25 See that you refuse him not that speaks. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaks to us from heaven. [n. 713] ^12:26 Cujus vox movit terram tunc: nunc autem repromittit, dicens: adhuc semel, et ego movebo non solum terram, sed et caelum. [n. 718] ^12:26 Whose voice then moved the earth; but now he promiseth, saying: yet once more: and I will move, not only the earth, but heaven also. [n. 718] ^12:27 Quod autem, adhuc semel, dicit: declarat mobilium translationem tamquam factorum, ut maneant ea quae sunt immobilia. [n. 721] ^12:27 And in that he says: yet once more, he signifies the translation of the moveable things as made, that those things may remain which are immoveable. [n. 721] ^12:28 Itaque regnum immobile suscipientes, habemus gratiam: per quam serviamus placentes Deo, cum metu et reverentia. [n. 722] ^12:28 Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence. [n. 722] ^12:29 Etenim Deus noster ignis consumens est. [n. 725] ^12:29 For our God is a consuming fire. [n. 725] 713. Supra posuit Apostolus conditionem utriusque testamenti, hic ex hoc arguit, et circa hoc facit duo. 713. After describing the condition of both testaments, the Apostle now argues from this description and does two things. Primo enim arguit; First, he argues; secundo inducit conclusionem principaliter, ibi itaque regnum immobile. second, he draws the conclusion, at therefore, receiving an immoveable kingdom. Circa primum duo facit. In regard to the first, he does two things. Primo enim praemittit intentionem suam; First, he prefaces his intention; secundo arguit ad propositum, ibi si enim illi. second, he argues to his conclusion, at for if they escaped not. 714. Dicit ergo: ita dictum est, quod sanguis Christi melius loquitur quam sanguis Abel. Videte ergo, ne recusetis vel condemnetis loquentem, id est, quod loquitur implete. 714. He says, therefore: thus we have said that the blood of Christ speaks more graciously than the blood of Abel. See, therefore, that you refuse, i.e., despise, him not that speaks, i.e., fulfill what he says. Duo autem nobis loquitur sanguis Christi: primo enim loquitur nobis commemorando suum beneficium, quo datur nobis remissio peccatorum. Qui ergo iterum peccat, loquentem contemnit. Item loquitur exhortans ad imitandum. I Pet. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius. Qui ergo non tollit crucem suam ad ipsum sequendum, recusat loquentem. Ps. XCIV, 8: hodie si vocem eius audieritis, nolite obdurare corda vestra. Matth. XVII, 5: hic est Filius meus dilectus, in quo mihi bene complacui, ipsum audite. But the blood of Christ says two things to us: first, it speaks by reminding us of his favor, by which he remitted our sins. Therefore, one who sins again, despises the one speaking. Furthermore, he speaks by exhorting us to imitate him: Christ suffered for us, leaving you an example to follow in his footsteps (1 Pet 2:2). Therefore, one who does not take up his cross to follow, refuses the one speaking: today, if you hear his voice, harden not your hearts (Ps 95:8); this is my beloved Son in whom I am well pleased (Matt 17:5). 715. Deinde cum dicit si enim illi, arguit comparando locutionem Veteris Testamenti ad locutionem Novi Testamenti. Et hoc quantum ad duo, scilicet 715. Then when he says, for if they escaped not, he argues by comparing the speaking of the Old Testament to that of the New; and this in regard to two things: quantum ad modum loquendi, first, as to the manner of speaking; et quantum ad efficaciam locutionis. second, as to the efficacy of the speaking. 716. Modus loquendi, quia ipse loquebatur super terram: hic autem est de caelo. Unde dicit si illi, scilicet antiqui patres, recusantes eum, qui loquebatur super terram, scilicet Christum. Is. LII, 6: ego ipse qui loquebar, ecce adsum, scilicet per angelos vel prophetas. Supra I, 1: multifarie multisque modis olim loquens patribus in prophetis. Vel eum, id est, angelum, per quem lex data est Moysi. Gal. III, 19: ordinata per angelos. Supra II, 2: si enim, qui per angelos dictus est sermo, factus est firmus, et cetera. Act. VII, 38: hic est Moyses, qui fuit in ecclesia in solitudine, cum angelo, qui loquebatur ei in monte Sinai, et cetera. Non effugerunt, scilicet ultionem divinae legis. Iob XI, 20: effugium peribit ab eis. Supra c. II, 2: omnis praevaricatio et inobedientia accepit iustam mercedis retributionem. 716. The manner of speaking, because he spoke upon earth, but here he speaks from heaven. Hence, he says, if they, namely, the ancient fathers, refused him that spoke upon earth, namely, Christ: for I myself that spoke, behold I am here (Isa 52:6), namely, by angels or prophets: God, who, in many ways and in diverse manners, speaking in times past to the fathers in the prophets (Heb 1:1). Or him, i.e., the angel through whom the law was given to Moses: ordained by angels (Gal 3:19); for if the word spoken by angels became steadfast (Heb 2:2); this is Moses who was in the church in the wilderness, with the angel who spoke to him on mount Sinai (Acts 7:38). They escaped not the vengeance of the divine law: the way to escape shall fail them (Job 11:20): every transgression and disobedience received a just recompense of reward (Heb 2:2). 717. Sequitur conclusio per locum a minori: si illi qui recusaverunt loquentem de terra, non effugerunt, multo magis nos, qui avertimus nobis loquentem de caelo, non debemus recusare, quia scilicet minus possemus effugere. Ille enim, qui nobis loquitur in Novo Testamento, Christus scilicet, iam est in caelis. Mc. XVI, 19: Dominus quidem Iesus, postquam locutus est eis, assumptus est in caelum. Deut. IV, 36: de caelo audire te fecit vocem suam, ut doceret te. 717. The conclusion follows by arguing from the lesser case: If those who refused the one speaking upon earth did not escape, much more shall not we that turn away from him that speaks to us from heaven. We ought not to refuse him because we shall not be able to escape. For the one who speaks to us in the New Testament is Christ already in heaven: the Lord Jesus, after he spoke to them, was taken up into heaven (Mark 16:19); from heaven he made you to hear his voice that he might teach you (Deut 4:36). Doctrina ergo Veteris Testamenti est doctrina Christi loquentis de terra propter duo. Primo, quia ibi sub figura terrenorum traduntur caelestia. Item ibi promittebantur terrena. Sed doctrina Novi Testamenti est Christi loquentis de caelo, quia terrena convertimus in significationem caelestium, per intellectum mysticum. Item in ipso promittuntur caelestia. Matth. V, 12: ecce enim merces vestra copiosa est in caelis. Io. III, 12: si terrena dixi vobis, et non creditis, quomodo si dixero vobis caelestia credetis? Therefore, the doctrine of the Old Testament is the doctrine of Christ speaking on earth for two reasons: because there under the figure of earthly things he spoke of heavenly things; furthermore, he promised earthly things there. But the doctrine of the New Testament is that of Christ speaking from heaven, because we turn earthly things into signs of heavenly things by a mystical interpretation; and likewise, heavenly things are promised in it: for your reward is great in heaven (Matt 5:12); if I speak to you of earthly things and you do not believe; how will you believe, if I speak to you of heavenly things? (John 3:12). 718. Consequenter comparat ad invicem utrumque testamentum quantum ad efficaciam locutionis. 718. Then he compares the two testaments in regard to the efficacy of the speaking. Et de efficacia quidem locutionis Veteris Testamenti dicit cuius vox movit terram tunc, id est fecit commotionem in terra multipliciter; quia per signa in Aegypto, per divisionem maris, per motum terrae in deserto. Ps. LXVII, 9: terra mota est, etenim caeli distillaverunt, et cetera. In quo significatur, quod tota illa locutio commovebat corda per terrena promissa. As to the efficacy of the Old Testament’s speaking he says, whose voice then moved the earth, i.e., wrought many changes on earth, namely, by the signs in Egypt, by the division of the sea, by the earthquake in the desert: the earth was moved: and the heavens dropped at the presence of the God of Sinai (Ps 67:9). This signified that all that speaking moved their hearts by earthly promises. 719. Deinde cum dicit nunc autem repromittit, subiungit quantum ad efficaciam Novi Testamenti, et probat eam per auctoritatem prophetae, et post exponit eam, ibi quod autem dixit. 719. Then when he says, but now he promiseth, he deals with the efficacy of the New Testament and proves it by the authority of a prophet, and then he explains it, at and in that he says. 720. Auctoritas illa ponitur Aggaei II, non tamen secundum litteram nostram. Nos enim sic habemus: adhuc unum modicum est, et ego movebo, et cetera. Apostolus autem accipit sic adhuc semel, et ego movebo non solum terram, sed etiam caelum. Et est sensus idem. 720. That authority is found in Haggai, but not according to our version; for we have: yet one little while, and I will move the heaven and the earth, and the sea, and the dry land (Hag 2:6). But the Apostle says, yet once more: and I will move, not only the earth, but heaven also. But the sense is the same. Et manifestum est, quod ista prolata fuerunt tempore Veteris Testamenti circa finem eius, scilicet post reditum transmigrationis eius, quo tempore nihil restabat de Veteri Testamento. Ergo manifestum est, quod illud quod promittebatur, erat implendum in Novo Testamento, scilicet novum caelum et nova terra. Is. LXV, 17: ecce ego creo novos caelos, et terram novam. Quae quidem creatio ostensa est in spiritu Ioanni. Apoc. XXI, 1: et vidi caelum novum et terram novam. In illa enim innovatione movebuntur caeli. And it is clear that those words were uttered near the end of the time of the Old Testament, namely, after the return from captivity; at which time nothing remained of the Old Testament. Therefore, it is clear that what was promised was to be fulfilled in the New Testament, namely, the new heaven and the new earth: behold, I create new heavens and a new earth (Isa 65:17). This creation was shown to John in the spirit: and I saw a new heaven and a new earth (Rev 21:1). For in that new creation the heavens will be moved. Potest autem caelum dupliciter accipi. Uno modo caelum aereum, et istud igne ultimae flagrationis purgabitur, ut supra dictum est, cap. X. Alio modo caelum sidereum, et istud non purgabitur, sed mutabitur quantum ad novum statum, quia cessabit a motu, et augebitur claritas partium eius; quia lux lunae erit ut lux solis, et lux solis septempliciter, ut dicitur Is. XXX, 26. Dicit ergo nunc autem, id est, per Novum Testamentum, repromittit dicens: adhuc semel et ego non solum movebo terram, sed etiam caelum. But heaven can be taken in two senses: in one way for the ethereal heaven, and that will be cleansed by the fire of the final conflagration, as has been stated above. In another way, the starry heaven, which will not be cleansed, but will be changed to a new state: for it will cease its motion and the clarity of its parts will be increased, because the light of the moon will be as the light of the sun, and the light of the sun seven times brighter (Isa 30:26). He says, therefore, but now, i.e., through the New Testament, he promiseth, saying: yet once more: and I will move, not only the earth, but heaven also. 721. Consequenter cum dicit quod autem dicit, etc., exponit verba prophetiae, et facit magnam vim in hoc quod dicit adhuc semel. Quod enim dicit adhuc, ostendit quod mobilia sunt. Sed quod dicit semel, ostendit quod a statu mobilitatis et corruptibilitatis mutanda sunt ad statum incorruptionis et immutabilitatis. Si enim post motionem illam remanerent in statu mutationis, non diceret semel, sed iterum et iterum, quod est contra Origenem, qui voluit quod mundus in infinitum renovabitur ac recuperabitur. Dicit ergo quod autem dicit: adhuc semel, declarat translationem mobilium, ad statum scilicet immobilitatis. 721. Then when he says, and in that he says, he explains the words of the prophecy; and he lays great stress on the phrase, yet once more. For in saying, yet, he shows that they are movable; but in saying, once more, he indicates that they are to be changed from the state of movability and corruptibility to a state of incorruption and immutability. For if they were to remain in a state of changeableness after that change, he would not have said, once more, but again and again. This is against Origen who believed that the world will be renewed an infinitude of times and be recovered. He says, therefore: and in that he says: yet once more, he signifies the translation of the moveable things, namely, to a state of immovableness. Et quasi aliquis quaereret, utrum Deus hoc possit facere, subdit tamquam factorum. Omnia enim facta divinae potestati subiiciuntur. Unde sicut ex nihilo fecit ea Deus, ita potest ea pro suae voluntatis arbitrio immutare. Et hoc ut maneant ea quae sunt immobilia, id est, quantum ad essentias suas principales remaneant immobilia, sed quantum ad aliquas accidentales dispositiones immutabuntur. Ps. ci, 28: et sicut opertorium mutabis eos, et mutabuntur, et cetera. Quae supra sunt exposita. And as though someone were asking whether God can do this, he adds, as made. For all things made are subject to God’s power; hence, just as God made them from nothing, so he can change them as he wills. And this, that those things may remain which are immoveable, i.e., that they remain immovable as to their essences, but changed as to certain accidental dispositions: as a vesture you will change them, and they shall be changed (Ps 102:27). This has been explained above in Chapter 1. Ex his patet, quod ista in Veteri Testamento, etsi movebantur, non tamen ad statum incorruptionis et immutabilitatis; sed hoc fit tantum in Novo, in signum quod promissa Veteris Testamenti erant mutabilia, non autem Novi. From all this it is clear that although the things of the Old Testament were moved, it was not to a state of incorruption and immutability; but this is done only in the New, to signify that the promises of the Old Testament were changeable, but not those of the New. 722. Deinde cum dicit itaque regnum immobile, ponit conclusionem principaliter intentam. Postquam enim multipliciter commendavit gratiam et beneficia per Christum nobis collata et conferenda, principaliter intendit nos inducere ad serviendum ei. Et hoc concludit, quod ex quo nobis in Novo Testamento promittuntur bona immobilia, debemus Christo, qui repromittit, servire in timore et reverentia. Et haec est conclusio principalis. 722. Then when he says, therefore, receiving an immoveable kingdom, we have grace, he reaches the main conclusion. For after commending in many ways the grace and benefits conferred and to be conferred upon us by Christ, his main desire is to induce us to serve him. He concludes that inasmuch as immovable things are promised in the New Testament, we should serve Christ who promised them, in fear and reverence. And that is the principal conclusion. 723. Unde primo resumit beneficium exhibitum, dicens itaque ex quo, scilicet Deus nobis repromittit caelum et terram immobilia, per quae designantur bona futura immobilia et sempiterna, habemus, id est, reddimus, gratiam, id est, gratiarum actionem. II Cor. IX, 15: gratias ago Deo super inenarrabili dono eius. Et hoc suscipientes, id est, quia suscipimus etsi non in re, tamen in spe promissionis regnum immobile. Ps. CXLIV, 13: regnum tuum, regnum omnium saeculorum. Lc. I, 33: regni eius non erit finis. 723. Hence, he first recalls the favor granted, saying, therefore, inasmuch as God promises a heaven and an immovable earth, by which are signified the immovable and eternal good things to come, we have grace, i.e., we return thanks: thanks be to God for his unspeakable gift (2 Cor 9:15). And receiving, because we receive, if not the reality, yet in the hope of the promise, an immoveable kingdom: your kingdom is a kingdom of all ages (Ps 145:13); of his kingdom there will be no end (Luke 1:33). Vel per gratiam intelligitur donum gratiae, quod in praesenti recipimus tamquam pignus aeternae gloriae. Et ideo dicit itaque suscipientes regnum immobile, id est futurae gloriae, quod nobis promittitur. Lc. XII, 32: nolite timere, pusillus grex, quia complacuit Patri vestro dare vobis regnum. Quod enim speramus, habemus, scilicet gratiam, quam tamquam quoddam gloriae inchoativum accipimus. Sicut enim natura non deficit in necessariis, multo minus Deus. Et ideo dat nobis spem illius regni, et per consequens gratiam per quam perveniamus. Rom. V, v. 2: accessum habemus per fidem in gratiam. Ps. LXXXIII, 12: gratiam et gloriam dabit Dominus. Or, by grace is understood the gift of grace, which we receive in the present as a pledge of future glory. Therefore, he says: therefore, receiving an immoveable kingdom, i.e., of future glory, which is promised to us: fear not, little flock, because it has pleased your Father to give you a kingdom (Luke 12:32). For what we hope for, we have, namely, the grace we have received as a beginning of glory. For if nature is not lacking in what is necessary, much less God. Therefore, he gives us the hope of that kingdom, and consequently, the grace, by which we may arrive at it: we have access by faith into grace (Rom 5:2); the Lord will give grace and glory (Ps 84:12). 724. Sequitur per quam serviamus placentes Deo cum metu et reverentia, ubi inducit ad obsequium ut a nobis requisitum. 724. He continues thus: whereby let us serve, pleasing God, with fear and reverence. Here he comes to the service as something required of us. Dictat enim ratio naturalis, quod ei a quo multa beneficia recipimus, obligamur ad reverentiam et ad honorem exhibendum; ergo multo fortius Deo, qui nobis maxima donavit, et infinita repromisit, et ideo dicit quod per istam gratiam, scilicet nobis datam et dandam, serviamus Deo placentes, cum metu et reverentia. For natural reason dictates that we are obligated to show reverence and honor to anyone from whom we receive many favors; therefore, much more to God, who has given us the greatest things and has promised us an infinitude of them. Hence, he says that by that grace, namely, given and to be given to us, let us serve, pleasing God, with fear and reverence. Non enim sufficit tantum servire Deo, quod potest fieri per actionem exteriorem, nisi etiam placeamus ei per intentionem rectam, et per amorem. Sap. IV, 10: placens Deo factus est dilectus. Ps. CXIV, 9: placebo Domino in regione vivorum. Maxime autem servitur Deo per obsequium interius, Ps. l et Lc. I, 74 s.: serviamus illi in sanctitate et iustitia. For it is not enough merely to serve God, which can be done by outward action; we must also please him by a right intention and by love: he pleased God and was beloved (Wis 4:10); I will please the Lord in the land of the living (Ps 116:9). But God is especially served by an inward service: let us serve him in holiness and justice (Luke 1:74).