Lectio 3 Lecture 3 Oratio et Doxologia Prayer and doxology ^13:17 Obedite praepositis vestris, et subjacete eis. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri, ut cum gaudio hoc faciant, et non gementes: hoc enim non expedit vobis. [n. 755] ^13:17 Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you. [n. 755] ^13:18 Orate pro nobis: confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversari. [n. 762] ^13:18 Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things. [n. 762] ^13:19 Amplius autem deprecor vos hoc facere, quo celerius restituar vobis. [n. 764] ^13:19 And I beseech you the more to do this, that I may be restored to you the sooner. [n. 764] ^13:20 Deus autem pacis, qui eduxit de mortuis pastorem magnum ovium, in sanguine testamenti aeterni, Dominum nostrum Jesum Christum, [n. 765] ^13:20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament, [n. 765] ^13:21 aptet vos in omni bono, ut faciatis ejus voluntatem: faciens in vobis quod placeat coram se per Jesum Christum: cui est gloria in saecula saeculorum. Amen. [n. 769] ^13:21 fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen. [n. 769] ^13:22 Rogo autem vos fratres, ut sufferatis verbum solatii. Etenim perpaucis scripsi vobis. [n. 771] ^13:22 And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words. [n. 771] ^13:23 Cognoscite fratrem nostrum Timotheum dimissum: cum quo (si celerius venerit) videbo vos. [n. 773] ^13:23 Know you that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you. [n. 773] ^13:24 Salutate omnes praepositos vestros, et omnes sanctos. Salutant vos de Italia fratres. [n. 774] ^13:24 Salute all your prelates and all the saints. The brethren from Italy salute you. [n. 774] ^13:25 Gratia cum omnibus vobis. Amen. [n. 775] ^13:25 Grace be with you all. Amen. [n. 775] 755. Supra monuit Apostolus, quomodo se debent habere ad praelatos mortuos, ut scilicet in fide ipsorum permaneant, hic monet eos, qualiter se debeant habere ad viventes, et 755. After showing them how to act in regard to their dead prelates, namely, by continuing in their teachings, the Apostle now shows how to act toward living prelates: primo quomodo ad alios; first, how to act in regard to the others; secundo quomodo ad seipsum Paulum, ibi orate pro nobis, et cetera. second, in regard to Paul himself, at pray for us. 756. Dicit ergo obedite praepositis vestris. Ubi considerandum est, quod duo debemus praelatis, scilicet obedientiam ut ipsorum mandata impleamus, unde dicit obedite. I Reg. XV, 22: melior est obedientia quam victimae. Item reverentia, ut eos honoremus tamquam patres, et ipsorum disciplinam toleremus, et ideo dicit subiacete eis. I Pet. c. II, 13: subiecti estote omni humanae creaturae. Rom. XIII, 2: qui potestati resistit, Dei ordinationi resistit. 756. He says, therefore, obey your prelates. Here it should be noted that there are two things we owe our prelates, namely, obedience to their precepts; hence, he says, obey: obedience is better than victims (1 Sam 15:22), and reverence, so that we honor them as fathers and subject ourselves to their discipline. Therefore, he says, and be subject to them: be subject to every human creature (1 Pet 2:13); he that resists the power, resists God’s ordinance (Rom 13:2). 757. Rationem subiectionis subdit, dicens ipsi enim pervigilant. Quare enim debeamus obedire et subiici praelatis, hoc est ideo quia incumbit eis labor et periculum imminet. 757. He states the reason for subjecting themselves when he says, for they watch. For the reason why we should obey and subject ourselves to our prelates is that the labor lies upon them and danger threatens them. Unde, quantum ad laborem sollicitudinis, qui eis incumbit de regimine subditorum, dicit quod ipsi pervigilant, id est perfecte vigilant. Rom. XII, 8: qui praeest in sollicitudine. Vigilare enim super gregem commissum incumbit praelatis. Unde Lc. II, 8 dicitur: pastores, per quos designantur praelati, erant vigilantes et custodientes vigilias noctis super gregem suum; quia dum dormiunt homines, inimicus homo superseminat zizania in medio tritici, ut dicitur Matth. XIII, 24 ss. Hence, in regard to the labor of anxiety which lies on them in ruling their subjects he says that they watch, i.e., are perfectly vigilant: he that rules, with carefulness (Rom 12:8). For the duty imposed on prelates is to watch over the flock entrusted to them; hence, it says in Luke: there were shepherds, by which prelates are designated, watching and keeping the night watches over their flocks (Luke 2:8), because while men sleep, the enemy comes and oversows cockle among the wheat (Matt 13:24ff). 758. Quantum autem ad periculum quod imminet, dicit quasi pro animabus vestris reddituri rationem. Hoc est enim maximum periculum, hominem de factis alterius rationem reddere, qui pro suis non sufficit. III Reg. XX, 39: custodi virum istum, qui si lapsus fuerit, erit anima tua pro anima illius. 758. As to the danger threatening them he says, as being to render an account of your souls. For this is the greatest danger, that a man must render an account for the deeds of others, even though he is not sufficient for his own: keep this man: and if he shall slip away, your life shall be for his life (1 Kgs 20:39). Reddent enim praelati in die iudicii rationem de sibi commissis, quando fiet eis illa quaestio Ier. XIII, 20: ubi est grex qui datus est tibi, pecus inclytum tuum? Quid dices, cum visitaverit te? Tu enim docuisti eos adversum te, scilicet loquendo bona et faciendo mala, et erudisti in caput tuum, per mala tua exempla. Gregorius: scire debent praelati, quod tot mortibus digni sunt, quot exempla perditionis ad subditos transmittunt. Prov. c. VI, 1 s.: fili, si spoponderis pro amico tuo, defixisti apud extraneum manum tuam, illaqueatus es verbis oris tui, et captus propriis sermonibus. Fac ergo quod dico, fili mi, et temetipsum libera, quia incidisti in manum proximi tui. Discurre, festina, suscita amicum tuum, et cetera. For prelates will render an account of those committed to them when, on the day of judgment, they will be asked: where is the flock that is given you, your beautiful cattle? What will you say in your heart? For you taught them against you (by saying good things and doing evil) you instructed them against your head by your bad example (Jer 13:20); prelates should know that they are worthy of as many deaths as the many examples of damnation they pass on (Gregory); my son, if you be surety for your friend, you have engaged fast your hand to a stranger. You are ensnared with the words of your mouth and caught with your own words. Do, therefore, my son, what I say and deliver yourself, because you are fallen into the hands of your neighbor. Run about, make haste, stir up your friend (Prov 6:1ff). Praelatus enim manu, id est exemplo boni operis, et ore, id est praedicatione, obligat se Christo pro subditis. Dicitur autem Christus extraneus, quia, ut dicit Bernardus, amicus est in sponsione, sed extraneus in exigenda ratione. For a prelate obliges himself to Christ for his subjects by his hand, i.e., by the example of good works, and by his mouth, i.e., by preaching. But Christ is called a stranger, as Bernard says, because he is a friend during the espousals, but a stranger in requiring an account. 759. Sed non videtur, quod aliquis teneatur reddere rationem nisi pro se tantum. II Cor. V, 10: omnes nos manifestari oportet ante tribunal Christi, ut recipiat unusquisque propria corporis, prout gessit. 759. But it seems that a person must render an account for himself only: all of us must be manifested before the tribunal of Christ, that everyone may receive the proper things of the body (2 Cor 5:10). Respondeo. Dicendum est, quod quilibet principaliter reddet rationem de factis suis. Sed inquantum actus sui quodammodo pertinent ad alium, in tantum reddet rationem de illo. Facta autem praelati pertinent ad subditos, secundum illud Ez. III, 17: fili hominis speculatorem dedi te domui Israel, et audies de ore meo verbum, et annuntiabis eis ex me. Ubi sequitur quod si praelatus (qui nomine speculatoris intelligitur) non annuntiaverit impio, ipse quidem impius in iniquitate sua morietur, sed sanguis de manu speculatoris requiretur. I answer that everyone will give an account mainly for his own deeds, but he will give an account for others to the extent that his acts pertain to others. But the acts of prelates pertain to others according to Ezekiel: son of man, I have made you a watchman to the house of Israel; and you shall hear the word from out of my mouth and shall tell it to them (Ezek 3:17). Then he continues that if the prelate, who is understood by the name of the watchman, has not told it to the wicked, the wicked man will, of course, die in his sin, but his blood will be required at the hand of the watchman. 760. Si igitur pervigilant, quasi reddituri rationem pro nobis, et nos debemus quod in nobis est facere, scilicet obedire et non rebellare, ut ipsi cum gaudio hoc faciant, et non gementes, idest sustineant periculum et laborem pro nobis cum gaudio et non cum gemitu, quia bonus praelatus multum gaudet, quando videt subditos bene operantes; quia tunc labor suus non est inanis. III Io. v. 4: maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare. Phil. IV, 1: itaque, fratres mei charissimi et desideratissimi, gaudium meum et corona mea, sic state in Domino charissimi. Ipsi autem gemunt in rebellione vestra. Gal. IV, 19: filioli mei, quos iterum parturio donec formetur Christus in vobis. Ier. IX, 1: quis dabit capiti meo aquam, et oculis meis fontem lacrymarum, et plorabo die ac nocte interfectos filiae populi mei? Gemunt etiam compatiendo, quando propter rebellionem nostram non consequimur fructum laborum ipsorum, qui est fructus aeternae haereditatis. Is. c. XXXIII, 7: ecce videntes clamabunt foris, angeli pacis amare flebunt. 760. Therefore, if he watches, as being to render an account for us, we should do what lies in our power, namely, obey and not rebel. That they may do this with joy and not with grief, i.e., they they may undergo danger and labor for us with joy and not with grief, because a good prelate gets much joy when he sees his subjects acting well, for then his work is not in vain: I have no greater joy than to hear that my children are walking in truth (1 John 3:4); therefore, my dearly beloved brethren, and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved (Phil 4:1). For they groan in your rebellion: my little children, of whom I am in labor again, until Christ be formed in you (Gal 4:19); who will give water to my head and a fountain of tears to my eyes? (Jer 9:1). They also groan with pity, when on account of your rebellion they do not receive the fruit of their labors, which is the fruit of eternal inheritance: behold, they who see shall cry without, the angels of peace shall weep bitterly (Isa 33:7). 761. Subdit autem rationem, quare debemus obedire eis, quia hoc enim non expedit vobis, quod scilicet ipsi gemant pro nobis ex rebellione nostra. Deus enim vindicabit pro ipsis. Ps. CV, 16 s.: irritaverunt Moysen in castris Aaron sanctum Domini. Aperta est terra, et deglutivit Dathan, et operuit super congregationem Abiron. Is. LXIII, 10: ipsi autem ad iracundiam provocaverunt eum, et afflixerunt spiritum sanctum eius. Sequitur: et conversus est eis in inimicum, et ipse debellavit eos. 761. He adds the reason why we should obey them, for this is not expedient for you, that they should groan for us because of our rebellion, for God will take revenge for them. And they provoked Moses in the camp, Aaron the holy one of the Lord. The earth opened and swallowed up Dathan: and covered the congregation of Abiron (Ps 106:16–17); they provoked to wrath and afflicted the spirit of the holy one. And he was turned to be their enemy: and he fought against them (Isa 63:10). Nota autem quod dicit non expedit vobis, non enim dicit: non expedit illis. Gemere enim pro commissis subditorum bene expedit praelatis. Sic gemebat Samuel super reprobatione Saulis, I Reg. XV, 35. But note that he says, this is not expedient for you, and not, it is not expedient to them. For to groan over the sins of their subjects is expedient for prelates. This is the way Samuel wept over Saul’s rejection (1 Sam 15:35). 762. Deinde cum dicit orate pro nobis, monet Apostolus, qualiter se debeant habere ad ipsum. Petit enim quod ipsi orent pro eo. Simile habetur Rom. XV, 30: obsecro vos, fratres, per Dominum nostrum Iesum Christum, et per caritatem Spiritus Sancti, ut adiuvetis me in orationibus vestris, quia, sicut dicit Glossa, impossibile est, id est, valde difficile, preces multorum non exaudiri. Matth. XVIII, 19: si duo ex vobis consenserint super terram, de omni re quamcumque petierint, fiet eis a Patre meo. 762. Then he says, pray for us. Thus does the Apostle tell them how they should act in regard to him, for he asks that they pray for him. The same is had in Romans: I beseech you, therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Spirit, that you help me in your prayers for me to God (Rom 15:30), because, as a Gloss says: it is impossible, i.e., very difficult, for the prayers of many not to be heard; if two of you shall consent upon the earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father in heaven (Matt 18:19). In hoc ergo, quod Apostolus, qui certus erat quod Deo erat acceptus, petit orari pro se, percutit superbiam aliquorum qui dedignantur ab aliis preces petere, ut dicit Glossa. Therefore, in asking that they pray for him, the Apostle, who was certain that he was acceptable to God, was striking at the pride of those who scorned asking prayers of others, as a Gloss says. 763. Rationem suae petitionis assignat, dicens confidimus enim, etc.; quod potest duobus modis intelligi. 763. He gives the reason for this request when he says, for we trust we have a good conscience. This can be taken in two ways. Uno modo respectu ipsorum, quorum petit orationes: quia cum Apostolus Iudaeis non praedicaret, sed tantum gentibus, non videbatur eis acceptus. Et ideo poterant se excusare, ne exaudirent petitionem eius; et ideo dicit, quasi se excusando, quod ipse non habet conscientiam quin bonum ipsorum velit. Unde dicit confidimus enim, quia habemus bonam conscientiam, volentes vos etiam bene conversari in omnibus. Per quod dat intelligere, quod intendit eis prodesse cum poterit. Quia vero bonum conscientiae est a solo Deo, ideo illud attribuit fiduciae quam gerit de ipso. First, in relation to those whose prayers he is asking, because, since the Apostle did not preach to the Jews but only to the gentiles, it does not seem that he was acceptable to them. Hence, they could excuse themselves from granting his request. Therefore he says, as though excusing himself, that he is not aware of anything but seeking their good; hence, he says, for we trust we have a good conscience, being willing to behave ourselves well in all things. In this we are given to understand that he intends to help them as much as he is able. But because a good conscience is from God alone, he attributes it to the confidence he has in God. Vel potest referri ad ipsum Apostolum, quia cum non praedicaret Iudaeis, non videbatur dignus quod orationes pro ipso fierent, quia Dominus non exaudiret eos, quia hostis fidei ipsorum videbatur, sicut dicitur Ier. VII, v. 16: tu ergo noli orare pro populo hoc, neque assumas pro eis laudem et orationem, et non obsistas mihi, quia non exaudiam te. Or it can be referred to the Apostle himself, because, since he would not preach to the Jews, he did not seem worthy of their prayers: for the Lord would not hear them, since he seemed to be an enemy of their faith, as it says in Jeremiah: do not pray for this people, nor take to you praise and supplication for them: and do not withstand me: for I will not hear you (Jer 7:16). Hoc ergo removet Apostolus dicens orate pro nobis quia non habemus conscientiam alicuius peccati nec alicuius malefacti, sed confidimus. Nec ait certi sumus, quia delicta quis intelligit? Eccle. IX, 1: nescit homo utrum amore an odio dignus sit. I Cor. IV, 4: nihil conscius sum, sed in hoc non iustificatus sum. Therefore, the Apostle removes this, saying: pray for us, because we have no consciousness of any sin or evil deed, but we trust that we have a clear conscience. He does not say, we are certain, because who understands sins? A man does not know whether he is worthy of love or hatred (Eccl 9:1); I am not conscious of anything, but I am not thereby justified (1 Cor 4:4). Quia ergo bonam conscientiam habemus, bene volentes conversari in omnibus, ideo non repugnat mihi quin orationes vestrae sint utiles. Therefore, we have a good conscience, being willing to behave ourselves well in all things; therefore, your prayers should benefit me. 764. Deinde cum dicit amplius autem deprecor, assignat aliam rationem, quare debent orare pro ipso; quia scilicet hoc erit eis utile. 764. Then when he says and I beseech you the more, he gives another reason why they should pray for him, namely, because this will benefit them. Unde dicit amplius, id est propter aliud, deprecor hoc vos facere, scilicet orare, quo restituar vobis celerius, quod erit ad utilitatem vestram. Rom. I, 11: desidero videre vos, ut aliquid impartiar vobis gratiae spiritualis. Therefore, I beseech you the more to do this, i.e., to pray, that I may be restored to you the sooner, because it will profit you: I long to see you that I may impart to you some spiritual grace (Rom 1:11). Apostolus autem, qui sic pro omnibus factis suis recurrit ad orationem, insinuat nobis quod omnes viae eius et facta ordinabantur ab ipso, secundum Dei dispositionem. Iob c. XXXVII, 11 s.: nubes spargunt lumen suum, quae lustrant cuncta per circuitum, quocumque eas voluntas gubernantis duxerit. Per nubes enim praedicatores et Apostoli intelliguntur. Is. LX, 8: qui sunt isti qui ut nubes volant? But the Apostle, who thus has recourse to prayer for all his deeds, suggests to us that all his ways and deeds were ordained by him according to God’s plan: the clouds spread their light, which go round about, whithersoever the will of him that governs them shall lead them (Job 37:11). For by the clouds are understood preachers and apostles: who are these that fly as clouds? (Isa 60:8). 765. Deinde cum dicit Deus autem pacis, orat Apostolus pro ipsis, et 765. Then when he says and may the God of peace, the Apostle prays for them: