Lectio 3 Lecture 3 Unitas sanctificatoris et sanctificatorum Unity of sanctifier and sanctified 2:9 Eum autem, qui modico quam angeli minoratus est, videmus Jesum propter passionem mortis, gloria et honore coronatum: ut, gratia Dei, pro omnibus gustaret mortem. [n. 121] 2:9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor: that, through the grace of God he might taste death for all. [n. 121] 2:10 Decebat enim eum, propter quem omnia, et per quem omnia, qui multos filios in gloriam adduxerat, auctorem salutis eorum per passionem consummare. [n. 127] 2:10 For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion. [n. 127] 2:11 Qui enim sanctificat, et qui sanctificantur, ex uno omnes. Propter quam causam non confunditur fratres eos vocare, [n. 129] 2:11 For both he that sanctifies and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, [n. 129] 2:12 dicens: nuntiabo nomen tuum fratribus meis: in medio ecclesiae laudabo te. [n. 131] 2:12 Saying: I will declare your name to my brethren: in the midst of the church will I praise you. [n. 131] 2:13 Et iterum: ego ero fidens in eum. Et iterum: ecce ego, et pueri mei, quos dedit mihi Deus. [n. 135] 2:13 And again: I will put my trust in him. And again: behold I and my children, whom God has given me. [n. 135] 121. Supra Apostolus volens probare excellentiam Christi super angelos, induxit auctoritatem prophetae, in qua aliquid erat quod pertinet ad Christi dignitatem, sicut illud omnia subiecisti, et cetera. Et ipse illud exposuit. Aliquid autem quod pertinet ad eius passionem, scilicet minuisti eum, et cetera. Istud autem videtur repugnare suo principali intento, quo scilicet intendit Christum praeferre angelis. Et ideo hoc in parte ista diffuse exponit. 121. Above, the Apostle, desiring to prove Christ’s eminence over the angels, relied on the authority of a prophet who said something pertaining to Christ’s dignity, such as, you have subjected all things under his feet, and something pertaining to his passion, namely, you have made him a little lower than the angels (C. 2, L. 2). But this seems to militate against his chief intention, which is to prefer Christ over the angels. Consequently, he explains this more fully in this section, Ubi duo facit, quia where he does two things: primo ostendit secundum quid sit ista minoratio intelligenda, quia scilicet secundum passionem; first, he shows in what sense that lessening is to be understood; secundo agit de convenientia passionis, ibi decebat enim. second, he describes the suitability of the passion, at for it became him. Circa primum duo facit, quia In regard to the first, he does two things: primo ostendit illud quod est dictum; first, he explains a statement he made; secundo describit ipsam passionem, ibi ut gratia Dei. second, he describes the passion, at that through the grace of God. 122. Dicit ergo eum autem, et cetera. Continuetur sic: ita dictum est quid est homo, etc. gloria et honore, etc. omnia subiecisti, etc. minuisti eum, etc. et haec propheta de Christo praedixit, sed iam multa de istis videmus impleta. Pro certo ergo tenemus, quod quae restant sunt implenda, scilicet quod omnia subiicientur ei, et cetera. Gregorius: praeteritorum exhibitio, futurorum est certitudo. 122. He said therefore: what is man, that you are mindful of him? . . . You have crowned him with glory and honor . . . you have subjected all things under his feet; you have made him a little lower than the angels. These are the things the prophet predicted of Christ, and already we see many of them fulfilled. Hence, it is certain that the rest will be fulfilled, namely, that all things will be subjected under his feet. The accomplishments of the past give assurance for the future. Et potest sic construi nos eum qui modico quam angeli minoratus est, videmus esse Iesum: nec solum hoc, sed gloria et honore coronatum, propter passionem mortis, quae fuit causa illius exaltationis. Phil. II, 9: propter quod et Deus exaltavit illum, et cetera. Et dicit mortis, quia non qualemcumque passionem sustinuit, sed acerrimam et turpissimam. Sap. II, v. 20: morte turpissima condemnemus eum. Then he continues, but we see Jesus, who was made a little lower than the angels, and not only this, but for the suffering of death, crowned with glory and honor, which was the cause of his exaltation: for which cause God also exalted him (Phil 2:9). He says, of death, because he did not endure just any death, but the bitterest and most shameful: let us condemn him to a most shameful death (Wis 2:20). Vel aliter nos videmus Iesum, et quasi quaereretur ab ipso quem diceret, ideo respondens dicit: scilicet eum qui per passionem mortis modico minoratus est quam angeli, cum gloria et honore coronatum; quasi dicat: haec minoratio non est intelligenda in Christo nisi propter passionem mortis. Nec est mirum, quia quantum ad hoc non solum angelis, sed etiam hominibus est minor. Is. c. LIII, 2 s.: desideravimus eum novissimum virorum, et cetera. Dicit autem Glossa, et est Augustini Contra Maximinum, quod Christus non est minoratus ab angelis propter conditionem naturae humanae, sed propter passionem. Natura enim mentis humanae, quam Christus sine peccato assumpsit, nihil est maius quam sola Trinitas. Or, another way: we see Jesus, and when asked who he is, he answers: he who was made a little lower than the angels, for the suffering of death, crowned with glory and honor. As if to say that this lessening was due only to his suffering of death. Nor is this strange, because in this respect he is not only lower than the angels, but lower than men: despised and the most abject of men (Isa 53:2). A Gloss of Augustine Against Maximus says that Christ was made a little lower than the angels, not because of a condition of his nature, but because of the passion. For as to the nature of the human mind, which Christ assumed without sin, nothing is greater but the Trinity alone. Minor ergo angelis corpore, quia passio est secundum corpus. Quod videtur esse contra Dionysium qui dicit, quod angeli naturali participatione luminis maiores sunt quam homines. In body he is less than the angels, because he suffered in his body. But this seems to be contrary to Dionysius, who says that angels are greater than men by reason of their natural participation in light. Et dicendum est, quod de natura mentis humanae et angelicae dupliciter possumus loqui. Uno modo secundum naturalia sola, et sic natura angelorum excellentior est et nobilior, quam natura mentis humanae, quia angelus accipit cognitionem divinae veritatis in quadam excellentia et plenitudine intellectualis luminis, sed homo ex creaturis. Alio modo possumus accipere naturam utriusque sine peccato, in ordine ad beatitudinem obtinendam, et sic sunt aequales. Lc. XX: erunt sicut angeli in caelo. Christus tamen quantum ad excellentiam gratiae, secundum mentem humanam maior est angelis. Ista igitur minoratio non est secundum naturam divinitatis, nec absolute secundum naturam humanam, nisi inquantum passus est secundum illam. The answer is that we can speak in two ways about the nature of the human mind and the angelic mind: in one way, according to what is natural, and then the nature of angels is more excellent and more noble than the nature of the human mind, because an angel receives knowledge of divine truth in a more excellent and fuller intellectual light, but man from creatures. In another way, we can consider the nature of each without sin in relation to happiness; they are then equal: they will be as the angels in heaven (Matt 22:30). Yet by reason of his excellent grace, Christ in his human nature is greater than the angels. Consequently, his lessening is not in relation to the nature of his divinity nor absolutely according to his human nature, but in the sense that he suffered according to it. Possumus autem dicere quod Christus triplici gloria fuit coronatus, scilicet gloria sanctificationis, quam habuit in primo instanti suae conceptionis; item gloria divinae fruitionis, quia ab ipso instanti suae conceptionis fuit comprehensor; item gloria impassibilitatis, quam meruit post passionem. But we can say that Christ was crowned with a triple glory, namely, with the glory of holiness, which he had in the first instant of his conception; second, with the glory of the beatific vision, because from the first instant of his conception he possessed it; third, with the glory of incorruptibility, which he merited after the passion. 123. Deinde cum dicit ut gratia Dei, describit ipsam passionem, et describit eam tripliciter. 123. Then when he says that, through the grace of God, he describes Christ’s passion from three viewpoints. Primo ex causa, cum dicit ut gratia Dei; First, from its cause, when he says that, through the grace of God; secundo ex utilitate, cum dicit pro omnibus; second, from its utility, when he says for all; tertio ex modo, cum dicit gustaret. third, from the manner, when he says he might taste. 124. Causa enim fuit sola gratia Dei. Unde continuatur sic: videmus Iesum qui minoratus est, ex hoc ut gratia Dei, et cetera. Ex ipsa enim factum est, quod Filium suum unigenitum dedit. Io. III, 16: sic enim dilexit Deus mundum, ut filium suum unigenitum daret. Rom. V, 8: commendat autem Deus caritatem suam in nobis, quia cum adhuc peccatores, et cetera. 124. Only God’s grace was the cause. Hence, he continues, we see Jesus, who was lower, and this, through the grace of God, for that alone led him to give his only begotten Son: God so loved the world as to give his only begotten Son (John 3:16); but God commends his charity toward us, when as yet we were sinners according to the time Christ died for us (Rom 5:8). Vel secundum quod dicit Glossa Augustini, ut gratia, id est, ipse Christus, qui est gratia Dei. Et sic gratia est nominativi casus. Dicitur autem Christus gratia, quia auctor est gratiae. Io. I, 17: gratia et veritas per Iesum Christum facta est. Vel quia est gratis datus. Is. IX, 6: filius datus est nobis. Ut sit sensus, quod ipse minoratus est, ut ipse qui gratia Dei, et cetera. Utraque positio est secundum Glossam. Or, according to a Gloss of Augustine, that, through the grace of God, i.e., Christ himself, who is the grace of God, he might taste death for all. Here grace is in the nominative case. But Christ is called grace because he is the author of grace: grace and truth came by Jesus Christ (John 1:17). Or, because he is given freely: a son has been given to us (Isa 9:6). Then the sense is this: he was made a little lower in order that he who is the grace of God might taste death for all. Either position follows the Gloss. 125. Pro omnibus, ecce utilitas. 125. For all: behold the usefulness. Pro omnibus autem dupliciter potest intelligi. Vel ut sit distributio accommoda, scilicet pro omnibus praedestinatis, pro istis etiam tantum habet efficaciam. Vel absolute pro omnibus quantum ad sufficientiam. Sufficiens enim quantum ad se omnibus est. I Tim. IV, v. 10: qui est salvator omnium, maxime autem fidelium. Chrysostomus: pro omnibus hominibus generaliter mortuus est, quia omnibus pretium sufficit. Et si omnes non credunt, ipse tamen quod suum est implevit. But for all can be understood in two ways: first, as applying to all the predestined, since it is only in the predestined that it is efficacious. Second, as applying absolutely to all so far as sufficiency is concerned; for of itself it is sufficient for all: who is the savior of all, but especially of the faithful (1 Tim 4:10); he died for all in general, because the price was sufficient for all. And if all do not believe, he nevertheless fulfilled his part. 126. Gustaret, ecce modus. Gustat enim qui non multum comedit, nec bibit. Quia ergo Christus non perseveravit in morte, sed statim surrexit, ideo gustavit. Ps. CIX, 7: de torrente in via bibit, et cetera. Viator festinat. 126. Might taste: behold the manner. For a person who has not eaten or drunk much is said to have tasted. Therefore, because Christ did not continue in death but rose at once, he tasted death: he shall drink of the torrent in the way (Ps 110:7). One who is on the way hurries. Item gustus est discretivus saporis, unde qui gustat magis discernit quam qui bibit. Ut ergo designet quod mortem et dolorem sensit, et sic mors non fuit phantastica, ut dicit Manichaeus et Apollinaris, ideo dicit gustavit. Thren. I, 12: o vos omnes qui transitis per viam, et cetera. Furthermore, taste is a discerner of flavor; hence, one who tastes discerns more than one who drinks. Therefore, to indicate that he tasted death and pain, and that his death was not imaginary, as Mani and Apollinaris claim, he says that he might taste death: O, all you that pass by the way, attend and see, if there be any sorrow like to my sorrow (Lam 1:12). Modus vero ponitur cum dicitur gustaret. Simile habetur Matth. XXVI, 39: pater, si possibile est, transeat a me calix iste; et hoc propter tres rationes. Primo propter mortis amaritudinem exprimendam, cuius experientia est per gustum. Thren. I, 12: o vos omnes qui transitis per viam. Is. XXIV, 9: amara erit potio bibentibus eam. Secundo quia sicut gustare vel non gustare est in potestate gustantis, sic et passio Christi fuit voluntaria. Io. X, 18: potestatem habeo ponendi animam meam. Tertio quia gustare est parum sumere, Christus autem parum perseveravit in morte, secundum illud Ps. XV, 10: non derelinques animam meam in Inferno, et cetera But the manner is mentioned when he says, taste. Matthew says the same thing: if it be possible, let this chalice pass from me (Matt 26:39). He says this for three reasons: first, to express the bitterness of death, which is experienced by taste: O, all you that pass by the way, attend and see if there be any sorrow like to my sorrow (Lam 1:12); the drink shall be bitter to those who drink it (Isa 24:9); second, because just as tasting or not tasting lie in the power of the taster, so also the passion of Christ was voluntary: I have the power to lay down my life (John 10:18). Third, because to taste is to take little; Christ, however, persisted little in death: you will not leave my soul in hell (Ps 16:10). 127. Deinde cum dicit decebat enim eum, etc., ostendit convenientiam ex utilitate. 127. Then when he says for it became him, he shows the suitability from its usefulness. Deus enim Pater est qui fuit causa mortis. Ipse enim est per quem omnia, sicut per causam efficientem, et propter quem omnia, sicut per causam finalem. Propter ipsum enim sunt omnia, quia propter bonitatem suam communicandam. Et haec fuit causa movens ad producendum res, et ita finaliter sunt omnia propter Deum. Prov. XVI, 4: universa propter semetipsum operatus est Dominus. Sunt etiam effective per ipsum. Ps. CXLV, 4: qui fecit caelum et terram, mare et omnia quae in eis sunt. Est ergo omnium principium et finis. Apoc. I, 8: ego sum alpha et omega, principium et finis. Rom. XI, 36: ex ipso, et per ipsum, et in ipso sunt omnia. Decebat ergo ipsum, quia actor est omnium, omnibus providere. Sap. VI, 8: aequaliter illi cura est de omnibus. For God the Father is the cause of Christ’s death, since he is the one by whom are all things as by an efficient cause, and for whom are all things, as for a final cause. All things are for him, because they are for communicating his goodness: and this was the cause inducing him to produce things, and thus all things are finally for God: the Lord has made all things for himself (Prov 16:4). But effectively, all things are by him: who made heaven and the sea and all things in it (Ps 146:6); I am the alpha and the omega, the beginning and the end (Rev 1:8); of him and by him and in him are all things (Rom 11:36). Therefore, it became him as the author of all things to provide for all: he has equally cared for all (Wis 6:8). Secundo conveniens fuit ex parte causae, quae, ut dictum est, fuit gratia Dei; gratia vero ordinatur ad gloriam. Rom. VI, 23: gratia Dei, vita aeterna, Deus autem ab aeterno praedestinavit quos debet adducere in gloriam. Et isti sunt omnes illi, qui sunt participes filiationis filii eius, quia si filii, et haeredes, Rom. VIII, 17. Et ideo dicit qui multos filios in gloriam adduxerat, quasi dicat: ipse habet unum Filium perfectum naturaliter. Mc. XII, 6: adhuc ergo habens filium unum charissimum, et cetera. Qui est naturaliter splendor gloriae, supra I, 3. Alii autem sunt adoptivi, et ideo adducendi sunt in gloriam. Unde dicit qui adduxerat, id est, adducendos praeordinaverat. Second, it was fitting on the part of the cause, which, as has been stated, was the grace of God. But grace is ordained to glory: the grace of God, life everlasting (Rom 6:23). But God from all eternity predestined those whom he would lead to glory, i.e., all those who are adopted sons of God, because if sons, heirs also (Rom 8:17). Therefore, he says, who has brought many children into glory. As if to say: he has one perfect Son naturally: therefore, having yet one son most dear to him (Mark 12:6); who is naturally the splendor of his glory (Heb 1:3). but the others are adopted and, therefore, must be brought into glory. Hence, he says: who has brought, i.e., foreordained them to be brought. 128. Et quid decebat eum? Hoc scilicet quod ipse est auctor salutis eorum, et cetera. 128. And what was fitting for him? This, namely, that he should make perfect the author of their salvation. Salus ista in duobus consistit, scilicet quod fiant filii, et quod inducantur in haereditatem. Quod autem sint filii, habent per Filium naturalem. Quos praescivit et praedestinavit, conformes fieri imaginis Filii sui, Rom. VIII, v. 29. Gloriam autem et haereditatem non consequuntur nisi per eum, cuius naturaliter est haereditas, qui est splendor gloriae. Quia ergo per Filium consequimur ista duo, ideo ipse convenienter dicitur auctor salutis. Matth. c. I, 21: ipse salvum faciet populum suum a peccatis eorum. Infra XII, 2: aspicientes in auctorem fidei, et consummatorem Iesum. Decebat ergo quod Pater auctorem salutis mitteret, scilicet Filium, ut expositum est, qui multos filios adduxerat per ipsum in gloriam. Et sic patet convenientia ex parte causae. This salvation consists in two things, namely, that they become sons and be brought into their inheritance. That they are sons they owe to the natural Son: whom he foreknew he also predestined to be made conformable to the image of his Son (Rom 8:29). But they obtain glory and the inheritance only through him whose inheritance it is by right and who is the splendor of glory. Therefore, because we obtain those two things through the Son, he is fittingly called the author of salvation: he will save his people from their sins (Matt 1:21); looking on Jesus, the author and finisher of faith (Heb 12:2). Therefore it was fitting that the Father send the author of salvation, namely, his Son, who had brought many children into glory.