Lectio 2
Lecture 2
Terra bona et mala
Good and bad earth
6:7 Terra enim saepe venientem super se bibens imbrem, et generans herbam opportunam illis, a quibus colitur, accipit benedictionem a Deo: [n. 293]
6:7 For the earth, that drinks in the rain which comes often upon it and brings forth herbs meet for them by whom it is tilled, receives blessing from God. [n. 293]
6:8 proferens autem spinas ac tribulos, reproba est, et maledicto proxima: cujus consummatio in combustionem. [n. 300]
6:8 But that which brings forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt. [n. 300]
293. Supra ostendit Apostolus difficultatem ad suum propositum exequendum, provenientem ex eorum culpa, hic adducit ad hoc quamdam similitudinem. Et
293. Having showed the difficulty involved in pursuing his intention, a difficulty arising from their guilt, the Apostle now resorts to a simile to explain this:
primo quantum ad bonam terram;
first, in regard to good earth;
secundo quantum ad malam, ibi proferens autem.
second, in regard to bad earth, at but that which brings forth.
294. Sciendum est autem, quod secundum unam expositionem, supra voluit Apostolus illos, qui semel baptizati sunt, non posse iterum baptizari, vel renovari ad poenitentiam. Alia autem est expositio, quae ibi dimissa fuit, quod impossibile est eos, qui in hac vita semel illuminati sunt, rursum in alia vita renovari ad poenitentiam. Eccle. IX, 10: quicquid potest manus tua facere, instanter operare: quia nec opus, nec ratio, nec sapientia, nec scientia est apud Inferos, et cetera. Io. c. IX, 4: venit nox, quando nemo potest operari.
294. But it should be noted that according to one explanation the Apostle wished to show by the above that those who have been baptized once cannot be baptized again or be renewed again to penance in another life: whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, whither you are hastening (Eccl 9:10): the night comes when no man can work (John 9:4).
Rursus ergo exponatur, id est post hanc vitam. Et huius ratio est. Duo enim causant poenitentiam. Unum est quod dat efficaciam, scilicet meritum passionis Christi. I Io. II, 2: ipse est propitiatio pro peccatis nostris. Aliud autem est exemplum poenitendi, quod habemus in Christo per considerationem, scilicet considerando austeritatem, paupertatem et tandem passionem. I Pet. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, et cetera. Sic ergo intelligitur quod dicit rursus crucifigentes, id est crucis Christi fructum percipientes, et hoc quantum ad id quod dat efficaciam poenitentiae, et ostentui habentes, quantum ad exemplum poenitendi. Et sic accipitur ostentum in bonum.
Therefore, let the crucifying again (Heb 6:6) be explained as meaning after this life, and there is a reason for this. For two things cause penance: one is that which gives it efficacy, namely, the merit of Christ’s passion: he is the propitiation for our sins (1 John 2:2). The other is the example of penance, which we have in Christ by considering his austerity, poverty, and passion: Christ also suffered for us, leaving you an example that you should follow his steps (1 Pet 2:21). Thus, therefore, is understood what he says, crucifying again, i.e., receiving the fruit of the cross of Christ, and this in regard to that which gives efficacy to penance; and making him a mockery as to the example of repenting.
295. Ista vero similitudo, quae ponitur hic, de terra potest referri, vel ad id quod supra dictum est feramur ad perfectionem: et tunc erit sensus, quod si feramur, habebimus benedictionem sicut terra bona.
295. But the simile which is presented here about the earth can be connected to that which was stated above, let us go on to things more perfect, and then the sense will be: If we go on we will have a blessing like the good earth.
Vel potest continuari ad dictum immediate, secundum expositionem utramque sive de baptismo sive de alia vita. Illa tamen de baptismo magis est litteralis; et sic est sensus: sicut terra culta, si iterato profert spinas, non colitur, sed comburitur: sic homo peccans post baptismum, ulterius non abluitur.
Or it can be connected with what was just said according to both explanations, either about baptism or about the other life. The one about baptism is more literal, and then the sense is: Just as the cultivated earth, if it brings forth thorns again, is not cultivated but is burned, so a man who sins after baptism is not washed again.
296. Et tangitur circa bonam terram
296. In regard to the good earth, he mentions three things:
primo beneficium impensum;
first, the benefit bestowed;
secundo fructum quem profert, ibi et generans herbam;
second, the fruit it brings, at and brings forth herbs;
tertio praemium, ibi accipit benedictionem.
third, the reward, at receives blessing.
297. Terra ista est cor humanum. Lc. c. VIII, 15: quod autem cecidit in terram bonam, hi sunt qui in corde bono et optimo, et cetera. Quod dicitur terra, quia sicut terra indiget pluvia, ita homo indiget gratia Dei. Ps. LXIV, 9: visitasti terram, et inebriasti eam. Is. LV, 10: quomodo descendit imber et nix de caelo, et illuc ultra non revertitur, sed inebriat terram, et infundit eam, et germinare eam facit, et cetera. Sed beneficium, quod percipit, et doctrina fidei, est quasi imber superveniens, quam pluit in cordibus auditorum, mediantibus praedicatoribus et doctoribus. Is. V, v. 6: mandabo nubibus, ne pluant super eam imbrem. Iob XXXVI, 27 s.: effudit imbres ad instar gurgitum, qui de nubibus fluunt, et cetera. Hunc imbrem bibit quando quod audit, intelligit, et ad illud afficitur. Is. LV, 1: omnes sitientes venite ad aquas, et cetera.
297. This earth is the human heart: but that on good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience (Luke 8:15). It is called earth, because just as earth needs rain, so a man needs God’s grace: you have visited the earth and have plentifully watered it (Ps 65:10). And as the rain and the snow come down from heaven and return no more thither, but soak the earth and water it, and make it to spring . . . so shall my word be which shall go forth from my mouth (Isa 55:10). But the benefit it receives and the doctrine of faith is as rain which falls on the hearts of those who hear the words of preachers and teachers: I will command the clouds to rain no more upon it (Isa 5:6); he pours out showers like a flood, which flow from the clouds (Job 36:27). He drinks this rain, when he understands what he hears and is drawn to it: all you that thirst, come to the waters (Isa 55:1).
Ista doctrina est super se, id est desuper veniens, et hoc quantum ad principium huius doctrinae. Vel super se, quia quaedam doctrina est de terra, qua scilicet homo inhaeret terrenis; alia est de caelis, quae scilicet docet caelestia. Iac. III, 15: non est ista sapientia desursum descendens, sed terrena, animalis, diabolica, et post sequitur ibidem: quae autem desursum est sapientia primum quidem pudica est, et cetera. Vel super se, id est, super facultatem humanae rationis.
This doctrine is upon it, that is, coming from above, and this so much as it is at the beginning of this doctrine. Or upon it because some doctrine is from the earth and inclines a person to cling to earthly things; another is from heaven, namely, which teaches heavenly things: for this is not wisdom descending from above, but earthly, sensual, devilish (Jas 3:15); and then he continues: but the wisdom that is from above, first, indeed, is chaste, then peaceable, modest (Jas 3:17). Or upon it, i.e., it is above the faculty of human reason.
Nam aliae scientiae sunt secundum humanam rationem inventae, haec autem divinitus inspirata.
For the other sciences were founded according to human reason, but this is divinely inspired.
Eccli. III, 25: plurima supra sensum hominum monstrata tibi sunt.
For many things are shown to you above the understanding of men (Sir 3:25).
Dicit autem non semper, nec raro, sed saepe, quia, ut dicit Augustinus, et habetur in Glossa, si semper, vilescit; si raro, non sufficit et negligitur. Iob XVI, 2: audivi frequenter talia.
But he does not say, always, or rarely, but often, because as Augustine says: if always, then it becomes worthless; if rarely, then it is not enough and is neglected. I have often heard such things as these (Job 16:2).
298. Fructus est, quia generat herbam opportunam cultoribus. Ista sunt bona opera, quae facit homo per doctrinam susceptam. Gen. I, 11: germinet terra herbam virentem, et cetera.
298. The fruit is that it brings forth herbs meet for them by whom it is tilled. These are good works, which a man performs by the doctrine received: let the earth bring forth the green herb, and such as may seed (Gen 1:11).
Ista terra colitur primo a Deo. Io. XV, 1: Pater meus agricola est, et cetera. Colitur etiam a praelato. I Cor. III, 6: ego plantavi, Apollo rigavit, et cetera. Colitur etiam ab homine ipso. Prov. XXIV, 27: diligenter exerce agrum tuum.
This earth is cultivated, first of all, by God: my Father is the husbandman (John 15:1); it is also cultivated by the prelate: I have planted, Apollo watered, but God gave the increase (1 Cor 3:6). It is also cultivated by the man himself: diligently till your ground (Prov 24:27).
Est autem opportuna Deo ad gloriam. I Cor. X, 31: omnia in gloriam Dei facite. Aliis ad meritum, et ad gloriam. I Thess. II, 20: vos enim estis gloria nostra et gaudium. Ipsi vero operanti ad vitam aeternam. Rom. VI, v. 22: habetis fructum vestrum in sanctificationem: finem vero vitam aeternam.
It is suitable for God unto glory: do all for the glory of God (1 Cor 10:31); for you are our glory and joy (1 Thess 2:20); for the one who acts, it is suitable unto eternal life: you have your fruit unto sanctification, and the end life everlasting (Rom 6:22).
299. Deinde cum dicit accipit benedictionem a Deo, ostendit praemium, scilicet benedictionem divinam. Ista autem benedictio nihil aliud est, quam factio bonitatis in nobis: quae quidem in praesenti vita fit imperfecta, sed in futuro erit perfecta. I Pet. c. III, 9: in hoc vocati estis, ut benedictionem haereditate possideatis.
299. Then, when he says, receives blessing from God, he mentions the reward, namely, a divine blessing. But that blessing is no less than the production of goodness in us: in the present life it is imperfect, but in the future life it will be perfect: unto this you are called, to inherit a blessing (1 Pet 3:9).
300. Deinde cum dicit proferens, etc., agit de mala terra; ubi tria facit: primo supponit beneficium, quod dictum est; secundo ponit malum fructum, dicens proferens autem; tertio ostendit poenam, ibi reproba est.
300. Then when he says, but that which brings forth thorns, he deals with bad earth and does three things: first, he mentions the benefit, which has been stated; second, the evil fruit, at but that which brings forth; third, the punishment, at is reprobate.
Fructus ergo sunt spinae, id est, minora peccata, et tribuli, id est, maiora, quae pungunt conscientiam propriam, quandoque etiam alienam, illa scilicet quae sunt contra proximos. Gen. III, 18: spinas et tribulos germinabit tibi.
The fruit, therefore, are the thorns, i.e., minor sins, and the briers, i.e., graver sins, which prick one’s own conscience and sometimes another’s, namely, sins against one’s neighbor: thorns and thistles shall it bring forth to you (Gen 3:18).
In poena vero ponit tria, scilicet divinam reprobationem, iudiciariam condemnationem, ibi maledicto proxima, et finalem punitionem, ibi cuius consummatio, et cetera. Quantum ad primum dicit reproba est. Sicut enim praedestinatio est principium remunerationis, ita reprobatio signum est condemnationis. Quod ergo aliquis frequenter rigetur praeceptis salutaribus, signum est reprobationis, si persistat in peccatis. Ier. VI, 30: argentum reprobum vocate eos, quia Dominus proiecit eos. Condemnatio est, quia proxima maledicto. Matth. XXV, 41: ite, maledicti, in ignem aeternum. Punitio est cuius consummatio in combustionem. Is. IX, 5: vestimentum mixtum sanguine erit in combustionem, et cibus ignis.
In regard to the punishment he mentions three things: first, divine reprobation; second, the judge’s condemnation, at very near unto a curse, third, the final punishment, at whose end is to be burnt. In regard to the first, he says, is reprobate. For just as predestination is the source of reward, so reprobation is the sign of condemnation. Therefore, the fact that a person is frequently watered with salutary precepts is a sign of reprobation, if he continues to sin. Call them reprobate silver, for the Lord has rejected them (Jer 6:30). The condemnation is that he is very near unto a curse: depart, you accursed, into everlasting fire (Matt 25:41). The punishment is that his end is to be burnt: every garment mingled with blood shall be burnt, and be fuel for the fire (Isa 9:5).
Lectio 3
Lecture 3
Imitatores sanctorum
Imitators of the saints
6:9 Confidimus autem de vobis dilectissimi meliora, et viciniora saluti: tametsi ita loquimur. [n. 301]
6:9 But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus. [n. 301]
6:10 Non enim injustus Deus, ut obliviscatur operis vestri, et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis, et ministratis. [n. 303]
6:10 For God is not unjust, that he should forget your work and the love which you have shown in his name, you who have ministered and do minister to the saints. [n. 303]
6:11 Cupimus autem unumquemque vestrum eamdem ostentare sollicitudinem ad expletionem spei usque in finem: [n. 307]
6:11 And we desire that every one of you show forth the same carefulness to the accomplishing of hope unto the end: [n. 307]
6:12 ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia haereditabunt promissiones. [n. 309]
6:12 That you do not become slothful, but imitators of them who through faith and patience shall inherit the promises. [n. 309]
301. Quia Apostolus multa, quae dura videbantur, de statu istorum dixerat, modo, ne ex illis desperarent, ostendit qua intentione hoc dixerit, scilicet ut ipsos a periculis retraheret.
301. Because the Apostle had said many seemingly harsh things about their state, now to keep them from despair, he shows the intention he had in saying these things, namely, to snatch them from danger.
Unde circa hoc duo facit.
Hence, he does two things.
Primo enim ostendit fiduciam, quam de ipsis habebat;
First, he shows the confidence he had in them;