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; secundo subdit rationem confidentiae, ibi non enim iniustus est Deus. second, the reason for this confidence, at for God is not unjust. 302. Dicit ergo: ita dixi, quod terra quae profert spinas et tribulos, et cetera. Et ne credatis, quod ego tales vos reputem, confidimus de vobis, dilectissimi, et hoc propter fidem et caritatem, meliora et viciniora saluti. 302. He says, therefore: I have stated that the earth which brought forth thorns and briers is reprobate, but lest you suppose that I consider you such, we trust better things of you, and nearer to salvation, because of your faith and charity. Ubi commendat statum ipsorum ex duobus, scilicet ex eo quod iam erant: quia ex eo quod dicit meliora, supponit quod erant in bono statu, et ex eo quod expectabant in futurum, unde dicit viciniora saluti. Rom. XIII, v. 11: nunc autem propior est nostra salus quam cum credidimus. Quanto enim quis proficit in bonis, tanto magis appropinquat saluti. Sequitur tametsi ita loquimur, id est, quia etsi sic loquimur, hoc est ut reddamus vos cautos, et hoc procedit ex caritate. Ps. CXL, 6: corripiet me iustus in misericordia, et increpabit me, et cetera. Thus, he commends their state on two points, namely, on what they had been, because by the fact that he says, better things, he supposes that they were in a good state; second, on what they awaited in the future, namely, things nearer to salvation: now our salvation is nearer than when we believed (Rom 13:11). For the more one makes progress in the good, the nearer he gets to salvation. Then he continues, though we speak thus, i.e., even though we speak this way, it is in order to make you cautious: and this proceeds from charity: the just man shall correct in mercy, and shall reprove me (Ps 140:5). 303. Deinde cum dicit non est enim iniustus Deus, ut obliviscatur, etc., ostendit rationem confidentiae, quae duplex est. 303. Then when he says for God is not unjust, that he should forget, he gives the reason for the confidence, which is twofold: Una ex bonis ipsorum praeteritis; one is based on their past good works; alia ex promissione Dei, ibi Abrahae namque, et cetera. the other on God’s promise, at for God making promises to Abraham (Heb 6:13). Quia vero Apostolus duo dixerat: unum scilicet quod de ipsis confidebat; aliud quod aspere ipsis loquebatur, ideo duo facit: But because the Apostle had said two things, namely, that he had confidence in them and that he spoke harshly to them, he does two things: primo enim assignat rationem primi; first, he gives the reason for the first; secundo rationem secundi, ibi cupimus, et cetera. second, the reason for the second, at and we desire. 304. Ratio autem quare ipse de his confidat, haec est, quia recordatur multorum bonorum quae ipsi fecerunt. Unde dicit confidimus autem, et cetera. Et quare? Quia non est iniustus Deus, ut obliviscatur operis vestri. 304. The reason he has confidence in them is that he remembers the many good works they did; hence he says, but, my dearly beloved, we trust better things of you. And why? For God is not unjust, that he should forget your work. Contra Ez. XVIII, 24: si averterit se iustus a iustitia sua, et cetera. Et paulo post ibidem sequitur: omnes iustitiae eius non recordabuntur. Et ibi subditur: non est aequa via Domini. But on the other hand it says in Ezekiel: if the just man turn himself away from his justice . . . shall he live? (Ezek 18:24). And a bit later he continues: all his justices, which he has done, shall not be remembered; and then: the way of the Lord is not right. Respondeo. Dicendum est, quod homo, qui cadit post gratiam, dupliciter se potest habere. Uno modo, quod in malo perseveret, et tunc Deus omnes iustitias eius obliviscitur; alio modo, quod poeniteat, et tunc bonorum praecedentium recordatur, quia reputantur sibi ad meritum. Unde dicit Glossa, quod mortificata reviviscunt. I answer that a man who falls after grace can react in two ways: he might persist in evil, and then God forgets all his justices; or he might repent, and then he remembers his previous good works, because they are accounted as merit. Hence, a Gloss says that after dying, they revive. 305. Sed tunc videtur dubium, quia constat quod iustitia respicit meritum: si ergo iustitia domini exigit quod Deus non obliviscatur si poeniteat, sicut dicit Glossa, ergo cadit sub merito quod resurgat a peccato, et sic meretur gratiam, quod est impossibile. 305. But another doubt arises, because it is obvious that justice regards merit. Therefore, if God’s justice requires that he not forget, if he repents, as the Gloss says, then his rising from sin falls under merit, so that he merits grace: which is impossible. Respondeo. Dicendum est quod duplex est meritum. Unum quod innititur iustitiae, et istud est meritum condigni; aliud quod soli misericordiae innititur, quod dicitur meritum congrui. Et de isto dicit quod iustum est, id est congruum, quod homo, qui multa bona facit, mereatur. Ista enim misericordia est adiuncta quodammodo iustitiae, plusquam in illo, qui numquam aliud fecit. Et isto modo non obliviscitur Deus operis et dilectionis. Soli enim caritati debetur vita aeterna. Io. c. XIV, 23: si quis diligit me, sermonem meum servabit. Quicquid enim non est ex caritate, non est meritorium. I Cor. XIII, 3: si caritatem non habeam, nihil prodest. I answer that there are two kinds of merit: one rests on justice and is called condign; the other rests entirely on mercy and is called congruous. It is of the latter that he says that it is just, i.e., congruous, that a man who performed many good deeds should merit. For that mercy is somehow annexed to justice more than in the case of one who never did anything. It is in this sense that God does not forget our work and our love; for eternal life is due to charity alone: if anyone loves, me, he will keep my word (John 14:23). For whatever does not proceed from charity is not meritorious: if I have not charity, it profits me nothing (1 Cor 13:3). Et ideo, hic non dicit tantum operis vestri, sed addit dilectionis, quia etiam, sicut dicit Gregorius, non est amor Dei otiosus; operatur enim magna, si est, si operari renuit amor non est. I Io. III, 18: non diligamus verbo neque lingua, sed opere et veritate. Ideo subdit quam ostendistis in nomine ipsius. Col. c. III, 17: omne quodcumque facitis in verbo, aut in opere, omnia in nomine Domini nostri Iesu Christi, et cetera. Hence, he does not say merely, your work, but adds, and the love, because, as Gregory says, the love of God is not idle, for it performs great things, if it is present: if one refuses to act, there is no love; let us not love in word nor in tongue, but in deed and in truth (1 John 3:18). Therefore, he continues, which you have shown in his name: all whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ (Col 3:17). 306. Quid autem ostenderint et in quo, ostendit, quia ministrastis sanctis, scilicet subveniendo necessitatibus sanctorum. Matth. c. XX, 26: quicumque voluerit inter vos fieri maior, sit vester minister. Rom. XII, 13: necessitatibus sanctorum communicantes. 306. What they have showed and in what, he shows when he says, you who have ministered . . . to the saints, namely, by relieving their needs: whoever will be the greater among you, let him be your minister (Matt 20:26); communicating to the necessities of the saints (Rom 12:13). Et quia in omnibus est necessaria continuatio, ideo subdit et ministratis. Et ideo si peccastis, ex divina misericordia adiuncta iustitiae dabit veniam. And because perseverance is necessary in all things, he continues, and do minister to the saints. Therefore, if you have sinned, he will grant pardon out of mercy annexed to justice. 307. Consequenter cum dicit cupimus autem, assignat rationem quare ita dure locutus fuerat, scilicet ex desiderio salutis ipsorum. 307. Then when he says and we desire, he assigns the reason why he spoke so sharply to them, namely, from a desire for their salvation. Unde circa hoc tria facit quia Hence, in regard to this he does three things: primo ostendit suum desiderium; first, he shows his desire; secundo subdit imminens periculum, ibi ut non segnes efficiamini; second, he mentions the imminent danger, at that you do not become slothful; tertio declarat per exemplum, ibi verum imitatores. third, he explains by an example, at but imitators. 308. Dicit ergo: diximus ista non quasi desperantes de vobis, sed magis quia cupimus unumquemque, id est, de unoquoque, vestrum. Phil. I, 8: testis est mihi Deus quomodo cupiam vos omnes in visceribus Iesu Christi. 308. He says, therefore, we have said these things not as though we despaired of you, but rather because we desire that every one, i.e., each one of you: God is my witness, how I long after you all in the bowels of Jesus Christ (Phil 1:8). Sed quid cupimus? Ostendere eamdem sollicitudinem, id est, ut sitis solliciti ostendere per exhibitionem operis, hanc sollicitudinem ad bona, quam semper habuistis. Unde patet, quod ad opera pietatis requiritur sollicitudo. Lc. X, 41: Martha, Martha, sollicita es, et cetera. Item ad propriam salutem. II Tim. II, 15: sollicite cura teipsum probabilem exhibere Deo. But what do we desire? That you show forth the same carefulness, i.e., that you be careful to show by your works this carefulness for doing good that you have always had. Hence, it is clear that carefulness is required for doing acts of godliness: Martha, Martha, you are careful (Luke 10:41) and for one’s own salvation: carefully study to present yourself approved unto God (2 Tim 2:15). Et quare? Ad expletionem spei, scilicet adimplendo quod coepistis, consequamini quod speratis. Rom. V, 5: spes non confundit. And why? To the accomplishing of hope, namely, that by fulfilling what you have begun, you may obtain what you hope: hope confounds not (Rom 5:5). Et hoc totum usque in finem. Qui enim perseveraverit usque in finem, hic salvus erit. And this, unto the end: for he that shall persevere to the end, he shall be saved (Matt 24:13). 309. Deinde cum dicit ut non segnes efficiamini, ostendit periculum, quod est pigritia. 309. Then when he says, that you do not become slothful, he indicates the danger, which is sloth.