Lectio 3 Lecture 3 Interitum vetum testamentum End of the Old Testament ^8:10 Quia hoc est testamentum quod disponam domui Israël post dies illos, dicit Dominus: dando leges meas in mentem eorum, et in corde eorum superscribam eas: [n. 403] et ero eis in Deum, et ipsi erunt mihi in populum: [n. 405] ^8:10 For this is the testament which I will make to the house of Israel after those days, says the Lord: I will give my laws into their mind: and in their heart will I write them. [n. 403] And I will be their God: and they shall be my people. [n. 405] ^8:11 et non docebit unusquisque proximum suum, et unusquisque fratrem suum, dicens: cognosce Dominum: quoniam omnes scient me a minore usque ad majorem eorum: [n. 407] ^8:11 And they shall not teach every man his neighbor and every man his brother, saying: know the Lord. For all shall know me, from the least to the greatest of them. [n. 407] ^8:12 quia propitius ero iniquitatibus eorum, et peccatorum eorum jam non memorabor. [n. 411] ^8:12 Because I will be merciful to their iniquities: and their sins I will remember no more. [n. 411] ^8:13 Dicendo autem novum: veteravit prius. Quod autem antiquatur, et senescit, prope interitum est. [n. 412] ^8:13 Now in saying a new, he has made the former old. And that which decays and grows old is near its end. [n. 412] 405. Supra posuit Apostolus conditiones Novi Testamenti ex editione ipsius nunc ponit tres effectus ipsius. 405. Having mentioned the qualities of the New Testament from the way it was given, the Apostle now describes three of its effects. Primus est hominis ad Deum perfecta coniunctio; The first is man’s perfect union with God; secundus est Dei perfecta cognitio, ibi et non docebit; the second is perfect knowledge of God, at and they shall not teach; tertius est peccatorum remissio, ibi quia propitius ero. the third is the remission of sins, at because I will be merciful. 406. Circa primum sciendum est, quod ad hoc quod homo iungatur Deo, requiritur auxilium divinae gratiae, quia ad hoc non potest propria virtute. Ier. XXXI, 3: in caritate perpetua dilexi te, ideo attraxi te miserans. Primo ergo tangitur illa coniunctio ex parte Dei; secundo ex parte hominis, ibi et ipsi erunt. 406. In regard to the first it should be noted that the help of God’s grace is required if man is to be united with God because one’s own power is not capable of this: I have loved you with an everlasting love; therefore, have I drawn you, taking pity on you (Jer 31:3): first, therefore, he touches on that union from God’s side; second, from man’s side, at and they shall be. Dicit ergo ero illis in Deum. Nomen Dei significat universalem providentiam. Tunc ergo est nobis in Deum, quando habet curam de nobis, et corda nostra ad se trahit, et hoc est respectu iustorum specialiter. He says, therefore: I will be their God. Now the name God signifies universal providence. Therefore, he is our God, when he has a care for us and draws our hearts to himself. Ex hoc ergo quod ero eis in Deum, sequitur secundum, scilicet quod ipsi erunt mihi in populum, id est, exhibebunt se mihi in populum. Sicut enim dicit Augustinus, II de Civit. Dei, c. 21: populus est coetus multitudinis, iuris consensu et utilitatis communione sociatus. Quando ergo consentiunt in ius divinae legis, ut sint adinvicem utiles et tendant in Deum, tunc est populus Dei. Apoc. XXI, 3: ipsi populus eius erunt, et ipse Deus cum eis erit eorum Deus. Therefore, from the fact that he says, I will be their God, the effect follows that they shall be my people, i.e., they will show themselves my people. For, as Augustine says in The City of God: a people is an assembled multitude joined together by the consent of right and common utility. Therefore, when they consent to the rights of the divine law in order to be useful to each other and tend to God, then they are God’s people: and they shall be his people; and God himself with them shall be their God (Rev 21:3). 407. Deinde cum dicit et non docebit, etc., ponit secundum effectum Novi Testamenti. 407. Then when he says, and they shall not teach, he lays down the second effect of the New Testament. Et circa hoc duo facit. In regard to this he does two things. Primo enim ponit signum effectus illius; First, he gives the sign of that effect; secundo effectum ipsum, ibi quia omnes, et cetera. second, the effect itself, at for all shall know me. 408. Signum perfectae cognitionis est, quando quis non indiget doceri, quia doctrina est via ad acquisitionem scientiae, et ideo cessat doctrina, acquisita perfecte scientia. 408. The sign of perfect knowledge is that a person does not need to be taught, because teaching is the way to the acquisition of knowledge; therefore, teaching ceases when knowledge has been perfectly acquired. Sed numquid in Novo Testamento unus non docet alium? Et videtur quod non, per litteram istam. But does not one person teach another in the New Testament? For according to the letter, it seems not. Sed contra, quia Apostolus vocat se doctorem gentium, I Tim. II, 7, et Eph. IV, 11: alios pastores, et doctores; Rom. XII, 7: sive qui docet in doctrina. Yet the Apostle calls himself the teacher of the gentiles: some pastors and teachers (Eph 4:11); he that teaches, in doctrine (Rom 12:7). Respondeo. Dicendum est quod hoc quod dicitur hic, potest dupliciter intelligi. Uno modo de praesenti statu, et sic non verificatur universaliter de omnibus, sed tantum de primis fundatoribus Novi Testamenti, scilicet Apostolis, qui immediate fuerunt instructi a Deo, quando aperuit illis sensum, ut intelligerent Scripturas. Lc. ult. Apostoli ergo facti sunt perfecte cognoscentes, et non ab aliis instructi, sed simul a Christo acceperunt sapientiam infusam. I answer that what is stated here can be understood in two ways: in one way as referring to the present state, and then it is not verified universally of all, but only of the original founders of the New Testament, namely, the Apostles, who were instructed immediately by God when he opened their understanding that they might understand the scriptures (Luke 24:45). Therefore, the Apostles were made knowers perfectly and were not instructed by others, but received infused wisdom directly from Christ. Alio modo, quod referatur ad statum patriae futurum, ad quam per Novum Testamentum introducimur, non per Vetus. Et sic universaliter verum est quod dicitur hic. In another way, as referring to the future state in heaven, to which we are brought by the New Testament but not by the Old. And so what is said here is universally true. 409. Sed contra: homines beati sunt aequales angelis, non maiores, sed secundum Dionysium unus angelus docet alium illuminando ipsum: ergo et homo beatus alium docebit. 409. But men in glory are equal to angels, not greater. Yet according to Dionysius one angel can teach another by enlightening him. Therefore, a man in glory can teach another one. Respondeo. Dicendum est quod duplex est cognitio in beatis angelis. Una quae beatos facit, scilicet cognitio divinitatis, quae sola beatos facit; sicut dicit Augustinus in libro Confess.: beatus qui te novit, et cetera. Alia est quae est omnium quae sunt aliud a Deo, cuiusmodi sunt effectus Dei, et ista non beatificant. I answer that there are two kinds of knowledge in the good angels: the one makes them beatified, namely, the knowledge of the divinity, which alone makes them beatified, as Augustine says in the Confessions: blessed is he that knows you. The other is the knowledge of anything distinct from God, such as God’s effects, and this knowledge does not cause beatitude. Quantum ergo ad primam unus non docet alium; quia unus non beatificatur mediante alio, sed a Deo immediate. Ps. XXXV, 9: in lumine tuo videbimus lumen. Sed quantum ad aliam, quae est aliquorum mysteriorum, unus docet alium. Et hoc forte usque ad finem mundi, quamdiu durat executio effectuum Dei. Et ideo addit dicens: cognosce Dominum, quasi dicat: non accipit Dei cognitionem. Therefore, in regard to the first, one does not teach another, because one is not beatified by means of another, but by God directly: in your light we shall see light (Ps 36:10). But in regard to the other, which is concerned with certain mysteries, one does teach another; and this will continue perhaps until the end of the world, as long as the execution of God’s effects continues; hence he adds, saying: know the Lord. As if to say: he does not receive God’s knowledge. Et dicit proximum suum et fratrem suum, quia, etsi secundum Augustinum omnes homines sint ex caritate diligendi, si tamen non possis omnibus prodesse, tamen illis specialiter debes prodesse, qui tibi coniunguntur, vel naturaliter, sicut sunt consanguinei, quos hic vocat fratres, vel alia coniunctione, et sic proximus est. He says, his neighbor, and, his brother, because even though according to Augustine all men must be loved out of charity, if you cannot benefit all then you should benefit those who are joined to you either naturally, as blood relatives, or by some other tie, as your neighbor. 410. Omnes enim scient me a minimo usque ad maiorem eorum. Haec est causa quare unus non docebit alium, quia omnes noscent Dominum. I Io. III, 2: videbimus eum sicuti est. In hac vero visione consistit beatitudo. Io. XVII, 3: haec est vita aeterna ut cognoscant te solum verum Deum, et cetera. Ier. IX, 24: in hoc glorietur qui gloriatur, scire et nosse me. Et hanc doctrinam habent beati non ab aliquo alio, sed a solo Deo tantum. Is. LIV, 13: ponam universos filios tuos doctos a Domino. 410. For all shall know me, from the least to the greatest of them. This is the reason why one will not teach another, because all will know the Lord: we shall see him as he is (1 John 3:2). But it is in this vision that beatitude consists: this is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3); let him that glories, glory in this, that he understands and knows me (Jer 9:24). And the blessed have this teaching not from one another but from God alone: all your children shall be taught of the Lord (Isa 54:13). Illud autem, quod dicit a minimo potest dupliciter intelligi. Uno modo quod dicantur maiores sancti antiquiores. Et sic maior et minor dicuntur secundum ordinem temporis. Omnes ergo cognoscent, quia singuli accipient singulos denarios, Matth. XX, 9 ss. Vel hoc dicit ad ostendendum differentiam praemiorum, quia licet omnes cognoscant, tamen unus magis alio cognoscet. Matth. V, 19: qui fecerit et docuerit, hic magnus vocabitur in regno caelorum. But the phrase, from the least to the greatest, can be understood in two ways: in one way so that the older saints are called greater; then the greater and lesser would be taken according to the order of time. Therefore, all will know God because each will receive his own penny (Matt 20:10). Or he says this to show the different rewards because although all will know, one will know more than another: he that shall do and teach, he shall be called great in the kingdom of heaven (Matt 5:19). Praemium enim correspondet merito; et hoc contra illos, qui dicunt poenas et omnia merita esse aequalia, et per consequens praemia aequalia. Contra quos dicitur I Cor. XV, v. 41: stella differt a stella in claritate. For the reward corresponds to the merit; and this is against those who say that all punishments and all merits will be equal and, consequently, all rewards. But against this opinion 1 Corinthians states: star differs from star in glory (1 Cor 15:41). 411. Deinde cum dicit quia propitius, etc., ponit tertium effectum, qui est culpae remissio, quod non poterat Vetus Testamentum. Infra X, 4: impossibile est sanguine taurorum et hircorum auferri peccata. 411. Then when he says, because I will be merciful, he states the third effect, which is the remission of guilt, which the Old Testament was unable to do: it is impossible that with the blood of oxen and goats sin should be taken away (Heb 10:4). Dicit ergo propitius ero. Differunt autem iniquitas et peccatum, quia iniquitas opponitur iustitiae, quae quidem proprie semper est ad alium. Ideo iniquitas dicitur, qua quis nocet alteri. Iob XXXV, 8: homini qui similis tui est, nocebit iniquitas tua. Peccatum autem dicitur omnis defectus actionis, quia importat deordinationem. Et sic iniquitas proprie est in proximum, sed peccatum est in seipsum: et hoc proprie loquendo, large tamen idem est iniquitas et peccatum. He says, therefore: I will be merciful. But iniquity differs from sin because iniquity is opposed to justice which, strictly speaking, is always toward someone else; therefore, iniquity refers to that by which one person injures another: your wickedness may hurt a man that is like you (Job 35:8). But a sin refers to any defect in an action because it implies a disorder; hence, iniquity is, properly speaking, against one’s neighbor, but sin against oneself. This is strictly speaking, but in a wide sense both are the same. Et quantum ad hoc dicit quia propitius ero iniquitatibus eorum, scilicet in praesenti poenam relaxando, nec memorabor peccatorum eorum, scilicet in futuro peccata puniendo. Ez. XVIII, 22: omnium iniquitatum eius quas operatus est non recordabor. Ps. LXXVIII, 9: propitius esto peccatis nostris, etc., item v. 8: ne memineris iniquitatum nostrarum, et cetera. Rom. XI, 29: sine poenitentia enim sunt dona et vocatio Dei, etc.; id est, Deus non poenitet, quod hic peccata remiserit, quasi iterum puniendo. In regard to this he says, I will be merciful to their iniquities, namely, in the present life, by relaxing the punishment, and their sins I will remember no more, namely, in the future by punishing sins: I will not remember all his iniquities which he has done (Ezek 18:22): forgive us our sins for your name’s sake (Ps 79:9); remember not our former iniquities (Ps 79:8); the gifts and the call of God are without repentance (Rom 11:29), i.e., God does not repent that he remitted our sins here, as though to punish them again. 412. Deinde cum dicit dicendo autem novum, etc., quasi posita auctoritate arguit ex ipsa, et facit talem rationem: novum non dicitur nisi in comparatione ad vetus, sed omne quod dicitur vetus significat quasi sit prope cessationem; ergo dicendo novum, veteravit prius, id est, dedit intelligere quod prius sit vetus. Quod autem antiquatur et senescit, prope interitum est. Si ergo illud est vetus, abiiciendum est. Lev. c. XXVI, 10: novis supervenientibus, vetera proiicietis. Dicendo ergo novum, designat cessationem veteris. Proprie autem nihil antiquatur, nisi quod subiacet tempori, quae autem subiacent tempori cessant in tempore. Oportet ergo illud vetus cessare. 412. Then when he says, in saying, a new, he argues as though from an authority he cited. And he forms this argument: a new is said only in relation to an old. But whatever is called old is, as it were, close to cessation. Therefore, in saying a new, he has made the former old, i.e., it gives us to understand that the former is old. And that which decays and grows old is near its end. Therefore, if it is old, it should be cast out: the new coming on, you shall cast away the old (Lev 26:10). Therefore, in saying, a new, he designates the cessation of the old. But, properly speaking, nothing is ancient except what is subject to time; and things subject to time cease in time. Therefore, it is fitting that the old should cease. Dicit autem antiquatur, propter res inanimatas, sed senescit, propter animatas. But he says, and that which decays, in regard to inanimate things; but and grows old in regard to animate things. Sciendum tamen est, quod ubi habemus peccatorum, alia littera habet peccati; et tunc refertur ad peccatum originale quod omnibus est commune. Yet it should be noted that where we have, their sins, another version has sin, and then it refers to original sin, which is common to all. Caput 9 Chapter 9