Caput 18
Chapter 18
Sollicitudo Christi Hominibus
Christ’s Care for Men
Lectio 1
Lecture 1
Parvuli
The little children
18:1 In illa hora accesserunt discipuli ad Iesum, dicentes: quis putas, maior est in regno caelorum? [n. 1486]
18:1 At that hour the disciples came to Jesus, saying: who do you think is the greater in the kingdom of heaven? [n. 1486]
18:2 Et advocans Iesus parvulum, statuit eum in medio eorum, [n. 1488]
18:2 And Jesus, calling to him a little child, set him in the midst of them, [n. 1488]
18:3 et dixit: amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. [n. 1488]
18:3 and said: amen I say to you, unless you be converted, and become like little children, you will not enter into the kingdom of heaven. [n. 1488]
18:4 Quicumque ergo humiliaverit se sicut parvulus iste, hic est maior in regno caelorum. [n. 1488]
18:4 Whoever therefore will humble himself as this little child, he is greater in the kingdom of heaven. [n. 1488]
18:5 Et qui susceperit unum parvulum talem in nomine meo, me suscipit. [n. 1490]
18:5 And he who will receive one such little child in my name, receives me. [n. 1490]
18:6 Qui autem scandalizaverit unum de pusillis istis, qui in me credunt, expedit ei ut suspendatur mola asinaria in collo eius, et demergatur in profundum maris. [n. 1492]
18:6 But he who will scandalize one of these little ones who believes in me, it would be better for him that a millstone of an ass were hung about his neck, and he were drowned in the depth of the sea. [n. 1492]
18:7 Vae mundo a scandalis! Necesse est enim ut veniant scandala. Verumtamen vae homini illi, per quem scandalum venit. [n. 1496]
18:7 Woe to the world because of scandals. For it is necessary that scandals come, but nevertheless, woe to that man by whom the scandal comes. [n. 1496]
18:8 Si autem manus tua, vel pes tuus scandalizat te, abscide eum, et proiice abs te. Bonum tibi est ad vitam ingredi debilem vel claudum, quam duas manus vel duos pedes habentem mitti in ignem aeternum. [n. 1500]
18:8 And if your hand, or your foot scandalize you, cut it off, and cast it from you. It is better for you to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire. [n. 1500]
18:9 Et si oculus tuus scandalizat te, erue eum, et proiice abs te. Bonum tibi est unum oculum habentem in vitam intrare, quam duos oculos habentem mitti in gehennam ignis. [n. 1500]
18:9 And if your eye scandalize you, pluck it out, and cast it from you. It is better for you, having one eye, to enter into life, than having two eyes to be cast into hell fire. [n. 1500]
18:10 Videte ne contemnatis unum ex his pusillis. Dico enim vobis, quia angeli eorum in caelis semper vident faciem Patris mei, qui in caelis est. [n. 1501]
18:10 See that you do not despise one of these little ones, for I say to you, that their angels in heaven always see the face of my Father who is in heaven. [n. 1501]
18:11 Venit enim Filius hominis salvare quod perierat. [n. 1508]
18:11 For the Son of man came to save that which was lost. [n. 1508]
1485. Supra Dominus monstravit futuram gloriam in sua transfiguratione, hic de profectione ad illam gloriam agit.
1485. Above, the Lord revealed the future glory in his transfiguration; here he treats of the progress toward that glory.
Et dividitur in duo, quia
And it is divided into two parts, for
primo docet quomodo perveniendum est ad eam;
first, he teaches how one should arrive at it;
secundo reprehenduntur quidam inordinate petentes excellentiam in gloria, quae incipit in XX cap.
second, certain ones who were inordinately asking for excellence in glory are reproached, which begins in chapter twenty.
Circa primum
Concerning the first,
primo docet quomodo perveniendum est ad illam gloriam per viam communem;
first, he teaches how one is to arrive at that glory by the common way;
secundo quomodo per viam perfectionis, quod incipit cap. XIX.
second, how one is to arrive by the way of perfection, which begins in chapter nineteen.
Primo quia per humilitatem pervenitur ad gloriam; ideo primo ostendit humilitatis modum;
First, since one arrives at glory through humility, first he shows humility’s way;
secundo prohibet inferre scandalum, ibi qui autem scandalizaverit unum de pusillis istis etc.,
second, he forbids one to cause scandal, at but he who will scandalize one of these little ones;
tertio docet quod illatum est dimittendum, ibi si autem manus tua vel pes tuus scandalizat te, abscinde eum, et proiice abs te.
third, he teaches that what introduces scandal should be given up, at and if your hand, or your foot scandalize you, cut it off, and cast it from you.
Circa primum
Concerning the first,
ponitur interrogatio discipulorum;
the disciples’ questioning is set down;
secundo responsio Christi.
second, Christ’s response.
1486. Occasio interrogationis sumitur ex hoc quod dictum est Petro, quod iret ad mare, et staterem inventum in pisce solveret pro ipso, et pro Petro; unde videbatur eum aliis praetulisse. Et quia erant adhuc infirmi, ideo aliquem zelum et invidiae motum passi sunt.
1486. The occasion for the questioning is taken from what was said to Peter, that he should go to the sea, and having found a stater in a fish, he should pay for him and for Peter; hence he seemed to prefer him to the others. And since they were still weak, they suffered some movement of zeal and envy.
Sed videte quod quando duxit tres solum in montem, non ita moti sunt, sicut hic, cum solum praefert. Unde quaerebant quis putas maior est in regno caelorum? Cum non per maioritatem perveniatur, sed per spiritum humilitatis; ad Phil. II, 3: in humilitate superiores sibi invicem arbitrantes et cetera.
But see that when he took the three along onto the mountain, they were not moved as they are here, since he preferred only one. Hence they were asking, who do you think is the greater in the kingdom of heaven? while one does not arrive by being greater, but by the spirit of humility; in humility, let each esteem others better than themselves (Phil 2:3).
In ista petitione est hoc imitandum, quod non erant cupidi de terrestribus, sed de caelestibus; II Cor. IV, 18: non contemplantibus nobis quae videntur, sed quae non videntur et cetera.
In this question there is this to be imitated, that they were not desirous of earthly things, but of heavenly things; while we look not at the things which are seen, but at the things which are not seen (2 Cor 4:18).
1487. Sed quid est? Nonne quaerenda est excellentia in regno caelorum?
1487. But what is this? Ought not one to seek excellence in the kingdom of heaven?
Dicendum quod habere eminentiam in regno caelorum est dupliciter. Aut ita quod reputemus nos idoneos; et hoc est superbia et contra apostolum, Phil. II, 3: in humilitate superiores sibi invicem arbitrantes et cetera. Sed appetere maiorem gratiam, ut maior nobis sit gloria, non est malum, ut I ad Cor. XII, 31: aemulamini charismata meliora. Item apostoli sciebant quod in gloria erant diversae mansiones, sicut stella differt a stella in claritate; ideo quaerebant, quia credebant unum maiorem alio: contra haereticos aliquos qui contrarium posuerunt.
It should be said that there are two ways of having eminence in the kingdom of heaven. Either in such a way that we consider ourselves suitable, and this is pride and against the Apostle, in humility, let each esteem others better than themselves (Phil 2:3). But to desire greater grace that glory may be greater for us is not evil: be zealous for the better gifts (1 Cor 12:31). Likewise, the apostles knew that there were different dwelling places in glory, just as star differs from star in brilliance (1 Cor 15:41); so they were asking because they believed that one is greater than another in heaven, against some heretics who have held the contrary.
1488. Consequenter ponitur responsio Christi, et ponit factum Christi et dictum; unde dicit et advocans Iesus parvulum.
1488. Next, Christ’s response is set down, and he sets down Christ’s deed and word; hence he says, and Jesus, calling to him a little child.
Quis sit iste parvulus, exponitur tripliciter. Chrysostomus exponit vere parvulum, quia passionibus erat immunis, ut exemplum humilitatis praeberet, ut infra cap. XIX, 14: sinite parvulos venire ad me. Et dicitur quod iste fuit Beatus Martialis.
Who is this little child? It is explained in three ways. Chrysostom explains him as truly a child, since he was free from passions, that he might present an example of humility, as below: allow the little children, and do not forbid thm to come to me (Matt 19:14). And it is said that this child was Blessed Martial.
Aliter exponitur, quod Christus se parvulum reputans, statuit se in medio dicens nisi efficiamini sicut parvulus iste, non intrabitis in regnum caelorum. Lc. XX, 27: ego sum in medio vestrum sicut qui ministrat.
It is explained in another way, that Christ, considering himself a little child, stood himself in their midst, saying, unless you be converted, and become like little children, you will not enter into the kingdom of heaven. But I am in the midst of you, as he who serves (Luke 22:27).