1983. Sed est quaestio hic, secundum Hieronymum, quia dicit Marcus XIII, 26: nec etiam Filius hominis; ex quo videtur Arius suam haeresim confirmare, quia si pater scit quod nescit filius, ergo maior est eo. Ideo potest dici quod filius scit, et quod dies iudicii secundum aliquam rationem determinatus est, et quidquid determinatur a Deo, suo verbo aeterno determinatur; ideo impossibile est quin verbum sciat.
1983. But there is a question here, according to Jerome, because Mark says, nor the Son (Mark 13:32), from which Arius seems to confirm his heresy, for if the Father knows what the Son does not know, then he is greater than him. So it can be said that the Son knows, and that the day of judgment is determined in accord with some reason, and whatever is determined by God is determined by his eternal Word; therefore the Word cannot but know.
Sed quare dicitur nescire? Augustinus et Hieronymus dicunt quod consuetus modus loquendi est dicere nescire aliquid, quando non facit illud scire; sicut dicitur Gen. XXII, v. 12: nunc cognovi quod timeas Deum; idest, cognoscere feci; ideo dicitur Filius nescire, quia non facit scire.
But why is he said not to know? Augustine and Jerome say that it is a customary way of speaking to say one does not know something when he does not make it known; as it says, now I know that you fear God (Gen 22:12), i.e., I have made it known. For this reason the Son is said not to know, because he does not make it known.
Alio modo dicit Origenes quod Christus et Ecclesia sunt sicut caput et corpus, quia sicut caput et corpus sunt sicut una persona, ita Christus et Ecclesia. Sed Christus aliquando accipit formam Ecclesiae, ut in illo Ps. XXI, v. 2: Deus, Deus meus, respice in me, unde quod dicitur quod Christus non scit, intelligitur quod Ecclesia non scit: unde Dominus, Act. I, 7: non est vestrum scire tempora vel momenta et cetera.
In another way, Origen says that Christ and the Church are as head and body, for just as the head and the body are as one person, so are Christ and the Church. But Christ sometimes takes on the form of the Church, O God my God, look upon me: why have you forsaken me? (Ps 21:2). Hence when it says that Christ does not know, it means that the Church does not know; hence the Lord says, it is not for you to know the times or moments (Acts 1:7).
1984. Notate quod dicit Augustinus quod ipse volebat ostendere ex quibusdam signis, quod adventus iudicii non possit sciri determinate, quia non determinat quodcumque tempus. Probatio dicit quod non possit sciri, quia sicut est in aetatibus hominis, ita est in aetatibus mundi. Unde sicut ultima aetas hominis non habet terminum certum, sed aliquando protenditur plusquam aliae, sic et de ultima parte mundi dici debet, quod non habet certum terminum, et poterit plus durare quam omnes aliae partes.
1984. Note that Augustine says that he wished to show by certain signs that the coming of the judgment cannot be known determinately, because he does not determine any given time. The proof, he says, that it cannot be known is that, just as it is with the lifetime of a man, so it is with the lifetime of the world. So just as the last age of a man has no certain end, but sometimes is extended further than the others, so should it be said with regard to the last part of the world, that it has no certain end, and could endure longer than all the other parts.
1985. Sicut autem fuit in temporibus Noe, ita erit et adventus Filii hominis. Supra Dominus posuit incertitudinem horae sui adventus; nunc autem adhibet similitudinem. Et
1985. And as in the days of Noah, so will also the coming of the Son of man be. Above, the Lord set out the uncertainty of the hour of his coming; and now, he applies a likeness. And
primo ponit eam;
first, he sets it out;
secundo exponit, ibi sicut enim erant in diebus ante diluvium et cetera.
second, he explains, at for as in the days before the flood.
1986. Proponit autem similitudinem convenientem, quia dum loqueretur de fine mundi, quievit in fine mundi. Proponit ergo de alia similitudine. Legitur enim duplex consummatio. Una per aquam; II Petri II, 5: et originali mundo non pepercit, sed octavum Noe iustitiae praeconem custodivit, diluvium mundo impiorum inducens. Unde dicitur satis convenienter, quia prima consummatio fuit ad amputanda peccata carnalia; unde dicitur Gen. VI, 2: videntes filii Dei filias hominum quod essent pulchrae, acceperunt sibi uxores ex omnibus quas elegerant. Ideo contra ardorem huius concupiscentiae debuit esse consummatio per aquam. In fine autem mundi peccatum erit, quia refrigescet caritas, sicut supra dictum est, ideo ignis convenienter erit in poenam; unde dicit sicut in tempore Noe, scilicet quod finis fuit incertus, sicut habetur Gen. VI, 13: finis universae carnis venit coram me. Unde sicut illi qui adhaeserunt Noe, salvati fuerunt, sic in adventu Filii hominis, qui adhaerebunt Filio Christo, salvi fient.
1986. And he sets out a fitting likeness, for when he was speaking of the end of the world, he rested in the end of the world. So he sets out another likeness. For two consummations have been written about. One, through water; and spared not the original world, but preserved Noah, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly (2 Pet 2:5). So it is said fittingly enough that the first consummation was for cutting off carnal sins; hence it says, the sons of God seeing the daughters of men, that they were fair, took themselves wives of all which they chose (Gen 6:2). So against the fire of this concupiscence there ought to have been a consummation through water. But at the end of the world the sin will be that charity will grow cold, as was said above, and therefore the punishment will fittingly be fire; hence he says, as in the days of Noah, namely because the end was uncertain, as is said, the end of all flesh is come before me (Gen 6:13). Hence just as those who clung to Noah were saved, so in the coming of the Son of man those who cling to the Son, Christ, will be saved.
1987. Secundo exponit istam similitudinem quantum ad incertitudinem sicut enim erant in diebus ante diluvium comedentes et bibentes et cetera. In verbis istis duo tangere videtur: unum scilicet desperationem de futuro adventu, et causam eius. Causa autem quod homo non speret futurum adventum, est, quia versatur in curis carnis, quoniam ambulat secundum eius concupiscentias; Iac. V, 5: epulati estis super terram, et in luxuriis vestris enutristis corda vestra. Ideo vacabunt lasciviae, quae duas habet partes, scilicet in comessationibus et ebrietatibus, in cubilibus et impudicitiis, ad Rom. XIII, 13.
1987. Second, he explains this likeness as regards the uncertainty: For as in the days before the flood, they were eating and drinking. In these words two things seem to be touched upon: one is despair of the future coming, and the other is its cause. The reason that a man does not hope for the future coming is because he is focused on the care of the body, because he walks in accord with its desires; you have feasted upon earth: and in riotousness you have nourished your hearts (Jas 5:5). For this reason they will give themselves up to lasciviousness, which has two parts, namely in rioting and drunkenness . . . in chambering and impurities (Rom 13:13).
Quantum ad primum dicit comedentes et bibentes: non quod comedere et bibere sit peccatum, sed ponere ibi finem suum est peccatum. Quantum ad secundum dicit nubentes, et nuptui tradentes et cetera.
With regard to the first, he says, eating and drinking: not that to eat and drink is a sin, but to place your end there is a sin. With regard to the second, he says, marrying and giving in marriage.
Et sequitur et non cognoverunt donec venit diluvium, et tulit omnes, scilicet qui non adhaeserunt Noe, qui erat figura Christi. Ita erit et adventus Filii hominis.
And there follows, and they did not know not till the flood came, and took them all away, namely those who did not cling to Noah, who was a figure of Christ. So also will the coming of the Son of man be.
1988. Sed habetur Lc. XXI, 26: arescentibus hominibus prae timore. Et supra hoc eodem habetur quod sol obscurabitur. Quomodo ergo securi erunt homines ut comedant et luxurientur?
1988. But in Luke, it speaks of men withering away for fear, and expectation of what will come upon the whole world (Luke 21:26). And above this same passage it says that the sun will be hidden. So how will men be untroubled, so that they eat and indulge themselves?
Duplex est responsio. Dicit Hieronymus quod verum est quod circa tempora antichristi multae erunt tribulationes, et hoc ad probationem electorum; et post restituentur tranquillitati, et in illa tranquillitate mali vacabunt laetitiae. Unde Lucas loquitur secundum statum tribulationis; Matthaeus autem secundum tempus quod immediate praecedet adventum Dei.
There are two responses. Jerome says that it is true that around the time of the antichrist there will be many afflictions, and this for the testing of the elect; and afterward they will be restored to tranquility, and in that tranquility the evil will give themselves up to joy. Hence Luke speaks according to the state of the afflictions, but Matthew according to the time which will immediately precede God’s coming.
Item aliter, quia quidam sunt boni, quidam mali. Et universaliter Ecclesia patietur tribulationem, et boni punientur a malis: unde dicitur supra X, 22: odio eritis omnibus hominibus propter nomen meum. Unde illi qui patientur, erunt boni; qui vero exercebunt huiusmodi tribulationes, erunt mali. Quod ergo dicitur hic comedentes et bibentes etc. intelligitur quoad malos; quod autem in Luca dicitur, arescentibus hominibus prae timore, hoc intelligitur quoad bonos. Vel sic: cum frequenter accidat quod boni emendantur per tribulationem, mali autem non, ideo mali arescent, boni autem non.
Likewise in another way, because some are good and some evil. And universally, the Church will suffer affliction, and the good will be punished by the bad; hence it says above, you will be hated by all men for my name’s sake (Matt 10:22). Hence those who suffer will be the good; but those who cause such afflictions will be the evil. So what is said here, eating and drinking, is understood as about the evil; and what is said in Luke, men withering away for fear, is understood as about the good. Or in this way, since it frequently happens that good men are improved by affliction, but not the evil, for this reason the evil will wither away but not the good.
1989. Tunc duo erunt in agro: unus assumetur, et alter relinquetur. In parte ista ponit eventum huius incertitudinis. Et quis erit? Quia continget quod homines in uno officio assumpti, quod unus assumetur, et alter relinquetur. Et potest hoc exponi, secundum Chrysostomum, quod non velit aliud dicere, quam quod in omni conditione hominum et omni officio quidam erunt reprobi, quidam electi: qui boni, assumentur; qui mali, relinquentur. Quomodo? Sicut dictum est supra XIII, 41, quia venient angeli, et assument bonos, scilicet ad Christum. Item quidam sunt delitiose viventes, quidam vero quaedam officia exercentes. Item laborantium quaedam sunt officia ad homines pertinentia, quaedam ad mulieres; labor hominum est proprie in agris.
1989. Then two will be in the field: one will be taken, and one will be left. In this part he sets out the outcome of this uncertainty. And what will it be? For it will happen that of men appointed to the same position, one will be taken, and the other left. And this can be expounded, according to Chrysostom, that he wishes to say nothing other than that in every condition of man and every position, some will be rejected, some chosen: those who are good will be taken; those who are evil will be left. How? As was said above (Matt 13:41), the angels will come and take up the good, namely to Christ. Likewise, some live a life of delights, while some carry out certain duties. Similarly, some duties of those who work pertain to men, some to women; the work of men is properly in the fields.
Tunc ergo erunt duo in agro uno, litteraliter scilicet laborantes, unus assumetur, tamquam electus, alter relinquetur, tamquam reprobus.
Then therefore two will be in the field, that is, literally working, one will be taken, as one chosen, and one will be left, as one rejected.
Item duae erunt molentes in mola una: una assumetur, altera relinquetur. Hoc est officium mulierum. Solebat esse quod mulieres molerent, et loquitur secundum consuetudinem terrae, ubi non est aqua; et nunc molitur cum equis, vel cum hominibus, sed tunc erat officium mulierum; Is. XLVII, 2: tolle molam, et mole farinam. Unde duae erunt molentes, idest exercentes officium suum. Et tunc, una assumetur, exponitur ut prius.
Similarly, two women will be grinding at the mill: one will be taken, and one will be left. This is the duty of women. It was customary that women would grind, and he speaks in accordance with the custom of a land where there is no water; and now grain is ground with horses, or with men, but at that time it was the duty of women. Take a millstone and grind meal (Isa 47:2). Hence, two women, i.e., carrying out their duty. And then, one will be taken is explained as before.
1990. Item, duo in lecto uno: unus assumetur, et unus relinquetur. Chrysostomus dicit quod divites non laborant, sed quiescunt; ideo assignantur per illos qui in lecto iacent; et de istis unus assumetur, et alter relinquetur.
1990. Similarly, two will be in one bed: one will be taken, and one left. Chrysostom says that the rich do not labor, but rest; for this reason they are indicated by those who lie in bed, and of these one will be taken, and another left.
1991. Potest etiam exponi allegorice, et haec est expositio Hilarii. Per agrum assignatur mundus, sicut supra dictum est. Per duos homines populus fidelium et infidelium. De istis unus assumetur, scilicet populus fidelium, alter relinquetur, scilicet infidelium. Item lex vetus per molam assignatur, quae gravis et ponderosa est; Act. XV, 10: hoc est onus quod nec nos, nec patres nostri ferre potuimus et cetera. Et eorum qui veterem legem recipiunt, aliqui recipiunt Christum, alii non. Omnes illi dicuntur in mola molere qui veterem legem recipiunt; et illi quidem assumuntur, qui veterem legem cum nova recipiunt; illi vero qui non, relinquuntur. Item, qui Christum recipiunt, sunt sicut iacentes in lecto, quia per lectum signatur memoria passionis, et de talibus quidam assumuntur, quidam relinquuntur: quidam enim conformant se passioni per bona opera, quidam non.
1991. It can also be explained allegorically, and this is Hilary’s exposition. The field signifies the world, as was said above. The two men signify the peoples of the faithful and of the unfaithful. Of these, one will be taken, namely the people of the faithful, the other left, namely the people of the unfaithful. Likewise the millstone signifies the old law, which is heavy and burdensome; which neither our fathers nor we have been able to bear (Acts 15:10). And of those who accept the old law, some accept Christ, others not. All those who accept the old law are said to grind at the mill; and those who are taken up are those who accept the old law with the new; but those who do not, are left. Similarly, those who accept Christ are like those who lie in bed, because the bed signifies the memory of the passion, and of such men some are taken, some left: for some conform themselves to the passion through good works, some not.
1992. Potest aliter exponi, ut ad tres status fidelium referatur; quia sunt tria genera hominum, quidam contemplativi, quidam praelati, quidam activi. Nullus status securus est, quin aliqui damnentur in statu aliquo. Status contemplationis per lectum significatur. De hoc in Cant. I, 15: lectus noster floridus; et tamen aliqui in hoc statu damnantur. Status activorum per molentes in mola signatur, quia ponderositatem habent, et sunt solliciti; Lc. X, v. 41: Martha, Martha, sollicita es, et turbaris erga plurima. Unde involvuntur in saecularibus: et ideo inter eos aliqui damnantur. Per agrum in quem homines exeunt ad laborandum, signantur praelati; Cant. VII, 11: veni, dilecte mi, egrediamur in agrum. Et in talibus quidam assumuntur, et quidam relinquuntur.
1992. It can be explained in another way, as it is referred to the three states of the faithful: for there are three kinds of men, some contemplative, some prelates, and some active. No state is without care, but rather some are condemned in each state. The state of contemplation is signified by the bed. It says about this: our bed is flourishing (Song 1:15); and yet some in this state are condemned. The state of the active is signified by those grinding at the mill, because they have a burdensomeness, and are anxious; Martha, Martha, you are careful and are troubled about many things (Luke 10:41). Hence they are entangled in worldly things, and for this reason some among them are condemned. The prelates are signified by the field into which the men go out to work; come, my beloved, let us go forth into the field (Song 7:11). And from such men some are taken, and some left.
Lectio 4
Lecture 4
Parabolum servi vigilantis
Parable of the watchful servant
24:42 Vigilate ergo, quia nescitis qua hora Dominus vester venturus sit. [n. 1994]
24:42 Watch therefore, because you do not know what hour your Lord will come. [n. 1994]
24:43 Illud autem scitote, quoniam si sciret paterfamilias qua hora fur venturus esset, vigilaret utique, et non sineret perfodi domum suam: [n. 1997]
24:43 But know this, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken into. [n. 1997]
24:44 ideo et vos estote parati, quia nescitis qua hora Filius hominis venturus est. [n. 1998]
24:44 Therefore, you also be ready, because you do not know at what hour the Son of man will come. [n. 1998]
24:45 Quis putas est fidelis servus et prudens, quem constituit dominus supra familiam suam, ut det illis cibum in tempore? [n. 1999]
24:45 Who, do you think, is a faithful and wise servant, he whom his lord has appointed over his family, to give them meat in season? [n. 1999]
24:46 Beatus ille servus, quem cum venerit dominus eius, invenerit sic facientem. [n. 2002]
24:46 Blessed is that servant, who, when his lord will come he will find doing so. [n. 2002]
24:47 Amen dico vobis, quoniam super omnia bona sua constituet eum. [n. 2003]
24:47 Amen I say to you, he will place him over all his goods. [n. 2003]
24:48 Si autem dixerit malus servus ille in corde suo: moram facit dominus meus venire, [n. 2004]
24:48 But if that evil servant will say in his heart: my lord is long in coming, [n. 2004]
24:49 et coeperit percutere conservos suos, manducet autem et bibat cum ebriosis; [n. 2006]
24:49 and will begin to strike his fellow servants, and will eat and drink with drunkards, [n. 2006]
24:50 veniet dominus servi illius in die qua non sperat, et hora qua ignorat: [n. 2007]
24:50 the lord of that servant will come in a day that he hopes not, and at an hour that he knows not, [n. 2007]
24:51 et dividet eum, partemque eius ponet cum hypocritis. Illic erit fletus et stridor dentium. [n. 2008]
24:51 and will separate him, and appoint his portion with the hypocrites. There will be weeping and gnashing of teeth. [n. 2008]
1993. Postquam Dominus posuit incertitudinem horae, monet ad vigilantiam. Et
1993. After the Lord has set out the uncertainty of the hour, he warns men to vigilance. And
primo monet omnes;
first, he warns all men;
secundo specialiter praelatos, ibi quis putas est fidelis servus et prudens? et cetera.
second, prelates in particular, at who, do you think, is a faithful and wise servant.
Circa primum tria facit.
Concerning the first, he does three things: