Lectio 1
Lecture 1
Unitas Christianorum
Unity of Christians
2:1 Si qua ergo consolatio in Christo, si quod solatium caritatis, si qua societas Spiritus, si qua viscera miserationis: [n. 44]
2:1 If there be therefore any consolation in Christ, if any comfort of charity, if any society of the Spirit, if any bowels of compassion: [n. 44]
2:2 implete gaudium meum ut idem sapiatis, eamdem caritatem habentes, unanimes, idipsum sentientes, [n. 46]
2:2 Fulfill my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment. [n. 46]
2:3 nihil per contentionem, neque per inanem gloriam: sed in humilitate superiores sibi invicem arbitrantes, [n. 48]
2:3 Let nothing be done through contention: neither by vainglory. But in humility, let each esteem others better than themselves: [n. 48]
2:4 non quae sua sunt singuli considerantes, sed ea quae aliorum. [n. 50]
2:4 Each one not considering the things that are his own, but those that are other men’s. [n. 50]
44. Supra praebuit se in exemplum patientiae et sanctitatis, hic ad idem adducit exempla aliorum. Et
44. Above, he offered himself as an example of patience and holiness; here he presents others as an example of the same.
primo ponit exemplum Christi;
First, he gives the example of Christ;
secundo exempla suorum discipulorum, quos ad eorum confirmationem mittere promittit, ibi spero autem in Domino, et cetera.
second, the examples of his disciples, whom he promises to send to strengthen them, at and I hope in the Lord Jesus (Phil 2:19).
Circa primum tria facit, quia
In regard to the first he does three things:
primo praemittit exhortationem;
first, he prefaces his exhortation;
secundo inducit exemplum, ibi hoc enim sentite, etc.;
second, he gives an example, at for let this mind be in you (Phil 2:5);
tertio concludit propositum ex exemplo Christi, ibi itaque, charissimi mei, et cetera.
third, he concludes with the example of Christ, wherefore, my dearly beloved (Phil 2:12).
Circa primum, primo est considerandum medium quo eos inducit;
In regard to the first we must consider: first, the means by which he leads them;
secundo ad quod inducit, ibi implete gaudium, et cetera.
second, to what he leads them, at fulfill my joy.
45. Utitur autem, circa primum, quadruplici medio. Primo ex devotione ad ipsum Christum; secundo ex caritate proximi; tertio ex speciali societate; quarto ex miseratione.
45. In regard to the first he uses four means: first, their devotion to Christ; second, their love of neighbor; third, their society; fourth, their mercy.
Dicit ergo si qua ergo consolatio, et cetera. Haec quatuor media quae hic consequenter ponuntur, omnia referuntur ad hoc quod subdit implete, et cetera. Et est sensus, quasi dicat: consolari volo in vobis. Si qua ergo consolatio, id est si quam consolationem mihi afferre vultis in Christo, implete meum gaudium. Is. LXI, 3: ut ponerem fortitudinem lugentibus Sion, et cetera. II Cor. I, 4: consolatur nos in omni tribulatione, ut et ipsi possimus consolari, et cetera.
He says: if there be therefore any consolation in Christ, if any comfort of charity, if any society of the Spirit, if any bowels of compassion. These four means which were mentioned all refer to his request: fulfill my joy. The meaning is as though he were saying: I want to be consoled in you. If there be therefore any consolation, i.e., if you wish to afford me consolation in Christ, fulfill my joy: to grant to those who mourn in Zion—to give to them a garland instead of ashes, the oil of gladness instead of mourning (Isa 61:3); who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God (2 Cor 1:4).
Ex parte vero caritatis fraternae, dicit si quod solatium caritatis, scilicet est, implete gaudium meum. Gal. V, 22: fructus autem Spiritus est caritas, gaudium, pax, et cetera. Ps. CXXXII, 1: ecce quam bonum, et cetera.
As for fraternal charity he says, if there is any comfort of charity . . . fulfill my joy: the fruit of the Spirit is love, joy, peace (Gal 5:22); behold, how good and pleasant it is when brothers dwell in unity (Ps 133:1).
Item ex speciali societate, et haec est inter homines, qui communicant in rebus. Sicut socii in bellicis armis, ita boni spirituales, quae sibi communicant in spiritualibus bonis. Et ideo dicit si qua societas Spiritus, scilicet est mihi ad vos, implete meum gaudium. Quasi dicat: exhibui ego vobis multam consolationem vestram; si ergo socii mei estis, exhibete idem et vos mihi. Eph. IV, 3: solliciti servare unitatem Spiritus in vinculo pacis, et cetera. Prov. XVIII, 24: vir amicabilis ad societatem magis amicus erit quam frater.
As for that special fellowship which prevails among men who share various things, as soldiers share the arms of warfare, he says, if there is any society of the Spirit between me and you, fulfill my joy. As if to say: I have afforded you much consolation; therefore, if you are my companions, afford the same to me: eager to maintain the unity of the Spirit in the bond of peace (Eph 4:3); there is a friend who sticks closer than a brother (Prov 18:24).
Item ex miseratione, cum dicit si qua viscera miserationis. Col. III, 12: induite vos sicut electi Dei sancti et dilecti viscera misericordiae, et cetera.
As to their mercy he says, if any bowels of compassion: put on then, as God’s chosen ones, holy and beloved, compassion and kindness (Col 3:12).
46. Deinde ponit ea ad quae inducit. Et primo in generali, dicens implete, etc., quasi dicat: gaudeo in vobis, propter bona quae vidi et audivi de vobis; sed quando haec perficientur, tunc gaudium meum crescet et tandem perficietur. Unde illud implete, scilicet proficiendo in bonum.
46. Then he indicates what he is urging them to do: first, in general, when he says, fulfill my joy. As if to say: I always rejoice in you on account of the good things I have seen and heard of you; but when these multiply, my joy will grow and finally become perfect. Therefore, complete it, by making progress in good.
47. Secundo in speciali monet ad mutuam caritatem, cuius unitas in duobus consistit, scilicet interius in affectu et exterius in effectu. I Io. III, 18: non diligamus verbo, neque lingua, sed opere et veritate. Prima designatur in obiecto caritatis, cum dicit idem sapite. Sapientia enim est cognitio altissimarum causarum, quia eius est iudicare; quod nullus potest sine causa altissima. Et ideo sapientia est cognitio de divinis. Idem ergo sapite, etc., quasi dicat: idem sapiatis circa ea quae sunt fidei. Rom. XV, 5 s.: Deus autem patientiae et solatii det vobis idipsum sapere in alterutrum secundum Iesum Christum, ut uno ore glorificetis Deum. Sed hoc fit per caritatem eamdem; ideo sequitur eamdem caritatem habentes. Col. III, 14: super omnia caritatem habentes, quod est vinculum perfectionis.
47. Second, in particular, when he urges them to mutual love, whose unity consists in two things: first, in the affections: let us not love in word or speech but in deed and in truth (1 John 3:18), bearing on the object of charity; hence he says, be of one mind. For wisdom in the mind is knowledge of the loftiest causes, because it pertains to wisdom to judge, and no one can do this without knowing the highest cause. Consequently, wisdom is concerned with divine things. Therefore, be of one mind. As if to say: have the same mind in regard to the things of faith: may the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ (Rom 15:5). But this depends on having the same charity; hence he says, having the same charity: and above all these put on love, which binds everything together in perfect harmony (Col 3:14).
Item, quantum ad effectum, sunt duo necessaria, scilicet consensus duorum in idem ex parte affectus, et iudicium rationis concors in eodem. Quantum ad primum dicit unanimes, scilicet in agendis. Ps. LXVII, 7: qui habitare facit unius moris in domo. Rom. c. XV, 6: uno ore honorificetis Deum. Quantum ad secundum dicit idipsum sentientes. Quod ita differt ab hoc quod dicit idem sapite, sicut hoc quod dicit unanimes, ab eo quod dicit eamdem caritatem habentes.
As for its effect, which consists in two persons consenting to the same thing, two things are required. As to the first he says, being of one accord, namely, in acting: God makes men of one way to dwell in one house (Ps 68:6); that together you may with one voice glorify God (Rom 15:6). As to the second he says, agreeing in sentiment. This differs from the statement be of one mind, as being of one accord differs from having the same charity.
48. Secundo, monet ad humilitatem; circa quam primo excludit contraria humilitati; secundo monet ad eam.
48. Then he exhorts them to humility: first, he excludes whatever is contrary to humility; second, he exhorts them to it.
Contraria autem humilitati sunt quae oriuntur ex superbia. Haec autem sunt proprie exterior contentio, quia humiles sibi cedunt. Prov. XIII, 10: inter superbos semper iurgia sunt, et cetera. Iac. III, 16: ubi zelus et contentio, ibi inconstantia et omne opus pravum. Ideo dicit nihil per contentionem.
The things contrary to humility are those which spring from pride. One is outward contention, because the humble yield to one another: among the proud there are always contentions (Prov 13:10); for where jealousy and selfish ambition exist, there will be disorder and every vile practice (Jas 3:16). Therefore, he says, let nothing be done through contention.
Aliud est inanis gloria. Superbus enim inordinate appetit suam excellentiam, etiam in opinione aliorum. Gal. V, 26: non efficiamur inanis gloriae cupidi, invicem provocantes, invicem invidentes, et cetera. Io. VIII, 50: ego autem non quaero gloriam meam, et cetera. Ideo hic dicit neque per inanem gloriam.
The other is vainglory, for a proud person desires his own excellence, even in the opinion of others: let us have no self-conceit, no provoking of one another, no envy of one another (Gal 5:26); I do not seek my own glory; there is one who seeks it and he will be the judge (John 8:50). Thus, he says here, neither by vainglory.
49. Et sequitur monitio sed in humilitate superiores invicem arbitrantes. Sicut enim pertinet ad superbiam quod homo se extollat supra se, ita ad humilitatem quod homo se subiiciat secundum suam mensuram.
49. This is followed by the admonition, but in humility, let each esteem others better than themselves. For just as it pertains to pride that a man extol himself above himself, so to humility that he restrain himself according to his limitations.
Sed quomodo superior poterit hoc implere? Aut enim non cognoscit se esse superiorem, et virtutem suam, et sic non est virtuosus, quia non est prudens. Aut scit, et sic non potest alium existimare superiorem se.
But how can a superior person do this? For he either does not know that he is superior and virtuous, and then he is not virtuous, because he is not prudent; or he does know, and then he cannot consider some as superior to himself.
Respondeo. Dicendum est, quod nullus est sic bonus, quin in eo sit aliquis defectus, et nullus est sic malus, quin habeat aliquid boni. Unde non oportet quod eum praeponat sibi simpliciter, sed quantum ad hoc dicat in mente sua sic: forte in me est aliquis defectus, qui non est in illo. Et hoc ostendit Augustinus in libro de Virginitate, quomodo virgo praeferat sibi coniugatam, quia forte ferventior. Sed, detur quod quantum ad omnia sit ille bonus, et ille malus, nihilominus tu et ille geritis duplicem personam, scilicet tui, et Christi. Si ergo illum non praeponas, ratione suae personae, praeponas ratione imaginis divinae. Rom. XII, 10: honore invicem praevenientes.
I answer that no one is so good that there is no defect in him, or so evil that he has no good. Therefore, he should not prefer another to himself absolutely, but because he can say in his mind: perhaps there is some defect in me that is not in this other person. Augustine shows this in the book On Virginity, when he recommends that a virgin prefer a married woman to herself on the ground that she may be more fervent. But suppose that one person is good from every aspect, and another evil; nevertheless, you and he bear a double person, namely, yours and Christ’s. Therefore, if you cannot prefer him to yourself by reason of his person, you can do so by reason of the divine image: outdo one another in showing honor (Rom 12:10).
50. Tertio monet ad mutuam sollicitudinem, dicens non quae sua, et cetera. I Cor. XII, v. 25: pro se invicem sollicita sunt membra, et cetera. I Cor. XIII, 5: caritas non quaerit quae sua sunt.
50. Third, he urges them to mutual care, saying each one not considering the things that are his own, but those that are other men’s: that the members may have the same care for one another (1 Cor 12:25); love does not insist on its own way (1 Cor 13:5).
Lectio 2
Lecture 2
Humilitas Christi usque ad mortem
Christ’s humility unto death
2:5 Hoc enim sentite in vobis, quod et in Christo Jesu: [n. 51]
2:5 For let this mind be in you, which was also in Christ Jesus: [n. 51]
2:6 qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo: [n. 53]
2:6 Who being in the form of God, thought it not robbery to be equal with God: [n. 53]
2:7 sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo. [n. 56]
2:7 But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. [n. 56]
2:8 Humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis. [n. 63]
2:8 He humbled himself, becoming obedient unto death, even to the death of the cross. [n. 63]