Lectio 3
Lecture 3
Imitatores Christi per Paulum
Imitate Christ through Paul
3:15 Quicumque ergo perfecti sumus, hoc sentiamus: et si quid aliter sapitis, et hoc vobis Deus revelabit. [n. 132]
3:15 Let us therefore, as many as are perfect, be thus minded: and if in any thing you are otherwise minded, this also God will reveal to you, [n. 132]
3:16 Verumtamen ad quod pervenimus ut idem sapiamus, et in eadem permaneamus regula. [n. 134]
3:16 Nevertheless, whereunto we have come, that we be of the same mind, let us also continue in the same rule. [n. 134]
3:17 Imitatores mei estote, fratres, et observate eos qui ita ambulant, sicut habetis formam nostram. [n. 135]
3:17 Be imitators of me, brethren: and observe those who so walk, as you have our model. [n. 135]
3:18 Multi enim ambulant, quos saepe dicebam vobis (nunc autem et flens dico) inimicos crucis Christi: [n. 137]
3:18 For many walk, of whom I have told you often (and now tell you weeping), who are enemies of the cross of Christ: [n. 137]
3:19 quorum finis interitus: quorum Deus venter est: et gloria in confusione ipsorum, qui terrena sapiunt. [n. 139]
3:19 Whose end is destruction: whose God is their belly: and whose glory is in their shame: who mind earthly things. [n. 139]
3:20 Nostra autem conversatio in caelis est: unde etiam Salvatorem exspectamus Dominum nostrum Jesum Christum, [n. 142]
3:20 But our manner of life is in heaven: from whence also we look for the Savior, our Lord Jesus Christ, [n. 142]
3:21 qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae, secundum operationem, qua etiam possit subjicere sibi omnia. [n. 145]
3:21 Who will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself. [n. 145]
132. Supra proposuit quomodo ab ultima perfectione deficiebant, nunc hortatur alios ad idem sentiendum. Et
132. Above he showed how he was wanting in final perfection; now he urges others to have the same attitude:
primo ponitur exhortatio;
first, he gives an exhortation;
secundo quid ab eis necessario exigatur, ibi verumtamen ad quod pervenimus, et cetera.
second, what is necessarily expected of them, at nevertheless.
133. Dicit ergo quicumque, etc., scilicet quod ego sentio, scilicet quod non sum perfectus.
133. He says, let us therefore, as many as are perfect, be thus minded, namely, think what I think, i.e., that I am not perfect.
Quomodo ergo si perfecti sumus, sentimus quasi non perfecti?
But if we are perfect, how can we think that we are not perfect?
Respondeo. Dicendum quod perfecti perfectione viae, sed non perfecti perfectione comprehensionis, quando scilicet tota intentio fertur actu in Deum. In via vero habitualiter, quod scilicet nihil contra Deum faciamus. Et dicit quicumque, quia quanto quis est perfectior, tanto imperfectum se magis cognoscit. Iob ult.: auditu auris audivi te, nunc autem oculus meus videt te. Idcirco ipse me reprehendo, et ago poenitentiam in favilla et cinere, et cetera. Hebr. V, 14: perfectorum est solidus cibus: eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni et mali.
I answer that some are perfect with the perfection of this life, but not with the perfection of the life of heaven, namely, when their entire intention will be actually borne toward God; but in this life they are perfect habitually when they do nothing contrary to God. He says, as many as are, because the more perfect a person is the more imperfect he considers himself to be: I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes (Job 42:5); solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil (Heb 5:14).
134. Et si quid aliter, et cetera. In Glossa quatuor modis dicitur, et primo ponuntur duo sensus magis litterales. Unus talis: dico quod vos sentiatis quod ego, scilicet vos esse imperfectos; tamen si quid aliter, id est melius de vobis sapiatis, quam ego de me, hoc ipsum est vobis per revelationem divinam donatum. Et quando altius est vobis revelatum aliquid quod non mihi, non contradico, sed cedo vestrae revelationi. Verumtamen nolo, quod propter hanc revelationem ab unitate Ecclesiae discedatis; sed teneamus ex unitate illud ad quod pervenimus, ut idem sapiamus, et cetera. Quae unitas Ecclesiae consistit in unitate veritatis fidei, et rectitudinis bonae operationis. Et utraque servanda est. II Cor. ult. XIII, 11: perfecti estote, exhortamini, idem sapite, et cetera. Et eadem regula bonae vitae et operationis. Gal. ult. VI, 16: quicumque hanc regulam secuti fuerint, pax super illos et misericordia, et cetera.
134. And if in any thing you are otherwise minded, this also God will reveal to you. Four renditions of this are found in a Gloss: the first two are more literal. One is this: I say that you should think as I do, namely, that you are imperfect; yet if you think otherwise, i.e., better of yourselves than I do of myself, this very thing has been granted to you by divine revelation: and when something loftier is revealed to you than to me, I will not contradict but will yield to your revelation. Nevertheless, I do not want you to separate from the unity of the Church because of this revelation; but in unity, let us hold whereunto we have come, that we be of the same mind. This unity consists in the unity of the truth of faith and the rectitude of good action; and both must be preserved: mend your ways, heed my appeal, agree with one another, live in peace (2 Cor 13:11). And the same holds for a good life and good actions: peace and mercy be upon all who walk by this rule, upon the Israel of God (Gal 6:16).
Vel aliter: dico, etiam si vos propter ignorantiam vel infirmitatem aliter sapitis, quam veritas habet, humiliter confiteamini, nec proterve defendatis. Matth. XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis, et cetera.
Or another way: I say that if on account of ignorance or weakness you are otherwise minded than the truth holds, let us admit it humbly and do not defend it stubbornly: you have hidden these things from the wise and understanding and revealed them to babes (Matt 11:25).
Vel aliter: dico, quod idem sentiamus, scilicet nondum comprehendisse; sed si quid aliter nunc sapiatis, quam sapiendum sit in futuro, quia nunc videmus in speculo, tunc autem facie ad faciem Deus revelabit in futuro. Ps. XXVIII, 9: revelabit condensa, et cetera.
Or another way: I say that we should be of the same mind, namely, that we have not yet made it our own; but if in any thing you are now otherwise minded than you will be in the future, because now we see in a mirror dimly, but then face to face (1 Cor 13:12), God will reveal it in the future: the voice of the Lord shakes the wilderness . . . and strips the forests bare; and in his temple all cry Glory! (Ps 29:9).
Vel aliter: sive sapiatis hic obscure, sive in futuro manifeste, Deus revelabit, quia fides ex Deo est. Verumtamen, etc., non mutatur.
Or another way: whether you understand dimly here, or clearly in the future, this also God will reveal, because faith is from God. Nevertheless, whereunto we have come . . . let us also continue in the same rule, not changed.
135. Deinde cum dicit imitatores, etc., inducit ad sui et aliorum imitationem, ut caveant malos. Et
135. Then when he says, be imitators of me, he urges them to imitate him and others, but to avoid the wicked:
primo proponit intentionem;
first, he makes his point;
secundo rationem, ibi multi enim, et cetera.
second, he gives the reason, at for many walk.
136. Dicit ergo: quia haec reputo ut stercora, etc., in hoc imitatores, et cetera. Io. X, 3: vocem eius audient, et cetera. Ego sum pastor, vos oves meae per imitationem. Imitatores mei estote, I Cor. IV, 17, sicut et ego Christi, et cetera. Et observate, id est diligenter considerate, qui ita ambulant, sicut ego. Et vos scire potestis ex regula et doctrina mea. I Tim. IV, 12: exemplum esto fidelium in verbo, in conversatione, in caritate, in fide, in castitate. I Petr. V, 3: forma facti gregis ex animo.
136. He says, therefore: because I regard these things as dung, that I may gain Christ, be imitators of me in this: the sheep hear his voice (John 10:3). I am the shepherd; you are my sheep by imitating me: be imitators of me, as I am of Christ (1 Cor 11:1), and observe, i.e., carefully consider, those who so walk, as you have our model. And you can tell from my example and doctrine: set the believers an example in speech and conduct, in love, in faith, in purity (1 Tim 4:12); being examples to the flock (1 Pet 5:3).
137. Deinde cum dicit multi, etc., ponitur ratio monitionis: et
137. Then when he says, for many walk, he gives the reason for his admonition:
primo ex parte vitandorum;
first, on the part of those to be avoided;
secundo ex parte imitandorum, ibi nostra autem conversatio, et cetera.
second, of those to be followed at but our manner of life.
Ne autem haec videatur ex odio dicere,
But lest this admonition seem to proceed from hatred:
praemittit suam affectionem;
first, he mentions his affection;
secundo ostendit quales sunt vitandi, ibi inimicos, et cetera.
second, he describes the ones to be avoided, at enemies of the cross.
138. Dicit ergo: dico quod imitandi indigent observatione: quia quidam aliter incedunt, scilicet de malo in peius. Ps. LXXXI, v. 5: in tenebris ambulant, et cetera. Quos, etc., vobiscum praesens, nunc autem et flens, prae compassione. Ier. IX, 1: quis dabit capiti meo aquam, et oculis meis fontem lacrymarum, et plorabo die ac nocte interfectos populi mei?
138. He says, therefore: I say that the ones to follow should be watched, because some walk otherwise, namely, from bad to worse: they walk about in darkness (Ps 82:5). Of whom I have told you often, when I was with you, and now tell you weeping, because of compassion: O that my head were waters and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people (Jer 9:1).
139. Et huius rationem ostendit, dicens inimicos, etc., quos describit,
139. He gives the reason for this when he says, enemies of the cross of Christ:
primo ex opere;
first, he describes them from their work;
secundo ex intentione, ibi quorum Deus, et cetera.
second, from their intention, at whose God is their belly.
140. Item circa primum, primo proponit opus; secundo eventum operis ostendit, ibi quorum finis, et cetera.
140. In regard to the first: first, he mentions their work; second, he shows the results of their work, at whose end is destruction.
Opus eorum est exercitium inimicitiae contra crucem Christi, scilicet dicentium quod nullus potest salvari sine legalibus, in quo evacuant virtutem crucis Christi. Gal. II, 21: si enim ex lege iustitia, ergo Christus gratis, id est sine utilitate, mortuus est. I Cor. I, v. 18: verbum enim crucis pereuntibus quidem stultitia est: his autem, qui salvi fiunt, id est, nobis, virtus Dei est.
Their work is to practice enmity against the cross of Christ, namely, those who say that no one can be saved without observing the ceremonies of the law, in which they nullify the power of the cross of Christ. For if justice be by the law, then Christ died in vain (Gal 2:21), that is, without advantage. For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God (1 Cor 1:18).
Et quid eveniet? Certe nobis vita per crucem Christi: illis autem contrarium, quia incurrent mortem. Unde dicit quorum finis interitus, scilicet mortis aeternae. Iob XXVIII, v. 3: lapidem caliginis et umbram mortis dividit, et cetera.
And what will be the result? Certainly to us life through the cross of Christ; but to the others the opposite, because they incur death. Hence he says, whose end is destruction, i.e., eternal death. The end of all things he considers, the stone also that is in the dark and the shadow of death (Job 18:3).