1008. Circa primum tria facit. Primo prohibet vindictam dicens nulli malum pro malo reddentes, scilicet sitis. Ps. VII, 5: si reddidi retribuentibus mihi mala. I Petr. III, v. 9: non reddentes malum pro malo.
1008. In regard to the first he does three things: first, he forbids revenge when he says: to no man rendering evil for evil: if I have returned evil for evil (Ps 7:5); do not repay evil with evil (1 Pet 3:9).
Sed hoc est intelligendum formaliter, sicut supra dictum est de maledicto: prohibemur enim affectu odii vel invidiae reddere malum pro malo, ita quod in malo alterius delectemur. Sed si pro malo culpae quod quis facit, reddat iudex malum poenae secundum iustitiam ad compensandam malitiam, materialiter quidem infert malum, sed formaliter et per se infert bonum. Unde cum iudex suspendit latronem pro homicidio, non reddit malum pro malo sed magis bonum pro malo. Et hoc modo Apostolus quemdam pro peccato incestus tradidit Satanae in interitum carnis, ut spiritus salvus fieret, ut habetur I Cor. V, 5.
But this must be understood in a formal sense, as was said above of evil. For we are forbidden to return evil for evil when it is inspired by hatred or envy, so that we take pleasure in another’s evil. But if in return for the evil of guilt which someone commits, a judge pronounces an evil of punishment in a just way to compensate for malice, he does, indeed, return evil materially, but formally and in itself he returns a good. Hence, when a judge hangs a criminal for murder, he does not return evil for evil but good for evil. This is the way the Apostle handed over to Satan the man guilty of incest, for the destruction of the flesh, that his spirit may be saved (1 Cor 5:5).
1009. Secundo docet quod etiam bona sint proximis exhibenda, dicens providentes, scilicet sitis, bona non tantum coram Deo, ut scilicet curetis satisfacere conscientiae vestrae coram Deo, sed etiam coram omnibus hominibus, ut scilicet ea faciatis quae hominibus placeant. I Cor. X, 32 s.: sine offensione estote Iudaeis, et gentibus, et Ecclesiae Dei, sicut et ego per omnia omnibus placeo. II Cor. VIII, 21: providentes bona non solum coram Deo, sed etiam coram omnibus hominibus.
1009. Second, he shows that even good things must be provided for our neighbor, saying: providing, i.e., you should be, good things, not only in the sight of God, so that you take care to satisfy your consciences before God, but also in the sight of all men, so that you do things pleasing to men: give no offense to Jews or to Greeks, or to the church of God, just as I try to please all men in everything I do (1 Cor 11:32). Providing good things not only before God, but also before men (2 Cor 8:21).
Hoc tamen contingit et bene et male fieri. Si enim hoc fiat propter favorem humanum, non bene agitur. Matth. VI, 1: attendite ne iustitiam vestram faciatis coram hominibus, ut videamini ab eis. Si autem hoc fiat ad gloriam Dei, bene agitur, secundum illud Matth. c. V, 6: sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum qui in caelis est.
But this can be done properly and improperly. For if it is done for human approval, it is not proper conduct: beware of practicing your piety before men in order to be seen by them (Matt 6:1). But it is proper, when it is done for the glory of God: let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).
1010. Tertio assignat rationem utriusque dictorum. Ad hoc enim debemus abstinere a retributione malorum, et coram hominibus bona providere, ut cum hominibus pacem habeamus, et ideo subdit cum omnibus hominibus pacem habentes, Hebr. ult.: pacem sequimini cum omnibus.
1010. Third, he gives the reason for this advice. For we should refrain from returning evil and should provide good things in the sight of all, in order that we might be at peace with men; therefore, he adds: have peace with all men. Follow peace with all men (Heb 12:14).
Sed hic addit duo, quorum primum est quod dicit si fieri potest. Quandoque enim malitia aliorum impedit ne cum eis pacem habere possimus, quia scilicet cum eis pax haberi non potest, nisi eorum malitiae consentiatur, quam quidem pacem constat esse illicitam. Unde Dominus dicit Matth. X, 34: non veni pacem mittere, sed gladium.
But he qualifies this when he says: if possible. For sometimes other people’s malice prevents us from having peace with them, namely, because no peace is possible with them unless we consent to their malice. Such peace, of course, is illicit: I came not to send peace but the sword (Matt 10:34).
Aliud autem addit dicens quod ex vobis est, scilicet et si ipsi contra pacem agant, tamen quod in nobis est facere nos debemus, ut eorum pacem quaeramus. Ps. CXIX, 7: cum his qui oderunt pacem eram pacificus. Et alibi: inquire pacem et persequere eam.
Another qualifier is added when he says: as much as is in you, i.e., even if they act against peace, we should do all in our power to preserve peace with them: I am for peace; but when I speak, they are for war (Ps 120:7). And elsewhere: seek after peace and pursue it (Ps 33:15).
1011. Deinde, cum dicit non vosmetipsos defendentes, etc., ostendit quod non sunt mala proximis inferenda per modum defensionis.
1011. Then when he says, revenge not yourselves, he shows that we should not do evil to our neighbor in vengeance.
Et primo ponit documentum, dicens non sitis vosmetipsos defendentes, o charissimi, sicut de Christo dicitur Is. l, 6: dedi corpus meum percutientibus, et genas meas vellentibus. Et Is. LIII, 7: quasi agnus coram tondente se obmutuit, et cetera. Unde et ipse Dominus mandavit Matth. V, 39: si quis te percusserit in una maxilla, praebe ei etiam alteram.
First, he presents the teaching: revenge not yourselves, dearly beloved, but as is said of Christ: I gave my back to the smiters, and my cheeks to those who pulled out the beard (Isa 50:6) and like a sheep that before its shearers is dumb, so he opened not his mouth (Isa 53:7). Hence, the Lord himself commanded: if anyone strikes you on the right cheek, turn to him the other also (Matt 5:39).
Sed, sicut Augustinus dicit in libro contra mendacium, ea quae in Novo Testamento a sanctis facta sunt, valent ad exempla intelligendarum Scripturarum, quae in praeceptis data sunt. Ipse autem Dominus cum alapa percussus esset, non ait: ecce altera maxilla; sed: si male locutus sum, testimonium perhibe de malo; si autem bene, quid me caedis? Ubi ostendit praeparationem alterius maxillae in corde esse faciendam. Paratus enim fuit Dominus non solum in altera caedi pro salute hominis, sed in toto corpore crucifigi. Et sicut Augustinus dicit ad Marcellinum, tunc quidem hoc mandatum recte fit cum ei creditur profuturum esse propter quem fit, ad operandam in eo correctionem atque concordiam, etiam si alius exitus consequatur. Sunt igitur ista praecepta patientiae semper in cordis praeparatione retinenda et ipsa benevolentia, ne reddatur malum pro malo, semper in voluntate complenda est. Agenda sunt autem et multa etiam cum invitis benigna quadam asperitate plectendis.
But, as Augustine says, the things done by holy men in the New Testament are valid examples for understanding the commands given in Scripture. For the Lord himself, when he was struck on the cheek, did not say: here is the other cheek, but if I have spoken ill, give testimony of the evil; but if well, why do you strike me. This shows that one must be prepared in the heart to offer the other cheek. For the Lord was prepared not only to offer the other cheek for man’s salvation but his whole body to be crucified. And as Augustine says to Marcellinus, this commandment is rightly kept when it is believed that it will be profitable to him on whose account it is kept, to work in him correction and concord, even if another outcome follows. Thus, the precepts of patience are always to be held fast in preparation in the heart, and benevolence itself must always be completed in the will, lest evil be rendered for evil. These and many other things must be done in order to correct even the unwilling with a certain kind severity.
1012. Secundo assignat rationem, cum dicit sed date locum irae, id est divino iudicio. Quasi diceret: committatis vos Deo, qui suo iudicio potest vos defendere et vindicare, secundum illud I Petr. ult.: omnem sollicitudinem vestram proiicientes in eum, quoniam ipsi cura est de vobis.
1012. Second, he assigns the reason when he says: but give place unto wrath, i.e., to divine judgment. As if to say: entrust yourself to God who can defend and vindicate you by his judgment, as it says in 1 Peter: cast all your anxieties on him, for he cares about you (1 Pet 5:7).
Sed haec intelligenda sunt in casu in quo nobis non adest facultas aliter faciendi secundum iustitiam; sed quia, ut dicitur Deut. I, v. 17: Domini est iudicium, cum aliquis auctoritate iudicis, vel vindictam quaerit ad comprimendam malitiam et non propter odium, vel etiam cum auctoritate alicuius superioris suam defensionem procurat, intelligitur locum dare irae, id est divino iudicio, cuius ministri sunt principes, ut dicitur infra XIII, 4. Unde etiam Paulus procuravit se per armatos defendi contra insidias Iudaeorum, ut patet Act. XXIII, 12 ss.
But this applies to cases in which no opportunity is left to us to do otherwise according to justice. But because, as it says in Deuteronomy: judgment is the Lord’s (Deut 1:17), when someone authorized by a judge seeks vengeance in order to repress malice and not because of hatred, or on the authority of his superior procures his own defense, he is understood to leave matters to the wrath of God, since magistrates are God’s ministers. Hence even Paul obtained a bodyguard against the plots of the Jews (Acts 23:12ff.).
1013. Deinde, cum dicit sicut scriptum est, etc., probat quod dixerat.
1013. Then when he says, as it is written, he proves what he had said:
Et primo per auctoritatem;
first, by an authority;
secundo per rationem, ibi noli vinci a malo, et cetera.
second, by reason, at do not be overcome by evil.
1014. Circa primum duo facit. Primo probat quod dictum est de prohibitione vindictae, dicens dictum est: date locum irae, id est divino iudicio, scriptum est enim, Deut. XXXII, 35, mihi vindictam, scilicet servate, et ego retribuam, dicit Dominus.
1014. In regard to the first he does two things: first, he proves what he said about revenge being forbidden, saying: give place unto wrath, i.e., to divine judgment, for it is written: vengeance is mine, and I will repay, saith the Lord (Deut 32:35).
Nostra littera sic habet: mea est ultio, et ego retribuam eis in tempore. Ps. XCIII, 1: Deus ultionum Dominus. Nahum I, 2: Deus aemulator et ulciscens Dominus.
Our text has this: vengeance is mine, and I will repay in due time; God the Lord of vengeance (Ps 93:1); the Lord is a jealous God, an avenger (Nah 1:2).
Secundo probat per auctoritatem, quod dictum est de benevolentia exhibenda inimicis.
Second, he proves what he said about kindness to one’s enemies by an appeal to authority.
In qua quidem auctoritate, primo, ponit documentum ut subveniamus inimicis in articulo necessitatis, quia hoc est de necessitate praecepti, ut supra dictum est. Et hoc est quod dicit sed, si esurierit inimicus tuus, ciba illum; si sitit, potum da illi. Matth. V, v. 44: benefacite his qui oderunt vos.
First, he presents the scriptural teaching that we help enemies who are in danger of death, because this binds by a necessity of precept, as stated earlier. And this is what it says: if your enemy is hungry, feed him; if he is thirsty, give him drink: do good to those who hate you (Matt 5:44).
Secundo rationem assignat, dicens hoc enim faciens, carbones ignis congeres super caput eius. Quod quidem uno modo potest intelligi in malum, ut sit sensus: si tu ei benefacias, bonum tuum vertetur ei in malum, quia ex hoc incurret combustionem ignis aeterni per suam ingratitudinem. Sed iste sensus repugnat caritati, contra quam ageret, qui alicui subveniret ut ei proveniret in malum.
Second, he assigns the reason, saying: for, doing this, you will heap coals of fire upon his head. This can be given a sinister interpretation, so that the sense would be: if you do good to him, your good will turn out evil for him, because from it he will incur eternal fire by his ingratitude. But this sense is opposed to charity, against which a person would be acting, if he helped someone, so that the help would turn out evilly for him.
Et ideo est exponendum in bonum, ut sit sensus hoc enim faciens id est, in necessitate ei subveniens, carbones ignis, id est amorem caritatis de qua dicitur Cant. VIII, v. 6: lampades eius, ut lampades ignis atque flammarum congeres, id est, congregabis, super caput, id est, super mentem eius. Quia, ut Augustinus dicit in libro de Catechizandis rudibus, nulla est maior provocatio ad amandum, quam praevenire amando. Nimis enim durus animus qui dilectionem: et si nolebat impendere, nolit rependere.
Therefore, it must be given a good sense, namely, doing this, i.e., helping them in time of need, coals of fire, i.e., the love of charity, of which Song of Songs says, the lamps thereof are as lamps of fire and flame; you shall heap (Song 8:6), i.e., gather together, upon his head, i.e., on his mind. For, as Augustine says: there is no greater incitement to love than to be the first to love. For the man is exceedingly hard who, though unwilling to bestow love, refuses to return love.
1015. Deinde, cum dicit noli vinci a malo, etc., probat quod dixit per rationem.
1015. Then when he says, do not be overcome by evil, he proves what he had said by reason.
Naturale est enim homini ut velit adversarium vincere et non vinci ab eo. Illud autem ab aliquo vincitur, quod ad illud trahitur, sicut aqua vincitur ab igne quando trahitur ad calorem ignis. Si ergo bonus aliquis homo, propter malum quod sibi ab aliquo infertur, trahatur ad hoc quod ei male faciat, bonus a malo vincitur. Si autem e contrario propter beneficium quod bonus persecutori exhibet, eum ad suum amorem trahat, bonus malum vincit.
For it is natural to man that he wish to overcome his adversary and not be overcome by him. But that is overcome by another which is drawn to that other, as water is overcome by fire, when it is drawn to the heat of fire. Therefore, if a good man, on account of the evil done him by another, is drawn to do evil in return, the good man is overcome by the evil. If, on the other hand, on account of a favor which the good man does for his persecutor, he draws the latter to his love, the good man overcomes the evil.
Dicit ergo noli vinci a malo, scilicet eius qui te persequitur, ut tu eum persequaris, sed in bono tuo vince malum illius, ut scilicet ei benefaciendo, eum a malo trahas. I Io. ult.: haec est victoria quae vincit mundum, fides nostra. Ier. XV, 19: ipsi convertentur ad te, et tu non converteris ad eos.
He says, therefore, do not be overcome by the evil of the one who persecutes you, so as to persecute him, but with your good overcome his evil, so as to draw him from evil by doing good to him: this is the victory which overcomes the world, our faith (1 John 5:4); they shall turn to you, but you shall not turn to them (Jer 15:19).
Caput 13
Chapter 13
Obedientia et Dilectio
Obedience and Love
Lectio 1
Lecture 1
Obedientia virtutis hierarchiae
Obedience to hierarchical power
13:1 Omnis anima potestatibus sublimioribus subdita sit: non est enim potestas nisi a Deo: quae autem sunt, a Deo ordinatae sunt. [n. 1016]
13:1 Let every soul be subject to higher powers. For there is no power except from God, and those who are ordained of God. [n. 1016]
13:2 Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, ipsi sibi damnationem acquirunt: [n. 1025]
13:2 Therefore, he who resists the power resists the ordinance of God. And they who resist purchase to themselves damnation. [n. 1025]
13:3 nam principes non sunt timori boni operis, sed mali. Vis autem non timere potestatem? Bonum fac: et habebis laudem ex illa: [n. 1029]
13:3 For princes are not a terror to the good work, but to the evil. Do you will then to not fear power? Do what is good: and you will have praise from the same. [n. 1029]
13:4 Dei enim minister est tibi in bonum. Si autem malum feceris, time: non enim sine causa gladium portat. Dei enim minister est: vindex in iram ei qui malum agit. [n. 1034]
13:4 For he is God’s minister to you for good. But if you do what is evil, be afraid: for he carries not the sword in vain. For he is God’s minister: an avenger to execute wrath upon him that does evil. [n. 1034]
13:5 Ideo necessitate subditi estote non solum propter iram, sed etiam propter conscientiam. [n. 1036]
13:5 Therefore one must be subject of necessity: not only for wrath, but also for conscience’s sake. [n. 1036]
13:6 Ideo enim et tributa praestatis: ministri enim Dei sunt, in hoc ipsum servientes. [n. 1037]
13:6 For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose. [n. 1037]
13:7 Reddite ergo omnibus debita: cui tribulatum, tributum: cui vectigal, vectigal: cui timorem, timorem: cui honorem, honorem. [n. 1042]
13:7 Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honor, to whom honor. [n. 1042]
1016. Postquam Apostolus ostendit qualiter se debeat homo exhibere Deo, utendo donis gratiae eius hic ostendit quomodo debeat se exhibere proximo:
1016. After showing how man should behave toward God by using the gifts of his grace, the Apostle now shows how man could comport himself toward his neighbor.