216. Sed quod dicit naturaliter, dubitationem habet.
216. But the expression by nature causes some difficulty.
Videtur enim patrocinari Pelagianis, qui dicebant quod homo per sua naturalia poterat omnia praecepta legis servare.
For it seems to favor the Pelagians, who taught that man could observe all the precepts of the law by his own natural powers.
Unde exponendum est naturaliter, id est per naturam gratia reformatam. Loquitur enim de gentilibus ad fidem conversis, qui auxilio gratiae Christi coeperant moralia legis servare. Vel potest dici naturaliter, id est per legem naturalem ostendentem eis quid sit agendum, secundum illud Ps. IV, 7 s.: multi dicunt: quis ostendit nobis bona? Signatum, etc., quod est lumen rationis naturalis, in qua est imago Dei. Et tamen non excluditur quin necessaria sit gratia ad movendum affectum, sicut etiam per legem est cognitio peccati, ut dicitur infra III, 20, et tamen ulterius requiritur gratia ad movendum affectum.
Hence by nature should mean nature reformed by grace. For he is speaking of gentiles converted to the faith, who began to obey the moral precepts of the law by the help of Christ’s grace. Or by nature can mean by the natural law showing them what should be done, as in a psalm: there are many who say, ‘who shows us good things?’ The light of your countenance, O Lord, is signed upon us (Ps 4:6), i.e., the light of natural reason, in which is God’s image. All this does not rule out the need of grace to move the affections any more than the knowledge of sin through the law (Rom 3:20) exempts from the need of grace to move the affections.
217. Tertio ostendit eorum dignitatem, in hoc scilicet quod huiusmodi legem non habentes, ipsi sibi sunt lex, inquantum scilicet funguntur officio legis ad seipsos, instruendo se et inducendo ad bonum, quia, ut Philosophus dicit Ethic., lex est sermo coactionem habens ab aliqua prudentia et intellectu procedens. Et ideo dicitur I Tim. I, 9, quod iusto lex non est posita, id est, exteriori lege non cogitur, sed posita est iniustis, qui indigent exterius cogi.
217. Third, he shows their worth in that they, having not the law, are a law to themselves, inasmuch as they function as a law to themselves by instructing and inducing themselves to the good, because the Philosopher says: law is a statement laying down an obligation and proceeding from prudence and understanding (Ethics 11). Therefore, it is said that the law is not laid down for the just (1 Tim 1:9), who is not compelled by a law outside of him, but for the lawless, who need to be compelled from without.
Et iste est supremus gradus dignitatis in hominibus, ut scilicet non ab aliis, sed a seipsis inducantur ad bonum. Secundus vero gradus est eorum qui inducuntur ab alio, sed sine coactione. Tertius autem est eorum qui coactione indigent ad hoc quod fiant boni. Quartus est eorum qui nec coactione ad bonum dirigi possunt. Ier. II, 30: frustra percussi filios vestros, disciplinam non receperunt.
It is, of course, the highest level of greatness among men, when they are induced toward the good not by others but by themselves. The second level belongs to those who are induced by others but without force. The third belongs to those who need to be forced to do good. The fourth belongs to those who cannot be directed to the good even by force: in vain have I smitten your children; they took no correction (Jer 2:30).
218. Deinde, cum dicit qui ostendunt, ostendit quomodo ipsi sunt sibi lex, quod quidem accipere possumus ad similitudinem legis quae ab exteriori homine proponitur, quae scilicet consuevit ad infirmitatem et memoriam scripto tradi; et similiter illi qui legem observant absque exteriori auditu legis, ostendunt opus legis scriptum, non quidem atramento, sed, primo quidem et principaliter Spiritu Dei vivi, ut dicitur I Cor. III, 3. Secundo, etiam humano studio, Prov. III, 3: describe ea in tabulis cordis tui, scilicet praecepta sapientiae. Unde et hic sequitur in cordibus suis, non Pergameno, aut tabulis lapideis, sive aereis. Ier. XXXI, 33: dabo legem meam in visceribus eorum et in corde eorum superscribam eam.
218. Then when he says who show, he explains how they are a law to themselves. This can be likened to a law presented to man from without and which it is customary to deliver in writing on account of the memory’s weakness; whereas, those who observe the law without externally hearing the law show the work of the law written not with ink, but first and chiefly with the Spirit of the living God (2 Cor 3:3), and second through study: write them on the tablet of your heart (Prov 3:3), i.e., the precepts of wisdom. Hence, here, too, he continues in their hearts, not on parchment or on stone or copper tablets: I will put my law within them, and I will write it upon their hearts (Jer 31:33).
219. Deinde, cum dicit testimonium reddente, probat quod dixerat, scilicet quod opus legis sit in cordibus eorum inscriptum per quaedam opera quae huiusmodi scriptum annuntiant.
219. Then when he says their conscience bearing witness he proves his statement that the work of the law is written in their hearts by citing actions which announce its presence.
Et, primo, ponit illa opera, quorum unum est testimonium conscientiae, quod tangit dicens testimonium reddente illis conscientia, quae quidem nihil aliud est quam applicatio cognitionis habitae ad iudicandum de aliquo opere, utrum sit bene vel male factum.
First, he mentions those actions, one of which is the witness of conscience. He touches on this when he says their conscience bearing witness, conscience being the application of one’s knowledge in judging whether some action was good or bad to do.
Unde huiusmodi conscientia quandoque testimonium perhibet de bono, secundum illud II Cor. I, 12: gloria nostra haec est, testimonium conscientiae nostrae quandoque autem de malo Eccle. VII, 23: scit conscientia tua, quia et tu crebro maledixisti aliis.
Hence, this conscience sometimes gives testimony of good: our boast is this, the testimony of our conscience (2 Cor 1:12); and sometimes of evil: your conscience knows that many times you have yourself cursed others (Eccl 7:23).
Non autem potest aliquis perhibere testimonium de aliquo opere, quod sit bonum vel malum, nisi per hoc quod habet legis notitiam. Unde hoc ipsum quod conscientia testimonium reddit de bono vel malo, est evidens signum quod in corde hominis sit opus legis descriptum.
However, no one can testify that an action is good or bad, unless he has knowledge of the law. Hence, if conscience bears witness about good or evil, this is a clear sign that the work of the law has been written in the man’s heart.
220. Aliud autem opus est accusatio et defensio, quae sine notitia legis esse non possunt.
220. Another function is to accuse and defend. Here, too, knowledge of the law is required.
Et quantum ad hoc dicit et cogitationum, id est, cogitationibus, accusantium aut etiam defendentium, id est, accusantibus vel defendentibus, more Graecorum, qui genitivis loco ablativorum utuntur. Et hoc inter se invicem.
In regard to this he says and their conflicting thoughts accusing or also defending, following the Greek practice whereby a genitive is used for accusing and defending in place of an ablative. And these are conflicting.
Insurgit enim homini circa aliquod factum aliqua cognitio accusans, dum propter rationem aliquam cogitat se male fecisse. Ps. XLIX, 21: arguam te, et statuam contra faciem tuam. Is. III, 9: agnitio vultus eorum respondebit eis.
For an accusing thought in regard to some action arises in a man, when he has reason to suppose that he has acted evilly: now I rebuke you and lay the charge before you (Ps 50:21); the show of their countenance witnesses against them (Isa 3:9).
Quandoque etiam insurgit aliqua cognitio defendens, dum per aliquam rationem cogitat se fecisse bene, secundum illud Iob XXVII, 6: non reprehendet me cor omni vita mea. Et inter hanc accusationem et defensionem locum habet testimonium conscientiae, cui statur.
But sometimes a defending thought arises, when he has reason to suppose that he has acted well: my heart does not reproach me for any of my days (Job 27:6). Between this accusation and defense the testimony of conscience has the final say.
221. Potest et aliter legi, ut dicatur testimonium reddente illis conscientia ipsorum, quae scilicet conscientia non solum est operum, sed etiam cogitationum, de quibus scilicet homo conscientiam habet, sed primum melius est.
221. This passage, their conscience bearing witness to them, can be interpreted in another way, so that there is consciousness not only of one’s deeds but also of thoughts; but the first is better.
222. Sed quia testimonium, accusatio et defensio in iudicio locum habent, agit, secundo, de huiusmodi iudicio, ostendens tempus cum dicit in die, quod dicit non ad designandum temporis qualitatem, sed absconditorum manifestationem. I Cor. IV, 5: illuminabit abscondita tenebrarum.
222. But because testimony, accusation, and defense occur during a trial, he mentions the time, when he says in the day. He says this not to designate the quality of the time but the disclosure of things hidden: I will bring to light the things now hidden in darkness (1 Cor 4:5).
Quandoque tamen dicitur nox propter incertitudinem horae illius. Matth. XXV, 6: media nocte clamor factus est.
Yet it is sometimes called night on account of the uncertainty of that hour: at midnight there was a cry (Matt 25:6).
Dicuntur autem cogitationes accusantes vel defendentes in die iudicii, non illae quae tunc erunt, quia tunc unicuique manifesta erit salus vel damnatio, sed defensio vel accusatio cogitationum quae nunc sunt et testimonium conscientiae quod nunc est, repraesentabitur homini in illa die, virtute divina faciente, ut dicit Augustinus, II de Civit. Dei.
The accusing or defending thoughts are not those which will arise on the day of judgment, because on that day each one’s salvation or damnation will be clear to him; rather, such thoughts as exist now and the testimony of conscience that exists now will be represented to a man on that day by divine power, as Augustine says in The City of God II.
Notitia autem illarum cogitationum quae remanent in anima, nihil esse aliud videtur, ut dicit Glossa, quam reatus poenae vel meritum ex eis consequens.
Indeed, the recognition of those thoughts that remain in the soul seems to be nothing less, as a Gloss says, than the debt of punishment or the reward, which follows them.
223. Ostendit etiam auctorem iudicii, dicens cum iudicabit Deus. Ps. XCV, 13: iudicabit orbem terrarum in aequitate.
223. Then he shows the author of the judgment, when he says, when God shall judge: he will judge the world with justice (Ps 96:13).
Determinat etiam de quibus erit iudicium, cum dicit occulta hominum, de quibus nunc homines iudicare non possunt. I Cor. IV, 5: illuminabit abscondita tenebrarum.
He also describes what the judgment will concern, when he says, the secrets of men, matters about which men cannot now judge. He will bring to light the things now hidden in darkness (1 Cor 4:5).
Ostendit etiam doctrinam ex qua habetur fides de hoc iudicio, cum dicit secundum Evangelium meum, id est a me praedicatum. Matth. XII, 36: omne verbum otiosum, etc.
He also shows the teaching from which faith in this judgment is had when he says, according to my Gospel, i.e., preaching by me: on the day of judgment men will render account for every careless word (Matt 12:36).
Dicit autem Evangelium meum, quamvis non possit dicere baptismum suum et sit utriusque minister, quia in baptismo nihil operatur industria hominis, sed in Evangelio praedicando industria praedicatoris operatur, Eph. III, 4: prout potestis legentes intelligere prudentiam meam in ministerio.
He says according to my Gospel, although he could not say, my baptism, and be a minister of both, because in baptism a man’s diligence effects nothing, but in preaching the Gospel the preacher’s industry achieves something: when you read this you can perceive my insight in the mystery of Christ (Eph 3:4)
Postea ponit cui datum est iudicium, cum subdit per Iesum Christum, qui scilicet est constitutus a Deo iudex vivorum et mortuorum, ut dicitur Act. X, 42, et Io. V, 21 s.: Pater omne iudicium dedit Filio, qui scilicet in iudicio apparebit bonis et malis: sed bonis secundum gloriam divinitatis, Is. XXXIII, 17: regem in decore suo videbunt, malis autem secundum naturam humanitatis, Apoc. I, 7: videbit eum omnis caro.
Then he mentions the judge, when he says, by Christ Jesus, who has been appointed by God to be judge of the living and the dead (Acts 10:42); the Father has given all judgment to the Son (John 5:20), who will appear to the good and the wicked during the judgment: to the good in the glory of the Godhead: your eyes will see the king in his beauty (Isa 33:17), but to the wicked in his human form: every eye will see him (Rev 1:7).
Lectio 4
Lecture 4
Circumcisio cordis
Circumcision of the heart
2:17 Si autem tu Judaeus cognominaris, et requiescis in lege, et gloriaris in Deo, [n. 224]
2:17 But if you are called a Jew and rest in the law and make your boast of God, [n. 224]
2:18 et nosti voluntatem ejus, et probas utiliora, instructus per legem, [n. 227]
2:18 And know his will and approve the more profitable things, being instructed by the law: [n. 227]
2:19 confidis teipsum esse ducem caecorum, lumen eorum qui in tenebris sunt, [n. 229]
2:19 Are confident that you yourself are a guide of the blind, a light of those who are in darkness, [n. 229]
2:20 eruditorem insipientium, magistrum infantium, habentem formam scientiae, et veritatis in lege. [n. 230]
2:20 An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law. [n. 230]
2:21 Qui ergo alium doces, teipsum non doces: qui praedicas non furandum, furaris: [n. 232]
2:21 You therefore, who teaches another, teaches not yourself: you, who preaches that men should not steal, steals. [n. 232]
2:22 qui dicis non moechandum, moecharis: qui abominaris idola, sacrilegium facis:
2:22 You, who says men should not commit adultery, committs adultery: you, who abhors idols, committs sacrilege:
2:23 qui in lege gloriaris, per praevaricationem legis Deum inhonoras. [n.235]
2:23 You, who makes your boast of the law, by transgression of the law dishonors God. [n. 235]
2:24 (Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.) [n.236]
2:24 (For the name of God through you is blasphemed among the gentiles, as it is written.) [n. 236]
2:25 Circumcisio quidem prodest, si legem observes: si autem praevaricator legis sis, circumcisio tua praeputium facta est. [n. 237]
2:25 Circumcision profits indeed, if you keep the law: but if you be a transgressor of the law, your circumcision is made uncircumcision. [n. 237]
2:26 Si igitur praeputium justitias legis custodiat, nonne praeputium illius in circumcisionem reputabitur? [n. 240]
2:26 If then, the uncircumcised keep the justices of the law, will not this uncircumcision be counted for circumcision? [n. 240]