Lectio 2
Lecture 2
Reconcilatio per mortem Christi
Reconciled by Christ’s death
5:6 Ut quid enim Christus, cum adhuc infirmi essemus, secundum tempus, pro impiis mortuus est? [n. 394]
5:6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly? [n. 394]
5:7 vix enim pro justo quis moritur: nam pro bono forsitan quis audeat mori.
5:7 For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
5:8 Commendat autem caritatem suam Deus in nobis: quoniam cum adhuc peccatores essemus, secundum tempus, Christus pro nobis mortuus est: [n. 398]
5:8 But God commends his charity towards us: because when as yet we were sinners according to the time, Christ died for us. [n. 398]
5:9 multo igitur magis nunc justificati in sanguine ipsius, salvi erimus ab ira per ipsum.
5:9 Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
5:10 Si enim cum inimici essemus, reconciliati sumus Deo per mortem Filii ejus: multo magis reconciliati, salvi erimus in vita ipsius.
5:10 For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
5:11 Non solum autem: sed et gloriamur in Deo per Dominum nostrum Jesum Christum, per quem nunc reconciliationem accepimus. [n. 404]
5:11 And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation. [n. 404]
394. Postquam Apostolus ostendit firmitatem spei per donum Spiritus Sancti, hic ostendit idem per mortem Christi.
394. After disclosing that hope is firm, because it is a gift of the Holy Spirit, the Apostle now traces its firmness to the death of Christ.
Et primo proponit quaestionem;
First, he asks a question;
secundo ostendit difficultatem, ibi vix enim pro iusto, etc.;
second, a difficulty arises in answering it, at for scarce for a just man;
tertio determinat quaestionis veritatem, ibi commendat autem suam caritatem, et cetera.
third, he answers the question, at but God commends his charity.
395. Dicit ergo primo: dictum est quod spes non confundit, quod quidem apparet hoc consideranti ut quid enim Christus cum adhuc infirmi essemus, scilicet infirmitate peccati. Ps. VI, 3: miserere mei, Domine, quoniam infirmus sum.
395. First, therefore, he says: it has been stated that hope does not disappoint. This is obvious to anyone who wonders, why did Christ, when as yet we were weak, that is, languishing in sin: be gracious to me, O Lord, for I am languishing (Ps 6:2).
Nam sicut per corporalem infirmitatem dissolvitur humorum debita harmonia, ita etiam per peccatum debitus ordo affectionum excluditur. Cum ergo adhuc infirmi essemus, Christus mortuus est pro impiis. I Petr. III, 18: Christus semel pro peccatis nostris mortuus est, iustus pro iniustis.
For just as the due harmony of the humors is destroyed by bodily sickness, so by sin the correct order of our affections is removed. Therefore, when we were yet helpless, Christ . . . died for the ungodly: Christ died for sins once for all, the just for the unrighteous (1 Pet 3:18).
Et hoc secundum tempus, id est ut certo tempore in morte moraretur, die scilicet tertia surrecturus. Matth. XII, 40: sicut fuit Iona in ventre ceti tribus diebus et tribus noctibus, sic erit Filius hominis in corde terrae.
And this according to the time, i.e., he was to remain dead for a definite time and then rise on the third day: for as Jonah was three days in the belly of the whale, so will the Son of man be three days and three nights in the heart of the earth (Matt 12:40).
Hoc ergo magnum est, si consideremus quis mortuus sit. Magnum etiam est si consideremus pro quibus est mortuus. Non potest autem esse tam magnum quid, nisi fiat propter aliquem certum fructum, secundum illud Ps. XXIX, 10: quae utilitas in sanguine meo, dum descendo in corruptionem? Quasi dicat: nulla, si non sequatur humani generis salus.
Therefore, this is marvelous, if we consider who died; also if we consider for whom he died. But it could not have been so marvelous, if no fruit were to be obtained: what profit is there in my death, if I go down to the pit? (Ps 30:8). None, if the salvation of the human race does not follow.
396. Deinde cum dicit vix enim pro iusto, etc., ostendit praedictae quaestionis difficultatem ex parte eorum, pro quibus Christus mortuus est, scilicet pro impiis, dicens vix enim quis, id est, aliquis, moritur pro homine iusto liberando; quin immo, ut dicitur Is. LVII, 1: iustus perit et non est qui recogitet in corde suo, et cetera. Ideo dico vix moritur, nam forsitan quis, id est aliquis rarus ex zelo virtutis, audeat mori pro bono homine.
396. Then when he says, for scarce, he shows a difficulty on the part of those for whom Christ died, i.e., the ungodly, saying, for scarce . . . will one, that is, anyone, die for the release of a just man; rather, the just man perishes and no one lays it to heart (Isa 57:1). That is why I say that scarce . . . will one die, yet perhaps for a good man some one would dare to die, on account of his zeal for virtue.
Rarum enim est propter hoc quod est maximum, ut enim dicitur Io. XV, 13: maiorem hac dilectionem nemo habet, et cetera. Illud autem quod Christus fecit, ut quis moriatur pro impiis et iniustis, nunquam invenitur. Et ideo merito admirandum est, quare Christus hoc fecerit.
It is rare, because it is so great; for no man has greater love than this, that a man lay down his life for his friends (John 15:13). Yet what Christ did is never done, namely, to die for the ungodly and the unjust. That is why there is reason to wonder why Christ did this.
397. Potest autem et aliter legi, ut pro iusto intelligamus aliquem in virtute exercitatum; per bonum autem, hominem innocentem. Et quamvis secundum hoc iustus sit praestantior bono, tamen pro iusto vix aliquis moritur. Cuius ratio est, quia innocens, qui per bonum intelligitur, magis miserandus videtur propter defectum aetatis vel alicuius huiusmodi. Iustus autem, quia perfectus est et absque defectu, non habet in se misericordiae malitiam. Quod ergo aliquis moriatur pro innocente, potest ex compassione misericordiae provenire; sed quod aliquis moriatur pro iusto, provenit ex zelo virtutis, qui in paucioribus invenitur quam misericordiae passio.
397. This passage can be interpreted in another way, so that a just man will be one trained in virtue, and a good man one who is innocent. And although according to this the just man would be more excellent than the good man, yet scarcely anyone dies for the just man. The reason is that an innocent person, who is understood as good, seems more worthy of pity on account of his lack of years or of some such thing. But the just person, because he is perfect, lacks any defect that would elicit pity. Therefore, should anyone die for an innocent person, it could be through pity; but to die for a just man requires zeal for virtue, which is found in fewer persons than the emotion of pity.
398. Deinde cum dicit commendat autem, etc., respondet praemissae quaestioni.
398. Then when he says, but God commends, he responds to the foregoing question.
Et primo ponit responsionem;
First, he sets out his response;
secundo ex hoc arguit ad propositum, ibi multo ergo magis, etc.;
Second, he argues from this to what he intends, at much more;
tertio ostendit necessitatem consequentiae, ibi si enim cum inimici, et cetera.
Third, he shows how this follows of necessity, at for if, when we were enemies.
399. Dicit ergo primo: quaesitum est quare Christus pro impiis mortuus est; et ad hoc est responsio, quia per hoc Deus suam caritatem commendat in nobis, id est per hoc ostendit se nos maxime diligere, quoniam si cum adhuc peccatores essemus, Christus mortuus est pro nobis, et hoc secundum tempus, sicut supra expositum est.
399. He says therefore first: it was asked why Christ died for the ungodly, and the response to this is that, through this, God commends his charity towards us, i.e., through this he shows that he loves us to the greatest degree, because if when as yet we were sinners . . . Christ died for us, and this according to the time, as was explained above.
Ipsa autem mors Christi pro nobis caritatem ostendit Dei, quia dedit Filium suum, ut pro nobis satisfaciens moreretur. Io. III, 16: sic Deus dilexit mundum, ut Filium suum unigenitum daret, et cetera. Et ita sicut caritas Dei Patris ad nos ostenditur per hoc quod Spiritum suum dedit nobis, ut supra dictum est, ita et per hoc quod dedit Filium suum, ut hic dicitur.
The very death of Christ shows God’s love for us, because he gave his own son that he should die in making satisfaction for us: for God so loved the world that he gave his only Son (John 3:16). And so as the love of God the Father for us is shown by the fact that he gives his own Spirit to us, as was said above, so also it is shown by the fact that he gave his Son, as is said here.
Sed in hoc quod dicit commendat, immensitatem quamdam divinae caritatis assignat, quae quidem ostenditur, tum ex ipso facto, quia scilicet dedit filium suum, ut moreretur pro nobis, tum ex parte nostrae conditionis, quia hoc non fecit provocatus nostris meritis, cum adhuc peccatores essemus. Eph. II, 4 s.: Deus qui dives est in misericordia propter nimiam caritatem qua dilexit nos, cum essemus mortui peccatis, convivificavit nos Christo, et cetera.
But by the fact that he says, commends, he indicates a certain immensity of the divine love, which is shown both by his own deed, because he gave his Son, and by our condition, because he was not moved to do this by our merits, since we were still sinners: God who is rich in mercy, on account of the exceedingly great love wherewith he has loved us, while we were still dead in sins, has raised us to life with Christ (Eph 2:4).
400. Consequenter cum dixit multo ergo magis, etc., concludit propositum ex praemissis, dicens: si Christus pro nobis mortuus est, cum adhuc peccatores essemus, multo magis vivificati nunc in sanguine ipsius, sicut supra III, 25 habitum est, Quem proposuit Deus propitiatorem per fidem, per sanguinem ipsius, salvi erimus ab ira, id est a vindicta damnationis aeternae, quam propter peccata homines incurrunt. Matth. III, 7: genimina viperarum, quis demonstravit, etc.
400. Then when he says, much more, therefore, he concludes what he had intended from the foregoing, saying: if Christ died for us while we were still sinners, much more being now justified by his blood, as was said above, whom God has proposed to be a propitiation through faith (Rom 3:25), through his blood, shall we be saved from wrath, i.e., from the vengeance of eternal condemnation, which men incur by their sins: brood of vipers, who showed you to flee from the wrath to come? (Matt 3:7).
401. Deinde cum dicit si enim cum inimici, etc., ostendit necessitatem praedictae consequentiae, quae procedit a minori ad maius affirmando.
401. Then when he says, for if, when we were enemies, he shows the necessity of his conclusion, which proceeds by arguing from the lesser to the greater.
Et est ibi observanda duplex comparatio minoris ad maius: una quidem ex parte nostra, alia ex parte Christi. Ex parte quidem nostra comparat inimicos reconciliatis. Minus enim videtur quod aliquis bene faciat inimicis, quam iam reconciliatis. Ex parte Christi comparat mortem vitae. Potentior enim vita eius videtur quam mors, quia, ut dicitur II Cor. ult.: mortuus est ex infirmitate, scilicet carnis nostrae, sed vivit ex virtute Dei.
And one should observe here two comparisons of lesser to greater, one on our part and one on the part of Christ. On our part he compares enemies to those who are reconciled. For it seems a lesser thing that someone should treat enemies well who are already reconciled. On the part of Christ he compares death to life. For his life is more powerful than his death because, as is said the last chapter of 2 Corinthians: he died through weakness, namely the weakness of our flesh, but lives through the power of God (2 Cor 13:4).
Et ideo dicit: ratione conclusum est, quod multo magis vivificati salvi erimus per ipsum. Si enim cum inimici essemus, reconciliati sumus Deo, et hoc per mortem Filii eius: multo magis iam nos reconciliati, salvi erimus, et hoc in vita ipsius.
And this is why he says: with reason I concluded that much more, being enlivened, shall we be saved through him. For if, when we were enemies, we were reconciled to God, and this by the death of his Son: much more now that we are reconciled, shall we be saved, and this by his life.
402. Est autem considerandum, quod homo dicitur inimicus Deo dupliciter. Uno modo, quia contra Deum inimicitiam exercet, dum eius mandatis renititur. Iob XV, 26: cucurrit adversus Deum erecto collo.
402. Now one should note that a man is said to be an enemy of God in two ways. In one way, because he practices hostility towards God when he resists his commands: he has run against him with his neck raised up (Job 15:26).
Alio modo per hoc quod Deus homines odio habet, non quidem secundum ipsum quod fecit, quia quantum ad hoc dicitur Sap. c. XI, 25: dilexisti omnia, et nihil odisti eorum quae fecisti, etc.; sed quantum ad hoc quod in homine inimicus homo, id est diabolus, fecit, id est quantum ad peccatum. Sap. XIV, 9: similiter odio sunt Deo impius, et cetera. Et Eccli. XII, 7: Altissimus odio habet peccatores.
In another way, a man is said to be an enemy of God by the fact that God hates men, not indeed insofar as he made them, because in this regard it is said, you have loved all things, and you have hated nothing of the things you have made (Wis 11:25); but insofar as the enemy of man, i.e., the devil, has worked in man: i.e., as regards sin: similarly God hates the ungodly (Wis 14:9), and the Most High hates sinners (Sir 12:7).
403. Subtracta inimicitiae causa, scilicet peccato, per Christum, sequitur reconciliatio per ipsum. II Cor. V, 19: Deus erat in ipso mundum reconcilians sibi. Peccatum autem nostrum sublatum est per mortem Filii eius.
403. Once the cause of enmity, namely, sin, has been removed by Christ, reconciliation through him follows: God was in Christ reconciling the world to himself (2 Cor 5:19); for our sin was removed through the death of his Son.
Circa quod considerandum est quod mors Christi tripliciter considerari potest.
In this regard it should be noted that Christ’s death can be considered in three ways.
Uno modo secundum ipsam rationem mortis. Et sic dicitur Sap. I, 13: Deus mortem non fecit in humana natura, sed est per peccatum inducta. Et ideo mors Christi, ex communi mortis ratione, non fuit sic Deo accepta, ut per ipsam reconciliaretur, quia Deus non laetatur in perditione vivorum, ut dicitur Sap. I, 13.
First, precisely as a death; and so it is said: God did not make death (Wis 1:13) in human nature, but it was brought on by sin. Accordingly, Christ’s death, precisely as death, was not so acceptable to God as to be reconciled through it, because God does not delight in the death of the living (Wis 1:13).
Alio modo potest mors Christi considerari secundum quod est in actione occidentium, quae maxime Deo displicuit. Unde contra eos Petrus dicit Act. III, 14: vos sanctum et iustum negastis et petistis homicidam, et cetera. Unde mors Christi sic considerata, non potuit esse reconciliationis causa, sed magis indignationis.
In another way Christ’s death can be considered with emphasis on the action of the killers, which greatly displeased God. Hence St. Peter says against them: you denied the holy and just one . . . and killed the author of life (Acts 3:14). From this aspect Christ’s death could not be the cause of reconciliation but rather of indignation.