Et hoc totum est per Iesum Christum Dominum nostrum, qui est dator gratiae, secundum illud Io. I, 17: gratia et veritas per Iesum Christum facta est, et etiam iustitia, I Cor. I, 30: qui factus est nobis iustitia a Deo, et dator vitae aeternae, Io. X, 28: ego vitam aeternam do eis.
And all of this is through Jesus Christ our Lord, who is the giver of grace: grace and truth came through Jesus Christ (John 1:17). He is justice: whom God made our justice (1 Cor 1:30); and he is the giver of eternal life: I give them eternal life (John 10:28).
Caput 6
Chapter 6
Moriens et Resurgens cum Christo
Dying and Rising with Christ
Lectio 1
Lecture 1
Baptismum in mortem
Baptism into death
6:1 Quid ergo dicemus? permanebimus in peccato ut gratia abundet? [n. 468]
6:1 What shall we say, then? Shall we continue in sin, that grace may abound? [n. 468]
6:2 Absit. Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo? [n. 470]
6:2 God forbid! For we that are dead to sin, how shall we live any longer therein? [n. 470]
6:3 an ignoratis quia quicumque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus?
6:3 Know you not that all we who are baptized in Christ Jesus are baptized in his death?
6:4 Consepulti enim sumus cum illo per baptismum in mortem: ut quomodo Christus surrexit a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. [n. 474]
6:4 For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. [n. 474]
6:5 Si enim complantati facti sumus similitudini mortis ejus: simul et resurrectionis erimus. [n. 477]
6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. [n. 477]
468. Postquam Apostolus ostendit quod per gratiam Christi liberamur a peccato praeterito, tam introducto per primum hominem, quam etiam abundante per legem, hic ostendit quod per gratiam Christi datur nobis facultas ad resistendum peccatis futuris.
468. After showing that it is through Christ’s grace that we are freed from the sin of our first parent and from that which abounded by reason of the law, the Apostle now shows that Christ’s grace gives us the power to resist further sin (C. 5, L. 5–6.).
Et circa hoc duo facit.
In regard to this he does two things:
Primo ponit quaestionem ex praemissis ortam;
first, he raises a question suggested by the foregoing;
secundo solvit eam, ibi absit. Si enim, et cetera.
second, he answers it, at God forbid! For we that are dead.
469. Dixerat autem supra, quod ubi abundavit delictum, superabundavit et gratia; quod quidem aliquis posset male intelligere, quasi abundantia delicti esset causa superabundantiae gratiarum. Et ideo inducit quaestionem dicens: quid ergo dicemus, numquid permanebimus in peccato, ut gratia abundet? Quod quidem oporteret dicere, si abundantia delicti esset causa gratiae abundantis, et non sola occasio, ut supra dictum est. Unde et supra III, 8, Apostolus dicit: sicut blasphemamur, et sicut aiunt quidam nos dicere, faciamus mala ut eveniant bona. Ier. XII, 1: bene est omnibus qui praevaricantur et inique agunt.
469. Above he had said that where sin abounded, grace did more abound (Rom 5:20). This could be misinterpreted by supposing that an increase of sin causes grace to abound all the more. That is why he asks: what shall we say, then? Shall we continue in sin, that grace may abound? One would have to say, yes, if increase of sin were the cause and not merely the occasion of grace abounding. Hence he had stated above: as we are slandered and as some affirm that we say, let us do evil that there may come good (Rom 3:8). Why does the way of the wicked prosper? Why do all who are treacherous thrive? (Jer 12:1).
470. Deinde cum dicit absit, etc., solvit inductam quaestionem.
470. Then when he says God forbid, he answers the question.
Et primo assignat rationem, quare non est nobis permanendum sub peccato;
First, he states why we should not continue in sin;
secundo concludit exhortationem intentam, ibi non ergo regnet, et cetera.
second, he ends with an exhortation, at let not sin therefore reign (Rom 6:12).
Circa primum duo facit.
In regard to the first he does two things.
Primo assignat rationem, quare non sit in peccato permanendum;
First, he shows why we should not continue in sin;
secundo ostendit nobis inesse facultatem, ad hoc quod non sub peccato maneamus, ibi hoc scientes, et cetera.
second, he shows that we have the power not to continue in sin, at knowing this (Rom 6:6).
Circa primum ponit talem rationem: si sumus mortui peccato, non debemus vivere in illo; sed mortui sumus peccato, ergo non debemus vivere in peccato.
In regard to the first he presents the following argument: if we are dead to sin, we ought not live in sin. But we are dead to sin. Therefore, we ought not live in sin.
Circa hoc ergo quatuor facit.
Therefore, in regard to this he does four things.
Primo ponit conditionalem;
First, he states the conditional proposition;
secundo probat antecedens, ibi an ignoratis, etc.;
second, he proves the antecedent, at know you not;
tertio concludit consequens, ibi ut quomodo Christus, etc.;
third, he concludes the consequent, at that as Christ is risen;
quarto probat necessitatem consequentiae, ibi si enim complantati, et cetera.
fourth, he proves that the consequent necessarily follows, at for if we have been planted.
471. Dicit ergo primo absit, scilicet quod hac intentione permanendum sit in peccato, ut gratia abundet, quia, ut dicitur Eccli. XV, 21, nemini mandavit Deus impie agere. Et huius ratio est: si enim mortui sumus peccato per hoc scilicet quod peccatum est mortificatum in nobis, quomodo adhuc in illo vivemus? Non enim naturalis ordo rerum habet, ut a morte redeatur ad vitam. Is. XXIV, 14: morientes non vivant, et cetera. Cant. V, 3: lavi pedes meos, quomodo inquinabo illos?
471. First, therefore, he says, God forbid that we to continue in sin that grace may abound, because God has not given anyone permission to sin (Sir 15:20). And the reasoning is this: for we that are dead to sin, inasmuch as sin has been put to death in us, how shall we live any longer therein? For it is not the natural order of things to return from death to life: they are dead, they will not live (Isa 25:14); I had bathed my feet, how could I soil them? (Song 5:3).
472. Deinde cum dicit an ignoratis, etc., probat antecedens, scilicet, quod fideles sunt mortui peccato.
472. Then when he says, know you not, he proves the antecedent, namely, that the faithful are dead to sin:
Et primo proponit medium ad propositum ostendendum;
first, he presents the fact he uses to prove his point;
secundo manifestat medium inductum, ibi consepulti enim sumus, et cetera.
second, he proves it, at for we are buried together.
473. Dicit ergo primo an ignoratis, quasi dicat: quod vobis proponendum est, est adeo manifestum quod illud vobis ignorare non licet, I Cor. XIV, 38: si quis ignorat, ignorabitur, quia quicumque baptizati sumus in Christo Iesu: quod intelligitur tripliciter. Uno modo secundum institutionem Iesu Christi, Matth. ult.: docete omnes gentes, baptizantes eos, et cetera. Secundo, per invocationem Iesu Christi, Act. c. VIII, 12: in nomine Iesu Christi baptizabantur viri ac mulieres. Tertio, in Christo Iesu, id est in quadam conformitate ad Christum Iesum, Gal. III, 27: quicumque in Christo Iesu baptizati estis, Christum induistis.
473. First, therefore, he says: know you not, as if to say: what I am about to propose to you is so obvious that you cannot fail to see it—if anyone does not recognize this, he is not recognized (1 Cor 14:38)—namely, that all we who are baptized in Christ Jesus: which can be interpreted in three ways. First, as indicating that baptism was instituted by Jesus Christ: make disciples of all nations, baptizing them (Matt 28:19); second, as indicating that it is conferred in the name of Christ: in the name of Jesus Christ they were baptized (Acts 8:12); third, in Christ Jesus, i.e., as indicating baptism into some likeness of Christ Jesus: for as many of you as were baptized into Christ have put on Christ (Gal 3:27).
Sicut igitur eius morti configuramur, in similitudinem mortis eius, quasi ipsam mortem Christi in nobis repraesentantes. II Cor. c. IV, 10: semper mortificationem Iesu Christi in corpore nostro circumferentes. Gal. ult.: stigmata Iesu in corpore meo porto. Vel in morte ipsius, id est, per virtutem mortis eius. Apoc. I, 5: lavit nos a peccatis nostris.
Are baptized in his death, i.e., into a likeness of his death as re-presenting in ourselves the very death of Christ: always carrying in the body the death of Jesus (2 Cor 4:10); I bear on my body the marks of Jesus (Gal 6:17). Or in his death, i.e., by virtue of his death: he freed us from our sins by his blood (Rev 1:5).
Unde de latere Christi pendentis in cruce post mortem fluxit sanguis et aqua, ut dicitur Io. XIX, 34. Sicut igitur eius morti configuramur, inquantum peccato morimur, sic ipse mortuus est vitae mortali, in qua erat similitudo peccati, licet non esset ibi peccatum. Ergo omnes qui baptizati sumus, mortui sumus peccato.
Hence, from the side of Christ hanging on the cross flowed blood and water after his death (John 19:34). Therefore, just as we are configured to his death, inasmuch as we have died to sin, so he has died to his mortal life, in which there was the likeness of sin, although no sin was there. Therefore, all we who are baptized are dead to sin.
474. Deinde cum dicit consepulti enim, etc., probat propositum medium, scilicet quod omnes baptizemur in conformitate ad mortem Christi, dicens: consepulti enim sumus cum illo per baptismum in morte. Quasi dicat: sepultura non nisi mortuis debetur. Matth. VIII, 22: Sinite mortuos sepelire mortuos suos.
474. Then when he says, for we are buried together, he proves that we are all baptized in conformity with the death of Christ, saying, we are buried together with him by baptism into death. As if to say: burial is only for the dead. Let the dead bury their dead (Matt 18:22).
Per baptismum autem homines sepeliuntur Christo, id est conformantur sepulturae ipsius. Sicut enim ille qui sepelitur ponitur sub terra, ita ille qui baptizatur immergitur sub aqua. Unde et in baptismo fit trina immersio, non solum propter fidem Trinitatis, sed etiam ad repraesentandum triduum sepulturae Christi. Et sicut triduum sepulturae non facit nisi unam sepulturam, ita trina immersio non facit nisi unum baptisma. Et inde etiam est, quod in Sabbato Sancto solemnis baptismus in Ecclesia celebratur quando commemoratur sepultura Christi, sicut et in vigilia Pentecostes quando solemnizatur de Spiritu Sancto, ex cuius virtute aqua baptismi accipit vim purgandi, ut dicitur Io. III, 5: nisi quis renatus fuerit ex aqua et Spiritu Sancto, et cetera.
By baptism, however, men are buried with Christ, i.e., conformed to his burial. For just as a buried man is put under the earth, so one being baptized is submerged under water. Hence, there are three immersions in baptism not only to indicate belief in the Trinity but also to represent the three days of Christ’s burial. And just as the three days of burial were one burial, so the triple immersion constitutes one baptism. That is also why solemn baptism is celebrated in the Church on Holy Saturday, when the burial of Christ is commemorated and on the vigil of Pentecost in honor of the Holy Spirit, from whom the water of baptism derives its power to cleanse: unless one is born of water and the Spirit he cannot enter the kingdom of heaven (John 3:5).