Lectio 4
Lecture 4
Creatura revelationem filiorum Dei exspectat
Creation awaits the revelation of the sons of God
8:18 Existimo enim quod non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis. [n. 652]
8:18 For I consider that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us. [n. 652]
8:19 Nam exspectatio creaturae revelationem filiorum Dei exspectat. [n. 656]
8:19 For the expectation of the creature waits for the revelation of the sons of God. [n. 656]
8:20 Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe: [n. 661]
8:20 For the creature was subjected to vanity: not willingly, but by reason of him who subjected it, in hope. [n. 661]
8:21 quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei. [n. 666]
8:21 Because the creature also itself will be delivered from the servitude of corruption, into the liberty of the glory of the sons of God. [n. 666]
8:22 Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc. [n. 670]
8:22 For we know that every creature groans and travails in pain, even till now. [n. 670]
652. Postquam Apostolus demonstravit et dixit quod per gratiam Christi liberamur, nunc assignat causam dilationis immortalis vitae, quae est haereditas filiorum Dei, ex eo quod oportet nos Christo compati, ut ad eius gloriae societatem perveniamus. Et quia posset aliquis dicere onerosam esse haereditatem huiusmodi, ad quam non potest nisi per tolerantiam passionum perveniri, ideo hic ostendit excellentiam futurae gloriae ad passiones praesentis temporis.
652. After proving that we are freed through the grace of Christ, the Apostle now assigns the cause of the postponement of immortal life, which is the inheritance of the children of God, namely, that it is necessary for us to suffer with Christ in order to reach the fellowship of his glory. But because someone might say that such an inheritance is burdensome, since it cannot be obtained except by enduring suffering, he shows the superiority of future glory over the sufferings of the present life.
Et primo ponit quod intendit;
First, he states his proposition;
secundo probat propositum, ibi nam expectatio, et cetera.
second, he proves it, at for the expectation.
653. Dicit ergo primo: dictum est quod oportet nos pati ut et glorificemur, nec debemus refugere passiones, ut gloriam habeamus. Existimo enim, ego, qui utrumque expertus sum, Eccli. XXXIV, 9: vir in multis expertus, cogitabit multa. Ipse abundanter passiones sustinuit, secundum illud II Cor. c. XI, 23: in laboribus et carceribus abundantius. Ipse etiam futurae gloriae contemplator fuit, secundum illud II Cor. XII, 4: raptus in Paradisum, et audivit arcana verba, et cetera.
653. First, therefore, he says: it has been stated that it is necessary for us to suffer in order to be glorified, and that we should not reject sufferings, if we would have glory. For I, who have experienced both, consider: a man of much experience will speak with understanding (Sir 34:9). He endured many sufferings: with far greater labors, far more imprisonments, with countless beatings (2 Cor 11:23), and he was a beholder of future glory: caught up into Paradise, he heard things that cannot be told (2 Cor 12:3).
Hoc, inquam, existimo quod passiones huius temporis non sunt passiones condignae ad futuram gloriam quae revelabitur in nobis.
This I consider, namely, that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us.
654. Ubi quatuor ponit ad ostendendum excellentiam illius gloriae. Primo quidem designat eius aeternitatem, cum dicit ad futuram, scilicet post hoc tempus; nihil autem est post hoc tempus nisi aeternitas. Unde illa gloria excedit passiones huius temporis, sicut aeternum temporale. II Cor. IV, v. 17: id enim quod in praesenti est momentaneum, et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis.
654. Herein he mentions four things to show the excellence of that glory. First, he designates its eternity when he says, the glory to come, namely, after the present time; but there is nothing after the present time except eternity. Hence that glory surpasses the sufferings of this time as the eternal surpasses the temporal: for this slight momentary affliction is preparing us for an eternal weight of glory beyond all comparison (2 Cor 4:17).
Secundo designat eius dignitatem, cum dicit gloriam, quae claritatem quamdam dignitatis insinuat. Ps. CXLIX, 5: exultabunt sancti in gloria.
Second, he designates its dignity when he says, glory, which suggests a splendor of dignity: let the faithful exult in glory (Ps 149:5).
Tertio designat manifestationem cum dicit quae revelabitur. Nunc enim gloriam quidem habent sancti, sed occultatam in conscientia. II Cor. I, 12: gloria nostra haec est: testimonium conscientiae nostrae. Tunc autem gloria illa in conspectu omnium revelabitur, et bonorum et malorum, de quibus dicitur Sap. V, 2: mirabuntur in subitatione insperatae salutis.
Third, he designates how it will be manifested when he says, that will be revealed. For the saints have glory now, but it is hidden in their conscience: our boast is this, the testimony of our conscience (2 Cor 1:12). But later that glory will be revealed in the sight of all, both good and bad, about whom it is said: they will be amazed at his unsuspected salvation (Wis 5:2).
Quarto designat eius veritatem, cum dicit in nobis. Gloria enim huius mundi vana est, quia est in his quae sunt extra hominem, puta in apparatu divitiarum et in opinione hominum. Ps. XLVIII, 7: in multitudine divitiarum suarum gloriantur. Sed illa gloria erit de eo quod est intra hominem, secundum illud Lc. XVII, 21: regnum Dei intra vos est.
Fourth, he designates its truth when he says, in us. For the glory of this world is vain, because it is based on things outside a person, namely, in the trappings of wealth and in the opinion of men: they boast of the abundance of their riches (Ps 49:6). But that glory will be based on something within a man, as it says in Luke: the kingdom of God is within you (Luke 17:21).
655. Sic igitur passiones huius temporis, si secundum se considerentur, multum deficiunt a quantitate huius gloriae. Is. LIV, v. 7: ad punctum in modico dereliqui te, et in miserationibus magnis congregabo te. Sed si considerentur huiusmodi passiones inquantum eas aliquis voluntarie sustinet propter Deum ex caritate, quam in nobis spiritus facit, sic ex condigno per huiusmodi passiones homo meretur vitam aeternam. Nam Spiritus Sanctus est fons cuius aquae, id est effectus, saliunt in vitam aeternam, ut dicitur Io. IV, 14.
655. Thus, the sufferings of this life, if they are considered in themselves, are slight in comparison to the quantity of this glory; for a brief moment I forsook you, but with great compassion I will gather you (Isa 54:7). But if these sufferings are considered insofar as they are voluntarily endured for God out of love, which the Holy Spirit produces in us, then man properly merits eternal life through them. For the Holy Spirit is a fountain whose waters, i.e., effects, well up to eternal life, as it says in John (John 4:14).
656. Deinde cum dicit nam expectatio creaturae, etc. ostendit propositum per excellentiam illius gloriae.
656. Then he proves his proposition by the excellence of that glory, when he says, for the expectation of the creature.
Et primo ex expectatione creaturae;
First, by the eager longing of the creature;
secundo ex expectatione apostolorum, ibi non solum autem, et cetera.
second, by the eager longing of the apostles, at and not only it (Rom 8:23).
Circa primum duo facit.
In regard to the first he does two things.
Primo ponit expectationem creaturae;
First, he mentions the eager longing of the creature;
secundo manifestat eam, ibi vanitati enim, et cetera.
second, he manifests it, at for the creature.
657. Dicit ergo primo: dictum est quod etiam futura gloria excedit passiones praesentes. Et tamen hoc manifestum est; nam expectatio creaturae, id est ipsa creatura expectans, expectat revelationem filiorum Dei: quia, ut dicitur I Io. III, 2: nunc filii Dei sumus, et nondum apparuit quid erimus. Occultatur enim dignitas divinae filiationis in sanctis propter exteriores passiones sed postmodum revelabitur illa dignitas, quando immortalem et gloriosam vitam suscipient, ita quod ex persona impiorum dicitur Sap. V, 5: ecce quomodo computati sunt inter filios Dei.
657. First, therefore, he says: it has been stated that future glory exceeds present sufferings. Yet this is obvious, for the expectation of the creature waits for the revelation of the sons of God: we are God’s children now; it does not yet appear what we shall be (1 John 3:2). For the dignity of divine sonship is hidden in the saints on account of the things they suffer outwardly; but that dignity will be revealed later, when they receive immortal and glorious life, and when the wicked will say: behold how they have been numbered among the sons of God (Wis 5:5).
Dicit autem expectatio expectat, ut talis geminatio intensionem expectationis designet, secundum illud Ps. XXXIX, 1: expectans expectavi Dominum.
And he says that the expectation . . . waits to designate by such repetition the intensity of the eager longing: eagerly longing I have eagerly longed for the Lord (Ps 39:1).
658. Sciendum est autem quod creatura hic tripliciter accipi potest.
658. It should be noted that creature, or creation, can be interpreted in three ways here.
Uno modo homines iusti, qui specialiter creatura Dei dicuntur, vel quia permanent in bono, in quo creati sunt; vel propter excellentiam, quia omnis creatura quodammodo eis deservit. Iac. I, 18: voluntarie genuit nos verbo veritatis, ut simus initium aliquod creaturae eius.
In one way for just men, who are called God’s creature in a special way, either because they continue in the good in which they were created, or on account of their excellence, because every creature somehow serves them: of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures (Jas 1:18).
Haec autem creatura, id est homo iustus, expectat revelationem gloriae filiorum Dei, tamquam praemium sibi repromissum. Tit. c. II, 13: expectantes beatam spem et adventum gloriae magni Dei.
But this creature, i.e., the just man, waits for the revelation of the sons of God as a reward promised him: awaiting the blessed hope, the appearing of the glory of our great God (Titus 2:23).
659. Secundo, potest dici creatura ipsa humana natura, quae subiicitur bonis gratiae, quae quidem in hominibus iniustis nondum iustificata est sed est sicut informis.
659. Second, the creature can be human nature itself, which is the substratum of the goods of grace. In the unrighteous this nature is not yet sanctified but is as though without form.
In hominibus autem iam iustificatis, est quidem partim formata per gratiam sed tamen est adhuc informis respectu illius formae, quam est acceptura per gloriam.
In the men who have already been justified it is partially formed now with grace, but it is still, as it were, without form and awaits the final form which comes through glory.
Sic igitur ipsa creatura, id est nos ipsi, secundum quod consideramur in bonis naturae, expectat revelationem gloriae filiorum Dei. Quod etiam nobis competit per gratiam, sicut si dicamus quod materia expectat formam, vel colores expectant completionem imaginis, sicut dicit Glossa. Iob XIV, 14: cunctis diebus quibus nunc milito, expecto, donec veniat immutatio mea.
Thus, therefore, this creature, i.e., we ourselves, in virtue of our human nature, waits for the revelation of the sons of God. We also wait for this in virtue of the grace received into our nature, as we might say that matter waits for its form or colors wait for the completed picture, as the Gloss says: all the days of my service I would wait till my release should come (Job 14:14).
660. Tertio modo potest intelligi de ipsa creatura sensibili, sicut sunt elementa huius mundi, secundum illud Sap. XIII, 5: a magnitudine speciei et creaturae cognoscibiliter poterit eorum Creator videri.
660. In a third way it can be understood of sensible creation itself, as are the elements of this world: from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5).
Huiusmodi autem creatura dupliciter aliquid expectat: nam expectatio creaturae sensibilis, secundum quod est a Deo, ordinatur ad aliquem finem, quod quidem contingit dupliciter.
This sort of creation waits for something in two ways: for the eager longing of sensible creation, according as it has its origin in God, is ordered to some end. And this happens in two ways.
Uno modo secundum quod Deus imprimit aliquam formam et virtutem naturalem huiusmodi creaturae, ex qua inclinatur ad aliquem finem naturalem, puta si dicamus quod arbor expectat fructificationem et ignis expectat locum sursum.
In one way, inasmuch as God endows this creation with a natural form and powers that incline it to some natural end. Thus we might say that a tree waits for its fruit to be produced or that fire waits for its higher natural place.
Alio modo creatura sensibilis ordinatur a Deo ad aliquem finem qui superexcedit formam naturalem ipsius. Sicut enim humanum corpus induetur quadam forma gloriae supernaturali, ita tota creatura sensibilis, in illa gloria filiorum Dei, quamdam novitatem gloriae consequetur, secundum illud Apoc. XXI, 1: vidi caelum novum et terram novam. Et per hunc modum creatura sensibilis expectat revelationem gloriae filiorum Dei.
In another way sensible creation is ordained by God to an end which transcends its natural form. For just as the human body will be clothed with the form of supernatural glory, so all sensible creation in that glory of the children of God will itself obtain a new glory: I saw a new heaven and a new earth (Rev 21:1). In this way sensible creation waits for the revelation of the glory of the sons of God.
661. Deinde cum dicit vanitati enim, etc., manifestat praedictam expectationem.
661. Then he explains this waiting, at for the creature.