707. Deinde, cum dicit quos autem praedestinavit, etc., ponit ea quae ex parte sancti divinitus consequuntur.
707. Then, when he says and whom he predestined, he mentions what happens on the part of the saint as a consequence of predestination.
Et primo ponit vocationem, cum dicit: quos praedestinavit, hos et vocavit. Praedestinatio autem eius irrita esse non potest, secundum illud Is. XIV, 24 s.: iuravit Dominus exercituum, dicens: si non, ut putavi, ita erit, et quomodo mente tractavi, sic eveniet.
First, he mentions the call, when he says, whom he predestined, them he also called. For predestination cannot be voided: the Lord of hosts has sworn: as I have planned, so shall it be, and as I have purposed, so shall it stand (Isa 14:24).
Primum autem in quo incipit praedestinatio impleri, est vocatio hominis, quae quidem est duplex, una exterior, quae fit ore praedicatoris. Prov. IX, 3: misit ancillas suas, ut vocarent ad arcem. Hoc modo Deus vocavit Petrum et Andream, ut dicitur Matth. IV, 18. Alia vero vocatio est interior, quae nihil aliud est quam quidam mentis instinctus, quo cor hominis movetur a Deo ad assentiendum his quae sunt fidei vel virtutis. Is. XLI, 2: quis suscitavit ab oriente iustum, et vocavit eum ut sequeretur se?
Predestination begins to be carried out with the calling of the person. This call is twofold: one is external and is made by the mouth of a preacher: she has sent out her maids to call from the highest places (Prov 9:3). In this way God called Peter and Andrew (Matt 4:18). The other call is internal and is nothing less than an impulse of the mind whereby a man’s heart is moved by God to assent to the things of faith or of virtue: who stirred up one from the east and called him to follow? (Isa 41:2).
Et haec vocatio necessaria est, quia cor nostrum non se ad Deum converteret, nisi ipse Deus nos ad se traheret. Io. VI, 44: nemo potest venire ad me, nisi Pater qui misit me traxerit eum. Thr. V, 21: converte nos, Domine, ad te, et convertemur. Et etiam haec vocatio est efficax in praedestinatis, quia huiusmodi vocationi assentiunt. Io. c. VI, 45: omnis qui audivit a Patre meo et didicit, venit ad me.
This call is necessary, because our heart would not turn itself to God, unless God himself drew us to him: no one can come to me unless the Father who sent me draws him (John 6:44); turn us to thyself, O Lord, that we may be turned (Lam 5:21). Furthermore, this call is efficacious in the predestined, because they assent to the call: everyone who has heard and learned from the Father comes to me (John 6:45).
708. Unde, secundo, ponit iustificationem, cum dicit quos vocavit, hos et iustificavit, scilicet gratiam infundendo. Supra III, v. 24: iustificati gratis per gratiam ipsius.
708. Hence, second, he mentions justification, when he says, and whom he called, them he also justified, by infusing grace: they are justified by his grace as a gift (Rom 3:24).
Haec autem iustificatio et si in aliquibus frustretur, quia non perseverant usque ad finem, in praedestinatis tamen nunquam frustratur.
Although this justification is frustrated in certain persons, because they do not persevere to the end, in the predestined it is never frustrated.
709. Unde, tertio, ponit magnificationem, cum subdit hos et magnificavit. Et hoc dupliciter, scilicet uno quidem modo per profectum virtutis et gratiae; alio autem modo per exaltationem gloriae. Sap. ult.: in omnibus, Domine, magnificasti populum tuum et honorasti.
709. Third, he mentions glorification, when he adds, them he also glorified, and this in two ways, namely, by growth in virtue and grace and by exaltation to glory: in all things, O Lord, you have exalted and glorified your people (Wis 19:22).
Ponit autem praeteritum pro futuro, si intelligatur de magnificatione gloriae, vel propter certitudinem futuri, vel quia quod in quibusdam est futurum, in aliis est completum.
He uses the past for the future, if the glorification of glory is understood here, either because the future is certain, or because what is future in some is already fulfilled in others.
710. Deinde, cum dicit quid ergo dicemus etc., manifestat maiorem, scilicet quod promotis a Deo nullus potest nocere.
710. Then he clarifies the major premise, namely, that nothing can harm those advanced by God, when he says what shall we then say.
Et primo ostendit quod non possint pati detrimentum per malum poenae;
First, he shows that they cannot suffer any loss through the evil of punishment;
secundo quod nec per malum culpae, ibi quis accusabit, et cetera.
second, nor through the evil of guilt, at who will accuse (Rom 8:33).
711. Malum poenae est duplex. Unum quidem consistit in illatione malorum, aliud in subtractione bonorum.
711. The evil of punishment is twofold: one consists in the imposition of evils, the other in the removal of good things.
Primo ostendit quod illi, qui promoventur a Deo, non patiuntur detrimentum per conatum alicuius persequentis, dicens: quid ergo dicemus? Quasi dicat: cum tot bona Deus suis electis praestet, quid potest dici contra haec, ut scilicet praedicta Dei beneficia annullentur? Quasi diceret: nihil. Prov. c. XXI, 30: non est sapientia, et non est prudentia, et non est consilium contra Dominum. Vel: quid dicemus? Ad haec scilicet aspicientes, oportet nos obstupescere. Habac. 3, secundum aliam litteram: consideravi opera tua, et expavi. Vel: quid dicemus ad haec? Id est, quid poterimus Deo retribuere tot beneficiis dignum? Ps. CXV, 3: quid retribuam Domino pro omnibus quae retribuit mihi?
First he shows that those who are advanced by God do not suffer harm from the efforts of persecutors, saying, what shall we then say. As if to say: since God bestows so many good things on his elect, what can be said against this, so as to nullify it? As if to say: nothing. No wisdom, no understanding, no counsel, can avail against the Lord (Prov 21:30). Or: what shall we then say? For one is struck with amazement, when he considers these things: I considered your works and became terrified (Hab 3:2). Or: what shall we then say to these things, i.e., what return could we make to God for such great blessings: what shall I render to the Lord for all his bounty to me (Ps 116:12).
Et subiungit si Deus pro nobis est, scilicet praedestinando, vocando, iustificando et magnificando, quis contra nos, scilicet esse poterit efficaciter? Is. l, 8: stemus simul, quis est adversarius meus? Iob XVII, 3: pone me iuxta te, et cuiusvis manus pugnet contra me.
Then he continues, if God is for us, by predestining, calling, justifying, and glorifying, who is against us, i.e., successfully? Let us stand up together, who is my adversary? (Isa 50:8); place me next to you, and let anyone’s hand fight against me (Job 17:3).
712. Secundo ostendit quod sancti Dei non possunt pati detrimentum ex subtractione bonorum, dicens qui etiam proprio Filio non pepercit.
712. Second, he shows that God’s holy ones cannot suffer loss by the removal of good things, saying, he who did not even spare his own Son.
Cum autem supra de multis filiis mentionem fecisset, dicens: Accepistis spiritum adoptionis filiorum, ab omnibus illis hunc Filium separat, dicens proprio Filio suo, id est non adoptato, ut haeretici mentiuntur, sed naturali et coaeterno. I Io. ult.: Ut simus in vero Filio eius Iesu Christo, de quo Pater dicit Matth. III, 17: Hic est Filius meus dilectus.
But whereas he spoke earlier about adopted sons, saying, you have received the spirit of adoption of sons (Rom 8:15), he separates this Son from all others, saying, his own Son, i.e., not adopted, as heretics pretend, but natural and co-eternal: that we may be in his true Son, Jesus Christ (1 John 5:20) of whom the Father says, this is my beloved Son, with whom I am well pleased (Matt 3:17).
713. Quod autem dicit non pepercit, intelligendum est quod eum a poena non exemit. Nam culpa in eo non fuit, cui parci potuisset. Prov. XIII, 24: qui parcit virgae, odit filium suum.
713. He says, did not even spare, to indicate that he did not exempt him from punishment. For there was no guilt in him to forgive: he who spares the rod hates his son (Prov l3:24).
Non tamen Deus Pater Filio suo non pepercit, ut ei aliquid accresceret, qui est per omnia Deus perfectus, sed propter nostram utilitatem eum passioni subiecit. Et hoc est quod subdit sed pro nobis omnibus tradidit illum, id est, exposuit eum passioni pro expiatione peccatorum nostrorum. Supra IV, v. 25: traditus est propter delicta nostra. Is. c. LIII, 6: Dominus posuit in eo iniquitatem omnium nostrum.
However, God the Father did not even spare his own Son, as though to add something to him who is in all things perfect God; rather, he subjected him to the passion for our benefit. And this is what he adds: but delivered him up for us all, i.e., in expiation for our sins: he was put to death for our trespasses (Rom 3:25); the Lord put on him the iniquity of us all (Isa 53:6).
Tradidit eum Deus Pater in mortem, eum incarnari et pati statuendo, et humanae eius voluntati inspirando caritatis affectum, qua passionem spontaneus subiret. Unde ipse seipsum tradidisse dicitur Eph. V, 2: tradidit semetipsum pro nobis; tradidit etiam Iudas, et Iudaei exterius aliquid operando, ut supra habitum est.
God the Father gave him up to death by appointing him to become incarnate and suffer, and by inspiring his human will with such love that he would willingly undergo the passion. Hence he is said to have given himself over: he gave himself up for us (Eph 5:2). Judas, too, and the Jews gave him up, as was explained above.
714. Est autem notandum quod dicit qui etiam proprio, etc., quasi dicat. Non solum alios sanctos pro salute hominum tribulationi exposuit, secundum illud Osee VI, v. 5: propter hoc dolavi in prophetis, II Cor. c. I, 6: cum tribulamur pro vestra exhortatione et salute, sed etiam proprium Filium suum.
714. It should be noted that in saying, he did not even spare his own Son, it is as though he were saying: he not only exposed other holy men to tribulation for their salvation: I have hewn them by the prophets (Hos 6:5); if we are afflicted, it is for your comfort and salvation (2 Cor 1:6), but even his own Son.
In ipso autem Filio Dei omnia existunt, sicut in primordiali et praeoperativa causa. Col. I, 17: ipse est ante omnia, et cetera. Unde, eo tradito nobis, omnia sunt data nobis; unde subdit quomodo non etiam cum illo, scilicet dato nobis, omnia donavit nobis, ut scilicet omnia cedant in bonum nostrum; superiora quidem, scilicet divinae personae ad fruendum, rationales spiritus ad convivendum, omnia inferiora ad utendum, non solum prospera sed etiam adversa. I Cor. c. III, 22 s.: omnia vestra sunt, vos autem Christi, Christus autem Dei. Unde patet quod, sicut in Psalmo dicitur, nihil deest timentibus eum.
But in the Son of God all things exist as in their primordial and preoperative cause: he is before all things and in him all things hold together (Col 1:17). Therefore, when he was given up for us, all things were given to us; hence he adds: how has not he also, with him, given us all things, the highest things, namely, the divine persons to enjoy, rational spirits to live with, all lower things to use, not only prosperity but adversity as well: all are yours and you are Christ’s and Christ is God’s (l Cor 3:23). Hence, it is clear that, as it says in the Psalm: those who fear him have no want (Ps 34:9).
Lectio 7
Lecture 7
Nihil poterit nos separare a caritate Dei
Nothing can separate us from the love of God
8:33 Quis accusabit adversus electos Dei? Deus qui justificat, [n. 715]
8:33 Who will accuse against the elect of God? God is he who justifies: [n. 715]
8:34 quis est qui condemnet? [n. 717] Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis. [n. 718]
8:34 Who is he who will condemn? [n. 717] Christ Jesus who died: yea, who is risen also again, who is at the right hand of God, who also intercedes for us. [n. 718]
8:35 Quis ergo nos separabit a caritate Christi? tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius? [n. 721]
8:35 Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword? [n. 721]
8:36 (Sicut scriptum est: Quia propter te mortificamur tota die: aestimati sumus sicut oves occisionis.) [n. 724]
8:36 (As it is written: for your sake, we are put to death all the day long. We are regarded as sheep to be slaughtered.) [n. 724]
8:37 Sed in his omnibus superamus propter eum qui dilexit nos. [n. 725]
8:37 But in all these things we overcome, because of him who has loved us. [n. 725]
8:38 Certus sum enim quia neque mors, neque vita, neque angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo, [n. 726]
8:38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, [n. 726]
8:39 neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, quae est in Christo Jesu Domino nostro.[n. 731]
8:39 Nor height, nor depth, nor any other creature, will be able to separate us from the love of God which is in Christ Jesus our Lord. [n. 731]
715. Postquam Apostolus ostendit quod sancti, quos Deus promovet, nullum detrimentum pati possunt, quasi a malo poenae, hic ostendit quod nullum detrimentum pati possunt quasi a malo culpae.
715. After showing that the holy ones God advances can suffer no loss, as though from the evil of punishment, the Apostle now shows that they can suffer no loss as though from the evil of guilt.
Et primo ostendit propositum;
First, he presents his proposition;
secundo excludit quamdam obviationem, ibi Christus Iesus, et cetera.
second, he excludes an opposite view, at Christ Jesus.
716. Circa primum considerandum est quod aliquis propter culpam laeditur a duobus. Primo quidem ab accusatione; secundo a iudice condemnante.
716. In regard to the first it should be noted that a person suffers injury for guilt from two sources: first, from an accusation; second, from the judge who condemns.
Primo ergo ostendit quod nulla accusatio possit esse sanctis Dei nociva: et hoc ratione divinae electionis. Qui enim aliquem elegit, ex hoc ipso eum approbare videtur. Sancti autem sunt electi a Deo. Eph. c. I, 4: elegit nos in ipso ante mundi constitutionem, ut essemus sancti. Qui autem accusat, improbat eum quem accusat. Non autem valet alicuius accusatio contra Dei approbationem. Et ideo dicit quis accusabit, scilicet efficaciter, adversus electos, id est adversus quos Deus elegit ut sint sancti? Unde dicitur Apoc. XII, 10: proiectus est accusator fratrum nostrorum.
First, therefore, he shows that no accusation can harm God’s holy ones, and this by reason of divine election. For whoever chooses a person seems by that very fact to approve him. But the saints are chosen by God: he chose us in him before the foundation of the world that we should be holy (Eph 1:4). On the other hand, whoever accuses, disapproves of the one accused. Therefore he says, who will accuse, i.e., successfully, against the elect, i.e., against those God has chosen to be saints? Hence it is said, for the accuser of our brethren has been thrown down (Rev 12:10).
717. Secundo ostendit quod nullius accusatio potest esse sanctis nociva.
717. Second, he shows that no accusation can be harmful to the saints.