14. Quo ad secundum dicit unius uxoris virum. Quod Orientales sic exponunt, id est, quod non habeat simul duas uxores, sicut quorumdam est consuetudo. Sed secundum hoc non esset necessarium quod Apostolus hoc diceret; quia secundum leges Romanas, quibus Apostolus scribebat, etiam ante fidem, non licebat simul habere plures uxores. Item I Tim. V, 9 dicit de vidua, quae fuit unius viri uxor, et tamen numquam licuit quod una plures viros simul posset habere. Et hoc modo vult istud etiam de vidua, scilicet quod non habuerit nisi unum virum.
14. In regard to the second he says, the husband of one wife. The Orientals explain this by saying that he may not have two wives simultaneously, as was the custom some followed. But if this were so, the Apostle would have had no reason for writing this; whereas, according to the laws of the Romans to whom the Apostle was writing, it was not lawful to have more than one wife. Furthermore, in 1 Timothy he says, let a widow be enrolled, having been the wife of one husband (1 Tim 5:9), and yet it was never lawful for a woman to have more than one husband at once. And thus, he desired the same of widows, namely, that they have never had more than one husband.
Sed Hieronymus dicit oportere, quod unam tantum uxorem post baptismum habuerit, et quod non est vis, si ante baptismum alias habuisset. Sed Augustinus et Ambrosius dicunt quod per baptismum delentur omnia crimina; sed quod per baptismum, matrimonium non deletur; ergo secundum hos dicendum est, et rectius, quod unam tantum et non plures, licet habuisset ante vel post.
Jerome says that the requirement was that he have had only one wife after baptism; and it does not apply if he had others before baptism. Nevertheless, Augustine and Ambrose say that through baptism all crimes are washed away, but it does not wash away matrimony. Therefore, according to them it is more correct to say that he may not have had more than one wife either before or after baptism.
Secundum quosdam autem ratio huius est, quia signum esset incontinentiae si plures habuisset. Sed hoc non est verum; quia nihil repugnaret si plures habuisset meretrices, quae magis sunt incontinentes. Sed est alia ratio altior significato, scilicet quia ipse est dispensator sacramentorum, et ideo nullus defectus sacramentorum debet esse in eo; sed sacramentum matrimonii est significativum coniunctionis Christi et Ecclesiae; ergo ut signum respondeat signato, sicut Christus est unus, et Ecclesia una, sic et hic; quod quidem deficeret, si episcopus plures uxores habuisset. In veteri autem lege, Patriarchae significabant coniunctionem hanc, non ut coniunctam Christo, sed coniungendam, et cum Ecclesia erat futura ex multis, ideo tunc non una, sed plures habebantur. Et ideo multitudo uxorum ipsorum hoc significabat.
According to others the reason behind this law was that it had been a sign of incontinence to have more than one. But this is not true, because it would not be held against him if he had concubines, who are more incontinent. But there is a deeper reason, namely, because he dispenses the sacraments, and no sacramental defect should be present in him; but the sacrament of matrimony signifies Christ’s union with the Church. Therefore, if the sign is to correspond to the things signified, then as Christ is one and the Church is one, so also a bishop. But this signification would be lacking if the bishop had more than one wife. However, in the old law the Patriarchs signified this union, not as joined to Christ but because they would be joined in the future; and because the Church of the future was to be composed of Jews and gentiles, the Patriarchs took not one but several wives. Consequently, that multitude of wives signified this.
15. Quantum autem ad tertium, scilicet ex parte filiorum, subiungit, dicens filios habens fideles, non in accusatione luxuriae, et cetera. Episcopus enim constituitur, ut superintendat: et qui constituitur ad aliquid debet esse exercitatus in illo, alias non prudenter institueretur. Praesumitur autem esse bene exercitatus, si bene alios rexit.
15. In regard to the third, i.e., on the part of the children, he says, having faithful children, not open to the charge of being profligate or insubordinate. For a bishop is ordained to oversee; and one appointed to such a task ought to be skilled in it; otherwise, he will be unable to rule prudently. But it is presumed that he is well skilled, if he has ruled others well.
Episcopus autem constituitur ad tria. Primo ut fidem doceat. Matth. ult.: docete omnes gentes, et cetera. Et ideo dicit fideles. Secundo requiritur quod populum instruat ad virtutes. Eccli. VII, 25: filii tibi sunt? Erudi illos. Peccata autem lasciviae magis abstrahunt a virtute. Eccli.: lascivus et imprudens non servabunt tempus. Et ideo dicit non in accusatione luxuriae. I Reg. III, 13: Heli condemnatur, quia filios de hoc non correxit. Tertio oportet, quod pertinaces corrigat. Unde dicit aut non subditos, id est, non obedientes. Eccli. XXX, 8: equus indomitus evadet durus, et filius remissus evadet praeceps.
Yet a bishop is expected to do three things besides rule: first, to teach the faith; make disciples of all nations (Matt 28:19); therefore he says, faithful. Second, to instruct the people in virtue: do you have children? Discipline them, and make them obedient from their youth (Sir 7:23). But sins of lust destroy virtue: a braggart and fool goes beyond the right moment (Sir 20:7); therefore he says, not open to the charge of being profligate. In 1 Samuel, Eli is punished for failing to correct his sons on this point (1 Sam 3:13). Third, it is required that he correct the unruly; hence he says, or insubordinate, i.e., not obedient: a horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be willful (Sir 30:8).
16. Deinde cum dicit oportet enim, exponit quod dixit, et
16. Then when he says, a bishop must be without crime, he amplifies what he has said:
primo quod dixit sine crimine;
first, the fact that he said, without crime;
secundo sine quibus debet esse, ibi non superbum.
second, the marks he must be without, at not proud.
17. Causa autem primi est, quia debet dispensare divina. Eccli. X, 2: secundum iudicem populi, sic et ministri eius. Ps. c, 6: ambulans in via immaculata, hic, et cetera.
17. The reason for the first requirement is that he must dispense divine things: like the magistrate of the people, so are his officials (Sir 10:2); he who walks in the way that is blameless shall minister to me (Ps 101:6).
18. Deinde cum dicit non superbum, ostendit a quibus debet esse immunis: et
18. Then when he says, not proud, he shows the vices from which he should be immune:
primo ostendit a quibus criminibus;
first, the crimes from which he should be immune;
secundo quibus virtutibus luceat, ibi hospitalem.
second, the virtues he should have, at but given to hospitality.
19. Peccatorum autem quaedam sunt carnalia, quaedam spiritualia. De primis non facit mentionem, quia omnino debent mundi esse ab eis. Eph. V, 3: fornicatio autem et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctos. Sed tantum de spiritualibus, quae sunt quinque, quorum duo non habent locum in praelatis, scilicet invidia, quod est peccatum parvulorum. Iob V, v. 2: parvulum occidit invidia, praelatus autem est in summo. Item nec accidia, quia omnia ei ad votum succedunt; sed superbia, quia est in summo, et ira et cupiditas occasione temporalium, quorum est dispensator.
19. Now some sins are carnal and some spiritual. He makes no mention of the first, because it is taken for granted that he is free of those: but immorality and all impurity or covetousness must not even be named among you, as is fitting among saints (Eph 5:3). But he does mention spiritual sins, which are five in number. Two of them have no place among prelates, namely, envy, which is a childish sin: envy slays the little one (Job 5:2), for a prelate should be above envy; and spiritual sloth, because all things succeed for him according to his wishes. But pride is mentioned because it tempts those in authority, and anger and covetousness, which bear on the temporal things which he dispenses.
Quantum ad primum dicit non superbum. Ps. C, 5: superbo oculo et insatiabili corde, cum hoc non edebam. Eccli. XXXII, 1: rectorem te posuerunt? Noli extolli, et cetera.
In regard to the first of these three he says, not proud: the man of haughty looks and arrogant heart I will not endure (Ps 101:5); if they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1).
Quantum ad secundum, primo excludit iram, cum dicit non iracundum. Secundo incendium irae, quod est vinum, dicens non vinolentum. Prov. XXIII, 29: cui suffossio oculorum? Nonne his qui commorantur in vino, et cetera. Tertio sequelam irae, quod est percussio. Ideo dicit non percussorem, id est, non crudelem. Is. l, 6: corpus meum dedi percutientibus, et genas meas vellentibus, et cetera. Vel, non percussorem, id est, non percutientem conscientias aliorum pravis moribus. I Cor. VIII, 10: et percutientem conscientiam eorum infirmam.
In regard to the second, he removes anger when he says, not subject to anger; then its incentive, which is wine, when he says, nor given to wine: who has redness of eyes? Those who tarry long over wine (Prov 23:29). Then, the result of anger, which is to strike; hence he says not violent, i.e., not cruel: I gave my back to the smiter and my cheeks to those who pulled out the beard (Isa 50:6). Or, not violent, i.e., not offending the consciences of others with their depraved character, wounding their conscience (1 Cor 8:12).
Quantum ad tertium dicit non turpis lucri cupidum. I Tim. III, 8: non turpe lucrum sectantes. Sap. XV, 12: sed aestimaverunt lusum esse vitam nostram, et conversationem vitae compositam ad lucrum, et oportere undecumque etiam ex malo acquirere.
In regard to the third he says, not greedy of filthy gain: but they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).
20. Deinde ponit bona, quae debet habere: et
20. Then he mentions the good they should have:
primo, quae pertinent ad conversationem vitae;
first, that which pertains to right living;
secundo, quae ad veritatem doctrinae, ibi amplectentem.
second, to true doctrine, at embracing that faithful word (Titus 1:9).
Et patent omnia.
All of these are obvious and need no comment.
Lectio 3
Lecture 3
Reprobatio haereticorum
Reprobation of heretics
1:9 amplectentem eum, qui secundum doctrinam est, fidelem sermonem: ut potens sit exhortari in doctrina sana, et eos qui contradicunt, arguere. [n. 21]
1:9 Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince those who contradict it. [n. 21]
1:10 Sunt enim multi etiam inobedientes, vaniloqui, et seductores: maxime qui de circumcisione sunt: [n. 25]
1:10 For there are also many disobedient, vain talkers and seducers: especially they who are of the circumcision: [n. 25]
1:11 quos oportet redargui: qui universas domos subvertunt, docentes quae non oportet, turpis lucri gratia. [n. 28]
1:11 Who must be reproved, who subvert whole houses, teaching things which they ought not, for the sake of filthy gain. [n. 28]
1:12 Dixit quidam ex illis, proprius ipsorum propheta: Cretenses semper mendaces, malae bestiae, ventres pigri. [n. 29]
1:12 One of them, a prophet of their own, said: the Cretans are always liars, evil beasts, slothful bellies. [n. 29]
1:13 Testimonium hoc verum est. [n. 32] Quam ob causam increpa illos dure, ut sani sint in fide, [n. 33]
1:13 This testimony is true. [n. 32] Wherefore, rebuke them sharply, that they may be sound in the faith: [n. 33]
21. Supra docuit qualem oportet esse episcopum in vita, hic ostendit qualem oportet esse in doctrina. Et
21. Above, he described what a bishop should be in his conduct; here he shows how he should be equipped in doctrine:
primo ostendit quod ad ipsum requiritur diligentia studii;
first, he shows that he should apply himself diligently to study;
secundo ponit materiam studii;
second, he describes what he should study;
tertio eius utilitatem.
third, its profit.
22. Quantum ad primum dicit amplectentem. Aliquid enim amplectens, illud diligenter constringit, et amplexus ex dilectione fit. Oportet enim eum scientiae inhaerere cum amplexu, id est firma adhaesione animi et cordis dilectione. Sap. VI, 14: praeoccupat eos, qui se concupiscunt. Prov. IV, 8: arripe illam, et exaltabit te, glorificaberis ab ea, cum eam fueris amplexatus.
22. In regard to the first he says, embracing that faithful word. For when one embraces something he holds it firmly, embraces, as it were, with love. So a bishop must hold knowledge in his embrace, clinging to it firmly with his mind and heart: she hastens to make herself known to those who desire her (Wis 6:13); prize her highly, and she will exalt you; she will honor you if you embrace her (Prov 4:8).
23. Materia studii non debent esse fabulae, nec temporalia, sed sermo fidelis, id est verus. Ps. CXLIV, 13: fidelis Dominus, et cetera. Vel sermo fidelis, id est, fidei, in qua oportet episcopum instrui.
23. The matters he studies must not be fables, nor temporal subjects, but that faithful word, i.e., true: the Lord is faithful in all his words and gracious in all his deeds (Ps 145:13). Or, that faithful word, i.e., of the faith, in which a bishop should be well instructed.
Sed aliqui student in eis dupliciter, ut scilicet addiscant solum et operentur. Sed hoc non sufficit episcopo, sed oportet ut et alios instruat. Et ideo dicit qui secundum doctrinam est. I Tim. IV, 12 dicitur: nemo adolescentiam tuam contemnat, sed esto exemplum fidelibus in verbo, in conversatione.
For some study merely to learn things and adapt them to their own lives. But this is not enough for a bishop, for he must instruct others. And therefore he says, which is according to doctrine. Let no one despise your youth, but set the believers an example in speech and conduct (1 Tim 4:12).
24. Utilitas est facultas exequendi officium suum. Officium autem praelati est sicut pastoris. Io. ult.: pasce oves meas. Pastor vero duo habet facere, scilicet pascere gregem, I Petr. V, 2: pascite qui in vobis est gregem Dei, item arcere lupum. Sic et episcopus pascere debet per doctrinam veram. Ier. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina.
24. Its usefulness lies in making his office easy to fulfill. But a bishop’s duties are akin to those of a shepherd: feed my sheep (John 21:17). But a shepherd has two things to do, namely, feed the flock: feed the flock of God that is your charge (1 Pet 5:2), and hold off the wolf. So also a bishop: he should feed his flock with true doctrine: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15).
Et ideo dicit ut sit potens exhortari in doctrina. Non dicit ut exhortetur sed ut potens sit exhortari. Quod est quando habet in promptu exhortationes quando est necesse exequi. Quod figuratur Exod. XXV, 27, per vectes in circulis arcae, ut arca scilicet posset portari. Lc. ult.: potens in opere et sermone. Et dicit sana, id est, absque corruptione falsitatis. Infra II, 1: tu autem loquere quae decent sanam doctrinam. I Thess. II, 3: exhortatio nostra non fuit de errore, neque de immunditia, et cetera.
Hence he says, that he may be able to exhort in sound doctrine. He does not say, that he may exhort, but that he may be able to exhort, which means that he must have exhortations ready to hand, when it is necessary to give them. This is prefigured in Exodus by the handle on the ark, enabling it to be carried: mighty in deed and word (Luke 24:19). And he says, sound, i.e., without admixture of falsity: but speak the things that become sound doctrine (Titus 2:1); for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3).