101. Deinde cum dicit haereticum, ostendit qui sunt vitandi inter homines; et 101. Then, when he says, a man that is a heretic, he shows which men are to be avoided: primo ostendit quod haeretici; first, he shows that heretics are to be avoided; secundo ostendit rationem huius, ibi sciens quia. second, he gives the reason, at knowing that. 102. Dicit ergo haereticum hominem. Ubi notandum est, quid faciat esse haereticum, et accipienda est prima ratio huius nominis haereticus. Non enim dicitur a divisione, sed ab electione, ut dicit Hieronymus; in Graeco enim haeresis dicitur electio. Unde haereticus, id est, electivus, quasi pertinaciter adhaerens sectae alicuius, quam elegit. 102. He says, therefore, a man that is a heretic. Here it should be noted that a heretic is so called for good reasons: the first of these is taken from the very word, ‘heretic’, which does not come from ‘division,’ but from ‘choice,’ as Jerome says. For in Greek the word ‘heresy’ means selection. Hence a heretic is a selector, who obstinately clings to some sect which he has chosen. Unde sciendum est, quod omnis haereticus est errans, et non e converso, propter duo. Primo ex parte materiae circa quam errat, puta si non est circa finem vitae humanae, vel circa id quod ad fidem pertinet et bonos mores. Talis enim sic errans non est haereticus. Si vero erraret circa ea quae sunt ad finem vitae humanae, semper est haereticus. Et dico finem vitae humanae, quia apud antiquos erant sectae ponentes diversum finem, ut patet de Stoicis et Epicureis. Vel circa fidem; et sic si aliquis diceret Deum non esse trinum et unum, et fornicationem non esse peccatum, est haereticus. Hence it should be noted that every heretic is in error; but not the converse, for two reasons. First, by reason of the matter in which he errs; for example, if the error is not about the end of human life or not about faith and morals, the one who errs is not a heretic. But it he is in error about matter pertaining to the end of human life, then he is a heretic. And I say the end of human life, because in ancient times there were sects, each positing its own end, as is clear from the Stoics and Epicureans. Or about matters pertaining to the faith: for example, if a person were to maintain that God is not triune and one, or that fornication is not a sin, he would be a heretic. Secundo ex parte electionis, quia eligens, si non est pertinax, sed est paratus corrigi secundum Ecclesiae determinationem, et sic non est ex malitia, sed ex ignorantia, non est haereticus. On the part of selection, one is a heretic, because he selects; but if he is not obstinate and is ready to be corrected by the Church, then his selection arose not from malice but from ignorance. In that case he is not a heretic. Hunc ergo devita, propter periculum. II Tim. II, 17: sermo eorum ut cancer serpit. Item nec aliquis communicet peccatis eorum, ne videatur eis consentire. II Io. cap. unico: si quis venerit ad vos, et hanc doctrinam non affert, et cetera. Item propter poenam. Num. XVI, 26: recedite a tabernaculis hominum impiorum, et nolite tangere quae ad eos pertinent, et cetera. One should avoid this man on account of the danger: their talk will eat its way like gangrene (2 Tim 2:17). Furthermore, let no one take part in the sins, lest he appear to consent to them: if any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting (2 John 1:10). And also because of the punishment: depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins (Num 16:26). Vult tamen quod moneatur, et si non dimittit, tunc est haereticus et vitandus. Et dicit post primam et secundam correptionem. Sic enim fit in Ecclesia in excommunicationibus. Et ratio est, quia numerus omnis rei habet principium, medium, et finem. Ideo accipitur ut sufficiens ad omnia. II Cor. ult. v. 1: ecce iam tertio hoc venio ad vos, et cetera. Item propter perfectionem numeri ternarii. Such a person should be warned, and if he does not desist, he should be avoided. And he says, after the first and second admonition, for that is the way the Church proceeds in excommunicating. The reason for this is that the number three suggests that everything has a beginning, a middle, and an end. Consequently, it is taken as expressing all things: this is the third time I am coming to you (2 Cor 13:1), and also because of the perfection of the number three. 103. Ratio autem devitationis est, quia cum errante agendum a principio, ut corrigatur. Matth. IX, 12: non est opus valentibus medicus, sed male habentibus. Et ideo non est dimittendum quousque videatur si curari poterit; sed si non potest sanari, tunc est dimittendus. Lc. XIX, 22: ex ore tuo te iudico, serve nequam. 103. But the reason for avoiding a heretic is that one must start from the beginning, if a heretic is to be corrected: those who are well have no need of a physician, but those who are sick (Matt 9:12). Therefore, he should not be dismissed, until it is obvious that he cannot be cured; but if he cannot be cured, then he should be dismissed: I will condemn you out of your own mouth (Luke 19:22). 104. Deinde cum dicit cum misero, scribit quaedam familiaria. Et 104. Then, he writes of personal matters, at when I shall send to you: primo quaedam disponenda circa ipsum; first, about taking care of certain matters affecting him; secundo epistolam terminat in salute. second, he closes with a greeting. 105. Dicit ergo cum misero, et cetera. Hi duo discipuli erant Apostoli. Alios misit quia volebat quod Titus iret ad eum, nec determinat ei tempus, sed locum: eo enim indiguit in adiutorium praedicationis. Voluit tamen praemitti Arthemam, et ostendit quid de eis disponat; secundo obiectioni respondet, ibi discant autem et vestri. 105. He says, therefore, when I shall send to you Artemas or Tychicus. These were two of the Apostle’s disciples. He sent the others because he wanted Titus to come to him. Yet he did not specify the time, but only the place; for he needed him to help with the preaching. Nevertheless, he wanted Artemas to go ahead. First, he shows what is to be done with them; second, he answers an objection. Apollo iste, de quo Act. XIX, 1, erat episcopus Corinthiorum, propter quorum culpam dimisit eos, et ivit Cretam ad Titum, sed, correctis Corinthiis, Apostolus revocat eum. Apollos, who is mentioned here and in Acts (Acts 19:1) was a bishop of the Corinthians, but on account of their waywardness he left them and went to Crete to Titus. Since the Corinthians repented, the Apostle is sending him back. Vocat autem Zenam legisperitum, licet et Apollo esset valde doctus, quia in Iudaismo habuit hanc dignitatem. He calls Zenas the lawyer, although Apollo, too, was very learned; for he was a teacher among the Jews. Ratio autem quare istos vult praemitti, et non Titum, est quia Titus necessarius erat apud Cretam propter episcopatum, isti autem non habebant aliquam curam. Et dicit ut nihil illis desit, quasi dicat: si non habes, provideant subditi tui. But the reason why he wants them sent ahead and not Titus is that Titus was needed at Crete on account of his episcopal duties, but the others had no obligations. And he says, with care that nothing be wanting to them. As if to say: if you cannot provide for them let your subjects do so. Et ideo subiungit sic discant vestri, scilicet fideles providere, sicut faciunt Iudaei. Et dicit vestri, scilicet subditi, discant excellere Iudaeos, et alios de Asia, qui suis praedicatoribus et indigentibus provident. Et dicit ad usus necessarios, id est, in casibus necessitatis. I Tim. VI, 8: habentes alimenta, et quibus tegamur, his contenti simus. Hence he continues, let our men also learn, namely, that the faithful provide for their prelates as the Jews do. And he says, our, namely, subjects, should learn to excel the Jews and others from Asia who provide for their preachers and the needy. And he says, for necessary uses, i.e., in cases of necessity: but if we have food and clothing, with these we shall be content (1 Tim 6:8). Ratio autem quare praesint, est ut non sint infructuosi. I Cor. IX, 7: quis plantat vineam, et de fructu eius non edit? et cetera. Populus ergo si est ut vinea Domini, debet ferre fructum, non solum spiritualem, sed etiam temporalem, ut exinde cultores sustententur, alias essent infructuosi. Matth. VII, 19: omnis arbor, quae non facit fructum bonum, excidetur. The reason why they should excel the others is that they be not unfruitful: who plants a vineyard without eating any of its fruit? (1 Cor 9:7). Therefore, the people, if they are the Lord’s vineyard, ought to bear fruit, both spiritual and temporal, enough to sustain the cultivators; otherwise, they would be unfruitful. Every tree that does not bear good fruit is cut down and thrown into the fire (Matt 7:19). 106. Deinde salutat eos primo ex parte aliorum; secundo rogat, quod salutent alios; tertio ponit suam. 106. Then he greets them: first, on the part of the others; second, he asks them to greet the others; third, he sends his own greeting. Quantum ad primum dicit salutant, etc., id est, salutem optant. In regard to the first, he says, all that are with me greet you, i.e., wish you health. Secundo dicit saluta eos qui nos amant in fide Christi existentes, quia non est conventio fidelis cum infideli. II Par. XIX, 2: impio praebes auxilium, et his qui oderunt Dominum amicitia iungeris. Vel qui nos amant in fide, id est, fideli affectu. Eccli. VI, 15: amico fideli nulla est comparatio. Second, he says, greet them that love us in the faith, i.e., who live in the faith of Christ, because there is no friendship between believers and unbelievers: should you help the wicked and love those who hate the Lord? (2 Chr 19:2): or, that love us in the faith, i.e., with true affection: a faithful friend is a sturdy shelter (Sir 6:14). Gratia Dei, scilicet quae est principium omnium bonorum. Rom. III, 24: iustificati gratis per gratiam ipsius. Et dicit vobis, quia non scribit uni propter utilitatem ipsius tantum, sed propter totam ecclesiam. The Grace of God, which is the source of all good things: justified by his grace as a gift (Rom 3:24); be with you all. He says, be with you all, because he did not write to Titus just for Titus’s benefit, but for the entire church. Deo gratias. Thanks be to God.