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Secundo ponit ipsam dignitatem, dicens ｟<b>｠｟<i>｠apostolus Iesu Christi｟</i>｠｟</b>｠, quae quidem est prima dignitas in Ecclesia, et interpretatur missus, quia fuerunt missi a Deo, ut vice eius fungerentur in terris. Unde dicitur Lc. c. VI, 13, ｟<i>｠quod elegit duodecim, quos et apostolos nominavit｟</i>｠, et infra XII, 28: ｟<b>｠｟<i>｠Deus posuit in Ecclesia quosdam, primum quidem apostolos｟</i>｠｟</b>｠, etc. | Second, he mentions his dignity, saying, ｟<b>｠｟<i>｠an apostle of Jesus Christ｟</i>｠｟</b>｠. This, of course, is the highest dignity in the Church and means ‘sent,’ because they were sent by God to act in his name on earth; hence it says in Luke: ｟<i>｠he chose from them twelve, whom he named apostles｟</i>｠ (Luke 6:13), and below: ｟<b>｠｟<i>｠and God indeed has set some in the Church; first apostles｟</i>｠｟</b>｠ (1 Cor 12:28). |
Tertio ponit originem sive causam huius dignitatis, cum dicit ｟<b>｠｟<i>｠per voluntatem Dei｟</i>｠｟</b>｠. Quod est intelligendum de voluntate beneplaciti, ex qua perficiuntur illi qui multipliciter praesunt Ecclesiis. Eccli. X, 4: ｟<i>｠in manibus Dei potestas terrae, et utilem rectorem in tempore suscitabit super illam｟</i>｠. | Third, he indicates the source and cause of this dignity when he says, ｟<b>｠｟<i>｠by the will of God｟</i>｠｟</b>｠. This refers to the will of his good pleasure, which chooses those who rule the Church in one way or another: ｟<i>｠the government of the earth is in the hands of the Lord, and over it he will raise up the right man for the time｟</i>｠ (Sir 10:4). |
Et de praedicta voluntate sub figura nobis dicitur, Iob XXXVII, 12, quod ｟<i>｠lustrant cuncta per circuitum quocumque voluntas gubernantis perduxerit｟</i>｠. | And concerning the aforesaid will it is told us under a figure that ｟<i>｠they go round about, whithersoever the will of him who governs them shall lead them｟</i>｠ (Job 37:12). |
Dimittit autem Deus aliquos praefici propter subditorum peccata, secundum illud Iob XXXIV, 30: ｟<i>｠regnare facit hominem hypocritam propter peccata populi｟</i>｠. Talis autem rector non dicitur esse secundum voluntatem Dei, sed secundum eius indignationem, secundum illud Osee XIII, 11: ｟<i>｠dabo tibi regem in furore meo, et auferam in indignatione mea｟</i>｠. | But when God sets someone in authority an account of the sins of the subjects: ｟<i>｠he makes a man that is a hypocrite to reign for the sins of the people｟</i>｠ (Job 34:30), such a ruler is not according to God’s will but according to his indignation: ｟<i>｠I have given you kings in my anger, and I have taken them away in my wrath (｟</i>｠Hos 13:10). |
｟<b>｠6｟</b>｠. Secundo ponit personam adiunctam, cum dicit ｟<b>｠｟<i>｠et Sosthenes frater｟</i>｠｟</b>｠, quem sibi salutando adiungit, quia ad Apostolum detulerat contentiones et alios Corinthiorum defectus, ne hoc videretur ex odio fecisse; et ideo nominat eum fratrem, ut ostendat quod ex zelo caritatis hoc fecerat. Prov. IX, 8: ｟<i>｠argue sapientem, et diliget te｟</i>｠. | ｟<b>｠6｟</b>｠. Second, he mentions the other person who sends the greeting when he says, ｟<b>｠｟<i>｠and Sosthenes a brother｟</i>｠｟</b>｠, whom he mentions along with himself, because he was the one who had reported to the Apostle the quarrels and other failings current among the Corinthians. He calls him brother, to show that he had done this not out of hatred but out of the zeal of charity: ｟<i>｠reprove a wise man and he will love you｟</i>｠ (Prov 9:8). |
｟<b>｠7｟</b>｠. Deinde ponit personas salutatas, cum dicit ｟<b>｠｟<i>｠ecclesiae Dei quae est Corinthi｟</i>｠｟</b>｠. | ｟<b>｠7｟</b>｠. Then he mentions the persons he is greeting, saying, ｟<b>｠｟<i>｠to the church of God that is at Corinth｟</i>｠｟</b>｠. |
Et, primo, ponit principales personas, quas describit tripliciter. Primo quidem ex loco, cum dicit ｟<b>｠｟<i>｠ecclesiae Dei quae est Corinthi｟</i>｠｟</b>｠, id est, fidelibus Christi Corinthi congregatis. Ps. XXXIV, 18: ｟<i>｠Confitebor tibi in Ecclesia magna｟</i>｠. Secundo ex munere gratiae, cum dicit ｟<b>｠｟<i>｠sanctificatis in Christo Iesu｟</i>｠｟</b>｠, id est, in fide, passione et sacramento Christi Iesu. Infra VI, 11: ｟<b>｠｟<i>｠Sed abluti estis, sed sanctificati estis｟</i>｠｟</b>｠. Hebr. ult.: ｟<i>｠Iesus ut sanctificaret per suum sanguinem populum, extra portam passus est｟</i>｠. Tertio ponit originem gratiae, cum dicit ｟<b>｠｟<i>｠vocatis sanctis｟</i>｠｟</b>｠; quia scilicet ad sanctitatem per gratiam vocationis pervenerunt. Rom. VIII, 30: ｟<i>｠quos praedestinavit, hos et vocavit｟</i>｠. I Petr. II, 9: ｟<i>｠de tenebris vos vocavit in admirabile lumen suum｟</i>｠. | First, he mentions the chief persons, whom he describes in three ways: first, from their region when he says, ｟<b>｠｟<i>｠to the church of God that is at Corinth｟</i>｠｟</b>｠, i.e., Christ’s faithful assembled at Corinth: ｟<i>｠I will give thanks to you in a great Church｟</i>｠ (Ps 35:18). Second, from their gift of grace when he says: ｟<b>｠｟<i>｠to them who are sanctified in Christ Jesus｟</i>｠｟</b>｠, i.e., in the faith, passion and sacraments of Christ Jesus: ｟<b>｠｟<i>｠but you are washed: but you are sanctified｟</i>｠｟</b>｠ (1 Cor 6:11); ｟<i>｠Jesus also suffered outside the gate in order to sanctify the people｟</i>｠ (Heb 13:12). Third, he mentions the source of grace when he says, ｟<b>｠｟<i>｠called to be saints｟</i>｠｟</b>｠, because they arrived at sanctity through the grace of being called: ｟<i>｠those whom he predestined he also called｟</i>｠ (Rom 8:30); ｟<i>｠he called you out of darkness into his marvelous light｟</i>｠ (1 Pet 2:9). |
｟<b>｠8｟</b>｠. Secundo ponit personas secundarias, fideles scilicet, quae non erant in ipsa civitate sed habitabant in dioecesi civitatis vel districtu. Unde subdit vobis, inquam, qui estis Corinthi scribo, ｟<b>｠｟<i>｠cum omnibus qui invocant nomen Domini nostri Iesu Christi｟</i>｠｟</b>｠, scilicet per veram fidei confessionem. Ioel. c. II, 32: ｟<i>｠omnis qui invocaverit nomen Domini salvus erit｟</i>｠. Et hoc ｟<b>｠｟<i>｠in omni loco ipsorum｟</i>｠｟</b>｠, id est eorum iurisdictioni subiecto, ｟<b>｠｟<i>｠et nostro｟</i>｠｟</b>｠, quia per hoc quod subiiciebantur episcopo civitatis, non eximebantur a potestate Apostoli, quinimo magis erant ipsi Apostolo subiecti, quam his quibus ipse eos subiecerat. Ps. CII, 22: ｟<i>｠in omni loco dominationis eius, benedic, anima mea, Domino｟</i>｠. | ｟<b>｠8｟</b>｠. Then he mentions the other persons, namely the faithful who were not in that city but lived in the diocese of the city or in the environs; hence he says, ｟<b>｠｟<i>｠with all who invoke the name of our Lord Jesus Christ｟</i>｠｟</b>｠ by confessing the true faith: ｟<i>｠all who call upon the name of the Lord shall be delivered｟</i>｠ (Joel 2:32). And this ｟<b>｠｟<i>｠in every place of theirs｟</i>｠｟</b>｠, i.e., subject to their jurisdiction; ｟<b>｠｟<i>｠and ours｟</i>｠｟</b>｠, because their subjection to the bishop of the city did not exempt them from the Apostle’s power; rather they were more subject to the Apostle than to those whom he had subjected them: ｟<i>｠in all places of his dominion, bless the Lord, O my soul!｟</i>｠ (Ps 103:22). |
｟<b>｠9｟</b>｠. Ultimo autem in salutatione ponit bona salutifera quae eis optat, quorum primum est ｟<b>｠｟<i>｠gratia｟</i>｠｟</b>｠, per quam iustificamur a peccatis, Rom. III, 24: ｟<i>｠iustificati gratis per gratiam ipsius｟</i>｠; ultimum autem est ｟<b>｠｟<i>｠pax｟</i>｠｟</b>｠, quae perficitur in felicitate aeterna. Ps. CXLVII, 14: ｟<i>｠qui posuit fines tuos pacem｟</i>｠. Is. XXXII, 18: ｟<i>｠sedebit populus meus in pulchritudine pacis｟</i>｠. | ｟<b>｠9｟</b>｠. Finally, he mentions in this greeting the salutary gifts he wishes them. The first of these is ｟<b>｠｟<i>｠grace｟</i>｠｟</b>｠, by which we are set free of sin: ｟<i>｠they are justified by his grace as a gift｟</i>｠ (Rom 3:24) and the last is ｟<b>｠｟<i>｠peace｟</i>｠｟</b>｠, which is brought to perfection in eternal happiness: ｟<i>｠he makes peace in your borders｟</i>｠ (Ps 147:14); ｟<i>｠my people will abide in a peaceful habitation｟</i>｠ (Isa 32:18). |
Per haec autem duo, omnia alia includit. Unde dicit ｟<b>｠｟<i>｠gratia et pax｟</i>｠｟</b>｠. | But these two include all other gifts; hence he says: ｟<b>｠｟<i>｠grace to you and peace｟</i>｠｟</b>｠. |
Causam eorum ostendit, subdens ｟<b>｠｟<i>｠a Deo Patre nostro｟</i>｠｟</b>｠, secundum illud Iac. I, 17: ｟<i>｠omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminum｟</i>｠. | The one who causes them is mentioned when he says: ｟<b>｠｟<i>｠from God our Father｟</i>｠｟</b>｠: ｟<i>｠every good endowment and every perfect gift is from above, coming down from the Father of lights｟</i>｠ (Jas 1:17). |
Addit autem ｟<b>｠｟<i>｠et Domino Iesu Christo, per quem｟</i>｠｟</b>｠, ut dicitur II Petr. I, 4, ｟<i>｠maxima et pretiosa promissa donavit nobis Deus｟</i>｠. Io. I, v. 17: ｟<i>｠gratia et veritas per Iesum Christum facta est｟</i>｠. | He adds, ｟<b>｠｟<i>｠and｟</i>｠｟</b>｠ ｟<b>｠｟<i>｠from the Lord Jesus Christ｟</i>｠｟</b>｠｟<i>｠, by whom｟</i>｠ ｟<i>｠he has granted to us his precious and very great promises｟</i>｠ (2 Pet 1:4); ｟<i>｠grace and truth came through Jesus Christ｟</i>｠ (John 1:17). |
｟<b>｠10｟</b>｠. Quod autem dicit ｟<b>｠｟<i>｠a Deo Patre nostro｟</i>｠｟</b>｠. Potest intelligi de tota Trinitate, a qua creati sumus et in filios adoptati. Additur autem ｟<b>｠｟<i>｠et Domino Iesu Christo｟</i>｠｟</b>｠, non quia sit persona alia vel hypostasis praeter tres personas, sed propter aliam naturam. | ｟<b>｠10｟</b>｠. The phrase, ｟<b>｠｟<i>｠from God our Father｟</i>｠｟</b>｠, can be understood of the whole Trinity, by whom we have been created and adopted as sons; but ｟<b>｠｟<i>｠the Lord Jesus Christ｟</i>｠｟</b>｠ is added, not as though he were a person over and above the three persons, but on account of his other nature. |
Vel quod dicitur ｟<b>｠｟<i>｠Deo Patre nostro｟</i>｠｟</b>｠, per quamdam appropriationem accipitur pro persona Patris, sicut Io. XX, 17: ｟<i>｠ascendo ad Patrem meum, Deum meum et Deum vestrum｟</i>｠. In hoc autem quod subdit ｟<b>｠｟<i>｠et Domino Iesu Christo｟</i>｠｟</b>｠, manifestatur persona Filii. Tacetur autem de Spiritu Sancto, quia est nexus Patris et Filii, et intellectus ex ambobus, vel quia est donum utriusque, intelligitur in donis, de quibus dicit ｟<b>｠｟<i>｠gratia｟</i>｠ ｟</b>｠et｟<b>｠ ｟<i>｠pax｟</i>｠｟</b>｠, quae per Spiritum Sanctum dantur. Infra XII, v. 11: ｟<b>｠｟<i>｠Haec omnia operatur unus atque idem Spiritus｟</i>｠｟</b>｠. | Or ｟<b>｠｟<i>｠God our Father｟</i>｠｟</b>｠ is taken for the person of the Father, as in John: ｟<i>｠I ascend to my Father and your Father, to my God and your God｟</i>｠ (John 20:17), whereas ｟<b>｠｟<i>｠the Lord Jesus Christ｟</i>｠｟</b>｠ is added to indicate the person of the Son. The Holy Spirit is not mentioned, because he is the nexus of the Father and Son, and is understood when the other two persons are mentioned, or because he is the gift of both, he is understood in the gifts, ｟<b>｠｟<i>｠grace｟</i>｠｟</b>｠ and ｟<b>｠｟<i>｠peace｟</i>｠｟</b>｠, which are granted by the Holy Spirit: ｟<b>｠｟<i>｠but all these things one and the same Spirit work｟</i>｠｟</b>｠s (1 Cor 12:11). |
｟<b>｠11｟</b>｠. Deinde cum dicit ｟<b>｠｟<i>｠gratias ago Deo meo｟</i>｠｟</b>｠, incipit epistolarem tractatum. | ｟<b>｠11｟</b>｠. Then when he says, ｟<b>｠｟<i>｠I give thanks to my God｟</i>｠｟</b>｠, he begins his message. |
Et primo gratias agit de bonis eorum, ut correctionem suorum defectuum tolerabilius ferant; | First, he gives thanks for their blessings, so that they will more easily bear the correction of their faults; |
secundo ponit eorum instructionem, ibi ｟<b>｠｟<i>｠obsecro vos autem, fratres｟</i>｠｟</b>｠. | second, he begins to instruct them, at ｟<b>｠｟<i>｠now I beseech you, brethren｟</i>｠｟</b>｠ (1 Cor 1:10). |
Circa primum duo facit. | As to the first he does two things. |
Primo gratias agit de bonis quae iam acceperant; | First, he gives thanks for the blessings they have already received; |
secundo de bonis quae in futurum expectabant, ibi ｟<b>｠｟<i>｠expectantibus revelationem｟</i>｠｟</b>｠. | second, for those they expected in the future, at ｟<b>｠｟<i>｠waiting for the manifestation｟</i>｠｟</b>｠. |
｟<b>｠12｟</b>｠. Circa primum duo facit. | ｟<b>｠12｟</b>｠. As to the first he does two things. |
Primo ponit gratiarum actionem, cum dicit ｟<b>｠｟<i>｠gratias ago Deo meo｟</i>｠｟</b>｠, qui scilicet etsi sit Deus omnium per creationem et gubernationem, tamen est eius et cuiuslibet iusti per fidem et devotionem. Ps. CXVII, 28: ｟<i>｠Deus meus es tu, et confitebor tibi｟</i>｠. | He mentions his thanks when he says, ｟<b>｠｟<i>｠I give thanks to my God｟</i>｠｟</b>｠, who in addition to being the God of all things by creation and governance, is his and every just man’s God through faith and devotion: ｟<i>｠you are my God, and I will give thanks to you｟</i>｠ (Ps 118:28). |
Ostendit etiam quando gratias agit, cum dicit ｟<b>｠｟<i>｠semper｟</i>｠｟</b>｠, quia haec gratiarum actio ex caritatis affectu procedit, qui in eius corde assiduus erat. Prov. XVII, 17: ｟<i>｠omni tempore diligit qui amicus est｟</i>｠. Et quamvis omni tempore eos diligeret, et pro eorum bonis gratias ageret actualiter, tamen etiam pro eis gratias agebat omnibus horis quas habebat orationi deputatas. | He also mentions this when he gives thanks; hence he says, ｟<b>｠｟<i>｠always｟</i>｠｟</b>｠, because this thanks came from the ardor of charity, which was continually alive in his heart: ｟<i>｠a friend loves at all times｟</i>｠ (Prov 17:17). But although he loved them at all times and continually gave thanks for their blessings, he gave thanks for them especially at all the hours he set aside for prayer. |
Ostendit etiam pro quibus gratias agit, cum dicit ｟<b>｠｟<i>｠pro vobis｟</i>｠｟</b>｠, de quorum scilicet bonis propter caritatis unionem gaudebat, sicut de suis. III Io. v. 4: ｟<i>｠maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare｟</i>｠. | He also mentions those for whom he gives thanks when he says, ｟<b>｠｟<i>｠for you｟</i>｠｟</b>｠, in whose blessings he rejoiced as in his own because of the union of charity: ｟<i>｠no greater joy can I have than this, to hear that my children follow the truth｟</i>｠ (3 John 1:4). |
｟<b>｠13｟</b>｠. Secundo ostendit materiam gratiarum actionis, et primo in generali, cum dicit ｟<b>｠｟<i>｠in gratia Dei｟</i>｠｟</b>｠, id est, per gratiam Dei, ｟<b>｠｟<i>｠quae data est vobis in Christo Iesu｟</i>｠｟</b>｠, id est per Christum Iesum. Io. I, 16: ｟<i>｠de plenitudine eius omnes nos accepimus gratiam pro gratia｟</i>｠. | ｟<b>｠13｟</b>｠. Then he indicates the blessings for which he gives thanks. First, in general, when he says: ｟<b>｠｟<i>｠for the grace of God｟</i>｠｟</b>｠, i.e., by the grace of God, ｟<b>｠｟<i>｠that is given you in Christ Jesus｟</i>｠｟</b>｠, i.e., by Christ Jesus: ｟<i>｠of his fullness we have all received grace for grace｟</i>｠ (John 1:16). |
Secundo in speciali, ubi primo ostendit gratiae abundantiam cum dicit ｟<b>｠｟<i>｠quia in omnibus｟</i>｠｟</b>｠, scilicet quae pertinent ad salutem, ｟<b>｠｟<i>｠divites｟</i>｠｟</b>｠, id est abundantes, ｟<b>｠｟<i>｠facti estis in illo｟</i>｠｟</b>｠, id est per Christum, secundum illud II Cor. VIII, 9: ｟<i>｠propter vos egenus factus est, ut illius inopia divites essetis｟</i>｠. | Second, in detail: first, when he mentions the abundance of their grace, saying: ｟<b>｠｟<i>｠that in all things｟</i>｠｟</b>｠, namely, which pertain to salvation, ｟<b>｠｟<i>｠you are made rich｟</i>｠｟</b>｠, i.e., made to overflow ｟<b>｠｟<i>｠in him｟</i>｠｟</b>｠, i.e., through Christ: ｟<i>｠for your sake he became poor, so that by his poverty you become rich｟</i>｠ (2 Cor 8:9). |
Et exponit in quibus sint divites facti, cum dicit ｟<b>｠｟<i>｠in omni verbo｟</i>｠｟</b>｠, vel quia omnibus generibus linguarum loquebantur, vel quia in verbo doctrinae abundabant. Verbum autem non proferretur ordinate, nisi ex scientia procederet, et ideo subdit ｟<b>｠｟<i>｠in omni scientia｟</i>｠｟</b>｠, id est, intelligentia omnium Scripturarum, et universaliter omnium quae pertinent ad salutem. Sap. X, 10: ｟<i>｠dedit illi scientiam sanctorum｟</i>｠. | He explains in what matters they became rich when he says, ｟<b>｠｟<i>｠in all utterance｟</i>｠｟</b>｠, either because they spoke in all manner of tongues or because they abounded in the utterance of doctrine. But because the word was not uttered properly, unless it proceeded from knowledge, he adds, ｟<b>｠｟<i>｠and in all knowledge｟</i>｠｟</b>｠, i.e., the understanding of all Scriptures and, in general, of all things pertaining to salvation: ｟<i>｠he gave them a knowledge of holy things｟</i>｠ (Wis 10:10). |
Hoc autem quod dicit Apostolus referendum est ad eos qui erant in Ecclesia perfectiores, in quibus etiam alii minores has divitias possidebant, sicut Augustinus dicit super Ioannem: ｟<i>｠si amas unitatem cui haeres, habes quicquid in illa alter habet: tolle invidiam, et tuum est quod alius habet; quos enim cupiditas et invidia separat, caritas iungit｟</i>｠. | What the Apostle says here refers to those in the Church who were more perfect and includes even lesser personages who possessed these riches, as Augustine says: ｟<i>｠if you love the unity of which you are a member, you have whatever the others have in it. Remove envy and the possessions of others are yours, for love unites those whom greed and envy would separate｟</i>｠. |
｟<b>｠14｟</b>｠. Secundo ostendit rectitudinem, dicens ｟<b>｠｟<i>｠sicut testimonium Christi confirmatum est in vobis｟</i>｠｟</b>｠; non esset rectum verbum doctrinae, neque recta scientia, si a testimonio Christi discordaret, vel si etiam Christi testimonium non firmiter per fidem cordibus inhaereret; quia, ut dicitur Iac. I, 6: ｟<i>｠qui haesitat similis est fluctui maris, qui a vento movetur et circumfertur｟</i>｠. | ｟<b>｠14｟</b>｠. Second, he shows their correctness when he says, ｟<b>｠｟<i>｠as the testimony of Christ was confirmed in you｟</i>｠｟</b>｠. For the utterance of doctrine would not be correct or knowledge correct, if it disagreed with the testimony of Christ or if Christ’s testimony did not have a firm hold on their hearts by faith, because, as it is said: ｟<i>｠he who wavers is like a wave of the sea that is driven and tossed by the wind｟</i>｠ (Jas 1:6). |
Testimonium autem Christi dicit, vel quia de ipso prophetae praenuntiaverunt, secundum illud Act. X, 43: ｟<i>｠huic omnes prophetae testimonium perhibent｟</i>｠; vel quia ipse Christus testimonium perhibuit, secundum illud Io. c. VIII, 14: ｟<i>｠si ego testimonium perhibeo de meipso, verum est testimonium meum｟</i>｠; vel etiam quia Apostolus in sua praedicatione Christo testimonium dedit. Act. XXII, 18: ｟<i>｠non recipient testimonium tuum de me｟</i>｠. | He says: in testimony to Christ, either because the prophets have spoken of him; ｟<i>｠to him all the prophets give testimony｟</i>｠ (Acts 10:43) or because Christ himself gave testimony: ｟<i>｠although I give testimony of myself, my testimony is true｟</i>｠ (John 8:14) or even because the Apostle in his own preaching gave testimony to Christ: ｟<i>｠they will not receive your testimony concerning me｟</i>｠ (Acts 22:18). |
｟<b>｠15｟</b>｠. Tertio tangit gratiae perfectionem, cum dicit ｟<b>｠｟<i>｠ita ut nihil vobis desit in ulla gratia｟</i>｠｟</b>｠, quia scilicet in diversis personis omnes gratias gratis datas habebant. Ad divinam enim providentiam pertinet, ut absque defectu necessaria largiatur. Ps. XXXIII, 10: ｟<i>｠nihil deest timentibus eum｟</i>｠; et iterum: ｟<i>｠inquirentes autem Dominum non minuentur omni bono｟</i>｠. | ｟<b>｠15｟</b>｠. Third, he touches on the perfection of grace when he says, ｟<b>｠｟<i>｠so that nothing is wanting to you in any grace｟</i>｠｟</b>｠, namely, because various persons among them enjoyed all the Charismatic graces. For it befits divine providence to bestow the necessities of life without stint: ｟<i>｠those who fear him have no want｟</i>｠ (Ps 34:9) and again ｟<i>｠those who seek the Lord lack no good thing｟</i>｠ (Ps 34:10). |
｟<b>｠16｟</b>｠. Deinde ponit bona in futurum expectanda. Et circa hoc tria facit. | ｟<b>｠16｟</b>｠. Then he mentions the blessings to be expected in the future. In regard to this he does three things. |
Primo ponit futuri boni expectationem, dicens ｟<b>｠｟<i>｠vobis｟</i>｠｟</b>｠, inquam, non solum habentibus gratiam in praesenti, sed etiam ｟<b>｠｟<i>｠expectantibus｟</i>｠｟</b>｠, in futurum, ｟<b>｠｟<i>｠revelationem Domini nostri Iesu Christi｟</i>｠｟</b>｠, qua scilicet sanctis suis revelabitur, non solum per gloriam humanitatis, secundum illud Is. XXXIII, 17: ｟<i>｠regem in decore suo videbunt｟</i>｠, sed etiam per gloriam divinitatis, secundum illud Is. XL, 5: ｟<i>｠revelabitur gloria Domini｟</i>｠; quae quidem revelatio homines beatos facit. I Io. III, 2: ｟<i>｠cum autem apparuerit, similes ei erimus: et videbimus eum sicuti est｟</i>｠. Et in hoc vita aeterna consistit, secundum illud Io. XVII, 3: ｟<i>｠haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum｟</i>｠. | First, he mentions their expectation of a future blessing when he says, ｟<b>｠｟<i>｠to you｟</i>｠｟</b>｠, who not only have grace at present but are ｟<b>｠｟<i>｠waiting｟</i>｠｟</b>｠ ｟<b>｠｟<i>｠for the｟</i>｠｟</b>｠ future ｟<b>｠｟<i>｠manifestation of our Lord Jesus Christ｟</i>｠｟</b>｠, namely because he will be manifested to his saints not only in the glory of his humanity: ｟<i>｠your eyes will see the king in his beauty｟</i>｠ (Isa 33:17), but also in the glory of his divinity: ｟<i>｠the glory of the Lord shall be revealed｟</i>｠ (Isa 40:5). This is the revelation that makes men happy: ｟<i>｠when he appears we shall be like him, for we shall see him as he is｟</i>｠ (1 John 3:2), and in which eternal life consists: ｟<i>｠this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent｟</i>｠ (John 17:3). |
Sicut autem illi quibus Christus revelatur, sunt beati in re, ita illi qui hoc expectant, sunt beati in spe. Is. XXX, 18: ｟<i>｠beati omnes qui expectant eum｟</i>｠. Et ideo de ipsa expectatione gratias agit. | Now just as those to whom Christ is revealed are happy in reality, so those who await this are happy in hope: ｟<i>｠blessed are all they who wait for him｟</i>｠ (Isa 30:18). This is why he gives thanks for their expectations. |
｟<b>｠17｟</b>｠. Secundo ostendit quod haec expectatio non est vana ex auxilio divinae gratiae. Unde subdit: ｟<b>｠｟<i>｠qui｟</i>｠｟</b>｠, scilicet Christus, qui spem dedit vobis huiusmodi revelationis, etiam ｟<b>｠｟<i>｠confirmabit vos｟</i>｠｟</b>｠ in gratia accepta. I Petr. ult.: ｟<i>｠modicum passos ipse perficiet, confirmabit solidabitque｟</i>｠. Et hoc ｟<b>｠｟<i>｠usque in finem｟</i>｠｟</b>｠, scilicet vitae vestrae. Matth. c. X, 22: ｟<i>｠qui perseveraverit usque in finem, hic salvus erit｟</i>｠. Non autem ut sitis sine peccato: quia, ｟<i>｠si dixerimus quoniam peccatum non habemus, ipsi nosmetipsos seducimus, et veritas in nobis non est｟</i>｠, ut dicitur I Io. I, 8, sed ut sitis ｟<b>｠｟<i>｠sine crimine｟</i>｠｟</b>｠, id est, sine peccato mortali. I Tim. III, 10: ｟<i>｠ministrent nullum crimen habentes｟</i>｠. Et hoc, inquam, erit ｟<b>｠｟<i>｠in die adventus Domini nostri Iesu Christi｟</i>｠｟</b>｠, quia scilicet qui sine crimine invenitur in die mortis, sine crimine perveniet ad diem iudicii, secundum illud Eccle. XI, 3: ｟<i>｠si ceciderit lignum ad Austrum, sive ad Aquilonem, in quocumque loco ceciderit, ibi erit｟</i>｠. Nisi autem sine crimine nunc inveniatur, frustra illam revelationem expectaret. | ｟<b>｠17｟</b>｠. Second, he shows that this expectation is not vain because of the help of God’s grace: hence he adds, ｟<b>｠｟<i>｠who｟</i>｠｟</b>｠, i.e., Christ, who gave them the hope of such a manifestation, ｟<b>｠｟<i>｠also will confirm you｟</i>｠｟</b>｠ in the grace received: ｟<i>｠after you have suffered a little while, he will restore, establish and strengthen you｟</i>｠ (1 Pet 5:10) ｟<b>｠｟<i>｠unto the end｟</i>｠｟</b>｠ of your life: ｟<i>｠he who endures to the end will be saved｟</i>｠ (Matt 10:22). Not that you will be without sin, because ｟<i>｠if we say we have no sin, we deceive ourselves and the truth is not in us｟</i>｠ (1 John 1:8), but that you may be ｟<b>｠｟<i>｠without crime｟</i>｠｟</b>｠, i.e., without mortal sin: ｟<i>｠if they prove themselves blameless let them minister｟</i>｠ (1 Tim 3:10). This, I say, will be ｟<b>｠｟<i>｠in the day of the coming of our Lord Jesus Christ｟</i>｠｟</b>｠, because a person found without crime on the day of death will arrive at the day of judgment without crime: ｟<i>｠if a tree falls to the south or to the north, in the place where the tree falls, there it will lie｟</i>｠ (Eccl 11:3). For unless he is found without crime now, he awaits that revelation in vain. |
｟<b>｠18｟</b>｠. Tertio rationem suae promissionis assignat, dicens quod Deus vos confirmabit, quod debetis sperare, quia ｟<b>｠｟<i>｠Deus est fidelis｟</i>｠｟</b>｠ (Deut. XXXII, 4: ｟<i>｠Deus fidelis et absque ulla iniquitate)｟</i>｠, ｟<b>｠｟<i>｠per quem vocati estis in societatem Filii eius Iesu Christi Domini nostri｟</i>｠｟</b>｠, ut scilicet habeatis societatem ad Christum, et in praesenti per similitudinem gratiae, secundum illud I Io. I, 7: ｟<i>｠si in luce ambulamus, sicut et ipse in luce est, societatem habemus cum eo ad invicem｟</i>｠, et in futuro per participationem gloriae, Rom. VIII, 17: ｟<i>｠si compatimur, ut et simul glorificemur｟</i>｠. | ｟<b>｠18｟</b>｠. Third, he assigns the reason for his promise, saying that God will strengthen you, because ｟<b>｠｟<i>｠God is faithful｟</i>｠｟</b>｠: ｟<i>｠God is faithful and without iniquity｟</i>｠ (Deut 32:4). ｟<b>｠｟<i>｠By whom you are called unto the fellowship of his Son, Jesus Christ our Lord｟</i>｠｟</b>｠, i.e., to have fellowship with Christ, both in the present life through the likeness of grace: ｟<i>｠if we walk in the light, as he is in the light, we have fellowship with one another｟</i>｠ (1 John 1:7) and in the future by sharing in his glory: ｟<i>｠provided we suffer with him in order that we may also be glorified with him｟</i>｠ (Rom 8:17). |
Non autem videretur esse fidelis Deus, si nos vocaret ad societatem Filii et nobis denegaret, quantum in ipso est, ea, per quae pervenire ad eum possemus. Unde Iosue I, v. 5 dicit: ｟<i>｠non te deseram, neque derelinquam｟</i>｠. | But God would not seem to be faithful, if he called us to the fellowship of his Son and then denied us on his part the things by which we could attain to him. Hence Joshua says: ｟<i>｠I will not fail you or forsake you｟</i>｠ (Josh 1:5). |
Lectio 2 | Lecture 2 |
Admonitio contra contentiones | Warning against contentions |
｟<sup>｠1:10｟</sup>｠ Obsecro autem vos fratres per nomen Domini nostri Jesu Christi: ut idipsum dicatis omnes, et non sint in vobis schismata: sitis autem perfecti in eodem sensu, et in eadem sententia. [n. 19] | ｟<sup>｠1:10｟</sup>｠ Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you: but that you be perfect in the same mind and in the same judgment. [n. 19] |
｟<sup>｠1:11｟</sup>｠ Significatum est enim mihi de vobis fratres mei ab iis, qui sunt Chloës, quia contentiones sunt inter vos. [n. 24] | ｟<sup>｠1:11｟</sup>｠ For it has been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you. [n. 24] |
｟<sup>｠1:12｟</sup>｠ Hoc autem dico, quod unusquisque vestrum dicit: Ego quidem sum Pauli: ego autem Apollo: ego vero Cephae: ego autem Christi. | ｟<sup>｠1:12｟</sup>｠ Now this I say, that every one of you says: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ. |
｟<sup>｠1:13｟</sup>｠ Divisus est Christus? numquid Paulus crucifixus est pro vobis? aut in nomine Pauli baptizati estis? [n. 26] | ｟<sup>｠1:13｟</sup>｠ Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul? [n. 26] |
｟<sup>｠1:14｟</sup>｠ Gratias ago Deo, quod neminem vestrum baptizavi, nisi Crispum et Caium: [n. 35] | ｟<sup>｠1:14｟</sup>｠ I give God thanks, that I baptized none of you but Crispus and Caius: [n. 35] |
｟<sup>｠1:15｟</sup>｠ ne quis dicat quod in nomine meo baptizati estis. | ｟<sup>｠1:15｟</sup>｠ Lest any should say that you were baptized in my name. |
｟<sup>｠1:16｟</sup>｠ Baptizavi autem et Stephanae domum: ceterum nescio si quem alium baptizaverim. [n. 37] | ｟<sup>｠1:16｟</sup>｠ And I baptized also the household of Stephanus. Beyond that, I know not whether I baptized any other. [n. 37] |
｟<sup>｠1:17｟</sup>｠ Non enim misit me Christus baptizare, sed evangelizare: [n. 38] non in sapientia verbi, ut non evacuetur crux Christi. [n. 40] | ｟<sup>｠1:17｟</sup>｠ For Christ sent me not to baptize, but to preach the Gospel: [n. 38] not in wisdom of speech, lest the cross of Christ should be made void. [n. 40] |
｟<b>｠19｟</b>｠. Praemissa salutatione et gratiarum actione, hic incipit eos instruere. | ｟<b>｠19｟</b>｠. After the greeting, the Apostle begins to instruct them. |
Et primo ponitur instructio de his quae ad omnes communiter pertinent, scilicet de his quae pertinent ad ecclesiastica sacramenta. | First, he instructs them about things pertaining to all generally, namely, about the sacraments. |
Secundo instruit eos de his quae ad quosdam pertinebant, XVI cap. ｟<b>｠｟<i>｠de collectis autem quae fiunt in sanctos｟</i>｠｟</b>｠, et cetera. | Second, he instructs them about things pertaining to some of them, at ｟<b>｠｟<i>｠now concerning the collections that are made for the saints｟</i>｠｟</b>｠ (1 Cor 16:1). |
In sacramentis autem tria sunt consideranda. Primo quidem ipsum sacramentum, sicut baptismus; secundo id quod est res significata et contenta, scilicet gratia; tertio id quod est res significata et non contenta, scilicet gloria resurrectionis. | In the sacraments, three things should be considered: first, the sacrament itself, as baptism; second, the reality signified and contained, namely, grace: third, the reality signified but not contained, namely, the glory of the resurrection. |
Primo ergo agit de ipsis sacramentis; | First, therefore, he discusses the sacraments themselves; |
secundo de ipsis gratiis, XII cap. ｟<b>｠｟<i>｠de spiritualibus autem nolo vos｟</i>｠｟</b>｠, etc., | second, the graces, at ｟<b>｠｟<i>｠now concerning spiritual things｟</i>｠｟</b>｠ (1 Cor 12:1); |
tertio, de gloria resurrectionis, infra XV ｟<b>｠｟<i>｠notum autem vobis facio｟</i>｠｟</b>｠. | third, the glory of the resurrection, at ｟<b>｠｟<i>｠now I make known unto you｟</i>｠｟</b>｠ (1 Cor 15:1). |
Circa primum tria facit. | In regard to the first he does three things. |
Primo determinat ea quae pertinent ad sacramentum baptismi; | First he determines what pertains to baptism; |
secundo ea quae pertinent ad sacramentum matrimonii, V cap., ibi ｟<b>｠｟<i>｠omnino auditur inter vos｟</i>｠｟</b>｠, etc.; | second, what pertains to the sacrament of matrimony, at ｟<b>｠｟<i>｠it is absolutely heard｟</i>｠｟</b>｠ (1 Cor 5:1); |
tertio ea quae pertinent ad sacramentum Eucharistiae, VIII cap., ibi ｟<b>｠｟<i>｠de his autem quae idolis sacrificantur｟</i>｠｟</b>｠. | third, what pertains to the sacrament of the Eucharist, at ｟<b>｠｟<i>｠now concerning those things that are sacrificed｟</i>｠｟</b>｠ (1 Cor 8:1). |
｟<b>｠20｟</b>｠. Dominus autem, Matth. ult., discipulis praeceptum dedit de doctrina simul et baptismo, dicens ｟<i>｠euntes docete omnes gentes, baptizantes｟</i>｠, et cetera. Et ideo Apostolus in prima parte simul cum baptismo agit de doctrina. | ｟<b>｠20｟</b>｠. In the first part the Apostle deals with doctrine along with baptism; thus he follows the example of the Lord, who gave the disciples the injunction to teach and to baptize in one command: ｟<i>｠go therefore and make disciples of all nations, baptizing them｟</i>｠ (Matt 28:19). |
Est autem sciendum quod inter Corinthios fideles erat quaedam dissensio propter baptistas et doctores; illi enim qui erant instructi contemnebant alios, quasi qui meliorem doctrinam acceperint, et meliorem baptismum. | Now it should be noted that there was dissension among the Corinthian believers, because those who had been instructed assumed that they had received the better teaching and a better baptism and began to look down on the others. |
｟<b>｠21｟</b>｠. Unde circa primum duo facit. | ｟<b>｠21｟</b>｠. Hence the Apostle does two things. |
Primo removet contentionem; | First, he ends the strife; |
secundo contentionis causam quae erat in hoc, quod gloriabantur de quibusdam, et alios Christi ministros contemnebant, infra III capite ｟<b>｠｟<i>｠et ego, fratres, non potui vobis loqui｟</i>｠｟</b>｠. | second, he attacks the cause of the strife, namely, that they glory in some of Christ’s ministers and look down on the other ones, at ｟<b>｠｟<i>｠and I, brethren, could not speak to you｟</i>｠｟</b>｠ (1 Cor 3:1). |
Circa primum tria facit. | As to the first he does three things. |
Primo proponit admonitionem; | First, he gives a friendly warning; |
secundo admonitionis necessitatem ostendit, ibi ｟<b>｠｟<i>｠significatum est enim mihi｟</i>｠｟</b>｠, etc.; | second, he shows the need for the warning, at ｟<b>｠｟<i>｠for it has been signified unto me｟</i>｠｟</b>｠; |
tertio rationem admonitionis assignat, ibi ｟<b>｠｟<i>｠divisus est Christus?｟</i>｠｟</b>｠ et cetera. | third, the reason for the warning, at ｟<b>｠｟<i>｠is Christ divided｟</i>｠｟</b>｠. |
｟<b>｠22｟</b>｠. Circa primum duo consideranda sunt. | ｟<b>｠22｟</b>｠. In regard to the first, two things should be considered. |
Primum quidem quod eos inducit ad admonitionem servandam. Uno modo per propriam humilitatem, cum dicit ｟<b>｠｟<i>｠obsecro autem vos｟</i>｠｟</b>｠, et cetera. Prov. XVIII, 23: ｟<i>｠cum obsecrationibus loquitur pauper｟</i>｠. Alio modo per fraternam caritatem, cum dicit ｟<b>｠｟<i>｠fratres｟</i>｠｟</b>｠, quia scilicet ex affectu fraternae caritatis hoc dicebat. Prov. XVIII, 19: ｟<i>｠frater qui iuvatur a fratre, quasi civitas firma｟</i>｠. Tertio per reverentiam Christi, cum dicit ｟<b>｠｟<i>｠per nomen Domini nostri Iesu Christi｟</i>｠｟</b>｠, quod est ab omnibus honorandum, et cui oportet omnes esse subiectos. Phil. II, 10: ｟<i>｠in nomine Iesu omne genu flectatur｟</i>｠. | First, he uses humble language as one way of inducing them to heed his warning; hence he says, ｟<b>｠｟<i>｠now I beseech you｟</i>｠｟</b>｠: ｟<i>｠the poor will speak with supplications｟</i>｠ (Prov 18:23); the second way is by brotherly love when he says,｟<b>｠ ｟<i>｠brethren｟</i>｠｟</b>｠, because this warning came from the warmth of his fraternal charity: ｟<i>｠a brother helped by a brother is like a strong city｟</i>｠ (Prov 18:19). The third way is by appealing to their reverence for Christ when he says: ｟<b>｠｟<i>｠by the name of our Lord Jesus Christ｟</i>｠｟</b>｠, who should be honored by all and to whom all should be subject: ｟<i>｠in the name of Jesus every knee should bend｟</i>｠ (Phil 2:10). |
｟<b>｠23｟</b>｠. Secundo considerandum est quod inducit eos ad tria. | ｟<b>｠23｟</b>｠. The second thing to be considered is that he urges them to three things. |
Primo quidem ad concordiam, cum dicit ｟<b>｠｟<i>｠ut idipsum dicatis omnes｟</i>｠｟</b>｠, id est, omnes eamdem fidem confiteamini, et eamdem sententiam proferatis de his quae sunt communiter agenda. Rom. XV, 6: ｟<i>｠ut unanimes uno ore honorificetis Deum｟</i>｠. | First, to concord when he says, ｟<b>｠｟<i>｠that you all speak the same thing｟</i>｠｟</b>｠, i.e., that all confess the same faith and hold the same opinion in matters that must be done in common: ｟<i>｠that together you may with one voice glorify the God and Father of our Lord Jesus Christ｟</i>｠ (Rom 15:6). |
Secundo prohibet vitium contrarium virtuti, cum dicit ｟<b>｠｟<i>｠et non sint in vobis schismata｟</i>｠｟</b>｠, quia unitas ecclesiastica dividi non debet, in cuius signum milites de tunica inconsutili, Io. XIX, 24 dixerunt: ｟<i>｠non scindamus eam, sed sortiamur de ea cuius sit｟</i>｠. Sunt autem proprie schismata, quando, vel propter diversam fidei confessionem, vel propter diversas sententias de agendis, homines unius collegii in diversas separantur partes. Is. XXII, v. 9: ｟<i>｠scissuras civitatis David videbitis, quia multiplicatae sunt｟</i>｠. | Second, he forbids a vice contrary to virtue when he says: ｟<b>｠｟<i>｠and that there be no schisms among you｟</i>｠｟</b>｠, because ecclesial unity must not be fragmented. As a sign of this unity the soldiers said of the coat without a seam: ｟<i>｠let us not cut it, but let us cast lots for it, whose it shall be｟</i>｠ (John 19:24). Properly speaking, there are schisms when the members of one group separate into various factions according to their various beliefs or according to their various opinions about conduct: ｟<i>｠you shall see the breaches of the city of David｟</i>｠ (Isa 22:9). |
Tertio inducit eos ad id per quod possunt schismata vitare, scilicet ad perfectionem. Est enim divisionis causa, dum unusquisque partiale bonum quaerit, praetermisso perfecto bono, quod est bonum totius. Et ideo dicit ｟<b>｠｟<i>｠sitis autem perfecti in eodem sensu｟</i>｠｟</b>｠, scilicet quo iudicatur de agendis, ｟<b>｠｟<i>｠et in eadem scientia｟</i>｠｟</b>｠, qua iudicatur de cognoscendis, quasi dicat: per haec perfecti esse poteritis, si in unitate persistatis. Col. III, 14: ｟<i>｠super omnia caritatem habete, quod est vinculum perfectionis｟</i>｠. Matth. V, 48: ｟<i>｠estote perfecti sicut Pater vester caelestis perfectus est｟</i>｠. | Third, he urges them to seek perfection, which is the good of the whole. For the cause of division is, while each one seeks a partial good, the perfect good is overlooked, which is the good of the whole. Therefore, he says, ｟<b>｠｟<i>｠but that you be perfect in the same mind｟</i>｠｟</b>｠, which judges about conduct, ｟<b>｠｟<i>｠and in the same judgment｟</i>｠｟</b>｠, which judges about belief. As if to say: these things will enable you to be perfect, if you continue in unity: ｟<i>｠over all these things have charity, which is the bond of perfection｟</i>｠ (Col 3:14); ｟<i>｠be perfect as your heavenly Father is perfect｟</i>｠ (Matt 5:48). |
｟<b>｠24｟</b>｠. Deinde, cum dicit ｟<b>｠｟<i>｠significatum est mihi｟</i>｠｟</b>｠, ostendit necessitatem praedictae admonitionis, quia scilicet contentionis vitio laborabant, quasi dicat: ideo necesse est vos ad hoc inducere, quia ｟<b>｠｟<i>｠significatum est mihi, fratres mei, ab his qui sunt Cloes｟</i>｠｟</b>｠, id est, in quadam villa Corinthiorum iurisdictioni subiecta, vel Cloes potest esse nomen matronae, in cuius domo erant multi fideles congregati, ｟<b>｠｟<i>｠quia contentiones sunt inter vos｟</i>｠｟</b>｠, contra id quod dicitur Prov. XX, 3: ｟<i>｠honor est homini qui separat se a contentionibus｟</i>｠. | ｟<b>｠24｟</b>｠. Then when he says, ｟<b>｠｟<i>｠it has been signified unto me｟</i>｠｟</b>｠, he shows why it was necessary to warn them, namely, because they were burdened with the vice of contention. As if to say: it is necessary to induce you to this, ｟<b>｠｟<i>｠for it has been signified unto me, my brethren, of you, by them who are of the house of Chloe｟</i>｠｟</b>｠, i.e., from a certain villa subject to the jurisdiction of the Corinthians. Or Chloe might be the name of a matron in whose home many believers assembled: ｟<b>｠｟<i>｠that there are contentions among you｟</i>｠｟</b>｠, contrary to what is said in Proverbs: ｟<i>｠it is an honor for a man to separate himself from quarrels｟</i>｠ (Prov 20:24). |
Et modum contentionis exponit, subdens ｟<b>｠｟<i>｠hoc autem dico｟</i>｠｟</b>｠, id est, contentionem nomino, ｟<b>｠｟<i>｠quod unusquisque vestrum｟</i>｠｟</b>｠ nominat se ab eo a quo est baptizatus et instructus, et ｟<b>｠｟<i>｠dicit: ego quidem sum Pauli｟</i>｠｟</b>｠, quia erat a Paulo baptizatus et instructus; alius ｟<b>｠｟<i>｠ego autem Apollo｟</i>｠｟</b>｠, qui scilicet Corinthiis praedicaverat, ut habetur Act. XIX, 1; alius ｟<b>｠｟<i>｠ego vero Cephae｟</i>｠｟</b>｠, scilicet Petri, cui dictum est Io. I, v. 42: ｟<i>｠tu vocaberis Cephas, quod interpretatur Petrus｟</i>｠. Quod quidem ideo dicebant, quod putabant a meliori baptista meliorem baptismum dari, quasi virtus baptistae in baptizatis operaretur. Et de hoc pseudoapostoli gloriabantur, secundum illud Ps. XLVIII, 12: ｟<i>｠vocaverunt nomina sua in terris suis｟</i>｠. Alius autem dicit ｟<b>｠｟<i>｠ego autem sum Christi｟</i>｠｟</b>｠, qui solus benedixit, quia solius Christi virtus operatur in baptismo Christi. Io. I, 33: ｟<i>｠super quem videris Spiritum descendere et manere, ipse est qui baptizat｟</i>｠. Et ideo baptizati a solo Christo denominantur Christiani, non autem a Paulo Paulini. Is. IV, 1: ｟<i>｠tantummodo invocetur nomen tuum super nos｟</i>｠. | Then he specifies the nature of the contention when he says, ｟<b>｠｟<i>｠now this I say｟</i>｠｟</b>｠, i.e., the contention consists in this, ｟<b>｠｟<i>｠that every one of you｟</i>｠｟</b>｠ gives himself a name derived from the person by whom he was baptized and instructed, and ｟<b>｠｟<i>｠says: I indeed am of Paul｟</i>｠｟</b>｠, because he had been baptized and instructed by Paul; another says: ｟<b>｠｟<i>｠I am of Apollo｟</i>｠｟</b>｠, who had preached to the Corinthians (Acts 19); still another says:｟<b>｠ ｟<i>｠and I of Cephas｟</i>｠｟</b>｠, i.e., Peter, to whom it had been said: ｟<i>｠you shall be called Cephas, which is interpreted Peter｟</i>｠ (John 1:42). Now they made these statements because they thought that they received a better baptism from a better baptizer, as though the virtue of the minister had an influence on the one baptized. Finally, others say: ｟<b>｠｟<i>｠and I of Christ｟</i>｠｟</b>｠, who alone gives grace, because the grace of Christ alone works in Christ’s baptism: ｟<i>｠he upon whom you shall see the Spirit descending and remaining upon him, he it is who baptizes with the Holy Spirit｟</i>｠ (John 1:33). Accordingly, the baptized are called Christians from Christ alone and not Paulians from Paul: ｟<i>｠only let us be called by your name｟</i>｠ (Isa 4:1). |
｟<b>｠25｟</b>｠. Ad huius autem erroris vitationem, dicuntur Graeci hac forma in baptizando uti ｟<i>｠baptizetur servus Christi Nicolaus in nomine Patris, et Filii, et Spiritus Sancti｟</i>｠, ut detur intelligi quod homo non baptizat interius, sed baptizatur a Christo. Quia tamen etiam homo baptizat ministerio, ut membrum et minister Christi, ideo Ecclesia utitur hac forma in baptizando: ｟<i>｠ego te baptizo in nomine Patris, et Filii, et Spiritus Sancti｟</i>｠, quod quidem est expressius secundum formam a Christo traditam, qui dixit discipulis: ｟<i>｠docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti｟</i>｠, etc., ubi ipsos apostolos dicit baptizantes, secundum quem modum sacramenti minister dicit: ｟<i>｠ego te baptizo｟</i>｠. | ｟<b>｠25｟</b>｠. In order to avoid this error the Greeks are said to have used the following formula in baptism: ｟<i>｠let Christ’s servant, Nicholas, be baptized in the name of the Father and of the Son and of the Holy Spirit｟</i>｠, to show that a man is not baptized interiorly, unless he is baptized by Christ. But because a man also baptizes, as a minister and member of Christ, the Church uses this formula in baptizing: ｟<i>｠I baptize you in the name of the Father and of the Son and of the Holy Spirit｟</i>｠, which is more in keeping with the formula given by Christ, who said to the disciples: ｟<i>｠teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit｟</i>｠ (Matt 28:19), where he also calls the apostles baptizers. It is according to this command that the minister says: ｟<i>｠I baptize you｟</i>｠. |
｟<b>｠26｟</b>｠. Deinde cum dicit ｟<b>｠｟<i>｠divisus est Christus?｟</i>｠｟</b>｠ etc., ponit rationem praedictae admonitionis, quare inter eos scissurae et contentiones esse non debebant, et | ｟<b>｠26｟</b>｠. Then when he says, ｟<b>｠｟<i>｠is Christ divided｟</i>｠｟</b>｠, he gives the reason for this warning that there should be no schisms and contentions among them: |
primo ex parte baptismi; | first, on the part of baptism: |
secundo ex parte doctrinae, ibi ｟<b>｠｟<i>｠non in sapientia verbi｟</i>｠｟</b>｠, et cetera. | second, on the part of doctrine, at ｟<b>｠｟<i>｠not in wisdom of speech｟</i>｠｟</b>｠ (1 Cor 1:17). |
Circa primum tria facit. | As to the first he does three things. |
Primo ponit inconveniens quod ex praedicta contentione sequitur; | First, he mentions the mistake which follows from their contention; |
secundo manifestat quare illud inconveniens sequatur, ibi ｟<b>｠｟<i>｠numquid Paulus crucifixus est｟</i>｠｟</b>｠, etc.; | second, why that mistake follows, at ｟<b>｠｟<i>｠was Paul then crucified｟</i>｠｟</b>｠; |
tertio excludit quamdam falsam suspicionem, ibi ｟<b>｠｟<i>｠gratias ago Deo meo｟</i>｠｟</b>｠, et cetera. | third, he dismisses a false surmise, at ｟<b>｠｟<i>｠I give God thanks｟</i>｠｟</b>｠. |
｟<b>｠27｟</b>｠. Dicit ergo primo: dixi quod unusquisque vestrum dicit ｟<b>｠｟<i>｠ego sum Pauli, ego Apollo｟</i>｠｟</b>｠, et ex hoc sequitur quod Christus est divisus. Nec refert utrum interrogative vel remissive legatur. | ｟<b>｠27｟</b>｠. He says, therefore: I have said that everyone of you says, ｟<b>｠｟<i>｠I indeed am of Paul; and I am of Apollo｟</i>｠｟</b>｠; from which it follows that Christ is divided. Nor does it matter whether this is read interrogatively or remissively. |
｟<b>｠28｟</b>｠. Hoc autem potest intelligi, uno modo, quasi diceret: per hoc quod inter vos contenditur, Christus est divisus a vobis, qui non nisi in pace habitat, secundum illud Ps. LXXV, 3: ｟<i>｠in pace factus est locus eius｟</i>｠. Is. LIX, 2: ｟<i>｠iniquitates vestrae diviserunt inter vos et Deum vestrum｟</i>｠. | ｟<b>｠28｟</b>｠. This can be understood in one way as though he were saying: inasmuch as there is contention among you, Christ is divided from you, because he dwells only in peace: ｟<i>｠his place is in peace｟</i>｠ (Ps 76:3); ｟<i>｠your iniquities have made a separation between you and your God｟</i>｠ (Isa 59:2). |
Sed melius aliter hoc potest intelligi, ut sit sensus: per hoc quod creditis baptismum esse meliorem, qui a meliori baptista datur, sequitur quod Christus, qui principaliter et interius baptizat, sit divisus, id est, differens in sua virtute et effectu, secundum differentiam ministrorum: quod patet esse falsum per id quod dicitur Eph. IV, 5: ｟<i>｠unus Dominus, una fides, unum baptisma｟</i>｠. | But it is better understood of him as saying: inasmuch as you believe that a baptism performed by a better minister is better, it follows that Christ, who principally and interiorly baptizes, is divided, i.e., differs in his power and effect, depending on the differing ministers. But this is false, because it is said: ｟<i>｠one Lord, one faith, one baptism｟</i>｠ (Eph 4:5). |
Sed adhuc melius hoc intelligitur quod Apostolus dicit: ex hoc quod ea quae sunt propria Christi aliis attribuitis, quodammodo Christum dividitis, plures christos facientes, contra id quod dicitur Matth. XXIII, 10: ｟<i>｠magister vester unus est Christus｟</i>｠. Is. XLV, v. 22: ｟<i>｠convertimini ad me, et salvi eritis, omnes fines terrae, quia ego Dominus, et non est alius｟</i>｠. | An even better interpretation is to understand the Apostles as saying that inasmuch as you attribute to others the things that are exclusively Christ’s, you divide Christ by forming many christs, which is contrary to what is stated in Matthew: ｟<i>｠one is your master, Christ｟</i>｠ (Matt 23:10); ｟<i>｠turn to me and be saved, all the ends of the earth! For I am God and there is no other｟</i>｠ (Isa 45:22). |
｟<b>｠29｟</b>｠. Est autem sciendum quod Christus in sacramento baptismi duplicem habet virtutem sibi propriam. Unam quidem divinam, qua simul cum Patre et Spiritu Sancto interius mundat a peccato, et hoc nulli creaturae potuit communicari. | ｟<b>｠29｟</b>｠. For it should be noted that there are two powers proper to Christ in the sacrament of baptism: one is the divine power, by which he and the Father and the Holy Spirit cleanse from sin interiorly. This cannot be communicated to any creature. |
Alia autem est propria virtus secundum humanam naturam, quae est potestas excellentiae in sacramentis, et consistit in quatuor. Quorum unum est, quod ipse sacramenta instituit; secundum est quod potuit effectum sacramentorum sine sacramento conferre; tertium est quod meritum passionis eius operatur in baptismo et aliis sacramentis; quartum est quod ad invocationem nominis eius sacramenta conferuntur. Hanc autem potestatem excellentiae, et maxime quantum ad ultimum, conferre potuit ministris baptismi, ut scilicet eorum nominibus consecraretur baptismus, sed noluit, ne schisma ex hoc in Ecclesia fieret, dum tot reputarentur baptismi, quot essent baptistae. | The other is the power proper to his human nature, which is the power of excellence in the sacraments and consists of four things: one is that he instituted the sacraments; the second is that he can produce the effect of the sacraments without the sacraments; the third is that the merit of his passion works in baptism and the other sacraments; the fourth is that the sacraments are conferred by calling on his name. Now he could have shared this power of excellence with his ministers and particularly the fourth, namely, that baptism be consecrated in their names, but he reserved it for himself; otherwise schism would arise in the Church, for people would suppose that there are as many baptisms as baptizers. |
Et hoc est quod, secundum expositionem Augustini, Ioannes Baptista de Christo nescisse fatetur, utrum scilicet hanc potestatem sibi retineret. | According to Augustine this is why John the Baptist confessed that he did not know whether Christ would keep this power for himself. |
｟<b>｠30｟</b>｠. Deinde, cum dicit ｟<b>｠｟<i>｠numquid Paulus｟</i>｠｟</b>｠, etc., ostendit praedictum inconveniens sequi ex eorum errore quod diversum baptisma esse aestimabant secundum differentiam baptistarum; hoc enim esset, si a baptistis baptismus efficaciam haberet, quod quidem solius est Christi. | ｟<b>｠30｟</b>｠. Then when he says, ｟<b>｠｟<i>｠was Paul then crucified｟</i>｠｟</b>｠, he shows that their mistake follows from their error of supposing that there are diverse baptisms, depending on the different baptizers; for this would be so, if baptism derived its power form the baptizers and not from Christ alone. |
｟<b>｠31｟</b>｠. Hoc autem ostendit dupliciter. | ｟<b>｠31｟</b>｠. He shows this in two ways. |
Primo quidem ex parte passionis Christi, in cuius virtute baptismus operatur, secundum illud Rom. VI, 3: ｟<i>｠1uicumque baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus｟</i>｠. Et ideo dicit ｟<b>｠｟<i>｠numquid Paulus crucifixus est pro vobis?｟</i>｠｟</b>｠ Quasi dicat: numquid passio Pauli causa est nostrae salutis, ut secundum ipsum baptismus habeat virtutem salvandi? Quasi dicat: non. Hoc enim proprium est Christo, ut sua passione et morte nostram salutem operatus fuerit. Io. XI, 50: ｟<i>｠expedit ut unus homo moriatur pro populo, et non tota gens pereat｟</i>｠. II Cor. c. V, 14: ｟<i>｠unus pro omnibus mortuus est｟</i>｠. | First, on the part of Christ’s passion, in virtue of which baptism works, as it says in Romans: ｟<i>｠know you not that all who are baptized in Christ Jesus are baptized in his death?｟</i>｠ (Rom 6:3). Accordingly, he says, ｟<b>｠｟<i>｠was Paul then crucified for you?｟</i>｠｟</b>｠ As if to say: were Paul’s sufferings the cause of our salvation, so that baptism depends on him for its saving power? As if to say: certainly not. For Christ alone is the one by whose sufferings and death our salvation is wrought: ｟<i>｠it is expedient for you that one man should die for the people, and that the whole nation not perish｟</i>｠ (John 11:50); ｟<i>｠one has died for all｟</i>｠ (2 Cor 5:14). |
｟<b>｠32｟</b>｠. Sed contra videtur esse quod Apostolus dicit Col. I, 24: ｟<i>｠gaudeo in passionibus meis pro vobis, et adimpleo ea quae desunt passionum Christi in carne mea pro corpore eius, quod est Ecclesia｟</i>｠. | ｟<b>｠32｟</b>｠. On the other hand, the Apostle seems to say the opposite in Colossians: ｟<i>｠I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, the Church｟</i>｠ (Col 1:24). |
Sed dicendum quod passio Christi fuit nobis salutifera non solum per modum exempli, secundum illud I Petr. II, 21: ｟<i>｠Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius｟</i>｠, sed etiam per modum meriti, et per modum efficaciae, inquantum eius sanguine redempti et iustificati sumus, secundum illud Hebr. ultimo: ｟<i>｠ut sanctificaret per suum sanguinem populum, extra portam passus est｟</i>｠. Sed passio aliorum nobis est salutifera solum per modum exempli, secundum illud II Cor. I, 6: ｟<i>｠sive tribulamur, pro vestra exhortatione et salute｟</i>｠. | I answer that Christ’s sufferings benefited us not only by their example: ｟<i>｠Christ also suffered for us, leaving you an example that you should follow in his steps｟</i>｠ (1 Pet 2:21), but also by their merit and efficacy, inasmuch as we have been redeemed and sanctified by his blood: ｟<i>｠so Jesus also suffered outside the gate in order to sanctify the people through his own blood｟</i>｠ (Heb 13:12). But the sufferings of others benefit us only as an example: ｟<i>｠if we are afflicted, it is for your comfort and salvation｟</i>｠ (2 Cor 1:6). |
｟<b>｠33｟</b>｠. Secundo ostendit idem ex virtute nominis Christi, qui in baptismo invocatur. Unde subdit ｟<b>｠｟<i>｠aut in nomine Pauli baptizati estis?｟</i>｠｟</b>｠ Quasi dicat: non. Ut enim dicitur Act. IV, 12, ｟<i>｠non est aliud nomen datum hominibus, per quod oporteat nos salvos fieri｟</i>｠. Unde et Is. XXVI, 8 dicitur: ｟<i>｠nomen tuum et memoriale tuum in desiderio animae｟</i>｠. | ｟<b>｠33｟</b>｠. Second, he shows the same thing from the power of Christ’s name invoked in baptism; hence he adds,｟<b>｠ ｟<i>｠or were you baptized in the name of Paul?｟</i>｠｟</b>｠ As if to say: no. For as it is said: ｟<i>｠there is no other name under heaven given to men, whereby we must be saved｟</i>｠ (Acts 4:12). Hence, too, Isaiah says: ｟<i>｠your name and your remembrance are the desire of the soul｟</i>｠ (Isa 26:8). |
｟<b>｠34｟</b>｠. Sed videtur quod in nomine Christi homines non baptizentur. Dicit enim Matth. ult.: ｟<i>｠docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti｟</i>｠. | ｟<b>｠34｟</b>｠. But it seems that men are not baptized in Christ’s name, for it is commanded in Matthew: ｟<i>｠teach all nations; baptizing them in the name of the Father and of the Son and of the Holy Spirit｟</i>｠ (Matt 28:19). |
Dicendum est autem quod in primitiva Ecclesia, quia nomen Christi multum erat odiosum, ut venerabile redderetur, apostoli in nomine Christi baptizabant ex speciali ordinatione Spiritus Sancti. Unde dicitur Act. c. VIII, 12, quod ｟<i>｠in nomine Christi baptizati sunt viri et mulieres｟</i>｠. Et tamen, ut Ambrosius dicit ｟<i>｠in nomine Christi tota Trinitas intelligitur｟</i>｠. Christus enim interpretatur unctus, in quo intelligitur non solum ille qui ungitur, qui est Filius Dei, sed etiam ipsa unctio, quae est Spiritus Sanctus, et ipse ungens, qui est Pater, secundum Ps. XLIV, 8: ｟<i>｠unxit te Deus, Deus tuus, oleo laetitiae prae consortibus tuis｟</i>｠. | The answer is that in the early Church, because Christ’s name was much hated, the apostles were inspired by the Holy Spirit to baptize in the name of Christ. Whence it is said: ｟<i>｠in the name of Christ they were baptized, both men and women｟</i>｠ (Acts 8:12). Yet, as Ambrose says, ｟<i>｠the whole Trinity is understood in the name of Christ｟</i>｠. For ‘Christ’ means anointed, which implies not only the Son who is anointed, but the anointing itself, which is the Holy Spirit, and the one who anoints, namely, the Father as a psalm says: ｟<i>｠God, your God, has anointed you with the oil of gladness above your fellows｟</i>｠ (Ps 45:8). |
Nunc autem quia nomen Christi iam est ｟<i>｠magnum in gentibus ab ortu solis usque ad occasum｟</i>｠, ut dicitur Mal. I, 11, Ecclesia utitur forma prius instituta a Christo, baptizans ｟<i>｠in nomine Patris, et Filii, et Spiritus Sancti｟</i>｠. Et tamen quicumque in hac forma baptizantur, in nomine eius, qui est vere Filius Dei, baptizantur, secundum illud I Io. c. ult.: ｟<i>｠ut simus in vero Filio eius, Iesu Christo｟</i>｠. Baptizantur etiam omnes fideles in nomine Christi, id est, fide et confessione nominis Christi, secundum illud Ioel. c. II, 32: ｟<i>｠omnis quicumque invocaverit nomen Domini, salvus erit｟</i>｠. Unde baptizati a Christo Christiani nominantur, quia, ut dicitur Gal. III, 27: ｟<i>｠quotquot in Christo baptizati estis, Christum induistis｟</i>｠. | But now that Christ’s name is ｟<i>｠great among the gentiles from the rising of the sun to its setting｟</i>｠ (Mal 1:11), the Church uses the formula first instituted by Christ, baptizing ｟<i>｠in the name of the Father and of the Son and of the Holy Spirit｟</i>｠. Nevertheless, everyone baptized in this form is baptized in the name of him who is truly Son of God: ｟<i>｠that we may be in his true Son, Jesus Christ｟</i>｠ (1 John 5:30). Furthermore, all faithful are baptized in the name of Christ, that is, in faith and by confession of the name of Christ: ｟<i>｠everyone who shall call upon the name of the Lord, shall be saved｟</i>｠ (Joel 2:32); hence they are called Christians, for ｟<i>｠as many of you as have been baptized in Christ alone, have put on Christ｟</i>｠ (Gal 3:27). |
Sic ergo, si solius Christi passio, si solius Christi nomen virtutem confert baptismo ad salvandum, verum est proprium esse Christo, ut ex eo baptismus habeat sanctificandi virtutem. Unde qui hoc aliis attribuit, dividit Christum in plures. | Therefore, if the sufferings of Christ alone, if the name of Christ alone, confers the power to be saved on the baptized, then it is from Christ alone that baptism has the power to sanctify. Consequently, anyone who attributes this to others divides Christ into many parts. |
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St. Thomas Aquinas Latin-English parallel corpus (207,689 segments) from the Aquinas Translation Project
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