Commentary on I Timothy
Prologue
Ecclesiasticus 10:4
10:4 The power of the earth is in the hand of God, and all iniquity of nations is execrable, and in his time he will raise up a profitable ruler over it.
1. These words suit the subject matter of this epistle. For in the preceding epistles he instructed the Church in matters pertaining to its unity; now he instructs the Church’s rulers, who are, as it were, its chief members. In regard to rulers it is necessary to see how they are established and what purpose they serve.
They are established in God, because the power of the earth is in the hand of God; and this in three ways: first, because it has its source in God: there is no power but from God (Rom 13:1); second, because it must be regulated according to God: by me kings reign, and lawgivers decree just things (Prov 8:15); third, because this power is set up according to God’s plan: he changes times and ages; takes away kingdoms and establishes them (Dan 2:21).
The purpose it serves is also shown, because it is directed to restraining human wickedness, because all iniquity of nations is execrable: the law is not made for the just man (1 Tim 1:9). Rulers should behave in three ways in the face of evil: first, they should sincerely hate it: his soul had a hatred of evil (2 Macc 3:1); second, they should forbid it: the king who sits on the throne of judgment, scatters away all evil with his look (Prov 20:8); third, they should punish evil deeds: he is God’s minister: an avenger to execute wrath upon him who does evil (Rom 13:4).
Then we are notified about its use when he says, he will raise up a profitable ruler. For a ruler is profitable for three things, which are indicated in Sirach: Joseph, the prince of his brethren (Sir 49:17). He should support the brethren by his power: and a strong king shall rule over them (Isa 19:4); the ruler of his brethren: he directs them by his wisdom: but the prince will devise such things as are worthy of a prince, and he shall stand above the rulers (Isa 32:8); in the midst of the brethren their chief is honorable (Sir 10:24); the stay of the people: he should restrain the unjust with justice: for you will save the humble people: but wilt bring down the eyes of the proud (Ps 17:28).
2. Thus the subject matter of these epistles is clear, because it is directed to the building up of those who shall rule the faithful: among these some rule in spiritual matters, as the prelates of the Church. These he instructs first. Some rule in temporal matters. These are the second ones to be instructed: and this in the epistle to Philemon.
Three epistles are directed to the first group to correspond to the three things competent to prelates: the first of these is that they govern the people; second, that they suffer for the people; third, that they restrain the wicked.
The first group is instructed in the first epistle to Timothy; the second in the second epistle to Timothy, where he treats of martyrdom; the third in the epistle to Titus, in which he teaches how to avoid heretics.
Chapter 1
Introduction
Lecture 1
Greeting
1:1 Paul, an apostle of Jesus Christ, according to the commandment of God our Savior and Christ Jesus our hope: [n. 3]
1:2 To Timothy, his beloved son in faith. Grace, mercy, and peace, from God the Father and from Christ Jesus our Lord. [n. 5]
3. This epistle is divided into greeting and the message, at as I desired you.
In the greeting he does three things:
First, he mentions the person who sends the greeting;
second, the persons greeted;
third, the good he wishes him.
4. The person who sends the greeting is described, first of all, by his name, Paul, a name which is suited to one in authority for two reasons. For there are two things present in apostleship, namely, lofty power, to which the humble are raised: when you were a little one in your own eyes, were you not made the head of the tribes of Israel? (1 Sam 15:17); and Paul means ‘small.’ Second, the brightness of wisdom which the Lord offers to the humble: you have revealed these things to little ones (Matt 11:25).
Second, he is described by his authority, because he is an apostle, i.e., sent: as the Father has sent me, I also send you (John 20:21); you are the seal of my apostleship in the Lord (1 Cor 9:2).
Third, from the origin of this authority; hence he says, of Jesus Christ, according to the commandment of God our Savior and Christ Jesus our hope: separate to me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); the Lord has sought him a man according to his own heart: and him has the Lord commanded to be prince over his people (1 Sam 13:14). From this it is clear that prelates are obliged, by a necessity of precept, to those things proper to their office: woe is unto me, if I preach not the Gospel (1 Cor 9:16). And Christ Jesus our hope, because he is our hope of coming to him: having a desire to be dissolved and to be with Christ (Phil 1:23). Or, our hope, because through him we hope to obtain eternal gifts: he has regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead (1 Pet 1:3); that through the comfort of the scripture we might have hope (Rom 15:4).
5. He describes the person greeted from three viewpoints: first, from his name, when he says, to Timothy: there was a certain disciple there named Timothy (Acts 16:1); second from his love, when he says, his beloved: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20); third, from his sonship, when he says, son in faith, i.e., converted by him: I have sent to you Timothy, who is my dearest son and faithful in the Lord (1 Cor 4:17).
6. Then he mentions the good things he wishes, and shows their origin.
Here it should be noted that in the other epistles two things are mentioned, but here three are mentioned, because prelates need more. Hence he says, grace and mercy, first to him, and then to the others. Mercy is taken here for the remission of sins, because this comes from God’s mercy; but grace for the public display of graces which prelates need. Or grace for sanctifying grace; but mercy for the divine gift of being raised to spiritual charisms: the grace of God and his mercy is with the saints, and he has respect to his chosen (Wis 4:15). And peace with you and through you to others: let the mountains receive peace (Ps 71:3).
But from whom? From God, to be given to the people: every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). And from Christ Jesus our Lord: by whom he has given us most great and precious promises (2 Pet 1:4).
Lecture 2
End of the commandment
1:3 As I desired you to remain at Ephesus when I went into Macedonia, that you might charge some not to teach otherwise: [n. 7]
1:4 Not to give heed to fables and endless genealogies, which furnish questions rather than the edification of God, which is in faith. [n. 10]
1:5 Now the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith. [n. 11]
7. Here begins the message of this epistle, which is a sort of pastoral guide composed by the Apostle for Timothy, instructing him in all matters pertaining to the exercise of his prelacy, and teaching the order in which he should arrange his desires:
first, therefore, he instructs him on the management of spiritual affairs;
second, of temporal affairs, in chapter four, at now the Spirit (1 Tim 4:1).
First, therefore, it pertains to a prelate to teach according to the rule of faith, lest the beliefs of his subjects be harmed: I have prayed for you that your faith fail not: and you being once converted, confirm your brethren (Luke 22:32). Second, that he instruct them in matters pertaining to divine worship, which cannot be done properly unless one’s faith is right.
First, therefore, he instructs him about the faith;
second, about the worship of God, in chapter two, at I desire therefore (1 Tim 2:1);
third, about appointments to ecclesiastical offices, in chapter three, at a faithful saying (1 Tim 3:1).
But it should be noted that in the early Church the pernicious error was being spread that legal observances should be kept along with the Gospel. But the Apostle rejects this:
first, by showing the condition of the law;
second, by citing his own experience, at I give him thanks.
In regard to the first he does three things:
first, he shows what must be repudiated in the law;
second, what must be accepted, at now the end of the commandment;
third, he concludes to the law’s present status, at but we know that.
What is to be repudiated in the law are the things that have been wickedly added, but were not given by God, and proceed from a carnal understanding of the law.
First, he teaches that false fables and genealogies are to be rejected;
second, he assigns the reason, at which furnish questions.
8. He says, therefore: you ought to do as I desired you, since I cannot command: have they made you a ruler? Be not lifted up: be among them as one of them (Sir 32:1), that you might charge some not to teach otherwise: not to give heed to fables and endless genealogies.
Or in another way: two things pertain to a prelate: to restrain those who teach what is false; hence he says, not to teach otherwise: if anyone preach to you a gospel besides that which you have received, let him be anathema (Gal 1:9); you shall not add to the word that I speak to you; neither shall you take away from it (Deut 4:2). Second, if it should happen that some are teaching what is false, he should forbid the people to listen to them: not to give heed to fables and endless genealogies.
9. But there have been certain heretics who, disdaining the Old Testament, explained that the Apostle repudiated it when he said: do not give heed to fables and endless genealogies. Augustine answers them by saying that the Apostle makes use of the stories and genealogies of the Old Testament: Abraham had two sons; the one by a bondwoman, and the other by a free woman (Gal 4:22). Therefore, if he had repudiated it, he would not have made use of it.
That is why he says, fables, not the law given in writing, but handed down orally, namely, the Talmud; not the things Moses transmitted orally, but the things others added to it, such as the silly fable that Adam had another wife, from whom demons were born: you have made void the commandment of God for your tradition (Matt 15:6); they will be turned unto fables (2 Tim 4:4).
10. The reason for this prohibition is that they furnish questions, i.e., contentions: contend not in words (2 Tim 2:14); it is an honor for a man to separate himself from quarrels (Prov 20:3); rather than the edification of God, which is in faith, i.e., when a person has been confirmed in the true faith, to which all doctrine should tend.
11. Then when he says, now the end, he shows what should be kept of the law.
In regard to this he does two things:
first, he proves this;
second, that there is a danger for those who do not hold this, at from which things.
12. In regard to the first it should be noted that the old law is called the law of the commandments, because it is hemmed in by commandments and precepts: making void the law of commandments contained in decrees (Eph 2:15). What is to be especially retained, therefore, is that toward which all the commandments of the law are ordained, namely, charity: you shall love the Lord your God with your whole heart and with your whole soul and with your whole mind (Matt 22:37), to which is added: on these two commandments depends the whole law and the prophets (Matt 22:40).
13. But how is charity the end of the commandment?
To answer this, two things must be considered: that all the precepts of the law are concerned with acts of the virtues, and that through the acts of the virtues one man is ordained to another; because whenever one of our powers is concerned with an end, all other similar powers are ordained to it as to an end. For example, the art of making bridles is ordained to the art of riding, which is its end; and this is ordained to the leader of the cavalry.
Now the theological virtues have the ultimate end as their object, all the other virtues being concerned with the means to the end. Therefore, all other virtues look to the theological virtues as to an end. But among the theological virtues the one which is closest to the ultimate end has the nature of an end more than the other ones. Now faith points out the ultimate end, and hope makes one tend toward it; but charity unites one to it. Therefore, all are ordained to charity. And that is why charity is the end of the commandments.
14. But since the means dispose to the end, and the precepts are ordained to charity; therefore, they dispose to it. Hence he says, from a pure heart. For the precepts of the virtues aim at forming a pure heart: some of these virtues are ordained to moderating the passions properly, namely, those virtues whose matter is the passions, i.e., temperance, which moderates concupiscence; meekness, which moderates anger; and fortitude, which moderates fears and boldnesses. But these passions would disturb purity of heart; consequently, the virtues aim at purifying the heart.
15. But is a pure heart required for charity?
The answer is yes; for it is impossible for an impure heart to be prompt in regard to charity: because a thing loves that which is in conformity with it. But an impure heart loves that which conforms to it among the passions. Therefore, it needs to be freed of the passions: the righteous love you (Song 1:3).
16. Some virtues set man straight in relation to his neighbor, and it is from this that he has a good conscience, because he does not do to others what he does not want done to himself: all things whatsoever you would that men should do to you, do you also to them (Matt 7:12). Consequently, whatever is against one’s neighbor is against conscience; hence he says, and a good conscience. Consequently, one who does not have a good conscience cannot love God in a pure manner, because one who does not have a good conscience fears punishment. But fear cannot co-exist with love, for it flees from God rather than joins one to him. Consequently, the commandments which rectify one’s conscience dispose one well for charity.
Other virtues set a man straight in regard to possessing the true faith, namely, the virtues by which we worship God; for example, the virtue of latria and others of that sort, which are ordained to removing errors and confirming in the hearts of the faithful a solid belief in God. For one who does not have the true faith cannot love God, because whosoever believes something falsely about God does not love God; for one who does not believe does not love, because love can fix itself only on the things proposed to it by the intellect. Consequently, whatever makes for true faith makes for true charity. That is why he says, from a pure heart, because these things make the heart pure: blessed are the clean of heart; for they shall see God (Matt 5:8); and a good conscience: for our glory is this: the testimony of our conscience (2 Cor 1:12); and an unfeigned faith, i.e., one which is true.
And so the virtues and the precepts are ordained to an end which is charity, which arises from those three things.
Lecture 3
The law is for sinners
1:6 From which things some, going astray, are turned aside unto vain babbling, [n. 17]
1:7 Desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm. [n. 19]
1:8 But we know that the law is good, if a man use it lawfully. [n. 20]
1:9 Knowing this: that the law is not made for the just man but for the unjust and disobedient, for the ungodly and for sinners, for the wicked and defiled, for murderers of fathers and murderers of mothers, for manslayers, [n. 22]
1:10 For fornicators, for those who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine, [n. 28]
1:11 Which is according to the Gospel of the glory of the blessed God which has been committed to my trust. [n. 30]
1:12 I give him thanks who has strengthened me, even to Christ Jesus our Lord, for that he has counted me faithful, putting me in the ministry: [n. 31]
1:13 Who before was a blasphemer and a persecutor and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief. [n. 33]
1:14 Now the grace of our Lord has abounded exceedingly with faith and love, which is in Christ Jesus. [n. 36]
17. Above he showed the value and usefulness of the virtues; here he explains why they are needed, namely, because whoever lacks them runs into the danger of false doctrine.
In regard to this he does two things:
first, he shows the falsity of the doctrine into which they lead;
second, the false condition of those who teach it, at desiring to be.
18. He says, therefore: the end of the commandment is charity, and these are the sources of the law from which some flee: they have spoken vain things, everyone to his neighbor (Ps 11:3).
And note that departure from charity is the cause of false doctrine, because those who do not love charity fall into falsehood: they who have not believed the truth have consented to iniquity (2 Thess 2:12). Similarly, those who lose purity of heart: for those with a heart infected by the passions judge all things according to their emotional state, and not according to God: the sensual man perceives not the things that are of the Spirit of God (1 Cor 2:14). Similarly, those with a bad conscience, because they cannot rest in the truth; hence they seek what is false and find their rest in it: having faith and a good conscience (1 Tim 1:19). Similarly, those who have a false faith: he who is unfaithful deals unfaithfully (Isa 21:2).
19. Then when he says, desiring to be teachers of the law, he describes the condition of those who teach false things: first, their restless ambition; second, their shortcomings.
In regard to the first he says, desiring to be teachers of the law: they love the first place at feasts; and to be called by men, Rabbi (Matt 23:6); do not be many masters (Jas 3:1).
In regard to the second he says, understanding neither: they have not known nor understood; they walk in darkness (Ps 81:5); the sun of understanding has not risen upon us (Wis 5:6); the things they say by quoting authorities they do not understand; nor whereof they affirm, i.e., by way of drawing a conclusion.
20. Then when he says, but we know that the law is good, he describes the status of the law in regard to two things:
first, as to the goodness of the law;
second, as to the end and intention of the lawgiver, at knowing this.
21. He says, therefore: we know with certainty that the law is good and not evil, as some heretics claim: the law of the Lord is unspotted, converting souls (Ps 18:8); the law indeed is holy and the commandment holy, and just, and good (Rom 7:12). But it can happen that someone uses what is good in an evil manner. Therefore, since the law is good, it is required that a man use it well. That is why he says, if a man use it lawfully. Otherwise it becomes deadly (Rom 8).
For there are in the law certain commandments that are moral and some that are ceremonial. The ceremonial laws have been given in figures to Christ and to the Church. But they need to be understood not only carnally but also spiritually, and as a figure of the truth to come; and it is important to know that they are not to be kept forever, but cease when the truth has appeared: I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant which I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt (Jer 31:31). That is the way a Gloss explains it.
But the Apostle seems to be speaking of the moral precepts, because he continues by saying that the law was made for sinners, and these are moral precepts. The proper use of these precepts is that a man not attribute more to them than is contained in them. For the law was given in order that sin be recognized: for I had not known concupiscence, if the law did not say: you shall not covet (Rom 7:7). Therefore, the hope of justification must not be placed in them, but in faith alone: we account a man to be justified by faith, without the works of the law (Rom 3:28).
22. Then when he says, knowing, he shows the status of the law from the viewpoint of the lawgiver’s intention:
first, he gives his supposed intention;
second, his real intention, at but for the unjust.
23. The supposed intention is excluded when he says, the law is not made for the just man.
There can be two false interpretations of this: one is that a just man does not obey the law; and this is false, because if he disobeyed it in its moral precepts, he would not be just. Hence even Christ was made under the law. The other is that a just man is not obliged to the precepts of the law and that he would not sin, if he acted contrary to it. This, too, is false.
The true sense is this: on the supposition that whatever is laid on someone is laid on him as a burden, the law is not laid on the just man as a burden, because his interior disposition inclines him to what the law commands. Consequently, it is not a burden for him: these are a law to themselves (Rom 2:14).
Or another way: the law is not made for the just man but for the unjust. As if to say: if all were just, there would be no need to make a law, because everyone would be a law unto himself. The aim of good men should be to induce others to virtue. But some are disposed to virtue of themselves; others have a mind well disposed to virtue, but not of themselves. For these a friendly admonition is enough, and there is no need of force. But others are not well disposed either by themselves or by another; it is for such that the law is absolutely necessary, as is clear in the Ethics.
24. Then when he says, but for the unjust and disobedient, he mentions the true intention:
first, he describes in a general way those for whom law is necessary;
second, in a special way, at for murderers of fathers.
25. But it should be noted that, as it is said: every sin is iniquity (1 John 3:4), and, consequently, is opposed to some right. But since there are two kinds of right, namely, natural and positive, whatever is evil in itself is opposed to a natural right; but whatever is evil because it is forbidden is opposed to a positive right.
In regard to the first he says, but for the unjust, i.e., those who act against the natural law: they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant (Isa 24:5). In regard to the second he says, and disobedient to human precepts: disobedient to parents (Rom 1:30). And these two types bear on the nature of sin.
But he mentions others which are based on one’s relationship to others: these are against God or against one’s neighbor or against oneself. Against God it is called ungodliness, because godliness is concerned with the worship of God; hence he says, for the ungodly. Against one’s neighbor he says, for sinners: the wicked shall not rise again in judgment, nor sinners in the council of the just (Ps 1:5); we by nature are Jews and not sinners of the gentiles (Gal 2:15).
But according to Augustine, sins are distinguished into two types: spiritual, which are called deeds, and carnal, which are called shameful acts; hence he says, for the wicked in regard to spiritual sins: he who hides his sins shall not prosper (Prov 28:13); in regard to the carnal sins he says, and defiled: Judah has profaned the holiness of the Lord which he loved (Mal 2:11).
26. Then he lists sins specifically:
first, he names certain specific sins;
second, he subsumes all of them under a general category: and whatever other thing is contrary to sound doctrine.
In regard to the first he does two things; first, he mentions sinful deeds;
second, the sinful persons, at for liars, for perjured persons.
In regard to the first:
first, he lists sinful deeds;
second, shameful acts.
27. Sins of deed are those directed toward injuring one’s neighbor; and the closer such a person is to the sinner, the graver is the sin, because relatives have a closer tie with us. First, therefore, he speaks of one’s father; second, of his mother: honor your father and your mother (Exod 20:12); he who strikes his father or mother shall be put to death (Exod 21:15). Then he continues with other sins against one’s neighbor which he says, for manslayers: if a man kill his neighbor on set purpose and by lying in wait for him: you shall take him away from my altar, that he may die (Exod 21:14).
28. Then he lists the shameful acts: first, those which are according to nature, which he says, for fornicators: fornicators and adulterers God will judge (Heb 13:4); second, those against nature, when he says, for those who defile themselves with mankind: nor the effeminate shall possess the kingdom of God (1 Cor 6:10).
29. Then he mentions sins of the tongue, when he says, for liars: therefore, putting away lying, speak the truth, every man with his neighbor (Eph 4:25). Second, sins in relation to oaths, when he says, for perjured persons.
30. Then he gathers all these sins under one heading when he says, and whatever other thing is contrary to sound doctrine: and you shall not find iniquity in my tongue; neither shall folly be found in my mouth (Job 6:30); speak you the things that become sound doctrine (Titus 2:1).
Then when he says, which is according to the Gospel, he shows that the Gospel spreads sound doctrine, which is described from three things: first, from the end when he says, of the glory, which it announces: declare his glory among the gentiles (Ps 95:3); second, from the author of glory, when he says, of the blessed God: which in his times he shall show who is the blessed and only mighty, the king of kings and the lord of lords (1 Tim 6:15). Third, from the minister, when he says, which has been committed to my trust: when they had seen that to me had been committed the gospel of the uncircumcision (Gal 2:7).
31. Then when he says, I gave him thanks, he proves by his own experience what he had been during the time of the law, and what he had acquired in the time of grace:
first, he shows what had happened to him during both times;
second, he urges Timothy to imitate him, at this precept, I commend to you.
In regard to the first he does two things:
first, he shows what has been given to him under the law, and what was given to him under the Gospel;
second, he assigns the reason, at a faithful saying.
The first part is divided into three parts:
first, he shows the dignity he received under the Gospel;
second, the sins to which he was subject under the law, at who before was a blasphemer;
third, how he was liberated, at but I obtained the mercy of God.
32. But in order to be a minister of the Gospel three things are required: first, that he be assigned to it: how shall they preach, unless they be sent (Rom 10:15); second, that he be fit, i.e., that he be faithful: here now it is required of a minister that he be found faithful (1 Cor 4:2); third, that he be strong enough to carry on.
He lists these three things in reverse order, saying: I give him thanks who has strengthened me to pursue the tasks imposed: the hand of the Lord was with me, strengthening me (Exod 3:14); then the second, when he says, for that he has counted me faithful, putting me in the ministry: who is a faithful and wise servant, whom his lord has appointed over his family (Matt 24:45); and this because he sought only the things of God. He enlarges on the first, when he says, in the ministry, i.e., entrusting this ministry to me: separate me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); they are the ministers of Christ: I am more (2 Cor 11:23).
33. But what sort of person was he under the law? A sinner, first of all, against God: who before was a blasphemer of Christ’s name: bring forth the blasphemer without the camp and let them that heard him put their hands upon his head, and let all the people stone him (Lev 24:14). Hence this statement referred to him. Second, against his neighbor, and a persecutor: I am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor 15:9). And contumelious in words and deeds: I heard the reproaches of many (Jer 20:10).
34. Then when he says, but I obtained the mercy of God, he shows how he was freed through Christ.
In regard to this he does two things:
first, he states that mercy freed him;
second, that now he has a superabundance of goods, at now the grace.
35. In regard to the first he says, but I obtained the mercy of God: the mercies of the Lord that we are not consumed (Lam 3:22); he has mercy on whom he will: and whom he wills he hardens (Rom 9:18). But on my part there is some excuse, because I did it ignorantly. He says less than he means to say, because it is one thing to act ignorantly, and something else to act through ignorance: one acts ignorantly, if he does not know what he is doing; but even if he knew, he would still do it: as in the case of a person who, believing that he is killing a wild animal, actually kills his enemy, whom he would gladly have killed in any case. But one acts through ignorance, when he does something which he would not have done had he known: as when a person actually kills his father, whom he would not have killed, had he known, but whom he nevertheless has killed, thinking that it was his enemy.
But Paul acted through ignorance, because if he had known that Christ is the Son of God, he would not have acted as he did. But the Jews did not kill Christ through ignorance, but ignorantly, because if they had known he was the Christ, they would still have killed him: and that servant who knows the will of his lord and did not according to his will, shall be beaten with many stripes (Luke 12:47).
36. In regard to the second he says, now the grace of our Lord has abounded exceedingly: and where sin abounded, grace did more abound (Rom 5:20); with faith and love. For he produced the effect of faith through the active love which is in Christ Jesus: through Christ Jesus that we may receive the promise of the Spirit by faith (Gal 3:14).
Lecture 4
Christ came for sinners
1:15 A faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am the chief. [n. 37]
1:16 But for this cause I have obtained mercy: that in me first Christ Jesus might show forth all patience, for the information of those who shall believe in him unto life everlasting. [n. 44]
1:17 Now to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen. [n. 45]
1:18 This precept I commend to you, O son Timothy: according to the prophecies going before on you, that you war in them a good warfare, [n. 48]
1:19 Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith. [n. 51]
1:20 Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme.
37. Above he described his own state both in regard to sins under the law and in regard to good in the time of grace; here he shows the reason of these benefits in terms of divine pity:
first, he proposes the divine pity in general;
second, he applies it to his case, at of whom I am the chief;
third, his thanks, at now to the King of ages.
In regard to the first he does two things:
first, he commends the truth he is about to propose;
second, he shows the divine power, at that Christ Jesus came.
38. In regard to the first he says, a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. Now two things make a saying commendable, namely, it is true and it is acceptable. For sometimes a saying is true but hard, and it stirs up hatred: am I then become your enemy, because I tell you the truth? (Gal 4:16). But this saying is, first of all, true; hence he says, a faithful saying: these words are most faithful and true (Rev 22:6). It is also acceptable, because it concerns our salvation; hence he says, and worthy of all acceptation: and the Lord answered the angel who spoke in me good words, comfortable words (Zech 1:13).
Another version reads: a human saying, because it is concerned with men’s being uplifted: when the goodness and kindness of God, our Savior, appeared (Titus 3:4).
39. The saying is this: Christ Jesus came into this world to save sinners. That he came into the world expresses a twofold nature, namely, the divine, in which he existed before he appeared in the world: I came forth from the Father and am come into the world (John 16:28), and the human, in which he appeared. And because he is God, he fills heaven and earth (Jer 23:24). Hence it is not in virtue of his divine nature that he is in a place, but in virtue of the human nature: he was in the world, and the world was made by him, and the world knows him not (John 1:10).
But why did he come? To save sinners, i.e., for the salvation of all people: God did not send his Son into the world to judge the world, but that the world may be saved by him (John 3:17); I came not to judge the world, but to save the world (John 12:47).
40. But suppose no one had sinned. Would Christ still have come? It seems not; because he came in order to save sinners. Otherwise, there would have been no need for the Incarnation.
Hence, too, a Gloss says: remove the disease, and there is no need for the remedy.
The answer to this is clear from the words of the Fathers. But this question is not one of great importance, because God decreed the plan according to which things are to occur. And we do not know what he would have decreed, if he had not foreseen sin. Nevertheless, the Scriptures seem to state expressly that there would have been no Incarnation, if man had not sinned. This is the opinion that I am inclined toward.
41. Then when he says, of whom I am the chief, he adapts this saying to his own case:
first, by admitting that he is a sinner;
second, by saying that he was rescued, at but for this cause I have obtained mercy.
42. He says, therefore: of whom I am the chief. Here a heretic says that Adam’s soul was in Paul, and passed from body to body. As if to say: I am the chief sinner, because Adam’s soul is my soul. But this contradicts the Apostle’s statement in Romans: for when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election might stand), not of works but of him who calls, it was said to her: the elder shall serve the younger (Rom 9:11). Therefore, the soul does not exist before the body. He is the chief sinner, therefore, not being first in time but in the amount of guilt: the just is first accuser of himself (Prov 18:17); I am the most foolish of men, and the wisdom of men is not with me (Prov 30:2).
43. But was the Apostle the greatest of sinners? It seems that Judas was greater.
Some say that Paul’s sin was more general, because it was against the whole Church. But that means nothing, because Paul acted in unbelief, whereas many Jews persecuted the Church out of malice.
The answer is that he is the chief, not in the sense that he was the greatest of all sinners then living, but the greatest of the sinners that had been saved. As if to say: he came to save sinners, of whom I am the chief; which is to be understood of those who had preceded the Apostle, because many others had persecuted the Church before him.
44. And he says this to show that whatever God does, he does to show his goodness: the Lord has made all things for himself (Prov 16:4); full of the glory of the Lord is his work (Sir 42:16), and for our benefit; hence he says, for this cause I have obtained mercy: first of all, for his glory. That in me first, i.e., first, in the order of time, or first in the order of rank.
Christ Jesus might show forth all patience, i.e., perfect patience, because although he was provoked, he did not punish but rather exalted his adversary; and this for our benefit. Hence he says, for the information, i.e., the instruction, of those who shall believe in him unto life everlasting. As if to say: in order that sinners may not hesitate to approach him: being made a pattern for the flock from the heart (1 Pet 5:3).
45. Then when he says, to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever, he expresses his gratitude:
In regard to the first he does two things:
first, he commends the one to whom he gives thanks;
second, he expresses the thanks, at honor and glory.
46. First, he commends him because of his power; second, because of his unique nature.
In regard to the first he says, to the King. His dominion is the greatest, because he is the sole ruler and has free power, not limited by statutes, as one with political power. The one God is the Lord of all things; hence he says, the only God: King of kings and Lord of lords (Rev 19:16); God is the king of the earth (Ps 46:8). Again, a king’s power lasts no more than 50 years; but he is the King of ages: your kingdom is a kingdom of all ages: and your dominion endures throughout all generations (Ps 144:13); the power of the earth is in the hand of the Lord (Sir 10:4). To this King belongs also the nature of God.
In regard to this it should be noted that the first difference between natural things is that some are corruptible and some incorruptible: among incorruptible things, some are visible and bodily, as the heavenly bodies; others are invisible and spiritual, as the angels. Angels are divided, according to the Platonists, into gods who are supreme by their nature, and into intellects which are not gods, but are still divine, and into souls. But with us there is but one God: hear, O Israel, the Lord our God is one Lord (Deut 6:4).
He says, immortal, therefore, to distinguish him from corruptible things; invisible, to show that he belongs among the invisible things, and to distinguish him from visible things. He says, the only God, and not to the only immortal and invisible being, because he is by nature the only God, although he could be called the only immortal and only invisible, i.e., holding the first rank ahead of others: who only has immortality (1 Tim 6:16).
47. Then when he says, be honor and glory, he expresses his thanks. As if to say: honor is due him because of his power over every creature; brightness and glory are due him in acknowledgment of his supreme goodness: benediction and glory and wisdom and thanksgiving, honor and power and strength to our God (Rev 7:12), forever and ever, because the duration of the others is for a short time: all flesh is grass, and all the glory thereof as the flower of the field (Isa 40:6).
48. Then when he says, this precept, I commend to you, he instructs Timothy to keep certain things in mind:
first, he reminds him of the task entrusted to him;
second, he instructs him on its proper performance;
third, he shows how to use it.
49. He says, therefore: this precept, namely, to guard the end of the law, i.e., always cling to charity and not to Jewish fables, I commend to you, as a faithful trust, because that is how it has been entrusted to you.
50. But how? According to the prophecies going before on you, i.e., because this Gospel is not out of harmony with the prophecies which you have already learned, because he was the son of a Jewish mother: and we have the more firm prophetical word: whereunto you do well to attend, as to a light that shines in a dark place, until the day dawn (2 Pet 1:19); do not despise prophecies (1 Thess 5:20); or according to the prophecies going before on you, i.e., according to what I and the other saints have known about you through the spirit of prophecy telling what should be delivered over to you; that you war in them, i.e., in the prophecies, a good warfare.
But there are two kinds of warfare: spiritual and carnal: for the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications (2 Cor 10:4). In good warfare two things are expected of the soldiers, namely, that they do nothing contrary to military discipline, and not become weak through ease: everyone who strives for mastery refrains himself from all things (1 Cor 9:25). Likewise, two things are required on the part of the warfare: namely, that he subdue those who are acting against the republic, and submit himself to those to whom he is subject. So is it also in spiritual warfare, because it is ordained to the destruction of all who exalt themselves and to the bringing into captivity every understanding unto the obedience of Christ, as it is stated in 2 Corinthians 10. And this is the true warfare of which he says, that you war in them a good warfare.
51. Here is mentioned: first, the way to wage the war; second, the necessity of a good conscience, at which some rejecting.
He says, therefore: that you war in them a good warfare. As if to say: you can wage a good war: first of all, having faith: this is the victory which overcomes the world, our faith (1 John 5:4); second, through a good conscience, because men quickly flee from things that are bothering them; hence, remorse of conscience is like a goad pricking a man with a bad conscience. That is why he is quick to flee from sin by obtaining a good conscience and true faith: I have conversed with all good conscience before God until this present day (Acts 23:1); our glory is this, the testimony of our conscience (2 Cor 1:12).
52. Then he shows why there is need of a good conscience, when he says, which some rejecting, have made shipwreck concerning the faith: first, he mentions the sin; second, the punishment; third, the fruit of punishment.
He mentions the sin when he says, which, namely, a good conscience, some rejecting, have made shipwreck concerning the faith; for one who errs against the faith loses all he has: without faith it is impossible to please God (Heb 11:6); and he dies, because the just man shall live in his faith (Hab 2:4). Of whom is Hymeneus and Alexander: Alexander, the coppersmith, has done me much evil (2 Tim 4:14).
53. Then he mentions the punishment, when he says, whom I have delivered up to Satan, because he excommunicated them, so that the faithful might avoid them and not be contaminated. The excommunication inflicted by the Apostle was of such force, that the excommunicated person was immediately snatched by the Devil and suffered bodily harassment: in the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan, for the destruction of the flesh, that the spirit may be saved (1 Cor 5:4).
But even now they are delivered over to be afflicted spiritually, because they lose the benefit of the Church’s prayers, which are a great help against the Devil. And I have delivered them as God has delivered them up to a reprobate sense (Rom 1:28) by withdrawing his help and their affiliation with the Church and her prayers.
54. And he did this not from hatred, but from love and for their benefit: that the spirit may be saved (1 Cor 5:5); hence he says, that they may learn, through punishment, not to blaspheme. But there are three ways in which one learns to depart from sin: sometimes, from its punishment, when he is afflicted in body; sometimes, from the perplexity of being excommunicated; and sometimes, from the fact that the Church delivers him over to Satan, and he falls into public sins. As a result of this perplexity he is humbled and refrains even from hidden sins, which he formerly did not recognize he had.
Chapter 2
Prayers and Obedience
Lecture 1
Prayers for all men
2:1 I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men: [n. 57]
2:2 For kings and for all who are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.
2:3 For this is good and acceptable in the sight of God our Savior, [n. 60]
2:4 Who wills that all men be saved and come to the knowledge of the truth.
2:5 For there is one God: and one mediator of God and men, the man Christ Jesus: [n. 63]
2:6 Who gave himself a redemption for all, a testimony in due times. [n. 65]
55. Above, he taught Timothy how to form his people in the true faith; here he deals with matters pertaining to the faith’s worship, namely, prayers and ceremonies:
first, he presents the general doctrine on prayer;
second, he applies it to the specific states of men, at I will, therefore.
First he distinguishes the various ways of praying;
second, he shows for whom he should pray, at for all men;
third, the reason, at for this is good.
56. He says, therefore: since it is a fact that Christ came to save sinners, I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made. By this he shows that among all the things necessary for a Christian life the most important is prayer, which is powerful against the dangers of temptation, and helpful toward making progress in good: the continual prayer of a just man avails much (Jas 5:16).
Therefore, he distinguishes prayer into four kinds, namely, supplications, prayers, intercessions, and thanksgivings. The first three pertain to obtaining benefits, and the last one to benefits already obtained.
In asking for benefits three things are required: first, that the one beseeching mention the cause why he should be heard; second, that the cause be reasonable; third, that he conclude by stating the request. In our prayers, therefore, we should do as rhetoricians do: for they first think of a cause why they should be heeded; in the case of prayer this is not our merits but God’s mercy: it is not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Dan 9:18). This is achieved by the prayer called supplication, which is a testifying through sacred things, as when we say: by your passion and cross, deliver us, O Lord.
After this cause has been excogitated, it is necessary that we reflect on the fact that this sacred thing is a cause of salvation. This is why prayer is required, which is the ascent of the mind to God: but as for me, my prayer is to you (Ps 68:14). It is called prayer, because it is, as it were, the voice’s reason. For the persuasions of rhetoricians are called prayers, because they persuade; but it is done in one way in their case, and in another way in our prayers to God: for we do not intend to bend God’s will, which is always prepared to do good; rather, it is in order that our heart be elevated to God in prayer.
Third, intercessions: let him ask in faith, nothing wavering (Jas 1:6).
Finally, for gifts received, thanksgivings: in all things give thanks (1 Thess 5:18); in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 4:6).
Hence we find this prayer in the Church: almighty and eternal God, (this is the ascent of the mind, which is called prayer), who did grant such a favor to your Church (this is the thanksgiving), grant we beseech you (this is the supplication).
In the Mass also there is supplication up to the moment of consecrating the Body and Blood, because they bring to mind sacred things which give us the confidence to supplicate; in the mystery of consecration is prayer, because there is meditation on what Christ has done; from the consecration to the communion there are intercessions for the living, for the dead, and for oneself; and in the end there are thanksgivings.
Or these four refer to the four things we hope to obtain through prayer: then supplications refer to the things that are difficult to obtain, such as the conversion of sinners; prayers refer to the times we implore help for converts to make progress; intercessions ask that rewards be given according to one’s merits; and for favors already received there are thanksgivings.
57. Then when he says, for all men, he shows for whom we should pray.
In regard to this he does two things:
first, he shows that we should pray for everyone;
second, he mentions the fruit of prayer, at that we may lead.
58. In regard to the first, therefore, he says that we should pray for all men; the reason being that prayer is the spokesman of our desires; for by praying we give voice to our desires. But charity requires that we desire good for all to whom our charity extends: pray for one another that you may be saved (Jas 5:16).
But for whom in particular? For kings and for all who are in high station: pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Balthasar his son (Bar 1:11). And the Apostle says: let every soul be subject to higher powers (Rom 13:1); be subject therefore to every human creature for God’s sake: whether it be to the king as excelling, or to governors as sent by him (1 Pet 2:13). Subjects, of course, ought to bestow upon their masters something from their own resources.
59. The utility of such subjection is that we thereby obtain our own good; hence he says, that we may lead a quiet and a peaceable life. In these two consists the peace of the world. The Church of course has its own peace, in which the world does not share, because there is no peace for the wicked. But there is another peace, which is common to both; and this the Church needs: seek the peace of the city to which I have caused you to be carried away captives (Jer 29:7).
Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Cor 7:5). In regard to the first he says, that we may lead a quiet; in regard to the second, and a peaceable life.
And although earthly peace is shared both by the good and the wicked, yet the one does not use it in the same way as the other. For the wicked use it for two purposes, namely, to worship demons, because they attribute their prosperity to false gods; and to indulge in lewd actions, because in peaceful times the sins of the flesh abound: whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). Holy men, on the other hand, use it properly, for they employ it for the worship of God and for chaste actions; hence he says, in all piety and chastity: let us live soberly, and justly, and godly in this world (Titus 2:12).
60. Then when he says, for this is good, he gives the reasons for praying:
and he does two things;
first, he gives the reasons;
second, he proves something he had assumed, at for there is one God.
In regard to the first: first, he gives the reason from the nature of the work;
second, on the part of God, at and acceptable.
61. He gives the reason from the nature of the work, because when something is good in itself, we should do it; but prayer for others is this type of thing, because it is an act of charity. Therefore, he says, for this is good: it is good in the sight of your saints (Ps 51:11).
62. Also on the side of God, and acceptable in the sight of God: then you shall accept the sacrifices of justice (Ps 50:21), which could be offered only under charity. And he says, our Savior, because God alone saves: there is no savior besides me (Isa 43:11).
And he proves that it is acceptable, when he says, who wills that all men be saved: not willing that anyone should perish (2 Pet 3:9).
But something contrary to this is found in the Psalms: he has done all things whatsoever he would (Ps 113:11). Therefore, he saves everyone. But if you say that he does not, because man does not will it, then it seems that the omnipotent is frustrated by a will that is not omnipotent.
The answer is that willing refers sometimes to the will of his good pleasure and sometimes to the signified will. By his signified will he wills to save all, because he offers to all the precepts, counsels and remedies required for salvation.
As to the will of his good pleasure, this is explained in four ways. First, in the mode of a causal utterance, as when God is said to make something because he makes others do it: the Spirit asks for the saints (Rom 8:26), i.e., he causes them to ask. In this way God wills this, because he makes his saints will that all men be saved. This type of willing should be found in the saints, because they do not know who are predestined and who are not.
Second, when it is applied to a limited number, i.e., to all who are saved, because no one is saved except through his will; just as in one school the teacher teaches all the boys of this city, because no one is taught by anyone but he.
In a third way, when it is applied to the species of each individual but not to the individual of each species, i.e., no species of men are excepted from salvation; because formerly it was offered to the Jews only, but now to all men.
Fourth, according to Damascene, so that it is understood to be about his antecedent will, and not the consequent. For in God’s will, although there are no prior things and subsequent things, his will is nevertheless described as antecedent and consequent. Likewise, according to the order of things willed, according to which the will can be considered in two ways: namely, in general or absolutely, and according to certain circumstances, and in particular. Here the absolute and general consideration is considered prior to the particular and relative consideration. Then the absolute will is, as it were, antecedent, and the will of anything in particular is, as it were, consequent. For example, a merchant who absolutely wills to save all his goods, and this by his antecedent will; but if he considers the safety factor, he does not will all his goods to be saved, through comparison to others, namely, when the sinking of his ship follows the saving of all his goods. And this will is consequent. Similarly, in God’s case, the salvation of all men considered in itself has a reckoning so that is might be desirable; which is what the Apostle means here: therefore, he is speaking of his antecedent will. But if the good of justice is considered, and that sins be punished, thus he does not want; And this is his consequent will.
And he adds, and come to the knowledge of the truth, because salvation depends on knowing the truth: you shall know the truth, and the truth shall make you free (John 8:32).
63. Then when he says, for there is one God, he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ’s witnesses.
He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: is he the God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Rom 3:29).
64. Then he gives the reason taken from the side of Christ as man, at and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, at who gave himself.
He says, therefore: one mediator of God and men, the man Christ Jesus, and not of some men only, but of all; and this would not be true, unless he willed all men to be saved. And it can be said that Christ is a mediator who is like each of the extremes, namely, God and man, inasmuch as he is God and inasmuch as he is man; because a mediator should have something common to both extremes: and these are man and God.
But because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that as man he is the mediator. Then he shares something in common to both extremes:
for there are two things in God, namely, justice and immortality, whereas in man are injustice and mortality. Then there are two things intermediate: one in which there is justice and mortality; the other in which there is immortality and injustice. Both are intermediate; but the first is Christ, the second is the Devil. Consequently, the Devil is a medium which keeps the extremes apart, because by injustice he separates us from God’s justice; but Christ is a medium which joins, because he is just and mortal, and by his death joins us to the God of justice: he is the propitiation for our sins (1 John 2:2); for some in an efficacious way, but for all in a sufficient way: because the price of his blood is sufficient for the salvation of all, but because of obstacles it does not take effect in any but the elect.
Lecture 2
Women’s modesty
2:6 Who gave himself a redemption for all, a testimony in due times. [n. 65]
2:7 To which I am appointed a preacher and an apostle (I say the truth, I do not lie), a doctor of the gentiles in faith and truth. [n. 67]
2:8 I will, therefore, that men pray in every place, lifting up pure hands, without anger and contention. [n. 70]
2:9 In like manner, women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire: [n. 74]
2:10 But, as it becomes women professing godliness, with good works. [n. 77]
65. Above, he said that God wills that all men be saved, and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony:
first, of other witnesses;
second, of himself, at to which I am appointed.
66. He says, therefore: who gave himself a redemption for all. But did it suddenly come to God’s mind, who had chosen to save the Jews alone, also to save the whole world? He rejects this when he says that his testimony is in due times. As if to say: this law is not something sudden, but something attested to from of old by the law and by the prophets: you are my witnesses (Isa 44:8); to whom all the prophets give testimony (Acts 10:43). It has been confirmed, namely, by its fulfillment through the showing forth of signs and the preaching of the apostles in due times, i.e., when these things were predetermined to occur: all things have their season (Eccl 3:1). Or the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).
67. Then when he says, to which I am appointed, he gives his own testimony:
first, he shows what his office is;
second, how he uses it, at I say the truth.
68. He says, therefore: to which, i.e., unto the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16). A preacher, because he appointed me to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). But in every artifact there are two factors: those who act as ministers, and those who dispose of the ministers, namely, the architects. But in the work of the Church the ones who dispose are the apostles; hence he says, and an apostle, as though citing his authority: you are the seal of my apostleship in the Lord (1 Cor 9:2).
69. The work of this office is to preach the truth; for this is the duty of preachers, namely, to preach the truth: my mouth shall meditate the truth (Prov 8:7); speak the truth (Eph 4:25). But there is no doctrine which does not have some truth; and the reason why some doctrines are condemned is that they mix falsity with truth. Hence he says, I speak the truth, I do not lie: all my words are true (Prov 8:8); you shall not find iniquity in my tongue (Job 6:30). And this is the duty of his office, namely, to preach the truth without lying. This is my work, who am a doctor of the gentiles. Now a doctor produces knowledge in the soul of his disciple; but knowledge is not concerned with what is false; hence anyone who teaches what is false is not a doctor.
But Matthew tells us: do not be called Rabbi (Matt 23:8).
I answer that he is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a vessel of election; to carry my name before the gentiles and kings and the children of Israel (Acts 9:15); I have given you to be a light of the gentiles that you may be my salvation even to the farthest parts of the earth (Isa 49:6).
And I am obliged to teach them in faith and truth, because I must teach the faith and good morals. He says, in faith, i.e., in those matters which pertain to the present state, in which we live according to the faith, and truth, as to the state of glory.
70. Then when he says, I will, therefore, he comes down to the specific types of men.
In regard to this he does two things:
first, he instructs the men about prayer;
second, the women, at in like manner, women also.
71. He says, I will, therefore, that men pray. And he requires three things of men in prayer: that it be assiduous, pure and quiet:
assiduous, because it should take place at all times and in every place. And he says, I will, because it is good for a man to pray; and I, your teacher, will that men pray in every place and not only at Jerusalem, as the Jews, or not only on Mount Garizim, as the Samaritans (John 4:20–21). For a man can pray spiritually and mentally everywhere: they shall adore him, every man from his own place, all the islands of the gentiles (Zeph 1:11).
But why does the Lord rebuke the Pharisees for praying as they stood on the street corners? (Matt 6:5). The answer is that mental prayer can be performed anywhere; but the external signs of prayer should not be performed everywhere, because a man should not appear singular in his outward actions because of the danger of doing them out of vain glory.
But why do people build churches? I answer that it is not because the place is necessary for prayer, but for the convenience of the one who prays, i.e., to have solitude and quiet.
72. Prayer should be pure; hence he says, lifting up pure hands. As Augustine says: whatever we do externally when we pray is done for the sake of stirring up our affections. For genuflections and the like are not of themselves pleasing to God, but only because by them, as by signs of humility, a man is internally humble; just as lifting the hands indicates that the heart has been lifted up: let us lift up our heart with our hands to the Lord in the heavens (Lam 3:41). Lifting up pure hands, i.e., praying with a devout heart: yet if you will arrive early to God and will beseech the Almighty; if you will walk clean and upright, he will presently wake unto you and will make the dwelling of your justice peaceable (Job 8:5).
73. Prayer should be quiet, i.e., without anger and contention.
And he mentions these two things: first, that the mind be without anger which disquiets the soul to inflict harm upon one’s neighbor, whereas the mind of the one praying should be free of this: man to man reserves anger, and does he seek remedy of God? (Sir 28:3).
Prayer should be free of contention which can mean two things: first, according to a Gloss, that we not contend against God, disbelieving his words and murmuring against his commandments: O man, who are you who replies against God (Rom 9:20). Second, that we not contend against our neighbor, or break the peace with him through contention; for peace is necessary to the man who prays: if two of you shall consent upon earth concerning anything whatsoever they shall ask, it shall be done to them by my Father (Matt 18:19).
74. Then when he says, in like manner, women also, he instructs the women:
first, in regard to prayer;
second, as to doctrine, at let the women learn in silence.
In regard to the first he does two things: first, he shows what is required of a woman praying;
second, he explains what he had said, at not with plaited hair.
75. In regard to the first it should be noted that all things required of men praying are required also of women; that is why he says, in like manner, women also. As if to say: let them observe all that I have said. But he adds two things, namely, ornaments and modesty, saying, in decent apparel: adorning themselves with modesty. The reason for this is that since it is natural for women to be softer of body than men, so too they are weaker in reason. But it pertains to reason to arrange the acts and effects of each thing. Now decency consists in being ordained and disposed in due order. Thus, in regard to internal decency, unless everything is properly arranged by reason, they do not have spiritual beauty. Consequently, because women are short on reason, he requires external decency of them.
Likewise modesty is concerned with a base act; therefore, it is laudable in those who are inclined toward base actions, such as women and children. Hence this is praised in them but not in old men and in the perfect: a holy and shamefaced woman is grace upon grace (Sir 26:19).
Likewise, he demands sobriety, when he continues, and sobriety. For since reason is weak in women, whereas sobriety conserves reason’s vigor; nothing is more reprehensible in them than drunkenness. Hence it was the custom among the Romans not to give them wine.
76. Not with plaited hair, or gold, or pearls or costly attire. Here he explains what he had said: first, in regard to apparel; second, in regard to shamefacedness, at but, as it becomes women. In regard to the first he rejects bodily adornment; second, he proposes the spiritual, at but, as it becomes women.
In regard to the first he says: what I have said about decent apparel is not to be understood of external apparel, because not with plaited hair, i.e., not with the head adorned or the whole body.
But women in particular adorn their hair, and this is natural for them (1 Cor 11:15). And therefore they have adornments on their heads.
But there are two coverings of the head: one is natural, namely, the hair, as it is said (1 Cor 11:5); the other is artificial, and in regard to both coverings they adorn themselves, because they plait their hair; hence he says, not with plaited hair, i.e., curls: instead of curled hair, baldness (Isa 3:24). He also forbids artificial adornment, when he says, or gold, or pearls: whose adorning let it not be the outward plaiting of the hair or the wearing of gold, or the putting on of apparel (1 Pet 3:3). Or not with plaited hair and gold, i.e., not having the hair curled with gold and pearls.
In regard to the whole body he says, or costly attire. The Apostle condemns this as does Isaiah: the Lord will make bald the crown of the head of the daughters of Zion (Isa 3:17).
77. But is this a sin?
The answer, according to Augustine, is that two things must be considered in regard to woman’s adornment, namely, simple adornment and paint. She is adorned simply by her attire, and gold, and such of the kind. But there can be sin associated with this for three reasons: first, from an evil intention; for example, if she intends to arouse concupiscence, make a display, or seek vainglory: a woman in harlot’s attire is prepared to deceive souls (Prov 7:10). Second, if it is done beyond the customs of the country; for that which is beyond the customs of the country proceeds from levity of mind. Third, if she goes beyond the condition of her state. But if it is done with the right intention in accordance with the customs of the country and with the condition of her state, there is no sin. In regard to paint, however, it is a sin. For women are not permitted to be decorated except for men; and men do not wish to be deceived, when women in paint appear before them.
Therefore, let there be no such adornment but as becomes women professing godliness. For the outward acts of a man are a clue to the inner man, as the habits of religious and clerics testify to their state. Hence if the external does not agree with the internal, there is pretense; and the same is true of other internal works. For internally we should cultivate godliness, i.e., the worship of God; but externally to show by good works what is conformed to godliness; and to present ourselves externally as we are internally.
Or, I say that women should not adorn themselves outwardly except as becomes women professing godliness, i.e., who ought to profess their godliness by good works: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27).
Lecture 3
Woman’s subjection
2:11 Let the woman learn in silence with all subjection. [n. 78]
2:12 But I do not suffer a woman to teach, nor to use authority over the man: but to be in silence. [n. 80]
2:13 For Adam was first formed; then Eve. [n. 81]
2:14 And Adam was not seduced; but the woman, being seduced, was in the transgression. [n. 83]
2:15 Yet she shall be saved through childbearing; if she continue in faith and love and sanctification with sobriety. [n. 85]
78. Above, the Apostle instructed women in regard to prayer; here he instructs them in regard to doctrine:
first, he lays down his own law regarding their teaching;
second, he gives the reason for this law, at for Adam was first formed;
third, he answers a tacit question, at yet she shall be saved.
In regard to the first he does two things: first, he shows what is suitable for women;
second, what is not, at but I do not suffer a woman to teach.
79. In regard to the first he mentions three things that are suitable to women, namely, silence, discipline and subjection. These three things proceed from one source, namely, their lack of reason. So he imposes silence on them, when he says: let the woman learn in silence: if any man offend not in word, the same is a perfect man (Jas 3:2); let women keep silence in the churches, for it is not permitted them to speak, but to be subject, as also the Lord says (1 Cor 14:34). For the words of a woman are inflammatory: her conversation burns as fire (Sir 9:11).
Second, that they learn, because that is the proper function of one who is weak in intellect: if they would learn anything, let them ask their husbands at home (1 Cor 14:35). However, it is given to men that they teach.
Third, he recommends subjection, because it is natural for the soul to rule the body, and reason the lower powers. Therefore, as the Philosopher says, whenever any two things are related as the soul is to the body, and reason to sensuality, it is natural for the one with the greater amount of reason to rule and give orders, and for the other to be subject, since it is lacking in reason: he shall have dominion over you (Gen 3:16).
80. Likewise, he states what things are not permitted to women, saying nor to use authority over the man: but to be in silence.
Consequently, he forbids them to teach.
Against this, the vision wherewith his mother instructed him. (Prov 31:1). I answer that some teaching is public, and this does not belong to woman, and thus he says in the church, some is private, and by this a mother teaches her son.
But we read that Deborah taught the people of Israel (Judg 5:7). The answer is that her learning came through the spirit of prophecy, and the grace of the Holy Spirit does not distinguish between man and woman; furthermore, she did not preach publicly, but gave advice under the influence of the Holy Spirit.
Second, they are forbidden to use authority over the man: a woman, if she have superiority, is contrary to her husband (Sir 25:30). And the Philosopher says that the dominion of women is the death of a family, as tyrants of a commonwealth.
Accordingly, he forbids two things against the two things that are suitable to her, namely, to be in silence and to be subject to to the man.
81. Then when he says, for Adam was formed first, he assigns the reason for what he had taught:
first, from the order of creation:
second, from the order of sin, at and Adam was not seduced.
82. In regard to the first it should be noted that in the order of things the perfect and the imperfect are differently ordained: because in one and the same individual the imperfect is prior in time, but the perfect is prior in nature, because nature proceeds from the imperfect to the perfect; but in diverse things the perfect is prior in time and in nature, because nature always starts with what is perfect. This is the order according to which we are now speaking, because man is the perfect specimen of human nature, whereas a woman is a man by happenstance. Hence Adam was formed first: the Lord God formed man of the slime of the earth (Gen 2:7); then woman was formed as something imperfect originating from something perfect, namely, from a rib: for the man is not of the woman, but the woman of the man (1 Cor 11:8). That is why man is not said to be formed for the woman, but to the likeness of God: let us make man to our own image and likeness (Gen 1:26). The woman, however, is for the sake of the man; therefore, the man should rule.
83. Second, from the order of sinning. For the orders of coming to be and of ceasing to be are contrary, because that which is first in coming to be is last in ceasing to be. But sin is the ceasing to be of a nature. Therefore, coming to be first begins from Adam, and ceasing to be from the woman. Hence he says, Adam was not seduced, i.e., first, because he was the stronger; but the tempter approached the weaker in order that the stronger be seduced more readily. Here he alludes to Adam’s words in Genesis. For when the Lord rebuked Adam, he said: the woman whom you gave me to be my companion, gave me of the tree and I did eat (Gen 3:12). That is why he says, Adam was not seduced; but the woman.
Now seduction is of two kinds: in the abstract and in the concrete object, which is the ignorance of choice. Therefore, whoever sins is seduced by ignorance of choice in regard to a concrete object. But the woman was seduced by ignorance in the abstract, when she believed what the serpent said. But the man did not believe this, but was deceived in the concrete; and having never experienced the severity of God, believed that he would be easily forgiven.
84. But ignorance is a punishment of sin; therefore, punishment preceded sin.
I answer that it did not precede, because she was elated as soon as the serpent spoke and suggested that someone was anxious about her; and in that spirit of elation she was seduced. Hence the elation preceded.
85. Then when he says, yet she shall be saved, he answers a tacit question, because someone might say that if the woman is not for the man, and sin stems from her, she is harmful to men. But if something is not for someone, but is harmful to him, it should be destroyed. Therefore, the woman should not be saved.
The answer is that salvation is of two kinds: temporal, which is common also to brutes, and eternal, which is proper to man: my salvation shall be forever (Isa 51:8). But the woman has lost neither of them:
not the temporal, because she is not deprived of her sex as soon as a child is born; nor the eternal, because she is open to grace and glory by reason of her soul. Therefore, in regard to the first he says, she shall be saved and not rooted out; and this through childbearing, to which she is ordained by God. In regard to the second he says, if she continue.
But since, if it implies a cause, does that mean that if she does not continue, she will not be saved? For the Apostle says that a woman does better if she does not marry.
The answer is that this can be taken as a figure of speech, so that by man is understood the superior reason, and by woman the lower reason. Now good works are the product of the inferior reason, as is charity which conceives through the man and through which she is saved. The other explanation is literal, and the through does not express a cause but a repugnance. As if to say: the woman shall be saved, even if she enters by way of generation, i.e., if she marries and is not a virgin. Then the through suggests an increase of salvation, as though by generating children for the service of God, she will be saved the more: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
As far as the attainment of eternal salvation is concerned, there are three things to be considered: first, something in regard to the intellect; second, something in regard to the affections; third, something in regard to the external act.
In the intellect is faith, through which the intellect is subjected to Christ; hence he says, in faith: without faith it is impossible to please God (Heb 11:6). And because faith avails nothing without charity, he immediately adds something in regard to the affections, namely, and love: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). In regard to the outward act he mentions two things against lewdness, which consists in two things, namely, in lust; and in regard to this he says, and sanctification, i.e., in chastity: this is the will of God, your sanctification; that you should abstain from fornication (1 Thess 4:3), and in drunkenness, against which he says, with sobriety: we should live soberly, and justly, and godly in this world (Titus 2:12).
Chapter 3
Presbyterial Conduct
Lecture 1
Behavior of bishops
3:1 A faithful saying: if a man desire the office of a bishop, he desires good work. [n. 86]
3:2 Therefore, it behoves a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher, [n. 91]
3:3 Not given to wine, not a striker, but modest, not quarrelsome, not covetous, but [n. 102]
86. Above, he instructed Timothy on matters pertaining to the true faith and the worship of God; here he treats about the appointment to ecclesiastical offices:
first, the instruction;
second, the occasion or need for this instruction, at these things I write to you.
In regard to the first he does two things: first, he instructs him on matters pertaining to bishops;
second, on matters pertaining to deacons, at deacons in like manner.
87. But since Dionysius declares that there are three orders, namely, bishops who rule, priests who enlighten, and deacons who cleanse, why does the Apostle make no mention of priests?
The answer is that priests are included under the term, bishop, not as though the two orders are not really distinct, but only nominally. For priest is the same as elder, and bishop the same as overseer. Hence priests and bishops are indiscriminately called both bishops and priests.
In regard to this, first, he discusses the desire of attaining to the episcopate;
second, he discusses the qualities of a bishop, at therefore, it behooves a bishop.
88. He prefaces his instruction with the remark that it is a faithful saying, namely, what I am about to say or have said: these words are most faithful and true (Rev 22:6). If a man desires the office of a bishop, he desires good work. From these words some have taken occasion to aspire to the office of bishop and priest without correctly understanding the import of what is said here. For the Apostle wishes to show what pertains to the episcopate, which is a Greek word: for scopos is the same as ‘watcher,’ and epi means ‘above’; hence the word, episcopus means, as it were, one who watches from above: an overseer.
Hence two things must be considered in the bishop, namely, his higher office and his beneficial actions for the faithful. For some are perhaps attracted by the circumstances of his office, namely, that he receives honor and has power. One who desires the episcopate for those reasons does not know what a bishop is. Consequently, the Apostle describes what a bishop is, and what a person who desires to be a bishop is really desiring, namely, good work. Hence he does not say that he has a good desire, but that he desires good work, namely, the welfare of the faithful.
89. But is it lawful to desire the office of a bishop? Augustine says: no: the higher place without which the people cannot be ruled, even though it be properly kept and administered, it is unbecoming to desire. The reason being that no one should desire what exceeds his powers, as though it equalled his powers; otherwise he would be a fool. Horace says: one who is ignorant of warfare should abstain from taking up arms.
Therefore, he can properly desire to be a bishop whose powers are equal to its demands. But no one is fit for this, because a prelate by reason of his lofty station and duties should excel all others in his manner of life and in his contemplation, so that in comparison to him the others are as a flock of sheep. For anyone to presume that he is fit for such a task would be guilty of extreme pride. Therefore, a person who desires to be a bishop is either attracted by its pomp and circumstances, and then he does not know what he is seeking, because this is not the episcopate; or he desires the work itself, and this is to be guilty of pride. Therefore, it should be refused, unless it is imposed.
90. If you say that the episcopal state is more perfect than the religious state, and it is lawful to seek the latter; therefore, the other also.
I answer that perfection is not the same in the one as in the other, because the episcopal state presupposes perfection; consequently, unless one is perfect he should not seek the office of bishop. But the religious state is a road to perfection; consequently, it does not require that one be already perfect, but that he strive to acquire it, if he does not have it. This is evident from John where the Lord does not say to Simon, if you wish to be perfect, feed my lambs (John 21:17), and from Matthew, where the Lord does say to the young man: if you will be perfect, go sell what you have and give to the poor (Matt 19:21).
Therefore, the view to be taken of the office of bishop is that it is a good work: neither as lording it over the clergy, but being made a pattern of the flock from the heart (1 Pet 5:3). As if to say: if you desire the office of a bishop, this is what you are desiring, namely, good work.
91. Then he mentions the qualities of a bishop, when he says it behooves a bishop to be blameless:
first, he describes him in general;
second, in detail, at the husband of one wife.
92. He says, therefore: I say that he desires a good work; but not everyone is fit for this work: for he must be blameless. Hence it is said of Zachary that he walked in all the commandments and justifications of the Lord without blame (Luke 1:6); whosoever of your seed throughout their families has a blemish, he shall not offer bread to his God (Lev 21:17).
However, it should not be supposed that he must be eternally free of all fault, because it is said: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor should it be said, as some have said, that whoever has sinned mortally after baptism is not fit, because there would be so few. What is required is that he be blameless, i.e., not subject to any sin, because it is unbecoming for one who should be a reprehensor to be reprehensible: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother’s eye (Matt 7:5).
93. Then when he says, the husband of one wife, he describes him in detail:
first, in himself;
second, in relation to the multitude, at having his children in subjection.
In regard to the first he does to things:
first, he lists the virtues with which he should be adorned;
second, from what things his mind should be immune, at not given to wine.
94. But every moral virtue is concerned primarily with the passions: and there are two which make for sanctity, namely, chastity and sobriety; because the soul is mainly disturbed by the pleasures of touch. Therefore, he mentions, first of all, something that pertains to chastity, when he says, the husband of one wife. He says the same in his letter to Titus (Titus 1:6).
In the interpretation of this passage there is disagreement between Augustine and Jerome, for the latter says that this is to be understood after baptism, because if he had two wives before baptism, or one first and another later, that is no obstacle to ordination, because all this is obliterated by baptism. But Augustine and Ambrose say the opposite, namely, that if he had two before or after, he cannot be ordained.
95. As a matter of fact, does baptism remove everything?
I answer that it does as far as sins are concerned, but not irregularities, some of which are incurred without sin, since they apply only to members of the Church; but marriage is not a sin even among pagans.
96. But what is the reason for such a law? Would it not be a greater impediment to have a number of concubines?
I answer that this is interdicted not only by reason of the incontinence involved, but also by reason of what marriage represents, namely, the union between Christ and the Church: There is one spouse, Christ, and one Church: one is my dove (Song 6:8).
97. Second, he deals with sobriety, when he says, sober: we should live soberly, and justly and godly in this world (Titus 2:12). Here he is stating that a bishop, who is called an overseer, should watch: and there were in the same country shepherds watching, and keeping the night watches over their flocks (Luke 2:8); whereas drunkenness is an obstacle to watchfulness: be sober and watch (1 Pet 5:8).
98. Third, he describes a quality of mind, when he says, prudent, because prudence rules all the virtues, and a bishop is chosen to rule others: be prudent as serpents (Matt 10:16); who, you think, is a faithful and wise servant, whom his lord has appointed over his family, to give them meat in season (Matt 24:45).
99. Then he lists the virtues which regulate external actions:
first, in relation to himself;
second, in relation to others.
100. In relation to the bishop himself, he says, of good behavior, chaste. There is good behavior when the bishop has proper composure in his actions and words: for good behavior suggests beauty, which depends on proportion. He has good behavior, therefore, when he acts and speaks in a becoming manner: rich men in virtue, studying beauty (Sir 44:6).
This is required in bishops, because we judge what is within from what appears outwardly: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27). Therefore, since the bishop is placed before the gaze of men, he should be a man of good behavior. Hence it is said of Ambrose that he refused to ordain certain men, because their gait was dissolute. Furthermore, it sometimes happens that one observes foul things in another’s words or actions. To react properly to these, he should have the chastity to feel ashamed, if he sees or hears them: the unchaste eye is the messenger of the unchaste heart (Augustine); for the grace of her modesty is above gold (Sir 7:21).
101. Then when he says, given to hospitality, a teacher, he treats of the episcopate in relation to others. But a bishop is expected to feed his sheep. Now an alms is of two sorts, namely, spiritual and corporal. Hence he should feed them with both.
In regard to the corporal alms, he says, given to hospitality, i.e., to pilgrims and guests: pursuing hospitality (Rom 12:13); and do not forget hospitality (Heb 13:2); my door was open to the traveler (Job 31:32). In regard to spiritual alms he says, a teacher: and he gave some pastors and teachers (Eph 4:11). And this is the distinctive function of a bishop: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).
102. Then when he says, not given to wine, not a striker, but modest, he removes the opposite vices. And he removes three things: one pertains to concupiscence; the second to anger; and the third to avarice.
In regard to the first he says, not given to wine. He means more than he actually says: be not drunk with wine wherein is luxury (Eph 5:18). As if to say: not a glutton, not a lush.
In regard to anger he mentions two things: first, in regard to the outward act, not a striker. It is significant that he mentions this after he spoke of wine; but drunkards very easily come to blows. But modest, i.e., patient: let your modesty be known to all men (Phil 4:5). And they shall be patient that they may show (Ps For when Christ was struck, he did not strike in return. Second, in regard to words, not quarrelsome: the servant of the Lord must not wrangle (2 Tim 2:24); but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16). And this, because bishops are the successors of the Apostles, whom Christ instructed to announce peace. Likewise, in his passion Christ said: peace I leave with you, my peace I give unto you (John 14:27).
In regard to temporal things he says, not covetous, because he is appointed judge and coordinator of the Church. If he is covetous, it will be easy for him to fall away from justice: neither shall you take bribes, which even blind the wise and pervert the words of the just (Exod 23:8). But alas! From the least of them even to the greatest, all are given to covetousness (Jer 6:13).
Lecture 2
Christian behavior
3:4 One who rules well his own house, having his children in subjection with all chastity. [n. 103]
3:5 But if a man does not know how to rule his own house, how shall he take care of the Church of God? [n. 105]
3:6 Not a neophyte: lest, being puffed up with pride, he fall into the judgment of the Devil. [n. 107]
3:7 Moreover, he must have a good testimony of those who are without: lest he fall into reproach and the snare of the Devil. [n. 108]
3:8 Deacons in like manner: chaste, not double-tongued, not given to much wine, not greedy of filthy lucre: [n. 109]
3:9 Holding the mystery of faith in a pure conscience. [n. 113]
3:10 And let these also first be proved: and so let them minister, having no crime. [n. 114]
3:11 The women in like manner: chaste, not slanderers, but sober, faithful in all things. [n. 115]
103. Above, the Apostle outlined the qualities of a bishop in himself; now he describes the qualities he should have in view of his relationships to the multitude:
first, to the multitude of the domestic family;
second, to the multitude in the Church, at not a neophyte;
third, to the multitude of unbelievers, at he must have a good testimony.
In regard to the first, he shows what he should be in relation to his own family;
second, the reason for this, at but if a man.
In regard to the first he does two things: first, he shows that it is expected of a bishop that he know how to rule his own family properly;
second, that he instruct his children well, at having his children in subjection.
104. He says, therefore, that a bishop should rule his own house well, i.e., his family, to govern it properly. Good government involves not only the acquisition of goods, because these are not the end of economy, but its instruments: for its end is a correct life: living at peace in their house (Sir 44:6).
105. The most important things in the home are the children; therefore he says in regard to them, having his children in subjection, i.e., that he rule his children without being softened by the tenderness of his life, with which he sometimes covers his children.
Among the things required of the children of bishops is that they be chaste; hence he adds, with all chastity, because their evil lives would be a witness against their parents and the bishop: as the judge of the people is himself, so also are his ministers; and what manner of man the ruler of a city is, such also are they who dwell within (Sir 10:2); for the children who are born of unlawful beds are witnesses of wickedness against their parents in their trial (Wis 4:6). The second reason is because people flock to the bishop’s house; therefore, his children should be chaste. The opposite of this is described in 1 Kings: when Heli was old, he learned all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle (1 Kgs 2:22). For this, Heli was punished by the Lord.
106. Then when he says, but if a man does not know, he gives the reason for his admonition.
For it might be said: if a bishop rules his family well, what does that have to do with his care of the community? And so he says, if a man does not know how to rule his own house, how shall he take care of the Church of God? He that is faithful in that which is least, is faithful also in that which is greater (Luke 16:10).
Yet it frequently happens that some cannot govern a small family well, but do well in large families. But when he says, does not know, this nescience refers to negligence. For one who neglects small things easily neglects greater things; although one who is not bothered by trifles does sometimes do well in more important matters.
107. Then he shows how he should behave in regard to the multitude within the Church, in which he should not be new in the faith, but seasoned. Hence he says, not a neophyte, i.e., just recently received into the faith: of these men who have companied with us all the time that the Lord Jesus came in and went out among us (Acts 1:21); gather unto me seventy men of the ancients of Israel whom you knowest to be ancients and masters of the people; and you shall bring them to the door of the tabernacle of the covenant and shall make them stand there with you (Num 11:16). But, as it is said: venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is gray hairs (Wis 4:8).
For it sometimes happens that grace abounds in certain neophytes, who, along with their youth, have the morals of older persons and who are dispensed from this requirement, as happened under the divine inspiration in the case of Ambrose. Hence what the Apostle says here applies to those who are neophytes both in age and in virtue. The reason for this is lest, being puffed up with pride, he fall into the judgment of the Devil. For when someone new in the faith is promoted to some state, he may think himself better than others and regard himself as indispensable; as though without him the Church could not function.
And he says, of the Devil, because he was damned because of the sin of pride.
108. Then when he says, moreover, he must have a good testimony, he shows how the bishop must behave in relation to the multitude of unbelievers:
first, he must have a good reputation: walk with wisdom toward those who are without (Col 4:5); having your conversation good among the gentiles (1 Pet 2:12). And this is required of a prelate, because the character of the entire congregation is judged from the prelate.
But this seems to be opposed to what is stated in 2 Corinthians: by evil report and good report (2 Cor 6:8).
I answer that evil report sometimes arises from sin in the one concerning whom there is an evil report; and this is what he forbids here. But sometimes it arises from the malice of the detractor; and in this case one must be patient. And this is what the Apostle has in mind there. But here he is speaking on the question of elevating one to the office of bishop; if such a person is good and has become the target of evil reports, he must bear it patiently.
Second, he assigns the reason, when he says, lest he fall into reproach. Here he touches upon a double danger, namely, lest he fall into reproach and lose his authority: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother’s eye (Matt 7:5). Second, lest he fall into the snare of the Devil, for enduring impatiently and thus inciting his enemies to hatred or despair. That bishop is hateful to the laity is due to his negligence in worshiping God with divine praise: you have departed out of the way and have caused many to stumble at the law: you have made void the covenant of the Lord; therefore, have I also made you contemptible and base before all people (Mal 2:8).
109. Then when he says, deacons in like manner, he shows what pertains to deacons, which in Greek means the same as ministers. For in the early Church there were three orders, as Dionysius says: bishops, priests, and minister, and they were not divided into various stages, but all were of one order because of the scarcity of ministers and the newness of the Church.
First, therefore, he shows how deacons should be in themselves;
second, in relation to others, at the women in like manner.
In regard to the first he does two things: first, he shows what qualities they should have in themselves;
second, how they are to be examined, at and let these also.
In regard to the first he does three things: first he shows the qualities of which they should be possessed in regard to their own bodies;
second, in regard to external things, at not greedy of filthy lucre;
third, in regard to other things, at holding the mystery of faith.
In regard to the body he does two things:
first, in regard to the qualities of the whole body;
second, in regard to the bridling of the tongue, at not double-tongued.
110. He says, therefore: I say that bishops are obliged to be chaste; and the same applies to deacons, because the contrary makes one unfit for spiritual tasks, for it turns the spirit away from spiritual things, whereas it is necessary that the spirit be elevated for the performance of such tasks: be clean, you who carry the vessels of the Lord (Isa 52:11); let your loins be girt (Luke 12:35).
111. Then he shows how they should be in regard to the tongue, which is used for speaking and for tasting. In regard to the first he says, not double-tongued: the tongue of a third person has disquieted many, and scattered them from nation to nation (Sir 28:16). For a double-tongued person has two tongues. Such deacons would not be ministers of peace.
In regard to the second he says, not given to much wine: who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely, they who pass their time in wine and study to drink off their cups (Prov 24:29); woe to you who are mighty to drink wine, and stout men at drunkenness (Isa 5:22).
112. Then when he says, not greedy of filthy lucre, he shows how they should be in regard to external things.
For the desire of gain not only turns a person from justice, but also from the truth, so that he says things that are not becoming. Consequently, deacons are forbidden temporal gain, in which is understood no dishonest gain.
113. But in regard to performing he says, holding the mystery of faith in a pure conscience: first, he instructs them in regard to the faith; second, in regard to purity of conscience.
Hence he says, the mystery of faith, and not faith, i.e., have not only the faith, but an understanding of that which is hidden under faith. For a mystery is something hidden: because ministers should know not only those matters about the faith which are known to the people, but also its mysteries, because they are obliged to instruct others: being ready always to satisfy everyone who asks you a reason of that hope which is in you (1 Pet 3:15).
Also a pure conscience, because an impure one makes one err in matters of faith: the end of the precept is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5).
114. Then when he says, and let these also first be proved, and so let them minister, he shows how they should be examined.
For someone might say: I consider all men good; for this ought to be in your character. But for their promotion all are to be examined; hence they too are examined. Hence he says, and let these also first be proved and so let them minister,
having no crime, i.e., no mortal sin. For he is not demanding that they be free of venial sin: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor does he say, had no crime, but having no crime, i.e., those who are notorious have the crime of bad repute. Otherwise, this would disgrace the keys of the Church.
115. Then when he says, the women in like manner, he shows how they should be characterized:
first, he gives his instruction;
second, the reason, at for they who have ministered well.
In regard to the first he does two things:
first, he shows how they should have been characterized in regard to their wives, which they had in the early Church, and he speaks on behalf of that state;
second, in regard to their children, at who rule well their children.
In regard to the first he does two things:
first, he describes what their wives should be;
second, how they should be in regard to them, at let deacons.
116. Of their wives he requires four things, namely, chastity, modesty, sobriety, and faithfulness.
He says, therefore, in like manner; as he said of deacons, so of women he says that they should be chaste: a holy and shamefaced woman is grace upon grace (Sir 26:19). Likewise moderate in speech, not slanderers: if a serpent bit in silence, he is nothing better who backbites secretly (Eccl 10:11). And sober, which is the most brilliant of a woman’s ornamentation: in like manner women adorning themselves with modesty and sobriety (1 Tim 2:9). Faithful in all things, both to God in regard to the true faith, and to their husbands.
117. But what sin is a deacon guilty of, if his wife is evil?
I answer that a person is excluded from an office not only for his own sins, but for any obstacle to its proper functioning. Therefore, if in addition to their own sins their women could be sinful, two obstacles would arise: first, since they are evil, they need more care, so that their husband has less time to devote to the Church’s ministry. Second, because men are depraved by their wives. He would also be in danger, because many of the Church’s ministers must enter other people’s houses.
118. But the Cataphrygians said that since deacons must deal with women in their ministrations, let women be ordained to sacred orders.
But it should be noted in the law some women are sometimes called deaconesses, not because they have this order, but by reason of some other office they render the Church; as in Greek a minister is called a deacon.
Lecture 3
Deacons’ families
3:12 Let deacons be the husbands of one wife, who rule well their children and their own houses. [n. 119]
3:13 For they who have ministered well shall purchase to themselves a good degree and much confidence in the faith which is in Christ Jesus. [n. 122]
3:14 These things I write to you, hoping that I shall come to you shortly. [n. 123]
3:15 But if I tarry long, that you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth. [n. 125]
3:16 And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the Spirit, appeared unto angels, has been preached unto the gentiles, is believed in the world, is taken up in glory. [n. 129]
119. Above, the Apostle showed what should be the character of deacons and their wives; here he shows how deacons should behave toward their wives and children and family:
first, he gives the advice;
second, the reason, at for they who have ministered well.
120. He says, therefore: I have said that the wives of deacons should be chaste: and if chastity must be possessed by their wives for the good of the deacons, it is double necessary in the deacons, that they may be entirely free of contact with women. But because there would be so few men who could fulfill this requirement, he says that at least they should be husbands of one wife; because if they have had several, it is a sign of incontinence, and against the signification of the sacrament of matrimony. That is why the Lord instituted matrimony as a state of one to one. That is also why the first wife is blessed, but not the second.
121. Then he admonishes him how he should behave toward his children, when he says, who rule well their children, by instructing them well in good discipline and a good life: have you children? Instruct them and bow down their neck from their childhood (Sir 7:24).
122. Then he exhorts them to rule their whole house well, i.e., their family, namely, with gentleness: be not as a lion in your house, terrifying them of your household and oppressing those who are under you (Sir 4:35).
And he gives the reason for this when he says, for they who have ministered well shall purchase to themselves a good degree. As if to say: what you expect of bishops is reasonable, because they are prelates.
But why from a deacon, who is a minister? He answers this when he says, they who have ministered well shall purchase to themselves a good degree: first, he shows that the good use of this ministry is a path to a higher dignity; second, and a road to eternal life. In regard to the first he says, they who have ministered well in exercising the office of deacon, shall purchase to themselves a good degree, i.e., deserve to be promoted to a higher dignity: because you have been faithful over a few things, I will place you over many things (Matt 25:21). And he says, good, because, as said above: if a man desire the office of a bishop, he desires good work (1 Tim 3:1). But they do not put their end in this, but along with it they are rewarded by God: where I am, there also shall my minister be (John 12:36). And so he says, and much confidence, namely, in the help of grace in the present life and of glory in the future; and this in the faith which is in Christ Jesus, i.e., through the faith of Christ: and such confidence we have through Christ towards God (2 Cor 3:4); I will deal confidently and will not fear (Isa 12:2).
123. Then when he says, these things I write to you, he presents the reason for all the above mentioned admonitions:
first, he excludes a supposed reason;
second, he states the true one, at but if I tarry;
third, he assigns the reason, at which is the Church.
124. In regard to the first it should be noted that from what Paul had written Timothy could suppose that he was never to see Paul again; otherwise, it would seem superfluous to write him letters. Hence he says, these things I write to you, hoping that I shall come to you shortly. He called him son, because he was very dear to him: for this cause have I sent to you Timothy, who is my dearest son (1 Cor 4:17). And he says, hoping, as though not certain: having more things to write unto you, I would not by paper and ink; for I hope that I shall be with you and speak face to face (2 John 1:12). I write, therefore, even though I have hope, because hope should not be prolonged too much: it is the part of man to prepare the soul; and of the Lord to govern the tongue (Prov 16:1).
125. Hence he says, but if I tarry long; for we would have come unto you, I Paul indeed, once and again: but Satan has hindered us (1 Thess 2:18); I write that you may know how you ought to behave yourself in the house of God: God makes men of one mind to dwell in a house (Ps 67:7).
126. Then when he says, which is the Church of the living God, he gives the cause why he should behave himself in it; second, he gives the reason for this cause, which is twofold:
first, by commending the Church;
second, the unity of the Church, at and evidently great.
In regard to the first he does two things:
first, he commends the Church on the part of the one whose Church it is;
second, from the truth of the Church itself, at the pillar.
127. On the part of the one whose Church it is, it is the Church of the living God. For a church is, as it were, an assembly, because in the Church is found the assembly of believers: whom he called, them he also justified (Rom 8:30). And they are assembled for God: that they also may be one in us (John 17:21). Hence he says, which is the Church of God, and adds, living, to distinguish from other gods unto whom the gentiles are assembled; for these gods are dead, but the God of the Church is living: as the Father has life in himself, so he has given to the Son also to have life in himself (John 5:26). Consequently, we must behave in it, so as to be spiritually alive: holiness becomes your house, O Lord (Ps 92:5).
128. The second reason is from the truth of the Church. For it is natural for man to desire knowledge of the truth, since truth is the perfection of the intellect. Hence Augustine says that man’s end is happiness, which is nothing less than joy in the truth. This was discovered by philosophers from creatures (Rom 1:19); but they wavered, because they were not certain of the truth, both because they had been corrupted by errors, and because there is scarcely one truth in which all agree. But in the Church there is firm knowledge and truth; hence he says, the pillar: my throne is in a pillar of a cloud (Sir 24:7); their heads shall be of gold and the sockets of brass (Lev 26:37); they are called golden, because of themselves they are holy. And ground, namely, in relation to others, because they cannot be strengthened in the truth except by the sacraments of the Church: and you being once converted, confirm your brethren (Luke 22:32); I have established the pillars thereof (Ps 74:4). Therefore, because the Church is the assembly of God and gives knowledge of the truth, we ought to be in it.
129. Then when he says, and evidently great, he commends the truth of the Church:
first, Christ, for whose manifestation it appeared;
second, its exaltation, at is taken up into glory.
But he commends Christ in two ways:
first, in regard to his divine nature;
second, in regard to the human, at which was manifested in the flesh.
130. He says, therefore, and evidently great is the mystery of godliness, because a mystery, or sacrament, is the same as a secret sign. But nothing is as secret as what we keep in our hearts. Much more, then, what is kept in God’s heart is both secret and holy: the things that are of God, no man knows but the Spirit of God (1 Cor 2:11); my secret to myself (Isa 24:16); verily you art a hidden God (Isa 45:15). And this is the word of God in the Father’s heart: my heart has uttered a good word (Ps 44:2). Of course, this secret is the mystery of godliness. But a man’s secret is sometimes vain: the Lord knows the thoughts of men, that they are vain (Ps 93:11). Inasmuch as this mystery restores the world, it is called a mystery of godliness. Also great, because it is the true God who is immense.
131. Therefore, this secret which was locked in God’s heart was made man; hence he describes him second in regard to his human nature: first, in regard to the flesh; second, in regard to the soul.
In regard to the first he says, which was manifested in the flesh. As a word concealed in the heart is manifested by an audible word, so the Word of God, lying in God’s heart, was manifested in the flesh: the Word was made flesh and dwelt among us (John 1:14).
In regard to the soul he says, was justified in the Spirit. This is explained in two ways: first, lest it be believed that the flesh was conceived beforehand, he says that it was not, because in the Spirit, i.e., it was conceived by the Holy Spirit: that which is conceived in her is of the Holy Spirit (Matt 1:20); therefore the Holy which shall be born of you shall be called the Son of God (Luke 1:35); and this is because the Holy Spirit shall come upon you (Luke 1:35). Or in the human Holy Spirit: and Jesus, crying again with a loud voice, yielded up the Spirit (Matt 27:50). And thus he manifested himself in the flesh, while yet with the Spirit. And I say with a justified Spirit, because he is just without any blemish.
132. Then when he says, appeared, he declares his manifestation:
first, the one made to the angels;
second, to men, at has been preached.
133. He says, therefore, that the sacrament which appeared to angels exceeded even their knowledge. But that is said to appear which has it in its power to be seen and not be seen, and is not subject to the power of the one seeing. Hence we do not say that a stone appeared to me, but I saw a stone. Therefore, if an angel had it in its own nature and power to see the Word, the Word would not be said to appear to the angel; but that it sees him when it wills. And, therefore, the Apostle says, appeared unto angels, because they did not see him in their own nature. But it is true that he appeared to angels from the very beginning, when after turning from themselves he deified them. But when he was incarnated, many mysteries were made known to the angels which were not known before. Accordingly, Bede says that at the nativity there appeared to the angels his brightness, which had never before been seen in its reality by men.
134. And this in two ways: first, by the ministry of the apostles; second, in the knowledge of the faithful, to whom he was manifested.
In olden times it is true that he was known only to the Jews, but now also to the gentiles; hence he says, has been preached unto the gentiles: going, therefore, teach all nations (Matt 28:19); declare his glory among the gentiles (Ps 95:3). And this succeeded, because he is believed in the world, which is what the Lord prayed for (John 17:26). And it is remarkable that the whole world was converted by men who were simple, poor, powerless, and ignoble: there are not many wise according to the flesh, not many mighty, not many noble (1 Cor 1:26). And this that no flesh should glory in his sight (1 Cor 1:29).
135. Second, he manifests that God’s truth alone does this, because he was taken up in glory, i.e., Christ, because after he was manifested, he was taken up into heaven: and the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16:19); every tongue should confess that the Lord Jesus Christ is in the glory of the Father (Phil 2:11).
Chapter 4
Exhortation to Holiness
Lecture 1
All creatures are good
4:1 Now the Spirit manifestly says that in the last times some shall depart from the faith, giving heed to spirits of error and doctrines of devils, [n. 136]
4:2 Speaking lies in hypocrisy and having their conscience seared, [n. 140]
4:3 Forbidding to marry, to abstain from meats, which God has created to be received with thanksgiving by the faithful and by those who have known the truth. [n. 141]
4:4 For every creature of God is good, and nothing is to be rejected that is received with thanksgiving: [n. 145]
4:5 For it is sanctified by the Word of God and prayer. [n. 148]
136. Above, he instructed Timothy on matters pertaining to the attitude of the Church in spiritual things; second, in regard to the teachings of faith, the worship of God and the qualities required of its ministers. Here he instructs him on the attitude of the Church in regard to external things:
first, in regard to food;
second, in regard to riches and the different states of men, at whoever are servants under the yoke.
In regard to food he does two things: first, in regard to the use of foods;
second, its distribution, in chapter five, at honor widows (1 Tim 5:1).
In regard to the first he does two things: first, he rejects superstitious abstinence;
second, he prefers godliness to lawful abstinence, at exercise yourself unto godliness.
In regard to the first he does two things: first, he states the false doctrine regarding unlawful abstinence;
second, he instructs him to propose these things to the brethren, at proposing these things.
In regard to the first he does two things: first, he exposes the error;
second, he excludes it, at which God has created.
In regard to the first he does two things: first, he foretells a future error on the part of the deceived;
second, on the part of the deceivers, at speaking lies in hypocrisy.
In regard to the first he does three things: first, he discloses the author of the announcement;
second, defection from the faith, at that in the last times;
third, the cause of the defection, at giving heed.
137. He says, therefore: great is the mystery of godliness, which was manifested in the flesh, was justified in the Spirit (1 Tim 3:16). But in regard to this mystery the Holy Spirit foretells something of the future, for it pertains to him to reveal mysteries: the things that are to come he shall show you (John 16:13). The Spirit, therefore, foretells the secrets that lie in the Father’s heart. But formerly he spoke in figures: if there be among you a prophet of the Lord, I will appear to him in a vision or I will speak to him in a dream (Num 12:6); I have multiplied visions and I have used similitudes by the ministry of the prophets (Hos 12:10). But in the New Testament the Spirit manifestly says: he will show you plainly of the Father (John 16:25).
138. And he foretells a coming defection from the faith: hence he says, in the last times some shall depart from the faith. The last times refers to the final era, because we are the ones upon whom the final ages have descended. Yet in this world the later it is, the closer we are to the last day. And just as in the early Church, on account of its nearness to Christ and the recently instituted sacraments, faith was very fervent, so in the last days as compared to the days of the apostles, some shall depart from the faith, because they are carnal, and error will abound: gather yourselves together that I may tell you the things that shall befall you in the last days (Gen 49:1).
139. The causes of the defection is twofold: one on the part of the Devil, who seduces: but I fear lest as the serpent seduced Eve by his subtlety, so your minds should be corrupted (2 Cor 11:3). Therefore, he says, giving heed to spirits of error, namely, to demons whose work is to lead men into error: he is a liar and the father thereof (John 8:44); I will go forth and be a lying spirit in the mouth of all his prophets (3 Kgs 22:22). And he says, to spirits, because the head Devil has many underlings.
But how will they give heed? Will they see him? No, but they will speak in them. Therefore, he mentions the second cause, namely, false doctrines. According to a Gloss he calls false teachers devils; and deservedly. For just as good men are sometimes called angels, so evil men because of the degree of their wickedness are called demons: have not I chosen you twelve: and one of you is the Devil (John 6:71).
140. On the part of those deceived, the cause is also twofold: one is their falsity; the other is the perversity of their conscience.
In regard to the first he says, of devils, i.e., of men possessed by a Devil; of devils I say, speaking lies: how long shall this be in the heart of the prophets that prophecy lies, and that prophesy the delusions of their own heart (Jer 23:36).
And note that no one could deceive another with a simple lie, unless it was covered with the appearance of truth. And so, they never could succeed in deceiving unless they pretended to have a good intention, or put a cloak over their pretense or false authority: let no man deceive you with vain words (Eph 5:6); having an appearance indeed of godliness, but denying the power thereof. Now these avoid (2 Tim 3:5).
And of devils, I say, having their conscience seared. Flesh is said to be seared, when it is corrupted by fire and is in such a condition that rot flows from it continuously. Thus, by means of the fire of a perverse will, of anger, of hatred, of concupiscence, the conscience is ulcerated and the false doctrine of devils continually issues from it: both their mind and their conscience are defiled (Titus 1:15).
141. Then he identifies the false doctrine and touches on the Manichean heresy, which condemns marriage in opposition to Matthew: what God has joined together, let no man put asunder (Matt 19:6); a woman sins not, if she marry (1 Cor 7:36). Likewise, the Manicheans forbid the use of foods, i.e., they command abstinence from foods.
Now abstaining from foods can be lawful, when it is for the purpose of taming the flesh, as Timothy abstained from wine; or to avoid scandal, as the Apostle says in 1 Corinthians: if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother (1 Cor 8:13). And it can be unlawful: first of all, when it involves obeying false laws, as though the observances of the old law were still in vogue contrary to the Apostle in Galatians (Gal 2:15); second, when it accords with the heresy of the Manicheans, not because it is commanded by the law (which they reject), but because they say that in flesh, eggs, wine, and so on, i.e., in certain particles of these foods the divine nature is an ingredient. But the Apostle does not seem to be referring here to the foods interdicted the by the old law, but to those forbidden by the Manicheans, because he says: in the last times.
And he calls those Manicheans devils, because they give more honor to the Devil than other heresies do, inasmuch as they regard him as a principle equal to the good God, since they regard him as the principle of visible things.
But the Apostle disproves this error in two ways:
first, by reason of God’s intention in creating food;
and second, from the condition of the creature, at every creature.
142. He says, therefore, that they command abstinence even against God’s intention, who created these things to be received with thanksgiving: and every thing that moves and lives shall be meat for you: even as the green herbs have I delivered them all to you (Gen 9:3).
But you say: do plants exist for animals and animals for men? The answer is yes; even according to the Philosopher in the Politics I, which states that the imperfect is for the sake of the more perfect. Hence, just as there are degrees of perfection in the production of things: first, the production of plants; then of animals, and finally of men; so also in the use of things:
And thus, they are to be received, but with thanksgiving: in all things give thanks (2 Thess 5:18), because all have been granted to you by God: the poor shall eat and be filled (Ps 21:27).
And he says, with thanksgiving by the faithful, because they who receive with thanksgiving are faithful. For no one can thank God for that which is unlawful. For he is a fool who thanks God for fornication, because God is not the source of evil. Therefore, he thanks God who recognizes that the use of foods is lawful. And this is made known by faith alone; that is why he says, by the faithful.
143. Then when he says, and by those who have known the truth, for every creature of God is good, he disproves this error by arguing from the condition of the creature:
first, he describes the condition of the creature, namely, that every creature is good in itself;
second, the use of the creature.
144. He says, therefore, every creature of God is good, i.e., in its nature: God saw all the things that he had made, and they were very good (Gen 1:31). For from a good source good alone proceeds.
145. But because many things are good in themselves, but their use is not good, he proves that every creature is good not only in itself, but also in its use:
first, he states his intent;
second, he proves it, at for it is sanctified.
146. He says, therefore: nothing is to be rejected, i.e., as though forbidden by divine law; although it might be rejected for some other reason. For example, to take poison is not a sin, but it must be avoided, because it is deadly. The same is true of other foods: they are not to be rejected as things, but only as stimuli to wantonness. Therefore, they are to be rejected only in view of reason’s discretion and charity’s demands: not that which goes into the mouth defiles a man (Matt 15:11).
147. But why were certain foods forbidden under the old law? Augustine states the reason in the book Against Faustus, when he says that, in that state not only words, but deeds also, prefigured Christ. Hence foods, vesture and sacrifice were figures of a coming state. Therefore, they were not forbidden in themselves, but because they were figures of unclean things. Thus a pig was a symbol of an impure life; consequently, its flesh was prohibited, because it was a sign that in Christ’s law all uncleanness would be forbidden. This is Augustine’s example. This name, ‘tasteless,’ can be considered insofar as it is a word composed of letters, and in this sense it is good; or it can be considered as a sign of such and such a thing, and then it is evil and forbidden. The use of every creature, therefore, is good in itself.
148. The reason for this is that if it were evil it would only be so, because the Devil had acquired power over it after man’s sin: for as a result of man’s sin the Devil obtained power over man and over the things that man owns. But Christ took away this power: and this is called sanctification. Consequently, everything we bless is thereby exorcised, because the blessing includes a prayer expelling the Devil. That is why the Apostle says, it is sanctified by the Word of God, i.e., by Christ, who sanctifies all things, and by the prayer of the faithful: for the continual prayer of a just man avails much (Jas 5:16).
Lecture 2
Exercise holiness
4:6 Proposing these things to the brethren, you shall be a good minister of Christ Jesus, nourished in the words of faith and of the good doctrine to which you have attained. [n. 149]
4:7 But avoid foolish and old wives’ fables: and exercise yourself unto godliness. [n. 152]
4:8 For bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is and of that which is to come. [n. 155]
4:9 A faithful saying and worthy of all acceptation. [n. 164]
4:10 For therefore we labor and are reviled, because we hope in the living God, who is the Savior of all men, especially of the faithful.
149. Above, he rejected superstitious abstinence from goods; here he commands Timothy to propose this teaching to the brethren:
first, he shows what he should propose;
second, what he should avoid, at but avoid foolish and old wives’ fables.
In regard to the first he proposes two reasons why he should propose the foregoing:
first, by reason of the office entrusted to him;
second, by reason of his education.
150. He says, therefore: proposing these things which I have mentioned above, namely, that every creature is good, and that nothing is to be rejected that is received with thanksgiving (1 Tim 4:4), to the brethren, you shall be a good minister of Christ Jesus. For Timothy was appointed to the office of Christ’s minister; because everyone in the office of preaching and ruling is established as a minister of Christ: let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor 4:1). Now a good minister is one who pursues his master’s aim; but Christ taught in Matthew: not that which goes into the mouth defiles a man (Matt 15:11). Therefore, Timothy’s office requires that he teach this.
151. Furthermore, his education requires this: a young man according to his way; even when he is old, he will not depart from it (Prov 22:6). Therefore, it is unbecoming for anyone nourished by true doctrine to depart from it. Hence to depart from the doctrine with which the Church instructs her children is not the mark of a good minister of Christ; that is why he says, nourished in the words of faith and of the good doctrine. For God’s word is the spiritual nourishment by which the soul is sustained, as the body is by food: not in bread alone does man live, but in every word that proceeds from the mouth of God (Matt 4:4).
This word of faith instructs one, first of all, in regard to what is to be believed; and so he says, nourished in the words of faith; second, in regard to what one should do; therefore, he continues, and of the good doctrine. Or, the words of faith, which even the simple have; and of the good doctrine, which spiritual teachers preach.
152. Then when he says, but avoid foolish and old wives’ fables, he shows what is to be avoided, namely, foolish and empty fables.
For according to the Philosopher a fable is composed of extraordinary events and in the beginning were invented (as he says in the Politics) to induce men to acquire virtue and avoid vices. Now, uneducated persons are more readily induced to such things by representations than by reasons. Hence, in an unusual event well presented there is pleasure to be found, because reason is pleased when it compares. And just as representation in deeds is pleasurable, so also in words: and this is what a fable is, namely, a story representing something, and by representing, moving a person to do something. For the ancients had fables which counseled certain truths, and they had these truths in fables. Therefore, there are two elements in a fable: first, it contains something true which represents something useful; and it must fit that truth. Therefore, if a fable is proposed which does not contain a truth, it is said to be empty; whereas if it is not an apt vehicle for a certain truth, it is said to be foolish or inept, as the fables found in the Talmud.
153. Then when he says, exercise yourself unto godliness, having rejected superstitious abstinence, he compares virtuous abstinence with the other virtues.
And it should be noted that Timothy was a very abstemious person; hence the Apostle tells him below (2 Cor 5:23) to use a little wine. By this advice he might have been implying that he should try to be more merciful, because those who are hard on themselves are likely to be hard on others. Consequently, he advises him to prefer godliness to abstinence:
first, he exhorts him to godliness;
second, he chooses it over abstinence, at for bodily exercise;
third, he supports something already said, at having promise;
fourth, he gives the formula for teaching godliness, at command and teach these things.
154. He says, therefore: exercise yourself unto godliness, which is the virtue by which we pay the debt of good will to our parents and native land, just as religion is the virtue by which we render worship to God. For godliness suggests affection directed to one’s principle. But the principle of generation is one’s country and one’s parents. Therefore, it is required that a man have good will toward these principles. But the principle and father of all things is God: if I be a father, where is my honor? (Mal 1:6). This is why the name godliness is applied to the worship of God, as Augustine says, in The City of God. Hence eusebia is another name for godliness: behold, godliness is wisdom (Job 28:28) according to another version, where ours has: behold, the fear of the Lord is wisdom. And the acknowledging of the truth, which is according to godliness (Titus 1:1). But as to earthly godliness, its characteristic is to make a man have good will toward his compatriots; as to Christian godliness, it requires that a man have good will toward all men, because all of us belong to the same country. In this sense, godliness is taken for mercy.
Therefore, when he says, exercise yourself unto godliness, it can be taken as referring to the worship of God and to performing acts of mercy. And he says, exercise, and not perform, because exercise suggests readiness in the sense that one who is exercised performs with less difficulty and in a more delightful and consistent manner: diligently till your ground (Prov 24:27).
155. Then when he says, bodily exercise is profitable to little, he chooses it over abstinence:
first, he shows how it is profitable;
second, how godliness is profitable, at but godliness.
156. He says, therefore, that the bodily exercise of fasting and so on are not good of their very nature, but penal. Furthermore, if man had not sinned, they would be useless; yet they are good medicine. For just as rhubarb is good for relieving cholera, so bodily exercise is good for repressing concupiscence. Therefore, it is useful in that respect: I chastise my body and bring it into subjection (1 Cor 9:27); mortify your members which are upon the earth (Col 3:5). And so, if man were in that state in which he could not sin, he would not need fastings and the like. Hence Chrysostom, commenting on Matthew: Jesus came into the quarters of Caesarea Philippi, says: John, a mere man, needed the medicine of fasting; but Christ was pure God and not merely man; therefore, he did not need such a thing (Matt 16:30). Consequently, it is useful to little, namely, for diseases of carnal sin, not of spiritual; for sometimes a man falls into anger, vain glory, and so on because of fasting.
157. Then when he says, but godliness is profitable to all things, he chooses it over abstinence; where godliness is taken in both senses of referring to divine worship and mercy. It is profitable to all things, because it removes all sins: water quenches a flaming fire; and alms resists sin (Sir 3:33); also it promotes what is good: the alms of a man is as a signet with him (Sir 17:18). Again, it merits God’s special mercy: blessed are the merciful, for they shall obtain mercy (Matt 5:7). Therefore, in order to stress this the Lord praises works of mercy in a special way (Matt 25).
158. Then the Apostle proves his statement when he adds, having promise of the life that now is and of that which is to come. For in the precepts of the decalogue there is but one which refers to godliness, namely, to honor your father and your mother; but under it are contained all the precepts that are concerned with bestowing benefits upon one’s neighbor. Furthermore, this is the only precept, among those that are concerned with our neighbor, having promise attached to it, namely, that you may be long-lived upon the land which the Lord, your God, will give you (Exod 20:12). And the Apostle here takes long-lived as referring to the present life and the future life: length of days is in her right hand (Prov 3:16).
159. But here a question arises: for we sometimes observe a man who pursues godliness but does not live long.
I answer, according to the Philosopher, that temporal goods are good only to the extent that they are useful for felicity. Hence, if a man had so many temporal goods that they hindered him from the pursuit of goodness and felicity, this would not turn out for his good, but for evil, as it is stated in the Ethics X. And length of days is one of the temporal goods, inasmuch as it is an aid to virtue. But sometimes it is an occasion for sinning; as a result God sometimes keeps them from a man, not because he is reneging on his promise, but because he wishes to give something better: he was taken away lest wickedness should alter his understanding (Wis 4:11).
160. Then there is another question: the Apostle seems to prefer godliness over bodily exercise, because it holds a promise of the life that now is, and of that which is to come. But does not bodily exercise hold a promise? Otherwise, one who fasts would not merit eternal life.
The answer is that when two virtues are such that one contains the other, then the per se characteristics of the higher virtue belong accidentally to the lower. Now the virtue whose per se characteristic is to merit eternal life is charity, whose proper and immediate effect is godliness. Therefore, it belongs to the very nature of godliness to merit eternal life; but not so abstinence, unless it is ordained to charity and godliness. For if one who fasts does not relate it to love of God, he does not merit eternal life.
161. The third question is this: Ambrose in a Gloss on this passage says that the whole sum of Christian discipline lies in mercy and godliness, which, when someone follows them, if he experiences perils to his flesh, he will doubtlessly be attacked, but will not perish.
The first question is concerned with the first part of this statement, because mercy and godliness are immediately ordained to charity, in which lies the sum of the Christian religion.
The answer, as given by Augustine in The City of God, is that it has been the opinion of some that those who perform acts of godliness will not perish in the end, no matter how many carnal sins they commit. And to this is an authority,
where Christ reproaches the damned for not performing works of mercy (Matt 25:41). Consequently, eternal damnation will fall only on the unmerciful.
But Augustine says the contrary, because the Apostle states: they who do such things shall not obtain the kingdom of God (Gal 5:21). For no matter how much a person is exercised in the works of mercy, if he dies in mortal sin, he will not enter the kingdom.
The answer to the opposite opinion is that a person is not merciful, if he is not merciful to himself, as it is said: have pity on your own soul, pleasing God (Sir 30:24); and this happens if a man is united to God in love; otherwise he cannot be merciful.
To the citation from Matthew, Augustine answers that not everyone who sins is cast into hell at once, because there still remains some room for repentance; but he will be cast in who finally dies in sin; and penance pertains to mercy.
162. But what does Ambrose mean by experiencing perils in the flesh? I answer that he is speaking of mortal peril.
And he says, he will not perish, although this is not ex condigno but ex congruo, inasmuch as the soul is disposed toward the good. That is why the Lord restored man after his fall. And this is especially seen in godliness, because a man by helping others induces them to pray for him; and the Lord sometimes grants pardon to sinners because of the prayers of the saints, inasmuch as they obtain from him a pardon for sin and the gift of grace. For a man can merit ex congruo the first grace for another man; otherwise the Church’s prayers for sinners would be of no avail.
163. Then when he says, a faithful saying, he shows that a future life is promised us: first, he shows this from the labor of the saints; second, from their hope, at because we hope; third, from God’s benignity, at who is the Savior.
164. He says, therefore: the saying that godliness has a promise is faithful.
Why? Because in this we labor, i.e., to reach eternal life: the farmer who labors must first partake of the fruits (2 Tim 2:6); and also to do good, even though we suffer evil; hence he says, we labor and are reviled: patience has a good work (Jas 1:4); patience works trial (Rom 5:4).
And we endure because of the hope of life: because we hope in the living God, who is the Savior of the present and of the future life;
and because of God’s work which is to save: for I am your Savior (Isa 43:2). This is God become incarnate and called Jesus: for he shall save his people from their sins (Matt 1:21); Jesus is the same as Savior, because he saves with a bodily salvation that extends to all; hence he says, of all men, and with a spiritual salvation that extends only to the good; hence he says, especially of the faithful.
Lecture 3
Teaching holiness
4:11 Command and teach these things: [n. 165]
4:12 Let no man despise your youth: but be an example of the faithful, in word, in your behavior, in charity, in faith, in chastity. [n. 167]
4:13 Till I come, attend to reading, to exhortation and to doctrine. [n. 170]
4:14 Do not neglect the grace that is in you, which was given to you by prophecy, with imposition of the hands of the priesthood. [n. 172]
4:15 Meditate upon these things, be wholly in these things: that your profiting may be manifest to all. [n. 175]
4:16 Take heed to yourself and to doctrine: be earnest in them. For in doing this you shall save both yourself and those who hear you. [n. 176]
5:1 Do not rebuke an ancient man, but entreat him as a father: young men, as brethren: [n. 177]
5:2 Old women, as mothers: young women, as sisters, in all chastity. [n. 179]
165. Above, the Apostle exhorted Timothy to godliness; here he gives him the formula for teaching godliness:
first, he commands him to teach godliness;
second, how he is fit to teach, at let no man;
third, how he must teach different persons in different ways, at do not rebuke an ancient man.
166. Now the doctrine of godliness is composed of two things: what is to be done and what is to be believed. The things to be done are not merely to be proposed, but commanded by those in authority; hence he says, command: rebuke with all authority (Titus 2:15). As to the things to be believed he says, and teach these things: teach all nations (Matt 28:19); behold, you have taught many (Job 4:3).
167. Then when he says, let no man, he shows how he becomes fit for the foregoing:
first, for commanding;
second, for teaching, at till I come.
In regard to the first he does two things:
first, he shows him how to forestall contempt;
second, he mentions what should be used to forestall it, at be an example.
168. For a command is respected when there is authority in the one commanding; consequently, when such authority is scorned, the command is frustrated. This happens especially in regard to youths, who are not considered prudent. Hence, according to the Philosopher, no one chooses a youth as a leader. Consequently, he says, let no man despise your youth. As if to say: although you are young in years, your character represents one much older: and when he was younger than any of the tribe of Nephtali, yet he did no childish thing in his work (Tob 1:4).
169. Then he shows how to forestall contempt, when he says, be an example of the faithful, i.e., show yourself to be such that you may be an example of what you teach by word.
And it should be noted that there are many differences in those matters in which a prelate serves as an example. For some are ordained to one’s neighbor; some to God; and some to oneself. As to one’s neighbor he says, be an example of the faithful, namely, that what you command you fulfill in your actions: being made a pattern of the flock from the heart (1 Pet 5:3). And this in your speech; hence he says, in word, namely, well thought out, well arranged and cautious: let your speech be always in grace, seasoned with salt (Col 4:6); if any man speak, let him speak as the words of God (1 Pet 4:11). And in your behavior, i.e., your external conduct, so that just as you excel in place and dignity, so also in good behavior: having your conversation good among the gentiles (1 Pet 2:12); that they may see your good works and glorify your Father who is in heaven (Matt 5:16).
To God is ordained charity, which perfects one’s love of God: if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal (1 Cor 13:1); but above all these things have charity (Col 3:14). Also in faith, which enlightens the understanding: without faith it is impossible to please God (Heb 11:6). And this is peculiarly suited to prelates who are the guardians of the faith. Hence the Lord prays for Peter’s faith: but I have prayed for you, that your faith fail not (Luke 22:32).
As to himself, chastity, which puts order in one’s mind and life, because it is unbecoming for a servant’s life to disagree with that of his lord: as the judge of the people is himself, so are his ministers (Sir 10:2). But Christ loved chastity so much that he chose to be born of a virgin and preserved it in her; hence he says, in chastity.
170. Then when he says, till I come, attend to reading, he shows how to become fit for teaching:
first, he does this;
second, he assigns the reason for the admonition, at do not neglect.
171. For there are two things which make a person fit to teach, namely, reading, in which he acquires knowledge, and actual teaching, in which he is made ready; therefore, he says, till I come, attend to reading of holy books: having for our comfort the holy books that are in our hands (1 Macc 12:9); search the Scriptures (John 5:39). And this is signified in Exodus where it is stated that in the ark of the Lord there must always be poles in the rings that are on the sides of the ark, so that it may always be ready for carrying (Exod 25:14).
But for actual teaching there is needed exhortation in regard to what is to be done, and doctrine in regard to what is to be known; therefore, he adds, to exhortation and to doctrine: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).
172. Then when he says, do not neglect, he gives the reason for this advice:
first, the cause from the gift received;
second, the cause from the reward expected, at take heed to yourself.
In regard to the first he does two things: first, he gives the reason;
second, he shows how that which is contained in the reason can be fulfilled, at meditate upon these things.
173. He says, therefore: do not neglect the grace that is in you. As if to say: yes, take heed, because one who receives grace should not be negligent in using it; rather, it should bear fruit. The servant who hid his master’s money in the earth is punished for negligence (Matt 25:24). Therefore, do not neglect the grace that is in you. By this we are to understand the episcopal dignity or the gift of knowledge or prophecy or miracles; none of which should be neglected: do not receive the grace of God in vain (2 Cor 6:1).
I say, the grace which was given to you by prophecy, i.e., by divine inspiration. For in the early Church where elections were conducted honestly and for the honor of God, no one was chosen for the bishop’s office except by divine choice, as Ambrose and Nicholas were chosen. And he calls this inspiration prophecy. Hence a Gloss says: they were chosen by the saints, because the saints chose only those they know had been chosen by God. And the Apostle foresaw that this would be beneficial to the Church: when prophecy should fail, i.e., this manner of choosing, the people shall be scattered abroad (Prov 29:18).
But how was this grace received? With the imposition of the hand of the priest, where another version has of the hands of the priesthood. But, as has been stated, the names priest and bishop were interchangeable; because priests and bishops were established by the imposition of hands: take Josue and put your hand upon him (Num 27:18). The Lord also put his hands upon children (Matt 19:15); and the apostles upon the seven deacons (Acts 6:6). That is why hands are imposed upon those who are to be ordained bishops.
174. But a question arises here: since a bishop ought to be ordained by three, why does he say here, of the priest, in the singular?
I answer that he says this because even more than one are present, one is the chief and the others assistants. Yet it can be said that this constitution was not in vogue then, either because there were few bishops or because all of them could not be assembled.
Another version has of the priesthood, i.e., of those who imposed hands not as men but as priests. And this imposition signifies the conferring of grace: not that the ministers give grace, but that they signify the grace given by Christ. Hence it is given by those who are Christ’s ministers; that is why he says, of the priesthood, or of the priest: because there is one imposition of hands performed by deacons and another by priests.
175. Then when he says, meditate upon these things, he shows how he should fulfill what has been commanded, namely, that he continually meditate upon the things which pertain to his office: they watch as being to render an account of your souls (Heb 13:17). Meditate, therefore, upon these things, i.e., dwell frequently on the duties which pertain to the care of your flock; and be wholly in these things, i.e., let all your energy be directed to this. And why? That your profiting may be manifest to all: no man lights a candle and puts it in a hidden place, nor under a bushel; but upon a candlestick (Luke 11:33); let your modesty be known to all men (Phil 4:5).
176. These things he should do because of the reward he expects. Hence he adds, take heed to yourself and to doctrine. For some attend to doctrine so much that they neglect themselves; but the Apostle tells him to attend to himself first, and then to doctrine: have pity on your own soul (Sir 30:24). Hence Jesus began to do and to teach. Be earnest in them, i.e., do them insistently: be instant in season, out of season (2 Tim 4:2). The fruit will be abundant, for in doing this you shall save both yourself and those who hear you. And this is great: he who causes a sinner to be converted from the error of his way shall save his soul from death and shall cover a multitude of sins (Jas 5:20); they that instruct many to justice, as stars for all eternity (Dan 12:3). Hence teachers will receive a golden crown.
177. Then when he says, do not rebuke an ancient man, he shows how his teaching must be adapted to various hearers; and he mentions two varieties: first, according to age; second, according to sex. In regard to the second, they are divided:
first, into men;
second, into women, at old women.
178. He says, therefore: do not rebuke an ancient man, but entreat him as a father: honor the person of an aged man (Lev 19:32). Therefore, they are not to be sarcastically rebuked, but entreated: the ancients, therefore, that are among you, I beseech, who am myself an ancient (1 Pet 5:1). And if Peter did this as an old man, how much more should a young man do so?
But this seems to be contrary to Isaiah: the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed (Isa 16:20).
I answer that an old man of unusual wickedness is a disgrace to old age and deserves to be accursed. Young men, as brethren: all you are brethren (Matt 23:8); you ruled over them with rigor (Ezek 34:4).
179. On the part of women, there is a difference of ages, because old women, as mothers, especially those who are not young: honor widows (1 Tim 5:3); young women, as sisters, with the love of charity. And this in all chastity; because spiritual love toward women soon degenerates into carnal. Therefore, in matters pertaining to young women, chastity must be applied; that is why the Apostle adds, in all chastity. Wherefore Pope Leo writing to them, says: beloved in Christ; but to men he simply says: beloved sons.
Chapter 5
Widows and Priests
Lecture 1
Treatment of widows
5:3 Honor widows who are widows indeed. [n. 180]
5:4 But if any widow have children or grandchildren, let her learn first to govern her own house and to make a return of duty to her parents; for this is acceptable before God. [n. 182]
5:5 But she who is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day. [n. 185]
5:6 For she who lives in pleasures is dead while she is living. [n. 189]
5:7 And command this, that they may be blameless. [n. 190]
5:8 But if any man does not have care of his own and especially of those of his house, he has denied the faith and is worse than an infidel. [n. 191]
180. Above, he instructed Timothy on the use and abstinence from foods; here he instructs him on the distribution of foods to spiritual persons, namely, the foods dispensed to widows and teachers:
first, therefore, he instructs him concerning widows;
second, concerning teachers, at let the priests who rule well.
In regard to the first he does two things: first, he states when food is to be distributed by the Church to widows and teachers;
second, what sort of widow is to be selected, at let a widow be chosen.
In regard to the first he does three things: first, he shows what sort of widow should be helped;
second, he amplifies what he has said, at but if any widow;
third, he gives the reason for his statement, at but if any man.
181. He says, therefore, honor widows, not only by showing reverence, but also by supplying necessities. For these two elements are part and parcel of honor. Hence in the command to honor our parents, we understand a command to help them. As if to say: provide for them in necessity; and this was a custom from the very beginning of the Church: there arose a murmuring of the Greeks against the Hebrews for that their widows were neglected in the daily ministration (Acts 6:1); in the temple there were sums deposited for the subsistence of the widows and fatherless (2 Macc 3:10).
But which widows? Those who are widows indeed. For a widow is, as it were, one who has lost her husband. For a true widow is one who does not have other persons by whom she is sustained; and her needs were provided from the alms of the faithful.
182. Then when he says, but if any widow, he explains who truly are widows:
first, he shows who truly are;
second, who are not, at for she who is a widow.
In regard to the first he does two things: first, he deals with the institution of those who are really widows;
second, he assigns the reason, at for this is acceptable.
183. Therefore, he instructs such to learn first to govern her own house: they taught their daughter to take care of the family (Tob 10:13). And he says, first, because a widow who is accepted to have her needs filled by the Church ought to be watchful and honorable. And this is what he says, let her learn; she should also serve her parents; hence he says, and to make a return of duty to her parents. As if to say: just as her parents nourished her, so she them, if she has parents.
184. He assigns the reason for this when he says, for this is acceptable before God; because this is done not only to men, but to God. And this is clear from the fact that the Lord gave a special commandment on this point, and Jesus in the Gospel refused to ignore it. Furthermore, nature teaches this, namely, that a man make a return to those who conferred benefits on him. But no one has conferred as much as parents have.
185. Then when he says, but she who is a widow indeed, he treats of true widows:
first, he shows who are true widows;
second, how they are to be instructed, at let her trust in God.
186. He says, therefore: she who is a widow indeed, and desolate, i.e., has no human consolation, namely, children and grandchildren, and no other refuge, let her trust in God, even in regard to temporal subsidies provided by the Church.
187. First, she should be instructed to pursue the good;
second, to avoid evil, at and command this.
In regard to the first he does two things:
first, he shows how a widow should occupy her time;
second, he gives the reason, at for she who lives.
188. He says, therefore: let her trust in God and make acts worthy of hope, which is done by prayer and entreaty through which one obtains what is hoped. For prayer is the lifting up of the mind to God; and supplication is an entreaty through sacred things. Therefore, he continues: and continue in supplications and prayers night and day.
He says, night and day, because it is impossible for a person to be entirely without anxiety. Therefore, since a widow has nothing to occupy her, she ought to devote all her time to God: Anna did not depart from the temple, by fastings and prayers serving night and day (Luke 2:37); she made herself a private chamber in the upper part of her house (Jdt 8:5).
189. Then when he says, for she who lives in pleasures is dead while she is living, he gives the reason why she should devote all her time to prayer, namely, because it is impossible for the soul never to be occupied with some pleasure. And since the soul of an idle person is not occupied with useful things, then it must be occupied with carnal things. Consequently, he says that a widow so desolate should devote herself to prayer: you have the name of being alive, but you are dead (Rev 3:1); the living, the living, he shall give praise to you (Isa 38:19).
And although pleasures are an occasion for death for all men, they are so in a particular way for women, because by nature their soul is soft. Therefore, since pleasures soften the soul, it follows that women are much more softened by them: as much as she has glorified herself and lived in delicacies, so much torment and sorrow give to her (Rev 18:7).
190. Then when he says, and command this, he shows that they should be trained to abstain from evils. Therefore, he says that he even forbids this, commanding that women who are sustained by the Church should be blameless: holiness becomes your house, O Lord (Ps 92:5).
191. Then when he says, but if any man, he assigns the reason for his statement that she learn first to govern her own house and to make a return of duty to her parents, saying that she needs to be instructed on this point, because it is a matter of necessity. Therefore, he says, of her own, whose care has been entrusted to her, and especially those of her own house: he set in order charity in me (Song 2:4).
And, as Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our principles and, consequently, more worthy of love. Ambrose says that the reason for this is that perhaps those who are not ashamed to receive from their own would be ashamed to receive from others. He has denied the faith by his works, because if he does not observe the faith in regard to those to whom nature has joined him, the result is that he will not observe it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16).
192. But is it true that he is worse than an infidel? For Augustine seems to think the contrary: if I had not come and spoken to them they would not have sinned (John 15:22), for he comments on this and says that he is speaking of the sin of infidelity which is graver than all other sins, because sins against God are graver than those against our neighbor.
I answer that believer and unbeliever can be taken in two senses: first, in regard to the state of sin, and then the latter are in a worse state, because nothing they do is pleasing to God. Second, in regard to one sin, and then it is the opposite: for a believer and an unbeliever, if they commit adultery, the believer sins more, because he sins against the faith. And so he says that if a believer scorns to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).
Lecture 2
Widows to be provided for
5:9 Let a widow be chosen of no less than sixty years of age, who has been the wife of one husband. [n. 193]
5:10 Having testimony for her good works, if she has brought up children, if she has shown hospitality, if she has washed the saints’ feet, if she has ministered to those who suffer tribulation, if she has diligently followed every good work. [n. 196]
5:11 But the younger widows avoid. For when they have grown wanton in Christ, they will marry: [n. 200]
5:12 Having damnation, because they have made void their first faith. [n. 204]
5:13 And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busybodies, speaking things which they ought not. [n. 205]
5:14 I will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil. [n. 206]
5:15 For some are already turned aside after Satan. [n. 209]
5:16 If any of the faithful have widows, let him minister to them, and do not let the Church be charged: that there may be sufficient for those who are widows indeed. [n. 210]
193. Above, he taught that widows in the Church must be provided for; here he shows which ones are to be provided for:
first, he shows which ones are to be chosen;
second, which ones are to be avoided, at but the younger widows.
In regard to the first he does three things:
first, he shows that they must be chosen according to age;
second, by reason of their chastity;
third, from having performed good works, at having testimony for her good works.
194. According to age, they must be no less than sixty years of age.
But of what choice is he speaking? This can be answered in two ways:
in one way, as referring to the election by which she is chosen to preside over the governance of other widows, who are sustained by the Church; some of these are so old that there is no suspicion about their continence: from thirty years old and upward, unto fifty years old (Num 4:25).
But the opposite seems to be true, because the Church does the contrary by appointing young women abbesses.
The answer is that it is unfortunate that ones so young are appointed abbesses; but yet there is not as much interest shown by the Church to those that are enclosed as to those that are free.
Another answer is that he is speaking of the election whereby she is chosen to be sustained by the subsidies granted by the Church; then one who is less than sixty years old should not be chosen, because young women can labor with their hands, just as the Apostle did, who even though he could have lived off the Gospel, chose to labor. But old women are at rest.
195. Furthermore, the widow must be chaste; hence he says, who has been the wife of one husband. For just as it is required that a bishop be the husband of one wife, so an old woman must be the wife of one husband.
A Gloss says: this is said because of the sacrament. But this gloss is magisterial and of little value. For the reason does not seem to be drawn from any sacrament, because women do not receive certain sacraments. But he says this on account of firmness, namely, that they have a continual intention to persevere in widowhood.
But Jerome in a letter to Ageruntia gives another reason, namely, that with the gentiles it was the custom that in sacrifices to the gods, no woman should preside, if she had two husbands. And therefore, the Apostle declares that those who are nourished by the Church’s food should not be less chaste: because you have loved chastity, and after your husband have not known any other (Jdt 15:11); she had lived with her husband seven years from her virginity (Luke 2:56). Consequently, it is a praiseworthy sign of her chastity that she was the wife of one husband.
196. Then when he says, having testimony for her good works, he shows that a widow must be chosen, because she has performed good works:
first, in general;
second, in detail, at if she has brought up children;
third, he gives to understand the same for all good works, at if she has diligently.
197. As to the first he says: having testimony for her good works: let her works praise her in the gates (Prov 31:31). And he says, having testimony: the works themselves which I do, give testimony of me that the Father has sent me (John 5:36); for externals disclose the faith within: I will show you by works my faith (Jas 2:18).
198. But which works? Toward her own and toward others. Toward her own he says, if she has brought up children, namely, in the fear of God and in chastity: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
Toward others he mentions three works of godliness: first, mercy, because women, being soft-hearted, are naturally merciful. First, therefore, he teaches hospitality, if she has shown hospitality: pursuing hospitality (Rom 12:13);
second, along with this he mentions humility, if she has washed the saints’ feet: for saints are to be received in that way and treated honorably: but Martha was busy about much serving (Luke 10:40). So too Christ: if I have washed your feet, you also ought to wash one another’s feet (John 13:14). Augustine’s gloss on this says: brethren, do this to one another; and what they cannot do with their hands, they do in their heart. But it is much better to do this with their hands; lest a Christian come to scorn the very thing which Christ did. For when one is bowed down before his brother’s feet, his heart is ready for humility; or if humility is already present, it is strengthened.
Third, courage and constancy to help those in trouble; hence he says, if she has ministered to those who suffer tribulation: you had compassion on those who were in bands (Heb 10:34).
199. Then when he says, if she has diligently, he concludes to the works she ought to have practiced well, saying, if she has diligently followed every good work: while we have time, let us work good to all men (Gal 6:10).
200. Then when he says, but the younger widows avoid, he shows which ones are to be avoided:
first, he show this;
second, he gives the reason, at when they have grown wanton.
201. He says, therefore: let older widows be chosen, but the younger widows avoid, i.e., do not accept all indiscriminately to be supported by the Church, especially those who are of ill repute and wanton. Or avoid them as far as living with them or being on intimate terms with them is concerned: better is the iniquity of man than a woman doing a good turn, and a woman bringing shame and reproach (Sir 42:14).
202. Then when he says, for when they have grown wanton in Christ, they will marry, he assigns two reasons drawn from the two dangers that threaten:
concerning the first he does two things;
first, he mentions the first danger;
second, he answers a question, at having damnation.
For if the younger ones are accepted for support by the Church, there are two results, namely, that they have a sufficiency and that they are not employed to work with their hands. From each result comes danger:
203. from the first, a danger to chastity; hence he says, when they have grown wanton in Christ. For wantonness is sometimes taken for excessive indulgence of the sexual act: then it is one of the seven capital sins; but sometimes it is taken for any excessive amount of temporal things: which is how it is taken here. As if to say: when they shall have obtained a superabundance in Christ, i.e., through Christ’s help, then they will marry: the people sat down to eat and drink, and they rose up to play (Exod 32:6). Valerius says that from Ceres, i.e., food, and a generous father the journey to Venus is short: they shall eat and shall not be filled: they have committed fornication and have not ceased (Hos 4:10).
204. Then when he says, having damnation, he answers a tacit question.
For someone might ask: wherein is the evil if they do marry? For you yourself say: a woman does not sin if she marry (1 Cor 7:36). Therefore, he says: having damnation, because they have made void their first faith, of chastity, which they vowed; for otherwise they would not have been accepted for support. Hence Augustine says here that a person incurs damnation from the mere proposal; and this is true, if it is directed to a definite person and accompanied by internal consent: if you have vowed anything to God, do not defer to pay it (Eccl 5:3); no man putting his hand to the plow and looking back is fit for the kingdom of God (Luke 9:62).
205. From the second result, namely, that they do not labor, there flow three evils: the first evil is idleness: idleness has taught much evil (Sir 33:29); this was the sin of Sodom, your sister, fullness of bread, and abundance, and her idleness (Ezek 16:49); he who pursues idleness is very foolish (Prov 12:11).
From idleness flow three evils: a woman’s heart is not as firm as a man’s; hence it turns to many things. Therefore, if it is not channeled by work it flies off in all directions. Consequently, it is dangerous for women to be idle; that is why the ancients kept them busy.
Furthermore, they become restless in regard to place, because they go about from house to house: now abroad, now in the streets, now lying in wait near the corners (Prov 7:12); they have loved to move their feet and have not rested and have not pleased the Lord (Jer 14:10).
As to speech he says, but tattlers also: for if they are not kept busy they kill time with trifles: talkative and wandering; not bearing to be quiet (Prov 7:10).
As to the heart he says, busybodies, because since they are not occupied with themselves, they get involved in other people’s affairs. As a consequence they speak things which they ought not, because they set themselves up as judges of all cases: her conversation burns as a fire (Sir 9:11).
206. Then when he says, I will, therefore, that the younger should marry, he shows what they should apply themselves to, namely, that they marry:
first, he gives his teaching;
second, the reason, at for some.
207. He says, therefore: I will, therefore, that the younger, namely, widows, should marry. But this seems to be contrary to what he says in 1 Corinthians: but I say to the widows: it is good for them, if they so continue (1 Cor 7:8). Therefore, he should have said, I will that they continue in their state.
I answer with Jerome that in that passage from 1 Corinthians the Apostle was describing what should be one’s principle intention; but each one has his own gift from God. That is why he continues: it is better to marry than to burn. Therefore, one must be careful to learn what case he has in mind, because in this case his aim is that they not make their first faith void; consequently, in saying, I will, he does not have in mind the primary aim.
208. Bear children, and not kill them secretly by abortion: yet she shall be saved through childbearing, if she continue in the faith (1 Tim 2:15); be mistresses of families, namely, be kept busy and not be gadabouts from house to house. And I will also that they give no occasion to the adversary, i.e., to the Devil or the gentile, to speak evil, i.e., enable them to malign the Church of God. On this note he ends his description of the life that widows should lead, namely, that they should so live that they not provoke others to lewdness: for so is the will of God, that by doing well you may put to silence the ignorance of foolish men (1 Pet 2:15).
209. His reason is this: for some are already turned aside after Satan, i.e., some who have vowed chastity have looked back, avoiding their vow, and they walk after Satan by imitating him who apostatized from the angel’s ranks.
210. Then when he says, if any of the faithful, he shows that the widows should be supported by private persons: first, he sets forth the doctrine;
Second, the reason, at do not let the Church be charged. He says, therefore, that one who is truly a widow should put her trust in God; but if she has brothers or sisters or parents, let her be supported by them.
That is why he says, if any of the faithful have widows, let him minister to them, because this is a work of mercy; and this should be done lest the Church be charged. And this was necessary, because in those days the Church was without possessions; but today the Church has possessions that can be devoted to the support of widows: we worked night and day, lest we should be chargeable to any of you (1 Thess 3:8).
Lecture 3
Honoring priests
5:17 Let the priests who rule well be esteemed worthy of double honor: especially those who labor in the word and doctrine. [n. 211]
5:18 For the Scripture says: you shall not muzzle the ox that treads out the corn; and: the laborer is worthy of his reward. [n. 214]
5:19 Do not receive an accusation against a priest, but under two or three witnesses. [n. 218]
5:20 Reprove those who sin before all, so that the rest also may have fear. [n. 220]
5:21 I charge you, before God and Christ Jesus and the elect angels, that you observe these things without prejudice, doing nothing by declining to either side. [n. 223]
5:22 Do not impose hands lightly upon any man, neither be partaker of other men’s sins. Keep yourself chaste. [n. 225]
5:23 Do not still drink water, but use a little wine for your stomach’s sake and your frequent infirmities. [n. 228]
5:24 Some men’s sins are manifest, going before to judgment: and some men they follow after. [n. 229]
5:25 In like manner also good deeds are manifest: and those that are otherwise cannot be hid. [n. 231]
211. Above, he dealt with honorable widows who are supported by subsidies from the Church; here he deals with the honoring of bishops and priests:
first, he instructs Timothy how he should act toward them;
second, he shows how some of the things he said are to be understood, at some men’s sins are manifest.
In regard to the first he does two things:
first, he shows that priests should be honored;
second, he supports himself with an authority, at for the Scripture says. In regard to the first he does two things: first, he shows that they are to be honored;
second, he shows why they deserve honor, at especially those who labor.
212. He says, therefore, let the priests who rule well. For the presbyters is the same as the elder; and just as the old are wont to have prudence: in the ancient is wisdom (Job 12:12), so those who are appointed to rule in the Church should have prudence: who is the faithful and wise steward, whom his lord sets over his family? (Luke 12:42). That is why the Church’s prelates, i.e., bishops and priests, are called presbyters; hence he says, priests who rule. But this is not all, for they should rule well, namely, to the honor of God and not their own advantage: woe to the shepherds of Israel who fed themselves (Ezek 34:2); and should be prudent, so that he might give to each in due season: here now it is required of dispensers that a man be found faithful (1 Cor 4:2).
Esteemed worthy of double honor: one of which is that they be provided with the necessities of life: he had ten talents of silver so that with it he had been honored by the king (Tob 1:16); honor the Lord with your substance (Prov 3:9); and the other of which is that they be shown respect: humble your soul to the ancient (Sir 4:7); obey your prelates (Heb 13:17); all her domestics are clothed with double garments (Prov 31:21); they shall receive double in their land (Isa 61:7).
213. But especially is this honor to be shown to those who merit it by their labors, namely, those who labor in the word of preaching: among whom you shine as lights in the world (Phil 2:15); Let the word of Christ dwell in you abundantly in all wisdom teaching (Col 3:16); and doctrine, i.e., in erudition: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15); and in Ephesians he links pastors with teachers, because this is the bishop’s function (Eph 4:11).
214. Then when he says, for the Scripture says, he proves his statement with two authorities: one is used in the mystical sense and the other in the literal sense, at the laborer is worthy of his reward.
215. He says, therefore, for the Scripture says, namely, Deuteronomy: you shall not muzzle the ox that treads out the corn (Deut 25:4). In 1 Corinthians the Apostle shows that this passage is to be understood for teachers, for does God take care for oxen? (1 Cor 9:8). Not that they are not included under divine providence, but that he is not concerned how men treat them, since they can use them as they will. Consequently, that law is not concerned with oxen, but is a law presented under a figure. As if to say: do not prevent a man who labors in the office of preaching and ruling from living off his office. By oxen are understood teachers: where there are no oxen, the crib is empty; but where is much corn, there the strength of the ox is manifest (Prov 14:4); by corn is understood the faithful: the harvest indeed is great (Matt 9:37). Therefore, teachers and preachers are not to be prevented from having their honorarium.
216. The other authority is in Matthew: the laborer is worthy of his food (Matt 10:10); but it is better to say that it is from the Old Testament, although it is not stated in those words: for the Apostle never quotes the Gospel without explicitly saying so. But this authority is taken from Leviticus: the wages of him who has been hired by you shall not abide with you until the morning (Lev 19:13).
217. But are those honoraria considered to be wages? Augustine in a Gloss says that they are not. For the Gospel is not something that can be bought and sold in the sense that one preaches for a price. For sometimes that which is given to a person as a final reward is called a wage; but God forbid that a preacher’s wages be that sort of honorarium: but sometimes a wage refers to that which a person deserves for his labor; and this is taking wage in a broad sense. Accordingly, Augustine says: let them accept.
218. Then when he says, do not receive an accusation, he treats of the correction of prelates, saying that priests who have ruled well are worthy of a double honor; but those who are wicked must be corrected.
In regard to this he does three things:
first, he says that accusations against them must not be readily admitted;
second, that guilty ones must be publicly corrected, at reprove those who sin;
third, that they should not be condemned rashly, at without prejudice.
219. He says, therefore: as major prelate, do not receive an accusation against a priest, but under two or three witnesses. Two suffice, if they are good. The reason for this statement is found in a Gloss, that a person in such a lofty position should not be readily accused, for he is Christ’s representative.
But this does not seem to suffice, because even in regard to the laity no accusation is admitted except under two or three witnesses: by the mouth of two or three witnesses shall he die, who is to be slain (Deut 17:6).
Hence it should be noted that it is one thing to receive an accusation, and another to condemn the accused. A judge should not do the second, unless the accused has been convicted and condemned by witnesses; and this is the procedure in the state. But against a priest no accusation should be received, unless it is evident.
220. Then when he says, reprove those who sin, he shows how they are to be punished, if proved guilty:
first, he shows that they must be punished publicly;
second, he adjures him to observe this, at I charge you, before God.
221. He says, therefore: reprove those who sin, whether they be priests or not, before all. Why? So that the rest also may have fear.
Yet the procedure in such cases is not the same as that in fraternal correction; because the judge is a public person. Consequently, he must aim at the common good, which is harmed by a public crime, because many are scandalized. Therefore, an ecclesiastical judge must inflict public punishments in such a way that others are edified: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11); the wicked man being scourged, the fool shall be wiser (Prov 19:25).
222. Note that he says, before all; which seems to be contrary to what is stated in Matthew: if your brother shall offend you, go, and rebuke him between you and him alone (Matt 18:15).
Augustine answers in a Gloss: distinguish the times and the sin, because the one is secret and the other public. The first needs a secret remedy, i.e., should be corrected in private; and this is the one the Lord has in mind; hence he says, offend you alone, as though in private. But the Apostle is speaking of a public sin, which calls for a public penalty. And this is signified by the dead whom the Lord revived. He revived the girl in her own home (Matt 9); and this signifies a secret sin. On that occasion he even cleared the room of people. But he revived the widow’s son outside the gate in public (Luke 7); by which he showed that a public sin must be publicly punished.
223. Then he says, I charge you, before God. Because the ecclesiastical judge acts in God’s person in a special way when he judges; therefore, he charges him before God to judge justly.
For he must argue his case in public in such a way that he does not scorn God’s judgment. On this point he reminds him of three things: first, God’s authority, because God the Father will judge him with authority; hence he says, before God: you shall judge the whole earth (Gen 18:25). Second, Christ as man will be sitting as judge: he has given him power to do judgment, because he is the Son of man (John 5:27). Hence he says, and Christ Jesus. Third, the angels will be ministers: when the Son of man shall come in his majesty and all the angels with him, then he shall sit upon the throne of his majesty (Matt 25:31); that is why he adds, and the elect angels: you renew your witnesses against me (Job 10:17).
224. Then when he says, observe these things without prejudice, he warns him against rash judgment, saying, without prejudice, i.e., that he should not proceed rashly but with deliberation, doing nothing by declining to either side.
Or without prejudice, i.e., without previous discussion: do no important thing without judgment (Sir 33:30); the cause which I knew not, I searched out most diligently (Job 29:16); otherwise, you will not be acting as mediator between two parties: you shall not go aside in the poor man’s judgment (Exod 23:6).
225. Then when he says, do not impose hands lightly upon any man, he treats about promotions; and this seems to be a reason for his previous advice. For just as he must not be quick to punish, so he must not be quick to promote, i.e., ordain to sacred orders speedily: let these also first be proved (1 Tim 3:10): gather unto me seventy men of the ancients of Israel, whom you know to be ancients and masters of the people (Num 11:16). As if to say: those whom you are certain to be worthy.
And why? Neither be partaker of other men’s sins, because if you ordain indiscriminately, and as a result, they sin with themselves or among the people, you will be held responsible. Or he becomes a partaker of other men’s sins who does not correct when he is able: not only that they do them, but they also who consent to them (Rom 1:32); touch no unclean thing (Isa 52:11).
226. Then when he says, keep yourself chaste, he shows how he must behave toward himself. And this is good advice because it sometimes happens that a person spends so much time with others that he neglects himself:
first, therefore, he exhorts himself to chastity;
second, he strives to moderate his abstinence, at do not still drink water.
227. He says, therefore: you who are obliged to correct others, keep yourself chaste: I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway (1 Cor 9:27). Timothy, of course, was an extremely abstemious man who afflicted his body to avoid sins of the flesh: I have thought in my heart to withdraw my flesh from wine that I might turn my mind to wisdom and might avoid folly (Eccl 2:3).
228. But because this practice made him extremely sick, the Apostle adds: do not still after you are sick, drink water. Why? Because whatever sacrifice you offer, you shall season it with salt, i.e., with the salt of discretion (Lev 2:13); your reasonable service (Rom 12:1). Therefore, he adds, but use a little wine, not unto drunkenness: wine drunk with moderation is the joy of the soul and the heart (Sir 31:36); but for your stomach’s sake and your frequent infirmities, namely, which are the result of your abstinence.
But note that Paul cured the sick and raised the dead; yet he cures Timothy by advising medicine. This gives us to understand that he did not use his power to work miracles for everyone, but when it was expedient for the faith.
229. Then when he says, some men’s sins are manifest, he explains how he should understand the two things he has said, namely, that in condemnation he should proceed without prejudice, and that he should not impose hands lightly.
230. In regard to the first he says, some men’s sins are manifest. As if to say: above I said, observe these things without prejudice; nevertheless, you should realize that some sins are notorious and need no examination; but some are hidden and require probing. These are the ones which you must investigate without prejudice, but not the first; because the first are going before to judgment, but the others appear after judgment, i.e., they reveal themselves after discussion and must not then be made public: as the faces of them who look therein shine in the water, so the hearts of men are laid open to the wise (Prov 27:19).
231. Second, he says, do not impose hands lightly on any man, and he explains that this applies to men who are not evidently good, because in like manner also good deeds of some are manifest: that they may see your good works and glorify your Father in heaven (Matt 5:16); he that does truth comes to the light that his works may be made manifest (John 3:21). Those that are otherwise, i.e., that are not manifest, cannot be hid, because nothing is covered that shall not be revealed: nor hid that shall not be known (Matt 10:26), for either in the future or even now all iniquity is made manifest. Upon such you should not impose hands lightly.
Chapter 6
Dangers of Riches
Lecture 1
Servants and rich men
6:1 Whoever are servants under the yoke, let them count their masters worthy of all honor; lest the name of the Lord and his doctrine be blasphemed. [n. 232]
6:2 But those who have believing masters, let them not despise them, because they are brethren; but rather let them serve them, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort. [n. 234]
6:3 If any man teach otherwise and consent not to the sound words of our Lord Jesus Christ and to that doctrine which is according to godliness, [n. 236]
6:4 He is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions, [n. 238]
6:5 Conflicts of men corrupted in mind and who are destitute of the truth, supposing gain to be godliness. [n. 241]
6:6 But godliness with contentment is great gain. [n. 242]
6:7 For we brought nothing into this world: and certainly we can carry nothing out. [n. 244]
6:8 But having food and wherewith to be covered, with these we are content. [n. 246]
232. Above, the Apostle instructed Timothy on the use of foods and on the persons to whom the Church allows subsidies; here he treats of other persons who pertain to the Church:
first, persons of low estate;
second, persons of high estate, at charge the rich of this world.
In regard to the first he does three things:
first, he informs him about servants;
second, he speaks against the contrary opinion, at if any man teach otherwise;
third, he warns him to avoid the contrary doctrine and to follow his, at but you, O man of God.
In regard to the first he does two things:
first, he shows him what doctrine he should hold;
second, he tells him to teach it, at these things teach.
In regard to the first he does two things: first, he shows how servants should act toward unbelieving masters;
second, how they should act toward believing masters, at but those who have.
233. He says, therefore: whoever are servants under the yoke, i.e., in the servile state, which is called a yoke figuratively; because as oxen are restrained under a yoke from going wherever they like, so servants under their masters are kept from doing as they wish: be not held again under the yoke of bondage (Gal 5:1). Let them count their masters worthy of all honor, i.e., of proper respect: servants, be obedient to them who are your lords according to the flesh, with fear and trembling in the simplicity of your heart as to Christ (Eph 6:5).
Why? Lest the name of the Lord and his doctrine be blasphemed; for if unbelieving masters were to believe their servants rebellious for knowing the faith, they would condemn Christ’s name and blaspheme his doctrine: for the name of Christ through you is blasphemed among the gentiles (Rom 2:24). Therefore, those with unbelieving masters must obey them, lest the name of the Lord and his doctrine be blasphemed.
234. But what of those who have believing masters? But those who have believing masters, let them not despise them; which sometimes happens when familiarity is shown to underlings, namely, they grow proud: by three things the earth is disturbed, and the fourth it cannot bear: by a slave when he reigns (Prov 30:1).
According to the Philosopher the reason for this is that in these cases men paralogize, believing that if they are equal in one respect, they are equal in all and refuse to submit any longer; just as in civil wars, because the people are not subject, they consider themselves equal to the nobility in all things. Consequently, it can happen that slaves, seeing that they are equal to their masters in one matter, namely, in the faith, come to think that they are equal in all respects; that is why he says, let them not despise them.
And he gives three reasons: first, the gift of faith; hence he says, because they are faithful. And this is very important, because the just man lives by faith, and by faith the world is overcome. The second is the dignity of divine love; hence he says, and beloved, namely, more excellently than the other creatures, because they are adopted into God’s sons: behold what manner of charity the Father has bestowed upon us that we should be called and should be the sons of God (1 John 3:1). The third is the gift of grace; hence he says, who are partakers of the benefit, namely, the Lord’s sacrament: the bread which we break, is it not the partaking of the body of the Lord (1 Cor 10:16); I am partaker with them who fear you (Ps 118:63).
235. These things teach others who do not know, and exhort them to do: these things speak and exhort (Titus 2:15).
236. Then when he says, if any man teach otherwise, he excludes the contrary assertion:
first, he describes the nature of false doctrine;
second, its source, at he is proud;
third, its effect, at from which arise.
237. If you wish to know whether a doctrine is erroneous, you can tell from three marks: first, it is against the doctrine of the Church; hence he says, if any man teach otherwise than I teach and the other apostles. This is the first mark: if any man preach to you a gospel, besides that which I have received, let him be anathema (Gal 1:9). For the doctrine of the apostles and prophets is called canonical, because it is, as it were, the rule of the intellect: you shall not add to the word that I speak to you, neither shall you take away from it (Deut 4:2); if any man shall add to these things, God shall add unto him the plagues written in this book (Apoc. 22:18).
In regard to the second mark he says, and consent not to the sound words of our Lord Jesus Christ. For the Lord came to give testimony to the truth: for this was I born and for this came I into the world, that I should give testimony to the truth (John 18:37). Therefore, he was sent by the Father to be a teacher and master: give ear to him always, and he shall be a father to you (1 Macc 2:65). Consequently, anyone who does not consent to his teachings is in error: it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Kgs 15:23). And he says, sound, because in Christ’s sayings there is nothing corrupt, nothing false or perverse, because they are the words of divine wisdom: all my words are just; there is nothing wicked or perverse in them: they are right to those who understand, and just to those who find knowledge (Prov 8:8).
As to the third mark: my son, keep the commandments of your father, and forsake not the law of your mother (Prov 6:20); hence he says, and to that doctrine, namely, of the Church, which is according to godliness. This godliness is shown in the worship of God: and the acknowledging of the truth which is according to godliness (Titus 1:1).
238. The root of this error is twofold, namely, pride and lack of understanding.
In regard to the first he says, he is proud. There are two ways in which pride is said to be the root of errors: first, because the proud desire to insert themselves into matters that are not their concern; hence it is expected that they err and fall short: we have heard of the pride of Moab; he is exceedingly proud: his pride and his arrogancy, and his indignation is more than his strength (Isa 16:6). Second, because they refuse to submit their intellect to any other, but rely on their own prudence; consequently, they rebel against Sacred Scripture. Against such a person it is said: lean not upon your own prudence (Prov 3:5), and again: where humility is, there also is understanding (Prov 11:2).
The other root is weakness of intellect. Here it should be noted that just as health in the body depends on a proper balance among the humors, so truth consists in a proper balance in the intellect, because truth is a correspondence of intellect and thing. Hence just as a sick person, when he does not have a balanced condition, is affected by the slightest contrary stimulus, so too when a man’s intellect is not grounded on the truth and lacks the virtue by which to judge what is true, that man falls into error in the face of any difficult question; hence he says, sick about questions: a weak man and of a short time, and falling short of the understanding of judgment and laws (Wis 9:5).
Hence Boethius says that understanding is to reasoning as a circle is to its center. For reason roves about and considers the perfections and defects and relationships of one thing to another, and unless it finally arrives at an understanding of the truth, its roaming is in vain. Hence, when it discovers the truth of a thing, it holds it as a center. But some take intellectual journeys without ever arriving: ever learning and never attaining to the knowledge of the truth (2 Tim 3:7); hence he says, sick about questions, i.e., never reaching the center.
And he says, questions and strifes of words, because in some matters doubt arises from the object itself, but in others from the words and names; hence he says, questions, in regard to the first, namely, questions about things: which furnish questions rather than the edification of God, which is in faith (1 Tim 1:4); in regard to the second he says, and strifes of words: he who follows after words only shall have nothing (Prov 19:7). And he says, strifes of words, meaning those cases when strife arises from words alone. For example, the Lord says: if the Son shall make you free, you shall be free indeed (John 8:36) and in Matthew: then the children are free (Matt 17:25); now if someone wished to infer from this that all Catholics, since they are sons of God, are therefore free, it would be a strife of words, because the Lord is speaking of spiritual freedom, not bodily.
239. Then when he says, from which arise envies, he describes the effect of error:
first, he mentions the effect;
second, he explains some things previously stated, at but godliness.
In regard to the first he does two things: first, he mentions the evils that follow false doctrine;
second, where these evils reside, at men corrupted in mind.
240. Among the evils he lists, some are within, in the heart; others are external.
Within are disorderly emotions in regard to good or in regard to evil. In regard to the good is sadness about someone else’s good; hence he says, envies, which can be understood as referring either to the present case or to all cases; for when men labor not for the truth but only about words, they do not see with a balanced mind, if someone prevails: envy slays the little one (Job 5:2). In the present case, if servants regard themselves as free and not subject, their masters grow envious and bewail the fact that their servants are equal to them. As a result of envy a man rises up against his neighbor of whom he is envious: and this is contentions: it is an honor for a man to separate himself from quarrels (Prov 20:3); or he rises up against God: and this is blasphemies: blaspheming the things which they know not (2 Pet 2:12).
In regard to evil there is suspicion; hence he says, evil suspicions, namely, on the part of masters toward Christians, as though for gain we pretended that they were free: and suspicion of them has deceived many, and has detained their minds in vanity (Sir 3:26). As a result there issue conflicts of men against believers: there arose a strife between the herdsmen of Abram and of Lot (Gen 13:7).
241. But this is not in all hearts, but in some. And he describes their condition: the first pertains to a defect in natural light; the second to defect in knowledge; the third to the defect of disordered love.
In regard to the first he says, of men corrupted in mind, i.e., in natural reason, because they have a perverse judgment: They are corrupt and are become abominable in their ways (Ps 13:2). In regard to the second he says, who are destitute of the truth, i.e., lack knowledge of the truth: there is no truth, there is no mercy, there is no knowledge of God in the land (Hos 4:1). In regard to the third he says, supposing gain to be godliness, i.e., that the worship of God is ordained to profit and the acquisition of wealth: they have counted our life a pastime, and the business of life to be gain, and that we must be getting every way, even out of evil (Wis 15:12).
Therefore, such men as believe this, find it easy to be scornful and fall into the evils mentioned.
242. Then when he says, but godliness, he explains his previous statement: who suppose gain to be godliness:
first, he shows the relationship between godliness and gain;
second, he shows that it does not consist in acquiring external riches, at for those who will:
in regard to the first he does two things: first, he explains the first;
second, he assigns a reason, at for we brought nothing.
243. He says, therefore: they claim that gain is godliness, but I say that godliness is gain; and he adds, with contentment, i.e., a sufficiency of the goods that bring contentment, which depends on two things: first and principally, on godliness which orders some things to God and some to one’s neighbor: and these are the virtues and gifts of grace: for she is an infinite treasure to men, which they that use, become the friends of God (Wis 7:14); second, it depends on life being sustained; hence he says, with contentment, namely, in the things necessary for life: seek first the kingdom of God and his justice, and all these things will be added unto you (Matt 6:33); godliness is profitable to all things (1 Tim 4:8).
244. Then when he says, for we brought nothing into this world, he gives the reason for his statement:
first, from man’s condition;
second, from his needs, at having food.
245. Man’s conditions he describes from man’s beginnings, because we brought nothing into this world. As if to say: what is necessary is enough, and there is no need for superfluities, because we brought nothing into this world: naked came I out of my mother’s womb (Job 1:21). Then he describes man’s condition from the viewpoint of his end: and certainly we can carry nothing out: they have slept their sleep; and all the men of riches have found nothing in their hands (Ps 75:6); the rich man, when he shall sleep, shall take away nothing with him: he shall open his eyes and find nothing (Job 27:19): as he came, so shall he return (Eccl 5:15).
246. He then describes man’s condition from his necessities; hence he says, having food and the wherewith to be covered, with these we are content, because goods furnish us with our necessities: some are needed to prevent internal exhaustion, and these are food; others safeguard us against external forces, and for this we need coverings of clothes and houses: let your manners be without covetousness, contented with such things as you have (Heb 13:5). The chief things for man’s life is water and bread, and clothing, and a house to cover shame (Sir 29:27).
Lecture 2
Danger of money
6:9 For those who will to become rich fall into temptation and into the snare of the Devil and into many unprofitable and hurtful desires, which drown men into destruction and perdition. [n. 247]
6:10 For the desire of money is the root of all evils; which some coveting, have erred from the faith and have entangled themselves in many sorrows. [n. 250]
6:11 But you, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness. [n. 253]
6:12 Fight the good fight of faith. Lay hold on eternal life, to which you are called, and be it confessed a good confession before many witnesses. [n. 257]
6:13 I charge you before God who gives life to all things, and before Christ Jesus who gave testimony under Pontius Pilate, a good confession: [n. 261]
6:14 That you keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ,
247. Above, the Apostle showed what sort of gain is suitable for Christians, namely, godliness with contentment; here he shows that those who seek superfluous gain in riches incur great harm:
first, he indicates the evils that issue from an indiscriminate desire for wealth;
second, he assigns the reason, at for the desire of money.
But two sorts of evils follow:
some spring from the enemy without,
and others from one’s own concupiscence, at into many unprofitable and hurtful desires.
248. He says, therefore: let us be satisfied with food and clothing, because those who will to become rich not for their necessities, but for riches to abound, fall into temptation and into the snare of the Devil: there is not a more wicked thing than to love money (Sir 10:10); be not anxious for goods unjustly gotten: for they shall not profit you in the day of calamity and revenge (Sir 5:9).
And he mentions two dangers, namely, temptations and a snare; because, first of all, they tempt, inasmuch as riches are alluring and draw one into other sins: lest perhaps he that tempts should have tempted you, and our labor should be made vain (1 Thess 3:5); let no temptation take hold on you but such as is human (1 Cor 10:13). Second, because they catch you in a snare, for to those without them riches are a temptation, but to those with them they are a snare; because they do not gladly give up goods they took from others: he that gathers treasures by a lying tongue is vain and foolish (Prov 21:6).
249. The danger from within is threefold: first, the desire branches out into many unprofitable and hurtful desires. For a man’s perfection depends on his heart’s being concentrated upon one thing; because the more a person is one, the more like unto God he is, who is truly one: one thing I have asked of the Lord, this I will seek after: that I may dwell in the house of the Lord all the days of my life (Ps 26:4). But one who seeks riches acts against this, because his heart is attracted to many things: their heart is divided; now they shall perish (Hos 10:2), the reason being that where your heart is, there is your treasure also (Matt 6:21).
Furthermore, such desires are unprofitable in many ways: first, they are spiritually unprofitable, because riches do not lead one to happiness: what has pride profited us? Or what advantage has the boasting of riches brought us? (Wis 5:8); he who loves riches shall reap no fruit from them (Eccl 5:9); second, they are unprofitable temporally, because they do not give what they promise: there is also another evil which I have seen under the sun, and that frequent among men: a man to whom God has given treasure and substance and honor, and his soul lacks nothing of what he desires; yet God does not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery (Eccl 6:1).
Third, they are hurtful: riches kept to the hurt of the owner (Eccl 5:12). He shows that they are hurtful, because they drown men into destruction in the present life. Many have perished because of riches. And in the future life into perdition: keep your money to yourself to perish with you (Acts 8:20). Or both refer to spiritual harm: destruction, i.e., spiritual death: God endured with much patience vessels of wrath, fitted for destruction (Rom 9:22); and perdition, i.e., eternal punishment, which is called perdition because of the sufferings of the damned, who cannot return to their own home, i.e., their eternal home: because the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath (Job 21:30).
250. Then when he says, for the desire of money is the root of all evils, he gives his reason from two sources, namely, from the nature of covetousness and from experience: which, some coveting, have erred from the faith.
251. He says, therefore: they fall into temptation and into the snares of the Devil. Why? Because the desire of money is the root of all evils. Here it should be noted that according to some, covetousness is taken in three ways: first, for avarice considered as a special sin, namely, the inordinate love of possessing riches; second, as a genus under which all sins fall, inasmuch as it implies the inordinate desire for a temporal thing – and this is involved in every sin, because sin is a turning to a perishable good. Taken this way it is not the root, but the genus, of all evils; third, it is taken to signify a disorder of soul inclining it to desire temporal goods inordinately. Taken in this sense, it is only a habit and not an act; yet it is the root of all evils.
And it is called a root the way pride is called the beginning: pride is the beginning of all sin (Sir 10:15), because pride suggests a corrupt inclination of the soul to withdraw from God. But a tree draws its nourishment from the roots; in this way sin in its aspect of being a turning to a perishable good draws its nourishment from covetousness.
But I believe that he is speaking of covetousness taken as a special sin; that is why he says, those who will to become rich, fall into temptation and into the snare of the Devil. And this is an inordinate love of money; consequently, it is the root of all sins, for all sins involve a seeking: as a result the origin of sins must be sought in the origin of desirable things. For the origin of desirable things springs from the end; consequently, the more desirable the end a sin has, the worse that sin is.
But there are two things which make the end of a sin desirable; namely, the end may be desirable for its own sake, and it is excellence, because a man wills that good as a means of excelling: and this is pride; consequently, pride is the beginning of all sins. Or the end may be desirable for the sake of some other end; and this makes a thing desirable because it is useful for obtaining everything. And this is what riches can do, for with riches men believe they can buy anything. And this is the sense in which covetousness is the root of all evils.
252. Then when he says, which some coveting, have erred from the faith, he proves the same thing through experience. And he says, coveting, because the more riches are possessed, the more they are desired: a covetous man shall not be satisfied with money (Eccl 5:9).
They fall, first, into spiritual harm; hence he says, they have erred from the faith. The reason for this is that sound doctrine forbids many unlawful profits which they refuse to give up; consequently, they invent their own doctrine which creates for them a new hope of salvation. This is what usurers often do. Second, they have entangled themselves in many sorrows, even in the present life, because there is anxiety in acquiring riches, fear in possessing them, and pain in losing them: when he shall be filled with riches, he shall be straitened, he shall burn, and every sorrow shall fall upon him (Job 20:22).
253. Then when he says, but you, O man of God, he warns him to follow sound doctrine and to flee from evil:
first, he describes the road he should follow;
second, he binds him to it with a command, at I charge you.
In regard to the first he does two things: first, he urges him to avoid the sins already mentioned;
second, he points out what he should do, at pursue justice.
254. Because a servant should imitate his master, for it is said: as the judge of the people is himself, so also are his ministers (Sir 10:2); he says, O man of God. As if to say: you are dedicated to the service of God: O Lord, I am your servant (Ps 115:16); he who says he abides in him, ought himself also to walk, even as he walked (1 John 2:6). Therefore, if you are a man of God, you ought to do as Christ did who fled when they wished to make him king (John 6:15); who having joy set before him, endured the cross, despising the same (Heb 12:2). Therefore, you too, fly these things: lo, I have gone far off, flying away; and I abode in the wilderness (Ps 54:8).
255. What then is he to do? Two things:
first, clothe himself in spiritual armor;
second, do battle with them, at fight the good fight.
256. But spiritual armor is useful either for doing good or enduring evil;
and the first of these involves us with our neighbor, to whom we are rightly ordered through justice and godliness, i.e., mercy: because the first without the second is severity, and the second without the first is weakness. As to the first he says, pursue justice, which is competent to prelates: love justice, who judge the earth (Wis 1:1); as to the second he says, godliness, i.e., mercy: mercy and truth preserve the king, and his throne is strengthened by clemency (Prov 20:28).
Doing this also involves us with God to whom we are rightly ordered, first of all, by faith which perfects the intellect: without faith it is impossible to please God (Heb 11:6); second, by charity which perfects our affectivity: he who abides in love, abides in God, and God in him (1 John 4:16).
For sustaining evils we need two virtues, namely, patience and mildness, because a man can be subject to two disorderly emotions in the face of evil, namely, immoderate sadness and the anger resulting therefrom. Therefore, patience is a shield against immoderate sadness: in your patience you shall possess your souls (Luke 21:19); and mildness against anger.
257. Then when he says, fight the good fight of faith, he urges him to engage in the conflict:
first, he shows him how to fight;
second, he gives a reason.
258. He says, therefore: fight the good fight as soldiers do, who fight for two reasons: either to defend what they own, or to acquire what they lack; and this holy persons also should do.
First, they should guard what they have, namely, faith and the virtues; hence he says, of faith, i.e., of defending their faith: even unto death, fight for justice (Sir 4:33). Or, of faith, that through faith they might avoid sin: this is the victory that overcomes the world: our faith. (1 John 5:4). Or, of faith, i.e., to convert others to the faith; and he calls it the good fight, i.e., a lawful battle: everyone who strives for the mastery, refrains himself from all things (1 Cor 9:25). For it is good when he abstains from all obstacles: I have fought the good fight (2 Tim 4:7).
Second, they fight to acquire what they lack, namely, eternal life, which is acquired with a struggle: the kingdom of heaven suffers violence, and the violent bear it away (Matt 11:12); hence he says, lay hold on eternal life, i.e., as if guarding something, be victorious in your struggle.
Or, fight the good fight of faith. For which reward? That you may lay hold on eternal life: but we, that we may receive an incorruptible crown (1 Cor 9:25).
259. Then when he says, to which you are called, he gives the reason for saying, lay hold on eternal life. First he answers an objection. As if to say: you say that I should lay hold. Of course I would like to, but I cannot. But if you can, because it is owing to you in justice, for you have been called to it by God and by the King of the kingdom of eternal life. Therefore, you should fight to the utmost: he has called you out of darkness into his marvelous light (1 Pet 2:9).
Second, he informs him of his obligation. As if to say: fight the good fight, because you have vowed to do so; consequently, it is not permitted for you to give up; hence he says, be it confessed a good confession before many witnesses, i.e., at your consecration you promised a good fight, when you were ordained a bishop: woe is unto me if I preach not the Gospel. For if I do this willingly, I have a reward; but if against my will, a dispensation is committed to me (1 Cor 9:16). Or, a good confession, namely, by preaching the faith to preserve it.
260. Then when he says, I charge you before God, he obliges him to the foregoing under orders:
first, he gives the orders;
second, he explains something he stated earlier, at which in his times.
261. In the orders first, he brings in witnesses; second, he commends the orders; third, he shows how they are to be kept. As witnesses he calls on God the Father, and our Lord Jesus Christ.
Therefore, he says, I advised you; but lest you suppose that you can act otherwise, I charge you, as you are wont to charge those under you, before God. He had charged him to do two things, namely, lay hold on eternal life and be it confessed the good confession; therefore, he calls on the Author of life, who gives life to all things. But he says, God, who is the entire Trinity, the author of life. He also calls on the man, Christ Jesus, who claimed to be the Son of God; which is the good confession of our faith.
Likewise, he commends the order, because in itself it is just and right and irreproachable: you shall not find iniquity in my tongue (Job 6:30).
But how long are these words in vogue? Unto the coming of our Lord Jesus Christ. The unto specifies the aim intended by these orders, i.e., that by observing these words you may prepare yourself for the coming; or, until your death, because as you are at that moment, so will death find you: he who shall persevere until the end, he shall be saved (Matt 24:13).
Lecture 3
Coming of Christ
6:15 Which in his times he shall show, who is the Blessed and only Mighty, the King of kings and Lord of lords: [n. 262]
6:16 Who alone has immortality and inhabits light inaccessible: whom no man has seen, nor can see: to whom be honor and empire everlasting. Amen. [n. 268]
262. Above, the Apostle gave certain orders to Timothy, commanding him to observe the foregoing until the coming of Christ; therefore, he now discusses Christ’s coming, about which he discloses three things:
first, that it will occur at a suitable time;
second, that it will be evident;
third, he reveals the author of this coming.
263. In regard to the first, he says, which in his times he shall show who is the Blessed and only Mighty, the King of kings: in the last days there shall come deceitful scoffers, walking after their own lusts, saying: where is his promise or his coming? (2 Pet 3:3). Therefore, he wishes to show that even though his coming seems to be delayed, it will nevertheless be shown in his time: all things have their season (Eccl 3:1); there is a time and opportunity for every business (Eccl 8:6). The suitable time will be the end of the world, because that is the time of harvest and of collecting the fruits; consequently, it must come at the end of the world.
264. In regard to the second he says, he shall show, i.e., will manifest. For although he is visible in the flesh, his power is hidden; but then, even his divinity will be manifest to the saints: but the wicked will see only the glory of his body.
265. In regard to the third he says that he who is God and the Trinity shall show him.
In regard to this he does two things:
first, he describes the coming of Christ;
second, bursting out in praise of Christ, he applauds him, at to whom be honor and empire everlasting.
In regard to the first he does three things:
first, he describes the author of this coming in terms of his perfect action;
second, in terms of his singular power;
third, in terms of his incomprehensible nature.
266. He describes the first when he says, Blessed; for blessedness is a perfect action, which is distinctive of the supreme active power disposed in the best way: and this is our blessedness, whereas God’s blessedness is that by which he knows himself: for if God did not know himself, he would not be blessed. As Gregory says: so long as God enjoys himself, he is perfectly glorious.
And it is fitting that the author of this coming be described as Blessed, because the purpose of Christ’s coming is to lead us to blessedness: happy shall I be, if there shall remain of my seed to see the glory of Jerusalem (Tob 13:20).
267. In regard to the second he says, the only Mighty: you are mighty (Ps 88:9). But why does he say, the only? Do not all things have might? Yes, by participation; but God alone is mighty of himself and essentially. Hence he says, King of kings and Lord of lords: lord is a name of power, so also king. Therefore, one who has a lord and king over him is subject to power, and such a one is not powerful of himself, but purely of another. Therefore, if Christ is the King of kings and Lord of lords, then he alone has power not from someone else, but all others from him.
And two of God’s powers are mentioned, namely, his governance of the world, when he says, King of kings: the king that sits on the throne of judgment scatters away all evil with his look (Prov 20:8); and his creative power, when he says, Lord of lords: know that the Lord is God: he made us and not we ourselves (Ps 99:3); and he has on his garment and on his thigh written: king of kings, and lord of lords (Rev 19:16).
268. In regard to the third he says, who alone has immortality and inhabits light inaccessible. God’s incomprehensibility is clear from two things: first, because he transcends whatever is comprehensible in creatures; second, because, being God, he is too great for anyone’s comprehension.
He shows the first when he says, alone: for in every change something is lost, because whatever is changed ceases to be what it was. Therefore, that is properly and truly incorruptible which is altogether unchangeable. But every creature considered in itself undergoes some change, and God alone is altogether unchangeable. Therefore, if any creature is unchangeable, this is the result of grace. But this shows that God’s nature transcends everything in created nature: to the King of ages, immortal, invisible, the only God, be honor and glory (1 Tim 1:17).
As to the second he says, inhabits light inaccessible. For in material things light is the principle of seeing; hence that by which something is known in any way is whatsoever is called a light. But that by which each thing is known is its form, insofar as that form is actual; hence to the extent that a thing’s form is actual, to that extent it has light. Therefore, things which are acts, but not pure act, are said to be lucent, but not light. But the divine essence, which is pure act, is light itself: he was not the light, but he came to give testimony of the light. There was a true light (John 1:8). But God abides with himself, and this light is inaccessible, i.e., not visible to a bodily eye, but to the intellectual eye. Yet no created intellect can approach to it.
269. But it should be noted that there are two ways in which an intellect can approach to a knowledge of some nature; namely, by knowing it and by comprehending it. But it is impossible for our intellect to arrive at a comprehension of God, because that requires knowing all that can be known about God. But God is perfectly knowable, insofar as he is being and light. But these are infinite. Therefore God is infinitely knowable. But a created intellect is finite. Therefore, not even Christ’s human intellect comprehended God.
But there is another way of knowing God, namely, by attaining to God; yet even in this way no created intellect, utilizing only its own power, attains to a knowledge of what God is: the reason being that no cognitive faculty can transcend its object, just as sight cannot go beyond seeing color. Now the appropriate object of our intellect is the essence of a thing; hence, whatever is over and above the essence of a thing exceeds the power of any intellect. But in God there is nothing other than his essence.
Then how can he be known? We arrive at knowing him in this life through grace, and in the future life through glory: come to him and be enlightened (Ps 33:6).
270. But then how does God inhabit light inaccessible? For it is said: clouds and darkness are round about him (Ps 96:2), and in Exodus: Moses went into the dark cloud wherein God was (Exod 20:21).
I answer with Dionysius: every dark cloud is an inaccessible light; therefore, what is light here is a dark cloud there: but it is a dark cloud inasmuch as it is invisible, and a light inasmuch as it is visible.
But something is invisible for two reasons: first, by reason of itself, as something opaque; second, by reason of its excessive brilliance, as the sun is invisible to the eye of an owl. Hence, some things are not visible to us on account of a deficiency within themselves, and others on account of their richness; which is the way God is inaccessible to us.
Whom no man has seen: if this refers to being comprehended, it is absolutely true, even for the angels, because God alone comprehends himself. But if it refers to the vision by which he is reached bodily, then it is true in three ways: first, because no one sees him with his bodily eyes; second, according to the essence in the mind’s eye: then no one living in the flesh, except Christ, can see him: you cannot see my face: for man shall not see me and live (Exod 33:20); third, no one sees what God is in himself: no one knows the Father but the Son, and he to whom it shall please the Son to reveal him (Matt 11:27); flesh and blood have not revealed it to you (Matt 16:17).
271. Then he bursts forth in praise of God, saying, to whom be honor and empire everlasting; and he mentions two things: the first pertains to showing reverence, saying, honor, which is to show reverence: if I be a father, where is my honor? (Mal 1:6); the second, to governance, when he says, and empire everlasting.
Lecture 4
Final admonitions
6:17 Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches, but in the living God (who gives us abundantly all things to enjoy) [n. 272]
6:18 To do good, to be rich in good work, to give easily, to communicate to others, [n. 277]
6:19 To lay up in store for themselves a good foundation against the time to come, that they may lay hold on the true life.
6:20 O Timothy, keep that which is committed to your trust, avoiding the profane novelties of words and oppositions of knowledge falsely so called, [n. 278]
6:21 Which some promising, have erred concerning the faith. Grace be with you. Amen.
272. Above, he dealt with the instruction of persons of low estate; here he returns to his subject and instructs him how to deal with the rich:
first, he does this;
second, he deals with Timothy’s own instruction, at O Timothy.
As always, when he instructs him about instructing others, he warns him not to neglect himself.
In regard to the first,
first, he informs him about the vices usually found in the rich;
second, he charges him to pursue the good, at do good.
Regarding the first:
first, he mentions the vices usually found in the rich;
second, he rejects these vices because of the uncertainty of riches, at in the uncertainty.
273. He says, therefore: charge the rich; for riches imply abundance, which constitutes true riches, if the abundance is of spiritual things: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6). But sometimes the abundance is of material things, which are not true riches, because they do not satisfy; hence he adds by way of restriction, of this world: they hoard up silver and gold, wherein men trust (Bar 3:18).
Charge such persons. When he treated of servants, he did not issue a command, because virtue lies in a man’s using his authority toward superiors, not toward inferiors. Hence he says: do not fail to issue orders through respect for their riches or high estate.
274. And what is he to order them? Not to be high minded, i.e., not to feel anything important about themselves.
But this is sinful? I answer that it can become sinful in two ways: first, if one regards himself highly because of things which lack true greatness; and this happens if one regards himself highly because of temporal things. Hence anyone who regards himself highly on account of some external greatness, does so inordinately: and this is pride. Yet sensual people care for no other greatness except that which can be purchased with riches: all things obey money (Eccl 10:19). Hence because the rich of this world have this greatness, they are lifted up in vain.
Second, because there are things which possess true greatness, namely, spiritual goods: how great is he that finds wisdom and knowledge (Sir 25:13). For a person can regard himself highly by reason of these goods, not from the nature of the goods themselves, but from attributing to himself what he lacks, or from not knowing that whatever he has is from God.
Hence in the first case there is inordinacy, because the goods are lacking; in the second because the desire is inordinate.
275. The second vice prevalent among the rich is trust in worldly things; hence he says, nor to trust in the uncertainty of riches: if I have thought gold my strength, or have said to fine gold: my confidence (Job 31:24); the substance of a rich man is the city of his strength (Prov 10:15).
276. Then when he says, in the uncertainty of riches, he assigns the reason for his advice:
For one trusts in that from which he expects help; but help is obtained from the strong, whereas riches are fragile. Therefore, trust should not be placed in riches: lay not up to yourselves treasure on earth, where the rust and moth consume (Matt 6:19);
but in the living God, where true hope must be placed: blessed be the man that trusts in the Lord, and the Lord shall be his confidence (Jer 17:7); God gives to all men abundantly (Jas 1:5).
But the statement, who gives us abundantly all things to enjoy, can be explained in two ways: first, so that enjoy is taken to mean joy, and this joy can be found even in temporal goods; second, in the sense that they are used to attain to the enjoyment of God.
277. Then when he says, do good, he instructs him to achieve what is good. But those whose love is beamed on riches, strive, first of all, to acquire them; second, to use them, once they are possessed; third, to obtain the end of riches. These are the three things the Apostle advises:
first, that he acquire spiritual riches; hence do good and be rich in good works: learn to do well (Isa 1:17).
In regard to the second, it should be noted that there are two ways to use riches: one is to hoard them, and the other is to give them away. But the chief use is to give them away. Hence he mentions these two: first, to give, when he says, to give easily, i.e., without a heavy heart: every man as he has determined in his heat, not with sadness or of necessity: for God loves a cheerful giver (2 Cor 9:7); and without delay: say not to your friend: go, and come again: and tomorrow I will give to you: when you can give at present (Prov 3:28); if I have made the eyes of the widow wait (Job 31:16). Second, to keep, not for one’s own use only, but for the common use; hence he says, to communicate to others, i.e., to regard them as common property: communicating to the necessities of the saints (Rom 12:13).
In regard to the third, that they may attain to the end of laying up riches; hence he says, to lay up in store for themselves a good foundation against the things to come. The spiritual treasure is a storehouse of merits, which are the foundation of a future edifice prepared for us in heaven; because the entire preparation for future glory is through merits, which are acquired by grace, the principle of meriting: lay up to yourselves treasures in heaven, where neither the rust nor the moth consumes (Matt 6:20); so run that you may obtain (1 Cor 9:24).
278. Then when he says, O Timothy, he instructs Timothy:
first, that he guard the good;
second, that he avoid evil, at avoiding the profane novelties.
279. He says, therefore: O Timothy, keep that which is committed to your trust. To man’s care is committed every good which he has; and it has been committed to him by God to guard and increase: he shall preserve the grace of a man as the apple of the eye (Sir 17:18); By the grace of God I am what I am; and his grace in me has not been void, but I have labored more abundantly; yet not I, but the grace of God with me (1 Cor 15:10).
And so he tells Timothy to guard the deposit, i.e., that he preserve himself in God’s grace and increase it. For he who hides his talent is punished: take away, therefore, the talent from him, and give it to him that has ten talents (Matt 25:28); and the unprofitable servant cast ye out into the exterior darkness (Matt 25:30). Prelates especially are entrusted with the deposit, namely, the care of their neighbor and of the faithful: feed my sheep (John 21:17); for they watch, as being to render an account of your souls (Heb 13:17); keep the good thing committed to your trust by the Holy Spirit (2 Tim 1:14).
280. And to avoid evil, especially those evils that are apt to defile the faith. The reason for this is that just as a worldly prince is appointed to guard the kingdom’s unity, so the spiritual prince to guard spiritual unity. But peace in a kingdom is built on justice; therefore, the prince exists for justice. But the unity of the Church is founded on faith; therefore, he especially advises him to guard the faith: I have prayed for you, that your faith fail not: and you, being once converted, confirm your brethren (Luke 22:32).
Similarly, the faith could be corrupted by fallacies, just as any knowledge. But as it is stated in 1 Elench, a fallacy sometimes arises from a word, and sometimes from a thing; hence there are fallacies within statements, and fallacies outside of statements. In like manner, the faith is sometimes corrupted by certain indiscriminate words, as Jerome says: heresy springs from words inconsiderately uttered. Hence the Apostle says, avoiding the profane novelties of words, because to refuse to listen to anything new is to bark against customs. But profane novelties are not to be heeded, when they are directed against the faith. And they are called new as compared with what is ancient. This Nestorious did, when he called the Blessed Virgin Christotokos, to suggest that she was not the mother of God. In answer, the synod of Ephesus coined the word Theotokos: hold the form of sound words which you have heard of me in faith, and in the love which is in Christ Jesus (2 Tim 1:13); and in 2 Timothy: shun profane and vain babblings, for they grow much into ungodliness (2 Tim 2:16).
But sometimes faith is corrupted by real sophistical reasonings, and these are to be shunned. Hence he says, and oppositions of knowledge falsely so called, because it is not true knowledge, but false. For knowledge in the true sense is concerned only with truth. But it is impossible for the true to be contrary to the true; although sometimes two false statements can be contrary to one another. Consequently, it is impossible for anything contrary to divine truth, which is the supreme truth, to be true: beware lest any man cheat you by philosophy, and vain deceit; according to the tradition of men, according to the elements of the world, and not according to Christ (Col 2:8). Promising, i.e., which some claim to have: every man is become a fool for knowledge which is not of God (Jer 10:14), because he who speaks a lie, speaks from his own (John 8:44); the children also of Memphis, and of Taphnes, have deflowered you, even to the crown of the head (Jer 2:16); your wisdom and your knowledge have deceived you (Isa 47:10).
The grace of God be with you. Amen.