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TENTH CENTURY. — THE COMPLETE WORKS OF ATTO, BISHOP OF VERCELLI

PRINTED ACCORDING TO A TWOFOLD EDITION, OF WHICH ONE IS OWED TO BURONTIUS, CANON OF VERCELLI, THE OTHER, PRESENTING UNPUBLISHED MONUMENTS FROM VATICAN MANUSCRIPTS, TO THE MOST EMINENT CARDINAL MAI.

ADDED ARE

THE LETTERS AND CONSTITUTIONS OF LEO VIII, ANTIPOPE.

INTERMINGLED ARE

The writings or surviving fragments of BRUNO OF COLOGNE, WIBOLD OF CAMBRAI, ARCHBISHOPS, UTHO BISHOP OF STRASBOURG, ADALGER A BISHOP OF AN UNCERTAIN SEE, AND WILLIAM A MONK OF CHÂLONS.

UNDER THE CARE OF J.-P. MIGNE,

PUBLISHER OF THE UNIVERSAL LIBRARY OF THE CLERGY, OR COMPLETE COURSES IN INDIVIDUAL BRANCHES OF ECCLESIASTICAL SCIENCE.

SINGLE VOLUME.

PARIS

AT THE HOUSE OF THE GARNIER BROTHERS, PUBLISHERS AND SUCCESSORS TO J.-P. MIGNE,

ON THE STREET CALLED: AVENUE DU MAINE, 189, FORMERLY CHAUSSÉE DU MAINE, 127.

1884

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HERE BEGINS THE CHAPTER SUMMARY FOR COLOSSIANS [^1210].

1. That he prays for them, praising their faith: that they have been made worthy of a share in the lot of the saints in Christ, in whom all things were created, whether thrones, etc.
2. That, although they were enemies, they have been reconciled to God into a ministry that was hidden from the ages, and teaching every person; and that all treasures are hidden in Christ.
3. That they should not be deceived by philosophy, who have been buried with Christ in baptism. Canceling the record of debt that stood against us. And let no one pass judgment in food or in drink. And lest they be led astray in the worship of angels.
4. If you have died to the elemental spirits, why do you still submit to regulations as if you were living? And, set your minds on things that are above. And, the members that are on the earth must be put to death. And, the new man must be put on: where there is no Gentile and Jew.
5. That if anyone has a complaint against another, he should forgive it. And, in psalms and hymns [^1211]. And, everything is to be done in the name of the Lord. And, wives should be subject to their husbands, and husbands should love their wives, children and servants should obey.
6. That one must devote oneself to prayer for oneself: and that one must walk in wisdom toward those who are outside, and let speech be seasoned with salt. And, concerning those whom he greets.

WHICH SAINTS THE APOSTLE PAUL MENTIONS IN THE EPISTLE TO THE COLOSSIANS [^1212].

Epaphras, whom he calls a faithful minister from among themselves, and Tychicus, whom he calls a beloved brother.

Onesimus, a beloved and faithful brother, whom he says was one of them. Aristarchus, whom he calls a fellow prisoner.

Mark, the cousin of Barnabas, concerning whom they received instructions. And Jesus who is called Justus. These are fellow workers from the circumcision.

Luke, the beloved physician. And Demas, Nympha, and the churches in her house. Archippus, whom he admonishes to see to the ministry that he has received.

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ARGUMENT TO THE COLOSSIANS.

The Colossians are, and these, like the Laodiceans, are Asians. And they themselves had been overtaken [^1213] by false apostles. The Apostle himself did not visit them; instead, he corrects them through an Epistle. For they had heard the word from Archippus, who also received a ministry among them. Therefore the Apostle, already in chains, writes to them from Ephesus [^1214].

Here ends the argument written from Rome to the Colossians. It has 208 verses.

HERE BEGINS THE EPISTLE TO THE COLOSSIANS.

ARGUMENT.

False apostles were striving to overturn the Colossians, so that after the preaching of Epaphras or Archippus, they might entangle the simplicity of their minds with philosophical disputes. The Apostle warns them not to place their hope in the systems of the elemental spirits, by which human life is supposedly governed. For this reason, the Apostle exhorts and warns them through the Epistle lest they think there is any hope anywhere except in Christ, and so be deceived [^1215].

Chapter 1

“Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother.” In other Epistles Sosthenes and Silvanus are included, and sometimes Timothy. In only four is Timothy included, because the other letters were dictated either at the same time or while Timothy was present. This is stated to have been done for a twofold reason: both so that the Epistle might have greater authority by not being written by one person alone, and because there was no jealousy in the Apostle—if the Holy Spirit happened to suggest anything to others while he was dictating, Paul would add it to the letters he was dictating without any resentment, in accordance with what he himself commanded the Corinthians: that if a revelation is made to another while one is prophesying (1 Cor 14:30), the first one prophesying should be silent. Thus he himself also fulfilled his own command in practice: and on account of the few things that others had added, he prefixed the other person’s words as well, presenting them just as his own.

“To those who are at Colossae.” The Colossians, just like the Laodiceans, are Asians. For they had heard the word of the Gospel from Archippus, who also received a ministry among them. The apostle himself had not visited them, but he wrote to them; not from Ephesus, as is mistakenly found written in the arguments of the Epistles, but from Rome out of prison. And first he praises that he has heard of their great faith. Then he warns them not to be led astray through philosophy or the ceremonies of the law.

“To the holy and faithful brothers in Christ Jesus. Grace to you, and peace from God our Father.” Not every believer is holy, because even catechumens can be called believers based on the fact that they believe in Christ, yet they are not holy, having not been sanctified through baptism. However, this can be better understood in another way, namely, that he calls the priests and ministers of the Church holy, and the rest of the multitude of believers faithful.

“We give thanks to God, the Father of our Lord Jesus Christ, praying always for you.” He begins with praises to God, because He has granted them such things, which are contained below.

“Hearing of your faith in Christ Jesus.” And this is set down very carefully for the sake of distinction: for there are indeed many believers, but not in Christ Jesus.

“And the love that you have toward all the saints.” It should certainly be noted that, just as he subtly rebukes the Corinthians for their stinginess, so too he highly praises these people for their abundance of love; for the proof of love is the display of the work.

“Because of the hope that is laid up for you in heaven.” It is as if he is saying: For the more you love God from heaven, the more you bestow good things on your neighbors on earth, because you know you are storing up treasure there, “where moth does not destroy, and where thieves do not break in and steal” (Matt 6:20).

“Which you heard in the word of the truth of the Gospel.” What he had previously called the word of truth, he afterwards repeated, “of the Gospel”. Because truly no other preaching is true unless it is supported by the authority of the Gospel.

“Which has come to you, just as it is in the whole world,

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and is bearing fruit, and growing, just as it is in you.” Although the Gospel did not yet hold the entire world; but he said that it bears fruit in the entire world, and grows, so as to indicate in this way how far it was going to reach by bearing fruit and growing. Therefore, if it remains hidden when the entire world from sea to sea will be completely filled as the Church bears fruit and grows, it undoubtedly remains hidden when the end will be, for it will not be before that. For this is why he proceeds with an eager discourse that these people grow and produce living fruit, following the example of the rest of the nations [^1216], so that from the fact that they have received the grace of God, they might advance, adding in number and work to their faith those who would become their brothers in Christ, drawn by the example of their good works.

“From the day you heard, and knew the grace of God in truth.” That person knows the grace of God in truth who does not prove ungrateful for the grace of God: who attributes nothing to his own merits if he does anything worthy, but gives the glory to Him, whose gift is whatever good exists in human beings.

“Just as you learned from Epaphras our beloved fellow servant, who is a faithful minister of Christ Jesus on your behalf.” This Epaphras is the very one who is named Epaphroditus in the Epistle to the Philippians [^1217]; he ministered the grace of Christ to them in place of the Apostle, whose person he commends, praising him and saying: “Our beloved fellow servant.” Afterwards he also subjoins the reason: “Who is a faithful minister of Christ Jesus on your behalf.”

“Who also made known to us your love in the Spirit.” He praises them in all respects, because they were merciful toward those from the circumcision who set out for the name of the Lord Jesus Christ to preach the Gospel from nation to nation, and from a kingdom to another people. Hence he also adds:

“Therefore we also, from the day we heard it, do not cease praying and asking for you, that you may be filled with the knowledge of His will.” The Apostle, hearing of their devout and prompt will regarding the faith of Christ, prays for them, so that, having acknowledged the will of God, they might more readily fulfill with reasonable action the devotion that they had learned upon hearing the faith of Christ; lest such a reliable building up of the mind and strength of faith [^1218] lose the fruit of its labor by accomplishing something unadvisedly and unskillfully. For that is received gladly which is done with a devout mind, and prudently.

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“In all wisdom and spiritual understanding.” He prays for the Colossians, just as for all the Churches, that they may be filled with the knowledge of His will in all wisdom and spiritual understanding. He explained what he was saying obscurely: How God may grant the will, and help, and strengthen, both by inspiring and by teaching; by bestowing wisdom and understanding through His grace, by repairing and confirming the freedom of the will through His continual grace.

“That you may walk worthily of God, pleasing Him in all things; bearing fruit in every good work, and growing in the knowledge of God; strengthened with all power according to the might of His glory in all patience and longsuffering with joy.” See how the good teacher gradually lifts them up to higher things, so that they might walk worthily of God, pleasing Him in all things, that is, persevering in every good work: then bearing fruit with the shoot of virtues, and growing, not in the shape of the body, but in the knowledge of God. After these things he adds: “Strengthened with all power according to the might of His glory in all patience and longsuffering with joy.” But all these peaks and rewards of virtues would attract those whom adversities could deter. For he wants the increase of their works to occur by knowledge, so that they do not remain ignorant of the hope of their faith. For they are firm and stable then, if they turn their attention to what has been promised through faith, and how great the power of the glory of God’s majesty is in patience, so that by long expectation it sustains the human race, which by its own irreverence not only has neglected the Creator, but even persecutes those who love Him, so that they themselves might likewise be patient, to bear reproaches and curses, if there should be affliction, awaiting the judgment of God, and not doubting concerning Him, but rather rejoicing in the promised life with thanksgivings to God, just as he says:

“Giving thanks to God the Father.” From what source, and why? He added by explaining: “Who has made us worthy to share in the lot of the saints in light.” As if to say: Who deigned to call and lead the Gentiles into the promise of the Jews, which is eternal light, that is, perpetual truth. The Apostle sometimes customarily proclaims unbelief as darkness, and faith as light; just as he says in another place: “You were once darkness; but now you are light in the Lord” (Eph 5:8): that is, you were once unbelievers; but now you are believers through the Lord. We frequently find an inheritance called a lot in the Holy Scriptures [^1219].

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“Who has rescued us from the power of darkness.” For liberated from the condition of darkness, that is, rescued from the power of unclean spirits and the fellowship of the wicked, by whom we were detained on account of the personal transgression of Adam [^1220], who is the father of all who sin, we have been transferred through faith into the heavenly kingdom of the Son of God, just as he subsequently adds.

“And transferred us into the kingdom of the Son of His love.” [^1221] To show us with what love God loves us, when lifting us up from the bottom of hell, He brought us into the heavens with His own true Son. For already all believers who are devout with a fixed mind, departing from the world, are led into heaven under the guidance of the angel of the right side, which had not been granted before death was conquered. He did not say, of His Son; but if he had said that, he would have spoken most truly; just as, because he often said it, he spoke most truly; but he says: “Of the Son of His love.” Therefore, the Son is also the Holy Spirit, if the love of God in that Trinity is nothing else but the Holy Spirit: but if this is entirely absurd, it remains that the Holy Spirit is not the only love there, but on account of those things which I have discussed sufficiently [^1222], He is properly called thus. Moreover, as to what is said, “Of the Son of His love,” let nothing else be understood than of His Son, and ultimately [^1223] of His substance. For the love of the Father, which is in His ineffably simple nature, is nothing other than His very nature and substance, as we have already often said, and it is not tiresome to repeat it often. And through this the Son of His love is none other than the one who is begotten from His substance.

“In whom we have redemption, the forgiveness of sins.” [^1224] In this redemption, the blood of Christ was given as a price for us, by the acceptance of which the devil was not enriched, but bound, so that we might be loosed from his bonds. For the forgiveness of sins makes us free, so that, liberated from our debts, we cannot be held liable: for without the faith of Christ no one is saved.

“Who is the invisible image of God.” Image, and equality, and likeness must be distinguished, because where there is an image, as in a mirror, there is immediately a likeness, but not immediately equality, as in equal eggs. Where there is equality, there is immediately a likeness, but not immediately an image. Where there is a likeness, there is not immediately an image, nor immediately equality, as in eggs of a different kind, just as in a mirror there is

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an image, because it has been modeled from it. For likeness is necessary, yet not equality, because many things are lacking [^1225] to the image that are present in the thing from which it is modeled. Where there is equality, there is immediately a likeness, but not immediately an image, as for example in two equal eggs, because equality is present, and likeness is present; for whatever things are present in the one are also present in the other: yet it is not an image, because neither is modeled from the other. Where there is a likeness, there is not immediately an image, nor immediately equality; for indeed every egg is like every egg insofar as it is an egg, but a partridge’s egg, although it is like a hen’s egg insofar as it is an egg, is nevertheless not its image, because it is not modeled from it; nor is it equal, because it is both small and belongs to a different kind of animal. Therefore there can be some image in which there is also equality, just as in parents and children an image is found in which there is both equality and likeness, if an interval of time had been absent; for the likeness of the child is modeled from the parent, so that it may rightly be called an image, and it can be so great that it may rightly also be called an equality, except that the parent precedes in time. From this it is understood that sometimes an equality has not only a likeness, but also an image, which was made clear in the previous example. There can also sometimes be a likeness and an equality, even though it is not an image, as we said concerning the equal eggs. There can be both a likeness and an image, even though there is not equality, as we showed in the mirror. There can be a likeness where there is both equality and an image, just as we mentioned concerning children, except for the time by which the parents precede; for thus we call a syllable equal to a syllable, even though one precedes and the other follows. But in God, because the condition of time does not apply; for God cannot rightly be seen to have begotten the Son in time, through whom He established the times; it follows that He is not only His image, because He is from Him, and His likeness, because He is His image, but also an equality so great that not even the interval of time serves as a hindrance.

“The firstborn of all creation.” He testifies that the Son, begotten before every creature, is not created, in order to separate His birth from the making of a creature. And so that this might become entirely clear, he subjoined:

“Because in Him all things were created in heaven and on earth, visible and invisible.” This is what the evangelist John testifies in the beginning of his Gospel, saying: “All things were made through Him, and without Him was made nothing.” (John 1:3) For if no

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creature was made without Him, it is certainly evident that He Himself is not a creature, through whom every creature was made. But it must be known that whatever is believed to have been made through Him is ruled and contained by Him. According to the flesh, He was made first for every rational creature. Firstborn, he says, not first created, so that He may be believed to be begotten by nature, and first in perpetuity. Or certainly “firstborn from the dead” (Below, 18), because He Himself rose first. And in order to hand down more openly what and how great the power of the Son is according to His divinity, he shows the things that are through Him; that is, “thrones, dominions, principalities, powers: all things were created through Him and in Him: and He is before all things, and all things hold together in Him.” Therefore, let absolutely nothing be believed to be less in Him than it is in the Father. “And He is before all things.” Yes He is, because He alone is born of God the Father, obviously from the unbegotten substance of God. Now these things subsisted by His power which possesses generation, that is, the rest of the creatures subsisted from the Father, not so that they have a communion of substance with Him, but they began out of nothing, by the command of God the Father, for the Son. For those hosts are called thrones by which God the Almighty always presides to exercise judgment. For since we call thrones seats in the Latin language, those are called thrones who are filled with so much grace of divinity that the Lord sits in them and decrees His judgments through them. Hence the Psalmist also says: “You sit upon the throne, who judge equity” (Ps 9:5). But as to what he says, “and all things hold together in Him,” it must be understood in this way: because without Him they are nothing, for unless they are subjected to Him, devious by error, they will become liable as if to perdition.

“And He is the head of the body of the Church.” Christ is the head of the Church, provided however that all, heavenly and earthly, think as one, so that they may be the Church, that is, of one faith. But if they are severed from the head, that is, from all bodies, of the whole body [^1226], that is separated from their creator, they rage with a certain madness and vanity. For just as a head has very many members subject to itself, so also our Lord Jesus Christ, since He is the head of the Church, has as His members all those who are congregated in the Church.

“Who is the beginning, the firstborn from the dead.” That is, the things that were made fallen by a certain negligence had to be reformed anew through Him, lest it pertain to His injury if His work had been restored through another; so that just as He was born before all, so again He would be first before all from the resurrection of the dead, restoring the original life. For He was born of God before all things, so that He might create all things that did not exist. Again, having taken flesh from the Virgin, He was born, so that He might abolish the sin that had entered into the world from the virgin Eve. Therefore, having been born, and having died, He rose again, so that the things He had first made, He might later recreate again, because they had been as if dead through error, so that in every life He might always be the first and the prince. Behold two evaluated [^1227] natures in the one person of the Lord Jesus Christ. The beginning,

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through whom all things were made, the firstborn in grace, because He rose from the dead before all the saints, and, having conquered death, now reigns in the heavens. Of these brothers He is rightly called the firstborn, because He surpasses in dignity all the sons of adoption, even those who preceded the times of His incarnation by their birth.

“So that in all things He might hold the preeminence.” Because evidently, just as through His divinity He is the beginning and the head of the angels, so also through the assumption of flesh He is the head of all the elect among humans.

“Because in Him it pleased that all fullness should dwell, and through Him to reconcile all things to Himself.” For the Lord was indeed full of the Holy Spirit, “full of grace and truth” (John 1:14): from whose fullness we all have received according to the measure of our capacity: because “grace was given to each one of us according to the measure of Christ’s gift” (Eph 4:7). For it could be said of the one mediator between God and men, the man Jesus Christ alone: “And the Spirit of the Lord shall rest upon Him; the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, and the Spirit of the fear of the Lord has filled Him” (Isa 11:2-3). But all the saints receive not the fullness of His Spirit, but from His fullness, as much as He grants. Because “to one is given through the Spirit the utterance of wisdom, to another the utterance of knowledge according to the same Spirit, to another faith in the same Spirit, to another gifts of healing in the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues: But all these things are activated by one and the same Spirit, who allots to each one individually just as He wills” (1 Cor 12:8-11). Therefore, since we have received from the fullness of our Creator not just a certain thing, but absolutely whatever good we have, we must take the utmost care lest anyone incautiously exalt himself concerning his own good action or thought, lest, if he remains ungrateful to the giver, he lose the good he has received.

“Making peace by the blood of His cross, whether things on earth, or things in heaven.” For the things that are in heaven are pacified when what fell among the angels is restored from among humans. But the things that are on earth are renewed when humans themselves, who are predestined for eternal life, are renewed from the oldness of corruption. And thus through that singular sacrifice, in which the Mediator was immolated, which one sacrifice many victims figured in the law, heavenly things are pacified with earthly things, and earthly things with heavenly things. “Because in Him it pleased that all fullness should dwell, and through Him to reconcile all things to Himself, making peace by the blood of His cross, whether things on earth or things in heaven.” This peace surpasses, as it is written (Phil 4:7), all understanding, nor can it be known by us unless we have arrived at it. For how are heavenly things pacified, unless to us, that is, by agreeing

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with us? For there is always peace there, both among all intellectual creatures themselves and with their Creator; which peace surpasses, as has been said, all understanding; but surely ours, not theirs, who always see the face of the Father (Matt 18:10). But as for us, however great human understanding may be, we know in part, and we see through a mirror, in an enigma (1 Cor 13:12). But when we are equal to the angels of God, then, just as they do, “we shall see face to face” (Ibid.): and we shall have as much peace toward them as they have toward us, because we shall love them as much as we are loved by them. Therefore their peace will be known to us, because ours will also be of such a kind and magnitude, and it will not surpass our understanding then. But the peace of God, which is there toward them, undoubtedly surpasses both our understanding and theirs; for indeed it is from Him that the rational creature is blessed, whoever is blessed; He Himself is not from that creature. Hence, according to this, what is written, “the peace of God, which surpasses all understanding,” is better understood so that in his saying all, not even the understanding of the holy angels themselves can be excepted, but only that of God alone, for His peace does not surpass His own understanding either.

“And you, when you were once alienated, and enemies in your mind in evil works; but now He has reconciled you in the body of His flesh through death.” He recounts what kind of gift God’s is toward the Gentiles, in order to show that they are great debtors to God in thanksgivings, who, when we were alienated and enemies, visited us by His counsel, through which He decreed to visit the human race, and reconciled us in the body of His flesh; and therefore He provided all these things so that we do not make His benefit void and become enemies again, just as formerly, when they had been involved in idols and in wicked works. For they worshiped their own works that they made. But the mercy and providence of God sought them out, so that they might obtain the grace of God freely, returning to Him with a clean conscience, so that on the day of judgment, while nothing of their old error is found in them, they might be incorporated into their Creator, who, in order to benefit the human race, became an incarnate man so that in His flesh He might conquer death.

“To present you holy, and spotless, and blameless before Him.” Behold in what virtues the preacher to the Gentiles wants them to be conspicuous. Holiness refers to chastity; spotlessness to integrity; irreproachability to prudence; so that they might be irreproachable in the midst of a crooked and perverse nation, and shine among them by the work of virtues, like luminaries in the firmament of heaven. It should be noted that he said they were alienated from God in wicked works at one time, not already at the time when he was writing these things.

“If indeed you continue grounded in the faith, and stable, and immovable.” So they would know that the passion of Christ benefited them then, if they remained in the accepted faith: and they would become spotless then, if the wicked doctrine or examples of men did not deceive them, but they firmly believed that the things they had heard from the Apostle would come to pass.

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“From the hope of the Gospel, which you have heard.” They cannot have the hope of the Gospel unless they live according to it: according to what the same Apostle says in another place: “For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection” (Rom 6:5).

“Which was preached in all creation that is under heaven.” Every nation of the Gentiles can and ought to be designated by the name of every creature. For it had previously been spoken by the Lord to the apostles that they should not go into the way of the Gentiles (Matt 10:5). But afterwards they were commanded to preach the Gospel to every creature (Mark 16:15).

“Of which I have been made an apostle, and a minister, who now rejoice in my sufferings for you.” [^1228] He confesses that he exults in the tribulations he is suffering, because he sees his own progress in the faith of those who believe. For tribulation is not empty when he acquires for life the one for whom he suffers. Which passions he says are inflicted on Christ, whose teaching, of course, they persecute, so that he may burden the treacherous with the cruelty of their own impiety [^1229], and preach love to the faithful of God, whose Son even now suffers injuries for us.

“And I fill up what is lacking in the sufferings of Christ in my flesh, for His body, which is the Church.” And the sense is: Christ was led to death by the Jews alone; I, for His Church, both by the Jews and by the Gentiles. Christ began the passion, He did not complete it; but in His body, that is, in the Church it is now being fulfilled, while we suffer for you, so that we may build you up, just as He also, who suffered first, leaving us an example so that we may follow in His footsteps.

“Of which I have been made a minister according to the dispensation of God, which was given to me for you.” He speaks with confidence that he has been made a minister of the Gospel among the Gentiles by God through Christ, so that the mystery begun by the Lord might be fulfilled through a suitable, efficacious servant, which was unknown from the ages. And he says that he was made a minister of the sacred Gospel, not just any kind, but of the sort concerning whom the Lord had said: “Who, do you think, is the faithful and prudent servant, whom the Lord appointed over His household, to give them their measure of wheat in due season?” (Luke 12:42). And it should be noted that he secretly criticizes those who were coming from the circumcision, whom the Lord had not chosen for this work. But they, pursuing shameful gain, were not serving Christ the Lord, but their own belly, and through sweet speeches and false blessings they were perverting the hearts of the innocent.

“To fulfill the word of God.” In this word many prophetic words are contained concerning the calling of the Gentiles and the reprobation of the Jewish people, as is that: “All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship Him” (Ps 22:27). For with you believing, the word of God is fulfilled when prophetic sayings are seen fulfilled. Hence he also adds:

“The mystery that was hidden from ages and generations.”

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It must be considered that the Apostle did not say the mystery of the calling of the Gentiles was hidden from the sons of God, that is, from the patriarchs and prophets, but from ages and generations, that is, from the philosophers and wise men of the world. For the holy prophets knew these things well, and foretold that they were to be fulfilled in us. Hence he also adds:

“But now is made manifest to His saints.” For it was not when the apostles came to the Gentiles, but by evangelizing them that they were made holy. As is that in the Gospel according to John: “Because Jesus was to die for the nation, and not only for the nation, but to gather into one the children of God who were dispersed.” (John 11:51-52) They were not yet children of God except in predestination, but the only Son of God, having suffered for them, made from children of wrath children of adoption, on behalf of whom he also adds:

“To whom God willed to make known the riches of the glory of this sacrament among the Gentiles, which is Christ in you.” He asserts that the mystery which lay hidden from the ages has now been revealed, that is, shown in the time of the apostles, because even the Gentiles were to be admitted without the circumcision of the flesh to the faith of Christ, who had been promised to the Jews. For previously, before the preaching of faith, it was commanded that the Gentiles be circumcised if they wished to accede to the law. But now, by the mercy of God, they have been commanded to be received into faith exactly as they are. This was thought unworthy by the Jews, that Christ, in whom the hope of the Jews lay, should make the Gentiles partakers of His glory as well.

“The hope of glory, whom we proclaim.” Christ is called the hope of glory, because those who believe in Him will obtain glory through Him. “Reproving every person, and teaching every person in all wisdom, that we may present every person perfect in Christ Jesus,” that is, Jew and Greek, slave and free; because there is no respect of persons with God (Eph 6:9): “but in every nation, whoever fears the Lord and works righteousness is acceptable to Him” (Acts 10:35). For he says this is true wisdom, which is in the Lord’s discipline when Christ is acknowledged. The Apostle testifies that he himself does this with great care, so that instructing every person in this wisdom, he might present him perfect to God in the understanding of Christ, so that he might grasp the mystery of His birth from God, and His birth from Mary, and of His entire work of heavenly and earthly things. And this must be noted, that he wishes to present everyone perfect according to that perfection by which he says elsewhere: “Let as many of us as are perfect be of this mind” (Phil 3:15), whereas earlier he had said: “I do not consider myself to have laid hold of it” (Phil 3:13). For there is a certain imperfect perfection, namely, that a person knows he cannot be perfect in this life.

“In which I also labor, struggling.” For just as he set forth two things above, reproof and teaching, so here too he sets forth two, labor and struggle. For reproof pertains to the wicked; teaching to the humble. Thus here too, labor pertains to the work of preaching; struggle, however, against those resisting.

“According to His working, which works in me

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in power.” He speaks of having a struggle of this matter against the treacherous, with signs of power assisting, so that overcome by these things, unbelief might be suppressed. For the one who dared to contradict with words through a certain subtlety of diabolical craftiness, seized by shame, necessarily yields to power. And lest the preacher prove ungrateful to divine grace, whatever he said about himself above, he now directed to Him from whom he received it, by saying, “according to His working.” Until now he has disputed generally about everyone: but now he speaks to the Colossians themselves, and says:

“For I want you to know what a great struggle I have for you, and for those who are at Laodicea, [^1230] and as many as have not seen my face in the flesh, that their hearts may be consoled.” He testifies that he is not less anxious for those whom he had not seen in the flesh than he was for those to whom he preached when present, so they might know that they were not loved by him with any less affection because he had not seen them than he loved the others with whom he was, so that he might foster their minds in love, and that they might become prompt to receive the knowledge of the sacrament of God in Christ through the epistle. For when the Apostle had mentioned and commended how great a struggle he had for them, and for those who were at Laodicea [^1231], and for whoever had not seen his face in the flesh, so that they might be consoled in their hearts, he added:

“Instructed in love, and into all the riches of the fullness of understanding, into the knowledge of the mystery of God the Father, and of Christ Jesus.” Noticing that these are the riches of wisdom and knowledge, if Christ is acknowledged to be adored in the fullness of His deity. Therefore the entire mystery of the sacrament of God is in Christ. For He is the one in whom every creature will perish unless it has placed its hope, so that the power of all things is in Him, so that whoever knows Him is seen to have the knowledge of all things whatsoever. Nor should any other be sought to be worshiped besides Him, because the virtue of all powers is in Him. For all have their source from Him. For since He is one, He is capable of all things. Which is also why He is called the head of all, so that through Him all are seen to subsist. For he feared for those to whom he wrote these things, lest they be seduced by the shadows of things under the sweet name of knowledge, and be turned away from the light of truth, which is in Christ Jesus our Lord. But he discerned that from this, under the name of wisdom or knowledge, the care of empty, superfluous observances must be avoided, and concerning the superstition of paganism, especially from those who were called philosophers, and from Judaism, where the shadows of things to come were to be removed, since Christ, their light, had already arrived.

“In whom are hidden all the treasures of wisdom and knowledge.” Worthily, therefore, all the treasures of wisdom and knowledge are said to be hidden in Him. For the rationale of all knowledge of the entire heavenly and earthly creation must be in Him, because He is the head of them all; whether of angels, or of all things, the expertise of all knowledge has its author in Him, so that he who acknowledges Him requires nothing beyond Him, neither wisdom nor virtue,

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because he has acknowledged Him in whom there is perfect virtue and perfect wisdom. For what is wiser than Solomon? What is more prudent than Daniel? To whom God therefore gave wisdom beyond others, so that He might make known to unbelievers that He is the author of all wisdom. Finally, Nebuchadnezzar says to Daniel, marveling at his wisdom: “Truly your God is the living God, and the revealer of mysteries” (Dan 2:47). This indeed escapes every unbeliever, that in Christ is all wisdom; because they do not read astrology in the Gospels, nor geometry in the Apostle, nor arithmetic or music in the prophet: which were consequently despised by our people, because they do not pertain to salvation, but rather lead into error, and call back from God, so that while they apply themselves to these disputations of reasoning, they do not have care for their own soul. For what is such true wisdom but to have recognized what is beneficial, and to have despised what is harmful? For it is harmful because it hinders the soul, preventing it from taking care of itself. Not undeservedly, therefore, the one who has acknowledged Christ has found the treasure of wisdom and knowledge: for he has acknowledged what is useful to him, so that you might not only not marvel at any speech or sense that is apart from Him, but even reckon it as foolishness.

“Now this I say, so that no one may deceive you with sublime speech.” This I say, he says, so that no one may circumvent you in plausible speech; because they were led by a love of truth, he feared they might be deceived by plausibility; and therefore he commended them in Christ, whom they held as the sweetest treasure, namely of wisdom and knowledge, under whose name and promise they could be led into error. For he warns lest their understanding be transferred through the conversations of wicked people and the cunning of iniquity; because the wise men of the world eagerly desire to entangle the souls of the simple with a certain art and the minutiae of disputations, so that by the reasoning of worldly things they might draw them away from the hope that is in Christ.

“For although I am absent in body, yet in spirit I am with you.” He was afraid for them because he saw what they still lacked. Hence he also adds: “Rejoicing and seeing your order; and supplying what is lacking for the benefit of your faith.” [^1232] He certainly perceived a certain spiritual building, as he says elsewhere: “You are God’s building” (1 Cor 3:9); and in it he perceived both the source from which he rejoiced and the source from which he was anxious. He rejoiced from the fact that he already saw the building; he was anxious from the fact that he felt it still needed to be built up to the peak of perfection. See how he wanders about, as it were, with holy desire. He is held back here in body; he is led there in spirit. And he exhibits the affection of paternal love to those present; he shows it to those absent. To those placed before him, he expends effort; to those hearing, he expresses his vows: effectively present to those with whom he was; and not absent to those with whom he was not.

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We recognize his wandering better if we weigh his words further to the Corinthians. For he says: “I will come to you, when I pass through Macedonia; for I will pass through Macedonia. Perhaps I will stay with you, or even spend the winter” (1 Cor 16:5-6).

“Therefore, just as you have received Christ Jesus our Lord, walk in Him, rooted, and built up in Him, and now established in the faith, just as you have learned, abounding in Him in thanksgiving.” He warns and exhorts this, lest their devotion diminish, and they depart from the faith they had obtained, and, overturned by corrupt fables, receive Christ differently than they had learned. For many corrupters of the faith were going around to lead the simple astray, deceitfully and with pretense announcing Christ, whom he warns must be avoided with great caution, so that, stable and firm upon the foundation of the Trinity, they might give abundant thanks over the mercy of God. For he nourishes them, so that they might be capable of participating in the treasures of knowledge and wisdom, which are hidden in Christ, lest as if they are not suitable for these things, they be caught by plausible speech and deviate from the path of truth; therefore he adds:

“See to it that no one deceives you through philosophy, and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ.” He means earthly philosophy, through which those who desire to be judged prudent in the world are accustomed to being led astray. This is composed of the arguments and subtlety of the minutiae of certain men, as though it investigated physical causes, having mixed in certain things that serve as encouragements or lessons for a good life: sometimes arranged concerning measurements, as well as numbers, sometimes concerning the qualities and quantities of the elements. Whoever falls into its disputations will escape with difficulty and rarely. For he is detained by plausible causes and fabricated matters, esteeming nothing as true as what is seen and understood in the elements. And because the things that are for the present and are seen with the eyes seem sweet and delightful, they seduce some, who think that spiritual reasoning is to be despised and mocked due to a despair of the future, assigning all power to the stars, subject to fleshly reasoning, lest heavy things have to be believed capable of being lifted up into heaven, or light things to come down to earth, or any corporeal thing generated without the mixture of things, fighting against the power and providence of God. For they know that many deeds done through Moses are read in the divine ancient scrolls of the Hebrews, which human reason does not grasp: and in a similar manner, in the new books, deeds done by the Lord, or through the apostles, which fleshly thinking forbids to be believed. They say [^1233] that nothing can be made out of nothing; and they suppose either that the soul does not have a beginning, or that it is mortal; and that a virgin cannot give birth, or if she gave birth, as they say, she is not a virgin; and that it is foolish to believe that God is born from a human, dies, and rises again. Therefore, this tradition

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or philosophy he calls deceitful and empty, because it is not arranged from the power of God, but from the weakness of human reasoning, which confines the power of God within its own knowledge, lest He be believed to act otherwise than fleshly reason restrains itself to, by which they assign the diversity of divinity to the individual elements for worship, so that they might bind the minds of the ignorant, lest they extend themselves to the true God. Therefore, he warns that this tradition must be avoided, because it is a cultivator of the world, not of God, who is one, nor does it draw toward Christ, but away from Christ.

“Because in Him dwells all the fullness of the Godhead bodily.” For neither is divinity corporeal; but because he calls the sacraments of the Old Testament a shadow of future things; on account of the comparison of shadows, he said that the fullness of divinity dwells in Christ bodily, because in Him are fulfilled all things that were figured by those shadows. And thus in a certain way He Himself is the body of those shadows: that is, He Himself is the truth of those figures and significations. But the Apostle used a transferred word, as if He dwelled in a temple made with hands, not “bodily”, but shadow-wise, that is, by prefiguring signs. For all those observances he calls shadows of future things, also transferring the term itself (Col 2:17): for the highest God, as it is written, does not dwell in temples made with hands (Acts 17:24; Isa 66:1). Or certainly it is said corporaliter (bodily), because God also dwells in the body of Christ, which He assumed from the virgin, as if in a temple. For this is the source from which, when He had said to the Jews asking for a sign: “Destroy this temple, and after three days I will raise it up” (John 2:19), the evangelist, consequently explaining what this was, said: “But He was speaking of the temple of His body” [^1234]. We judge, therefore, that this difference lies between the head and the other members: that in any given member, however preeminent, like in some great prophet or apostle, however much of divinity may dwell, it is not nevertheless as in the head, which is Christ, where all the fullness of divinity dwells; because in our body as well, sense is present in the individual members, but not as much as in the head.

“And you are filled in Him, who is the head of all principality and power.” Moreover, He wanted Christ, the head of all, to be understood as the beginning of all, just as He Himself says when it was said to Him: “Who are you?” (John 8:25). For He answered: “The beginning, who am also speaking to you.” For “All things were made through Him; and without Him was made nothing” (John 1:3). Furthermore, He marvelously wants them to be, as it were, despisers of these marvelous beings, when he shows that they are made the body of that head, saying: “And you are filled in Him, who is the head of all principality and power.” And the sense, or the order of the words, is: If you are instructed by the knowledge of Him who gave a beginning even to the invisible creation, what will those confer on you who understand nothing more than what they see? He signifies that more is given to believers than can be apprehended in the elements: because he who is in Christ is filled

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with an abundance of divinity that the elements do not have. Finally, the Holy Spirit dwells in believers, which cannot be granted to the elements; because it was unworthy and incongruous that the invisible should dwell in a visible substance, and the incorporeal in those things that are sensible. Let the worshipers of them hear, therefore, and come, and believe in Christ, so that they may become greater than those whom they now worship.

Here he now criticizes the Jews and false apostles, lest they be seduced by them, and says: “In whom you were also circumcised with a circumcision not made with hands.” Here now, lest they be seduced by Jewish shadows, he adds: “In whom you were also circumcised with a circumcision not made with hands,” that is, through which you have stripped off the whole old man. Those will be circumcised in Christ who, cutting off the worship of all human tradition, are joined to Christ, circumcised in heart, not in flesh, that is, serving in the spirit, not in the flesh, so that they may be converted from earthly to heavenly things, from human to divine things, and from error to truth.

“In the stripping off of the body of flesh.” He certainly did not want two things to be understood, as if flesh were one thing and the body of flesh another; but because body is the name of many things, one of which is flesh. For there are many bodies, except for flesh, heavenly bodies and earthly bodies. He said the body of flesh, because in this place he wanted body to be understood as flesh. Hence he also adds:

“Buried with Him in baptism, in which you also rose again through the faith of the working of God, who raised Him from the dead.” Moreover, they rose again through the faith of God: concerning whom they believe that by the example of Christ He will raise them from the dead. For there the old man is put off, and the new is taken up; he dies to sins [^1235], so that he may live for righteousness, so that he may be allied to Christ, holding the pledge of future resurrection by the example of the Savior, who rose from the dead. You have risen, he says, into a new life, believing and understanding it to be His operation. See how he also shows them the body of Christ here, so that they may despise those things, clinging to such a great head of theirs, the mediator of God and men, Christ Jesus, and requiring no false or invalid medium through which to cling to God. He warns these things, therefore, so that they might persevere in the renunciation of the pomp and the illusions [^1236] of Satan: who therefore urges the worship of the elements in order to call away from God, being able to make humans participants in his own apostasy. For because he cannot urge worship under his own name (for he is dreaded by his very name), he attempts to fulfill his own will under the name of another.

“And you, when you were dead in your transgressions, and the uncircumcision of your flesh, He made alive together with Him.” He says the Gentiles were dead: first indeed, because they refused to receive the law of Moses, which was given as a testimony of the Creator and to condemn vices; then, on account of their sins, they were unworthy of life; and therefore he separated them from the Jews, as those who had been enemies of the one God. But the Jews, living in the confession of the one God, when Christ arrived, learn the mystery of God, which they were expecting for their justification, so that in that which had been stolen from them, because it is impossible to be without sin, they might receive the forgiveness of sins, through faith in Jesus Christ, and the grace of the New Testament. Therefore he brings in the Jews as well, saying: “Forgiving you all transgressions,” [^1237] so that after the specific he might subjoin the general as well, because He forgave all sins for all. But because, as the Lord says: “He to whom more is forgiven, must love more” (Luke 7:42-43), the Gentiles not only on account of sins, but also uncircumcision, were equally liable to eternal death (he called carnal transgressions the uncircumcision, of which we are to be stripped); and while they were doubly guilty, they were made consorts of the children [^1238]. For that reason, he warns the Gentiles that, considering the causes of their own evils, and what kind of grace they have received from God in Christ, they should be solicitous with complete devotion regarding obedience to Him, by whom they have been delivered from a diverse penalty of death.

“Forgiving you all transgressions,” that is, by removing the causes of death and sins. “Canceling the handwritten record of the decree that was against us, which was contrary to us.” [^1239] He canceled it in this way, when he took it out of the way. He took it out of the way in this manner, when “He nailed it”, he says, “to the cross”. He said this was to strip the principalities [^1240] and powers publicly, and to triumph over them in Himself. These things, as it seems, are obscure: and through this they must be elucidated by applied care. This is a protection, which the Apostle explains through the meaning of various causes. For he recounts many acts done so that the human race might arrive at pardon, so that He might not only remit our own transgressions for us, but also remove that sin which was from the transgression of Adam, which he called the handwritten record of the decree, which did not allow us to rise from the dead: because the law, which had crept in so that the offense might abound, was making us guilty (Rom 5:20). Some say that a chirographum is like a writing: for cyr [^1241] in Greek means hand, and graphia ^1242 means writing. And therefore chirographum is called hand-writing in Greek. Hence in this place the Apostle calls the sin of the human race a chirographum, as if a certain writing before God, a memory of sins. Which is why He Himself says in the Canticle: “Are not these things stored up with me, and sealed up in my treasures?” (Deut 32:34). All these things were destroyed on the cross, by forgiving sins, and by abolishing the memory of transgressions. Which indeed could by no means have been done unless He had nailed the sin to the cross. For while the Savior conquers the sin that held man liable by not sinning; moreover, He who is innocent is also killed by it: thus sin is crucified. For sin, having been conquered, is said to be put to death. For the cross is not the death of the Savior, but of sin.

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For the innocent one who is killed makes those guilty by whom he is killed. And how great a thing it is to cancel it, he subjoins, saying:

“And He took it out of the way, nailing it to the cross:” by offering Himself to death for sinners, not only did He put sins to death on the cross, but He also granted the rewards of immortality through an unmerited death.

“Stripping principalities and powers, He exposed them confidently, triumphing over them openly in Himself.” Other manuscripts have: “Stripping Himself of the flesh, He made an example of principalities and powers confidently, triumphing over them in Himself:” certainly not good principalities and good powers, but diabolical and demonic ones He made an example of, that is, He gave an example from them, so that just as He Himself stripped Himself of the flesh, thus He showed that His own people must be stripped of carnal vices, through which they were dominated by them. For through this mortality of the flesh the envious diabolical powers were conquered, which dominated us, because, conquered by the Savior, they are stripped of the souls that they were holding [^1243]. For they held them with authority, because they had sinned. And they themselves were found to be more wicked when they killed Him who had conquered them by not sinning, and thus they are justly to be stripped, as he said, publicly, that is, on the cross, which means, they are openly triumphed over by Christ. Which He is said to have exposed to shame, not by killing, but by dying; nor by inflicting violence, but by enduring it, so that to us, with all pride shattered, He might give an example of conquering. Because in Himself our head, as has already been said, provided an example, which He will complete in His entire body, which is the Church to be liberated from the power of the devil, in the final resurrection.

“Therefore let no one judge you in food, or in drink, or in respect of a festival day, or a new moon, or Sabbaths.” Furthermore, he speaks universally against those who, believing from among the Jews in the Lord Savior, desired to observe Jewish ceremonies, over which matter no small question was stirred up even in the Acts of the Apostles. Hence he also adds: “Let no one judge you,” by those who boast themselves to be teachers of the law, “in food, and drink,” that some things are clean, others unclean, or in respect to a festival day, so that they think some days are festive, others not festive. For to us, who believe in Christ rising again, there is a continuous and eternal festival. Or in respect to a new moon, that is, the Kalends, and the new month, when the waning moon finishes, and is covered by the shadows of the night. The light of Christians is eternal, and is always illuminated by the rays of the sun of righteousness. Or in respect to Sabbaths, that they should not do servile work, and not carry burdens: because we have been endowed with the freedom of Christ, and have ceased to bear the burdens of sins. All these things, he says, “Which are a shadow of things to come,” and images of future felicity: so that in the things in which the Jews

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hesitate according to the letter, and are held on earth, we might cross over according to the Spirit to Christ, who, to distinguish from the shadows, is now called the body, for just as the truth is in the body, and the lie is in the shadow of the body; so in spiritual understanding every clean thing, and food, and drink, and the entire festival, and perpetual Kalends, and eternal rest is to be expected. It is shameful, he says, and excessively incongruous, and alien to the nobility of your freedom, that since you are the body of Christ, you should be seduced by shadows, and be seen to be convicted, as if sinning, if you neglect to observe these things.

“Which are a shadow of things to come: but the body is Christ’s.” They were given through Moses in this way, so that they might be a shadow or a figure of future things, so that when the truth appeared, the figure would cease. For just as, when the emperor is absent, his image has authority, but when he is present, it does not, so too these things were to be observed in their own time before the arrival of the Lord, but when He is present, they lack authority.

“Let no one seduce you, delighting in humility and the religion of angels, which he has not seen, walking, puffed up in vain by the mind of his flesh.” Greek manuscripts do not have, “let no one seduce you,” but, “let no one convict you” [^1244]. And where we have, “walking, puffed up in vain by the mind of his flesh,” they have, “treading upon” [^1245]. We ask what he meant to say by “in humility and the religion of angels.” For it is a truly humble sense, and a pitiable suspicion, to believe that God is delighted by the blood of goats and bulls, and in the odor of incense, which we humans often decline. “But the body is Christ’s. Let no one convict you, delighting in humility of heart.” If this were said through a Greek word, it would sound more common even in Latin popular usage. For thus also the one who feigns to be rich is commonly called thelodives [^1246], and the one who feigns to be wise, thelosapiens, and other such things; therefore here too, thelohumilis, that is, wanting to be humble, affecting humility; which is understood as, wanting to appear humble, affecting humility. For this is what the heart of a person does in such observances, as if it were rendered humble for religion. But he also added the worship of angels, or, as some manuscripts have, “the religion of angels,” which is called theresheia [^1247] in Greek: wanting to understand angels as the Principalities, who as overseers of the elements of this world are thought to be worshiped in these observances. Therefore, let no one convict you, he says, since you are the body of Christ, wanting to appear humble in heart in the worship of angels, “treading upon what he has not seen.” For he meant to say it this way, “treading upon what he has not seen,” because people do these things by suspicions and opinions, not because they have seen that they must be done in this way, or surely, “taking his stand on what he has seen:” deeming them great therefore, because he saw them observed in certain places by people in whose authority he had faith even without a reason

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being given: and to himself he seems great on the spot, because he even happened to see the secrets of certain sacred rites. But the plainer sense is, “taking his stand on what he has not seen, puffed up in vain by the mind of his flesh.” For he marvelously said there “puffed up in the mind of his flesh”, where he had said thelohumilem above. For it happens in wondrous ways in the soul of a person that he is puffed up more by false humility than if he were more openly proud. In this matter it must be noted that in his disputation the outstanding preacher joins the appearance of humility to superstition; because while the flesh is worn down by abstinence more than is necessary, humility is shown outwardly; but one is gravely proud inwardly concerning this very humility. And unless the mind frequently swelled from the virtue of abstinence, the arrogant Pharisee would by no means studiously enumerate this as if among great merits, saying: “I fast twice in the Sabbath” (Luke 18:12).

It follows: “And not holding fast to the head, from whom the whole body is connected, and supplied by joints, and built together, grows with the increase of God.” What he warned above under the name of philosophy must be avoided, he now more openly teaches must be observed concerning those who, devoting themselves to earthly wisdom, assert that those things which are adjacent to or appear before our gaze must be worshiped, so that souls detained by the worship of these things might be held bound under the firmament, lest they extend themselves above the firmament to the higher heavens to adore the God of all. This is accomplished by the work of the enemy, who always detains souls humbled upon the earth, where he knows that he himself is always to be cast down from heaven by the just judgment of God, feigning religion, although it is the greatest sacrilege. For they are puffed up when observing the motion of the stars, which he calls angels, not by divine authority, but by human superstition, which profits nothing, except to loss, unwilling to hold the faith of Christ, who is the Creator and Lord of all. For from Him all have their origin. For because the members from the head down to the feet are joined to the members, therefore whoever does not believe in Christ, the head of all the saints, is also outside this body, and however much he may boast, he does not live: just as the members do not have life, except in the head.

It follows: “If you died with Christ from the elements of this world, why do you still issue decrees as if living in the world?” That is, if you have been baptized with Christ, and have died with Christ in baptism from the elements of the world, why do you not say with me: “Far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world” (Gal 6:14). Everyone who is baptized in Christ dies to the world. For he renounces all errors of superstitions, so that he may cultivate only the faith of Christ; for once the things that accede to natural justice have been removed, there remains the discipline

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given by God, through which one lives to God by the hope that is in Christ. Moreover, he dies to those things to which he had been subject through error, while he denies those whom [^1248] he had presumed to exist. And thus it happens that through the enmity of renunciation, a person and the worship of the elements are said to be mutually dead to each other. For by saying the world, he signifies the error of the flesh. For everything that is seen is assigned to the flesh. Hence is also the reason the apostle John says: “Do not love this world, nor the things that are in this world” (1 John 2:15), that is, let us love neither the elements by which the world is compacted, nor the errors that human tradition has invented, but only Christ, who died for us, so that He might unite us to His body from among the lost. Therefore, those who have been buried with Christ have died to the elements, so that they may care nothing for these things. For they have learned that the higher things are to be held fast, which are able to give the original life [^1249]. For these things neither give present life, and they impede future life from being apprehended. But he who, after baptism, doubts concerning some things, thinking certain ancient things are to be venerated, shows himself to live for the elements that he decrees must be worshiped, or doubts must be despised; thus he will remain within the circles of the world, alienated from God, because, clothed with the old man, he will not be able to pass beyond carnal things. Having said these things, he inserts the words of those who issue decrees concerning this world through these observances as if they were rational, made puffed up by the vanity of humility, and on the contrary, as if living in the world, they decree, saying: “Do not touch, nor taste,” that is, do not touch the body of a dead person, nor the garment and the footstool on which a menstruating woman sat, nor taste pork, and hare, moray eel, and eel, and cuttlefish [^1250], and all fish that do not have scales and fins (Lev 2; Deut 14).

“Which are all destined for destruction by use,” that is, all these things are in corruption in destruction, and by the use of consuming they are digested into dung. “According to the commandments and doctrines of men.” According to the commandments and doctrines of men, evidently, concerning which the Lord reproves the Pharisees, saying: “You have made void the commandment of God for the sake of your tradition” (Matt 15:6; Mark 7:9).

“Which indeed have an appearance of wisdom.” Why does the Apostle say that the things he rebukes have an appearance of wisdom? Let us say, however, that in the sayings of the Apostle himself we can often notice wisdom posited even in the affairs of this world, which he more expressly calls the wisdom of this world (1 Cor 3:19). And let it not disturb that here he did not add, “of the world”: for does he not also say in another place, “Where is the wise man, where is the scribe?” (1 Cor 1:20). He added “of this world,” to say: Where is the wise man of this world? And yet this is understood. Thus is that appearance of wisdom. For nothing is said by them in superstitious observances of this kind where [^1251] into the elements of this world

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and the nature of things a certain rationale of wisdom might not be seen to be rendered. Hence he also says: “Beware lest anyone deceive you through philosophy” (above, 8): and yet he does not say, “of this world”. And what is philosophy in Latin, except the study of wisdom. Therefore, he says, these things are “indeed having an appearance of wisdom,” that is, concerning which something may be rendered according to the elements of this world, and principalities and powers; “in observance and in humility of heart.” For these superstitions do this, that the heart is humbled by vice. Therefore, among the ignorant and the lowly common people, Jewish observances seem to have the image of reason and human wisdom, because they perceive lowly things.

It follows: “Not for sparing the body,” while they are defrauded of those foods from which they are compelled to abstain. For the Jews do not spare their own bodies in the taking of foods, despising sometimes what they have, and seeking what they do not have, from which necessity they sometimes contract weaknesses and diseases, nor do they honor themselves, since all things are clean to the clean (Rom 14:20; Titus 1:15), and nothing can be polluted which is received with thanksgiving, and was therefore created by the Lord so that by the fullness and repletion of the flesh it might vegetate and sustain human limbs. Moreover, the elements of the world, to which, or rather from which we have died, must be understood as the Law of Moses, and every old instrument, by which as if by elements and the beginnings of religion we learn God, and they cause us to pass from the elements of the letter, which is destroyed, to the life-giving Spirit. Therefore, we who have died to the world and its elements ought not to observe those things that belong to the world, because the beginning is in the one, but perfection is in the other.

It follows: “Not in any honor to the satiating of the flesh.” Not that the flesh is satiated more honorably by that food than by this one, since it does not pertain to its necessity, except to be refreshed and supported by any nourishment suitable for health.

“Therefore if you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God; set your minds on the things that are above, not on the things that are upon the earth.” And therefore covet nothing earthly, seek nothing transitory or mortal, but pursue heavenly wisdom, not earthly. However, resurrection has two forms, so that first one rises in mind from the earth to the heavens, then, having received the body, one rises, caught up to meet Christ (1 Thess 4:16).

“For you have died, and your life is hidden with Christ in God.” “Your life,” that is, your beatitude, “is hidden,” not so that it may not be seen, but so that it may be preserved, as it is written: “When He gives His beloved sleep, behold the inheritance of the Lord” (Ps 127:2-3). For labor is demanded here, but the reward is reserved in the future. Because of what follows:

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“But when Christ your life shall appear, then you also will appear with Him in glory.” Our life is Christ, because evidently He Himself is the true God, and eternal life, without whose grace whoever believes himself to live, is dead while living. And therefore all the faithful ought not to seek their glory here now, for the reason that they belong to God, and yet it does not yet appear what they ought to be. For what is it to say, “But when Christ your life shall appear, then you also will appear with Him in glory,” except what John the evangelist, his fellow apostle, also wrote to the faithful in his epistle, saying: “Beloved, we are now children of God, and it has not yet appeared what we shall be; for we know that when He appears, we shall be like Him, for we shall see Him as He is?” (1 John 3:2).

“Therefore put to death your members which are upon the earth.” Since he signifies in the epistle to the Romans that the body is all sins simultaneously (Rom 6:6). For that reason, describing individual transgressions, he calls them members, so that having received and preserved the Evangelical rationale concerning the Savior’s fullness, they might give their effort to a good life, abstaining from all baseness and evil desire, by which they could lose the fruit of divine expertise. He speaks through a trope, through the effecting of that which is effected, because he does not command the state of the body to be destroyed, nor the members to be destroyed, which are the organs of the soul for doing good work, but he calls the evil use of the members the members, as is his custom. For concerning our body the same Apostle says elsewhere: “For no one ever hated his own flesh, but nourishes and cherishes it” (Eph 5:29). According to whose form, therefore, are we commanded to love our neighbors, if we have proven to be unjust to ourselves? Therefore, what the Apostle commands to mortify, he consequently subjoins, saying:

“Fornication, uncleanness, lust.” These are the things that the Apostle commands to be put to death, not the state of the body, which if it is governed well, is an aid to us. For it is the habit or appetite of vices that must be repressed, not the body that must be killed. For all incontinence can be called uncleanness and lust.

“And evil desire.” For the Apostle would not say, “And evil desire”, unless there were also a good one, just as he testifies concerning himself, saying: “I desire to depart and to be with Christ” (Phil 1:23). For where it is in evil, it is a vice; but where it is in good, it is not a vice, but an affection.

It follows: “And avarice, which is the service of idols.” Avarice is rightly compared to idols, because while men immoderately serve the metals of gold and silver, from which images are made, they venerate gold as God. Nevertheless, he compared avarice to idolatry so that he might demonstrate nothing more wicked than it. Under one name he designated two extremely bad and impious kinds, which he warns with all reason must be fled. For the first and extremely grave crime is idolatry. For what is so pernicious, and so deadly, as, to the injury

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of the Creator God, to grant the name of His honor to wood and stones, or other metals, when they themselves would not endure that a slave should be called by the name of Lord, whom certainly not nature, but a certain condition subjects to servitude? On the other hand, another crime is avarice, not unequal in malice, but different in name. Hence to Timothy 1, 610, he says “For avarice is the root of all evils” (1 Tim 6:10) [^1252]. For it is capable of all transgressions, so that it might fulfill the desire of its greed, which is impossible, always drinking and always thirsting. Not undeservedly, therefore, he shows both evils under one name. For they are almost fulfilled by one deed, because just as idolatry strives to take glory away from the one God, lest He alone hear the name of deity worthy of Him alone, which is His peculiar possession; so also avarice extends itself into the things of God, so that, if it is possible, one person alone might usurp for himself His creation, which God made for all. Hence God says through the prophet: “The gold is mine and the silver is mine” (Hag 2:8). Both, therefore, are inimical to God; for both deny to God the things that are His.

“Because of which the wrath of God comes upon the children of disobedience.” Or, as other manuscripts have, super filios incredulitatis [^1253] (upon the sons of unbelief). He calls the Sodomites the sons of unbelief, and those who perished in the flood, or those who were unbelieving toward the word of God in the desert. He says the judgment of God will come because of the mentioned evils, so that it may be avenged upon those who, despising God and His law, preferred to follow forbidden things. And the sense or the order of the words is: From past things, future things are to be feared, because whosesoever imitators you shall have been, you will rightly also be called their children.

It follows: “In which you also walked at one time, when you were living in them.” But when he said: “when you were living in them,” he showed that they lived wickedly for a long time, and it is as if he says: Do not now live in this way anymore, lest you seem to have believed in vain. He does not keep silent about how great a benefit the grace of God has bestowed upon them through Jesus Christ, so that they may rejoice that they have escaped the wrath that is about to come suddenly upon the unbelievers of the whole earth, and that they may present themselves as such that they can obey His commands, by whom they have been liberated from the second death.

“But now you also put off all anger, indignation, malice, blasphemy, and foul speech from your mouth.” Now he prohibits these things which seem to be lesser sins, lest perhaps, because above he commanded those things to be put to death which are graver; these should be thought allowable, or as if they were not dangerous and not to be fled. This lack of discipline does not suit well-taught children of men; how much more the children of God?

“Do not lie to one another.” For it is not proper for the children of truth to lie, since every lie is of the devil, who was a murderer from the beginning, and did not stand in the truth.

It follows: “Stripping yourselves of the old man with

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his deeds, and put on the new man, him who is renewed in the knowledge of God, according to the image of Him who created him.” [^1254] In word as much as in deed, he also named this image more openly to the Ephesians, indeed prescribing the very same thing in other words: “Stripping yourselves,” he says, “of the old man with his deeds, put on the new man, who is renewed in the knowledge of God, according to the image of Him who created him” (Col 3:9-10). Therefore, what is read there, “put on the new man, who was created according to God,” this in this place is, “put on the new man, him who is renewed in the knowledge of God, according to the image of Him who created him.” But there he says, according to God; here truly, according to the image of Him who created him. But for what he posited there, “in the righteousness and holiness of truth;” he posited this here, in the knowledge of God. Therefore, that renewal and reformation of the mind takes place according to God or according to the image of God. But it is said according to God, lest it be thought to be made according to another creature; and therefore according to the image of God, so that this renewal may be understood to take place in that thing where the image of God is, that is, in the mind. Just as we say dead according to the body, not according to the spirit, which departs faithful and just from the body. For what do we say dead according to the body, except dead by the body, or in the body, not by the soul, or in the soul? Indeed, that renewal of conduct does not take place in a single moment, just as that renewal in baptism takes place in a single moment by the forgiveness of all sins. Therefore, if we renew the spirit of our mind, and this itself is the new man, who is renewed in the knowledge of God, according to the image of Him who created him, there is no doubt to anyone, it is not according to the body, nor according to any part whatsoever of the soul, but according to the rational mind, where the knowledge of God can be, that man was made in the image of Him who created him. But according to this renewal we are also made children of God through the baptism of Christ, and putting on the new man, we undoubtedly put on Christ through faith. Who is it then who alienates women from this fellowship, since they are joint heirs of grace with us, and in another place the same Apostle says: “For you are all children of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free: there is neither male nor female. For you are all one in Christ Jesus” (Gal 3:26-27). Have faithful women therefore lost the sex of the body? But because the renewal to the image of God occurs there where there is no sex, that is, in the spirit of one’s mind.

“Where there is no Gentile, and Jew, circumcision, and uncircumcision, Barbarian, and Scythian, slave, and free, but Christ is all, and in all.” As if he says openly: With God, sex, or condition, or race, or province does not prejudge, but only conduct with upright faith is required. Scythia is a remote province

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under the north, stiff with cold, barbarous in its customs. For this reason the Scythians are said to have been named.

It follows: “Therefore put on as the elect of God, hearts of mercy, kindness, humility, modesty, patience.” [^1255] For to have and to fulfill these things is to put off the old man with his deeds, and to put on the new man, him who is renewed in knowledge, according to the image of Him who created him. He exhorts them to do these things, which establish merit with God. But fear causes one to abstain from sins: for he fears lest, doing evil things, he be subjected to punishments. But these things, which he now warns must be done, pertain to the advancement of merits: for they are done from the will, not from necessity. Therefore, he who abstains from illicit things has praise; but he who tempers himself from licit things has both praise and reward.

“Bearing with one another,” by the example of Christ, who bore our infirmities, both spiritual and also corporeal. “And forgiving yourselves,” that is, pardoning and forgiving one another, just as Christ also pardoned everyone, even His persecutors.

“If anyone has a complaint against another, just as the Lord has forgiven you.” As if to say: If He pardons, who has the power to punish, and spares, in whom no sin can be found; how much more should you, who cannot live without sin, whose punishment is either small or none? Therefore, do not exact small things from your fellow servants, lest the many debts of sin pardoned to you be required.

“But above all these things having love.” For because love is greater than all things, he exhorts that it must be pursued more. For then all things that he commanded above to be observed will be able to be brought to the effect of rewards, if they walk the path of the law with love as the guide. For he works with his whole mind who does something out of love. Hypocrisy and simulation are not in love, just as John says: “Fear,” he says, “is not in love” (1 John 4:18): for he who fears is not perfect; for perfect love casts out fear. Hence the Lord also preferred to be loved rather than feared. For this is what encompasses unity; this is what makes everyone one body; this is what holds true peace, which it guards with a pure heart. For peace can be spoken of, and not have love. But love always holds peace with it.

“Which is the bond of perfection.” For love is called the bond of perfection; because every good thing that is done is without doubt bound by it, so that it may not perish: for any work is more quickly plucked away by the tempter if it is found loosed from the bond of love. But if the mind is constrained by the love of God and neighbor, when the impulses of temptations suggest anything unjust to it, love itself opposes itself as an obstacle to them, and breaks the waves of persuasion with the doors of virtues and the bar of innermost love.

“And let the peace of Christ exult in your hearts.” The peace of Christ is such as He Himself had with Himself, who

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had no sin in Himself, which he who will have had in himself, the more profitably he will have had it, the more he will endure affliction in the world, just as the Lord Himself testified to His disciples, saying: “These things I have spoken to you, that in me you may have peace” (John 16:33). But in the world you will have affliction. For the peace of Christ is the war of the world.

“In which you were also called in one body; and be thankful,” [^1256] that is, do not be zealots of the old law, which returns the recompense of injury, but be zealots of the grace of the Gospel, which not only forgives enemies, but even prays for them, so that they may be forgiven.

“Let the word of Christ dwell in you abundantly in all wisdom.” The word of Christ is the evangelical commandments, which not only priests, but also the faithful laity ought to have not only sufficiently, but even abundantly. And they ought to warn and teach one another: because of what follows:

“Teaching and admonishing yourselves with psalms, hymns and spiritual songs.” He warns that these things, which sound of Christ, must always be meditated upon. These things are to be kept in the heart, which always render thanks to God the Father, so that a melodious voice may serve Him, a psalm may praise Him, a hymn may extol Him. And let it be known to Him alone, who clearly sees the hidden things of the mind, from whom the reward is also hoped for: with Davidic psalms, with canticles of Moses and all the prophets; with hymns, just as the melodies were in the furnace of the three young men. We say these things for this reason, so that the building up of the Church may be brought forth wisely by you, and rationally. But concerning psalms, hymns, and canticles, how they differ among themselves (Eph 5:19), has already been disputed in the preceding epistle to the Ephesians.

It follows: “Singing in grace in your hearts to God,” that is, sing not only with the mouth, but also with the heart, so that the heart may harmonize with the voice, so that you may be able to understand what you sing. For he commanded them to be sung in the hearts, lest it be done for the favor of men, and lose its structure.

“Everything whatever you do in word or in deed, do all in the name of our Lord Jesus Christ.” For whether you teach, or do some good work, do nothing to your own glory, but to the Lord’s. What he commanded above, that God is to be praised in the heart and thanks returned to Him, he now exhorts that the name of the Lord Jesus is to be praised and exalted as much in word as in every deed of our conduct; so that when our words lack reproach, and our works are good, the Lord Jesus may be magnified, by whose instruction His disciples are blameless. For then we give true thanks to God, if through Him we guard the measure of His commandments.

“Giving thanks to God the Father through Him,” that is, returning thanks to God, who deigned to designate His Son to inspire and teach these things. “Wives, be subject to your husbands, as is proper, in the Lord.” He thus commanded that wives must be subject to their husbands, just as God commanded

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among other things, saying to the woman: “And your conduct shall be toward your husband, and he shall rule over you” (Gen 3:16); so that by rite and discipline itself she may fear her husband as her lord, from whom she began to be. For he feared lest, with the duty of the flesh ceasing in most, either subjection would cease in wives, or the affection of love would cease in husbands. For what kind of headship Christ has in the Church, to this form the husband and wife are bound. After these things he transitions to the husbands, so that in an equal manner he might command husbands what must be done with their wives. For it follows, and says: “Husbands, love your wives” [^1257]. Behold the disciple preaches that a wife is to be loved, when the master says: “He who does not hate his wife, cannot be my disciple” (Luke 14:26). Does the judge announce one thing, and the herald cry out another? Or can we simultaneously both hate and love? But if we weigh the force of the command, we are able to do both through discernment, so that we love those who are joined to us by the kinship of the flesh, and whom we know as neighbors, and those whom we suffer as adversaries on the way of God, we may not know by hating and fleeing them. For as if by hatred the one who is carnally wise is loved, when, while he introduces wicked things to us, he is not listened to. And so that the Lord might demonstrate that this hatred toward neighbors does not proceed from affection, but from love, He immediately adds, saying: “And even his own life.” And so one is commanded to hate neighbors, and to hate our own life: it is established therefore, that by loving he ought to hate his neighbor, who hates him in this way, just as he hates himself. For we indeed hate our life well then, when we do not acquiesce to its carnal desires, when we break its appetites, and struggle against its pleasures. Therefore, that which is despised is led to something better, as if it is loved through hatred. So without doubt we ought to exhibit the discernment of hatred to our neighbors, so that in them we both love what they are, and hate that they obstruct us in the journey of God. Far be it that a faithful man, when he hears from the Apostle: “Husbands, love your wives,” should love the concupiscence of the flesh in his wife, which he ought not to love even in himself, hearing the other Apostle saying: “Do not love the world, nor the things that are in the world; because if anyone loves this world, the love of the Father is not in him” (1 John 2:15).

“And do not be bitter toward them.” The preacher of new life would never exhort a natural thing unless they had begun to be continent, which nature itself demanded; just as has already been noted more fully by us regarding the Ephesians.

“Children, obey your parents in all things: for this is well-pleasing in the Lord.” He prepares them for discipline, because he commands them to be instructed by their parents according to God, so that they may exhibit a mutual exchange of love. For children can have God propitious to them then, if they repay due honor to their parents regarding their obedience.

“Fathers, do not provoke your children to indignation.”

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Therefore, just as in children obedience and the reward of subjection has been demonstrated; so in parents moderate rule is commanded, so that they know they preside not as over slaves, but as over children. Nor is he content with this end of the command; but he adds: For he commands that parents must be modest toward their children, lest, constrained by them, they commit a fault against them, and offend God; which they do not want: for anger is an inconsiderate thing, to such an extent that sometimes the one who becomes angry does not even spare himself. For fathers ought to remember that they themselves were children; and children should consider that they are going to be fathers, so that with the counsel of both sides balanced, both children may be subject and fathers modest.

“Lest they become discouraged,” that is, lest provoked they become irritable, but by your example always learn to be patient. “Servants, obey your carnal masters in all things.” The Apostle certainly foresaw here, lest the doctrine of our Savior be blasphemed in anything if believing servants proved useless to their masters; and someone who perhaps was going to permit even his other slaves to become Christians, might begin to repent concerning those already made so. But if he saw that they had progressed for the better, and from unbelievers had been made faithful, not only would he wish his other servants to believe, but even he himself would similarly be saved through faith.

“Not serving to the eye, as pleasing men.” Not serving to the eye, as those do who desire to please men; but so that you may turn the necessity of truth into a will, and acquire a reward with the Lord out of human servitude; especially since the carnal master does not command things different from the Creator and Lord. Since God cannot be served otherwise than with a pure heart; for He clearly sees the hidden things of minds: so he commanded they ought to serve men. For he who serves to the eye does another thing in secret; but he who serves with the mind is such outside as he is inside. If, therefore, he has been faithful in this obedience, he will win the favor of the Lord. For that reason he wants the servant to be just and obedient in the cause of the carnal master, so that he can be both faithful and obedient in the things of God. For if he has been suitable in the present, where he knows there are nothing but corruptible rewards, how much more ready will he be in devotion to God, who he knows will give immortal rewards to the faithful?

“But in simplicity of heart, fearing the Lord;” who everywhere always sees, and hates all simulation: for the human eye can be deceived. And therefore act in such a way that you make the necessity of your condition the will of religion, so that through your good works thanks may be returned to the Lord, when all have seen that you have progressed for the better since the time of your Christianity.

“Whatever you do, work from the soul;” with all humility, having put away your former pride and simulation.

“As to the Lord, and not to men.” We exhibit to the Lord, and not to men, whatever we exhibit to men on account of love for Him. “Knowing that from the Lord you will receive the reward of the inheritance,” with whom there is no respect of persons. To make them prompt in obedience and faith, he promises that they will receive the reward for their good works from God in the kingdom of Christ. Which, so that it

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may be proven and accepted, he wants them to obey in this way, as to the Lord, from whom they expect the reward. But if he acts wickedly, he offends not only man, but also God, whom he despised in the committed fraud of his carnal master. But if he acts well, he will not be like a more despised slave of man before God, but will be remunerated like a free man among men, but a servant of Christ, which is a name of dignity.

“Serve the Lord Christ.” For whoever faithfully serves man on account of love for Him serves the Lord Christ. “He who does an injury will receive back what he has done wickedly; and there is no respect of persons with God.” For whether a servant who has despised his master, or a master who has treated his servant wickedly, let him know that before God an injury of this kind does not go unpunished.

“Masters, grant to your servants what is just and equitable,” that is, you ought to feel yourselves as fathers rather than as masters; because it is therefore an ancient custom that good masters are called fathers of the household.

“Knowing that you also have a Master in heaven:” with whom you are one to such an extent that you were bought equally, and one inheritance is promised to both; and therefore whatever kind of Lord you want Him to be toward you, be such toward your fellow servants, rather than servants. Lest temporal masters be extolled by pride, presuming on their dominion, he mitigates and restrains their minds, so that with applied consideration they might notice that God, the author of the human race, created not slaves and freemen, but all as freeborn. But this was done by the iniquity of the world, so that while one invades the borders of another, he then leads the freeborn away captive; hence they were also called manucapti (captured by hand) by the ancients, from which comes mancipia (slaves). This misfortune and condition also appears now. Some are redeemed, others remain slaves. But before God this one is considered a slave who has sinned. Finally, Cham, because of sin, was called a slave. To which sentence the ancients assented, so that they defined that all the prudent are free; but all the foolish are slaves; because the prudent man abstains from sins, so that he is freeborn who follows right things; but he is a slave who through the imprudence of folly subjects himself to sin. Hence Cham too, on account of folly, because he foolishly laughed at his father’s nakedness (Gen 9:22), was called a slave. He shows masters, therefore, that they are not truly masters, but as if through an image: for they are masters of bodies, not of souls. For the Lord alone, and the invisible God, the author of things, rules over both bodies and souls, so that considering these things, they may exact just services from them; such, of course, as they also wish to be exacted from themselves by the common Lord. For since they themselves do not serve God as is worthy, who they do not deny has power over all, and that His daily gifts and ministries are exhibited for the uses of human creation; from their peers, I will not say brothers, they exact such heavy services that they cannot be borne, not placing in their mind that they themselves too, whether they will or not, are slaves, and they will see of what merit.

“Devote yourselves to prayer, being vigilant in it.” Therefore he says, vigilant in it, because a sluggish and negligent petition cannot obtain anything even from a man; how much more

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with God. To those already believing [^1258] the mystery of the Lord Christ, he shows that they must devote themselves to prayer in avoiding the vices of sins, so that they may grow in merits, with the temptations of the adversary failing. He holds them worthy to such an extent that he judges they can even help him with prayers to assert boldly the Gospel, for the manifesting of which he had received an embassy.

“In thanksgiving,” that is, for all things that have been granted to you, or even in adverse things, which happen by His dispensation. “Praying at the same time also for us, that the Lord may open to us a door of speech to speak the mystery of Christ.” How is the door of the word opened, except when the understanding of the hearer is opened, so that from the beginning of faith having been made, he might believe and admit the things that are preached and disputed for building up wholesome doctrine, lest through unbelief he disapprove and repel the things that are spoken? For what is it to say, “praying at the same time also for us, that God may open to us a door for the word,” except the most open demonstration that even the very beginning of faith is the gift of God? For it would not be sought from Him by praying unless it were believed to be bestowed by Him. This gift of heavenly grace had descended upon that purple-seller, to whom, as Scripture says in the Acts of the Apostles, God had opened her understanding, and she paid attention to those things (Acts 16:14)which were spoken by Paul; for she was called in this way, so that she might believe. For God does what He wills in the hearts of humans, either by helping, or judging, or inspiring, so that even through them what His hand and counsel predestined to happen is fulfilled [^1259].

“Because of which I am also in chains (that I may make it manifest just as I ought to speak).” That is, so that He Himself may grant what, to whom, and when I ought to preach reasonably; because in us speaking outwardly, He works inwardly in the heart.

“Walk in wisdom toward those who are outside, redeeming the time.” Because it is necessary for us to walk among believers [^1260], and to mix in conversations for the sake of worldly association, this is what he warns, that the association itself should be with wisdom on account of the scandal to the Gentiles, lest they receive an occasion through us of blaspheming, and be incited to persecute. For what need is there to speak with one whom they know to be intractable, and of obstinate mind, ready to do an insult? Therefore he warns these things, so that the words of religion may be brought forth at an opportune place and time, with modesty as the teacher; or if there is such a person in the midst who makes a loud noise, one must keep silent. For one must act differently with the powerful of the world, differently with the mediocre, and differently with the humble. Again, differently with the gentle, differently with the angry, to whom it is proper to yield [^1261]. This is to redeem the time. For when you yield to one plotting against the Lord’s words, and to the boldness of a raging time, you gain the injuries of a hostile time. For if the head, that is, the king assents, the body has the liberty of speaking the words of God with gentleness, so that they may be provoked to

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good. Nevertheless, one must always yield to those making a loud noise and the animate for reproaches. For you conquer when you yield.

“Let your speech always be in grace, seasoned with salt;” that is, always have the rationale of wisdom in yourselves, lest our religion be esteemed foolishness by philosophers and Gentiles. “So that you may know how you ought to answer each person.” This is what the blessed apostle Peter also wrote in his epistle to the faithful, saying: “Always prepared to make a defense to everyone who asks you for a reason for the hope that is in you” (1 Pet 3:15), but nevertheless one must answer differently to pagans, differently to Jews, differently to heretics, and differently to philosophers, or the rest of the unbelievers.

“Tychicus, a beloved brother and faithful minister and fellow servant in the Lord, will make all the things that are around me known to you;” brother, in the law; faithful minister, of the sacred Gospel; fellow servant, in labor.

“Whom I sent to you for this very purpose, that he may know the things concerning you, and console your hearts, with Onesimus the beloved and faithful brother, who is one of you, and they will make known to you all things that are done here.” From this we can gather that he wrote these four epistles from Rome out of prison: to the Ephesians, to the Philippians, to the Colossians, and to Philemon. To the Ephesians, because of what he says: “But that you also may know how it is with me, what I am doing: Tychicus, a beloved brother and faithful minister in the Lord, will make all things known to you: whom I have sent to you for this very purpose, that you may know how it is with us and that he may console your hearts” (Eph 6:21-22). Moreover, this Tychicus who is sent to the Ephesians is also sent to the Colossians with Onesimus. He had Onesimus as a companion at that time when Onesimus was carrying familiar letters on his own behalf to Philemon (Philem 10). But to the Philippians, because of what he says: “All the saints greet you, but especially those who are of Caesar’s household” (Phil 4:22). But he properly has in this Epistle to the Colossians that Onesimus, who is commended by letter to Philemon his master (Philem 10), was also the carrier of this Epistle, because of what he says in what follows: “Tychicus, a beloved brother and faithful minister and fellow servant in the Lord, will make all the things that are around me known to you; whom I sent to you for this very purpose, that he may know the things concerning you, and console your hearts, with Onesimus the beloved and faithful brother, who is one of you.” But if Philemon, to whom that Epistle was written, was the master of Onesimus, or rather began to be a brother from a master (Philem 16), and it is said to the Colossians that Onesimus is one of them: reason itself and order instruct us that Philemon too was a Colossian; and at that same time Onesimus carried the common Epistle to the entire Church when he had taken private letters commending himself to his master [^1262]. There is also another indication, that in this Epistle Archippus is also named, to whom it is written here with Philemon: “Say,” he says, “to Archippus: See to the ministry that you have received in the Lord, that you fulfill it” (Philem 2, 17) [sic].

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“Aristarchus my fellow prisoner greets you,” that is, who is held with me in chains, and suffers with me by the affection of love. This Aristarchus is seen to be of good conduct and merit, who as a partaker of the Lord’s devotion is designated as a companion of the Apostle’s labors. “And Mark the cousin of Barnabas” (Acts 15:36). But in order to commend who Mark is, he is not silent, so that when he is learned to be a relative of the praiseworthy man Barnabas, he might be held honorable, whom we suppose to have been the writer of the Gospel [^1263]. Cousins are called sobrini, as if sororini, that is, those who are born from individual sisters.

“If he comes to you, receive him.” For this reason he commands the Colossians that they should receive Mark kindly, and not repudiate him, because they knew he had departed from him through disobedience.

“And Jesus, who is called Justus, who are of the circumcision.” As if to say: These alone are now with me; or these alone from the circumcision are my helpers in the New Testament, through which one arrives at the kingdom of God. This Jesus, whom he calls by the name Justus, are those to whom alone he bears witness, because these from the circumcision were a help to him, agreeing and partaking in his sentiment, so that they preached that one ought no longer to be circumcised further. Therefore he calls them his partakers in the kingdom of God. But to preach that one must be circumcised, and that Sabbaths and new moons must be observed, is not spiritual, but earthly [^1264]. Because of what we were saying above, that the Epistle to the Colossians was written at the same time and through the same bearer of letters as when it was also written to Philemon, even the names of those who are greeted teach this. Because of what is written thus: “Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas, and Epaphras, who is one of you, a servant of Christ;” and a little further below: “Luke the beloved physician greets you, and Demas;” and: “Say to Archippus: See to the ministry that you have received in the Lord, that you fulfill it;” and: “Remember my chains.” But if from this someone does not think they were written equally, because in the one to the Colossians there are few names that are not ascribed as written to Philemon, let him know that not everyone is friendly or known to everyone;

[page 642]

and it is one thing to direct a private epistle to one man, and another a public one to the entire Church.

“Epaphras, who is one of you, a servant of Christ Jesus, greets you.” But who Epaphras is, who is written in the epistle of Paul directed to Philemon as a fellow prisoner (Philem 23) of Paul: from what is added there: In Christ Jesus, we can suspect that he endured the same chains with Paul in Rome for Christ; and he could also have been called a prisoner of Christ, and his fellow prisoner. Or certainly thus, that he himself is also noble among the apostles, like Andronicus and Junia, concerning whom it is written to the Romans: “Greet Andronicus and Junia” [^1265] “my kinsmen and my fellow prisoners, who are noble among the apostles, who also were in Christ before me.” These things concerning Epaphras. But he places Mark as a fellow worker of the Gospel and of his chains, since he also wrote the Epistle to Philemon (Philem 24), whom, as I said, I suppose to be the writer of the Gospel, Aristarchus, of whom we made mention above, and Demas, of whom he says in another place, “Demas has forsaken me” (2 Tim 4:10), and Luke the physician, who is reported to have handed down the Gospel and the Acts of the Apostles to the Churches by writing. He makes the Epistle dearer to them when he renders testimony to them concerning him who is one of them.

“A servant of Christ Jesus, always solicitous for you in prayers.” He is truly proven to be a servant of Christ who is found always solicitous for His body. He testifies that he so desires saving things for them that he shows him who is their citizen, and dearest by the affection of unanimity, as a partaker of his defense in their advancement.

“That you may stand perfect, and full in all the will of God.” What is it to stand, except to persevere? Hence it was said concerning the devil: “He did not stand in the truth” (John 8:44), because he was there, but he did not remain. For indeed these people were already standing in the faith. Nor do we pray for anything else when we pray that he who stands may stand, except that he may persevere.

“For I bear witness to him, that he has much labor for you, and for those who are at Laodicea, and those at Hierapolis.” Laodicea and Hierapolis are cities of Asia Minor. For because he was solicitous for the Church, therefore he is written as a servant of Christ Jesus: and the Apostle celebrates a great testimony of him: “For I bear witness to him, that he has much labor

[page 643]

for you,” just as he also testifies concerning himself that he was in many labors. So that he might make them solicitous of his greeting, he shows how great the vigilance of others is for them. For I think someone becomes more solicitous when he sees another laboring in his cause.

“And say to Archippus: See to the ministry that you received in the Lord, that you fulfill it.” What is the ministry that Archippus received from the Lord toward the people. We read in another place: “And to Archippus our fellow soldier, and to the Church which is in your house” (Philem 2): from which we suppose that he was either the bishop of the Colossian Church, which he is admonished to preside over studiously and diligently, or a preacher of the Gospel. Or if it is not so, it suffices for me at present that both Philemon and Archippus, and Onesimus himself, who was carrying the letters, were Colossians: and at the same time four epistles, as we said before, were directed from Rome.

“Luke the beloved physician greets you, and Demas.” Truly beloved to the Apostle was Luke, because, putting all things behind, he followed the Apostle always, who is also asserted to have written the Gospel and the Acts of the Apostles.

“Greet the brothers who are at Laodicea, and Nympha, and the Church that is in her house.” Because in a similar manner he was also solicitous for those who are at Laodicea, in their epistle he warns that these must be greeted, esteeming Nympha dearer, whose house he also greets. For she is seen to have been so devout that her whole house was titled with the sign of the cross.

“And when the Epistle has been read among you, cause that it

[page 644]

be read also in the Church of the Laodiceans, and that you read the one that is from the Laodiceans.” Because the instructions of the Apostle are general, and the epistles were written for the advancement of all: therefore he commanded this Epistle to be read also to the Laodiceans, so that through this they might learn what they had to do: and the Colossians, so that they might read theirs according to the above-mentioned sense.

“And say to Archippus: See to the ministry that you received in the Lord, that you fulfill it.” He warns their overseer through them themselves, so that he may be solicitous for their salvation. And because the Epistle is written for the sake of the people alone, therefore it is not to their rector, but to the Church. For after Epaphras, who initiated them, this one received their Church to be ruled.

“My greeting by the hand of Paul.” All the epistles that he did not write with his own hand, lest they be corrupted by false brothers, he confirmed with his own sign by subscribing in Hebrew letters at the end. Hence he says in another place: “The greeting of me Paul with my own hand; which is the sign in every epistle” (2 Thess 3:17).

“Be mindful of my chains.” He says reminding, so that they may have in mind his ends, which he suffered for the salvation of the Gentiles, and might present themselves as such, so that he would not bear it ill to suffer injuries for them. As if to say: Because for your sake I suffer these things, you also imitate my example.

“The grace of the Lord Jesus be with you. Amen.” Grace is spoken of as if given freely: for grace is truly with those who, when they have received it and have remained in it, are not extolled concerning their own merits.

Thanks be to God. Amen.

[^1210]: This title is read written partly in what they call capital letters, partly contained in the belly.

[^1211]: Which is read written Vmnis.

[^1212]: All the titles that follow of this Epistle are contained in the autograph in what they call uncial letters.

[^1213]: In the manuscript præbendi.

[^1214]: In place of Epheso perhaps it should be read ab Onesimo, namely through whom, and Tychicus, the Epistle was sent. Or, what is more agreeable to truth, in place of ab, it should be read et: so that it may be read: scribit eis, et Epheso: for these two Epistles, or the other to the Philippians, are judged to have been written and sent from Rome and in chains: just as concerning this one it is peculiarly read a few words below in our manuscript there: scripta de Roma. Which could in no way be reconciled with these words, ab Epheso. But that will shine forth more clearly from the things that are contained a little further below on those words of the Epistle, his qui sunt Colossis, where it is asserted to be mistakenly found written in the arguments of the Epistles ab Epheso.

[^1215]: This argument (so that we may hand over to each one his own) is taken almost word for word from Saint Ambrose, or Hilary. We say almost, because there is a difference in a few words: namely in those which the text of Saint Ambrose has thus: they might entangle the simplicity of their minds, lest they despise the systems of the elemental spirits, by which as if a governor, etc.: in which text it seems to have brought forth this, lest they despise the systems, etc., as the warning of the false apostles. But in our text, after those words, simplicity of their minds, is read: The Apostle warns lest they hope in the speeches of the elements, by which as if, etc. Where the warning lest they hopebelongs to the Apostle. However, it seemed that the nec should be corrected, and read as ne, evidently for the sake of the decorum of the speech. We also judged that the phrase in orationesshould be read in rationibus. For what are speeches of the elements? What hope is in them? But both the text of the Epistle and the cited argument of Saint Ambrose make mention of the systems of the elements.

[^1216]: According to the text of Saint Ambrose, from whom this exposition is borrowed, I thought it should be read an example of the rest of the nations for these to grow: since in the autograph it was only read: therefore indeed of the rest of the nations these to grow, etc.

[^1217]: Phil 2:25, and 4:18. I do not know by what moment of reason our author confused Epaphras with Epaphroditus, and conflated one person from two. For Epaphroditus according to Theodoret was the bishop of the Philippians, or as Saint Paul names him in Phil 225, the apostle of the Philippians perhaps also one of them; but at least very known and dear to them, as can be seen from verse 26 of the same chapter, and their envoy to the Apostle at one time, as we gather from 418 of the same Epistle, and the bearer of the apostolic Epistle. His feast is celebrated by the Greeks on the eighth or ninth day of December, moreover on the 29th and 30th of March, and he is reckoned among the apostles or the 72 disciples, and also among the bishops of Andriaca or Andraca. So that we may pass over in silence Epaphroditus the bishop of Terracina, initiated by Saint Paul, whom it is not established to be the same as this one concerning whom in a certain sermon inscribed to Metaphrastes, and in the Roman Martyrology on the 22nd day of March.

But this Epaphras was a Colossian, as appears most manifestly from the Epistle to the Colossians 4:12. The Apostle gives occasion to argue that he was even their first bishop, as is believed, both in the cited chapter and in chapter 1:7 of the same Epistle. Mention of this one is also in the Epistle to Philemon 23, and in the Martyrologies at the 19th day of July, where he is narrated to have obtained martyrdom at Colossae.

[^1218]: In the manuscript is read nec tam mtis fida dicatione, et robur, etc. Which error I restored to the correct reading by the work of Saint Ambrose, or Hilary, whose verse this is.

[^1219]: As among very many others, where Joshua divided the land into a lot.

[^1220]: As much from his own, as from the personal transgression of Adam, who is the father, etc., Saint Ambrose has on this text. Hence we must either think it should be read from his own and the transgression of Adam, or that our expositor wanted to speak only concerning original sin, which passed into all humans, and became the personal action of each one, and therefore subjected us to the devil.

[^1221]: Thus Saint Ambrose. The Vulgate truly in place of charitatis, has dilectionis.

[^1222]: Namely in the preceding Epistles, where concerning the Trinity, but especially to the Romans.

[^1223]: Ultimately, that is, for the final and truer interpretation let it be understood, of His substance; because the love of the Father, and the other things that follow.

[^1224]: Redemption through His blood the Vulgate has. In the text, however, through His blood is not read, although mention is made of the blood of Christ in the exposition of the text. Saint Ambrose also, Saint Chrysostom, and Jerome, or Pelagius do not have that through His blood in the text. Where it is pleasing to observe that also of Saint Chrysostom in the Greek, that not only λύτρωσιν, redemption, but ἀπολύτρωσιν, namely full and perfect redemption, lest we fall further or become mortals, is read.

[^1225]: In the autograph in place of desunt was read sunt, which the sense persuaded should be corrected.

[^1226]: Either added incorrectly, or certain desired things obstruct the speech, although the mind of the author shines forth sufficiently.

[^1227]: That is, signified.

[^1228]: The Vulgate I Paul a minister, and thus in the other readings.

[^1229]: Ambrose, or Ambrosiaster credulitate.

[^1230]: In the manuscript Laudociæ: elsewhere Laodiceæ: and thus Saint Chrysostom, and Jerome, or Pelagius; namely in Greek Λαοδικεία.

[^1231]: Again in the manuscript Laudociæ.

[^1232]: The Vulgate not so, but: rejoicing and seeing your order, and the firmness of your faith that is in Christ. The Greek reading of Saint Chrysostom agrees with the Vulgate. However, our author transcribed this text from Saint Ambrose, or Hilary, together with a great part of the exposition of this Epistle.

[^1233]: In the manuscript is read saying: which since it lacked relation, and order, we judged must be corrected. Although that saying with a few following verses are read word for word in the frequently cited commentary of Pelagius: where he relates saying to the philosophers of his time.

[^1234]: This text, perhaps through the forgetfulness of the copyist, is so lacking in the manuscript that we dared to add it without scruple.

[^1235]: The words, and the new… he dies, are read in the bottom margin.

[^1236]: Perhaps better præstigiorum.

[^1237]: In the Vulgate vobis; Saint Ambrose has as in the autograph nobis.

[^1238]: This sense is somewhat more obscure. But because a correction could be alien to the author’s mind, therefore it seemed better to us to adhere faithfully to the reading, and to commit it to the judgment of the reader.

[^1239]: Chyrographum in the manuscript.

[^1240]: Principatus ought to be read, according to the text of Saint Paul, and his expositors.

[^1241]: In Greek χείρ.

[^1243]: This text in the autograph lies thus: For through this mortality of the flesh the envious diabolical powers dominated us, because conquered, etc. Let the reader see whether we have corrected well.

[^1244]: Saint Chrysostom has neither one nor the other in the text. Saint Ambrose has: Let no one deceive you.

[^1245]: But Saint Chrysostom has neither one nor the other here in the text; Saint Ambrose in place of ambulans has extolling himself. It will not be beside the point to bring forth the reading of Saint Ambrose: Let no one deceive you wanting in humility of mind, and the superstition of angels those things which he sees, extolling himself in vain, puffed up by the mind of his flesh, etc.

[^1246]: Namely from the Greek Θέλων, wanting, from the verb Θελω, I want.

[^1247]: Θρησκεία: thus Saint Chrysostom.

[^1248]: The Maurists in the edition of the works of Saint Ambrose added the word deos (gods) after the word quos from multiple, as they say, manuscripts; but in our text, although the exposition of this verse was taken from there, the word deos is not read.

[^1249]: The text of Saint Ambrose, from which this exposition is taken, has perpetuam (perpetual).

[^1250]: In the manuscript sipiam.

[^1251]: In place of ubi perhaps it would be read better quamvis.

[^1252]: Thus also Saint Ambrose: The Vulgate truly cupidity

[^1253]: Thus Saint Chrysostom, namely ἀπείθεια, which in the version is rendered unbelief; it was evidently easy to write one for the other in Greek, since diffidence ἀπιστία is written in Greek.

[^1254]: Our manuscript with Ambrosiaster induite; the Vulgate with Jerome, or Pelagius induentes.

[^1255]: Other readings additionally have holy, and beloved.

[^1256]: Various readings here. For the Greek of Saint Chrysostom namely, and that of Saint Ambrose, as well as the Vulgate, and not to be passed over that of Saint Jerome, or Pelagius, have be thankful (grati estote). But in the exposition newly cited of Saint Jerome it is held thus: In some copies he has, gratia estote. Therefore from these our Atto took the text, who read gratia abbreviated namely gra estote. To which reading the exposition also responds.

[^1257]: Behold an explanation taken from Saint Gregory homily 37, on the Gospels.

[^1258]: In the autograph prudentibus.

[^1259]: A sentence to be highly noted concerning predestination and grace, to be joined to those things that are very often read in the exposition of the Epistle to the Romans.

[^1260]: We have fideles (believers) in the manuscript, which we judged should be corrected with Saint Ambrose as guide.

[^1261]: In the autograph cedi.

[^1262]: A very beautiful argument, by which this, and the Epistle to Philemon are proven to be written at one time, and from chains in Rome.

[^1263]: Here the discourse is concerning that Mark, who is also surnamed John Mark, Acts 12:12, truly the son of a certain faithful woman, Mary by name, into whose house the faithful and apostles used to gather, he was a disciple of Saint Barnabas, and a cousin, Acts 15:37. He adhered to Saints Paul and Barnabas when they were returning to Antioch, Acts 12:25, and accompanied them also to Perga in Pamphylia. Him, when Paul and Barnabas had instituted to return to Asia for the sake of visiting the Churches, Barnabas wanting to take him as a companion of the journey, Paul resisting, Paul alone proceeded to Asia, dividing himself from Barnabas, and this John Mark, who proceeded to the island of Cyprus. This one also conferred very much help to Paul detained in prison. He adhered to Timothy laboring in Asia (2 Tim 4:11). The Latin and Greek Church celebrates his feast day on the 27th of September. He is said to have been bishop of Byblos in Phoenicia, and is called an apostle by the Greeks. Where, or by what death he died, is very uncertain; perhaps in Ephesus, where his very famous tomb used to be venerated. See Eusebius book 3, chapter 39, and book 7, chapter 25; Chrysostom oration 67, p. 504. 6.

Hence the opinion not only of our author, but also of others, which has now already almost fallen into disuse, seems little founded, namely that this John Mark is the same as Saint Mark the evangelist, the disciple, companion and son of Peter, [1 Pet 5:13](https://www.biblegateway.com/passage/?search=1+Peter+5%3A13&version=ESV), concerning whom it would be excessively long, and alien to our purpose, to relate the things said by so many writers both ancient and modern. See Calmet, Historical Sacred Dictionary at the word *Mark*.

[^1264]: The words are read in the bottom margin.

[^1265]: Rom 16:7. The Vulgate Juniam.

[page unnumbered]

SÆCULUM X. — ATTONIS VERCELLENSIS EPISCOPI OPERA OMNIA

JUXTA EDITIONEM DUPLICEM EXPRESSA, QUARUM UNA BURONTIO CANONICO VERCELLENSI DEBETUR, ALTERA, MONUMENTA INEDITA EXHIBENS EX CODICIBUS VATICANIS, EMINENTISSIMO CARDINALI MAIO.

ACCEDUNT

LEONIS VIII, ANTIPAPÆ, EPISTOLÆ ET CONSTITUTIONES.

INTERMISCENTUR

BRUNONIS COLONIENSIS, WIBOLDI CAMERACENSIS, ARCHIEPISCOPORUM, UTHONIS ARGENTINENSIS EPISCOPI, ADALGERI EPISCOPI INCERTÆ SEDIS, GUILLELMI CABILLONENSIS MONACHI,

Scripta vel scriptorum fragmenta quæ exstant.

ACCURANTE J.-P. MIGNE,

BIBLIOTHECÆ CLERI UNIVERSÆ,

SIVE

CURSUUM COMPLETORUM IN SINGULOS SCIENTIÆ ECCLESIASTICÆ RAMOS EDITORE.

TOMUS UNICUS.

PARISIIS

APUD GARNIER FRATRES, EDITORES ET J.-P. MIGNE SUCCESSORES,

IN VIA DICTA: AVENUE DU MAINE, 189, OLIM CHAUSSÉE DU MAINE, 127.

1884

[page 607–608]

INCIPIT CAPITULATIO AD COLOSSENSES [^1210].

1. Quia orat pro eis, collaudans fidem eorum: dignos eos factos in partem sortis sanctorum in Christo, in quo condita sunt omnia, sive throni, etc.
2. Quia, cum essent inimici, reconciliati sunt Deo in ministerium, quod absconditum fuit a sæculis, et docentes omnem hominem; et quia in Christo absconditi sunt omnes thesauri.
3. Ut non decipiantur pro philosophia, qui Christo consepulti sunt in baptismo. Delens quod adversum nos erat, chirographum. Et nemo judicet in cibo, aut in potu. Et ne seducantur, in humilitate angelorum.
4. Si mortui estis ab elementis, quid adhuc tanquam viventes decernitis? Et, quæ sursum sunt sapite. Et, mortificanda membra, quæ sunt super terram. Et, induendum novum hominem: ubi non est gentilis et Judæus.
5. Ut si quis habet aliquid adversus aliquem, dimittat. Et, in psalmis, et hymnis [^1211]. Et, in nomine Domini omnia facienda. Et, mulieres subditæ sint viris, et viri uxores diligant, filii et servi obediant.
6. Orationi instandum pro se: et in sapientia ambulandum ad eos, qui foris sunt, et, sermo sale sit conditus. Et, de his, quos salutat.

[^1212] QUOS SANCTORUM COMMEMORET APOSTOLUS PAULUS IN EPISTOLA AD COLOSSENSES.

Epaphram, quemque fidelem ministrum ex ipsis esse, et Tychicum, quem charissimum fratrem vocat.

Onesimum fratrem charissimum et fidelem, quem ex ipsis fuisse dicit. Aristarchum, quem concaptivum vocat.

Marcum consobrinum Barnabæ, de quo acceperint mandata. Et Jesum, qui dicitur justus. Hi ex circumcisione adjutores.

Lucam medicum charissimum. Et Deman Nympham, et quas in domo ejus Ecclesias. Archippum, quem commonet ut videat ministerium, quod accepit.

[page 609–610]

ARGUMENTUM AD COLOSSENSES.

Colossenses sunt, et hi, sicut Laodicenses, Asiani. Et ipsi præventi [^1213] erant a pseudoapostolis. Nec ad eos accessit ipse Apostolus; sed hos per Epistolam recorrigit. Audierant enim verbum ab Archippo, qui et ministerium in eos accepit. Ergo Apostolus jam ligatus scribit eis ab Epheso [^1214].

Explicit ad Colossenses scripta de Roma. Habet versus C. C. VIII.

INCIPIT EPISTOLA AD COLOSSENSES.

ARGUMENTUM.

Colossenses pseudoapostoli evertere nitebantur, ut post prædicationem Epaphræ sive Archippi, philosophicis disputationibus irretirent simplicitatem mentis eorum. Admonet Apostolus ne sperent in rationibus elementorum, quibus quasi gubernatur vita humana. Idcirco hoc Apostolus per Epistolam hortatur et admonet, ne alicubi præter Christum aliquam spem esse putarent, et deciperentur [^1215].

(CAP. I.) Paulus apostolus Christi Jesu per voluntatem Dei, et Timotheus frater. In aliis Epistolis Sosthenes et Sylvanus, interdum et Timotheus, assumitur. In quatuor tantum Timotheus, quia vel eodem tempore, vel præsente Timotheo cæteræ quoque dictatæ sunt. Quod duplici ex causa factum ponitur, ut et Epistola majorem haberet auctoritatem, quæ non ab uno scribebatur, et quia nulla æmulatio erat in Apostolo, si quid forte illo dictante aliis Spiritus sanctus suggessisset, absque ulla tristitia addebat Paulus in litteris, quas dictabat, secundum id, quod ipse Corinthiis præcepit, ut si alio prophetante alii fuerit revelatum (I Cor. XIV, 30), taceat ille qui prius prophetabat. Ita et ipse quoque præceptum suum opere complebat: et propter pauca, quæ alii addiderant, suggerentes ut sua, ita alterius quoque verba præscribebat.

His, qui sunt Colossis. Colossenses, sicut et Laodicenses, sunt Asiani. Audierant enim verbum Evangelii ab Archippo, qui et ministerium in eis accepit. Nec ad hos accesserat ipse apostolus, sed scripsit eis; non ab Epheso, ut mendose in argumentis Epistolarum scriptum invenitur, sed a Roma de carcere. Et in primis fidem eorum magnam audisse se laudat. Deinde admonet eos ne per philosophiam vel legis cæremonias seducantur.

Sanctis et fidelibus fratribus in Christo Jesu. Gratia vobis, et pax a Deo Patre nostro. Non omnis fidelis est sanctus, quia possunt etiam catechumeni, ex eo quod Christo credunt, fideles dici, non tamen sancti sunt per baptismum sanctificati. Quod tamen intelligi et aliter melius potest, id est ut sanctos dicat sacerdotes, et ministros Ecclesiæ, fideles vero cæteram fidelium multitudinem. Gratias agimus Deo, et Patri Domini nostri Jesu Christi, semper pro vobis orantes. A laudibus Dei incipit, quod talia eis donaverit, quæ inferius continentur.

Audientes fidem vestram in Christo Jesu. Et hoc ad distinctionem diligentissime positum est: sunt quippe plures fideles, sed non in Christo Jesu. Et dilectionem, quam habetis in sanctos omnes.Notandum sane quod, sicut Corinthios subtiliter de tenacitate reprehendit, ita et istos de largitate dilectionis collaudat; probatio quippe dilectionis exhibitio operis est.

Propter spem, quæ reposita est vobis in cœlis. Ac si dicat: Quanto enim amplius Deum diligitis de cœlis, tanto amplius proximis bona impenditis in terris, eo quod illic vos thesaurizare nostis, ubi tinea non corrumpit, et ubi fures non effodiunt, nec furantur (Matth. VI, 20).

Quam audistis in verbo veritatis Evangelii. Quod prius dixerat verbum veritatis, hoc post repetiit, Evangelii. Quia revera nulla alia prædicatio vera est, nisi quæ fulcitur Evangelii auctoritate.

Quod pervenit ad vos, sicut et in universo mundo

[page 611]

est, et fructificat, et crescit, sicut et in vobis. Quamvis Evangelium nondum mundum tenebat universum; sed fructificare illud in universo mundo dixit, et crescere, ut ita significaret quousque fuisset fructificando, et crescendo venturum. Si ergo latet quando, Ecclesia fructificante atque crescente, universus omnino a mari usque ad mare orbis implebitur; procul dubio latet quando finis erit, ante quippe non erit. Ideo enim ad exemplum cæterarum gentium [^1216] hos crescere, et fructum vitalem facere alacri sermone prosequitur, ut ex eo quod Dei gratiam perceperunt, proficerent, et numero, et opere adjungentes fidei suæ, qui fierent fratres eorum in Christo attracti bonorum operum illorum exemplo.

Ex qua die audistis, et cognovistis gratiam Dei in veritate. Ille Dei gratiam in veritate cognoscit, qui gratiæ Dei non existit ingratus: qui suis meritis nihil tribuit, si aliquid dignum agit, sed illi dat gloriam, cujus donum est quidquid in hominibus boni est.

Sicut didicitis ab Epaphra charissimo conservo nostro, qui est fidelis pro vobis minister Christi Jesu.Epaphras iste ipse est, qui in Epistola ad Philippenses Epaphroditus nominatur [^1217]; qui eis ministravit gratiam Christi vice Apostoli, cujus commendat personam, laudando et dicendo: Charissimo converso nostro. Postea subjungit et causam: Qui est fidelis pro vobis minister Christi Jesu.

Qui etiam manifestavit nobis dilectionem vestram in spiritu. Laudat eos per omnia, quod misericordes essent erga eos qui ex circumcisione pro nomine Domini Jesu Christi profecti sunt ad evangelizandum de gente in gente, et de regno in populo altero. Unde et sequitur:

Ideo et nos ex qua die audivimus, non cessamus pro vobis orantes, et postulantes, ut impleamini agnitione voluntatis ejus. Audiens Apostolus devotam, ac promptam voluntatem illorum circa fidem Christi, orat pro eis, ut propensius, agnita voluntate Dei, rationabili opere explerent devotionem, quam, audita fide Christi, didicerant, ne tam mentis fida ædificatio [^1218], et robur fidei, dum inconsulte aliquid atque imperite conficeret, laboris sui fructum amitteret. Hoc enim libenter accepto fertur quod devoto fit animo, et prudenter.

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In omni sapientia, et intellectu spiritali. Orat pro Colossensibus, sicuti et pro omnibus Ecclesiis, ut impleantur agnitione voluntatis ejus in omni sapientia et intellectu spiritali. Exposuit quod obscure dicebat: Quomodo Deus det velle, et adjuvet, atque confirmet, et spirando et docendo; sapientiam et intellectum donando per gratiam suam, libertatem arbitrii reparando et confirmando per assiduam gratiam suam.

Ut ambuletis digne Deo per omnia placentes; in omni opere bono fructificantes, et crescentes in scientia Dei; in omni virtute confortati secundum potentiam claritatis ejus in omni patientia et longanimitate cum gaudio. Ecce quomodo gradatim eos magister bonus ad altiora sustollit, ut ambularent digne Deo, per omnia ei placentes, id est in omni opere bono perseverantes: deinde fructificantes germine virtutum, et crescentes, non in forma corporis, sed in scientia Dei. Post hæc addit: In omni virtute confortati secundum potentiam claritatis ejus in omni patientia, et longanimitate cum gaudio. Hæc autem omnia virtutum culmina. et præmia invitarent quem deterrere possent adversitates. Incrementum enim operum eorum scientia vult fieri, ut non ignorent fidei suæ spem. Tunc enim firmi, et stabiles sunt, si advertant quæ per fidem promissa sunt, et quanta sit potentia gloriæ majestatis Dei in patientia, ut longa exspectatione sustineat humanum genus, quod irreverentia sua non solum neglexit Creatorem, verum persequatur amantes eum, ut et ipsi similiter patientes sint, ut supportent probra et maledicta, si fuerit pressura, exspectantes judicium Dei, nec dubitantes de eo, magis autem gaudentes in promissa vita cum gratiarum actionibus Deo, sicut dicit:

Gratias agentes Deo Patri. Unde, et quare? Ipse exponendo addidit: Qui dignos nos fecit in parte sortis sanctorum in lumine. Ac si dicat: Qui dignatus est advocare et inducere gentes in promissione Judæorum, quæ est lumen æternum, id est veritas perpetua. Solet aliquando Apostolus tenebras infidelitatem, et lucem fidem denuntiare; sicut alio loco dicit: Fuistis aliquando tenebræ; nunc autem lux in Domino (Ephes. V, 8): id est fuistis aliquando infideles; nunc autem fideles estis per Dominum. Sortem,

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hæreditatem dici in Scripturis sanctis frequentur invenimus [^1219].

Qui eripuit nos de potestate tenebrarum. Liberati enim de conditione tenebrarum, hoc est, eruti de potestate immundorum spirituum et societate iniquorum, a quibus detinebamur ex proprio delicto Adæ [^1220], qui est pater omnium peccantium, translati sumus per fidem in regnum cœleste Filii Dei, sicut consequenter adjungit.

Et transtulit nos in regnum Filii charitatis [^1221] suæ. Ut ostenderet nobis quo amore diligit nos Deus, quando attollens nos de imo tartari, induxit in cœlos cum vero Filio suo. Jam enim omnes credentes, qui fixa mente devoti sunt, exeuntes de sæculo, duce dextræ partis angelo, inducantur in cœlum, quod ante victam mortem concessum non erat. Non dixit, Filii sui; quod si diceret, verissime diceret; quemadmodum quia sæpe dixit, verissime dixit, sed ait: Filii charitatis suæ. Filius ergo est etiam Spiritus sanctus, si non est in illa Trinitate charitas Dei, nisi Spiritus sanctus: quod si absurdissimum est, restat, ut non solus ibi sit charitas Spiritus sanctus, sed propter illa, de quibus satis disserui [^1222], proprie sic vocetur. Quod autem dictum est, Filii charitatis suæ, nihil aliud intelligatur, quam Filii sui, postremo [^1223] substantiæ suæ. Charitas quippe Patris, quæ in natura ejus est ineffabiliter simplici, nihil est aliud, quam ejus ipsa natura atque substantia, ut sæpe jam diximus, et sæpe iterare non piget. Ac per hoc Filius charitatis ejus nullus est alius, quam qui de substantia ejus est genitus.

In quo habemus redemptionem [^1224], remissionem peccatorum. In hac redemptione tanquam pretium pro nobis datus est sanguis Christi, quo accepto diabolus non ditatus est, sed ligatus, ut nos ab ejus nexibus solveremur. Remissio enim peccatorum liberos nos facit, ut liberati debitis, obnoxii teneri non possimus: nam sine fide Christi nullus est salvatus.

Qui est imago Dei invisibilis. Imago, et æqualitas, et similitudo distinguenda sunt, quia ubi imago, ut est in speculo, continuo similitudo, non continuo æqualitas, ut est in ovis paribus. Ubi æqualitas, continuo similitudo, non continuo imago. Ubi similitudo, non continuo imago, non continuo æqualitas, ut est in ovis diversi generis, ut in speculo est

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imago, quia de illo expressa est. Est enim necessaria similitudo, non tamen æqualitas, quia multa desunt [^1225] imagini, quæ insunt illi rei, de qua expressa est. Ubi æqualitas, continuo similitudo, non continuo imago, velut in duobus ovis paribus, quia inest æqualitas, inest et similitudo; quæcunque enim adsunt uni, adsunt et alteri: imago tamen non est, quia neutrum de altero expressum est. Ubi similitudo, non continuo imago, non continuo æqualitas; omne quippe ovum omni ovo, in quantum ovum est, simile est, sed ovum perdicis, quamvis in quantum ovum est, simile sit ovo gallinæ, nec imago tamen ejus est, quia non de illo expressum est; nec æquale, quia et breve est, et alterius generis animantium. Potest ergo esse aliqua imago, in qua sit etiam æqualitas, ut in parentibus, et filiis invenitur imago, in qua sit et æqualitas, et similitudo, si intervallum temporis defuisset; nam et de parente expressa est similitudo filii, ut recte imago dicatur, et potest esse tanta, ut recte etiam dicatur æqualitas, nisi quod parens tempore præcedit. Ex quo intelligitur æqualitatem aliquando non solum similitudinem habere, sed etiam imaginem, quod in superiore exemplo manifestatum est. Potest etiam aliquando esse similitudo et æqualitas, quamvis non sit imago, ut de ovis paribus diximus. Potest et similitudo, et imago, quamvis non sit æqualitas, ut in speculo ostendimus. Potest et similitudo, ubi æqualitas, et imago sit, sicut de filiis commemoravimus, excepto tempore, quo præcedunt parentes; sic enim æqualem syllabam syllabæ dicimus, quamvis altera præcedat, altera subsequatur. In Deo autem, quia conditio temporis vacat; non enim potest recte videri Deus in tempore generasse Filium; per quem condidit tempora; consequens est, ut non solum imago ejus sit, quia de illo est, et similitudo, quia imago est, sed etiam æqualitas tanta, ut nec temporis intervallum impedimento sit.

Primogenitus omnis creaturæ. Ante omnem creaturam genitum Filium, non creatum testatur, ut secerneret nativitatem ejus a creaturæ factura. Et ut hoc penitus clarescat, subjecit.

Quia in ipso condita sunt universa in cœlis et in terra, visibilia et invisibilia. Hoc est quod evangelista Joannes in principio Evangelii sui, IV, 3, testatur, dicens: Omnia per ipsum facta sunt, et sine ipso factum est nihil. Si enim nihil creaturarum sine ipso

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factum est, patet profecto, quia ipse creatura non est, per quem omnis creatura facta est. Sed sciendum quia quidquid per illum factum creditur, per illum regitur et continetur. Secundum carnem omni rationabili creaturæ primus effectus est. Primogenitus, inquit, non primo creatus, ut genitus per naturam, et primus perpetuitate credatur. Vel certe primogenitus ex mortuis (Infra, 18), quia primus ipse resurrexit. Et ut apertius tradat, quæ, et quanta sit potentia Filii secundum divinitatem, ostendit quæ per ipsum sint; id est, throni, dominationes, principatus, potestates: omnia per ipsum, et in ipso creata sunt: et ipse est ante omnes, et omnia in ipso constant. Ut proinde omnino minus nihil in eo credatur esse, quam est in Patre. Et ipse est ante omnes. Si est, quia hic solus de Patre Deo natus est, de ingenita utique substantia Dei. Hæc autem virtute ejus, quæ generationem habet, id est, cæteræ creaturæ a Patre substiterunt, non ut communio eis substantiæ sit cum eo, sed ex nihilo, nutu Dei Patris, Filio cœperunt. Throni enim illa agmina sunt vocata, quibus ad exercendum judicium semper Deus omnipotens præsidet. Quia enim thronos Latino sermone dicimus sedes, throni dicti sunt hi, qui tanta divinitatis gratia replentur, ut in eis Dominus sedeat, et per eos sua judicia decernat. Unde et Psalmista dicit: Sedes super thronum, qui judicas æquitatem (Psal. IX, 5). Quod vero ait, et omnia in ipso constant, ita intelligendum est: quia sine eo nihil sunt, nisi enim huic fuerint subdita, errore devia quasi perditioni fient obnoxia.

Et ipse est caput corporis Ecclesiæ. Ecclesiæ caput est Christus, si tamen omnes unum sentiant cœlestes, et terreni, ut sint Ecclesia, hoc est, unius fidei. Si quominus truncati capite, hoc est, omnium corporum, totius corporis [^1226], id est a creatore suo sejuncti, amentia quadam et vanitate bacchantur. Quomodo enim caput plurima sibi habet membra subjecta, ita et Dominus noster Jesus Christus, cum sit caput Ecclesiæ, habet membra eos omnes qui in Ecclesia congregantur.

Qui est principium, primogenitus ex mortuis. Id est, per ipsum denuo negligentia quadam facta caduca reformanda fuerunt, ne ad injuriam ejus pertineret, si opus ejus per alterum instauratum fuisset; ut quomodo ante omnes natus est, sic iterum ante omnes primus esset ex resurrectione mortuorum reddita pristina vita. Ante omnia enim natus est de Deo, ut cuncta crearet, quæ non erant. Iterum accepta carne de Virgine natus est, ut peccatum, quod ex virgine Eva intraverat in mundum, aboleret. Natus ergo, et mortuus resurrexit, ut quæ primum fecerat, postea iterum recrearet, quia per errorem fuerant velut mortua, ut semper in omni vita sit primus et princeps. Ecce duas taxatas [^1227] naturas in una persona Domini Jesu Christi. Principium,

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per quod facta sunt omnia, primogenitus in gratia, pro eo quod ante omnes sanctos resurrexit a mortuis, et devicta morte jam regnat in cœlis. Quorum fratrum recte primogenitus appellatur, quia omnes adoptionis filios etiam illos qui incarnationis ejus tempora, nascendo, præcesserunt, dignitate prægreditur.

Ut sit in omnibus ipse primatum tenens. Quia videlicet, sicut per divinitatem principium, et caput est angelorum, ita et per susceptionem carnis caput est omnium hominum electorum.

Quia in ipso complacuit omnium plenitudinem inhabitare, et per eum reconciliare omnia in ipsum.Plenus quippe erat Dominus Spiritu sancto, plenus gratia et veritate (Joan. I, 14): de cujus plenitudine nos omnes juxta modum nostræ capacitatis accepimus: quia unicuique nostrum data est gratia, secundum mensuram donationis Christi (Ephes. IV, 7). De solo namque mediatore Dei et hominum homine Jesu Christo dici potuit: Et requiescet super eum Spiritus Domini; Spiritus sapientiæ et intellectus, Spiritus consilii et fortitudinis, Spiritus scientiæ et pietatis, et replevit eum Spiritus timoris Domini (Isa. II, 2, 3). Omnes vero sancti non plenitudinem Spiritus ejus, sed de plenitudine ejus, quantum ille donat, accipiunt. Quia alii per Spiritum datur sermo sapientiæ, alii sermo scientiæ secundum eumdem Spiritum, alteri fides in eodem Spiritu, alii gratia sanitatum in uno Spiritu, alii operatio virtutum, alii prophetia, alii discretio spirituum, alii genera linguarum, alii interpretatio sermonum: Hæc autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult (I Cor. XII, 8-11). Quia ergo de plenitudine conditoris nostri non quiddam, sed omne quidquid boni habemus, accepimus, curandum summopere est, ne quispiam de sua se bona actione, vel cogitatione incautus extollat, ne, si ingratus largitori remanserit, perdat bonum quod accepit.

Pacificans per sanguinem crucis ejus, sive quæ in terris, sive quæ in cœlis sunt. Pacificantur quippe quæ in cœlis sunt, cum id, quod in angelis lapsum est, ex hominibus redditur. Instaurantur autem quæ in terris sunt, cum ipsi homines, qui prædestinati sunt in æternam vitam, a corruptionis vetustate innovantur. Ac sic per illud singulare sacrificium, in quo Mediator est immolatus, quod unum in lege multæ victimæ figurabant, pacificantur cœlestia cum terrestribus, et terrestria cum cœlestibus. Quoniam, sicut idem Apostolus dicit, in ipso complacuit, omnem plenitudinem inhabitare, et per eum reconciliare omnia in ipsum, pacificans per sanguinem crucis ejus, sive quæ in terris sunt, sive quæ in cœlis. Pax ista præcellit, sicut scriptum est (Philip. IV, 7), omnem intellectum, neque sciri a nobis, nisi cum ad eam venerimus, potest. Quomodo enim pacificantur cœlestia, nisi nobis id est, concordando

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nobiscum? Nam ibi semper est pax, et inter se universis intellectualibus creaturis, et cum suo creatore; quæ pax præcellit, ut dictum est, omnem intellectum; sed utique nostrum, non eorum, qui semper vident faciem Patris (Matth. XVIII, 10). Nobis autem quantuscunque sit intellectus humanus, ex parte scimus, et videmus per speculum: in ænigmate (I Cor. XIII, 12). Cum vero æquales angelis Dei fuerimus, tunc, quemadmodum ipsi, videbimus facie ad faciem (Ibid.): tantamque pacem habebimus erga eos, quantam et ipsi erga nos, quia tantum eos dilecturi sumus, quantum ab eis diligemur. Itaque pax eorum nota nobis erit, quia et nostra talis, ac tanta erit, nec præcellet tunc intellectum nostrum. Dei vero pax, quæ illic est erga eos, et nostrum et illorum intellectum sine dubitatione præcellit; de ipso quippe beata est rationabilis creatura, quæcunque beata est; non ipse de illa. Unde secundum hoc melius accipitur quod scriptum est, pax Dei, quæ præcellit omnem intellectum, ut in eo quod dixit, omnem, nec ipse intellectus sanctorum angelorum esse possit exceptus, sed Dei solius, neque enim et ipsius intellectum pax ejus excellit.

Et vos cum essetis aliquando alienati, et inimici sensu in operibus malis; nunc autem reconciliavit in corpore carnis ejus per mortem. Quale donum Dei sit erga gentes, memorat, ut ostendat eos debitores esse multum in gratiarum actionibus Deo qui cum alienati et inimici essemus, consilio suo, per quod decrevit visitare genus humanum, visitavit et reconciliavit in corpore carnis ejus; et ideo ista omnia præstitit, ne ejus beneficium irritum faciamus, et iterum simus inimici, sicut quondam, cum in idolis et in operibus iniquis fuerant. Adoraverunt enim opera sua quæ fecerunt. Misericordia autem, et providentia Dei requisivit eos, ut gratuito Dei gratiam consequerentur, redeuntes ad eum in conscientia munda, ut in die judicii, dum nihil erroris veteris inveniretur in his, adcorporarentur creatori suo, qui, ut prodesset humano generi, incarnatus homo factus est, ut in carne sua vinceret mortem.

Exhibere vos sanctos, et immaculatos, et irreprehensibiles coram ipso. Ecce in quibus virtutibus vult eos esse conspicuos gentium prædicator. Sanctitas refertur ad castitatem; immaculatio ad integritatem; irreprehensibilitas ad prudentiam; ut essent irreprehensibiles in medio nationis pravæ atque perversæ, et lucerent inter eos opere virtutum, sicut luminaria in firmamento cœli. Notandum quod alienatos a Deo in operibus malis aliquando esse dixerit, non jam tunc quando ista scribebat.

Si tamen permanetis in fide fundati, et stabiles, et immobiles. Ut scirent tunc prodesse sibi passionem Christi, si in accepta fide manerent: et tunc immaculati fierent, si illos hominum prava doctrina,

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vel exempla non deciperent, sed firmiter quæ ab Apostolo audierant, futura crederent

A spe Evangelii, quod audistis. Spem Evangelii, nisi qui secundum ipsum vivunt, habere non possunt: secundum quod alio loco idem Apostolus dicit: Si enim complantati fuerimus similitudini mortis ejus, simul et resurrectionis erimus (Rom. VI, 5).

Quod prædicatum est in universa creatura, quæ sub cœlo est. Omnis creaturæ nomine potest, et debet omnis natio gentium designari. Ante enim dictum fuerat a Domino apostolis, ne in via gentium irent (Matth. X, 5). Postea vero jussum est ut prædicarent Evangelium omni creaturæ (Marc. XVI, 15).

Cujus factus sum ego Apostolus [^1228], et minister, qui nunc gaudeo in passionibus pro vobis. In tribulationibus, quas patiebatur, exsultare se fatetur, quia profectum suum videt in fide credentium. Non est enim inanis tribulatio, quando eum, pro quo patitur, acquirit ad vitam. Quas passiones Christo dicit inferri, cujus utique doctrinam persequuntur, ut perfidos gravet impietatis suæ [^1229] crudelitate, et fidelibus Dei prædicet charitatem, cujus Filius nunc usque injurias patitur pro nobis.

Et adimpleo ea, quæ desunt passionum Christi in carne mea, pro corpore ejus, quod est Ecclesia. Et est sensus: Christus a solis Judæis adductus ad mortem est; ego pro Eeclesia ejus, et a Judæis, et a gentibus. Christus inchoavit passionem, non implevit; sed in corpore suo, id est, in Ecclesia nunc adimpletur, dum pro vobis patimur, ut vos ædificemus, sicut et ille, qui prior passus est, relinquens nobis exemplum, ut sequamur vestigia ejus.

Cujus factus sum ego minister secundum dispensationem Dei, quæ data est mihi in vobis. Ministrum factum esse se Evangelii inter gentes a Deo per Christum cum fiducia loquitur, ut mysterium cœptum a Domino, per idoneum efficacem servum possit impleri, quod ignotum fuit a sæculis. Et ministrum se sacri Evangelii factum dicit, non qualemcunque, sed de quibus Dominus dixerat: Quis, putas, est fidelis servus, et prudens, quem constituit Dominus super familiam suam, ut det illis in tempore tritici mensuram (Luc XII, 42). Et notandum quod occulte suggillat eos, qui ex ciircumcisione veniebant, quos Dominus ad hoc non elegerat opus. Sed ipsi turpe lucrum sectantes Christo Domino non serviebant, sed suo ventri, et per dulces sermones, et falsas benedictiones pervertebant corda innocentium.

Ut impleam verbum Dei. In isto verbo multa prophetica continentur verba de vocatione gentium, et reprobatione populi Judæorum, ut est illud: Reminiscentur, et convertentur ad Dominum universi fines terræ, et adorabunt eum omnes familiæ gentium (Psal. XXI, 28). Vobis enim credentibus, verbum Dei impletur, quando prophetica dicta impleta videntur. Unde et sequitur:

Mysterium, quod absconditum fuit a sæculis et

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generationibus. Considerandum quod mysterium vocationis gentium non dixerit Apostolus occultum esse filiis Dei, id est, patriarchis et prophetis, sed sæculis et generationibus, id est, philosophis et sapientibus mundi. Nam sancti prophetæ bene ea noverunt, et in nobis implenda prædixerunt. Unde et sequitur.

Nunc autem manifestum est sanctis ejus. Non enim quando apostoli ad gentes venerunt, sed illi evangelizando effecti sunt sancti. Ut est illud in Evangelio (II, 52) secundum Joannem: Quia Jesus moriturus erat pro gente, et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. Nec dum erant filii Dei, nisi in prædestinatione, sed unicus Dei Filius pro eis passus, ex filiis iræ fecit filios adoptionis pro quibus et adjungit.

Quibus voluit Deus notas facere divitias gloriæ sacramenti hujus in gentibus, quod est Christus in vobis. Mysterium quod latuit a sæculis, modo revelatum asserit, id est, tempore apostolorum ostensum, quia et gentes admittendæ essent sine circumcisione carnis ad fidem Christi, qui promissus erat Judæis. Prius enim ante prædicationem fidei circumcidi mandatum est gentiles, si voluissent ad legem accedere. Nunc autem misericordia Dei, ita ut sunt, suscipi jussi sunt ad fidem. Quod indignum putabatur Judæis, ut Christus, in quo spes erat Judæorum, etiam gentes participes faceret gloriæ suæ.

Spes gloriæ, quem nos annuntiamus. Spes gloriæ Christus dicitur, pro eo quod per eum gloriam adepturi sint credentes in eum. Corripientes omnem hominem, et docentes omnem hominem in omni sapentia, ut exhibeamus omnem hominem perfectum in Christo Jesu, id est, Judæum et Græcum, servum et liberum; pro eo quod non est personarum acceptio apud Deum (Ephes. VI, 9): sed in omni gente, qui timent Dominum et operantur justitiam, acceptum est illi (Act. X, 35). Hanc enim dicit veram esse sapientiam, quæ est in disciplina Dominica, cum agnoscitur Christus. Quod se ipsum Apostolus magna cum cura agere testatur, ut erudiens omnem hominem in hac sapientia consummatum eum exhibeat Deo in intellectum Christi, ut mysterium nativitatis ex Deo, et nativitatis ex Maria, et totius operis ejus cœlestium, et terrestrium assequatur. Et hoc notandum quod omnes vult exhibere perfectos secundum illam perfectionem, qua alibi dicit: Quotquot enim sumus perfecti, hoc sapiamus (Phil. III, 15), cum retro dixerit: Ego me non arbitror comprehendisse (Ibid., 13). Est enim quædam imperfecta perfectio, ut sciat se homo in hac vita non posse esse perfectum.

In quo et laboro certando. Sicut enim supra duas res proposuit, correptionem et doctrinam, ita et hic duas, laborem et certamen. Correptio enim pertinet ad improbos; doctrina ad humiles. Ita et hic, labor ad opus prædicationis; certamen vero contra obsistentes.

Secundum operationem ejus, quam operatur in me

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in virtute. Cujus rei certamen contra perfidos habere se loquitur, adjuvantibus signis virtutum, ut per hæc victa infidelitas comprimatur. Qui enim verbis subtilitate quadam diabolicæ versutiæ ausus est contradicere, pudore correptus necesse est cedat virtuti. Et ne ingratus divinæ gratiæ existeret prædicator, quidquid supra de se dixit, modo ad eum retulit, a quo accepit, dicendo, secundum operationem ejus. Usque nunc communiter de omnibus disputavit: modo tamen ipsis Colossensibus loquitur, et dicit:

(CAP. II.) Volo enim vos scire qualem sollicitudinem habeam pro vobis, et pro his, qui sunt Laodiciæ,[^1230] et quicunque non viderunt faciem meam in carne, ut consolentur corda ipsorum. Non se minus sollicitum pro his, quos in carne minime viderat, quam de illis erat, quibus præsens prædicabat, testatur, ut scirent non minori affectu diligi se ab eo, quia eos non viderat, quam cæteros, apud quos erat, diligebat, ut foveret animos eorum in charitate, et prompti fierent per epistolam agnitionem accipere sacramenti Dei in Christo. Cum enim commemorasset et commendasset Apostolus quantum certamen pro eis haberet, et pro his qui Laodiciæ [^1231] fuerant, et quicunque non viderant faciem ejus in carne, ut cordibus consolarentur, adjunxit.

Instructi in charitate, et in omnes divitias plenitudinis intellectus, in agnitionem mysterii Dei Patris, et Christi Jesu. Advertentes has esse sapientiæ, et scientiæ divitias, si agnoscatur Christus in deitatis suæ plenitudine adorandus. Omne igitur mysterium sacramenti Dei in Christo est. Hic est enim unus, in quo omnis creatura nisi speraverit, peribit, ut omnium potentia in eo sit, ut qui cognoscit istum, cunctorum quæcunque sunt, cognitionem videatur habere. Nec colendus alius, præter hunc requiratur, quia omnium potentiarum virtus in eo est. Ex ipso enim habent omnes. Unus enim cum sit, omnis potest. Quare et caput omnium dicitur, ut per ipsum omnes sul sistere videantur. Quibus enim ista scripsit, metuebat eos seduci umbris rerum dulci nomine scientiæ, et averti a luce veritatis, quæ est in Christo Jesu Domino nostro. Ab hac autem sub nomine sapientiæ, vel scientiæ cura vanarum, superfluarum observationum, et de superstitione gentilitatis, maxime ab eis, qui philosophi nuncupati sunt, et a Judaismo cavendum esse cernebat, ubi erant umbræ futurorum removendæ, quoniam lumen earum jam Christus advenerat-

In quo sunt omnes thesauri sapientiæ, et scientiæ absconditi. Digne ergo omnes thesauri sapientiæ et scientiæ in eo dicuntur absconditi. Omnis enim scientiæ ratio totius creaturæ supernæ et terrenæ in eo sit oportet, quia omnium eorum caput est; sive angelorum, vel omnium, omnis scientiæ peritia is auctore illorum est, ut qui hunc agnoscit, nihil ultra requirat, nec sapientiam, nec virtutem,

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quia agnovit eum, in quo perfecta virtus, perfectaque sapientia est. Quidquid enim alibi se putaverit invenire, plene in hoc, et abunde inveniet. Nam quid sapientius Salomone? Quid prudentius Daniele? Quibus idirco Deus præ cæteris sapientiam dedit, ut notum faceret infidelibus totius se sapientiæ esse auctorem. Denique Nabuchodonosor dicit Danieli admirans super sapientiam ejus: Vere Deus vester ipse est Deus vivus, et aperiens mysteria (Dan. II, 47). Quod quidem omnem incredulum latet in Christo omnem esse sapientiam; quia non legunt in Evangeliis astrologiam, non in Apostolo geometriam, non in propheta arithmeticam nec musicam: quæ idcirco despecta sunt a nostris, quia ad salutem non pertinent, sed magis mittunt in errorem, et revocant a Deo, ut dum his student ratiocinationum disputationibus, curam animæ suæ non habeant. Quæ enim tam vera sapientia est, nisi cognovisse quod prosit, et despexisse quod obsit? Obest enim, quia impedit animæ, ne curam sui agat. Non immerito ergo qui Christum agnovit, invenit thesaurum sapientiæ et scientiæ: agnovit enim quid ei sit utile, ut omnem sermonem vel sensum, qui præter illum est, non solum non miremini, sed etiam stultitiam deputetis.

Hoc autem dico, ut nemo vos decipiat in sublimitate sermonum. Hoc dico, inquit, ut nemo vos circumveniat in verisimili sermone; quia veritatis amore ducebantur, verisimilitudine illos timuit, ne deciperentur; et ideo commendavit in Christo, quem dulcissimum habebant thesaurum, scilicet sapientiæ et scientiæ cujus nomine et promissione induci poterant in errorem. Commonet enim ne in malorum colloquiis, et astutia iniquitatis sensus eorum transduceretur; quia sapientes mundi arte quadam, et minutiis disputationum irretire gestiunt simplicium animas, ut ratione mundanarum rerum abstrahant eos a spe, quæ est in Christo.

Nam etsi corpore absens sum, sed spiritu vobiscum. Ideo de illis timebat, quoniam quid eis adhuc deesset videbat. Unde et sequitur: Gaudens et videns ordinem vestrum; et supplens id quod deest utilitati [^1232] fidei vestræ. Cernebat utique quamdam fabricam spiritalem, sicut alibi decit: Dei ædificatio estis (I Cor. III, 9); et in ea cernebat utrumque, et unde gauderet, et unde satageret. Gaudebat ex eo quod jam ædificium videbat, satagebat ex eo quod usque ad culmen perfectionis adhuc ædificandum esse sentiebat. Ecce quomodo sancto desiderio quasi vagatur. Hic corpore tenetur; illuc spiritu ducitur. Et paterni amoris affectum istis præsintibus exhibet; illis absentibus ostendit. Coram positis impendit opera; audientibus exprimit vota: efficaciter præsens eis, cum quibus erat; nec tatem illis absens, cum quibus non erat.

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Cujus vagationem melius cognoscimus, si ejus adhuc ad Corinthios verba pensamus. Ait enim: Veniam ad vos, cum Macedoniam pertransiero; nam Macedoniam pertransibo. Apud vos forsitam manebo, vel etiam hiemabo (I Cor. XVI, 5).

Sicut ergo accepistis Christum Jesum Dominum nostrum, in ipso ambulate, radicati, et superædificati in ipso, et jam firmati fide, sicut et didicistis, abundantes in illo in gratiarum actione. Hoc monet, et hortatur, ne devotio eorum minueretur, et recederent a fide, quam fuerant assecuti, et pravis fabulis eversi aliter Christum acciperent, quam didicerant. Multi enim corruptores fidei circumibant ad seducendos simplices, dolose, et cum simulatione annuntiantes Christum, quos evitari monet magna cautela, ut stabiles, et firmi supra fundamentum Trinitatis spe futurorum gratias uberes agerent super misericordia Dei. Nutrit enim eos, ut capaces essent participandorum thesaurorum scientiæ et sapientiæ, qui sunt absconditi in Christo, ne tanquam non sint ad hæc idonei, et verisimili sermone capientur, et a veritatis itinere devient; ideo adjungit:

Videte ne quis vos decipiat per philosophiam, et inanem fallaciam, secundum traditionem hominum, secundum elementa mundi, et non secundum Christum. Philosophiam dicit terronam, per quam solent seduci qui cupiunt prudentes judicari in mundo. Hæc argumentis et subtilitate minutiarum quorumdam componitur, quasi physicas investigaverit rationes, quædam habens admista, quæ hortamenta sint bonæ vitæ vel documenta: aliquando de mensuris, necnon de numeris, aliquando de elementorum qualitatibus et quantitatibus ordinata. In cujus disputationibus qui inciderit, vix, et raro evadet. Detinetur enim verisimilibus causis, et commentitiis rebus, nihil tam verum æstimans, quam conspicitur et intelligitur in elementis. Et quia quæ ad præsens sunt, et cernuntur oculis, suavia et oblectabilia videntur, aliquantos seducunt, qui spiritalem rationem despiciendam, et ridendam putant desperatione futuri, omnem vim astris assignantes carnali rationi obnoxii, ne gravia credenda sint sustolli posse in cœlo, neve levia venire ad terras, aut aliquid corporeum sine rerum adimistione generari, repugnantes potentiæ ac providentiæ Dei. Sciunt enim legi in divinis veteribus Hebræorum voluminibus multa gesta per Moysen, quæ humana ratio non capit: simili modo et in novis libris facta a Domino, aut per apostolos, quæ tractatus carnalis prohibet credi. Dicunt [^1233] ex nihilo fieri nihil posse; et animam ant initium non habere, aut esse mortalem; et virginem parere non posse, aut si peperit, ut aiunt, virgo non est; Deumque ex homine nasci, mori, atque resurgere stultum esse credere autumant. Hanc ergo traditionem

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vel philosophiam, fallacem et inanem appellat, quia non a potentia Dei ordinata est, sed ab imbecillitate ratiocinationis humanæ, quæ potentiam Dei intra scientiam suam coarctat, ne aliter credatur facere, quam carnalis se continet ratio, qua singulis elementis divinitatis diversitatem deputant ad culturam, ut obligent animos imperitorum, ne se ad Deum verum extendant. Quamobrem cavendam monet traditionem istam, quia mundi cultrix est, non Dei, qui unus est, nec ad Christum, sed a Christo abstrahit.

Quia in ipso habitat omnis plenitudo Divinitatis corporaliter. Neque enim divinitas corporea est; sed quia sacramenta Veteris Testamenti appellat umbram futurorum; propter umbrarum comparationem, corporaliter dixit habitare in Christo plenitudinem divinitatis, eo quod in illo impleantur omnia, quæ illis umbris figurata sunt. Ac sic quodammodo umbrarum illarum ipse sit corpus: hoc est figurarum et significationum illarum ipse sit veritas. Sed verbo translato Apostolus usus est, tanquam in templo manufacto, non corporaliter, sed umbraliter habitaverit, id est, præfigurantibus signis. Nam illas omnes observationes, umbras futurorum vocat etiam ipso translato vocabulo (Coloss. II, 17): summus enim Deus, sicut scriptum est, non in manufactis templis habitat (Act. XVII, 24; Isai. LXVI, 1). Aut certe corporaliter dictum est, quia et in Christi corpore, quod assumpsit ex virgine, tanquam in templo habitat Deus. Hinc est enim quod Judæis signum petentibus cum dixisset: Solvite templum hoc, et post triduum suscitabo illud (Joan. II, 19), evangelista quid hoc esset consequenter exponens, ait: Ille autem dicebat de templo corporis sui [^1234]. Hoc ergo interesse arbitramur inter caput et cætera membra, quod in quolibet quamvis præcipuo membro, velut in aliquo magno propheta, aut apostolo, quantumvis divinitatis habitet, non tamen sicut in capite, quod est Christus, omnis plenitudo divinitatis; quia et in nostro corpore inest sensus singulis membris, sed non tantus quantus in capite.

Et esti in illo repleti, qui est caput omnis principatus et potestatis. Caput autem omnium Christum principium omnium voluit intelligi, sicut ipse ait, cum ei dictum esset: Tu quis es? (Joan. VIII, 25.)Respondit enim: Principium, quod et loquor vobis. Omnia enim per ipsum facta sunt; et sine ipso factum est nihil (Joan. I, 3). Mirabiliter autem vult esse horum velut mirabilium contemptores, cum eos ostendit corpus factos illius capitis, dicendo: Et estis in illo repleti, qui est caput omnis principatus et potestatis. Et est sensus, vel ordo verborum: Si illius scientia erudimini, qui dedit initium etiam invisibili creaturæ, quid vobis conferent qui nihil amplius intelligunt, quam quod vident? Plus significat credentibus duri, quam potest in elementis deprehendi: quia qui in Christo est, repletus est

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abundantia divinitatis, quam elementa non habent. Denique in credentibus Spiritus sanctus inhabitat, quod elementis concedi non potest; quia indignum erat et incongruum, ut invisibilis habitaret in substantia visibili, et incorporens in his, quæ sensibilia sunt. Audiant ergo, et veniant cultores eorum, et credant in Christo, ut fiant majores eorum, quos nunc colunt.

Hinc jam Judæos et pseudoapostolos sugillat, ne ab ipsis seducantur, et dicit: In quo et circumcisi estis circumcisione non manufacta. Hinc jam ne umbris Judaicis seducantur, adjungit: In quo etiam circumcisi estis circumcisione non manufacta, id est, per quam totum veterem hominem exspoliastis. Hi circumcidentur in Christo, qui amputata totius traditionis humanæ cultura, Christo junguntur, corde non carne circumcisi, id est, in spiritu, non in carne servientes, ut a terrenis ad cœlestia, ab humanis ad divina, et ab errore convertantur ad veritatem.

In exspoliatione corporis carnis. Non duas utique res intelligi voluit, quasi aliud sit caro, aliud corpus carnis; sed quia corpus multarum rerum nomen est, quarum una caro est. Nam multa sunt, excepta carne, corpora cœlestia et corpora terrestria. Corpus carnis dixit, eo quod hoc loco corpus, carnem intelligi voluit. Unde et sequitur:

Consepulti in baptismo, in quo et resurrexistis per fidem operationis Dei, qui suscitavit illum a mortuis. Resurrexerunt autem per fidem Dei: de quo credunt, quod exemplo Christi resucitabit illos ex mortuis. Illic enim homo vetus deponitur, et novus assumitur; peccatis moritur [^1235], ut vivat justiciæ, ut Christo societur, resurrectionis futuræ tenens pignus exemplo Salvatoris, qui resurrexit ex mortuis. Resurrexistis, inquit, in novam vitam, credentes et intelligentes illius esse operationem. Vide quemadmodum et hic corpus Christi eis ostendit, ut ista contemnant, cohærentes tanto capiti suo, mediatori Dei et hominum, Christo Jesu, et nullum falsum, vel invalidum medium, per quod Deo cohæreant, requirentes. Hæc igitur commonet, ut perseveret in abrenuntiatione pompæ, et præstigiis [^1236] Satanæ: qui idcirco elementorum suadet culturam, ut a Deo avocet, participes apostasiæ suæ valens efficere homines. Quia enim sub nomine suo culturam suadere non potest (horretur enim ipsius nomine) sub alterius nomine suam voluntatem conatur implere.

Et vos, cum essetis mortui in delictis, et præputio carnis vestræ, convivificavit cum illo. Mortuos dicit gentiles fuisse: primum quidem, quia legem Moysi, quæ ad testimonium data est Creatoris, et ad vitia condemnanda, recipere noluerunt; deinde peccatorum suorum causa, indigni erant vita; ideoque discrevit hos a Judæis, quasi qui fuerint inimici Dei unius. Judæi vero in unius Dei confessione

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degentes, adveniente Christo addiscunt mysterium Dei, quod exspectabant ad justificationem suam, ut in eo, quod subreptum illis fuerat, quia impossibile est esse sine peccato, acciperent remissionem peccatorum, per fidem Jesu Christi, et gratiam Novi Testamenti. Ideo inducit et Judæos, dicens: Donans [^1237] nobis omnia delicta, ut post specialem subjiceret et generalem, quia cunctis donavit omnia delicta. Sed quia, sicut dicit Dominus: Cui plus donatum fuerit, amplius debet diligere (Luc. VII, 42), gentes non solum propter peccata, sed etiam circumcisionem, pariter morti æternæ obnoxii erant (præputium vocavit delicta carnalia, quibus exspoliandi sumus); et dum dupliciter rei essent, filiorum sunt consortes effecti [^1238]. Idcirco enim commonet gentes, ut considerantes causas malorum suorum, et qualem gratiam acceperit a Deo in Christo, tota devotione solliciti sint circa obsequium ejus, a quo a diversa mortis pœna sunt liberati.

Donans vobis omnia delicta, id est, auferendo causas mortis atque peccata. Delens quod adversum nos erat chirographum [^1239] decreti, quod erat contrarium nobis. Sic ergo delevit, cum tulit de medio. Sic autem de medio tulit, cum affixit, ait, cruci. Hoc dixit esse spoliare principes [^1240], et potestates publice, et detriumphare illos in semetipso. Hæc, sicut videtur, obscura sunt: ac per hoc adhibita cura dilucidanda sunt. Hoc est præsidium, quod per significantiam diversarum causarum exponit Apostolus. Multa enim acta memorat, ut genus hominum ad indulgentiam perveniret, ut non solum propria remitteret nobis delicta, sed et illud tolleret peccatum, quod ex Adæ erat prævaricatione, quod appellavit chirographum decreti, quod nos a mortuis resurgere non sinebat: quia reos lex faciebat, quæ subintraverat, ut abundaret delictum (Rom. V, 20). Chirographum quidam dicunt esse quasi scripturam: cyr [^1241] enim Græce manus graphia ^1242 scriptura dicitur. Et ideo chirographum Græce manus scriptio dicitur. Unde hoc loco Apostolus peccatum humani generis chiographum vocat, quasi scripturam quamdam apud Deum, memoriam peccatorum. Unde ipse dicit in Cantico: Nonne hæc condita sunt apud me, et signata in thesauris meis? (Deut. XXXII, 34.) Hæc omnia deleta sunt in cruce, dimittendo peccata, et abolendo memoriam delictorum. Quod quidem fieri minime potuisset, nisi peccatum affixisset cruci. Dum enim non peccando Salvator vincit peccatum, quod hominem tenebat obnoxium; insuper et occiditur ab eo innocens: sic crucifigitur peccatum. Devictum enim peccatum, mortificatum dicitur. Crux enim non Salvatoris mors est, sed peccati.

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Innocens enim qui occiditur, reos illos facit, a quibus occiditur. Et quantum est delere, subjicit, dicens:

Et ipsum tulit de medio, affigens illud cruci: se offerendo morti pro peccatoribus, non solum peccata mortificavit in cruce, sed etiam immortalitatis præmia donavit per indebitam mortem.

Exspolians principatus et potestates, traduxit confidenter palam triumphans illos in semetipso. Alii codices habent: Exuens se carne, principatus et potestates exemplavit fiducialiter, triumphans eos in semetipso: non utique bonos, sed malos principatus, et malas potestates, diabolicas scilicet, et dæmoniacas exemplavit, id est, exemplum de illis dedit, ut quemadmodum ipse se exuit carne, sic suos ostenderet exuendos carnalibus vitiis, per quæ eis dominabantur. Per hanc enim mortalitatem carnis sunt victæ invidiæ diabolicæ potestates, quæ dominabantur nobis, quia victæ a Salvatore exspoliantur animabus, quas tenebant [^1243]. Cum autoritate enim eas tenebant, quia peccaverant. Inventi sunt et ipsi amplius iniqui, dum illum, qui illos non peccando vicerat, occiderunt, et sic juste exspoliandi sunt, sicut dixit, publice, id est, in cruce, quod est, palam detriumphati sunt a Christo. Quas traduxisse dictus est, non occidendo, sed moriendo; nec vim inferendo, sed sustinendo, ut nobis, confracta omni superbia, vincendi daret exemplum. Quia in se ipso caput nostrum, sicut jam dictum est, præbuit exemplum, quod in toto ejus corpore, quod est Ecclesia ex diaboli potestate liberanda, in ultima resurrectione complebitur.

Nemo ergo vos judicet in cibo, aut potu, aut in parte diei festi, aut neomeniæ, aut sabbatorum.Loquitur autem universe contra eos, qui credentes ex Judæis in Dominum Salvatorem Judaicas cæremonias observare cupiebant, super qua re et in actibus apostolorum non parva quæstio concitata est. Unde et sequitur: Nemo vos judicet, de his, qui magistros legis esse se jactant, in cibo, et potu, quod alia munda sint, alia immunda, aut in parte diei festi, ut alios dies festos putent, alios non festos. Nobis enim, qui Christum credimus resurgentem, jugis, et æterna festivitas est. Aut in parte neomeniæ, hoc est, Kalendarum, et mensis novi, quando decrescens luna finitur, et noctis umbris tegitur. Christianorum lumen æternum est, et semper solis justitiæ radiis illustratur. Aut in parte sabbatorum, ut non faciant servile opus, et onera non portent: quia nos Christi sumus libertate donati, et onera peccatorum gestare desivimus. Hæc, inquit, omnia umbra sunt futurorum, et imagines venturæ felicitatis: ut in quibus Judæi

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juxta litteram hæsitant, et teneniur in terra, nos juxta Spiritum transeamus ad Christum, qui ad distinctionem umbrarum nunc corpus appellatur, quomodo enim in corpore veritas est, et in corporis umbra mendacium; sic in spirituli intelligentia mundus omnis, et cibus, et potus, et tota festivitas, et perpetuæ Kalendæ, et æterna requies exspectanda est. Turpe est, inquit, et nimis incongruum, et a generositate vestræ libertatis alienum, ut cum sitis corpus Christi, seducamini umbris, et convinci videamini, veluti peccantes. si hæc observare negligitis.

Quæ sunt umbra futurorum: corpus autem Christi. Sic data sunt per Moysen, ut umbra essent, vel figura futurorum, ut apparente veritate, figura cessaret. Sicut enim, absente imperatore, imago ejus habet auctoritatem, præsente non habet, ita et hæc ante adventum Domini tempore suo observanda fuerunt, præsente autem carent auctoritate.

Nemo vos seducat, volens in humilitate et religione angelorum, quæ non vidit ambulans, frustra inflatus sensu carnis suæ. Græci codices non habent, nemo vos seducat, sed, nemo vos convincat[^1244]. Et ubi nos habemus, ambulans, frustra inflatus sensu carnis suæ, illi habent, inculcans[^1245]. Quærimus quid dicere voluerit in humilitate et religione angelorum. Vere enim humilis sensus, et miseranda suspicio, Deum credere hircorum atque taurorum sanguine delectari, et in odore thymiamatis, quem sæpe homines declinamus. Corpus ergo Christi. Nemo vos convincat, volens in humilitate cordis. Hoc si per verbum Græcum diceretur, etiam in Latina consuetudine populari sonaret usitatius. Sic enim et vulgo dicitur qui divitem affectat, thelodives [^1246], et qui sapientem, thelosapiens, et cætera hujusmodi, ergo et hic, thelohumilis, id est, volens humilis, affectans humilitatem; quod intelligitur, volens videri humilis, affectans humilitatem. Hoc enim in talibus observationibus agit cor hominis, velut religioni humile reddatur. Addidit autem et culturam angelorum, vel, sicut quidam codices habent, religione angelorum, quæ Græce theresheia [^1247] dicitur: angelos volens intelligi Principatus, quos elementorum mundi hujus præpositos in his observationibus colendos esse arbitrantur. Nemo ergo vos, inquit, convincat, cum sitis corpus Christi, volens videri humilis corde in cultura angelorum, quæ non vidit inculcans. Aut enim sic dicere voluit, quæ non vidit inculcans, quia ista homines suspicionibus et opinionibus agunt, non quod viderint ita esse facienda, aut certe, quæ vidi inculcans: ideo magna existimans, quia vidit ea quibusdam locis observari ab hominibus, quorum auctoritati haberet fidem etiam ratione

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non reddita: et loco sibi magnus videtur, quia et contigit quorumdam sacrorum videre secreta. Sed planior sensus est, quæ non vidit inculcans, frustra inflatus mente carnis suæ. Mirabiliter enim dixit ibi inflatum mente carnis suæ, ubi thelohumilem supra dixerat. Fit enim miris modis in anima hominis, ut falsa humilitate magis infletur, quam si apertius superbiret. Qua in re notandum est quod in disputatione sua prædicator egregius superstitioni humilitatis speciem jungit; quia dum plus quam necesse est per abstinentiam caro atteritur, humilitas foris ostenditur; sed de hac ipsa humilitate graviter interius superbitur. Et nisi mens plerumque ex abstinentiæ virtute tumesceret, nequaquam hanc velut inter magna merita pharisæus arrogans studiose enumeraret dicens: Jejuno bis in Sabbato(Luc. XVIII, 12).

Sequitur: Et non tenens caput, ex quo totum corpus connexum est, et conjunctione subministratum, et constructum crescit in augmentum Dei. Quod superius sub nomine philosophiæ cavendum monuit, nunc apertius docet observandum ab his qui terrenæ sapientiæ studentes, hoc colenda asserunt, quæ obtutibus adjacent, vel apparent, ut horum culturis detentæ animæ sub firmamento obligatæ teneantur, ne se supra firmamentum tendant ad superiores cœlos ad Deum omnium adorandum. Quod opera efficitur inimici, ut semper animas super terras humiliatas detineat, ubi se scit semper de cœlis dejectum futurum justo judicio Dei religionem simulans, cum sit maximum sacrilegium. Inflantur enim motum pervidentes stellarum, quas angelos vocat, non auctoritate divina, sed superstitione humana, quæ ad nihilum proficit, nisi ad damnum, nolentes tenere fidem Christi, qui omnium Creator et Dominus est. Ex ipso enim omnes originem habent. Quia enim membris a capite usque ad pedes membra junguntur, quicunque ergo Christo non credens capiti omnium sanctorum, et est extra hoc corpus, et quantumvis se jactet, non vivit: sicut membra non habent vitam, nisi in capite.

Sequitur: Si mortui estis cum Christo ab elementis hujus mundi, quid adhuc tanquam viventes in mundo descernitis? Id est, si baptizati estis cum Christo, et cum Christo in baptismate mortui ab elementis mundi, cur mecum nom dicitis: Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo? (Gal. VI, 14.) Omnis qui baptizatur in Christo, moritur mundo. Cunctis enim superstitionum erroribus abrenuntiat, ut solam colat fidem Christi; amotis enim quæ naturali justitiæ accedunt, relinquitur disciplina

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data a Deo, per quam vivitur Deo per spem, quæ est in Christo. Moritur autem his, quibus subjectus fuerat per errorem, dum negat illos, quos [^1248] præsumpserat esse. Et ita fit, ut per inimicitiam abrenuntiationis invicem sibi mortui dicantur homo, et elementorum cultura. Mundum enim dicens, errorem carnis significat. Omne enim quod videtur, carni deputatur. Hinc est unde et Joannes apostolus, Nolite, inquit, diligere hunc mundum, neque ea quæ in hoc mundo sunt (I Joan. II, 15), id est, neque elementa, quibus compactus mundus est, neque errores, quos humana adinvenit traditio, diligamus, sed solum Christum, qui mortuus est pro nobis, ut corpori suo nos sociaret ex perditis. Qui ergo consepulti sunt Christo, mortui sunt elementis, ut nihil curent ex his. Superna enim didicerunt tenenda, quæ possunt vitam dare pristinam [^1249]. Hæc enim nec præsentem dant, et impediunt ne apprehendatur futura. Qui autem post baptismum ambiget de aliquibus, putans quædam e veteribus veneranda, vivere se ostendit elementis, quæ decernit colenda, aut dubitat contemnenda; ita remanebit intra circulos mundi, alienus a Deo, quia veteri indutus homine carnalia transire non poterit. His dictis inserit verba eorum, qui dicernunt de hoc mundo per has observationes quasi rationabiles, effecti vanitate humilitatis inflati, et econtrario quasi viventes in mundo decernunt, dicentes: Ne tetigeritis, neque gustaveritis, id est, ne tetigeritis corpus hominis mortui, nec vestimentum, et scabellum, in quo sederit mulier menstruata, neque gustaveritis suillam carnem, et leporem, murenam, et anguillam, et sepiam [^1250], et universos pisces, qui squamas, et pinnulas non habent (Lev. II; Deut. XIV).

Quæ sunt omnia in interitu ipso usu, id est, hæc omnia in corruptione in interitu sunt, et sumendi usu in stercore digeruntur. Secundum præcepta et doctrinas hominum. Secundum præcepta, et doctrinas hominum, videlicet, de quibus Dominus pharisæos corripit, dicens: Irritum fecistis mandatum Dei propter traditionem vestram (Matth. XV, 6; Marc. VII, 9).

Quæ sunt quidem rationem habentia sapientiæ. Cur dicit rationem habere sapientiæ Apostolus, quæ reprehendit? Dicamus tamen quod in ipsius Apostoli dictis possumus advertere sæpe sapientiam positam etiam in rebus mundi hujus, quam dicit expressius sapientiam hujus mundi (I Cor. III, 19). Nec moveat quod hic non addidit, mundi: non enim et alio loco, cum ait: Ubi sapiens, ubi scriba? (I Cor. I, 20.) Addidit, hujus mundi, ut diceret: Ubi sapiens hujus mundi? Et tamen hoc intelligitur. Sic est ista ratio sapientiæ. Nihil enim ab eis dicitur in hujusmodi superstitiosis observationibus, ubi [^1251] in mundi

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hujus elementa, naturamque rerum ratio quædam sapientiæ reddi videatur. Unde etiam dicit: Cavete ne quis vos decipiat per philosophiam (supra, 8): et tamen non ait, hujus mundi. Et quid est philosophia Latine, nisi studium sapientiæ. Sunt ergo, inquit, ista rationem quidem habentia sapientiæ, id est, de quibus aliqua reddatur secundum elementa hujus mundi, et principatus ac potestates; in observatione et in humilitate cordis. Id enim agunt istæ superstitiones, ut vitio cor humilietur. Videntur igitur observationes Judaicæ apud imperitos, et vilem plebeculam imaginem habere rationis humanæque sapientiæ, eo quod humilia sentiunt.

Sequitur: Non ad parcendum corpori, dum fraudantur istis escis, quibus compelluntur abstinere. Non enim parcunt Judæi corporibus suis in assumptione ciborum, contemnentes interdum quæ habent, et quærentes quæ non habent, ex qua necessitate debilitates interdum, et morbos contrahunt, nec honorant semetipsos, cum omnia munda sint mundis (Rom. XIV, 20; Tit. I, 15), nihilque possit esse pollutum, quod cum gratiarum actione percipitur, et idcirco a Domino sit creatum, ut saturitate et adimpletione carnis humanos artus vegetet atque sustentet. Elementa autem mundi, a quibus, imo quibus mortui sumus, Lex Moysi, et omne vetus instrumentum intelligendum est, quibus quasi elementis, et religionis exordiis Deum discimus, et ab elementis litteræ, quæ destruitur, transire faciunt ad spiritum vivificantem. Qui ergo mundo, et elementis ejus mortui sumus, non debemus ea observare, quæ mundi sunt, quia in altero initium, in altero perfectio est.

Sequitur: Non in honore aliquo ad saturitatem carnis. Non quod honoratius illo magis, quam illo cibo caro satietur, cum ad ejus necessitatem non pertineat, nisi quolibet valetudini apto alimento refici atque fulciri.

(CAP. III.) Igitur si consurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quæ super terram. Et ideo nihil terrenum ambiatis, nihil transitorium, vel mortale quæratis, sed cœlestem sectamini sapientiam, non terrenam. Resurrectio tamen duas habet formas, ut primo animo de terris resurgat ad cœlos, deinde recepto corpore resurgat raptus obviam Christo (I Thess. IV, 16).

Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Vita vestra, id est beatitudo vestra, abscondita est, non ut non videatur, sed ut conservetur, sicut scriptum est: Cum dederit dilectis suis somnum, ecce hæreditas Domini (Psal. CXXVI, 4). Hic enim labor exigitur, sed in futuro præmium reservatur. Pro eo quod sequitur:

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Cum autem Christus apparuerit vita vestra, tunc et vos apparebitis cum illo in gloria. Vita nostra Christus est, quia videlicet ipse est verus Deus, et vita æterna, sine cujus gratia quisquis se vivere credit, vivens mortuus est. Et ideo omnes fideles non debent modo hic quærere gloriam suam, eo quod illi Dei sint, et tamen nondum apparet quid esse debent. Quid est enim dicere, cum Christus apparuerit vita vestra, tunc et vos apparebitis cum illo in gloria, nisi quod et Joannes evangelista ejus coapostolus in sua epistola fidelibus scripsit, dicens: Charissimi, nunc filii Dei sumus, et nondum apparet quid erimus; scimus enim quia, cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est? (I Joan. III, 2.)

Mortificate ergo membra vestra, quæ sunt super terram. Quoniam omnia simul peccata corpus esse in epistola ad Romanos significat (Rom. VI, 6). Idcirco singula delicta describens, membra ea appellat, ut post acceptam, ac servatam Evangelicam de Salvatoris plenitudine rationem, bonæ vitam operam darent, abstinentes se ab omni turpitudine, et desiderio malo, quo possint peritiæ divinæ fructum non amittere. Per tropum loquitur, per efficientem id quod efficitur, quia non statum cordoris jubet interimi, nec membra destrui, quæ sunt organa animæ ad agendum opus bonum, membrorum enim malum usum, sicut solet, nominat membra. Nam de corpore nostro idem Apostolus alio loco dicit: Nemo enim unquam odio habuit carnem suam, sed nutrit, et fovet eam (Ephes. V, 29). Ad cujus ergo formam proximos diligere jubemur, si nobismetipsis iniqui exstiterimus? Quid enim mortificare jubeat Apostolus, consequenter abjungit, dicens:

Fornicationem, immunditiam, libidinem. Hæc sunt, quæ Apostolus mortificari jubet, non statum corporis, qui si bene regatur, si adjutorium nobis est. Vitiorum quippe consuetudo, vel appetitus est reprimendus, non corpus necandum. Omnis enim incontinentia, immunditia dici potest atque libido.

Et concupiscentiam malam. Non enim diceret Apostolus, et concupiscentiam malam, nisi esset et bona, sicut ipse de se testatur, dicens: Cupio dissolvi, et esse cum Christo (Philip. I, 23). Ubi enim in malo est, vitium est; ubi vero in bono. non est vitium, sed affectio.

Sequitur: Et avaritiam, quæ est simulacrorum servitus. Recte avaritia idolis comparatur, quia dum metallis auri et argenti, de quibus fiunt simulacra, homines immoderate serviunt, aurum pro Deo venerantur. Avaritiam tamen idololatriæ comparavit, ut nihil illa scelestius demonstraret. Sub uno nomine duo pessima et impia genera designavit, quæ omni ratione monet fugienda. Primum enim et pergrave crimen idololatria est. Quid enim tam perniciosum, tamque funestum, quam ad injuriam

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creatoris Dei, lignis, et lapidibus, vel aliis metallis honorificentiæ ejus nomen tribuere, cum ipsi non patiantur, ut servus nomine Domini nuncupetur, quem non natura utique, sed quædam conditio subjicit servituti? Aliud contra crimen est avaritiæ, non dispar malitia, sed diversum in nomine. Unde ad Timotheum I, VI, 10, ait: Radix enim omnium malorum est avaritia [^1252]. Omnium enim capax est delictorum, ut aviditatis suæ, quod impossibile est, impleat desiderium, semper bibens et semper sitiens. Non immerito ergo sub uno nomine utrumque malum ostendit. Pene enim uno explentur opere, quia sicut idololatria uni Deo auferre nititur gloriam, ne quod ejus peculiare est, solus audiat nomen deitatis sibi soli condignum; ita et avaritia in Dei se res extendit, ut si potest fieri, unus solus creaturam ejus sibi usurpet, quam Deus omnibus fecit. Unde dicit Deus per prophetam: Meum est aurum et meum est argentum (Agg. II, 9). Utraque igitur Deo est inimica; ambæ enim Deo abnegant quæ ejus sunt.

Propter quæ venit ira Dei in filios diffidentiæ. Sive, ut alii codices habent, super filios incredulitatis[^1253]. Filios incredulitatis appellat Sodomitas et eos, qui in diluvio perierunt, sive eos qui Dei verbo increduli fuerunt in deserto. Malorum memoratorum causa venturum dicit judicium Dei, ut vindicetur in hos, qui contempto Deo et lege ejus, interdicta sequi maluerunt. Et est sensus vel ordo verborum. Ex præteritis futura timenda sunt, quia quorum imitatores fueritis, eorum recte et filii vocabimini.

Sequitur: In quibus et vos ambulastis aliquando, cum viveretis in illis. Cum autem dixit: cum viveretis in illis. ostendit illos diu male vixisse, et quasi dicat: Nolite nunc jam ita vivere, ne frustra videamini credidisse. Quantum illis beneficium præstiterit gratia Dei per Jesum Christum, non tacet, ut gratulentur evasisse se iram, quæ ventura est repente super infideles totius terræ, et tales semetipsos præbeant, ut parere possint præceptis ejus, a quo a morte secunda sunt liberati.

Nunc autem deponite et vos omnem iram, indignationem, malitiam, blasphemiam, turpem sermonemde ore vestro. Nunc ab his prohibet quæ minora peccata videntur, ne forte quia superius quæ graviora sunt, mortificanda mandavit; hæc admittenda, aut quasi non periculosa non fugienda putarentur. Hæc indisciplinatio nec filiis hominum bene edoctis convenit; quanto magis filiis Dei?

Nolite mentiri invicem. Non enim oportet mentiri filios veritatis, cum omne mendacium de diabolo sit, qui homicida fuit ab initio, et in veritate non stetit.

Sequitur: Exspoliantes vos veterem hominem cum

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actibus suis, et induite [^1254] novum, eum, qui renovatur in agnitione Dei, secundum imaginem ejus, qui creavit eum. Tam verbo quam actu, ad Ephesios quoque apertius hanc imaginem nominavit, scilicet aliis verbis idipsum præcipiens: Exspoliantes vos, inquit, veterem hominem cum actibus ejus, induite novum, qui renovatur in agnitione Dei, secundum imaginem ejus, qui creavit eum (Col. III, 9, 10). Quod ergo ibi legitur, induite novum hominem, qui secundum Deum creatus est, hoc isto loco, induite novum hominem, qui renovatur secundum imaginem ejus, qui creavit eum. Ibi autem ait, scundum Deum; hic vero, secundum imaginem ejus, qui creavit eum. Pro eo vero, quod ibi posuit, in justitia et sanctitate veritatis; hoc posuit hic in agnitione Dei. Fit ergo ista renovatio, reformatioque mentis, secundum Deum vel secundum imaginem Dei. Sed ideo dicitur secundum Deum, ne secundam aliam creaturam fieri putetur; ideo secundum imaginem Dei, ut in ea re intelligatur fieri hæc renovatio, ubi est imago Dei, id est, in mente. Quemadmodum dicimus secundum corpus, mortuum, non secundum spiritum, qui de corpore fidelis et justus abscedit. Quid enim dicimus secundum corpus, mortuum, nisi corpore, vel in corpore, non anima, vel in anima mortuum? Sane ista renovatio non momento uno fit ipsius conversationis, sicut momento uno fit illa in baptismo renovatio, remissione omnium peccatorum. Si ergo spiritum mentis nostræ renovamus, et ipse est novus homo, qui renovatur in agnitione Dei, secundum imaginem ejus, qui creavit eum, nulli dubium est, non secundum corpus, neque secundum quamlibet animæ partem, sed secundum rationalem mentem, ubi potest esse agnitio Dei, hominem factum ad imaginem ejus, qui creavit eum. Secundum hanc autem renovationem efficimur etiam Filii Dei per baptismum Christi, et induentes novum hominem, Christum utique induimus per fidem. Quis est ergo, qui ab hoc consortio feminas alienas, cum sint nobiscum gratia cohæredes, et alio loco idem Apostolus dicat: Omnes enim Filii Dei estis per fidem in Christo Jesu. Quicunque enim in Christo baptizati estis, Christum induistis. Non est Judæus, neque Græcus, non est servus, neque liber: non est maculus neque femina. Omnes enim vos unum estis in Christo Jesu? (Gal. III, 26, 27.) Nunquidnam igitur fideles feminæ sexum corporis amiserunt? Sed quia ibi renovatur ad imaginem Dei, ubi sexus nullus est, hoc est, in spiritu mentis suæ.

Ubi non est gentilis, et Judæus, circumcisio, et præputium, Barbarus, et Scytha, servus, et liber, sed omnia, et in omnibus Christus. Ac si patenter dicat: Apud Deum non præjudicat sexus, vel conditio, aut genus, vel provincia, sed sola conversatio cum fide recta requiritur. Scythia est provincia remota

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sub septentrione frigoribus rigens, moribus barbara. Hæc ex causa Scythas fertur esse vocatos.

Sequitur: Induite ergo vos sicut electi Dei [^1255], viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam. Ista enim habere, atque implere, est deponere veterem hominem cum actibus suis, et induere novum, eum, qui renovatur in agnitione, secundum imaginem ejus, qui creavit eum. Ad hæc eos facienda hortatur, quæ meritum collocant apud Deum. A peccatis autem abstinere timor facit: veretur enim ne mala faciens pœnis subdatur. Hæc autem, quæ nunc facienda monet, ad profectum pertinent meritorum: ex voluntate enim fiunt, non ex necessitate. Qui ergo ab illicitis se abstinet, habet laudem; qui vero a licitis temperat. et laudem habet, et præmium.

Supportantes invicem, exemplo Christi, qui infirmitates nostras portavit, tam spiritales quam etiam corporales. Et donantes vobismetipsis, id est, indulgentes, et dimittentes alterutrum, sicut et Christus omnibus indulsit, etiam et persecutoribus suis.

Si quis adversus aliquem habet querelam, sicut et Dominus donavit vobis. Ac si dicat: Si ille indulget, qui potest vindicare, et parcit, in quo non potest inveniri peccatum; quanto magis vos, qui non potestis vivere sine peccato, quorum vindicta aut parva aut nulla est? Nolite ergo exigere parva a conservis, ne vobis indulta multa peccati debita requirantur.

Super omnia autem hæc charitatem habentes. Quia enim omnium major est charitas, huic magis studendum hortatur. Tunc enim omnia, quæ supra servanda mandavit, ad effectum præmiorum poterunt deduci, si duce charitate iter ambulent legis. Tota enim mente operatur, qui de amore aliquid facit. Hypocrisis et simulatio non est in charitate, sicut Joannes ait: Timor, inquit, non est in charitate(I Joan. IV, 18): qui enim timet perfectus non est; perfecta enim dilectio foras mittit timorem. Unde et Dominus amari se maluit, quam timeri. Hæc est enim, quæ complectitur unitatem; hæc, quæ omnes unum corpus facit; hæc est, quæ veram habet pacem, quam corde puro custodit. Potest enim pax dici, et non habere charitatem. Charitas enim semper secum habet pacem.

Quod est vinculum perfectionis. Perfectionis enim vinculum charitas dicitur; quia omne bonum, quod agitur, nimirum per illam, ne pereat, ligatur: a tentatore namque citius, et quodlibet opus evellitur, si solutum a vinculo charitatis invenitur. Si autem mens, Dei ac proximi dilectione constringitur, cum tentationum motus quælibet ei injusta suggesserint, obicem se illis ipsa dilectio opponit, et persuasionis undas, virtutum ostiis, ac vecte intimi amoris frangit.

Et pax Christi exsultet in cordibus vestris. Pax Christi talis est, qualem ille habuit cum seipso, qui

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nullum habuit in seipso peccatum, quam qui in seipso habuerit, quanto profectius habuerit, tanto amplius in mundo pressuram sustinebit, sicut ipse Dominus discipulis suis testatus est, dicens: Hæc locutus sum vobis, ut in me pacem habeatis (Joan. XVI, 33). In mundo autem pressuram habebitis. Pax enim Christi bellum est mundi.

In qua et vocati estis in uno corpore; et gratia [^1256] estote, hoc est, nolite esse veteris legis æmulatores, quæ vicem reddit injuriæ, sed æmulatores estote gratiæ Evangelii, quæ non solum ignoscit inimicis, sed etiam, ut eis dimittatur, pro illis exorat.

Verbum Christi habitet in vobis abundanter in omni sapientia. Verbum Christi evangelica sunt mandata, quæ non solum sufficienter, sed et abundanter habere debent non solum sacerdotes, sed etiam fideles laici. Et invicem semetipsos debent monere et docere: pro eo quod sequitur:

Docentes, et commonentes vosmetipsos psalmis, hymnis et canticis spiritalibus. Hæc meditanda monet semper, quæ sonent Christum. Hæc in corde habenda, quæ Deo Patri semper gratias referant, ut vox canora illi serviat, illum laudet psalmus, hymnus extollat. Et huic soli notum sit, qui occulta pervidet mentis, a quo speratur et præmium: psalmis Davidicis, canticis Moysi, et omnium prophetarum; hymnis, sicut fuerunt melodiæ in camino trium puerorum. Ideo ista dicimus, ut ædificatio Ecclesiæ sapienter a vobis, et rationabiliter proferatur. De psalmis autem, hymnis et canticis, quid inter se distant (Ephes. V, 19), in præcedente jam epistola ad Ephesios disputatum est.

Sequitur: In gratia cantantes in cordibus vestris Deo, id est, non solum ore, sed etiam corde canite, ut cor cum voce concordet, ut intelligere valeatis quod canitis. In cordibus enim cantari mandavit, ne favore hominum fieret, et structum amitteret.

Omne quodcunque facitis in verbo, aut in opere, omnia in nomine Domini nostri Jesu Christi. Sive enim docetis, sive aliquid boni operamini, nihil ad vestram gloriam, sed ad Domini faciatis. Quod supra in corde Deum laudari, et illi gratias referri præcepit, nunc tam in verbo, quam in opere totius conversationis nostræ nomen Domini Jesu laudari, et exaltari hortatur; ut cum verba nostra carent reprehensione, et opera nostra bona sunt, magnificetur Dominus Jesus, cujus magisterio invituperabiles sunt discipuli. Tunc enim veras gratias agimus Deo, si per ipsum modum præceptorum ejus custodiamus.

Gratias agentes Deo et Patri per ipsum, id est, gratias Deo referentes, qui Filium suum ad hæc inspiranda, et docenda destinare dignatus est. Mulieres subditæ estote viris, sicut oportet, in Domino. Ita præcidit mulieres subditas debere esse viris, sicut mandavit

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Deus inter cætera dicens ad mulierem: Et ad virum tuum conversatio tua, et ipse tui dominabitur(Gen. III, 16); ut ipso ritu et disciplina timeat virum suum quasi dominum, ex quo cœpit esse. Timebat enim, ne cessante in plerisque carnis officio, aut in mulieribus subjectio, aut in viris cessaret charitatis affectus. Qualem enim habet principatum Christus in Ecclesia, ad hanc formam vir, et uxor constringitur. Post hæc transit ad viros, ut pari modo præciperet viris quid agendum sit cum uxoribus. Sequitur enim, et dicit: Viri, diligite uxores vestras [^1257]. Ecce discipulus uxorem diligendam prædicat, cum magister dicat: Qui uxorem non odit, non potest meus esse discipulus (Luc. XIV, 26). Nunquid aliud judex nuntiat, aliud præco clamat? An simul et odisse possumus, et diligere? Sed si vim præcepti perpendimus, utrumque agere per discretionem valemus, ut eos, qui nobis carnis cognatione juncti sunt, et quos proximos novimus, diligamus, et quos adversarios in via Dei patimur, odiendo, et fugiendo nesciamus. Quasi enim per odium diligitur, qui carnaliter sapiens, dum prava nobis ingerit, non auditur. Ut autem Dominus demonstraret hoc erga proximos odium non de affectione procedere, sed de charitate, addit protinus dicens: Adhuc autem et animam suam. Odisse itaque præcipitur proximos, odisse et animam nostram: constat ergo, quia amando debet odisse proximum, qui sic eum odit, sicut semetipsum. Tunc etenim bene nostram animam odimus, cum ejus carnalibus desideriis non acquiescimus, cum ejus appetitus frangimus, et voluptatibus reluctamur. Quæ ergo contempta ad melius ducitur, quasi per odium amatur. Sic nimirum exhibere proximis nostris odii discretionem debemus, ut in eis, et diligamus quod sunt, et habeamus odio quod in Dei nobis itinere obsistunt. Absit ut fidelis homo cum audit ab Apostolo: Diligite uxores vestras,concupiscentiam carnis diligat in uxore, quam nec in seipso debet diligere, audiens alterum Apostolum dicentem: Nolite diligere mundum, nec ea quæ in mundo sunt; quoniam si quis dilexit hunc mundum, non est charitas Patris in eo (I Joan. II, 15).

Et nolite amari esse ad illas. Nunquam rem naturalem hortaretur novæ vitæ prædicator, nisi continentes esse cœpissent, quod ipsa natura poscebat; sicut ad Ephesios jam plenius adnotatum a nobis est.

Filii, obedite parentibus vestris per omnia: hoc enim placitum est in Domino. Præparat eos disciplinæ, pro eo quod illos a parentibus secundum Deum præcipit erudiri, ut mutuam vicem dilectionis exhibeant. Tunc enim possunt filii Deum habere propitium, si debitam honorificentiam rependant parentibus circa obsequium illorum.

Patres, nolite ad indignationem provocare filios

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vestros. Sicut igitur in filiis obsequium, et subjectionis merces est demonstrata; ita in parentibus moderatum jubetur imperium, ut non quasi servis, sed quasi filiis præesse se noverint. Nec hoc præcepti fine contentus est; sed adjungit: Modestos enim præcipit parentes debere esse filiis, ne coarctati ab eis delinquant in illos, et Deum offendant; quod nolunt: ira enim inconsiderata res est, intantum, ut aliquando nec sibi parcat qui irascitur. Debent enim recordari patres quia fuerunt et ipsi filii; considerare autem filii, quia futuri sunt patres, ut æquilibrato consilio utriusque partis, et filii subjecti sint, et patres modesti.

Ut non pusillo animo fiant, id est, ne exasperati fiant iracundi, sed vestro semper exemplo discant esse patientes. Servi, obedite per omnia dominis carnalibus. Prævidit sane hic Apostolus, ne doctrina Salvatoris nostri in aliquo blasphemaretur, si credentes servi inutiles suis dominis exstitissent; et qui forte permissurus erat etiam alios servos suos fieri Christianos, de ipsis jam factis inciperet pœnitere. Si vero videret eos in melius profecisse, et ex infidelibus fideles effectos, non solum alios suos optaret credere famulos, sed etiam ipse per fidem similiter salvaretur.

Non ad oculum servientes, quasi hominibus placentes. Non ad oculum servientes, ut hi faciunt, qui hominibus placere desiderant; sed ut necessitatem vertatis in voluntatem, et ex humana servitute mercedem apud Dominum acquiratis; maxime cum dominus carnis a Creatore, et Domino diversa non imperet. Quoniam Deo aliter serviri non potest, quam puro corde; occulta enim pervidet animorum: sic et hominibus debere servire præcepit. Qui enim ad oculum servit, in occulto aliud facit; qui snim animo, talis est foris, qualis et intus. Si ergo in hoc obsequio fuerit fidelis, promerebitur Dominum. Idcirco in domini carnalis causa justum vult esse servum et obsequentem, ut possit et in Dei rebus et fidelis esse et obsequens. Si enim in præsenti idoneus fuerit, ubi scit nulla esse nisi corruptibilia præmia, quanto magis propensior erit in Dei devotione, quem scit fidelibus immortalia daturum præmia?

Sed in simplicitate cordis, timentes Dominum; qui ubique semper videt, et odit omnem simulationem: humanus enim oculus falli potest. Et ideo vos sic agite, ut necessitatem conditionis voluntatem faciatis religionis, ut per vestra bona opera Domino gratiæ referantur, cum vos viderunt ex Christianitatis tempore omnes in melius profecisse.

Quodcunque facitis, ex animo operamini; cum omni humilitate, deposita priore superbia et simulatione.

Sicut Domino, et non hominibus. Domino, et non hominibus exhibemus quidquid in ejus amore hominibus exhibemus. Scientes quod a Domino accipietis retributionem hæreditatis, apud quem non est personarum acceptio. Ut promptos illos in obsequio, et fide faciat, mercedem illos bonorum uperum accepturos promittit a Deo in regno Christi. Quod, ut

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probatum sit et acceptum, sic illos vult obsequi, sicut Domino, a quo mercedem exspectant. At si inique egerit, non solum hominem offendit, sed et Deum, quem in admissa frauds carnalis domini contempsit. Si autem bene egerit, non erit apud Deum servus hominis quasi despectior, sed remunerabitur quasi liber inter homines. servus autem Christi, quod dignitatis est nomen.

Domino Christo servite. Domino enim Christo servit quicunque propter illius amorem fideliter homini servit. Qui eum injuriam facit, recipiet id, quod inique gessit; et non est personarum acceptio apud Deum. Sive enim servus, qui dominum contempserit, sive dominus, qui servum inique tractaverit, sciat apud Deum inultam non esse hujuscemodi injuriam.

(CAP. IV.) Domini, quod justum, est, et æquum servis præstate, id est, patres vos debent magis sentire, quam domines; quia idcirco antiqua consuetudo est, ut boni domini patres familias appellentur.

Scientes quoniam et vos Dominum habetis in cœlo: apud quem usque adeo unum estis, ut æqualiter empti sitis, et una utrisque sit hæreditas repromissa; et ideo qualem erga vos Dominum esse vultis, tales estote circa conservos vestros, potiusquam servos. Ne domini temporales superbia extollantur, præsumentes de dominatu, mitigat et cohibet animos illorum, ut adhibita consideratione humani generis animadvertant auctorem Deum non servos et liberos, sed omnes ingenuos condidisse. Sed hoc mundi iniquitate factum, ut dum alter alterius fines invadit, tunc captivos ducit ingenuos; unde et manucapti dicti sunt a veteribus, inde mancipia. Hic casus et conditio etiam nunc apparet. Alii redimuntur, alii remanent servi. Apud Deum autem hic servus hatur, qui peccaverit. Denique peccati causa Cham servus audivit. Cui sententiæ veteres assensere, ita ut definiredt omnes prudentes esse liberos; stultos autem omnes esse servos; quia prudens abstinet a peccatis, ut his ingenuus sit, qui recta sequitur; servus autem, qui per stultitiæ imprudentiam subjicit se peccato. Unde et Cham propter stultitiam, quia risit puditatem patris stulte (Gen. IX, 22), servus est appellatus. Ostendit ergo dominis, quia non vere sunt domini, sed quasi per imaginem: corporum enim, non animorum sunt domini. Solus enim Dominus, et auctor rerum invisibilis Deus, tam corporibus quam animis dominatur, ut hæc considerantes, justa ab eis exigant servitia; talia utique, qualia et a se exigi volunt a Domino communi. Nam cum ipsi non ut dignum est, Deo serviant, quem non negant omnium potestatem habere, ejusque quotidiana dona, ministeria creaturæ humanæ usibus exhiberi; a paribus suis, non dicam fratribus, tam gravia exigunt servitia, ut ferri non possint, non ponentes in animo, quia et ipsi, velint nolint, servi sunt, et viderint cujus meriti.

Orationi instate, vigilantes in ea. Ideo dicit, vigilantes in ea, quia torpens, et negligens petitio nec ab homine aliquid potest impetrare; quanto magis

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apud Deum jam credentibus [^1258] mysterium Domini Christi in evitandis vitiis peccatorum orationi instandum ostendit, ut meritis crescant, deficientibus tentationibus adversarii. Quos intantum dignos habet, ut judicet eos etiam se posse precibus ajuvare asserendum audacter Evangelium, ad quod manifestandum legationem acceperat.

In gratiarum actione, id est, pro omnibus, quæ vobis sunt concessa, vel etiam in adversis, quæ ipso dispensante eveniunt. Orantes simul et pro nobis, ut Dominus aperiat nobis ostium sermonis ad loquendum mysterium Christi. Quomodo aperitur ostium verbi, nisi cum sensus aperitur audientis, ut credat ex initio fidei facto, et ea, quæ ad ædificandam salubrem doctrinam prædicantur, et disputantur, admittat, ne per infidelitatem ea, quæ dicuntur, improbet ac repellat? Quid est enim dicere, orantes simul et pro nobis, ut Deus aperiat nobis ostium verbi, nisi apertissima demonstratio etiam ipsum initium fidei esse donum Dei? Non enim orando peteretur ab eo, nisi ab ipso tribui crederetur. Hoc donum cœlestis gratiæ in illam purpurariam descenderat, cui, sicut Scriptura dicit in Actibus apostolorum, Deus aperuerat sensum, et intendebat in ea (Act. XVI, 14), quæ a Paulo dicebantur; sic enim vocabatur, ut crederet. Agit quippe Deus quod vult in cordibus hominum, vel adjuvando, vel judicando, vel inspirando, ut etiam per eos impleatur quod manus ejus, et concilium prædestinavit fieri [^1259].

Propter quod etiam vinctus sum (ut manifestem illud ita ut oportet me loqui). Id est, ut ipse det quid, cui, et quando rationabiliter debeam prædicare; quia in nobis ad autem, prædicantibus, ille in corde intus operatur.

In sapientia ambulate ad eos qui foris sunt, tempus redimentes. Quoniam necesse est ambulare nos inter fideles [^1260], et colloquia miscere causa conversationis mundanæ, hoc est, quod commonet, ut cum sapientia sit ipsa conversatio propter scandalum gentilium, ne occasionem per nos accipiant blasphemandi, et incitentur ad persequendum. Quid enim opus est loqui cum eo, quem sciant intractabilem, et obstinatæ mentis, paratum ad contumeliam faciendam? Ideo hæc monet, ut opportuno et loco, et tempore, magistra modestia, religionis verba promantur; aut si persona talis in medio est, quæ perscrepat, reticendum. Aliter enim cum potentibus mundi, aliter cum mediocribus, et aliter cum humilibus agendum est. Aliter iterum cum mansuetis, aliter cum iracundis, quibus cedere [^1261] oportet. Hoc est redimere tempus. Cum enim insidianti Dominicis verbis, et furenti temporis audaciæ cedis, injurias infesti temporis lucrifacis. Nam si caput, id est, rex assentit, corpori est libertas loquendi verba Dei cum mansuetudine, ut provocentur ad

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bonum. Perstrepentibus tamen, et animosis ad convitia semper cedendum. Vincis enim cum cedis.

Sermo vester semper in gratia sale sit conditus; id est, sapientiæ rationem in vobis semper habete, ne religio nostra a philosophis, et gentibus stultitia æstimetur. Ut sciatis quomodo oporteat vos unicuique respondere. Hoc est, quod et beatus Petrus apostolus in epistola sua fidelibus scripsit, dicens: Parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe (I Petr. III, 15), sed tamen aliter paganis, aliter Judæis, aliter hæreticis, atque aliter philosophis, vel cæteris infidelibus est respondendum.

Quæ circa me sunt, omnia vobis nota facit Tychicus charissimus frater, et fidelis minister, et conservus in Domino; frater, in lege; fidelis minister, sacri Evangelii; conservus, in labore.

Quem misi ad vos ad hoc ipsum, ut cognoscat quæ circa vos sunt, et consoletur corda vestra, cum Onesimo charissimo, et fideli fratre, qui est ex vobis, et omnia, quæ hic aguntur, nota faciet vobis.Hinc colligere possumus, quod has quatuor epistolas scripserit Roma de carcere, ad Ephesios, ad Philippenses, ad Colsssenses et ad Philemonem. Ad Ephesios, pro eo quod ait: Ut autem et vos sciatis quæ circa me sunt, quid agam: omnia nota vobis faciet Tychicus, charissimus frater, et fidelis minister in Domino: quem misi ad vos in hoc ipsum ut cognoscatis quæ circa nos sunt et consoletur corda vestra (Ephes. VI, 21, 22). Tychicus autem iste, qui ad Ephesios missus est, et ad Colossenses cum Onesimo mittitur. Eo tempore Onesimum habuit comitem quando Onesimus ad Philemonem pro se familiares litteras perferebat (Philem. 10). Ad Philippenses autem, pro eo quod ait: Salutant vos omnes sancti, maxime autem qui de Cæsaris domo sunt (Philipp. IV, 22). Illud autem proprie habet in hac Epistola ad Colossenses, quod Onesimus, qui Philemoni suo domino per epistolam commendatur (Philem. 10), perlator quoque hujus Epistolæ fuit, pro eo quod in consequentibus ait: Quæ circa me sunt, omnia vobis nota faciet Tychicus charissimus frater, et fidelis minister, et conservus in Domino: quem misi ad vos ad hoc, ut cognoscat quæ circa vos sunt, et consoleturcorda vestra cum Onesimo charissimo, et fideli fratre, qui est ex vobis. Si autem Philemon, ad quem illa Epistola scripta est, Onesimi dominus fuit, imo frater esse cœpit ex domino (Philem. 16), et ad Colossenses dicitur quod Onesimus ex eis sit: ratio nos ipsa, et ordo instruit, quod et Philemon Colossensis fuerit; et eo tempore communem ad omnem Ecclesiam Onesimus Epistolam tulerit, quando privatas, et sui commendatrices ad dominum litteras sumpserat [^1262]. Est et aliud indicium, quod in hac Epistola et Archippus nominatur, cui hic cum Philemone

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scribitur: Dicite, inquit, Archippo: Vide ministerium, quod accepisti in Domino, ut illud impleas(Philem. II, 17).

Salutat vos Aristarchus concaptivus meus, id est, qui mecum tenetur in vinculis, et compatitur mihi charitatis affectu. Iste Aristarchus bonæ conversationis ac meriti videtur, qui devotione Dominica particeps, et socius laborum Apostoli designatur. Et Marcus consobrinus Barnabæ (Act. XV, 36). Marcum autem, ut commendet quid sit, non tacet, ut cum laudabilis viri Barnabæ affinis addiscitur, honorabilis habeatur, quem putamus fuisse Evangelii scriptorem [^1263]. Sobrini dicuntur, quasi sororini, id est, qui de singulis sororibus nascuntur

Si venerit ad vos, excipite illum. Idcirco præcipit Colossensibus, ut benigne susciperent Marcum, et non eum repudiarent, pro eo quod eum noverant ab eo per inobedientiam discessisse.

Et Jesus, qui dicitur justus, qui sunt ex circumcisione. Ac si dicat: Hi soli modo mecum sunt; sive hi soli ex circumcisione mei sunt adjutores in Novo Testamento, per quod pervenitur ad Dei regnum. Jesum istum, quem justum nomine vocari, appellat, quibus solis testimonium perhibet, quia hi ex circumcisione adjutorio fuerunt ei, assentientes, et participes sententiæ ejus, ut jam circumcidi ulterius non debere prædicarent. Ideo participes illos dicit suos in regno Dei. Circumcidundum autem esse, et Sabbata, et neomenias servandas prædicare, non spiritale est, sed terrenum [^1264]. Id quod superius dicebamus, quoniam ad Colossenses Epistola eodem tempore, et per eumdem esset scripta bajulum litterarum, quando ad Philemonem quoque scripta est, etiam eorum, qui salutantur, nomina docent. Pro eo quid ita scribitur: Salutat vos Aristarchus concaptivus meus, et Marcus consobrinus Barnabæ et Epaphras, qui est ex vobis, servus Christi; et paulo inferius: Salutat vos Lucas medicus charissimus, et Demas; et: Dicite Archippo: Vide ministerium, quod accepisti in Domino, ut illud impleas; et: Memores estote vinculorum meorum. Si autem ex eo aliquis non putat pariter scriptas, quod ad Colossenses pauca sint nomina, quæ Philemoni non ferantur ascripta, sciat non omnes omnibus at amicos esse, aut notos;

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et aliud, privatam ad unum hominem, aliud ad publicam, et universam Ecclesiam epistolam dirigere.

Salutat vos Epaphras, qui ex vobis est, servus Christi Jesu. Qui sit autem Epaphras, qui in epistola Pauli Philemoni directa scribitur, concaptivus (Philem. 23) Pauli: ex eo quod ibi additum est: In Christo Jesu, possumus suspicari eadem cum Romæ pro Christo vincula sustinuisse quæ Paulus; et vinctum Christi, et concaptivum quoque ejus potuisse dici. Aut certe ita, quod nobilis et ipse sit in apostolis, ut Andronicus, et Julia, de quibus scribitur ad Romanos: Salutate Andronicum, et Juliam[^1265] cognatos, et concaptivos meos, qui sunt nobiles in apostolis, qui et ante me fuerunt in Christo. Hæc de Epaphra. Cæterum cooperatores Evangelii, et vinculorum suorum, cum ad Philemonem quoque Epistolam scriberet (Philem. 24), Marcum ponit, quem, sicut dixi, puto Evangelii scriptorem, Aristarchum, cujus supra fecimus mentionem, et Demam, de quo in alio loco dicit, Demas me dereliquit (II Tim. IV, 7), et Lucam medicum, qui Evangelium, et Actus apostolorum Ecclesiis scribendo tradidit. Chariorem facit illis Epistolam, quando eis, qui ex ipsis est, testimonium reddit.

Servus Christi Jesu, semper sollicitus pro vobis in orationibus. Ille vero servus Christi comprobatur, qui pro ejus corpore semper sollicitus invenitur. Tam salutaria se illis exoptare testatur, ut illum qui civis illorum est, et affectu unanimitatis charissimus, participem suæ defensionis in profectu eorum ostendat.

Ut stetis perfecti, et pleni in omni voluntate Dei. Quid est ut stetis, nisi ut perseveretis? Unde dictum est de diabolo. In veritate non stetit (Joan. VIII, 44), quia fuit ibi, sed non permansit. Nam utique isti in fide jam stabant. Nec aliud oramus, cum oramus ut qui stat stet, nisi ut perseveret.

Testimonium enim perhibeo illi, quod habet multum laborem pro vobis, et pro his, qui sunt Laodiciæ, et qui Hierapoli. Laodicia et Hierapolis civitates sunt Asiæ minoris. Quia enim sollicitus erat pro Ecclesia, ideo servus Christi Jesu scribitur: et magnum testimonium ejus Apostolus de eo concelebrat: Testimonium perhibeo illi, quod habet multum laborem

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pro vobis, sicut et de se testatur, quod in laboribus multis fuerit. Ut sollicitos eos salutationis suæ faciat, aliorum vigilantia quanta sit pro his, ostendit. Sollicitior enim quis sit, puto, quando in causa sua alterum viderit labore.

Et dicite Archippo: Vide ministerium, quod accepisti in Domino, ut illud impleas. Quod est ministerium, quod Archippus accepit a Domino ad plebem. Legimus alio loco: Et Archippo commilitoni nostro, et Ecclesiæ, quæ in domo tua est (Philem. 2): ex quo putamus aut episcopum eum fuisse Ecclesiæ Colossensis, cui admonetur studiose diligenterque præesse, aut Evangelii prædicatorem. Aut si ita non est, illud mihi in præsentiarum sufficit, quod et Philemon, et Archippus, et Onesimus ipse, qui litteras perferebat, fuerint Colossenses: et eodem tempore quatuor, ut ante diximus, epistolæ Roma directæ sint.

Salutat vos Lucas medicus charissimus, et Demas. Vere charissimus Apostolo fuit Lucas, quia omnia postponens, Apostolum secutus est semper, qui et Evangelium et Actus apostolorum scripsisse perhibetur.

Salutate, fratres, qui sunt Laodiciæ, et Nympham, et quæ in domo ejus est, Ecclesiam. Quoniam simili modo, et pro his qui Laodiciæ sunt, sollicitus erat, in eorum epistola hos salutandos commonet, Nympham chariorem existimans, cujus et domum salutat. Tam enim devota videtur fuisse, ut omnis domus ejus signo titulata esset crucis.

Et cum lecta fuerit apud vos Epistola, facite, ut et

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in Laodicensium Ecclesita legatur, et eam, quæ Laodicensium est, legatis. Quia generales sunt instructiones Apostoli, et ad omnium profectum scriptæ epistolæ: idcirco etiam Laodicensibus Epistolam hanc legi præcepit, ut per hanc quid agendum sibi esset addiscerent: et Colossenses, ut eorum legerent juxta sensum suppradictum.

Et dicite Archippo: Vide ministerium, quod accepisti in Domino ut illud impleas. Præpositum illorum per eos ipsos caumonet, ut sit sollicitus de salute ipsorum. Et quia plebis solius causa scribitur Epistola, ideo non ad rectorem ipsorum, sed ad Ecclesiam. Post enim Epaphram, qui illos imbuit, hic accepit regendam eorum Ecclesiam.

Salutatio mea manu Pauli. Omnes, quas manu propria non scribebat epistolas, ne a falsis fratribus corrumperentur, proprio signo hebraicis litteris in fine subscribendo roborabat. Unde alio loco dicit: Selutatio mea manu Pauli; quod est signum in omni epistola (II Thess. III, 17).

Memores estote vinculorum meorum. Dicit memorans, ut in mente habeant exitus ejus, quos patiebatur pro salute gentium, et tales se præberent, ut non ægre ferret pati pro his injurias. Ac si dicat: Quia enim vestri causa hæc patior, et vos imitamini exemplum meum.

Gratia Domini Jesu vobiscum. Amen. Gratia dicitur quasi gratis data: cum illis enim vere est gratia, qui cum eam acceperint, et in ea permanserint, de propriis meritis non extolluntur.

Deo gratias. Amen

NOTES

[^1210]: Titulus hic litteris, ut aiunt capitalibus partim, partim in ventre contentis scriptus legitur.

[^1211]: Quod Vmnis scriptum legitur.

[^1212]: Omnes tituli, qui sequuntur, hujus Epistolæ, litteris, ut aiunt, uncialibus habentur in autog.

[^1213]: In cod. præbendi.

[^1214]: Loco Epheso legendum fortasse ab Onesimo, scilicet per quem, et Tychicum missa est Epistola. Vel, quod veritati magis consentaneum est, loco ab, legendum et: ut legatur: scribit eis, et Epheso: duæ enim hæ Epistolæ, alterave ad Philippenses Roma, et in vinculis scriptæ, et missæ censentur: sicuti de hac peculiariter legitur pauca post verba in cod. nostro ibi: scripta de Roma.Quod nullo modo cum his verbis, ab Epheso conciliari posset. Id vero clarius elucebit ex his quæ paulo inferius habentur in ea verba Epistolæ, his qui sunt Colossis, ubi mendose in argumentis Epistolarum scriptum ab Epheso adinveniri asseritur.

[^1215]: Hoc argumentum (ut unicuique suum tradamus) a divo Ambrosio, sive Hilario fere de verbo ad verbum desumptum est. Fere dicimus, quia in aliquot verbis differentia est: scilicet in his quæ ita habet textus divi Ambrosii: irretirent simplicitatem mentis eorum, ne spernerent rationes elementorum, quibus quasi gubernator, etc.: quo in textu videtur hoc, ne spernerent rationes, etc., tanquam pseudoapostolorum monitum protulisse. In textu autem nostro post ea verba, simplicitatem mentis eorum, legitur: Admonet Apostolus nec sperent in orationes elementoram, quibus quasi, etc. Ubi monitum ne sperent Apostoli est. Emendandum autem visum est illud nec, et legendum ne,decoris scilicet sermonis gratia. Illud etiam, in orationes, legendum censuimus, in rationibus. Quid enim orationes elementorum? Quæ in eis spes? Atqui de rationibus elementorum tum textus Epistolæ, tum divi Ambrosii citatum argumentum mentionem facit.

[^1216]: Juxta divi Ambrosii textum, a quo hæc expositio mutuata est, exemplum cæterarum gentium hos crescere legere existimavi: cum in autog. legeretur tantum: ideo enim cæterarum gentium hos crescere, etc.

[^1217]: Philipp. II, 25, et IV, 18. Nescio quo rationis momento adductus auctor noster Epaphram cum Epaphrodito confuderit, unamque ex duabus personam conflaverit. Epaphroditus namque juxta Theodoretum Philippensium episcopus, sive ut illum sanctus Paulus nominat ad Philipp. II, 25, Philippensium apostolus fuit: fortasse etiam ex illis; saltem vero illis valde notus et charus, ut ex vers. 26 ejusdem cap. videre est, et eorum apud Apostolum quandoque legatus, ut ex ejusdem Ep. IV, 18, colligimus, et Epistolæ apostolicæ lator. Ejus festum Græcis octava, sive nona die Decembris, insuper 29 et 30 Martii celebratur, atque inter apostolos, sive 72 discipulos, nec non inter episcopos Andriacæ, sive Andracæ recensetur. Ut silentio prætereamus Epaphroditum Tarracinæ episcopum, a sancto Paulo initiatum, quem eumdem cum hoc esse non constat: de quo in sermone quodam Metaphrasti inscripto, et in Martyrol. Romano die 22 Martii.

Epaphras autem hic Colossensis erat, uti ex Ep. ad Coloss. IV, 12, apparet manifestissime. Imo et eorum primum episcopum, ut creditur, fuisse, arguendi locum dat Apostolus tum cit. cap., tum cap. I, 7 ejusdem Ep. De hoc etiam mentio in Ep. ad Philemonem XXIII, et in Martyrologiis ad diem 19 Julii, ubi martyrium Colossis obtinuisse narratur.

[^1218]: In cod. legitur nec tam mtis fida dicatione, et robur, etc. Quam mendam opere divi Ambrosii, seu Hilarii, cujus est versus hic, ad rectam lectionem redegi.

[^1219]: Uti inter cætera plurima, ubi Josue terram divisit in sortem.

[^1220]: Tam ex proprio, quam ex delicto Adæ, qui est pater, etc., habet divus Ambrosius in hunc textum. Unde vel ex proprio et delicto Adæ legendum, vel tantum de peccato originali, quod in omnes homines transivit, et proprium uniuscujusque factum est, ideoque nos diabolo subegit, loqui tantum voluisse expositorem nostrum existimare debemus.

[^1221]: Ita divus Ambrosius. Vulg. vero loco charitatis, habet dilectionis.

[^1222]: Nempe in anterioribus Ep., ubi de Trinitate, potissimum autem ad Rom.

[^1223]: Postremo, id est, pro finali et veriori interpretatione intelligatur, Filii substantiæ suæ; quia charitas Patris, et cætera, quæ sequuntur.

[^1224]: Redemptionem per sanguinem ejus habet Vulg. In textu tamen per sanguinem ejus non legitur, quamvis de sanguine Christi in textus expositione fiat mentio. Divus Ambrosius etiam, divus Chrysostomus, et Hieronymus, sive Pelagius in textu illud per sanguinem ejus non habent. Ubi illud etiam divi Chrysostomi observare lubet in Græco, non tantum λύτρωσιν, redemptionem, sed ἀπολύτρωσιν, plenam scilicet, et perfectam redemptionem, ne amplius corruamus, neque mortales efficiamur, legi.

[^1225]: In autog. loco desunt legebatur sunt, quod emendandum sensus suasit.

[^1226]: Vel perperam addita, vel desideranda quædam orationi officiunt, quamvis mens auctoris satis eluceat.

[^1227]: Id est, significatas.

[^1228]: Vulg. ego Paulus minister, et sic in cæteris lectionibus.

[^1229]: Ambrosius, sive Ambrosiaster credulitate.

[^1230]: In cod. Laudociæ: alibi Laodiceæ: et ita divus Chrysostomus, et Hieronymus, sive Pelagius; Græce nempe Λαοδικεία.

[^1231]: Iterum in cod. Laudociæ.

[^1232]: Vulg. non ita, sed: gaudens, et videns ordinem vestrum, et firmamentum ejus, quæ in Christo est, fidei vestræ. Vulg. consentit Græca lectio divi Chrysostomi. Hunc autem textum a divo Ambrosio, seu Hilario transcripsit auctor noster, una cum magna expositionis hujus Epistolæ parte.

[^1233]: In cod. legitur dicentes: quod cum relatione careret, et ordine, emendandum censuimus. Quamvis illud dicentes cum aliquot sequentibus versibus de verbo ad verbum legantur in sæpius cit. Pelagii comment.: ubi dicentes refert ad philosophos ejus temporis.

[^1234]: Textus hic, per amanuensis fortasse oblivionem, ita in cod. desideratur, ut illum addendum sine scrupulo ausi simus.

[^1235]: Verba, et novus . . . moritur, in imo marg. leguntur.

[^1236]: Fortasse melius præstigiorum.

[^1237]: In Vulg. vobis; divus Ambrosius habet ut in autog. nobis.

[^1238]: Sensus hic aliquanto obscurior. Sed quia emendatio ab auctoris mente aliena esse poterat, ideo fideliter lectioni inhærere, eamque lectoris judicio committere satius nobis visum est.

[^1239]: Chyrographum in cod.

[^1240]: Principatus legi deberet, juxta text. divi Pauli, et ejus expositores.

[^1241]: Græce χείρ.

[^1243]: Hic textus in autog. ita jacet: Per hanc enim mortalitatem carnis invidiæ diabolicæ potestatis dominabantur nobis, quia victi, etc. Videat lector num bene emendavimus.

[^1244]: Nec unum, nec alterum divus Chrysostomus in textu habet. Divus Ambrosius habet: Nemo vos decipiat.

[^1245]: Sed nec hic unum, vel alterum in textu divi Chrysostomi; divus Ambrosius loco ambulanshabet extollens se. Non abs re erit divi Ambrosii lectionem in medium afferre: Nemo vos decipiat volens in humilitate animi, et superstitione angelorum ea quæ videt, extollens se frustra, inflatus mente carnis suæ, etc.

[^1246]: Scilicet a Græco Θέλων, volens, a verbo Θελω, volo.

[^1247]: Θρησκεία: ita divus Chrysostomus.

[^1248]: Maurini in editione operum divi Ambrosii post verbum quos addiderunt deos ex pluribus, ut aiunt, codicibus; in nostro autem textu, quanquam expositio hujus versiculi exinde desumpta sit, verbum deos non legitur.

[^1249]: Perpetuam habet textus divi Ambrosii, a quo desumpta hæc expositio.

[^1250]: In cod. sipiam.

[^1251]: Loco ubi legeretur fortasse melius quamvis.

[^1252]: Ita et divus Ambrosius: Vulg. vero cupiditas

[^1253]: Ita divus Chrysost. scilicet ἀπείθεια, quæ in versione incredulitas reddita est; facile scilicet fuit unum pro altero Græce scribere, cum diffidentia ἀπιστία Græce scribatur.

[^1254]: Codex noster cum Ambrosiastro induite; Vulg. cum Hieronymo, seu Pelagio induentes.

[^1255]: Sancti, et dilecti insuper habent aliæ lectiones.

[^1256]: Variæ hic lectiones. Græca enim div. Chrysost. scilicet, illaque div. Ambros., nec non Vulg., neque prætermittenda illa divi Hieronymi, seu Pelagii, habent grati estote. In expositione autem novissime citata divus Hieron. sic habetur: In nonnullis exemplaribus habet, gratia estote. Ab his igitur textum desumpsit Atto noster, qui legit gratia compendiose scil. gra estote. Cui lectioni et expositio respondet.

[^1257]: En a divo Gregorio homil. 37, in Evangelia desumptam explanationem.

[^1258]: In autog. prudentibus.

[^1259]: Valde notanda sententia de prædestinatione, et gratia, jungenda his, quæ sæpissime in Epistolæ ad Rom. expositione leguntur.

[^1260]: Fideles habemus in cod., quod divo Ambrosio duce emendandum censuimus.

[^1261]: In aut. cedi.

[^1262]: Pulcherrimum argumentum, quo hæc, et ad Philemonem Epistola uno tempore, et a vinculis Romæ scripta probantur.

[^1263]: Hic de illo Marco sermo est, qui et Joannes Marcus, Act. XII, 12, cognominatus est, filius vero fidelis cujusdam mulieris, Mariæ nomine, in cujus domum fideles, apostolique convenire solebant, divi Barnabæ discipulus, et consobrinus fuit, Act. XV, 37. Hic sanctis Paulo et Barnabæ adhæsit, cum Antiochiam redirent, Act. XII, 25, eosque etiam Pergen Pamphiliæ comitatus est. Hunc, cum Paulus et Barnabas invisendarum Ecclesiarum causa in Asiam regredi instituissent, itineris comitem, repugnante Paulo, assumere volente Barnaba, Paulus solus in Asiam se contulit, a Barnaba, et Joanne isto Marco, qui ad Cyprum insulam se contulere, se dividens. Hic insuper opem Paulo in carcere detento plurimam contulit. In Asia Timotheo laboranti adhæsit (II Tim., IV, 11). Hujus diem festum Latina, Græcaque Ecclesia agit 27 Septembris. Bibli in Phænicia episcopus fuisse dicitur, et a Græcis apostolus appellatur. Ubi, vel qua morte obierit, valde incertum; fortasse Ephesi, ubi celeberrimum sepulcrum ejus colebatur. Vide Euseb. l. III, cap. 39, et l. VII, cap. 25; Chrysost. orat. 67, p. 504. 6.

Hinc parum fundata videtur opinio non auctoris nostri tantum, sed et aliorum, quæ nunc jam pene exsolevit, scilicet eumdem hunc esse Joannem Marcum cum sancto Marco evangelista, Petri discipulo, socio et filio, I Petr. V, 13, de quo nimis longum, et a proposito nostro alienum foret, a tot scriptoribus tum antiquis, tum modernis dicta referre. Vide Calmet, Diction. histor. sacrum ad verbum *Marcus.*

[^1264]: Verba in imo marg. leguntur.

[^1265]: Rom. XVI, 7. Vulg. Juniam.