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[page 507]

BOOK TWENTY.

COMMENTARY ON THE EPISTLE TO THE COLOSSIANS.

ARGUMENT.

Blessed Paul writes to the Colossians just as he wrote to the Ephesians, whom he had not seen before writing to them. He himself shows this in his own writings: when indeed he says, “hearing of your faith in Christ and the love which you have toward all the saints” (Col 1:4). But when he writes, “For I want you to know what a great struggle I have for you and for those in Laodicea, and for as many as have not seen my face in the flesh” (Col 2:1). The argument of the epistle is as follows. It is his custom, wherever or to whomever he writes whom he had not seen before, to extol the things that are according to Christ and to show the greatness of those who are directed by him, because it was not possible otherwise to show anything great and useful to those who follow the faith that is in him. In this place, however, he saw that this reasoning was necessary for him not only in this way, but also because of those from the circumcision, who, wandering in every place, were hastening to persuade those from the Gentiles who believed that, along with that faith which they have in Christ, they should also observe the decrees of the law. Therefore, because they had also come to the Colossians and had more or less persuaded some of them to serve the decrees of the law, for while he shows the eminence of the things directed by Christ, he certainly showed that the law was weak and superfluous, at the same time showing that its diligence and observance are vain. Therefore he writes in this way for both reasons: one, because such a thing could be especially suitable for him writing to them primarily; the other, because he hastened to extol the things that are according to Christ on account of those who were of the circumcision, just as it was fitting when explaining the greatness of the things that have been done. Next, and after these things, he clearly exhorts, persuasively pronouncing from all sides that they should turn away from those who were commanding to teach them such things, showing that the observance of the law is no longer necessary for them. And after this, having moved to exhortation, he speaks to them about many and altogether necessary things. We will begin [page 508] in what follows to make that narration, which seems to be piece by piece, because the things that pertained to the argument of the epistle have been sufficiently revealed in these matters.

Having captured their goodwill, he introduces the authority of the Gospel, which they must firmly believe.

Paul, a servant of Christ Jesus by the will of God, and Timothy our brother, to the saints and faithful brothers in Christ Jesus who are at Colossae. Grace to you and peace from God our Father.

(Ambrose) [Source: Ambrosiaster, Commentary on Colossians / Unknown] Making this prescription of the customary epistle, he begins in this way.

We give thanks to God and the Father of our Lord Jesus Christ, always praying for you, hearing of your faith in Christ Jesus and the love which you have toward all the saints.

Thus he also began to write that epistle which he wrote to the Romans with thanksgiving. But in this one he adds, praying for you, showing that he does not only give thanks for those who have believed, but also prays for the remaining time.

Because of the hope which is laid up for you in heaven,

But what is his prayer? So that you may be able to attain the heavenly goods, the firm hope of which is kept for you, provided that those things which are from you have concurred.

Which you heard before in the word of the truth of the Gospel, which has come to you.

And showing that he says nothing other than what they have known: I mean those things which you have known, receiving the teaching with the truth of the Gospel for their greater exhortation, showing that they alone did not know these things beyond other men. Otherwise, it could keep them more in the faith that the piety which is held in common by all is also held by these just as in all the world.

And it is bearing fruit and growing.

And showing the greatness of the matter: It is not only known, he says, to those who are in all the world, but it also receives the Gospel every single day. Next, so that the knowledge of the Gospel does not seem merely common to them with everyone as he said in all. Therefore, lest [page 509] they should think that the Gospel does not attain growth among everyone, he adds:

Just as it does among you from the day you heard and knew the grace of God in truth.

You, he says, knew piety just as everyone did; it also receives growth in every place day by day. Just as among you, so in every place the Gospel holds its power and receives growth every single day, both among you and among all who are in the world. But this was sufficient to exhort and persuade them to remain in the faith, provided they acknowledged with consensus that these things are true.

Just as you learned from Epaphras our beloved fellow servant, who is a faithful minister of Christ Jesus for you; who also made known to us your love in the Spirit.

Next he indicates by whom they were taught. For he clearly shows in these words that they received the Gospel from Epaphras, whom he praised with just reason, presenting him to them as venerable, whom he also commended to them because he had made known to him the things that were concerning them. He knew that it is certainly fully necessary and useful for a teacher to be venerable and desirable to his disciples. He seems to have done this most suitably toward him, so that it might be fitting for them to persist with much affection in his teaching in these matters, and having set aside the law, he had handed down the Gospel to them. Therefore, he would not have praised his teaching if he had not been disposed in this way: for how could it be that among those he taught, they ought not to observe these things?

Therefore we also, from the day we heard, do not cease praying and asking for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, that you may walk worthily of God, fully pleasing him, being fruitful in every good work and increasing in the knowledge of God; strengthened with all might, according to his glorious power, for all patience and longsuffering with joy.

Next, resuming what he said, always praying for you, etc., he says this. He seems to have wished them good things in every way under the guise of prayer, teaching them the things that were fitting for them. He says that from the time we heard the things concerning you, we were praying without delay, that you may be able to know God’s will, filled with every spiritual sense, living worthily for him and hastening to please him in all things. Thus also good deeds are multiplied in you every single day with the knowledge of God, who will be able to fill you with his patience according to his power as you look to him, so that you may be able to patiently bear all the things of sorrow, so that you may have joy in them on account of that reward which is to be repaid to you for these things in the future age. He said he wished this for them, as I said, and in saying the things of prayer he teaches them to apply the diligence of fitting things. But taking up also the thanksgiving which he had fulfilled for them, he begins his teaching just as he did in the epistle to the Ephesians, where under the guise of thanksgiving he seemed to instruct them in the matters of dogmas.

Giving thanks to God the Father who made us worthy for a share of the lot of the saints in light:

Which is why he says: We ask these things above all, he says, giving thanks to God for you, because he pronounced you worthy by his knowledge for the fellowship of the saints, when you were strangers to piety and followers of idols. For what he said, in light, is to say “through his knowledge,” and what he said, who considered you worthy, that is, he pronounced you worthy, and that is to be joined to the holy fellowship [page 510] of the saints.

Who rescued us from the power of darkness and transferred us into the kingdom of the Son of his love.

He did not only, he says, take you away from error and the power of demons, but also pronounced you to be partakers of the kingdom of Christ. For what he says, transferred us into the kingdom of the Son of his love, means this, just as in another place: If we endure, we will also reign with him (2 Tim 212). Hence he said well not merely “of the Son,” but of the Son of his love for we will not be made partakers of the kingdom of God the Word, for how can it happen that we be joined to the Creator of the universe? Rather, he speaks of the assumed man, whose honor we will also partake in on account of the likeness of nature when we have been able to show affection toward him by our very works.

(Augustine) [Source: Augustine, De Trinitate XV.19] What is said, of the Son of his love, should be understood as nothing other than “of his beloved Son,” because the Son is ultimately of his substance. The love of the Father, which is in a nature that is ineffably simple, is indeed nothing other than his very nature, and through this the Son of his love is none other than he who is begotten of his substance. Hence he also called him the Son of his love, in that he is not a son according to nature, but he attained the love of the sons of adoption.

(Ambrose) [Source: Ambrosiaster / Unknown] In all things he has the purpose of showing the things that are according to Christ as great, just as we predicted in the argument, and he hastens to prove the greatness of the things that have been set right by him. Hence he also disputes concerning the assumed man as if concerning our firstfruits, and that he stood forth as the provider of many good things for us.

In whom we have redemption and the forgiveness of sins.

Hence he also adds this. For through him we have attained all security from sins. But he speaks of the future state, in which, having been made immortal in our nature through the resurrection, we will no longer be able to sin. Such also is what is said to the Ephesians, so that we may be holy and blameless (Eph 1:4).

He is the image of the invisible God, the firstborn of all creation.

Then he also speaks of that dignity which is toward him. The Catholic faith, which distinguishes between the Creator and the creature, suffers no difficulty of understanding in these two names, receiving him as the Only Begotten according to what is written: In the beginning was the Word, and the Word was with God, and the Word was God (John 11). But as the Firstborn of all creation according to what the Apostle says That he might be the firstborn among many brothers (Rom 829), whom the Father begot for him into fraternal fellowship, not by equality of substance, but by the adoption of grace. So that Jesus Christ is both the Only Begotten according to the fact that he is the Word of God, God with God, equally immutable and equally eternal, not considering it robbery to be equal to God; and the Firstborn of all creation according to the fact that in him all things were created in heaven and on earth, visible and invisible. He rightly adds invisible, not because God is also [page 511] visible, but to show his greatness, provided we see that invisible nature in this one as if in an image, because he is coupled to God the Word and will judge all the earth, appearing himself according to his nature, as is right, in the future age with great glory, coming from heaven to retain an order for us in great things, evidently, since we all direct a certain divine nature onto him as onto an image, in which the greatness of those things that are effected by the judge of a visible nature is reflected, reckoning authority to him. But I have marveled at those who took this to refer to the divine nature, who first of all did not see that blessed Moses says of man that he made him in the image of God (Gen 127), and blessed Paul: A man indeed ought not to cover his head, being the image and glory of God (1 Cor 11:7), which would never have been said of men if it were proper only to the divine nature. Then they also failed to see that every image, while it is itself seen, shows that which is not seen. Therefore, it can happen that such an image is made which is not seen, since it is evident that images are customarily made among those who make them either out of honor or the affection of grace, so that they might be a remembrance of those who are not seen by those who nonetheless are able to see.

The firstborn of all creation.

Then he adds this. From this especially, certain very prudent men asserted that what he said, the image of the invisible God, was spoken of the divine nature, as if as firstborn he could not be seen or received with respect to his humanity, when it was fitting for them to perceive that this cannot be most aptly fitted to the divine nature. For if he were created first as a creature as firstborn, he certainly ought to have been called such; but if they say he was begotten, there will seem to be much diversity in the saying itself, provided that he who is not created is called the firstborn of creatures. For he who is called the firstborn of them will be able to be called the firstborn of those who seem necessarily to preserve that likeness which is toward him. And the Apostle clearly shows this writing to the Romans, saying: For those whom he foreknew and predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers (Rom 829), clearly calling him the firstborn brother of them. And those who are conformed to him on account of that likeness which they have from God, by just reason ascribe him to themselves as the firstborn, as being preeminent according to this reasoning. For there he did not say conformed to the Son, but to the image of the Son, clearly calling the visible nature the image of the Son. But they ask how the assumed man can be seen as the firstborn of all creation, why he is not before every creature, but received existence in the last times. They do not understand that firstborn is said not only in time, but also frequently for pre-honoring, because he is truly called the firstborn of those who were born after him; however, he who was born earlier necessarily follows this one so that he may also be pre-honored, just as both the reasoning of nature and the law of divine Scripture have done. [page 512] There are indeed times when it uses the translation of this name in time, but often also for the sake of honor. For blessed David, recounting the things done toward him in which he promised to receive those who are of his succession into his intimacy, says as if God himself were speaking He has called upon me, You are my Father, and I will make him the firstborn (Ps 8926-27). God did not say this to mean that I will make each of them prior in time to the rest but that I will bring them very much help. But the Apostle clearly shows this same thing to the Hebrews, speaking thus: But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the Church of the firstborn enrolled in heaven (Heb 1222-23), to say, of those who were considered worthy of much honor. For he does not mean to say that some are earlier than other sons. And elsewhere Israel is my firstborn son (Exod 422), that is, honorable to me. For there were also others before Israel who had been considered worthy of the appellation of sons of God. Of whom Moses says The sons of God, seeing that the daughters of men were beautiful, took for themselves from all whom they chose (Gen 6:2). So also in this place, what he had said, the firstborn of all creation, that is, honorable over every creature. If indeed he had said “firstborn” absolutely, he was saying merely “honorable.” But because he added of every creature, he designated him who is honored by every creature. For he who is Christ according to the flesh and in time is truly called the firstborn of all creation, which was made unto him, of which blessed Paul seems to have spoken in this place.

Because in him all things were created.

Hence, interpreting what he said, the firstborn of all creation, he adds this. He did not say “through him,” but in him. For he does not speak of the first creation, but of that separation of the creature which was done in him, according to which all things formerly dissolved have been brought into one by consensus, just as he also says elsewhere: To sum up all things in Christ, things in heaven and things on earth (Eph 110). For on account of the malice of men, all creation, if I may say so, seemed to be torn apart. For the angels and all invisible powers were turning away from us on account of our indevotion which we exercised toward God. Furthermore, we ourselves are also dissolved by death, from which it happened that the soul was separated from the body, and indeed every connection of the creature was dissolved from this. For man was fashioned from the beginning as a certain animal joined by kinship to all things, because his body generally consisted of all things, that is, of the four elements while the soul seemed to have a proximity to the invisible powers. But a certain unified coupling of all things seemed to be made from this, with all things concurring into the same thing, so that with one consensus they would render due worship to God with careful solicitude, and all those things that were agreeable to his laws hastened to obey. Because we were made mortal on account of sin, the soul was also separated from the body. [page 513] The coupling of proximity was dissolved from this, so that the invisible powers no longer thought that they had any communion with us according to the diligence of our body, added to the fact that we were also hateful to God in the contemplation of sin, who was also turning away from us. Hence, even those who attended to visible natures and moved them for our benefit according to the limit set for them, would no longer wish to fulfill them if they had not perceived by promise that all harsh things would be loosed. Death and corruption also ceased when all things were restored to one consensus, just as he writes to the Romans: For the creation was subjected to futility, not willingly, but because of him who subjected it in hope, because the creation itself will also be set free from its bondage to corruption into the freedom of the glory of the children of God (Rom 820-21). Therefore, in our renewal, according to which the connection of all things is also restored, the firstfruits of which are to those who are of Christ according to the flesh, in whom a certain optimal and, if I may say so, summary recreation of all things will be effected, just as blessed Paul says If there is any new creation in Christ, the old things have passed away, and behold all things have been made new (2 Cor 517). For the consensus, harmony, and connection of all existing things will be saved further into incorruptibility, and the invisible powers will love us further as intimates of God. Therefore he rightly said in him all things were created, not only because through the things that were done toward him we have attained the promise of future things, but because a perfect coupling to all things will be kept in him on account of the indwelling of the divine nature, so that nothing can have a tear further from those things which are common to us. On the one hand, to all loving him on account of that intimacy which they were able to have toward him, as toward a man consisting of a visible nature and the invisible God; on the other hand, to all turning to him with much fear on account of the inseparable Word of God which is joined within him. Hence, saying all things, he added, which are in heaven and which are on earth and because it was uncertain what was in heaven and what was on earth, in order to speak of visible or invisible things—because there are also things in heaven that are seen, namely the sun and moon and stars, for he placed them in the firmament of heaven—making the division itself clear, he added, visible and invisible. That is, those things and these things have all been joined and bound together in him further. But whether on account of knowledge, or on account of dignity, and because those visible things seemed more certain, inasmuch as the intimacy which was toward the man himself who is seen was manifest, passing over this he moves to the invisible things, because what was said of them seemed to be greater. Clearly having here the proof of the greatness of those things which have been set right through Christ, the invisible natures also received recreation in him.

Thrones, or dominions, principalities, or powers.

Hence he did not mention angels, because this name seemed to have the signification of a ministry: but he said thrones and dominions, and principalities, and powers, because they themselves are indeed named thus from that function [page 514] which they seem to fulfill. But they also have some signification of that dignity which belongs to them, because they received it so that they might stand out as invisible. And some stand out over the air, others over the sun, others over the moon, others over the stars: others also over certain stars, so that they may move all things according to the limit imposed on them by God for this purpose, that all things might be able to subsist. Principalities and powers were so called from this, because they received the power to rule and exercise power over some affair, just as writing to the Ephesians he says of the devil: According to the prince of the power of the spiritual air (Eph 22); and in Daniel The prince of Persia withstood me, and your prince (Dan 1013, 20), calling in this way the angel who spends solicitude for them. Hence he expanded the sense, saying thrones, dominions and principalities, and powers, that is, saying the same thing variously. If, he says, there is anything that rules, or claims dominion for itself, or holds a principality, or exercises power, however one wishes to speak of the power bestowed on them by God, all things were created in him. For those who were at first wearying on account of men, and refusing to perform their work for us, now perform all things with alacrity, venerating the property of our nature which is united to him, which they also do not hesitate to adore, on account of the nature inherent in him in the future age, because returning into himself he bound together all things in a certain coupling, especially at that time in which all corruption and death would be dissolved. And because it seemed unpersuasive in a way for it to be said of a man that all things were created in him, confirming it he adds

All things were created through him and in him.

(Ambrose) [Source: Ambrosiaster / Unknown] Do not marvel, he says, for this dignity is not his from himself, but on account of the indwelling nature through which all things were made, to whom all things also look, and whatever things were made consider him to be their own Lord.

And he is before all things and all things hold together in him.

And further augmenting that, to say, he standing before all things brought forth all things, and in his power all things seem to have their consistence.

(Severianus) [Source: Unknown] Before the creation of this visible creature, no one of the faithful doubts that the Lord made the spiritual and heavenly powers, who, for this very reason that they knew they had been brought forth from nothing to such glory of blessedness by the benefit of the Creator, constantly returning perpetual thanks to him, would unceasingly cleave to his praises. For we ought not to think that God first began the beginnings of his creation and principle from the constitution of this world, as if in those inner and innumerable ages he had been idle from all providence and divine dispensation, and as if he is believed to have been solitary, not having those upon whom to exercise the benefits of his goodness, and alienated from all munificence. To think this of that immense and beginningless and incomprehensible majesty is quite base and incongruous. The Lord himself says these things of those powers: when the stars were made together, all my angels praised me with a loud voice. Therefore, those who are present at the creation of the stars are most clearly proven to have been created before that beginning in [page 515] which heaven and earth are said to be made, since they are recorded to have praised with a loud voice with admiration the Creator who preceded all these visible creatures which they saw from nothing. Therefore, before that temporal beginning which is spoken of by Moses, and which designates the age of this world according to the historical, nay Jewish, sense—saving of course our sense, which for us interprets that Christ is the beginning of all things, in whom the Father created all things according to that: All things were made through him, and without him nothing was made (John 13). Before that temporal beginning of Genesis, I say, it is not doubtful that God created all those powers and heavenly virtues, which the Apostle, enumerating them in order, describes thus, because in Christ all things were created that are in heaven or that are on earth, visible and invisible, whether angels or archangels or thrones or dominions or principalities or powers, all things were created through him and in him. The lamentation of Ezekiel or Isaiah most clearly teaches that some princes from the number of these also fell (Isa 1412; Ezek 28:12); in which we recognize the prince of Tyre or that Lucifer who rose in the morning lamenting with a mournful wail.

(Ambrose) [Source: Ambrosiaster / Unknown] It is not to be wondered at if, disputing as if about a man, he crossed over from human things to the doctrine of deity. For we will show that the Apostle did this when writing to the Philippians where he says: Who, existing in the form of God, etc. (Phil 26). Clearly there the Apostle crossed over from divine to human things, and indeed as if saying all things about one and the same person. But again saying to the Hebrews He has spoken to us in a Son, whom he appointed heir of all things (Heb 12). Clearly saying this of a man, whose speech we have also heard, who receives the dominion of things which he did not have before but he crosses over to the divine, so that from there he might confirm the greatness of these things, and again he runs back to the human, and indeed as if saying all things about one person in that part of the epistle. One will find that the same Lord often did this in the Gospels in those discourses which he seems to have spoken concerning himself, which someone will be able to recognize more carefully if he will run through our interpretation in that part of the Gospel of John which he seems to have spoken to the Jews over the cured paralytic. So also in this place he remembered the divine nature so that he might confirm from that the greatness of those things which therefore belong to men.

And he is the head of the body of the Church.

(Ambrose) [Source: Ambrosiaster / Unknown] From there, however, he again runs back to the man, saying this. That is, he ascribes this one in whom all things were created to us in common as a head, the Church having been made his body through spiritual regeneration, which has the form of the future resurrection, according to which, hoping to communicate with him and become partakers of his immortality, having been baptized as if fulfilling a certain form of those things of which he stood forth as the prince for us. By that reason, therefore, we also ascribe him to ourselves as a head.

Who is the firstborn from the dead,

Hence he adds this, that is, born again before all the rising ones, first in that life [page 516]. For since he calls the assumed man the firstborn from the dead, it is manifest; but also because he disputes as if concerning one person, it is clear to perceive this from the words themselves, both those things which are in the preceding and these things said here. But those who attempt to incorrectly interpret the Apostle’s words and receive what he said, the image of the invisible God, the firstborn of all creation, into the divine nature, will by no means be able to entangle our interpretation with calumnies, in which we said that he crosses over from the divine nature to the human, or again from the human to the divine. For necessity compels them to do this very thing. For the matter itself compels them to accept those things which were said in the preceding into the divine nature. For this which he said, the firstborn from the dead, although the wicked consent to contend for all things, they will by no means be able to accept it into the divine nature. But the Apostle clearly showing that he had also said in the preceding, the firstborn of all creation, again said of this very thing, the firstborn from the dead.

That in all things he might hold the preeminence.

Hence he also adds this. For what he said, he did not say as a cause, but he declared the things that followed customarily to himself. For he means to say that he is first in all things, not only because he seems to have begun the resurrection, but that he is also holding the preeminence in all things. For all those things which are named in creatures will grant as it were greater honor, and as if interpreting those things which he had said above, and desiring to clearly show what he had said, he says: For in him all things were created, etc.

For in him all the fullness was pleased to dwell, and through him to reconcile to himself all things, making peace by the blood of his cross, whether things on earth or things in heaven.

He calls the Church the fullness of God, as well as all things, as one who both is in all things and fulfills all things. And it is evident to learn this from those things which he seems to have said writing to the Ephesians: and gave him as head over the whole Church, which is his body, the fullness of him who fills all in all (Eph 122-23). Therefore he says this, that it pleased God that in him, that is, in Christ, all fullness should dwell, to say that he proved to join to him every creature which is filled by him. And saying this same thing more broadly, and through him to reconcile all things in him, making peace through the blood of his cross through him, whether those things which are on earth, or those things which are in heaven. All things, he says, in his death for he says this, the blood and the cross reconciled and joined both those things which were on earth and those which are above the heavens: because he both died and rose again. But rising he provided to all in common the promise of resurrection and immortality. But from here all things are connected to harmony, just as we also said in the preceding, and they begin to him as to the author of harmony. For he said this, to him, optimally, because through his death he joined all things and established them in peace through that coupling which is toward him. He clearly seems to have repeated in this place what he had said: in him all things were created, which are in heaven and which are on earth, and he will carefully prove [page 517] that he seems to have made a word about the same person there, about whom he also seemed to speak in this place, whom also naming the firstborn from the dead it is manifest he thus called the man assumed by the Father. Therefore showing in these things the things that are toward Christ as great and preeminent, and much greater than human nature claims for itself, and indeed he sufficiently taught the greatness of those things which were accomplished through him from those things which are general. But he turns his word further to their person, because they had obtained that benefit which was conferred in common on all, so that he might not only lead them from communion to reverence, so that they would not depart from that faith which is in Christ, but also concerning those things which are according to them; since they themselves are also great, having been exalted with the rest by benefits.

(Augustine) [Source: Augustine, Enchiridion 62] Through that singular sacrifice, in which the mediator was immolated, which one sacrifice many victims figured in the law, heavenly things are made at peace with earthly things and earthly things with heavenly things, because as the Apostle says, in him all the fullness was pleased to dwell, and through him to reconcile to himself all things, making peace by the blood of his cross, whether things on earth or things in heaven. This peace surpasses, as it is written, all understanding, nor can it be known by us except when we come to it, for how are heavenly things made at peace except with us, that is, by harmonizing with us? For there is always peace there both among themselves for all intellectual creatures, and with their Creator, which peace, as has been said, surpasses all understanding, but certainly ours, not of those who always see the face of the Father. Therefore, whether I say head and body, or I say bridegroom and bride, understand one thing, and therefore the same Apostle, when he was still Saul, heard: Saul, Saul, why are you persecuting me? (Acts 9:4) because the body is joined to its head, and because the preacher of Christ would suffer from others what the persecutor himself had done.

That I may fill up, he says, what is lacking in Christ’s afflictions in my flesh,

Added to the afflictions of Christ, showing that he was suffering, which cannot be understood according to the head, which now in heaven suffers no such thing, but according to the body, that is, the Church, which body with its head is one Christ. He did not say of my afflictions of Christ because he was a member, and in his persecutions whatever things it behooved Christ to suffer in the whole body, he himself also fulfilled his afflictions for his portion.

And you, who once were alienated and enemies in mind by evil deeds, yet now he has reconciled in the body of his flesh through death, to present you holy and blameless and irreproachable before him.

(Ambrose) [Source: Ambrosiaster / Unknown] He seems to have preserved here also a sequence similar to those things which he had written in the Epistle to the Ephesians. For in those, first relating magnificently the things which are of Christ, then adding that coupling of the Church which was made to him, passing to those things which are special, he mentioned the persons of those to whom he was writing the Epistle, saying: And you, when you were dead in your trespasses and sins in which you once [page 518] walked according to the course of this world, etc. So also in this place relating the things which are according to Christ, just as they also ought to have been related: then adding that coupling of the Church which was made to him, he passes to special things, that is, to the person of the Colossians, saying that you also obtained such things which are great things done toward Christ as good things. For existing alienated from God and constituted there in the lot of enemies on account of that diligence which you had toward depravity, he reconciled you to God through his death, taking away from you indeed mortality, but granting to you immortality, in which further constituted you are made secure from all sin, and you can do nothing of those things which are unfitting. But you remain sustaining no accusation, but you converse pleasingly with him according to every scrupulosity: for we have noted this in all the Epistles, that concerning the future the Apostle shows the greatness of those things which were done toward us by Christ, and that all his correction is placed in the promises, which is the future renewal in the future age; we have shown that he said this same thing also when writing to the Ephesians. And since he crossed over further to their person, designating that they would have been persuaded by those who were persuading them to apply diligence over the observance of the law:

Provided that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard,

And the rest. And just as in those matters in which he exhorted them to believe firmly, giving thanks for them he mentioned that also through all the world the glory of the Gospel vindicates its power, so also in this place designating as if they had been seduced from that glory which seems firm among all, which is also mentioned so as to make them more ashamed:

Which was preached in all creation under heaven.

It was quite grave that they should depart from that matter which was acclaimed as good in common by all. Desiring to make what he says more evident, he adds:

Of which I, Paul, became a minister.

For this was the work of God that he should preach the Gospel among the Gentiles without the observance of legal ordinances, just as he divides the preaching with blessed Peter and the rest. Just as he himself mentioned writing to the Galatians; and showing how conscious he is to himself that he teaches good things:

I who now rejoice, he says, in my sufferings for you, I will fill up what is lacking in the sufferings of Christ in my flesh.

(Gregory) [Source: Gregory the Great, Moralia in Job, Book 3] For he takes care to promise the Redeemer of the world in all his allegations of sacred Scripture; and he strove to designate him through all the elect, that is, as through his members. Hence also the same blessed Job in the Latin eloquence is called grieving, so that through his name and wounds the passion of our Redeemer might be designated. Of whom the prophet says: Surely he has borne our griefs and carried our sorrows (Isa 534). Whom the tempter, having taken away everything, killed both servants and sons, because he struck with the weapon of perfidy in the time of his passion not only the Jewish people serving out of fear, but also the Apostles themselves regenerated in love alone. The body of blessed Job is worn away by a wound, because our Redeemer does not disdain to be pierced with nails on the gibbet of the cross; but he receives wounds from the sole of the foot to the top of the head, because the tempter raging with persecution afflicts the holy Church, which is his body, not only through its extreme and ultimate parts, but up to its highest members. Hence Paul also says I will fill up what is lacking in the sufferings of Christ in my flesh, for the sake of his body, which is the Church, of which I, Paul, became a minister. [page 519]

(Ambrose) [Source: Ambrosiaster / Unknown] And therefore I may delight suffering for you, since preventing to confer a benefit on you Christ suffered, so that he might pronounce to you through the resurrection that his body is those things which were lacking of his tribulations, which I fulfill from those things which will be for you.

(Rabanus) [Source: Original to Rabanus] What will be that which they lacked so that learning what are the things which have been directed for you, you may receive the promise from them? But this can by no means happen without labor and tribulations. Therefore for these things I suffer, going around and preaching to all the things that have been set right, so that you, believing with the affection of the mind, may receive that proximity which is to him; for I have stood out as a minister of these things. And so that he may not seem to be wise in lofty things by ascribing the direction of the ministry to himself:

According to the dispensation which was given to me for you, to fulfill the word of God, the mystery which has been hidden from ages and generations, but now has been revealed to his saints, to whom God willed to make known the riches of the glory of this mystery among the Gentiles.

(Ambrose) [Source: Ambrosiaster / Unknown] One will find that these things are indeed posited in the very words in that Epistle which he had written to the Ephesians, because he was writing both that one and this one to those who had not seen him. Therefore he also seems to have posited many senses similarly in both that and this Epistle. He says therefore that this ministry has been committed to me by God, so that I may teach everyone that which was formerly uncertain to all; but now it is known to his saints, because it is such a thing that, on account of his great goodness and the liberality of glory, he also offered the enjoyment of them to the Gentiles similarly. For in ancient times all piety was considered circumscribed within the race of the Jews; but the Gentiles had no fellowship with them. The Gospel, however, promised a common donation of future things to all, which he also calls a mystery, because it was formerly hidden, but now is manifest. For because he said to his saints to whom God willed, he speaks of the Apostles, and those who were then placed in charge, concerning whom he also clearly seemed to speak when writing to the Ephesians. And since he said what are the riches of the glory of the mystery, he adds:

Which is Christ in you, the hope of glory.

That is, the great riches, that is Christ, and that we believe in him: for this is the hope of future glory, who also stood forth as the cause of honors for us, granting to us that we may expect those things.

Whom we preach, warning every man and teaching every man in all patience, that we may present every man perfect in Christ Jesus.

Him, he says, we preach, teaching every man, that they may have an affection toward him, so that in the future they may be able to attain perfection through that faith which is in him. For he calls the future state perfection, both in that Epistle which he wrote to the Galatians and in this one which he seems to have written to the Ephe-[page 520]sians; to which state nothing good will seem to be lacking. And since he referred all these things to that which he had said, now I rejoice in my sufferings for you, he takes up that again:

To this end I also labor, striving according to his working which he works in me with power.

For these things, he says, I also desire to labor, striving in every way on account of the power bestowed on me from heaven for this purpose. And one will find this also in every way similar according to the sense of that Epistle which he seems to have written to the Ephesians where he said: For this reason I, Paul, the prisoner of Christ Jesus, etc. (Eph 3:1). And since he clearly shows that the teaching belongs to him for these things, since he seems to have the ministry of the Gentiles committed to him, and he was created by God in this, to satisfy it, he hurries to them, since he had not yet come to them.

He teaches them to beware of deceptions through false prophecy, through the authority of the law, and through the simulation of holiness.

For I want you to know what a great struggle I have for you and for those in Laodicea, and for as many as have not seen my face in the flesh.

(Ambrose) [Source: Ambrosiaster / Unknown] For I do not want you to be ignorant of this, he says, that although I have not seen you, I also sustain a struggle for you very much, for I am no less solicitous for you than for those whom I have seen. But what is it that you suffer a struggle for them?

That their hearts may be comforted, being knit together in love, and attaining to all riches of the full assurance of understanding.

So that you too, coming together in that love which is toward Christ, with a firm understanding of those goods which are expected, may attain enjoyment.

To the knowledge of the mystery of God the Father, of Christ Jesus, in whom are hidden all the treasures of wisdom and knowledge.

And that you may communicate in the ineffable goods which have been given to us by God, which are also now hidden in Christ, with whom, when he appears in the future age, that liberality which is toward us will then also be seen in the very works; for he calls a mystery, just as we have frequently said, that grace which is toward the Gentiles, because they were also initially unknown; but he declares the knowledge of the mystery to be participation in it. He declares all the treasures of wisdom and knowledge to be hidden in Christ, inasmuch as they have been instituted with much prudence through Christ for our benefit, which now indeed are uncertain, but will then be seen when he himself appears. The Apostle knew these treasures; who can know how much of them he had penetrated and to what extent he had arrived in them?

(Augustine) [Source: Augustine, De Trinitate XIII.19] I, however, according to what is written (1 Cor 127-8) But to each of us is given the manifestation of the Spirit for the common good: to one is given through the Holy Spirit the word of wisdom; to another the word of knowledge, according to the same Spirit; if these two are so distant from each other that wisdom is attributed to divine things, and knowledge to human things, I acknowledge both in Christ, and with me every faithful person of his. And when I read: The Word became flesh and dwelt among us (John 114), I understand the true Son of God in the Word, I acknowledge the true son of man in the flesh, and both together joined into one person of God and man by an ineffable [page 521] largesse of grace. Therefore our knowledge is Christ, our wisdom also is the same Christ; he himself plants faith in us concerning temporal things, he exhibits the truth concerning eternal things through him we proceed to him, we strive through knowledge toward wisdom, yet we do not depart from one and the same Christ, in whom all the treasures of wisdom are hidden.

Now this I say lest anyone should deceive you with persuasive words.

(Ambrose) [Source: Ambrosiaster / Unknown] But what is this, “I say this, and by what reason do I have this struggle concerning you?” For I fear lest at some time you should suffer some mutability by paying attention to persuaders. For then you will be able, as I said, to attain the promises for yourselves, when you have remained firm toward piety. And showing that he also shares in their joy if the things concerning them are well off, he says:

For even though I am absent in body, yet I am with you in spirit, rejoicing and seeing your good order, and the steadfastness of your faith which is in Christ.

Although I am absent, yet I am with you in the affection of my mind, rejoicing in you, provided that you wish to remain in the faith of Christ with a firm thought. And further he clearly begins the exhortation.

As you therefore have received Christ Jesus, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in it with thanksgiving.

Through all these things he wished to say this: remain in those things which you have received, conversing according to them, so that it may be manifest that they received those things from Epaphras outside of the observance of legal ordinances. Therefore he also praised his tradition in the beginning. But well did he also add in thanksgiving, showing that this is a good teaching, so that it is fitting for them to give thanks for the things through which they knew him. Then also reproving the adversaries he says:

Beware lest anyone cheat you through philosophy and empty deceit.

He taught philosophy to be a pompous doctrine of words, which customarily was done by adversaries with a certain simulation to seduce the listeners. From there also showing that it was not true philosophy, but words of seduction that had been both devised and invented for the deception of the auditors.

(Gregory) [Source: Gregory the Great, Moralia in Job, Book 33.26] Therefore God teaches us, according to the sentence of blessed Job, above the beasts of the earth and the birds of heaven, because when we acknowledge what we are, neither does the weakness of the flesh cast us down, nor does the spirit of pride elevate us; neither are we subjected to the lowest things by flowing down, nor are we inflated concerning sublime things by being proud. For he who falls by the flesh is prostrated by the appetite of beasts; but he who is extolled in mind is lifted up like the birds, as if by the wing of levity. But if one vigilantly intends that both the humility of the mind and the chastity of the flesh be held, we quickly recognize that the one is kept by the other. For often much pride has been the nursery of luxury, because while the spirit erects them as if on high, the flesh sank in the lowest things. For these are first elevated in secret, but afterward they fall publicly, because while they swell with hidden movements of the heart, they fall with open lapses of the body. Thus they who had been elated by a just retribution had to be struck, so that because by being proud they prefer themselves to men, by luxuriating they are rolled down to the likeness of beasts. [page 522] For man, when he was in honor, did not understand; he is compared to foolish beasts, and has been made like them (Ps 49:20).

According to the tradition of men, according to the elements of the world, and not according to Christ.

(Ambrose) [Source: Ambrosiaster / Unknown] By the elements of the world he means the observance of days and times, because these things are performed by the elements of the world. For he calls the sun and the moon elements of the world, from which the courses of days and times are also seen to be effected. For he also said this writing to the Galatians. He did not call the law itself the tradition of men, but the very teaching of those who were then present, saying it was human, because it was not done according to God’s sentence. Hence also showing its depravity, he added, and not according to Christ; he sets the person of Christ in contrast, and shows the depravity of the doctrine.

(Augustine) [Source: Unknown] Beware therefore, he says, lest anyone deceive you through philosophy and empty deceit according to the elements of this world. For he was touching those themselves who, as if more prudently, expound idols. Therefore when he said through philosophy, in the same place he said, according to the elements of this world. Warning that not just any worshippers of images, but rather the more learned interpreters of signs are to be guarded against.

For in him dwells all the fullness of the Godhead bodily.

Not bodily for this reason, that God is corporeal, but either he used a transferred word as if he did not dwell bodily in a temple made with hands, that is, in prefiguring signs. For he calls all those observances shadows of future things, even using a transferred vocabulary himself. For the supreme God, as is written (Acts 1724), does not dwell in temples made with hands; or certainly it is said bodily, because God dwells in the body of Christ, which he assumed from the virgin, as in a temple. Hence it is that when he had said to the Jews asking for a sign Destroy this temple, and in three days I will raise it up (John 2:19, 21), the evangelist consequently explaining what this was, says, but he was speaking of the temple of his body.

(Ambrose) [Source: Ambrosiaster / Unknown] All the fullness of Deity in this place he again says is the universal creature filled by him. For he says that sense which he seemed to have placed in the preceding, that every creature dwells in him, that is, is joined to him, and retains as it were a certain body adapted in itself, on account of that coupling which is to him. Therefore it is in every way unfitting to attend to him because he teaches other things, beyond what he taught, into whom all things have been co-adapted and coupled: for this is to make oneself extraneous from common consensus. And making the unfittingness itself more evident he added:

And you are complete in him, who is the head of all principality and power.

He clearly says summarily again the things which had been said in the preceding: for you also having him in you were considered worthy of his coupling, who also consists in the order of a head for all invisible powers. Because all things are joined to him for knowledge like a body. Then also the greatness of the gifts leading them to modesty he says:

In whom you were also circumcised with a circumcision made without hands, in the putting off [page 523] of the body of the flesh in the circumcision of Christ.

(Augustine) [Source: Unknown] He certainly did not want two things to be understood, as if the flesh were one thing and the body of flesh another: but because body is the name of many things, none of which is flesh; for apart from flesh there are many heavenly bodies and earthly bodies. He said the body of flesh is the body which is flesh: just so, the spirit of the mind is the spirit which is the mind: Be renewed in the spirit of your mind (Eph 4:23).

(Ambrose) [Source: Ambrosiaster / Unknown] In him, he says, and by the faith that is in him you have been instructed for the mortality imposed on you, with which mortality he also took away your sins. For he means to say: since you have attained immortality, constituted in which you will not sin further, because you will not sustain necessity from mortality. Therefore it is fitting on account of this also that you do not seem ungrateful toward him who stood forth as the provider of such goods for you. But he well named the removal of mortality a circumcision, so that from the comparison he might show its difference: since there the removal of the body is meager, having no advancement; but here such a great mortality is taken away, with our body transformed for the better. Hence he also called it a circumcision made without hands, so that from that manner of its inworking he might show the difference: since there it is a human hand that perfected the circumcision; but here it is divine grace by which the removal of mortality is worked within. The addition which he added is indeed necessary, saying in the circumcision of Christ, so that he might say that you were circumcised with this circumcision, the promise of which Christ provided for you, and since they were great things which had been said but were not yet in effect.

Buried with him, in baptism, in which you also were raised with him through faith in the working of God, who raised him from the dead.

But if you have not yet obtained it in business, yet you have already been effected in the form of those things, dying with him in baptism and rising with him; it is evident that you attained baptism believing. First that God is powerful to do these things, and has already done them, from which he also raised Christ from the dead, working in him the firstfruits of the common resurrection; indeed we have taught in many places in the apostolic doctrine that he customarily made proofs of the things which are according to Christ from future things. The form which is fulfilled in the present is indeed remembered, so that they might seem to have some pledges in the present of those things which are expected; for hence we perceive the firstfruits of the Holy Spirit in baptism; but since he said a form, he resumes what had been said by him so that he might more broadly explain the grace which is from there.

And you, being dead in your trespasses and the uncircumcision of your flesh, he has made alive together with him, having forgiven you all trespasses.

(Augustine, Ambrose) [Source: Unknown] He called uncircumcision that which is signified by uncircumcision, that is, carnal offenses, of which we are to be stripped. He does not mean the uncircumcision of the body in this place, but just as he called circumcision the removal of mortality, so he called that uncircumcision which still carries mortality around. Therefore he says this: that you, put to death by sins on account of the mortality placed around you, he raised with Christ, effecting in [page 524] him the common resurrection, from which every species of your sin will be exterminated. For he says this, forgiving all your offenses, because he established us outside the facility to sin: for through the resurrection, after we have stood out as immortal in nature, we will by no means be able to sin further. Then he also joins another good thing which has been acquired for us from this, which he also thought fitted for his present argument:

Wiping out the handwriting of requirements that was against us, which was contrary to us. And he has taken it out of the way, having nailed it to the cross.

(Ambrose) [Source: Ambrosiaster / Unknown] He calls the law a bond, the act of which we all must fulfill, inasmuch as it was laid down by God, which was hard, indeed impossible, that we should be justified according to the scrupulosity of the law, because the law commanded that whoever sinned in whatever way and whenever be punished; but it was very impossible for a man existing fully not to sin, from which it came about that those who were conversant under the law could by no means be made secure from punishment. Therefore he calls the law a bond against us, because it was contrary to us, that is, not permitting us to attain justification on account of its scrupulosity, and this bond he wiped out by decrees, so that he means the resurrection and immortality: for writing to the Ephesians he said these were dogmas, abolishing the law of commandments contained in ordinances (Eph 215). Why? Because the law was necessary for those who were subject to sin, restraining and prohibiting them from sin; but those who have been made rising immortals will not be able to sin further. Therefore the law is also superfluous for those who are of this kind, and in this, he says, he makes us secure, so that we may not further converse under the law, whence we incurred punishment most especially easily. But he said well, nailing it to the cross, because according to the present life the law is useful for us, when we can also sin; but the end of this life is death. He nailed it, he says, to the cross for having died he gave an end to the law. For the law will not be able to have any place further in those who have risen. For we also are made outside the law according to this, according to which we cross over into those things which are future through the form of baptism, ordering our conversation according to our baptism. And what is greater:

Having disarmed principalities and powers, he made a public spectacle of them, triumphing over them in it.

He says principalities and powers in this place are the contrary powers, which would never have had any power against us if we had by no means been able to sin. For putting off, he says, mortality, which he took away for the common benefit of all; he also stripped them of that authority which they were abusing against us, bringing forth a great and indubitable victory against them, so that they may be confounded, and those vain ones see that they have sustained labor against us to no effect from which they could have no profit, since we cross over into a better state, so that further we cannot even sin. For he joined all things to the resurrection. After we have been taken away from mortality and made in incorruption, we are indeed made outside sin, and we are freed from the bondage of the law: we are also made secure from every impression of demons, [page 525] which things all necessarily follow those who have been made immortal, and who have been made secure from every condition of sinning, who also guard divine grace unto a perpetual affection of goodness. And since he showed through those things which were done through Christ that we have also been made secure from the conversation of the law, he adds:

Therefore let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ.

And showing the difference of their observance against that conversation which is according to Christ, which is a shadow of future things, but the body is of Christ, he showed by an example of comparison that it is almost nothing else, in so much as he said those things are inferior to those which are according to Christ, in as much as a shadow is weaker than a body. The body indeed is substance, but a shadow only customarily appears; but even the shadow itself, if there were not a body, could by no means appear. For a shadow to be made, or seen, a body customarily supplies that; therefore all things which are in the present, and their observance, are a shadow, if they are compared to those things which are of Christ, because those things which are of Christ are established, sustaining no end, because we will be made immortal and incorrupt after the resurrection; but those things which are of the law, in comparison to future things, are like some shadow, because they only hold their status into the present life. For food and drink and festival and new moon and Sabbath, observed for a short time, pass away, because those who have once died do not need this observance further. But Christ’s gift, when it has once begun, remains immobile, never sustaining any mutability; for what he said, a shadow of things to come, he means this, that in comparison to future things all these are shadows, whence to the signification of shadow he added body, saying this, that with Christ is truth having perpetual life.

(Augustine) [Source: Unknown] When he says let no one judge you in foods, he declares that it is no longer necessary that these things be observed; but when he says that it is a shadow of future things, he shows how much it was fitting that they be observed at that time, in which these things which have now shone manifest to us were foretold as future through such shadows of figures.

Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.

In these words a certain pronunciation in countenance and in the tone of voice must be applied. For he placed the words of those who say: do not touch, nor taste, with mockery, since all things are pure to the pure.

(Ambrose) [Source: Ambrosiaster / Unknown] Touching this care for vain observances under the name of knowledge, he saw that one must beware of those who were called philosophers and of Judaism, where the shadows of future things were to be removed; because their light, Christ, had already arrived. For through angels the law was said to have been given, as if they were ministering at that time when the law [page 526] was given, just as blessed Paul says (Heb 22) For if the word spoken through angels was steadfast. Therefore those who were persuading them to observe the law also proposed that the angels would be indignant if the law were not observed. Then also simulating a certain humility, they hastened to show it, as if as those who out of fear toward the observance of the despised law. Do not, he says, pay attention to those who show this humility and wish to propose angels, yet by the elation of their mind say things which are not, and show that they do not speak justly, “and not holding fast to the Head, from whom all the body nourished and joined together by joints and ligaments grows with the increase of God,” since it is fitting for you to follow those things which are of Christ, in whose effect the common body is contained, according to that grace supplied to them, he who is according to God can make growth. And then from those things which were shown before he hastens to make an exhortation.

Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations: “Do not touch, do not taste, do not handle”?

If therefore you have been instituted thus, as those who have already both died with Christ, and risen with him, and have been made outside the state of this life—for this is what he says from the elements of this world—by what reason, as if conversing in the present life, do you suffer those who establish laws for you and say, eat this, do not touch this, and other things which are of this kind? And reproving the vanity of their tradition, he says:

Which all concern things which perish with the using, according to the commandments and doctrines of men.

Whose end, he says, is corruption, and digestion, for this customarily happens in all foods: these are the traditions of men, just as he also said in the preceding; he does not call them legislation, but commandments and doctrines of men.

These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

It is indeed spoken obscurely: but he means to say that as these things are handed down, they seem indeed to have some showing of the knowledge of teachers, and as those who wish to study humility, those who are opportunely disposed toward such things. But he shows as if they also refuse to spare their own body, and consider nothing worthy of honor, so as to fill the body from all things, but rather abstain from many things on account of the tradition of the law. But he was saying these things because they savored great things regarding abstinence, and as those who on account of the law even despise foods; in what follows he reproves the miserableness of the affair itself.

(Gregory) [Source: Gregory the Great, Moralia in Job, Unknown] In which matter it must be noted that in his disputation the egregious preacher joins the appearance of humility to superstition: because while the flesh is worn down more than is necessary through abstinence, humility is shown outwardly, but concerning this very humility one is gravely proud inwardly. And unless the mind sometimes mostly 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 a week (Luke 18:12).

(Jerome) [Source: Jerome, Epistle 121 To Algasia, ch. 10] What we have frequently said, Even if I am unskilled in speaking, I am not so [page 527] in knowledge (2 Cor 116), that Paul by no means spoke of humility but of the truth of conscience, we also approve that he said. For the tongue does not unfold deep and hidden senses, and what he himself feels, he cannot transfer in pure speech into the alien ears of him with whom he is speaking, which since he ought to be most eloquent in his native language, inasmuch as he is a Hebrew of Hebrews, and educated at the feet of Gamaliel, a man most learned in the law, and desiring to interpret it himself, he gets entangled. But if this happens to him in the Greek language, which he had imbibed from an early age, having been nurtured in Tarsus of Cilicia, what is to be said of the Latins, who trying to express word for word make his sentences more obscure? Let no one therefore overcome and conquer you wishing to follow the humility of the letter and the religion and worship of angels so that you do not serve spiritual understanding, but the patterns of future things, which he himself who desires you to be overcome does not see, or whether he sees, for it has both in Greek; especially since swelling he walks and proceeds puffed up with the pride of his mind and presents it in the gesture of his body. For this is what ἐμβατεύων signifies. But vainly is he puffed up, and swells with the sense of his flesh, understanding all things carnally, and searching out the ravings of Jewish traditions, and not holding fast to the Head of all Scriptures, that of which it is said: The head of man is Christ (1 Cor 113). But he is the head and beginning of the whole body and of those who believe, and of all spiritual understanding, from which head the body of the Church through its joints and connections receives the vital juice of heavenly doctrine, so that all the members may gradually be invigorated and the purified blood of foods may be poured through the hidden passages of the veins, and administered, and may grow up, nay rather the temperance of the body may be held, so that watered from the fountain of the head the limbs may grow into the perfection of God, so that the Savior’s prayer may be fulfilled Father, I desire that just as you and I are one, so they also may be one in us (John 1721), so that after Christ has handed us over to the Father, God may be all in all (1 Cor 1528). Hence Paul also says above: Let no one judge you, concerning those who boast themselves to be teachers of the law, in food and in drink (Col 216), because some things are clean, others unclean, or in part of a feast day, either they think some days are feast days, others not feast days, for to us who believe in the rising Christ there is a continuous and eternal festival; or of the Kalends and the new moon, when the waning moon is finished and covered by the shadows of the night for the light of Christians is eternal, and is always illumined by the rays of the sun of justice. Or in respect of 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 carry the burdens of sins. These all, he says, are shadows of things to come and images of future felicity, so that in those things where the Jews hesitating according to the letter are held on earth, we according to Christ may pass over to Christ, because to distinguish from shadows it is now called a body: for just as in the body there is truth, and in the shadow of the body there is a lie, so in spiritual understanding every food and drink is clean, and the whole festival, and perpetual Kalends and eternal rest is to be expected. [page 528] We ask what he meant to say in humility and the religion of angels? Or what sense does it have from which the Lord spoke to the disciples: Arise, let us go from here? and your house will be left to you desolate (John 1431; Matt 2338), and the place in which the Lord was crucified is spiritually called Egypt or Sodom. All the culture of Jewish observances has been destroyed, and whatever victims they offer, they do not offer to God, but to fugitive angels and unclean spirits; and it is no wonder if they do this after the Lord’s passion, since through the prophet Amos it is also said to them: Did you offer me sacrifices and offerings forty years in the wilderness, O house of Israel? You also took up the tabernacle of Moloch, and the star of your god Rephan, images which you made to worship them? (Amos 525-26). Which Stephen the martyr expounding more fully in the Jewish contention and rolling back the ancient history spoke thus (Acts 741-42): And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets; but not only the sun, and the moon and the glowing stars are called the host of heaven, but also all the angelic multitude, and their army which in Hebrew is called Sabaoth, that is, of powers or armies. Hence also in the Gospel according to Luke we read: And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace to men of goodwill (Luke 213-14); for God makes his angels spirits and his ministers a burning fire. And so that we may know that those who worshipped idols, although they seemed to offer sacrifices in the temple, always offered them not to God, but to Angels, we learn more fully through Ezekiel I gave them statutes that were not good, and judgments that were not good (Ezek 2025), for God does not seek the blood of goats and bulls, but the sacrifice of God is a broken spirit, a broken and contrite heart God will not despise (Ps 5117). Therefore those who made the calf in Horeb and worshipped the star of the god Rephan, concerning which we have discoursed more fully in the prophet Amos, worshipped the figures which they themselves made, and God handed them over so that they might serve the host of heaven, which now by the Apostle is called the religion of angels for humility; in Greek, ταπεινοφροσύνη is understood, that is, of humility of mind, or sense, and a miserable superstition, to believe that God is delighted with the blood of goats and bulls, and the smell of incense, which we men often decline. But what follows:

Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations: “Do not touch, do not taste, do not handle,” which all concern things which perish with the using, according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

(Rabanus) [Source: Original to Rabanus] It seems to us to have this sense; let us run through them one by one, and open the obscurity of the senses and words as Christ resounds: [page 529] If you have been baptized in Christ and buried with Christ in baptism, and are dead from the elements of the world, for that which is an element, why do you not say with me: But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world (Gal 614). And have you not heard the Lord saying They are not of the world, just as I am not of the world (John 1716). But on the contrary as if living in the world you decree Do not touch the body of a dead man, nor the garment and stool on which a menstruous woman has sat; do not taste the flesh of swine, hares, and cuttlefish and squid, the moray eel and the eel and all fish which do not have scales and fins, which all are for corruption and destruction in their very use and are digested in dung. For food is for the stomach and the stomach for food (1 Cor 613); and Whatever enters the mouth does not defile a man, but the things which come out of us (Matt 1511). According to the commandments, he says, and doctrines of men, according to what Isaiah says This people honors me with their lips, but their heart is far from me: for in vain do they worship me, teaching as doctrines the commandments of men (Isa 2913). Hence the Lord also reproves the Pharisees saying (Matt 156): You have made the commandment of God of no effect that you might establish your traditions. For God said, ‘Honor your father and mother,’ and ‘He who curses father or mother, let him be put to death.’ But you say, ‘Whoever says to his father or mother, “Whatever profit you might have received from me is a gift to God,” then he need not honor his father or mother,’ and the rest, to which he adds, and you have made the commandment of God of no effect because of your tradition. How many traditions of the Pharisees there are, which today they call δευτερώσεις, and how much they are old wives’ fables, I am unable to recount, for the size of a book does not allow it, and most of them are so shameful that I would blush to speak of them; I will nevertheless speak of one disgrace of an enemy race: the synagogues have presidents, whoever are most wise, delegated to a foul task, so that they may taste the blood of a virgin or a menstruous woman to prove whether it is clean or unclean, if they were unable to discern it with their eyes. Besides, it is commanded that on the day of the Sabbaths everyone should sit in his house and not go out, nor walk from the place in which he dwells; if ever we begin to confine them according to the letter, so that they do not lie down, do not walk, do not stand, but only sit: they usually respond and say, our masters Barachibas and Simeon and Helles handed down to us that we may walk two thousand feet on the Sabbath, and other things of this sort, preferring the doctrines of men to the doctrine of God. Not that we say the Sabbath must always be followed, and one must not recede at all from the place in which one was occupied: but whatever is impossible of the law, in which it was weak through the flesh, must be fulfilled by spiritual observance. It follows: which indeed have an appearance of wisdom, in this place, quidem (indeed), the conjunction is superfluous, which mostly in places we find the Apostle has done on account of his unskillfulness in grammatical art, for it is not followed by vel (or), or another conjunction which customarily answers to that preposition where quidem has been placed. Therefore the Jewish observances seem among the unskilled and the vile plebeians to have an image of human reason; their wise men and teachers are called σοφοί, that is, wise men, and if ever on certain days they expound their traditions, they usually say to their disciples: the wise men teach the traditions. For superstitione (superstition), in Greek ἐθελοθρησκεία is placed, false religion, and for humilitateταπεινοφροσύνη, which usually sounds more like a virtue than a vice: but this should be understood thus, that they savor lowly and earthly things. But ‘Αφειδία σώματος, the name of which the Latin speech does not explain, among us is said as ad non parcendum corpori (not sparing the body). The Jews do not spare their bodies in the assumption of foods, despising sometimes what they have, and seeking what they do not have, out of which necessity they contract sometimes both debilitations and diseases. Nor do they honor themselves, since all things are pure to the pure, and nothing can be polluted which is received with thanksgiving (1 Tim 44-5), and therefore was created by the Lord so that by the fullness and repletion of the flesh they might invigorate and sustain human limbs. But by the elements of the world, by which we live, or rather to which we have died, the law of Moses and the whole Old Testament must be understood, by which elements and beginnings of religion as it were we learn of the Lord just as the letters are also called elements, by which we join syllables and words, and proceed to weave discourse by long meditation. Musical art also has its elements, and geometry begins from the elements of lines, and dialectic and medicine also have their reasons; so infant holy men are educated by the elements of the Old Testament so that they may come to Evangelical fullness. Hence both the one hundred and nineteenth psalm and all others which are noted by letters lead us through ethics to theology; and they make us cross over 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 which are of the world, because the beginning is in one, but perfection is in the other.

The Apostle instructs concerning morals generally by putting off vices and acquiring virtues, and specifically towards parents, children, married persons, and servants.

Therefore, if you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God.

(Ambrose) [Source: Ambrosiaster / Unknown] That is, miserable is that solicitude in comparison to you which is toward these things, you who have already risen with Christ according to the promise, who, having fulfilled all these things, ought to be solicitous about heavenly things, and imitate that commemoration which is in heaven, where Christ has deigned to reside at the right hand of God, having attained a great honor as I may say in his condition.

(Augustine) [Source: Unknown] We have certainly not yet risen as Christ did, but nevertheless according to the hope which is in us toward him or into him, he testified that we have already risen with him. Hence he also says [page 531] (Titus 35) According to his mercy he saved us, through the washing of regeneration, as if the same salvation had already been given, for in another place he says most clearly, for we were saved in this hope (Rom 824). But the transformation, which will not have corruption, will be of the saints; it will be of those who now have the resurrection of the spirit, of which resurrection the Apostle says If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God; just as we die according to the spirit and rise according to the spirit, so afterward we die according to the flesh, and rise according to the flesh. What is the first death? Not to do what you used to do, not to believe what you used to believe. He was serving idols, he knew the one God, he died in idolatry, he rose in faith. He was a drunkard, he is sober; drunkenness died, sobriety rose. Therefore all bad deeds which we cease to do are like a death in us; for then nothing will be lacking to our desire, when God will be all in all: such an end has no end. No one dies there, where no one arrives unless he dies to this age, not with the death of all, by which the body is deserted by the soul, but with the death of the elect, by which even while still constituted in mortal flesh he dies and his heart is placed above:

Set your mind on things above, not on things on the earth.

(Ambrose) [Source: Ambrosiaster / Unknown] And because he saw that those who were tarrying on earth were in a certain contrary manner, he tells them to set their minds on those things which are in heaven.

For you died, and your life is hidden with Christ in God.

(Augustine) [Source: Unknown] From here perhaps it is said: Love is as strong as death (Song 8:6). For by this love it happens that constituted in this still corruptible flesh we die to this age, and our life is hidden with Christ in God, nay rather love itself is our death to the age, life with God. For if it is death when the soul leaps out of the body, how is it not death when our love departs from the world? Love therefore is as strong as death. What is stronger than that by which the world is conquered?

(Ambrose) [Source: Ambrosiaster / Unknown] You have died, he says, to this present life, for nature will sustain this, but you have risen: for indeed this also was effected in Christ, so that it might also happen in us, concerning which there can be no ambiguity, but this is interim uncertain, because we do not yet see Christ himself. In God’s power therefore, who also perfects this very thing, and with him in Christ, who is the firstfruits of these things, who interim is not seen, but neither is that seen which is future.

(Gregory) [Source: Gregory the Great, Moralia in Job, Unknown] Therefore holy men do not cease to mortify themselves with the sword of the sacred word from the importunity of bodily desires, from the tumult of useless cares, from the clamor of resounding perturbations. And they hide themselves inwardly before the face of God in the bosom of their mind. Hence it is rightly said by the Psalmist: You shall hide them in the secret place of your presence from the plots of men (Ps 3120). Which, although it perfectly happens afterward, even this is done in great part, when from the tumults of temporal desires they are snatched by delight into the interior things, so that while their mind [page 532] tends entirely into the love of God, it is torn by no useless perturbation. Hence it is that Paul had seen the disciples dead through contemplation and hidden as if in a tomb, to whom he said For you died, and your life is hidden with Christ in God. Therefore he who seeks death, rejoices while he finds the tomb: because he who desires to mortify himself, greatly gladdens at the found rest of contemplation. So that extinct to the world he may lie hidden, and from all perturbations of external things he may hide himself within the bosom of intimate love. What then?

When Christ who is your life appears, then you also will appear with him in glory.

(Ambrose) [Source: Ambrosiaster / Unknown] But he says, when he who is the principality of your immortality of life appears from heaven, you also will appear in the same things, having attained the enjoyment of eternal life and future glory. Thus also casting out that conversation which is under the law, through those things which are hoped to be future, he goes out again to exhortation, and showing that not only is it unfitting for them to sin, because they are not under the law, but it is much more apt for them to perform those things which are of truth, provided they wish to do the things consequent to them which are hoped to be done through Christ.

Therefore put to death your members which are on the earth.

Because, made immortal after the resurrection, we will not be able to sin further, but for mortals it follows that they sin. Therefore just as he supposes a mortal man composed of various members of sins, on account of which mortals can also do such things. For he said members which are on the earth, to mean the depraved acts which mortals are accustomed to follow.

(Augustine) [Source: Unknown] Therefore, with these members put to death we rise first in faith, but just as death according to the spirit precedes the resurrection which is according to the spirit, so the death according to the flesh is going to precede the resurrection which is future according to the flesh.

Fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.

(Jerome) [Source: Unknown] For the blessed Apostle does not compel us by precept to the cutting off of hands or feet, or the genitals of the enemy, but the body of sin, which certainly consists of members, he desires to be destroyed as quickly as possible by the zeal of perfect holiness, concerning which body elsewhere, that the body of sin might be destroyed (Rom 66). And what its destruction is he consequently expounds that we should no longer serve sin, from which he also postulates to be freed with a wail, saying: O wretched man that I am, who will deliver me from this body of death? (Rom 724). Therefore this body of sin in this place the Apostle proves is built up of many members of vices and whatever is sinned in deed or word or thought pertains to its portion; whose members are most rightly said to be on the earth. For those who use their ministry cannot truthfully profess, but our citizenship is in heaven (Phil 320). Describing the members of this body in this place, the Apostle says, put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. Therefore in the first place he believes fornication must be brought in, [page 533] which is perfected by carnal intercourse. He named the second member uncleanness, which sometimes has crept in without any touch of a woman either on those sleeping or waking through the negligence of an incircumspect mind, and therefore it is noted and prohibited in the law, which not only deprived the unclean of participation in sacred meats, but also lest they pollute holy things by their touch, it commanded them to be separated from the congregation of the camp, saying: Whatever soul eats of the flesh of the peace offering, which belongs to the Lord, having uncleanness on it, shall be cut off before the Lord, and whatever the unclean person touches shall be unclean (Lev 720-21). In Deuteronomy also If there is any man among you who becomes unclean by some occurrence in the night, then he shall go outside the camp, and he shall not return until he washes with water, and after sunset he shall return to the camp (Deut 2310-11). Then he posits the third member of sin as passion, which coalescing in the recesses of the soul can approach anyone without the passion of the body for there is no doubt that passion is called from that which pleases. After these descending from greater sins to lesser ones, he brought in the fourth member, evil desire, which can be referred generally not only to the aforesaid passion of uncleanness, but also to all noxious cupidity, which is the sickness only of a corrupted will, concerning which the Lord says in the Gospel, whoever looks at a woman to lust for her has already committed adultery with her in his heart (Matt 528). For it is much greater to contain the desire of a slippery mind even then, when the occasion of a seductive sight is offered to it; by which things it is most clearly proven that for the perfection of purity, the chastity of bodily continence alone cannot suffice, unless the integrity of the mind is also added to it. After all which things he posited the newest member of that body, and covetousness, he says, without a doubt showing that not only must the mind be contained from the appetite for alien things, but also one’s own things must be magnanimously despised. For the multitude of believers is read to have done this in the Acts of the Apostles, of whom it is said Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. For as many as were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need (Acts 432-35). And lest this perfection should seem to pertain to a few, he testified that covetousness is the service of idols and not unworthily. For whoever does not communicate to the necessities of the needy, and preserves his money with unfaithful tenacity, postpones the precepts of Christ, and incurs the crime of idolatry, preferring indeed the love of worldly matter to divine love.

(Ambrose) [Source: Ambrosiaster / Unknown] It is to be noted that he called covetousness the worship of idols, as things which can tear them away from the likeness of God: for it is not possible that anyone should abstain from depraved affairs who is held by the cupidity of having more.

(Augustine) [Source: Unknown] Therefore he compares covetousness to the service of idols, [page 534] and covetousness, he says, which is the service of idols, which sense blessed Cyprian so exaggerated in the Epistle to Antonian that he did not hesitate to compare covetousness to the sin of those who in the time of persecution had professed by certificates that they would offer incense, and yet although it is most manifest that it is much graver to sin knowingly than unknowingly, I would wish someone would tell me, if one incurs heresy unknowing how great an evil it is, and another does not recede from covetousness knowing how great an evil it is, which of them is worse? I can also propose it thus: if one unknowingly rushes into heresy, and another knowingly does not recede from idolatry: because the Apostle also says: Covetousness, which is the service of idols.

(Serapion) [Source: John Cassian, Conferences, Conf. 5] I do not think this should be passed over in silence, that just as there are three kinds of fornication; the first which is perfected by the intercourse of both sexes, the second which is without female touch, for which the son of the patriarch Judah is read to have been struck by the Lord three times, which in the holy Scriptures is called uncleanness, about which the Apostle says (1 Cor 78-9) But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion; the third which is conceived in the soul and mind, concerning which the Lord says in the Gospel: Whoever looks at a woman to lust for her has already committed adultery with her in his heart (Matt 528); so there are three kinds of love of money the first, renouncing riches, does not allow us to be despoiled of our faculties; the second, persuades us with greater cupidity to resume those things which have been dispersed by us or distributed to the needy; the third, compels us to desire or acquire those things which we did not even possess before.

Because of these things, the wrath of God is coming upon the sons of disobedience.

(Ambrose) [Source: Ambrosiaster / Unknown] And to show that no one can do these things without harm, he says this. Not only is it absurd for us to sin, but even rising, if we have transgressed, we will expect necessary punishment.

In which you yourselves once walked when you lived in them.

You formerly did them indeed, when you measured your whole hope with the present life expecting nothing more.

But now you yourselves are to put off all these.

Now it is no longer fitting for you to live according to them, you who especially will be in immortality, in which you are now considered to consist in form, but we must depart from all these things, and we must put off anger, wrath, malice, blasphemy, filthy language out of your mouth.

(Serapion) [Source: John Cassian, Conferences / Unknown] But it must be known that there are three kinds of anger: one which burns inwardly; another which bursts forth into word and deed and effect, which is called hatred, concerning which also the Apostle says: But now you yourselves are to put off all anger and wrath; the third which does not dissipate for the hour like that boiling one, but is reserved through days and times, which is said to be of a hundred years, all of which are to be damned by us with equal horror. Therefore if we desire to attain that highest divine reward of which it is said: Blessed are the pure in heart, for they shall see God (Matt 58), not only must these be amputated from our acts, but they must also be extirpated from the intimate roots [page 535] of the soul. For it will not profit much if the fury of wrath is restrained in word, nor brought forth into effect, if God, from whom the secrets of hearts are not hidden, perceives it to be in the hidden places of our breast for the Evangelical discourse commands that the roots of vices be cut down rather than the fruits, which without a doubt, the tinder having been plucked out, will by no means sprout further. And thus the mind will be able to endure continuously in all patience and holiness, when these have been plucked out not from the surface of operation and acts, but from the inner sanctuaries of thoughts, and for this reason lest murder be perpetrated, anger and hatred are cut down, without which the crime of murder will in no way be able to be committed. For whoever is angry with his brother shall be in danger of the judgment (Matt 522); and Whoever hates his brother is a murderer(1 John 3:15), namely in that he desires him to perish in his heart, whose blood he is known not to have shed by his own hand or weapon among men, he is pronounced a murderer by the Lord by the affection of anger, because not only for the effect of the operation, but also for the will and desire he will render either reward or punishment to each one.

(Albertus) [Source: Unknown] Hence also the Apostle says writing to the Ephesians: Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice (Eph 431). Here he shows for what things the Holy Spirit is grieved, and leaves the heart in which he dwelt through charity and modesty. Bitterness is contrary to the sweetness and pleasantness of the Holy Spirit; while fury is foolish anger, and a perturbation boiling in the depths; wrath is born of pride, when we judge someone unworthy, and therefore we do not wish to sustain him but anger is that of which bitterness and fury and wrath are species, which when fury is extinguished desires vengeance, and wishes to hurt him whom it thinks has done harm. Hence from us all bitterness and fury and anger and wrath and clamor must be taken away. After all these things, clamor and blasphemy are also rightly prohibited in us, because he who is once overcome by fury often bursts into clamor and turbidly roaring is tossed about like a leaf. Blasphemy is when false things are invented about God, or when someone deceived by heretical depravity is proven to err in the Catholic faith. Most recently he added that these vices with all malice must be taken away from us: malice is whatever is contrary to virtue, which by another name can be called vice.

Do not lie to one another.

(Ambrose) [Source: Ambrosiaster / Unknown] He did not say to each other, but to one another, for he wishes to say this, that it is not just that you narrate to yourselves with simulation, but with a sincere mind. And since he named members, he adds the acts following itself:

Since you have put off the old man with his deeds.

He says, it is fitting that entirely putting off the mortal man you also put off the acts following him.

And have put on the new man who is renewed in knowledge according to the image of Him who created him.

You ought to do things agreeable to this new one whom you have put on, renewed and made according to the image of him who stood forth as the author of this recreation for you, to say Christ: therefore indeed it is fitting for you to remain inconvertible in good through all things. For this will be present for you in the future for possibility in the present life: then also showing the good of this recreation: [page 536]

Where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.

But where, he says, we will stand in that transformation, further there will not be distinguished Jew and Gentile. For the distinction of circumcision and uncircumcision is destroyed, because we have been made immortal: so that neither barbarian nor free nor slave will be able to be perceived further, with Christ appearing in all things, to whose likeness we will attain immortality: therefore it is fitting that those who have put on a man of this kind and have been effected in him according to form wish to observe it.

(Augustine) [Source: Augustine, De Trinitate XII.7] If therefore we are renewed in the spirit of our mind, and this 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 that not according to the body, nor according to any part of the soul, but according to the rational mind, where there can be the knowledge of God, man was made in the image of him who created him; but according to this renewal we are also made sons of God through the baptism of Christ, and putting on the new man, we certainly put on Christ through faith. Who is it therefore who alienates women from this fellowship, since they are co-heirs of grace with us? And in another place the same Apostle says (Gal 326-28) For you are all sons 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. Have faithful women therefore lost the sex of the body? But because there they are renewed in the image of God where there is no sex, there man was made in the image of God where there is no sex, that is, in the spirit of his mind. For just as after the fall of sin man is renewed in the knowledge of God according to the image of him who created him, so in the creation itself he was created before he grew old in offense, whence he might again be renewed in the same knowledge; this is the renewal and reformation of death according to God or according to the image of God: but it is said according to God for this reason, lest it be thought to be done according to any creature. But it is therefore according to the image, so that this renewal may be understood to be done in that thing where the image of God is, that is, in the mind. Therefore let us not understand it thus, according to the image of him who created him, as if the image according to which he is renewed were another, not the very one which is renewed.

Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering.

(Jerome) [Source: Unknown] And concerning the bride it is said in the psalm: At your right hand stands the queen in gold from Ophir, arrayed in a variety of colors (Ps 459). What is more beautiful than this variety? Of which Job also spoke, Who gave women the wisdom of weaving, or the discipline of variety? (Job 3836) and the high priest once a year, when he offered incense for the people, and entered into the holy of holies, used various garments. Certainly if riches made the variety of garments and not [page 537] holiness the diversity of virtues, Pharaoh and Nebuchadnezzar would be written to have had these garments, and not Joseph, who under a pilgrim and pastoral father could not have had multi-colored and royal garments.

(Ambrose) [Source: Ambrosiaster / Unknown] Through all these things he persuaded that we should guard that charity in us which is toward one another, for these are the works of charity, and remaining in them he adds:

Bearing with one another, and forgiving one another, if anyone has a complaint against another;

And by example desiring to persuade them he says:

Even as the Lord forgave you, so you also must do.

Then for the confirmation of what was said, he wishes to say summarily over all this: have the diligence of charity, and from which the direction of these things is effected, and showing the utility of charity he adds:

Which is the bond of perfection.

For, he says, in the future age, when we stand where we will stand, bound to one another into that which is commanded so far, that is by charity, we will remain, sustaining no separation further: but we will be held in that harmony which is toward one another by this very thing toward one another.

And let the peace of Christ rule in your hearts.

For blessed Paul, knowing that when charity remains all things are easily directed, but to those who hold contrary things nothing is effected from those things which are fitting, seems to make much discourse about charity in every place, and showing the utility of the exhortation he adds:

To which also you were called in one body; and be thankful.

We were made a certain one body through regeneration: but it is evident that we were called in peace, because a body never knows how to dissent from itself. Thus it is fitting for you, on account of this very calling, to show yourselves thankful in works, guarding that calling whole toward one another.

Let the word of Christ dwell in you richly.

Let the generous doctrine of Christ be most rich in you, he says, as teaching and admonishing yourselves in all wisdom. Thus have assiduous memory of those things so that you may always seem to teach and admonish yourselves displaying the conversation consequent to the doctrine; for thus will his doctrine be most rich in you, if always thinking these same things you wish to guard it in your sense. For what he said in all wisdom, he called wisdom that understanding which is of these things:

In psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

Always, he says, give thanks to God in your sense for the things he has provided such things to you.

And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

And whatever, he says, you either say or do, looking into Christ hasten to return due thanksgiving to God and the Father for those things which have been provided to you through Christ: for he called thanksgiving in psalms and hymns and spiritual songs, saying this, in your hearts give thanks to God, or whatever you either say or do, so both say and do as it is just for those to say who are considered worthy to attain such things. For this is true thanksgiving: then also in this part imitating those things which he had written to the Ephesians he turns [page 538] to special consolation, saying:

Wives, submit to your own husbands, as is fitting in the Lord. Husbands, love your wives and do not be bitter toward them.

He commands wives to be subject to their husbands. He admonishes men to love their wives and not to behave bothersomely toward them.

Children, obey your parents in all things, for this is well pleasing to the Lord.

He persuades children to obey their parents.

Fathers, do not provoke your children to wrath, lest they become discouraged.

He persuades fathers not to needlessly sadden their children.

Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God: and whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.

He commands servants also to obey their masters looking into that remuneration of reward, which will be repaid to them by God for faithful service, and do so as it is just for those to do who expect a reward to be given to them in turn by God. Not serving as to men, but as to him from whom they also expect a reward to be given to them in turn, to which he adds:

But he who does wrong will be repaid for what he has done, and there is no partiality with God.

Because even if by some reason their masters wish to afflict them unjustly, they will not be harmless, for God certainly receives or reveres the person of no one.

The Apostle instructs masters; and commends himself to the prayers of the Colossians, showing how they ought to behave towards infidels; and the conclusion of the Epistle is placed through a salutation.

Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.

(Ambrose) [Source: Ambrosiaster / Unknown] And he persuades masters to grant what they concede to servants, acting humanely toward them and offering them love in their work, and applying diligence to them, as they are able, and granting them pardon when they offend, when it happens that they sin, for he says this is just and fair, so that they do not think them to be equal to themselves: for it can happen that servants serve, and when they serve with wholehearted effect. He wrote such great things; but he persuades even these to guard these things with that memory, because they themselves are also under that Lord who is in heaven: and again he turns to communion, and says:

Continue earnestly in prayer, being vigilant in it with thanksgiving.

He commanded them to pray assiduously with a sober mind, and to give thanks for those goods which have been bestowed on them by God.

Meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, that I may make it manifest, as I ought to speak.

But pray for us also, he says, that Christ may cooperate with us, and we may be able to teach everyone that truth which is into Christ, for which I am also bound for the present.

Walk in wisdom toward those who are outside, redeeming the time.

With prudence, he says, debate with those who are strangers to the faith, using the present time as is fitting for you, because he who purchases something, purchases it for the use of his own utilities. [page 539] He wished to say this: in the present time, in which evils abound, according to the quality of your strength hasten to do that which you know to be expedient for you, so that you may also provide for yourselves rewards in the future for this conversation on behalf of which you tarry in the present age.

Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.

Hasten, he says, to utter those things which are always full of prudence, considering how it behooves to give an answer to each one, disputing suitably, so that rather some gift from your words may seem to be perfected, to these he added:

Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

Therefore he was directed by me with brother Onesimus, who had come from you, that they might make known to you the things which are concerning us and delight you by their arrival, making manifest to you all the things which are being done here.

Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him).

Then he greets them from Aristarchus, whom he also declares to be his prisoner, as one bound together with him, and from Mark whom he says is the nephew of Barnabas, concerning whom he also declares they received an instruction, so that they should receive him when he comes: but he tells them they received the instruction not from someone else, nor from himself, but from him who had preached the Gospel to them, and not from himself, because it indeed could not be done because he had not yet seen them.

And Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me.

He greets them also from Jesus who is surnamed Justus, these alone he says of those who believed from the circumcision are fellow workers with him in the Gospel, who he said also provided comfort to him.

Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.

Then he greets them from Epaphras who preached to them, saying that he has much so-[page 540]licitude concerning them, so that he prays that they remain firm in the faith. For the Apostle says he bears witness to them that he had solicitude concerning them, as well as concerning those who are in Laodicea and in Hierapolis.

Luke the beloved physician and Demas greet you.

He greets them also from Luke the physician who wrote the Gospel, and also Demas.

Then he writes to them: Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house.

Greet, he says, those who are in Laodicea and Nymphas with all his people who are in his house, and he adds:

Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea.

Therefore he commands this Epistle to be read also in the Church of the Laodiceans after it has been read by them. But he tells them that they should also read the one which is from Laodicea, not because he writes to the Laodiceans.

Hence some have thought that a false Epistle to the Laodiceans was to be forged in the name of blessed Paul, for it was not a true Epistle. But some thought that it was that one which is signified in this place. But the Apostle does not say “to the Laodiceans,” but “from Laodicea,” which they wrote to the Apostle, into which some things worthy of reproof were brought, which for this reason he also commanded to be read among them. So that they themselves might reprove themselves, learning the things that were written about them; and because of this, as is given to be understood, he did not even consider it fitting to write to them. Instead, he commanded that the letter written to the Colossians be read among them as well, so that they might equally receive its admonition to good things and be changed for the better, because they had been reproved by Paul in such a way that they were not even considered worthy to receive a letter from him.

Then he says to them: And say to Archippus, “Take heed to the ministry which you have received in the Lord, that you may fulfill it.”

Then he says to them, tell Archippus to fulfill the ministry he received. But so that they might think from the letters that among the Laodiceans, that is, living there, he seemed to have the ministry of teaching committed to him, to these he adds:

This salutation by my own hand—Paul.

Because he wrote the greeting with his own hand, saying:

Remember my chains.

That is, to my imitation do not be slow to suffer even for the truth. He added the customary conclusion:

Grace be with you. Amen.

In this designation he seems to have made the consummation of the Epistle.

[page unnumbered] TRADITIO CATHOLICA.
SÆCULUM IX, ANNUS 856.

B. RABANI MAURI

FULDENSIS ABBATIS ET MOGUNTINI ARCHIEPISCOPI

OPERA OMNIA

JUXTA EDITIONEM GEORGII COLVENERII ANNO 1617 COLONIÆ AGRIPPINÆ DATAM, MENDIS QUIBUS SCATEBAT INNUMERIS CURA QUA PAR ERAT EXPURGATAM, NOVISSIME AD PRELUM REVOCATA ET NOVO ORDINE, CHRONOLOGICO SCILICET, DIGESTA;

VARIIS PRÆTEREA MONUMENTIS

QUÆ SUPPEDITARUNT

MABILLONII, MARTENII ET DACHERII COLLECTIONES MEMORATISSIMÆ,

AUCTA ET ILLUSTRATA.

ACCURANTE J.-P. MIGNE,

BIBLIOTHECÆ CLERI UNIVERSÆ, SIVE CURSUUM COMPLETORUM IN SINGULOS SCIENTIÆ ECCLESIASTICÆ RAMOS EDITORE.

TOMUS SEXTUS.

VENIT SEPARATIM TOMUS SEXTUS 10 FRANCIS; VENEUNT AUTEM 6 VOLUMINA 42 FRANCIS GALLICIS.

PARISIIS,

APUD GARNIER FRATRES, EDITORES ET J.-P. MIGNE SUCCESSORES, IN VIA DICTA AVENUE-DU-MAINE, 189, OLIM CHAUSSÉE-DU-MAINE, 127. 1878

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LIBER VICESIMUS.

EXPOSITIO IN EPISTOLAM AD COLOSSENSES.

ARGUMENTUM.

Scribit Colossensibus beatus Paulus sicut scripsit Ephesiis, quos antequam scriberet non viderat. Ostendit autem hoc ipse in suis scriptis : quando quidem dicens, audientes fidem vestram in Christo et charitatem quam habetis in omnes sanctos. Quando vero scribit, volo autem vos scire quale certamen habeam pro vobis et his qui in Laodicia sunt, et quotquot non viderunt faciem meam in carne. Est autem argumentum epistolæ tale. Consuetudo illi est, ubicunque vel ad quoscunque scribit, quos ante non viderat, illa quæ secundum Christum sunt extollere, et ostendere illorum magnitudinem, qui per eum directi sunt, eo quod nec possibile erat aliter magnum quid et utile ostendi illis, qui illam sectantur fidem quæ in eum est, hoc vero in loco non solum secundum hunc modum necessarium sibi hanc esse perspiciebat rationem, sed propter illos qui ex circumcisione erant, qui omni in loco peragrantes illos qui ex gentibus crediderunt, persuadere properabant, et cum illa fide quam in Christo habent etiam illis [legis] custodirent decreta, quia ergo et ad Colossenses venerant et paulo minus aliquibus illorum suaserunt ut legitimis inservirent decretis, nam dum ostendit illorum eminentiam quæ a Christo directa sunt, infirmam utique ostendebat esse legem, superfluam, simul et vanam ejus diligentiam et custodiam esse ostendens. Utraque ergo ex causa ita scribit, una quod apta illi esse poterat talis imprimis scribenti, altera quod illorum causa qui erant ex circumcisione extollere illa properabat quæ sunt secundum Christum, sicut et conveniens erat magnitudinem eorum quæ sunt gesta explicans. Deinde et post hæc evidenter exhortatur, ut suadenter ab illis qui talia eos docere præceptant omni ex parte pronuntians, quod non sit illis ultra necessaria legis custodia : et post hoc ad exhortationem egressus super multis et necessariis rebus omnibus illis loquitur : inchoabimus

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vero in subsequentibus eam facere narrationem, quæ per partes esse videntur, eo quod illa quæ ad argumentum epistolæ pertinebant in his sufficienter patefacta sunt.

CAPUT PRIMUM.

Captata benevolentia, auctoritatem Evangelii inducit, illi firmiter credendam.

Paulus servus Christi Jesu per voluntatem Dei et Timotheus frater his quæ sunt Colossis sanctis et fidelibus fratribus in Christo Jesu. Gratia vobis et pax a Deo Patre nostro. (Ambr.) Hanc consuetæ epistolæ præscriptionem faciens incipit hoc modo. Gratias agimus Deo et Patri Domini nostri Jesu Christi semper pro vobis orantes, audientes fidem vestram in Christo Jesu et dilectionem quam habetis in omnes sanctos. Sic et illam epistolam quam ad Romanos scripsit a gratiarum actione inchoavit scribere eis. Adjicit autem in hac pro vobis orantes, ostendens quoniam non pro quibus crediderunt tantum gratias agit, sed et pro residuo tempore orat. Quæ est autem oratio ejus? propter spem quæ reposita est vobis in cælis, ita ut assequi possitis cælestia bona, quorum custoditur vobis spes firma, si tamen illa quæ a vobis sunt concurrerunt, et ostendens quoniam non aliud quid dicit, præterquam illam quam cognoverunt, quam ante audistis in verbo veritatis Evangelii, qui venit in vobis. Dico autem ista quæ cognovistis cum veritate Evangelii suscipientes doctrinam ad majorem exhortationem eorum, ostendens quoniam non soli illi ista præter cæteros cognoverunt homines, alioquin et magis eos continere in fide poterat, quod illa pietas quæ ab omnibus in commune tenetur, etiam ab his teneatur sicut in omni mundo, et rei magnitudinem ostendens, et est fructificans et crescens. Non solum, inquit, cognitum est illis qui in omni sunt orbe, sed et Evangelium suscepit per singulos dies. Deinde ut ne videatur Evangelii quidem cognitio communis illis esse cum omnibus sicut dixit in omnibus. Ne

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ergo illi æstimarent quod Evangelium non ad augmentum apud omnes consequitur adjicit : Sicut in vobis ex ea die qua audistis et cognovistis gratiam Dei in veritate. Cognovistis, inquit, vos pietatem sicut et omnes, augmentum etiam suscepit omni in loco per singulos dies : sicut et apud vos sic omni in loco Evangelium vim suam obtinet et augmentum per singulos accipit dies, et apud vos et apud omnes qui sunt in orbe terrarum, hoc autem sufficiens erat hos et adhortari et suadere ut in fide manerent, si tamen cum consensu omnes hæc vera esse cognovissent. Deinde indicat et a quo sint docti. Sicut didicistis ab Epaphra charissimo conservo nostro qui est fidelis pro vobis minister Christi Jesu; qui etiam manifestavit nobis dilectionem vestram in spiritu. Evidenter enim in hisce ostendit, quoniam ab Epaphra Evangelium susceperunt, quem et justa ratione laudavit, venerabilem illis exhibens, quem etiam commendavit illis, eo quod nota sibi fecisset illa quæ de illis erant, sciens quoniam necessarium quidem et utile est ad plenum, ut venerabilis et desiderabilis sit discipulis magister : maxime autem erga hunc aptissime illud fecisse videtur, ita ut deceat eos cum multo affectu persistere in ejus doctrina in his, et sequestrata lege tradiderat illis Evangelium : itaque non laudasset ejus doctrinam, si non hoc modo fuisset affecta : quo enim fieri poterat in his qui docebat illa non debere custodire. Deinde quod dixit semper pro vobis orantes, etc., resumens dicit : Ideo et nos ex qua die audivimus non cessamus pro vobis orantes et postulantes ut impleamini agnitione voluntatis ejus in omni sapientia et intellectu spiritali, 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. Per omnia optasse illis bona videtur sub specie orationis, edocens eos illa quæ eis conveniebant : dicit autem quoniam ex quo illa quæ de vobis sunt audivimus sine dilatione orabamus, ut omni sensu spiritali repleti cognoscere possitis Dei voluntatem, digne ei conversantes et per omnia placere ei properantes : ita et boni actus multiplicantur in vobis per singulos dies cum Dei cognitione, qui poterit vos secundum suam potentiam respicientes ad se sua replere patientia, ita ut possitis ferre patienter universa illa quæ tristitiæ sunt, ita ut gaudium habeatis in illis propter illam mercedem quæ vobis in futuro sæculo pro his est retribuenda, hoc quidem, ut dixi, optassese ei dixit, et in eo dum dicit illa quæ orationis sunt docet eos diligentiam convenientium adhibere, sumens vero et gratiarum actionem quam pro eis impleverat initium sumit doctrinæ sicut in Ephesiorum fecit epistola, ubi sub specie gratiarum actionis illa quæ sunt dogmatum eos visus est instruxisse, propter quod dicit : *Gratias agentes Deo Patri qui dignos nos fecit in partem sortis sanctorum in lumine :* Hæc, inquit, postulamus ante omnia gratias agentes Deo pro vobis, quoniam dignos vos per suam cognitionem sanctorum collegio esse pronuntiavit, cum essetis alieni a pietate et idolorum eratis sectatores. Nam quod dixit in lumine, ut dicat per suam cognitionem, et quod dixit qui dignos vos habuit, hoc est, dignos esse pronuntiavit, et quod illud est lucram sancto-

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rum jungantur collegio. Qui eripuit nos de potestate tenebrarum et transtulit in regnum filii dilectionis suæ. Non solum, inquit, abstulit vos ab errore et dæmonum potentia, sed et participes tos pronuntiavit regni esse Christi. Nam quod dicit, transtulit in regnum filii charitatis suæ, hoc dicit, sicut et alio loco : Si sustinemus, et conregnabimus (II Tim. II). Unde bene quia non dixit, filii tantum, sed filii charitatis suæ : nec enim participes regni Dei verbi efficiemur, quo enim fieri potest ut universitatis opifici jungamur? sed suscepto homini dicit, cujus et participabimus honori propter naturæ similitudinem quando affectum erga eum ipsis operibus ostendere valuerimus. (Aug.) Quod dictum est filii charitatis suæ, nihil intelligatur, quam filii sui dilecti, quia filii postremo substantiæ suæ. Charitas quippe patris quæ in natura est ineffabiliter simplici, nihil est aliud quam ejus ipsa natura, ac per hoc filius charitatis ejus, nullus est alius quam qui de substantia ejus est genitus, unde et filium charitatis eum vocavit, eo quod non secundum naturam est filius, sed charitatem filiorum adoptionis est assecutus. (Ambr.) Per omnia enim propositum habet illa quæ secundum Christum sunt ostendere magna, sicut et in argumento prædiximus et comprobare properat illoram magnitudinem quæ ab eo correcta sunt. Unde et de suscepto homine disputat quasi de primitiis nostris, et quia provisor nobis bonorum exstiterit multorum, Unde et adjicit : in quo habemus redemptionem et remissionem peccatorum. Per ipsum enim omnem peccatorum securitatem sumus assecuti. Dicit autem futurum statum, in quo per resurrectionem effecti natura nostra immortali exstante peccare ulterius non poterimus, tale est et illud quod ad Ephesios dictum est, ita ut simus sancti et immaculati. Deinde dicit et illam dignitatem quæ erga eum est. Qui est imago Dei invisibilis primogenitus omnis creaturæ. Fides vero catholica quæ inter creatorem creaturamque distinguit nullam patitur in his duobus nominibus intelligendi difficultatem, unigenitum eum accipiens secundum id quod scriptum est: In principio erat Verbum et Verbum erat apud Deum, et Deus erat Verbum (Joan. I). Primogenitum autem universæ creaturæ secundum id quod Apostolus ait : Ut sit ipse primogenitus in multis fratribus (Rom. VIII), quos ei pater ad fraternam societatem non æqualitate substantiæ, sed adoptione gratiæ generavit : ut Jesus Christus et Unigenitus sit secundum id quod Verbum Dei est, Deus apud Deum pariter incommutabilis et pariter æternus, non rapinam arbitrans esse se æqualem Deo, et primogenitus omnis creaturæ secundum id quod in ipso condita sunt omnia in cælis et in terra, visibilia et invisibilia. Bene invisibilis adjicit, non quod sit et vi-

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sibilis Deus, sed ad ostensionem magnitudinis, si tamen in isto quasi in imagine invisibilem illam naturam videmus, eo quod copulatus est Deo verbo et judicabit omnem orbem terrarum, apparens ipse secundum suam, ut fas est, naturam in futuro sæculo cum magna gloria, veniens de cælo in magnis ordinem nobis retinet, evidenter, quoniam omnes in eum quasi in imaginem quamdam divinam conjicimus naturam, in qua refertur magnitudo illorum, quæ efficiuntur non visibili naturæ judici auctoritatem reputantes. Demiratus sum autem illos qui in divinam naturam hoc susceperunt, qui primum quidem non viderunt, quoniam et beatus Moyses de homine dicit, quoniam in imaginem Dei fecit eum (Gen. II), et beatus Paulus : Vir quidem non debet velare caput, imago et gloria Dei exstans (I Cor. XI), quod nunquam de hominibus dictum fuisset, si divinæ naturæ proprium erat. Deinde neque illud prospexerunt, quoniam omnis imago dum ipsa videtur, illud ostendit quod non videtur. Fieri ergo potest ut talis fiat imago, quæ non videtur, cum sit evidens quoniam imagines propter hoc fieri consuetæ sunt apud illos qui aut honoris aut affectu gratiæ easdem faciunt, ita ut recordatio sit eorum qui non videntur illis qui tamen videre possunt. Deinde adjicit : Primogenitus omnis creaturæ. Hinc maxime quidam valde prudentium de divina natura dicit illud, quod dixit, imago Dei invisibilis, astruxerunt, quasi quia non possit, primogenitus erga humanitatem aut videri, aut recipi, cum conveniens esset eos perspicere, quoniam non potest hoc, vel maxime aptari divinæ naturæ; si enim sicut creatura primogenitus esset primo creatus debuerat utique dici : si autem genitum aiunt, multa dicti ipsius diversitas esse videbitur, si tamen is qui non est creatus creaturarum primogenitus esse dicatur. Nam primogenitus qui dicitur illorum utique dici poterit primogenitus qui similitudinem illam quæ ad eum est necessario servare videntur, et hoc ostendit Apostolus evidenter dicens ad Romanos : Quoniam quos præscivit et præordinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus (Rom. VIII), evidenter fratrem eum primogenitum esse dicens eorum, et qui conformes illi sunt propter similitudinem illam, quam a Deo habent, juxta ratione eum sibi adscribunt primogenitum, utpote supereminentem secundum hanc rationem : etenim illic non dixit conformes Filii, sed imaginis Filii. Imaginem Filii visibilem naturam evidenter dicens, sed interrogant quemadmodum susceptus homo primogenitus potest videri totius creaturæ, cur non sit ante omnem creaturam, sed ut esset, in novissimis accepit temporibus. Non intelligentes quoniam primogenitus non tempore dicitur solum, sed et præ honoracione frequenter, eo quod primogenitus dicitur veraciter illorum qui post illum geniti fuerint, ille tamen qui prior fuerit natus hunc sequitur necessario ut et præhonoretur, sicuti et naturæ ratio et lex divinæ egit

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Scripturæ. Est quidem quando et in tempore utitur nominis hujus translatione, sæpe autem et honoris causa. Etenim beatus David quæ ad se facta fuerant commemorans in quibus promisit illos qui successione ejus sunt, ad familiaritatem suam recipere, quasi ipso Deo dicente ita ait : Ipse invocavit me, Pater meus es tu, et ego primogenitum ponam eum (Psal. LXXXVIII). Non hoc dicente Deo, quoniam unumquemque eorum cæteris tempore priorem faciam : sed quoniam plurimum illis feram auxilium. Apostolus vero ad Hebræos manifeste hoc idem ostendit sic dicens : Sed accessistis ad Sion montem, et ad civitatem Dei vivi, Jerusalem cælestem, et multorum millium angelorum frequentiam et Ecclesiam primitivorum adscriptorum in cælo (Hebr. XII), ut dicat, illorum qui multo honore digni habiti sunt. Non enim vult dicere, aliquos anteriores esse aliorum filiorum. Et alibi : Filius meus primogenitus Israel (Exod. IV), hoc est honorabilis mihi. Nam erant et alii ante Israel, qui filiorum Dei nuncupatione digni fuerant habiti. De quibus Moyses dicit : Videntes filii Dei filias hominum quod essent pulchræ, acceperunt sibi ex omnibus quas elegerunt (Gen. VI), sic et in hoc loco, quod dixerat, primogenitus totius creaturæ, hoc est, super omnem creaturam honorabilis. Siquidem dixisset absolute primogenitus, honorabilem tantummodo dicebat. Nam quia adjecit omnis creaturæ, illum designavit qui ab omni honoratur creatura. Nam is, qui secundum carnem est Christus et tempore, primogenitus dicitur veraciter totius creaturæ, quæ in illum facta est, de qua beatus Paulus hoc in loco videtur dixisse. Unde et illud quod dixit primogenitus totius creaturæ, interpretans addit : Quia in ipso condita universa. Non dixit per ipsum, sed in ipso. Nec enim de prima dicit creatura, sed illam creaturæ separationem, quæ in eo facta est, secundum quam omnia dudum dissoluta in unum sunt consensu perducta, sicuti et alibi dicit. Recapitulari omnia in Christo. Quæ in cælis sunt et quæ super terram. Propter hominum etenim malitiam omnis ut ita dixerim creatura disrumpi videbatur. Avertebant enim se nobis angeli et omnes invisibiles virtutes, propter indevotionem nostram, quam erga Deum exercebamus. Insuper etiam et nos ipsi morte solvimur, ex qua accedebat animam separare a corpore, etenim et omnis connexio creaturæ hinc solvebatur : fictus est enim homo a principio quasi aliquod animal cognatione omnibus junctum, eo quod corpus quidem generaliter ex omnibus consistebat, id est, ex quatuor elementis : anima vero ad invisibiles virtutes propinquitatem habere videbatur, una vero quædam universorum copulatio ex hinc fieri videbatur omnibus in idipsum concurrentibus, ita ut et uno consensu Deo redderent debitam culturam cum cauta sollicitudine, omnes etiam illas quæ illius legibus consentaneæ erant obtemperare properabant, quia propter peccatum facti sumus mortales, anima etiam a corpore separabatur. Sol-

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vebatur hinc propinquitatis copulatio, ita ut nec ultra existimarent invisibiles virtutes aliquam sibi nobiscum esse communionem secundum corporis nostri diligentiam, adjecto illo quod et odibiles Deo eramus contemplatione peccati, qui etiam et avertebat se a nobis. Unde et hi, qui insistebant visibilibus naturis, et commovebant eas pro nostra utilitate secundum positum sibi terminum, nolebat ultra ea implere, si non promissione percepissent quod omnia aspera solverentur. Cessavit etiam mors et corruptio omnibus ad unum consensum redintegratis, sicuti ad Romanos scribit : Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecit eam in spe, quoniam et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei (Rom. VIII). In nostra igitur renovatione secundum quam et omnium redintegratur connexio, cujus primitiæ sunt his qui secundum carnem Christi, in quo optima quædam et, ut ita dixerim, compendiosa omnium recreatio efficietur, sicut beatus Paulus dicit, si qua in Christo nova creatura, antiqua transierunt, et ecce omnia facta sunt nova : omnium enim ultra existentium in incorruptibilitatem omnibus salvabitur consensus, et concordia, et connexio, et ultra diligent nos etiam invisibiles virtutes utpote familiares Dei. Bene ergo dixit in ipso creata sunt omnia, non solum quia per illa quæ erga eum facta sunt futurorum assecuti sumus promissionem, sed quoniam et perfecta omnibus copulatio in illo custodietur propter inhabitationem divinæ naturæ, ita ut nihil possit scissum ultra habere ex illis quæ communia nobis sunt. Una quidem ex parte diligentibus eum omnibus propter familiaritatem illam quam ad eum habere potuerunt, quasi ad hominem ex visibili natura et invisibili consistente Deo, altera vero cum multo timore ad eum conversis omnibus propter inseparabile Dei verbum, quod inest ei junctum, unde dicens, omnia, adjecit, quæ in cælis sunt et quæ super terram : et quia incertum erat illud quod in cælis erat, et quod super terram, uti cum de visibilibus diceret, aut de invisibilibus eo quod sunt et in cælo quæ videntur, utpote sol et luna et stellæ, posuit enim illa in firmamento cæli, manifestam faciens ipsam divisionem, adjecit, visibilia et invisibilia; hoc est, illa et ista omnia conjuncta sunt ulterius et colligata in ipso. Si vero propter cognitionem, sive et propter dignitatem, et quoniam illa quæ visibilia erant magis certa esse videbantur, utpote manifesta exstante familiaritate illa, quæ erat ad ipsum hominem, qui videtur, prætermittens hoc ad invisibilia transit, eo quod de illis dictum majus esse videbatur. Evidenter habens hic magnitudinis illorum probationem quæ per Christum sunt directa, et invisibiles naturæ in illo acceperunt recreationem. Sedes, sive dominationes, principatus, sive potestates. Unde non est memoratus angelorum, eo quod hoc nomen ministrationis significantiam habere videretur : sed sedes et dominationes, et principatus, et potestates dixit, quia et ipse vocantur quidem sic a functione illa,

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quam implere videntur : habent autem et aliquam significationem dignitatis illius, quæ est ad illos, eo quod susceperunt, ut invisibiles emineant. Et alii quidem eminent aeri, alii vero soli, alii autem lunæ, alii vero stellis : alii etiam stellis aliquibus, ut commoveant omnia secundum impositum sibi a Deo terminum ad hoc ut omnia consistere possint. Principatus et potestates hinc dicebantur eo quod principare et potestatem exercere alicujus negotii acceperant potestatem, sicut et Ephesiis scribens de diabolo dicit : Secundum principem potestatis aeris spiritalis (Ephes. II); et apud Daniel : Princeps Persidis restitit mihi, et princeps vester (Dan. X), illum angelum qui pro illis sollicitudinem expendit sic evocans. Unde dilatavit sensum, sedes, dominationes et principatus, et potestates dicens, id est, ipsum varie dicens. Si, inquit, et aliquid quod dominetur, sive dominium sibi vindicet, sive principatum teneat, sive potestatem exerceat, quomodocunque quis dicere voluerit de tributa illis a Deo potestate in ipso sunt omnia creata. Tædiantes etenim primum propter homines, et suum opus pro nobis perficere nolentes, nunc cum alacritate omnia perficiunt, proprietatem illam naturæ nostræ, quæ ei unita est venerantes, quam neque adorare dubitant, propter eam quæ inest ei naturam futuro sæculo, eo quod omnia copulationem quamdam in se rediens colligavit, eo vel maxime tempore, quo omnis solveretur corruptio, et mors, et quoniam videbatur insuadibile esse quodammodo de homine dicto quod in eo sint creata omnia, confirmans illud adjicit :

Omnia per ipsum et in ipso creata sunt. (Ambr.) Nolite mirari, inquit, non enim ex se illi est ista dignitas, sed propter inhabitantem naturam per quam omnia facta sunt, ad quem etiam omnia respiciunt, quæque facta sunt suum eumdem Dominum esse existimantes, et amplius : illud augens, et ipse est ante omnes et omnia in ipso consistunt, ut dicat, ipse ante omnes exstans omnia produxit, et in ejus virtute omnia ut consistant habere videntur. (Ser.) Ante conditionem hujus visibilis creaturæ, spiritales, cœlestesque virtutes Domini fecisse, quæ pro hoc ipso quod scirent se ad tantam beatitudinis gloriam beneficio creatoris ex nihilo fuisse productas, perpetuas ei gratias referentes, indesinenter ejus laudibus inhærerent, nemo fidelium dubitat, nec enim existimare debemus creationis et principii sui principia ab hujus mundi constitutione Deum primitus inchoasse, quasi in illis interioribus atque innumeris sæculis ab omni providentia et dispensatione divina fuisset otiosus, ac tanquam non habens in quos bonitatis suæ exerceret beneficia solitarius, atque ab omni munificentia alienus fuisse credatur, quod de illa immensa ac sine principio et incomprehensibili majestate satis humile est incongruumque sentire, ipso Domino de illis potestatibus hæc dicente quando facta sunt simul sidera, laudaverunt me voce magna omnes angeli mei; qui ergo intersunt creationi siderum ante istud principium in

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quo factum dicitur cœlum et terra creati fuisse manifestissime comprobantur, quippe qui istis omnibus visibilibus creaturis quas videbant ex nihilo præcessisse creatorem magna voce referuntur cum admiratione laudasse. Ante istud ergo temporale principium quod a Moyse dicitur, quoque hujus mundi secundum historicum imo Judaicum sensum signat ætatem, salvo scilicet nostro sensu, quod nos interpretatur omnium rerum Christum esse principium, in quod omnia creaverit Pater secundum illud : Omnia per ipsum facta sunt, et sine eo factum est nihil (Joan. I). Ante istud, inquit, Geneseos temporale principium, omnes illas potestates cœlestesque virtutes Deum creasse non dubium est, quas Apostolus per ordinem dinumerans, ita describit, quia in Christo creata sunt omnia quæ in cælis, sive quæ in terris sunt visibilia et invisibilia, sive angeli, sive archangeli, sive throni, sive dominationes, sive principatus, sive potestates, omnia per ipsum et in ipso creata sunt. De istorum quoque numero nonnullos principes fuisse collapsos lamentatio Ezechielis sive Isaiæ manifestissime docet (Isa. XIV; Ezech. XXVIII); in quibus principem Tyri vel illum Luciferum qui mane oriebatur flebili planctu cognoscimus lamentari. (Amb.) Non est autem mirandum si quasi de homine disputans ab humanis rebus ad doctrinam deitatis transivit. Hoc enim ostendemus fecisse Apostolum et Philippensibus scribentem ubi dicit : Qui in forma Dei exstans, etc. (Philip. II). Evidenter ibi Apostolus a divinis ad humanam transivit, et quidem quasi de uno eodemque omnia dicens. Sed ad Hebræos itidem dicens : Locutus est nobis in Filio, quem posuit hæredem omnium (Hebr. I). Evidenter de homine id dicens, cujus et loquelam audivimus, qui suscipit eorum quæ erant dominationem quam ante non habebat : transit vero ad divinam, ut exinde horum confirmaret magnitudinem, et iterum recurrit ad humanam, et quidem quasi de uno omnia in illa parte epistolæ dicens, hoc et in Evangeliis eumdem Dominum sæpe fecisse invenietur qui in illis sermonibus quæ de se dixisse videtur, quod et cautius quis recognoscere poterit, si interpretationem nostram decurrere voluerit in illam partem Evangelii Joannis, quam super paralytico curato ad Judæos locutus fuisse videtur, sic et hoc in loco memoratus est divinæ naturæ ut ab illa magnitudine illorum confirmet, quæ ergo hominum sunt. (Amb.) Exinde vero iterum recurrit ad hominem dicens : Et ipse est caput corporis Ecclesiæ. Hoc est, istum in quo omnia creata sunt caput ascribit sibi in commune, Ecclesiæ corpus ejus per spiritalem regenerationem effecta, quæ formam habet futuræ resurrectionis, secundum quam communicare ei sperantes et participes ejus fieri immortalitatis baptizati quasi formam quamdam illorum implentes quorum princeps ipse nobis exstitit. Ea ergo ratione et caput illum ascribimus nobis. Unde adjicit qui est primogenitus ex mortuis, hoc est, ante omnes resurgentes primus in illa vita

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renatus. Nam quoniam primogenitum ex mortuis susceptum hominem vocat, manifestum est, sed et quia quasi de uno disputat, et illa, quæ in superioribus sunt, et ista dicta et hic evidenter ex ipsis est perspicere sermonibus; qui autem verba Apostoli non recte interpretari attentant et illud, quod dixit, qui est imago Dei invisibilis primogenitus totius creaturæ, in divinam suscipiunt naturam, nullo modo nostram interpretationem calumniis poterunt innodare, quibus diximus eum a natura divina ad humanam transire, aut iterum ab humana ad divinam. idipsum enim eos facere necessitas compellit. Illa enim quæ in superioribus dicta sunt in divinam accipere eos naturam res ipsa compellit. Nam hoc quod dixit primogenitus ex mortuis, licet ad omnia improbi contendere consciant, nequaquam id in divinam poterunt suscipere naturam. Apostolus vero evidenter ostendens, quoniam et in superioribus dixerat, primogenitus totius creaturæ, de hoc ipso iterum dixit, primogenitus ex mortuis, unde et adjicit : Ut fiat in omnibus ipse primatum tenens. Nam quod dixit, non ut causam dixit, sed illa quæ sequebantur consuete sibi edixit. Vult enim dicere quod est per omnia ipse primus, non solum quia inchoasse resurrectionem videtur, sed quod sit et per omnia primatum tenens. Omnia enim illa quæ in creaturis nominantur, quasi majorem honorem tribuent, et quasi interpretans illa quæ superius dixerat, et aperte illud quod dixerat ostendere cupiens, ait : Quoniam in ipso creata sunt omnia, etc. Quoniam in ipso complacuit omnem plenitudinem habitare, et per eum reconciliare omnia in ipsum, pacificans per sanguinem crucis ejus, sive quæ in terris sunt, sive quæ in cælis. Plenitudinem Dei Ecclesiam vocat, necnon et omnia, quasi qui et in omnibus sit et omnia impleat, et hoc est evidenter discere ex illis, quæ ad Ephesios scribens dixisse videtur : et ipsum dedit caput super omnem Ecclesiam, quæ est corpus ejus, plenitudo ejus, qui omnia in omnibus adimplet. Hoc ergo dicit quoniam complacuit Deo in eo, hoc est, in Christo omnem habitare plenitudinem, ut dicat omnem creaturam quæ ab eo repleta est, probavit illi conjungere; et hoc idem latius dicens, et per eum conciliare omnia in ipso pacem faciens, per sanguinem crucis ejus per ipsum, sive illa quæ in terris sunt, sive illa quæ in cælis sunt. Omnia, inquit, in sua morte : hoc enim dicit sanguinem, et crucem reconciliavit, et conjunxit et illa quæ super terram erant et quæ super cælos : eo quod et mortuus est et resurrexit. Exsurgens vero commune omnibus præstitit promissum resurrectionis et immortalitatis. Omnia autem hinc connectuntur ad concordiam, sicut et in superioribus diximus, et ad illum incipiunt, ut puta concordiæ auctorem : hoc enim dicit in eum optime dixit, quoniam per mortem ejus omnia conjunxit, et in pace constituit per eam, quæ erga se est, copulationem. Evidenter illud, quod dixerat in ipso creata sunt omnia, quæ in cælis sunt, et quæ super terram, hoc in loco iterasse videtur : et caute comprobabit,

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quoniam de eodem etiam illic verbum fecisse videtur, de quo etiam et hoc in loco dixisse visus est, quem et primogenitum ex mortuis nominans manifestum est hominem susceptum a patre sic vocasse. In his igitur et illa quæ erga Christum sunt ostendens magna et supereminentia, et multo majora quam humana sibi vindicat natura et quidem et magnitudinem illorum quæ per eum sunt confecta, ex illis quæ generalia sunt sufficienter edocuit. Convertit vero ultra verbum ad eorum personam, eo quod potiti fuissent illud beneficium, quod in commune omnibus collatum est ita ut non solum ex communione eos ad reverentiam adduceret, ut ab illa fide quæ in Christo est non discederent, sed et de illis, quæ secundum eos sunt; siquidem et ipsi magni sunt beneficiis cum cæteris sublimati. (Aug.) 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 Apostolus dicit, in ipso complacuit omnem plenitudinem habitare, et per eum reconciliari omnia in ipsum pacificans per sanguinem crucis ejus, sive quæ in terris sunt, sive quæ in cœlis. Pax ista præcellit, sicut scriptum est, omnem intellectum, neque sciri a nobis, nisi cum ad eam venerimus, potest, quomodo enim pacificantur cœlestia, nisi nobis, id est, concordando nobiscum? Nam ibi semper est pax et inter se universis intellectualibus creaturis, et cum suo creatore, quæ pax, ut dictum est, præcellit omnem intellectum, sed utique nostrum, non eorum qui semper vident faciem Patris. Sive ergo dicam caput et corpus, sive dicam sponsus et sponsa, unum intelligite, ideoque idem Apostolus, cum esset adhuc Saulus, audivit: Saule, Saule, quid me persequeris? (Act. ix.) quoniam corpus capiti ejus adjungitur, et quoniam prædicator Christi pateretur ab aliis quæ persecutor ipse fecerat. Ut suppleam, inquit, quæ desunt pressurarum Christi in carne mea, ad pressuras Christi, ostendens quia patiebatur, quod non potest intelligi secundum caput, quod jam in cœlo nihil tale patitur, sed secundum corpus, id est, Ecclesiam, quod corpus cum suo capite unus Christus est. Non dixit pressurarum mearum Christi quia membrum erat, et in suis persecutionibus quales Christum in toto corpore pati oportebat, etiam ipse pressuras ejus pro sua portione adimplebat.

Et vos cum essetis aliquando alienati et inimici sensu in operibus malis, nunc autem reconciliavit in corpore carnis ejus per mortem, exhibere vos sanctos et immaculatos et irreprehensibiles coram ipso. (Ambr.) Similem sequentiam illorum, quæ in Ephesiorum Epistola scripserat etiam hic servasse videtur: nam et in illis illa quæ de Christo sunt primitus magnifice referens, dein adjiciens illam Ecclesiæ copulationem, quæ ad eum facta est, ad illa quæ specialia sunt transiens, memoratus est personas illorum ad quos Epistolam scribebat dicens, Et vos mortui cum essetis delictis et peccatis vestris in quibus aliquando

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ambulastis secundum sæculum mundi hujus, etc. Sic et in hoc loco referens illa quæ secundum Christum sunt, sicuti et referri conveniebant: deinde adjiciens illam Ecclesiæ copulationem, quæ ad eum facta est, ad specialia transit, id est, ad personam Colossensium dicens, quoniam talia quidem sunt illa quæ erga Christum sunt facta magna etiam bona et vos potiti estis: alienos enim vos exstantes a Deo et in parte inimicorum illic constitutos ob illam quam erga pravitatem habebatis diligentiam, reconciliavit vos Deo per suam mortem, auferens quidem a vobis mortalitatem, immortalitatem vero vobis donans in qua ultra constituti ab omni estis peccato securi effecti, et nihil agere potestis ex illis quæ non conveniunt. Permanetis autem nullam sustinentes incusationem, sed secundum omnem scrupulositatem illi placite conversamini: hoc enim in omnibus Epistolis notavimus, quoniam de futuris Apostolus magnitudinem illorum ostendit, quæ erga nos a Christo facta sunt, et quoniam omnis ejus correctio in promissionibus posita est, quæ est renovatio futura in futuro sæculo, idipsum et Ephesiis scribentem dixisse ostendimus. Et quoniam transivit ulterius ad suam personam, designans quod suasi fuissent ab illis, qui suadebant eis diligentiam adhibere super custodiam legis. Si tamen permanetis in fide fundati et stabiles et non commoti a spe Evangelii quod audistis, et reliqua. Et sicut in illis in quibus firmiter eos credere hortabatur, gratias agens pro illis commemoratus est, quoniam et per omnem orbem Evangelii gloria vim suam vindicat, sic et hoc in loco designans, quasi seducti fuerint ab illa gloria, quæ apud omnes firma esse videtur, quod et memoratur ut majus eos erubescere faciat. Quod prædicatum est in omni creatura quæ sub cœlo est. Grave admodum erat, ut discederent ab illa re quæ in commune ab omnibus bona esse conclamabatur, evidentius facere cupiens illud quod dicit, adjicit: Cujus factus sum ego Paulus minister. Hoc enim erat opus Dei ut prædicaret Evangelium in Gentibus excepta legitimorum observantia, sicut beato Petro cæterisque dividit prædicationem. Sicut ipse Galatis scribens memoratus est; et ostendens quemadmodum conscius sibi sit, quod bona doceat: Qui nunc gaudeo, inquit, in passionibus pro vobis adimplebo, ea quæ desunt passionum Christi in carne mea. (Greg.) Redemptorem enim mundi totis suis allegationibus curat sacræ Scripturæ promittere; eumque per electos omnes ut per ejus scilicet studuit membra significare [signare]. Unde et idem beatus Job latino eloquio dolens dicitur, ut per ejus et nomen et vulnera redemptoris nostri passio designetur: de quo propheta ait: Verè languores nostros ipse tulit, et dolores nostros ipse portavit (Isa. liii). Cui tentator, ablatis omnibus, et servos et filios occidit, quia non solum Judaicum populum ex timore servientem, sed ipsos quoque Apostolos in solo amore regeneratos, passionis ejus tempore telo perfidiæ perculit; vulnere beati Job corpus atteritur, quia redemptor noster configi clavis in crucis patibulo non

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dedignatur, a planta autem pedis usque verticem vulnera suscipit, quia sanctam Ecclesiam, quæ corpus ejus est, non solum per extrema et ultima, sed usque ad summa membra persecutione sæviens tentator affligit. Unde etiam Paulus dicit : Complebo ea quæ desunt passionum Christi in carne mea. Pro corpore ejus quod est Ecclesia, cujus factus sum ego Paulus minister. (Ambr.) Itaque et delecter patiens pro vobis quoniam preveniens ad conferendum vobis beneficium passus est Christus, ut corpus suum vobis per resurrectionem esse pronuntiaret illa, quæ deerant tribulationum ejus ab illis, quæ pro vobis erunt adimpleo ego. (Rab.) Quid erit quod deerant ut discentes, quæ sunt illa, quæ directa sunt pro vobis suscipiatis de illis promissionem? hoc autem sine labore et tribulationibus fieri nequaquam potest : pro his ergo patior circumiens et prædicans omnibus illa quæ sunt correcta, ita ut vos credentes affectu animi propinquitatem illam quæ ad eum est accipiatis, horum enim ego exstiti minister. Et ut ne videatur alta sapiens sibi ipsi ministerii adscribere directionem, secundum dispositionem, inquit, quæ data est mihi in vobis ad implere verbum Dei, mysterium quod absconditum fuit a sæculis et generationibus : nunc autem manifestum est sanctis ejus, quibus voluit Deus notas facere divitias gloriæ sacramenti hujus in gentibus. (Ambr.) Hæc quidem etiam ipsis sermonibus in illa Epistola quam Ephesiis scripserat posita esse quis inveniet, eo quod et illam et istam ad illos qui se non viderunt scribebat : ideo et multos sensus et in illa et in ista Epistola similiter posuisse videtur. Dicit ergo quoniam ministerium hoc commissum est mihi a Deo, ita ut omnes doceam illud, quod olim omnibus erat incertum; nunc vero sanctis ejus cognitum est, quod illud tale, quod ob multam suam bonitatem et gloriæ liberalitatem etiam et Gentibus similiter eorum præbuit fruitionem. Nam antiquis temporibus omnis pietas in Judæorum genere circumscripta habebatur; Gentibus vero nulla ad eos erat societas, Evangelium vero communem omnibus futurorum promisit donationem, quod et mysterium vocat, eo quod olim erat occultum, nunc autem est manifestum. Nam quia dixit sanctis ejus quibus voluit Deus, de Apostolis dicit, et illis qui tunc erant præpositi, de quibus et Ephesiis scribens evidenter dixisse visus est. Et quoniam dixit quæ divitiæ gloriæ mysterii adjicit : Quod est Christus in vobis spes gloriæ. Hoc est, magnæ divitiæ, id est Christus, et ut in illum credamus : hic enim est futuræ gloriæ spes, qui et causa nobis honorum exstitit, donans nobis ut illa exspectemus. Quem nos annuntiamus, corripientes omnem hominem, et docentes omnem hominem in omni patientia, ut exhibeamus omnem hominem perfectum in Christo Jesu. Hunc, inquit, prædicamus, omnem hominem docentes, ut in eum affectum habeant, ut in futurum assequi possint perfectionem per illam, quæ in eo est, fidem. Perfectionem etenim futurum statum vocat, et in illa Epistola quam ad Galatas et in ista quam ad Ephe-

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sios scripsisse videtur; cui statui nihil boni deesse videbitur. Et quoniam omnia ista ad illud retulit quod dixerat, nunc gaudeo in passionibus pro vobis, resumit iterum illud : In quo et laboro certando secundum operationem ejus quam operatur in me in virtute. Pro his, inquit, et laborare cupio omnimodo decertans propter tributam mihi ad hoc virtutem de cælo inveniet autem quis et hoc per omnia simile esse secundum sensum illius Epistolæ quam ad Ephesios scripsisse videtur ubi dixit : Hujus rei gratia ego Paulus vinctus Christi Jesu, etc. (Ephes. III.) Et quoniam ostendit evidenter sibi competere pro his doctrinam, siquidem Gentium ministerium commissum habere videtur, et in hoc a Deo creatus est, satisfacere. Properat eis, quoniam nondum venerat ad eos.

CAPUT II.

Docet præcavere deceptiones per falsam prophetiam, per legis auctoritatem, per sanctitatis simulationem.

Volo enim vos scire qualem sollicitudinem habeam pro vobis et pro eis qui sunt Laodiciæ et quicumque non viderunt faciem meam in carne. (Ambr.) Nec enim illud volo, inquit, vos ignorare, quoniam etsi non vidi vos, sed valde et de vobis agonem sustineo, nec enim minus de vobis sum sollicitus, quam de illis quos vidi. Quid est autem illud quoniam agonem pro illis pateris? Ut consolentur corda ipsorum instructi in charitate et in omnes divitias plenitudinis intellectus. Ut et vos in illam charitatem, quæ erga Christum est, convenientes, firmo intellectu illorum bonorum quæ exspectantur, assequamini fruitionem. In agnitione mysterii Dei patris Christi Jesu, in quo sunt omnes thesauri sapientiæ et scientiæ absconditi. Et ut inenarrabilibus bonis communicetis, quæ a Deo donata sunt nobis, quæ etiam absconsa sunt nunc in Christo, cum quo, cum apparuerit in futuro sæculo, et illa quæ erga nos est liberalitas in ipsis tunc videbitur operibus; mysterium etenim sicut frequenter diximus, vocat illam gratiam, quæ erga Gentes est, eo quod et ignota erant primitus; cognitionem vero mysterii participationem ejus edicit esse. Absconsos vero omnes thesauros sapientiæ et scientiæ esse in Christo edicit, utpote cum multa prudentia institutos esse per Christum pro nostra utilitate, qui nunc quidem sunt incerti, videbuntur autem tunc cum apparuerit et ipse. Noverat Apostolus thesauros istos, quantum eorum penetraverat et in eis ad quanta pervenerat quis potest nosse? (Aug.) Ego tamen secundum id quod scriptum est (I Cor. XII) : Unicuique autem nostrum datur manifestatio spiritus ad utilitatem, alii quidem datur per Spiritum sanctum sermo sapientiæ; alii sermo scientiæ, secundum eumdem Spiritum; si ita inter se distant hæc duo, ut sapientia divinis, scientia humanis attributa sit rebus utrumque agnosco in Christo, et mecum omnis ejus fidelis : et cum lego : Verbum caro factum est et habitavit in nobis, intelligo in Verbo verum Dei Filium, in carne agnosco verum hominis filium, et utrumque simul in unam personam Dei et hominis ineffabili

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gratiæ largitate conjunctum. Scientia ergo nostra Christus est, sapientia quoque nostra idem Christus est, ipse nobis fidem de rebus temporalibus inserit, ipse de sempiternis exhibet veritatem : per ipsum pergimus ad ipsum, tendimus per scientiam ad sapientiam, ab uno tamen eodemque Christo non recedimus, in quo sunt omnes thesauri sapientiæ absconditi. Hoc autem dico ut nemo vos decipiat in subtilitate sermonum. (Ambr.) Quid est autem, hoc dico, et qua ratione hunc habeo de vobis agonem? timeo enim ne quando mutabilitatem aliquam sustineatis suasoribus intendentes. Tunc enim poteritis, ut dixi, assequi vobis promissa, quando permanseritis erga pietatem firmi. Et ostendens quoniam et lætitiam illorum participatur si bene se illa quæ erga illos sunt habuerint, ait: Nam etsi corpore absens sum, sed spiritu vobiscum sum, gaudens et videns ordinem vestrum, et firmamentum ejus, quæ in Christo est fidei vestræ. Licet absens sum, sed vobiscum sum affectu animi, gaudens in vobis, si tamen firmo cogitatu in Christi fide permanere volueritis; et ultra incipit adhortationem facere evidenter. Sicut ergo accepistis Christum Jesum, in ipso ambulate radicati et superædificati in ipso, et confirmati fide, sicut et didicistis, abundantes in illo gratiarum actione. Per omnia hæc, illa dicere voluit : in illis manete, quæ accepistis, secundum illa conversantes, ita ut manifestum sit, quoniam extra observantiam legitimorum illa ab Epaphra susceperunt. Propterea et laudavit traditionem ejus in principio. Bene autem, quia et in gratiarum actionem adjecit, ostendens quoniam ista bona est doctrina, ita ut gratias agere conveniat eos, pro quibus eum cognoverunt. Deinde et adversarios improbans dicit : Videte ne quis vos decipiat per philosophiam et inanem fallaciam. Philosophiam docuit verborum pomposam doctrinam, quæ ab adversariis cum quadam simulatione fieri solebat ad seductionem audientium. Inde et ostendens quoniam non vera erat philosophia, sed seductionis verba ad deceptionem auditorum et excogitata erant et adinventa. (Greg.) Docet nos igitur Deus juxta beati Job sententiam super jumenta terræ et volucres cæli, quia dum hoc quod sumus agnoscimus, nec carnis nos infirmitas dejicit, nec superbiæ spiritus elevat; nec defluendo imis subjicimur, nec superbiendo de sublimibus inflamur. Qui enim labitur carne, jumentorum appetitu prosternitur : qui vero extollitur mente, more volucrum quasi levitatis penna sublevatur, sed si vigilanter intenditur, ut et mentis humilitas et carnis castimonia teneatur, cito cognoscimus quia alterum custoditur ex altero. Nam multa sæpe superbia luxuriæ seminarium fuit, quia dum eos spiritus quasi in alto erigit, caro in infimis meruit : hi enim secreto prius elevantur, sed postmodum publice corruunt, quia dum occultis intumescant motibus cordis, apertis cadunt lapsibus corporis. Sic sic elati justa fuerant retributione feriendi, ut quia superbiendo se hominibus præferunt, luxuriando usque ad jumentorum similitudinem devol-

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vantur. Homo quippe, cum in honore esset, non intellexit, comparatus est jumentis insipientibus, et similis factus est illis (Psal. XLVIII).

Secundum traditionem hominum, secundum elementa mundi et non secundum Christi. (Ambr.) Secundum elementa mundi dicit dierum et temporum observantiam, eo quod ab elementis mundi perficiuntur ista. Elementum enim mundi solem dicit et lunam, ex quibus dierum quoque et temporum cursus effici videntur. Sic enim illud et Galatis scribens, dixit, traditionem autem hominum non ipsam legem vocavit, sed ipsam doctrinam illorum qui tunc erant, humanam dicens esse, eo quod nec secundum Dei sententiam fiebat. Unde et ostendens pravitatem ejus, adjecit, et non secundum Christum, Christi personam contra sistit, et ostendit pravitatem doctrinæ. (Aug.) Cavete ergo, inquit, ne quis vos decipiat per philosophiam et inanem fallaciam secundum elementa hujus mundi. Ipsos enim tangebat qui quasi prudentius idola exponunt. Ideo cum diceret per philosophiam, in eodem loco ait, secundum elementa hujus mundi. Non quasi qualescunque adoratores simulacrorum, sed quasi doctiores interpretatores signorum cavendos esse admonens. Quia in ipso habitat omnis plenitudo divinitatis corporaliter. Non ideo corporaliter, quia corporeus est Deus, sed aut verbo translato usus tanquam in templo manufacto non corporaliter habitaverit, id est, præfigurantibus signis. Nam illas omnes observationes umbras futurorum vocat, etiam ipso translato vocabulo. Summus enim Deus, sicut scriptum est (Act. XVII), non in manufactis templis inhabitat; aut certe corporaliter dictum est, quia et in Christi corpore, quod assumpsit ex virgine, tanquam in templo habitat Deus. Hinc est quod cum Judæis signum petentibus dixisset : Solvite templum hoc et in triduo resuscitabo illud (Matth. XIV), evangelista quid hoc esset consequenter exponens, ait, hoc autem dicebat de templo corporis sui. (Ambr.) Omnem plenitudinem Deitatis hoc in loco iterum dicit universam creaturam repletam ab eo, dicit enim illum sensum quem in superioribus posuisse visus est, quoniam omnis creatura in eo habitat, hoc est, ipsi conjuncta est, et quasi quoddam corpus in se retinet aptatum, propter illam copulationem, quæ ad eum est. Omnimodo ergo inconveniens est intendere illi, quia alia docet, præterquam quod ille docuit, in quem omnia coaptata sunt et copulata : hoc enim est a communi consensu seipsum extraneum facere, et evidentiorem ipsam inconvenientiam faciens adjecit : Et estis in illo repleti, qui est caput omnis principatus et potestatis. Evidenter illa, quæ in superioribus dicta fuerant, compendiose iterum ait : etenim et vos eum habentes in vobis digni estis habiti ejus copulationi, qui et omnibus invisibilibus virtutibus in ordine capitis consistit. Eo quod omnia ad cognitionem ad illum sicut corpus conjuncta sunt. Deinde et magnitudo donationum ad verecundiam eos adducens dicit : In quo et circumcisi estis circumcisione non manu facta in exspoliationem

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corporis carnis in circumcisionem Christi. (Aug.) Non duas utique res intelligi voluit, quasi aliud caro sit, aliud corpus carnis : sed quia corpus multarum rerum nomen est, quarum nulla caro est; nam multa sunt excepta carne corpora cælestia et corpora terrestria. Corpus carnis dixit corpus quæ caro est : sic itaque spiritum mentis, spiritum quæ mens est : Renovamini autem spiritu mentis vestræ(Ephes. IV).

[Ambr.] In ipso, inquit, et ea quæ in eo est fide ad impositam vobis mortalitatem estis eruditi, cum qua mortalitate etiam peccata vestra sustulit. Vult enim dicere : quoniam immortalitatem assecuti estis, in qua constituti ultra non peccabitis, quod ex mortalitate sustinebitis necessitatem. Itaque convenit et propter hoc non ingratos vos videri erga illum qui tantorum vobis bonorum exstitit provisor. Bene autem circumcisionem nominavit mortalitatis ablationem, ita ut ex comparatione ostendat ejus differentiam : siquidem ibi corporis ablatio exigua est nullam habens prodificationem; hic vero tanta mortalitas aufertur in melius corpori nostro transformato. Unde et non manufactam circumcisionem vocavit eam, ita ut ex eo modo inoperationis ejus ostendat differentiam : siquidem illic humana manus est, quæ perfecit circumcisionem; hic vero divina est gratia, qua inoperatur mortalitatis ablatio. Necessaria vero est et adjectio, quam adjecit dicens in circumcisione Christi, ut dicat, quia hac circumcisi estis circumcisione, cujus promissum vobis præstitit Christus, et quoniam magna erant quæ dicta fuerant necdum vero in opere erant effecta. Consepulti, inquit, ei in baptismo, in quo et resurrexistis per fidem operationis Dei qui suscitavit illum a mortuis. Si autem necdum negotio id potiti estis, tamen jam in forma illorum effecti estis, commortui in baptismate et consurgentes ei, evidens est quoniam baptisma assecuti estis credentes. Primitus quod potens sit ista facere Deus, et fecerit jam, ex quibus et suscitavit ex mortuis Christum, in illo communis resurrectionis primitias operatus, multis vero in locis in apostolica doctrina inesse docuimus, quoniam probationes illorum quæ secundum Christum sunt de futuris semper facere consuevit. Commemoratur vero et forma illa, quæ ad præsens impletur, ita ut videantur illorum quæ exspectantur pignora aliqua in præsenti habere; hinc etenim sancti Spiritus primitias in baptismate percipimus; quoniam autem dixit formam, resumit illum quod dictum fuerat a se ut latius illam quam inde est gratiam explicet.

Et vos cum mortui essetis in delictis et præputio carnis vestræ convivificavit cum illo donans vobis omnia delicta. (Aug., Amb.) Præputium vocavit quod significatur præputio, hoc est, delicta carnalia, quibus exspoliandi sumus. Præputium hoc in loco non corporis dicit, sed sicut circumcisionem ablationem vocavit mortalitatis, sic præputium illud vocavit, quod adhuc circumfert mortalitatem. Hoc ergo dicit : quoniam mortificatos vos peccatis propter circumpositam vobis mortalitatem, resuscitavit cum Christo, in

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ipso communem resurrectionem efficiens, ex qua omnis species peccati vestri exterminabitur. Hoc enim dicit, donans omnia vobis delicta, eo quod constituit nos extra facilitatem peccandi : per resurrectionem etenim, postquam immortales natura exstiterimus, peccare ultra nequaquam poterimus. Deinde conjungit et aliud bonum, quod hinc nobis acquisitum est, quod et ad præsens etiam argumentum sibi convenire existimabat : delens quod adversum nos erat chirographum decreti, quod erat contrarium nobis, et idipsum tulit de medio, affigens illud cruci. (Ambr.) Cautionem legem dicit, cujus omnes actum implere debemus, utpote positæ a Deo, quod erat durum, imo impossibile ut secundum legis scrupulositatem justificaremur, quia lex qualitercumque et quandocumque peccantem punire præcepit; non peccare vero ad plenum hominem existentem valde erat impossibile, ex quibus fiebat ut illi qui sub lege versabantur, securos a pœna effici minime possint. Cautionem ergo adversus nos legem vocat, eo quod erat contraria nobis, hoc est, non permittens justificationem assequi propter suam scrupulositatem, et hanc cautionem delevit decretis, ut dicat resurrectionem et immortalitatem : dogmata enim esse ista et Ephesiis scribens dixit, legem præceptorum in decretis destituens, quare? quoniam lex necessaria erat illis qui subjacebant peccato, retinens ac prohibens eos a peccato, qui autem resurgentes sunt effecti immortales, peccare ultra non poterunt. Itaque et lex superflua est illis, qui hujusmodi sunt, et in hoc, inquit, nos securos facit, ut ne ulterius sub lege conversemur, unde vel maxime sub pœna facile incurrebamus. Bene autem dixit, configens illam cruci, eo quod secundum præsentem vitam lex utilis est nobis, quando et peccare possumus; finis vero hujus vitæ mors est. Confixit, inquit, illam cruci : mortuus enim finem legi dedit. Nec enim in illis qui resurrexerunt locum aliquem ultra habere poterit lex. Nam et nos secundum hoc extra legem efficimur, secundum quod in illis quæ futura sunt transimus per formam baptismatis, secundum baptisma nostrum conversationem ordinantes.

Et quod majus est : Exuens se principatus et potestates traduxit cum fiducia palam triumphans illos in semetipso. Principatus et potestates hoc in loco contrarias dicit esse virtutes, quæ adversus nos nullam aliquando habuissent virtutem, si nos peccare minime potuissemus. Nam deponere inquit mortalitatem, quam pro communi omnium abstulit utilitate; exuit et illos auctoritatem illam qua abutebantur adversus nos, magnam et indubiam adversus eos proferens victoriam, ita ut confundantur et illæ vanæ adversus nos tantum sustinuisse laborem ex quo nullum profectum habere potuerunt, in meliorem statum transeuntibus nobis, ita ut ultra nec peccare possimus. Omnia enim conjunxit resurrectioni. Postquam ablati a mortalitate in incorruptione sumus effecti, efficimur quidem extra peccatum, liberamur vero et a servitute legis : securi etiam efficimur et ab omni dæmonum impressione

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quæ cuncta sequuntur necessario illos qui immortales fuerint effecti, et ab omni facti fuerint peccandi conditione securi, qui etiam divinam gratiam custodiunt in perpetuum bonitatis affectum, et quoniam ostendit per illa quæ per Christum facta sunt, et a legis conversatione nos securos effectos, adjicit: Nemo ergo vos judicet in cibo aut in potu aut in parte diei festi, aut neomeniæ aut Sabbatorum, quæ sunt umbra futurorum, corpus autem Christi. Et ostendens observationis horum differentiam adversus illam conversationem quæ secundum Christum est, quæ est umbra futurorum, corpus vero Christi, propemodum nihil aliud esse ostendit comparationis exemplo, in tantum illa illis quæ secundum Christum sunt inferiora esse dixit, in quantum a corpore infirmior est umbra. Corpus equidem est substantia, umbra vero solummodo solet apparere; sed et ipsa umbra si non corpus fuerit, apparere nequaquam poterit. Nam ut fiat umbra, aut videatur, corpus id solet præstare; omnia ergo quæ in præsenti sunt, et horum observantia umbra sunt, si ad illa quæ Christi sunt comparentur, quoniam illa quæ Christi sunt stabilita sunt, finem nullum sustinentes, eo quod immortales et incorrupti post resurrectionem efficiemur; illa vero quæ legis sunt, in comparatione futurorum tanquam umbra sunt aliqua, eo quod in præsentem vitam statum suum tantum obtinent. Nam esca et potus et festivitas et neomenia, et Sabbatum, ad modicum tempus custoditum pertransit, eo quod illi qui semel mortui sunt ulterius hac non indigent observantia. Christi vero donatio ubi semel cœperit manet immobilis, nullam vertibilitatem unquam sustinens; quod enim dixit umbra futurorum, hoc dicit quoniam in comparatione futurorum umbræ sunt ista omnia, unde ad significantiam umbræ corpus adjecit, hoc dicens, quoniam apud Christum veritas est perpetuam vitam habens. (Aug.) Cum dicit nemo vos in escis judicet, declarat quia non sit necesse ut jam observentur hæc; cum autem dicit, quia est umbra futurorum, ostendit quam oportuerit ut illo tempore observarentur, quo ista quæ nobis jam manifesta eluxerunt per tales umbras figurarum futura prædicebantur. Nemo vos seducat volens in humilitate et religione angelorum quæ non vidit ambulans, frustra inflatus sensu carnis suæ, et non tenens caput, ex quo totum corpus per nexus et conjunctiones subministratum et constructum crescit in augmentum Dei. In his verbis adhibenda est quædam pronuntiatio in vultu et in modo vocis. Per irrisionem quippe verba posuit eorum, qui dicunt: ne tetigeris, neque gustaveris, cum sint omnia munda mundis. (Ambr.) Hanc autem sub nomine scientiæ curam vanarum observationum [tangens], ab his qui philosophi nuncupati sunt et a judaismo cavendum esse cernebat, ubi erant umbræ futurorum removendæ; quia jam lumen earum Christus advenerat, eo quod per angelos lex dicebatur data esse, quasi ministrantibus illis eo tempore quo lex

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dabatur, sicuti beatus Paulus dicit (Hebr. ii): Si enim quod per angelos narratum est verbum fuit firmum. Illi ergo qui legem custodire suadebant, proponebant etiam angelos indignari, si non lex fuerit custodita, deinde et humilitatem quamdam simulantes ostendere properabant, quasi qui ob timorem ad observantiam legis contemptæ. Nolite, inquit, intendere illis qui humilitatem hanc ostendunt et volunt angelos proponere, elatione tamen sensu sui illa dicunt quæ nec sunt, et ostendunt, quia non juste dicunt, « et non tenens caput ex quo omne corpus per nexus et connexus subministratum et coaptatum crescit incrementum Dei, » cum conveniat vos illa sectari, quæ Christi sunt, in cujus effectum commune corpus continetur, secundum subministratam illis illam gratiam, illud qui secundum Deum est potest facere incrementum. Et dein ab illis qui ante erant ostensa facere properat exhortationem. Si ergo mortui estis cum Christo ab elementis hujus mundi, quid adhuc tanquam viventes in mundo decernitis, neque tetigeritis? Neque gustaveritis, neque contrectaveritis.Si ergo sic instituti estis, quasi qui jam et commortui estis Christo, et consurrexistis, et extra statum istius vitæ estis effecti, hoc enim dicit ab elementis mundi hujus, qua ratione quasi in præsenti vita conversantes patimini illos qui leges vobis statuunt et dicunt, hoc manduca, hoc noli tangere, et alia quæ hujusmodi sunt? et arguens vanitatem traditionis eorum, ait: Quæ sunt omnia in interitu ipso usu secundum mandata et doctrinas hominum. Quorum finis, inquit, corruptela est, et digestio, hoc enim solet fieri in omnibus escis: hæ sunt hominum traditiones, sicut et in superioribus dixit, non legislationem dicit mandata et doctrinas hominum. Sed quæ sunt rationem quidem habentia sapientiæ in superstitione et humilitate et ad non parcendum corpori non in honore aliquo ad saturitatem carnis. Obscure quidem est dictum: vult autem dicere, quoniam ut hæc tradantur videntur quidem quod aliquam ostensionem scientiæ doctorum habeant, et quasi qui humilitatem velint studere eos qui erga talia opportune habent. Ostendit vero quasi quia et corpori suo parcere nolint, et nihil honoris dignum existiment, ut ex omnibus repleant corpus, sed magis continentes a multis propter legis traditionem. Hæc autem dicebat eo quod magna sapiebant illi super abstinentia, et quasi qui propter legem escas etiam contemnant; in subsequentibus arguit negotii ipsius miserabilitatem. (Greg.) 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 foras ostenditur, sed de hac ipsa humilitate graviter interius superbitur, et nisi mens aliquando plerumque ex abstinentiæ virtute tumesceret, nequaquam hanc velut inter magna merita, Phariseus arrogans studiose enumeraret dicens: Jejuno bis in sabbato (Luc. xviii). [Hier.] Illud quod crebro diximus, et si imperitus sermone non tamen

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scientia (II Cor. xi), nequaquam Paulum de humilitate sed de conscientiæ veritate dixisse, etiam dixisse approbamus. Profundos enim et reconditos sensus lingua non explicat, et cum ipse sentiat, quia cum quo loquatur in alienas aures puro non potest transferre sermone, quem cum in vernacula lingua debeat disertissimum, quippe ut Hebræus ex Hebræis, et eruditus ad pedes Gamalielis viri lege doctissimi (Act. xii), et ipsum interpretari cupiens involvitur, sin autem in Græca lingua hoc ei accedit, quam nutritus in Tharso Ciliciæ a parva ætate imbiberat, quid de latinis dicendum est, qui verbum de verbo exprimere conantes obscuriores faciunt ejus sententias?Nemo ergo vos superet atque devincat volens humilitatem litteræ sequi et angelorum religionem atque culturam: ut non serviatis spiritali intelligentiæ, sed exemplaribus futurorum, quæ nec ipse videt, qui vos superari desiderat, sive videt, utrumque enim habet in Græco; præsertim cum tumens ambulet et incedat inflatus mentisque superbia et gestu corporis præferat, hoc enim significat ἐμβατεύων frustra autem infletur, et tumeat sensu carnis suæ carnaliter cuncta intelligens, et traditionum Judaicarum deliramenta perquirens, et non tenens caput omnium Scripturarum illud, de quo dictum est: Caput viri Christus est (I Cor. xi), caput autem atque principium totius corporis eorumque qui credunt, et omnis intelligentiæ spiritalis, ex quo capite corpus Ecclesiæ per suos compages atque juncturas, vitalem doctrinæ cœlestis accipit succum, ut omnia paulatim membra vegetentur et per occultos venarum meatus fundatur defæcatus sanguis ciborum, et ministretur, subcrescat, imo teneatur temperantia corporis, ut de fonte capitis rigati artus crescant in perfectionem Dei, ut impleatur Salvatoris oratio: Pater, volo, ut sicut ego et tu unum sumus, sic et isti in nobis unum sint (Joan. xvii), ut postquam nos Christus tradiderit Patri, sit Deus omnia in omnibus (Ibid.). Unde et supra Paulus ait: Nemo vos judicet, de his qui magistros legis esse se jactant, in cibo et in potu (I Cor. xv), quod alia munda sint, alia immunda, aut in parte diei festi, aut alios dies festos putent, alios non festos, nobis enim qui in Christum credimus resurgentem jugis et æterna festivitas est, aut Kalendarum et mensis novi, quando decrescens luna finitur et noctis umbris detegitur: Christianorum enim 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 umbræ sunt futurorum et imagines venturæ felicitatis, ut in quibus Judæi juxta litteram hæsitantes tenentur in terra, nos juxta Christum transeamus ad Christum, quia ad distinctionem umbrarum nunc corpus appellatur: quomodo enim in corpore veritas est, et in corporis umbra mendacium, sic in spiritali intelligentia mundus omnis cibus et potus, et tota festivitas, et perpetuæ Kalendæ et æterna requies exspectanda est.

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Quærimus quid dicere voluerit in humilitate et religione angelorum? aut quem sensum habet ex quo Dominus locutus est ad discipulos: Surgite, abeamus hinc? et relinquetur vobis domus vestra deserta(Matth. xxiii), et locus in quo crucifixus est Dominus spiritaliter Ægyptus appellatur vel Sodoma. Omnis Judaicarum observationum cultura destructa est, et quascumque offerunt victimas, non Deo offerunt, sed angelis refugis et spiritibus immundis; nec mirum, si hoc post passionem Domini faciunt, cum per Amos quoque prophetam dicatur ad eos: Nunquid hostias et victimas obtulistis mihi quadraginta annis in deserto domus Israel et assumpsistis tabernaculum Moloch, et sidus Dei vestri Rempham, figuras quæ fecistis ut adoretis eas? (Amos. v.) Quod plenius in contentione Judaica Stephanus martyr exponens et revolvens historiam veterem sic locutus est (Act. vii): Et vitulum fecerunt in diebus illis, et obtulerunt hostias idolo, et lætabantur in operibus manuum suarum. Conversus autem est Deus et tradidit eos, ut colerent militiam cœli, sicut scriptum est in libro prophetarum; militiam autem cœli non tantum sol appellatur, et luna et astra rutilantia, sed et omnis angelica multitudo, eorumque exercitus qui Hebraice appellatur Sabaoth, id est, virtutum sive exercituum, unde et in Evangelio juxta Lucam legimus: Et subito facta est cum angelo multitudo militiæ cœlestis laudantium Deum et dicentium: Gloria in altissimis Deo et in terra pax hominibus bonæ voluntatis (Luc. ii); facit enim Deus angelos suos spiritus et ministros suos ignem urentem, et ut sciamus semper eos qui colebant idola, licet in templo hostias viderentur offerre, non Deo eas obtulisse, sed Angelis, per Ezechiel plenius discimus: Dedi eis justificationes non bonas, et præcepta non bona (Ezech. xiii), non enim sanguinem hircorum et taurorum quærit Deus, sed sacrificium Domini est spiritus contribulatus, cor contritum et humiliatum Deus non despiciet (Psal. l). Propterea qui vitulum fecerunt in Horeb et coluerunt sidus Dei Rempham, de quo in propheta Amos plenius disseruimus, adoraverunt figuras quas ipsi fecerunt, et tradidit eos Deus, ut servirent militiæ cœli quæ nunc ab Apostolo religio dicitur angelorum pro humilitate, in Græco, ταπεινοφροσύνη intelligitur, id est, humilitatis mentis, sive sensus, et miseranda superstitio, Deum credere hircorum atque taurorum sanguine delectari, et nidore thymiamatis, quem sæpe homines declinamus. Quod autem sequitur: Si mortui estis cum Christo ab elementis mundi, quid adhuc tanquam viventes in mundo decernitis? Ne tetigeritis, neque gustaveritis, neque contrectaveritis, quæ sunt omnia in interitum ipso usu, secundum præcepta et doctrinas hominum: quæ sunt rationem quidem habentia sapientiæ in superstitione et humilitate, et non ad parcendum corpori, non in honore aliquo ad saturitatem carnis. (Rab.) Hunc nobis habere sensum videtur, curramus per singula, et obscuritatem sensuum atque verborum Christo re-

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sonante pandamus : si baptizati estis in Christo et cum Christo in baptismate consepulti, mortui autem ab elementis mundi, pro eo quod est elementum, cur mecum non dicitis : Mihi autem absit gloriari, nisi in cruce Domini mei Jesu Christi, per quem mihi mundus crucifixus est et ego mundo?(Gal. VI.) Nec audistis Dominum dicentem : De mundo non sunt, sicut et ego non sum de mundo(Joan. XVII), sed e contrario quasi viventes in mundo decernitis, Ne tetigeritis corpus hominis mortui, ne vestimentum et scabellum in quo sederit mulier menstruata : neque gustaveris suillam carnem, leporum, et sepiarum et loliginum, murænæ et anguillæ et universorum piscium, qui squamas et pinnulas non habent, quæ omnia in corruptione et interitu sunt ipso usu et stercore digeruntur : Esca enim ventri et venter escis (I Cor. V); et : Omne quod intrat per os non communicat [coinquinat] hominem, sed ea quæ de nobis exeunt (Marc. VII), secundum præcepta, inquit, et doctrinas hominum, secundum illud quod Isaias loquitur : Populus hic labiis me honorat, cor vero ejus longe est a me : frustra enim colunt me docentes doctrinas et præcepta hominum (Isa. XXVI). Unde et Dominus Pharisæos corripit dicens (Matth. XV) : Irritum fecistis mandatum Dei ut traditiones vestras statueretis. Deus enim dixit : Honora patrem et matrem, et qui maledixerit matri et patri, morte moriatur. Vos autem dicitis : Quicunque dixerit patri vel matri, Munus quodcunque est ex me, tibi proderit, et non honorificavit patrem suum aut matrem, et reliquis, quibus infert, et irritum fecistis mandatum Dei propter traditionem vestram. Quantæ traditiones Pharisæorum sint, quas hodie δευτερώσεις vocant, et quam aniles fabulæ, revolvere nequeo, neque enim libri patitur magnitudo, et pleraque tam turpia sunt, uterubescam dicere, dicam tamen unam ignominiam Gentis inimicæ : præpositos habent synagogæ sapientissimos quosque fœdo operi delegatos, ut sanguinem virginis sive menstruatæ mundum vel immundum, si oculis discernere non potuerint, gustu probent. Prætereaque jussum est ut die Sabbatorum sedeat unusquisque in domo sua et non egrediatur, nec ambulet de loco in quo habitat; si quando eos juxta litteram cœperimus arctare, ut non jaceant, non ambulent, non stent, sed tantum sedeant : solent respondere et dicere, Barachibas et Simeon et Helles magistri nostri tradiderunt nobis, ut duo millia pedes ambulemus in Sabbato, et cætera istiusmodi, doctrinas hominum præferentes doctrinæ Dei, non quod dicamus sequendum esse semper in Sabbato, et de loco in quo quis fuerit occupatus penitus non recedendum : sed quidquid impossibile legis est, in quo infirmatur per carnem, spiritali observatione complendum sit. Sequitur : quæ sunt rationem quidem habentia sapientiæ, hoc loco, quidem, conjunctio superflua est, quod plerumque in locis propter imperitiam artis grammaticæ Apostolum fecisse reperimus, neque enim sequitur, vel, alia conjunctio quæ solet ei præpositioni, ubi,

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quidem, positum fuerit, respondere. Videntur igitur observationes Judaicæ apud imperitos et vilem plebecolam imaginem habere rationis humanæ; sapientes et doctores eorum σοφοί, hoc est sapientes, vocantur, et si quando certis diebus traditiones suas exponunt, discipulis solent dicere : sapientes docent traditiones. Pro superstitione, in Græco ἐθελοθρησκεία posita est, falsa religio, et pro humilitate ταπεινοφροσύνη, quod magis virtutem solet sonare quam vitium : sed hoc sic intelligendum, quod humilia sentiant atque terrena. ‘Αφειδία autem σώματος, cujus nomen latinus sermo non explicat, apud nos dicitur, ad non parcendum corpori. Non parcant Judæi corporibus suis in assumptione ciborum, contemnentes interdum quæ habent, et quærentes quæ non habent, ex qua necessitate et debilitates interdum, et morbos contrahunt, nec honorant semetipsos cum omnia munda sint mundis, nihilque possit esse pollutum, quod cum gratiarum actione percipitur (I Tim. IV), et idcirco a Domino sit creatum ut saturitate et adimpletione carnis humanos artus vegetent, atque sustentent. Per elementa autem mundi, quibus vivimus, imo quibus mortui sumus lex Moysi et omne vetus instrumentum intelligendum est, quibus quasi elementis et religionis exordiis Dominum discimus : quo modo et elementa appellantur litteræ, per quas syllabas ac verba conjungimus, et ad texendam rationem longa meditatione præcedimus. Ars quoque musica habet elementa sua et geometrica ab elementis incipit linearum, et dialectica atque medicina habent et rationes suas; sic elementis Veteris Testamenti ut ad Evangelicam plenitudinem veniant sancti viri eruditur infantia. Unde et centesimus octavus decimus psalmus et omnes alii qui litteris prænotantur per ethicam nos ducunt ad theologicam; 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.

CAPUT III.

Informat Apostolus de moribus generaliter deponendo vitia, et acquirendo virtutes, specialiter ad parentes, filios, conjugatos et servos.

Igitur si consurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens(Ambr.) Hoc est, miserabilis est in comparatione vestra illa quæ erga istos est sollicitudo, qui jam Christo secundum promissionem consurrexistis, quos convenit, expletis his omnibus sollicitos esse de cælestibus, et illam quæ in cælis est commemorationem imitari, ubi Christus in dextera Dei residere dignatus est, habitus ut dicam magnum assecutus est honorem. (Aug.) Nondum utique resurreximus sicut Christus, sed tamen secundum spem, quæ in nobis erga illum sive in ipsum est jam nos cum illo resurrexisse testatus est. Unde etiam dicit :

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(Tit. III) : Secundum suam misericordiam salvos nos fecit per lavacrum regenerationis, tanquam jam data esset eadem salus, alio quippe loco dilucidissime dicit, spe enim salvi facti sumus. Commutatio vero, quæ corruptionem non habebit, sanctorum erit; illorum erit qui modo habent resurrectionem spiritus, de qua resurrectione dicit Apostolus : Si autem resurrexistis cum Christo quæ sursum sunt quærite, ubi Christus est in dextra Dei sedens, quæ sursum sunt sapite, non quæ terrena sunt; mortui enim estis et vita vestra abscondita est cum Christo in Deo; quomodo morimur secundum spiritum et resurgimus secundum spiritum, sic postea morimur secundum carnem, et resurgimus secundum carnem. Quæ est prima mors? non facere quod faciebas, non credere quod credebas. Idolis serviebat, unum Deum cognovit, mortuus est in idololatria, resurrexit in fide. Ebriosus erat, sobrius est; mortua est ebrietas, resurrexit sobrietas, omnia ergo facta mala quæ desinimus facere quasi mors in nobis; tunc enim aliquid desiderio nostro non deerit, quando omnia in omnibus Deus erit : talis finis non habet finem : nemo ibi moritur, quo nemo pervenit nisi huic sæculo moriatur, non morte omnium, qua corpus ab anima deseritur, sed morte electorum, qua etiam cum in carne mortali adhuc morietur cor sursum ponitur : Quæ sursum sunt sapite, non quæ super terram. (Ambr.) Et quoniam contrarium quemdam esse modum videbat illis qui super terram commorabantur, dicit ut illa saperent quæ in cælis sunt. Mortui enim estis et vita vestra abscondita est cum Christo in Deo. (Aug.) Hinc fortasse dictum est : Valida est sicut mors dilectio (Cant. VIII), hac enim dilectione fit ut in ista adhuc corruptibili carne constituti moriamur huic sæculo, et vita nostra cum Christo abscondatur in Deo, imo ipsa dilectio est mors nostra sæculo, vita cum Deo, si enim mors est, quando de corpore anima exilit, quomodo non est mors quando de mundo amor noster exiit? valida est ergo ut mors dilectio, quid ea validius qua vincitur mundus. (Ambr.) Mortui, inquit, estis præsenti huic vitæ, hoc enim natura sustinebit, sed resurrexistis : etenim et hoc in Christo effectum est, ut et in nobis fiat, de quibus nulla poterit esse ambiguitas, sed incertum est hoc interim, eo quod nec ipsum videmus Christum. In Dei ergo virtute, qui et hoc ipsum perficit, et cum ipso in Christo, qui horum est primitiæ, qui interim non videtur, sed nec illud videtur quod futurum est. (Greg.) Sancti igitur viri ab importunitate desideriorum corporalium, a tumultu inutilium curarum a clamore perstrepentium perturbationum, semetipsos sacri verbi gladio mortificare non desinunt. Atque intus ante Dei faciem in sinu mentis abscondunt. Unde recte per Psalmistam dicitur : Abscondes eos in abdito vultus tui a conturbatione hominum (Psal. XXX), quod quamvis perfecte postmodum fiat, etiam hunc ex magna parte agitur, cum a temporalium desideriorum tumultibus delectatione in interiora rapiuntur, ut mens eorum dum in amorem Dei tota

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tenditur, nulla inutili perturbatione laceretur. Hinc est quod Paulus per contemplationem mortuos et quasi in sepulcro absconditos discipulos viderat, quibus dicebat : Mortui enim estis et vita vestra abscondita est cum Christo in Deo, qui ergo mortem quærit, gaudet dum sepulcrum invenit : quia qui mortificare se appetit, valde ad inventam requiem contemplationis hilarescit. Ut exstinctus mundo lateat. et cunctis externarum rerum perturbationibus intra sinum se intimi amoris abscondat. Quid ergo? Cum Christus apparuerit vita vestra, tunc et vos cum ipso apparebitis in gloria. (Ambr.) Sed ait, ubi ille de cælo apparuerit, qui est principatus immortalitatis vitæ vestræ, apparebitis et vos in eisdem, æternæ vitæ et futuræ gloriæ fruitionem assecuti : sic et ejiciens illam conversationem quæ sub lege est, per illa quæ futura sperantur, egreditur iterum ad exhortationem, et ostendens quoniam non solum inconveniens illis sit peccare, eo quod non sint sub lege, sed multo magis eis aptum sit illa quæ veritatis sunt perficere, si tamen consequentia illis agere voluerint quæ per Christum fieri sperantur.

Mortificate igitur membra vestra quæ sunt super terram. Quia immortales post resurrectionem effecti, peccare ultra non poterimus, mortales vero sequitur, ut peccent. Sicuti ergo ex diversis membris peccatorum compositum mortalem hominem supponit, propter quod et mortales talia agere possint. Nam dixit membra quæ sunt super terram, ut dicat actus pravos quos solent mortales sequi. (Aug.) Mortificatis ergo istis membris resurgimus in fide prius, quomodo autem præcedit mors secundum spiritum resurrectionem quæ est secundum spiritum, sic præcessura est mors secundum carnem resurrectionem quæ futura est secundum carnem, Fornicationem, immunditiam, libidinem, concupiscentiam malam, et avaritiam, quæ est simulacrorum servitus. (Hier.) Neque enim beatus Apostolus ad abscisionem manuum aut pedum, aut genitalium inimici nos præceptione compellit, sed corpus peccati, quod utique constat ex membris, quantocius destrui zelo perfectæ desiderat sanctitatis, de quo corpore alibi, ut destruatur, inquit, corpus peccati (Rom. VI). et quæ sit ejus destructio consequenter exponit, ut jam, inquit, non serviamus peccato, a quo etiam se liberari cum ejulatu postulat dicens : Infelix ego homo, quis me liberabit de corpore mortis hujus? (Rom. VII.) Hoc itaque peccati corpus multis vitiorum membris probatur exstructum et ad ejus attinet portionem, quidquid vel facto vel dicto vel cogitatione peccatur; cujus membra rectissime super terram esse dicuntur. Non enim possunt hi qui utuntur eorum ministerio veridice profiteri, nostra autem conversatio in cælis est. hujus igitur corporis in hoc loco Apostolus membra describens, mortificate, inquit, membra vestra quæ sunt super terram, fornicationem, immunditiam, libidinem, concupiscentiam malam et avaritiam, quæ est simulacrorum servitus. Primo itaque loco fornicationem credit inferendam

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quæ carnali commistione perficitur. Secundum etiam membrum immunditiam nuncupavit, quæ nonnunquam absque ullo mulieris attactu vel dormientibus, vel vigilantibus per incuriam incircumspectæ mentis obrepsit, et ideo notatur ac prohibetur in lege, quæ immundos quoque non solum sacrarum carnium participatione privavit, verum etiam ne contactu suo sancta polluerint a castrorum jussit congregatione secerni dicens : Anima quæcunque comederit de carnibus sacrificii salutaris, quod est Domini, in qua est immunditia, peribit coram Domino, et quidquid tetigerit immundus immundum erit (Levit. VII). In Deuteronomio quoque : Si fuerit inter vos homo qui nocturno pollutus est somnio, egredietur extra castra, et non revertetur priusquam lavet aqua, et post solis occasum regredietur in castra (Deut. XXIII). Deinde tertium peccati membrum libidinem ponit, quæ in recessibus animæ coalescens accedere cuipiam sine passione corporis potest : libidinem enim ab eo quod libeat dictam esse non dubium est. Posthæc de majoribus peccatis ad minora descendens, quartum intulit membrum concupiscentiam malam, quæ non solum ad prædictam immunditiæ passionem, verumetiam ad omnes noxias cupiditates generaliter referri potest, quæ corruptæ tantummodo voluntatis est ægritudo, de qua Dominus in Evangelio, qui viderit, inquit, mulierem ad concupiscendam eam, jam mæchatus est eam in corde suo. Multo enim majus est etiam tunc mentis lubricæ desiderium continere, cum ei illecebrosi aspectus offertur occasio; quibus manifestissime comprobatur ad perfectionem puritatis, castimoniam continentiæ corporalis solam non posse sufficere, nisi ei etiam mentis integritas addatur. Post quæ omnia novissimum corporis illius membrum, et avaritiam, inquit, procul dubio ostendens, non solum ab appetitu rerum alienarum animum continendum, verum etiam propria magnanimiter contemnenda. Hoc enim et in Actibus apostolorum fecisse legitur credentium multitudo, de qua dicitur : Multitudinis autem credentium erat cor unum et anima una, nec quisquam eorum quæ possidebat, aliquid suum esse dixerat, sed erant illis omnia communia : quotquot enim possessores agrorum erant aut domorum, vendentes afferebant pretia eorum quæ vendebant et ponebant ante pedes apostolorum : dividebatur autem singulis prout cuique opus erat (Act. IV). Et ne ad paucos pertinere videretur ista perfectio, avaritiam simulacrorum servitutem esse testatus est : nec immerito. Quisquis enim non communicat necessitatibus egenorum, et pecuniæ suæ quam infideli tenacitate conservat, Christi præcepta postponit, idololatriæ crimen incurrit, amorem scilicet materiæ mundialis divinæ præferens charitati. (Ambr.) Notandum quod idolorum culturam avaritiam vocavit, quasi, quæ a similitudine Dei eos possit divellere : nec enim possibile est ut quis se a pravis negotiis abstineat, qui plus habendi cupiditate tenetur. (Aug.) Ideo avaritiam ido-

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lorum servituti comparat, et avaritia, inquit, quæ est idolorum servitus, quem sensum beatus Cyprianus sic exaggeravit in Epistola ad Antonium, ut eorum peccato qui tempore persecutionis per libellos se thurificaturos professi erant, avaritiam comparare non dubitaret, et tamen cum manifestissimum sit multo gravius peccare scientem, quam nescientem, vellam mihi aliquis diceret, si quis hæresim incurrat nesciens quantum malum sit, et alius ab avaritia non recedat sciens quantum sit malum, quis enim sit pejor? possum etiam ita proponere, si alius nesciens in hæresim irruat, et sciens alius ab idololatria non recedat : quia et Apostolus dicit : Avaritia, quæ est idolorum servitus. (Serap.) Neque hoc silendum arbitror, quod sicut fornicationis genera sunt tria; primum quod per commistionem sexus utriusque perficitur, secundum quod absque femineo tactu, pro quo ter patriarchæ Judæ filius a Domino percussus legitur, quod in Scripturis sanctis immunditia nuncupatur, super quo Apostolus (I Cor. VII) : Dico autem innuptis et viduis, bonum est illis si sic permanserint sicut et ego : quod si se non continent nubant, melius est enim nubere quam uri; tertium quod animo ac mente concipitur, de quo Dominus in Evangelio : Qui viderit mulierem ad concupiscendam eam, jam mæchatus est eam in corde suo (Matth. V); ita philargyriæ genera sunt tria : primum renuntiantes divitiis ac facultatibus suis spoliari non sinit : secundum quod ea quæ a nobis dispersa sunt, vel indigentibus distributa, resumere nobis majore cupiditate persuadet : tertium quod ea quæ ne antea quidem possidemus desiderare vel acquirere compellit. Et ut ostenderet quoniam non potest quis ista sine noxa facere : Propter quæ, inquit, venit ira Dei super filios diffidentiæ. (Ambr.) Non solum nos peccare absurdum est, sed et resurgentes si deliquerimus pœnam necessariam exspectabimus. In quibus et vos ambulastis aliquando, cum viveretis in illis. Dudum quidem agebantur a vobis, quando cum præsenti vita totam spem vestram dimetiebatis nihil amplius exspectantes. Nunc autem deponite et vos omnia. Jam ultra secundum illa vivere vos non convenit, qui maxime in immortalitate eritis, in qua consistere nunc in formam existimamini, sed discedendum nobis est ab his omnibus, et deponere debemus iram, indignationem, malitiam, blasphemiam, turpem sermonem de ore vestro. (Serap.) Sciendum autem quod iræ tria sunt genera, unum quod exardescit intrinsecus; aliud quod in verbum et opus effectumque prorumpit, quod odium nuncupatur, de quibus et Apostolus : Nunc autem deponite, inquit, et vos omnem iram et indignationem : tertium quod non ut illa fervens ad horam digeretur, sed per dies et tempora reservatur, quod annorum centum dicitur, quæ omnia æquali sunt a nobis horrore damnanda. Quapropter si illam summum divini præmii capimus adipisci de quo dicitur : Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V), non solum hæc e nostris actibus amputanda est, sed etiam de intimis animæ radici-

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bus exstirpanda. Non enim valde proderit iracundiæ cohibitus furor in verbo, nec in effectum prolatus, si illam arcanis pectoris nostri Deus, quem secreta cordium non latent, inesse perspexerit : radices enim vitiorum potius excidi præcipit Evangelicus sermo, quam fructus, qui proculdubio evulsis fomitibus nequaquam ulterius pullulabunt : atque ita mens poterit jugiter in omni patientia et sanctitate durare, cum hæc non de superficie operationis et actuum, sed de cogitationum fuerint evulsa penetralibus, et idcirco ne homicidium perpetretur, ira odiumque succiditur, sine quibus homicidii crimen nullo modo valebit admitti. Qui irascitur enim fratri suo, reus erit judicio (Matth. V); et : Qui odit fratrem suum, homicida est (I Joan. III), in eo scilicet quo eum corde cupiat interire, cujus cruorem propria manu, vel telo apud homines minime fundisse cognoscitur, affectu iræ homicida pronuntiatur a Domino, quia non solum pro operationis effectu, sed etiam pro voluntatis ac voti unicuique aut præmium reddet aut pœnam. (Albert.) Hinc item Apostolus dicit scribens ad Ephesios : Omnis amaritudo et ira et indignatio et clamor et blasphemia tollatur a vobis cum omni malitia (Ephes. V). Hic ostendit pro quibus constristetur Spiritus sanctus, et relinquat cor in quo habitabat per charitatem et modestiam. Amaritudo contraria est suavitati, et dulcedini sancti Spiritus; furor vero insipiens ira est, et fervescens in ima perturbatio; indignatio ex superbia nascitur, cum aliquem judicamus indignum, et ideo eum nolumus sustinere : ira autem est cujus amaritudo et furor et indignatio species sunt, quæ furore restincto desiderat ultionem, et eum quem nocuisse putat, vult lædere. Unde nobis omnis amaritudo et furor et ira et indignatio, et clamor tollendus est. Post hæc omnia recte clamor quoque et blasphemia prohibentur in nobis, quia qui semel fuerit furore superatus, sæpe erumpit ad clamorem et turbide fremens ventilatur in modum folii. Blasphemia est, cum de Deo falsa finguntur, aut in fide catholica hæretica pravitate deceptus errare quis probatur. Novissime addidit hæc vitia cum omni malitia a nobis esse tollenda : malitia est quidquid virtati contrarium est, quæ alio nomine vitium dici potest. Nolite mentiri in invicem. (Ambr.) Non dixit alterutrum, sed in invicem, hoc enim vult dicere, quoniam non est justum ut cum simulatione vobis narretis, sed sincera mente, et quoniam membra nominavit, actus seipsum sequentes adjicit : Exspoliantes vos veterem hominem cum actibus ejus. Ex integro, inquit, convenit vos mortalem deponentes hominem deponere etiam et actus consequentes illum, Et induite novum eum, qui renovatur in agnitionem, secundum imaginem ejus, qui creavit eum. Consentanea agere debetis huic novo quem induti estis renovati et facti secundum imaginem ejus, qui istius recreationis vobis auctor exstitit, ut dicat Christi : itaque enim inconvertibiles manere vos in bono per omnia convenit. hoc enim vobis in futuro aderit

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pro possibilitate in præsenti vita : deinde et ostendens hujus recreationis bonum : Ubi non est Gentilis et Judæus, circumcisio et præputium, Barbarus et Scytha, servus et liber, sed omnia et in omnibus Christus. At ubi, inquit, in illa transformatione constiterimus, ultra non erit discretus Judæus et Gentilis. Nam circumcisionis et præputii discretio interempta est, eo quod immortales sumus effecti : ita ut neque barbarus neque liberi neque servi poterint ulterius perspici, Christo in omnibus apparente, ad cujus similitudinem immortalitate potiemur : illos ergo qui hujusmodi induti sunt hominem et in illo sunt effecti secundum formam, quæ convenient vult observare. (Aug.) Si ergo Spiritu mentis renovamur, 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 partem animi, 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 alienat, cum sint nobiscum gratiæ cohæredes? et alio loco idem Apostolus dicat (Gal. III) : 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 masculus neque femina : omnes enim vos unum estis in Christo Jesu. Nunquidnam igitur fideles feminæ sexum corporis amiserunt? sed quia ibi renovantur ad imaginem Dei ubi sexus nullus est, ibi factus est homo ad imaginem Dei ubi sexus nullus est, hoc est, in Spiritu mentis suæ. Sicut enim post lapsum peccati homo in agnitione Dei renovatur secundum imaginem ejus qui creavit eum, ita in ipsa creatione creatus est antequam delicto veteresceret, unde rursus in eadem agnitione renovaretur; ista renovatio reformatioque mortis secundum Deum vel secundum imaginem Dei : sed ideo dicitur secundum Deum, ne secundum uliam creaturam fieri putetur. Ideo autem secundum imaginem, ut in ea re intelligatur fieri hæc renovatio ubi est imago Dei, id est, in mente. Non itaque sic intelligamus, secundum imaginem ejus qui creavit eum, quasi alia sit imago secundum quam renovatur, non ipsa quæ renovatur.

Induite ergo vos sicut electi Dei sancti et dilecti viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam. (Hier.) Et de sponsa dicitur in psalmo : Adstitit regina a dextris tuis in vestitu deaurato, circumdata varietate (Psal. XLIV). Quid hæc varietate pulchrius? de qua et Job loquebatur, Quis dedit mulieribus texturæ sapientiam, aut varietatis disciplinam? (Job. XXXVIII) et pontifex semel in anno, quando pro populo adolebat incensum, et ingrediebatur in sancta sanctorum, variis vestibus utebatur. Certe si divitiæ varietatem vestium et non

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sanctitas faceret diversitatem virtutum, Pharao et Nabuchodonosor hæc vestimenta habuisse scriberentur, et non Joseph, qui sub peregrino et pastorali patre vestes discolores et regias habere non poterat. (Ambr.) Per omnia ista suasit ut illam quæ invicem est charitatem in nobis custodiamus, charitatis enim opera sunt ista, et permanens in iisdem adjicit : Supportantes invicem et donantes vobismetipsis si quis adversus aliquem habet querelam, et exemplo illis suadere cupiens ait : Sicut et Dominus donavit vobis, ita et vos. Deinde ad confirmationem dictorum super omnem hanc charitatem compendiose dicere vult, charitatis habete diligentiam, et ex qua horum directio efficitur, et ostendens charitatis utilitatem adjicit : Quod est vinculum perfectionis. Etenim, inquit, in futuro sæculo, ac ubi constiterimus, in illud quod præceptum est adhuc, id est charitate, colligati in invicem, permanebimus, nullam separationem ulterius sustinentes : tenebimur vero in concordia illa quæ erga alterutrum est idipsum alterutrum. Et pax Christi exsultet in cordibus vestris. Sciens enim beatus Paulus quoniam charitate manente omnia facile diriguntur, illis vero quæ contraria sunt tenentibus nihil efficitur ex illis quæ conveniunt, omni loco de charitate multum facere videtur sermonem, et ostendens exhortationis utilitatem adjicit : In qua et vocati estis in uno corpore, et grati estote. Unum quoddam corpus per regenerationem facti sumus : evidens est autem quoniam in pace sumus vocati, eo quod nec corpus sibi ipsi unquam scit dissentire. Ita convenit vos ob hanc ipsam vocationem operibus gratos habita vos ostendi, custodientes illam erga alterutrum integram vocationem. Verbum Christi habitet in vobis abundanter. Ditissime sit, inquit, in vobis larga Christi doctrina, quemadmodum in omni sapientia docentes et commonentes vosmetipsos. Sic illorum assiduam habete memoriam ut semper videamini vosipsos docere et admonere consequentem eis doctrinæ conversationem ostentantes; sic enim erit ditissima in vobis ejus doctrina, si semper hæc eadem cogitantes in vestro sensu eam custodire volueritis. Nam quod dixit in omni sapientia, sapientiam vocavit illum intellectum qui de istis est : Psalmis, hymnis, canticis spiritalibus, in gratia cantantes in cordibus vestris Deo. Semper, inquit, in sensu vestro gratias agite Deo pro quibus talia præstitit vobis. Omne quodcunque facitis in verbo aut in opere, omnia in nomine Domini Jesu facite, gratias agentes Deo Patri per ipsum. Et quodcunque, inquit, aut dicitis, aut agitis, intuentes in Christo debitam gratiarum actionem Deo et Patri referre properate pro illis quæ per Christum vobis sunt præstita : etenim in psalmis et hymnis et canticis spiritalibus gratiarum actionem vocavit, hoc dicens, in cordibus vestris gratias agite Deo, aut quodcunque aut dicitis aut agitis, sic et dicite et agite sicut justum est dicere illos, qui talia assequi digni sunt habiti. Hæc enim est vera gratiarum actio : deinde et in hac parte imitans illa quæ ad Ephesios scripserat verti-

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tur ad specialem consolationem dicens : Mulieres subditæ estote viris sicut oportet in Domino. Uxores jubet subditas esse maritis. Viri diligite uxores vestras, et nolite amari esse ad illas. Viros admonet diligere suas uxores nec moleste erga illas versari. Filii obedite parentibus per omnia : hoc enim placitum est in Domino. Suadet filiis ut obaudiant parentibus. Patres nolite ad indignationem provocari filios vestros ut non pusillanimes fiant. Patribus suadet ut non superflue tristent filios suos. Servi, obedite per omnia dominis carnalibus, non ad oculum servientes quasi hominibus placentes, sed in simplicitate cordis timentes Deum : quodcunque facitis ex animo operamini sicut Domino et non hominibus, scientes, quod a Domino accipietis retributionem hæreditatis, Domino Christo servite. Jubet et servos obedire suis dominis inspicientes in illam mercedis remunerationem, quæ a Deo illis retribuetur pro fideli servitio, et ita facite sicut et justum est facere eos, qui a Deo sibi mercedem tribui exspectant. Non sicut hominibus servientes, sed sicut illi a quo et mercedem vicissim sibi tribui exspectant quibus adjicit : Qui enim injuriam facit, recipiet id quod inique gessit et non est personarum acceptio apud Deum. Quoniam etsi aliqua ratione injuste eos domini affligere voluerint, non erunt innoxii, Deo scilicet nullius personam aut accipiente, aut reverente.

CAPUT IV.

Dominos instruit Apostolus; et commendat se orationibus Colossensium, ostendens quomodo se ad infideles habere debeant; et ponitur Epistolæ conclusio per salutationem.

Domini, quod justum est et æquum servis præstate, scientes quod et vos Dominum habetis in cælo. (Amb.) Et dominis suadet ut illud quod concedet servis tribuant, humane erga eos agentes et in opere dilectionem illis præbentes, et diligentiam illorum adhibentes, prout potest, et veniam illis delinquentibus tribuant, cum eos peccare acciderit, hoc enim dicit justum et æquum, ut non æquales sibi eos esse existiment : fieri enim potest quando ut serviant servi, et cum integro serviant effectu. Tanta scripsit; suadet autem et his hæc custodire illa memoria, quia et ipsi sint sub Domino illo qui in cælis est : et iterum ad communionem vertitur, et ait : Orationi instantes, vigilantes in ea in gratiarum actione. Præcepit sobria mente assidue orare, atque gratias agere pro illis bonis quæ sibi sunt a Deo tributa. Orantes simul et pro nobis ut Deus aperiat nobis ostium verbi loqui mysteria Christi, propter quod et ligatus sum, ut manifestem illud sicut convenit loqui me. Sed et pro nobis, inquit, orare ut cooperetur nobis Christus, et docere omnes possimus illam quæ in Christum est veritatem, pro quo et alligatus sum ad præsens. In sapientia ambulate ad eos qui forissunt, tempus redimentes. Cum prudentia, inquit, illis qui extranei sunt a fide disceptamini, præsens tempus prout conveniens est vobis abutentes, eo quod ille qui comparat aliquid, ad usum suarum utilitatum illud com-

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parat. Hoc voluit dicere : præsenti tempore, in quo mala abundant, pro virium vestrarum qualitate illud agere properate quod vobis expedire cognoscitis, ut et mercedes vobis in futurum pro hac conversatione provideatis pro quibus in præsenti sæculo commoramini. Sermo vester semper in gratia sale sit conditus, ut sciatis quomodo vos oportet unicuique respondere. Properate, inquit, illa quæ prudentiæ semper plena sunt proloqui, considerantes quod oporteat unicuique dare responsum, convenienter disputantes, ita ut magis donum aliquid ex vestris sermonibus perfici videatur, his adjecit :

Quæ circa me sunt omnia vobis nota faciet Tychicus charissimus frater et fidelis minister et conservus in Domino, quem misi ad vos ad hoc ipsum, ut cognoscat quæ circa vos sunt, ut consoletur corda vestra cum Onesimo charissimo et fideli fratre, qui est ex vobis : omnia quæ hic aguntur nota facient vobis. Propterea a me directus est cum Onesimo fratre, qui a vobis venerat, ut nota vobis faciant quæ erga nos sunt et oblectent vos per suum adventum, omnia quæ hic aguntur manifesta facientes vobis. Salutat vos Aristarchus concaptivus meus et Marcus consobrinus Barnabæ de quo accepistis mandata; si venerit ad vos, excipite illum. Deinde salutat eos ab Aristarcho, quem et captivum suum edicit esse, utpote colligatum sibi, et a Marco quem nepotem dicit esse Barnabæ, de quo etiam mandatum eos accepisse edicit, ita ut venientem eum recipiant : dicit autem eis accepisse mandatum non ab alio aliquo, neque a se, sed ab illo qui prædicaverat eis Evangelium, neque a se, quod fieri quidem non poterat eo quod necdum viderat eos. Et Jesus qui dicitur justus, qui sunt ex circumcisione, hi soli sunt adjutores mei in regno Dei, qui mihi fuerunt solatio. Salutat eos et ab Jesu qui cognominatur justus, hos solos dicit de illis qui ex circumcisione crediderunt, cooperarios sibi esse in Evangelio, quos et solatium sibi præbuisse dixit : Salutat vos Epaphras qui ex vobis est servus Christi, semper sollicitus pro vobis in orationibus, ut stetis perfecti et repleti in omni voluntate Dei, testimonium enim illi perhibeo quod habet multum laborem pro vobis et pro his qui sunt Laodiciæ et qui Hierapoli. Deinde salutat eos ab Epaphra qui prædicavit eis, dicens multam sol-

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licitudinem eum habere de eis, ita ut oret, ut firmi permaneant in fide? Dicit enim Apostolus testimonium perhibere eis quoniam sollicitudinem de illis haberet, nec non et illis qui in Laodicia sunt et in Hierapoli. Salutat vos Lucas medicus charissimus et Demas. Salutat eos et a Luca medico qui Evangelium conscripsit, nec non et Dema.

Deinde scribit eis : Salutate fratres qui sunt Laodiciæ et Nympham, et quæ in domo ejus est, ecclesiam. Salutate, inquit, illos qui in Laodicia sunt et Nympham cum omnibus suis qui in domo ejus sunt, et adjicit : Et cum lecta fuerit Epistola apud vos, facite ut in Laodicensium Ecclesia legatur, et eam quæ Laodicensium est, vos legatis. Itaque hanc Epistolam postquam ab illis fuerit lecta, legi et in Laodicensium Ecclesia præcipit. Dicit autem eis ut et illam quæ ex Laodicia est legant, non quia ad Laodicenses scribit.

Unde quidam falsam Epistolam ad Laodicenses ex nomine beati Pauli confingendam esse existimaverunt, nec enim erat vera Epistola. Æstimaverunt autem quidam illam esse, quæ in hoc loco est significata. Apostolus vero non Laodicenses dicit, sed ex Laodicia quam illi scripserunt ad Apostolum, in quam aliqua reprehensionis digna inferebantur, quam etiam hac de causa jussit apud eos legi. Ut ipsi reprehendant seipsos discentes quæ de illis sunt scripta; et propter hoc, ut datur intelligi, neque scribere eis dignum existimavit : sed illam quæ ad Colossenses scripta erat, legi et apud illos præcepit ut bonorum pariter suscipiant monitionem et in melius convertantur, eo quod sic reprehensi sunt a Paulo et neque scripta ab eo percipere digni fuissent existimati.

Deinde dicit ad eos. Et dicite Archippo : Vide ministerium quod accepisti in Domino ut illud impleas.Deinde dicit eis, dicite Archippo ut ministerium quod accepit impleat. Ut autem eis ex litteris existimare apud Laodicenses, id est, degens ministerium doctrinæ commissum habere videbatur, his adjicit : Salutatio mea manu Pauli. Quoniam sua manu salutationem scripsit dicens : Memores estote vinculorum meorum. Hoc est, ad meam imitationem etiam pro veritate pati nolite pigere. Adjecit consuetam conclusionem : Gratia vobiscum amen. In hac designatione Epistolæ consummationem fecisse videtur.