Institute for Colossians Studies

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[COMMENTARY ON THE EPISTLE TO THE COLOSSIANS.]

“Paulus,” etc. The Colossians are Asians, for Colossae is a city in Asia. They had been converted by a certain disciple of the apostle, who is named below, but afterward they were perverted by false apostles and led especially into that common error—namely, that they did not believe Christ and his passion were sufficient for salvation. Therefore, he writes this letter to them. Its main intention is to call them back to the sufficiency of the gospel and persuade them to beware of the false apostles, praising what is good in them while correcting what is bad. In his letters, the apostle particularly strives to remove the law, which was highly regarded. Because it was difficult to remove, he frequently found it necessary to demonstrate the imperfection of the law, so that the truth of the gospel would thus remain.

[CHAPTER 1]

Therefore, he begins with a preceding greeting, saying: “Paulus” made “apostolus Christi Jhesu,” and this “per voluntatem Dei,” not by his own merits. “Et Thimotheus.” In this greeting he mentions Timothy alongside himself so that he may have greater authority, since every word stands on the testimony of two or three. “Sanctis.” He explains this by saying: “et,” meaning “that is,” “fidelibus,” etc.

“Gratia vobis,” etc. As above. “Gratias,” etc. He starts with thanksgiving, thanking God for the benefits he bestowed upon them. And this is “gratias,” etc. “Semper,” namely in your prayers.

“Fidem vestram in Christo Jhesu.” This is very good, namely that you believe Christ, because it is impossible to please God without faith,

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even if you join Moses to Christ. It is as if he were saying: “I praise you because you believe Christ; but I condemn the fact that you join a partner to him.” As above: I praise you, but in this I do not praise you.

“In omnes sanctos,” that is, toward all the faithful. And this “propter spem,” that is, for the reward that the just ought to hope for, which is “repositum est vobis” not in earthly things, but in heavenly things. Nevertheless, we should not do anything ultimately for the sake of hope, but only for the sake of God, so that God may be the final cause of everything we do. Hope can indeed be a kind of cause [147r] but not the supreme one. For example, when we build a house for the poor, they can be a cause, but God alone is the end.

“Quam,” namely the hope, “audistis in verbo veritatis,” that is, the word of Christ, who is the truth. This word, of course, was not announced through Moses, who promised the land, but through Christ himself, who promised heaven. And this is “ewangelii,” which is the preaching of Christ.

“Quod,” namely the gospel, “pervenit ad vos,” just as it is spread “in universo mundo et fructificat et crescit.” Even if it does not grow across kingdoms, it nevertheless grows in individuals every day. One phrase is the explanation of the other.

“Ex ea die,” etc., that is, from that time when you heard the preaching of Christ and submitted to it.

“Gratiam Dei,” which is known to the whole world. “In veritate,” that is, through Christ. This, I say, you knew, “sicut didicistis ab Epaphra.” He converted them. “Conservo vestro,” that is, a servant of Christ, just as you are.

“Qui fidelis est,” etc., that is, who faithfully ministers and ministered to you the things that pertain to the doctrine of Christ for your salvation.

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“Qui,” namely Epaphras, “etiam,” besides what I had heard from others, “manifestavit dilectionem vestram,” which you have “in spiritu,” that is, in spiritual things, not in carnal things. For certain persons among them were entirely commendable, and these good things are understood to refer to them.

“Ideo,” because you have faith and you have love, “ideo et nos,” etc., “ut impleamini agnitione voluntatis eius,” that is, that you may grow every day in the knowledge of the things that please the divine will. And this “in omni sapientia,” etc. Wisdom in the administration of temporal things regarding one’s neighbor. Understanding, however, regarding those things that pertain to divinity.

“Digne Deo,” that is, just as those who are called by God ought to be. And this “per omnia,” whatever you do, “placentes” and day by day “in omni opere fructificantes.” He explains this by saying: “et crescentes in scientia Dei,” that is, in the knowledge of God. And because knowledge is not sufficient, “in omni virtute confortati,” that is, having all the virtues by which you may be strengthened.

And through whom will we have these virtues? Through God, who can bestow them. And this is “secundum potentiam claritatis eius,” that is, according to his power, by which he is able to illuminate us. Strengthened in every virtue, I say, and this especially “in omni potentia” against the tribulations that were especially looming at that time, “et longanimitate” regarding the expectation of the reward, no matter how long we are delayed. And this always “cum gaudio,” that is, with cheerfulness of mind.

Always “gratias agentes,” etc. “In partem sortis sanctorum,” that is, that we might be partakers in the election of the saints, that is, of eternal life, to which they have been elected. And this “in lumine,” that is, through Christ, who is the light. Truly it is said: He was the true light, which enlightens, etc.

“Qui,” namely the Father, “eripuit vos de potestate tenebrarum,” that is, from the society of demons, who are assigned to perpetual darkness.

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These demons, not wanting to perish alone, had a certain power over us, whom they made their companions—a power such that we were so bound to them that we could not easily free ourselves from their society. God rescued us from this society and “transtulit in regnum,” etc., so that his Son might reign in us through love. Or “in regnum,” that is, into an acquisition, so that we might be the inheritance of him who is the Son of love, about whom it is said: This is my beloved Son, in whom I am well pleased.

“In quo,” namely the Son, that is, through whom “habemus redemptionem,” namely from the yoke of sin that previously dominated us, and thus “remissionem” also of our past “peccatorum.”

“Qui.” Someone might say: “Could this Son provide the remission of sins?” Yes, certainly, “qui”—meaning “because”—he is the “imago,” that is, the express likeness of God. Hence he says of himself: Philip, whoever sees me sees the Father too. “Dei,” namely the Father. “Invisibilis.” He calls the Father invisible because he was never seen by us in any form, unlike the Son or the Holy Spirit. For the Son appeared to us in the form of a human being. The Holy Spirit, however, was seen in the form of a dove, which God created at that time as a new creature, just like the star at the Savior’s birth. Yet the Son was seen in human form in one way, and the Holy Spirit in that dove in another way. For the Son was seen in a human being in such a way that he had united that human being to himself into one person. The Spirit, however, did not appear in the dove in this way. For he did not unite it to himself into one person. Hence Saint Augustine says, when he speaks of these forms, that the Son is said to be less than the Father in a certain respect, namely according to the humanity that he assumed by uniting it to himself into one person. The Spirit, however, is not said to be less at all; for although he appeared in the dove, Augustine says, he was not united to it into one person.

The question is raised whether the Holy Spirit is called the image of the Father just as the Son is.

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The Philosopher says: First of all, I say that no authority supports this, and perhaps the reason is that the Son, since he is entirely of the same substance as the Father, is from the substance of the Father. For since the Father is omnipotence, the Son is a certain potency, because he is wisdom, that is, the potency to discern. The Holy Spirit, however, although he is entirely of the same substance as the Father or the Son, is nevertheless not from the substance of the Father or the Son, since kindness is not a potency at all, nor is being kind the same as being potent, just as being wise is the same as being potent. Hence both Saint Jerome and Saint Augustine say that the Son strictly proceeds from the Father.

An objection is raised from Saint Ambrose, who says that the Holy Spirit is from the substance of the Father.

The Philosopher says: He understood him to be from the substance of the Father either through procession, which pertains to the Holy Spirit, or through generation, which pertains to the Son, whose property it is to be begotten. Thus,

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since “born of the Father” is found in the creed, the Council of Nicaea explains this as being from the substance of the Father, applying this solely to the Son.

“Primogenitus.” The Son of God is “primogenitus,” that is, begotten before every creature. He proves this by saying that “in ipso,” that is, through him, “condita sunt universa.” Hence it was necessary that he precede all created things. All things “in terra,” I say, and “in celis et in terra,” which are either on earth or in heaven. And this includes both visible and invisible things. And this is “visibilia et invisibilia.” Even the greater powers that are in heaven. And this is “sive troni,” etc. These are the names of the angelic orders. And why should I go through them one by one? Behold, “omnia per ipsum creata.” And this “in ipso,” that is, exactly as they were foreseen. Or “in ipso,” that is, for his glorification.

“Et ipse est.” As if he were saying: Through him all things were created, and therefore it is clear that “ipse ante omnes est,” that is, before all creatures. And again “omnia in ipso constant,” so that, just as they have their being from him, they may also have their endurance from him—from whom they also have their creation—so that they can persevere in what they are. For just as it is necessary that they draw their being from him, it is also necessary that they be preserved through him, since otherwise they would cease to exist.

“Et ipse,” namely Christ, “caput est corporis,” which is the church. Now Christ is called the head of the church, as we have already said above, because just as all the senses are in the head, which provides for the rest of the members, so all gifts are in Christ, by whom his body, which is the church, is ruled. “Qui est principium,” namely of all creatures. Now this is said of Christ according to the Word, whereas the statement that follows is said of him according to his humanity.

“Primogenitus ex mortuis,” that is, the first to rise from among the dead, who was the first to be regenerated from the dead into that blessed life. For although the evangelist says that at his death the rocks were split and the tombs of the dead

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were opened, and they rose and appeared to many, he interjects this regarding the resurrection of the dead to indicate participation; for they certainly did not rise then, but rather on the day of the Lord’s resurrection along with him.

“Ut sit in omnibus.” Because he is the firstborn of every creature, and because all things were created by him, and because he is the firstborn from the dead, “ipse,” namely Christ, is “primatum tenens” in all things. And rightly so, “quia in ipso,” that is, in Christ, “complacuit omnem plenitudinem,” that is, the divinity, in which there is all fullness, “habitare” through the union of person. And thus “per eum reconciliare omnia,” namely to God. “In ipsum pacificans.” This depends on the earlier construction, where it says: And God transferred you into the kingdom of his Son. God, I say, “pacificans,” that is, reconciling, “in ipsum,” that is, through him, and this “per sanguinem crucis eius,” that is, through his passion and death.

Making peace, I say, whether among “que in terris sunt, sive que” are already “in celis sunt.” Or he is even making peace mutually between humans and angels, who were formerly like enemies. For from now on an angel does not disdain having a human being as a companion, since he has a human being above himself to worship.

“Et vos.” I said making peace through the blood of his cross, whether things on earth or things in heaven, because he has also reconciled “et vos,” when you were such that he ought to have been angry with you. And this is, “cum essetis aliquando alienati,” that is, removed from God. He explains this by saying: “et inimici,” that is, such people that God ought to have been angry with them. Enemies, I say, “sensu,” namely a perverse mind, since they worshiped idols, thinking something was God which was not God. And this led all the way to perverse works. And this is “in operibus malis,” that is, perverse works.

“Nunc autem.” You were like that back then, but God “nunc reconciliavit” you “in corpore carnis eius,” that is, in the flesh that is his body, not another’s. And this “per mortem” of his.

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“Exhibere,” that is, to present “vos sanctos,” etc., for the same purpose, namely in the next life. And this is “coram ipso.”

“Si tamen.” As if to say: I mean presenting you holy “si tamen permanetis fundati in fide,” namely his faith. He speaks dubiously and addresses them conditionally, as we have said, because they had accepted the law in addition to the faith of Christ, as though his teaching were not sufficient. “Et stabiles,” an explanation. And again “imobiles ab spe ewangelii,” that is, from the gospel, which must be believed to be sufficient for salvation. “Quod,” namely the gospel, “audistis” you also. And you truly heard it, because it is already spread throughout the whole world. And this is “quod predicatum,” that is, spread, “in universa creatura,” that is, through all the nations under heaven, because their sound has gone out into all the earth, and their words to the ends of the world. “Cuius,” namely the gospel, “factus sum” by the grace of God “ego Paulus minister, qui nunc” also “gaudeo in passionibus” of mine, which happen for your benefit. And this is “pro vobis.” “Et” who “adimpleo” every day “ea passionum,” that is, those passions, or rather a certain part of the passions, which are still lacking to Christ, who suffers every day in his members, whose passions he considers his own when he says: Saul, why do you persecute me? For he calls the persecution of his people his own persecution. And therefore, what the members suffer is said to be still lacking to the passion of the head. And this “in carne mea pro corpore,” that is, for the benefit and growth of the church, which is his body. “Cuius,” namely the body, “factus sum ego” Paul “minister.” For while others ministered in a part of the body, as Peter did in Judea, this man ministered in the entire body; his daily pressure was the anxiety for all the churches. And this “secundum dispensationem,” that is, the ordination of God, which was entrusted to me especially “in vobis,” the Gentiles, for this purpose: “ut” I might “impleam verbum Dei,” that is, to preach the gospel to you.

The word, I say, “misterium,” etc. He calls

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this preaching among the Gentiles a “misterium,” as something hidden. For initially there was doubt as to whether it should be preached to the Gentiles or not, until [147v] it was revealed to the apostle, as we noted above. And this is “quod,” namely the mystery, “absconditum,” that is, hidden, “fuit a seculis et generationibus,” that is, from previous generations. For even of the prophets, few understood this hidden mystery of God concerning the calling of the Gentiles.

“Nunc autem.” It was hidden from them, but “nunc,” that is, in the time of grace, in which all hidden things regarding the salvation of mankind have been revealed, that mystery of God is “manifestatum,” that is, revealed, “sanctis,” namely to his apostles, “quibus voluit,” etc., that is, to make known the rich glory of the conversion of the Gentiles, which, being accomplished for his glorification, greatly enriched the church. For before the conversion of the Gentiles, the faithful were very few. But when they were converted, the number of the faithful became very great. For this is the stone that was cut from the mountain and afterward grew into a great mountain. Of the glory, I say, “sacramenti huius in gentibus,” that is, concerning the calling of the Gentiles to the faith.

“Quod,” namely the mystery, “est Christus in vobis,” who has now indeed come to you. Regarding whom there was initially doubt, namely, whether Christ should be preached to you. Christ, I say, “spes glorie,” that is, through whom one must hope for that eternal glory. “Quem,” namely Christ, “annuntiamus,” that is, we preach to you Gentiles. We, I say, “corripientes,” that is, chastising and correcting, “omnem hominem,” both Jew and Gentile, “et docentes,” that is, instructing and teaching, “omnem hominem in omni sapientia,” which is necessary for salvation. And to this end, “ut” we may “exhibeamus omnem hominem perfectum,” that is, we may lead every person to perfection not through the law, but through Christ Jesus. And this is “in Christo Jhesu.” “In quo,” that is, for whom and through whom, “laboro” among you Gentiles “certando” with all who contradict. And we overcome them, just as

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I was overcome by God when he appeared to me on the road. And this is “secundum operationem eius,” according to which “operatus est in me,” that is, which I first experienced in myself. And this “in virtute,” since, out of such a great persecutor, he made a zealot.

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[CHAPTER 2]

“Volo enim.” I said: I labor, because “volo vos,” etc., that is, I want you to know how solicitous I am for you and for those “qui sunt Laodicee,” and also for all those “quicumque,” etc., that is, who have not yet known me in the flesh. For many already knew him in his writings or even by reputation, because, as we said a little earlier, his daily pressure was the anxiety for all the churches. And to this end, “ut consolentur corda ipsorum” in my tribulations, which I endure for you and for others. They, I say, “instructi,” that is, taught by me, “in caritate,” that is, to possess love, “et in omnes,” etc., that is, that you may be filled with all the understanding that is necessary, which makes you rich in the knowledge of God. And this “in agnitionem,” that is, to acknowledge this mystery, not only concerning our calling, which you already know, but also concerning the removal of the imperfection of the law. The law was the elementary training of children, until the perfection of the gospel came, which is the food of the mature; so that, when the perfect comes, what is partial may be done away with, and Christ and his passion may be believed to be sufficient for salvation.

“In quo,” namely Christ, “sunt omnes thesauri,” etc., because in him is the Word, united to a human being into one person, all-wise and all-knowing. Belonging to wisdom with regard to providence, where whatever things had to be done were foreseen. But belonging to knowledge with regard to the effects themselves. And he, just as he foresaw them, so afterward executed them.

“Hoc autem.” As if to say: I spoke for the acknowledgment of the mystery, namely concerning the removal of the law. And “hoc” I have said for this reason, and “dico, ut” no one “nemo vos decipiat,” that is, seduce you, “in sublimitate sermonum.” He says this concerning the Jews, while further down he addresses the philosophers. For these men—that is, the Jews—in order to deceive, used to bring forward

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lofty words, that is, authorities from the law, which was considered lofty and was highly trusted because it had been given by God.

“Nam.” I say this so that no one may deceive you. And rightly so, because “etsi corpore absens,” nevertheless “spiritu,” that is, in mind and spirit, “vobiscum sum.” I, I say, “gaudens” regarding you “et videns ordinem vestrum,” that is, that which is orderly in you. For we do not want to look at disordered things and whatever displeases us. Hence God too is said to look at what pleases him, but to turn his eyes away from what displeases him.

He explains this order by saying: “et firmamentum,” etc., that is, your firm faith, which is “in Christo Jhesu,” on whom you are still founded.

“Sicut ergo.” Because you have indeed received Christ and his faith, therefore “sicut accepistis Dominum,” etc., so also “in ipso ambulate.” I do not say, “Be,” but “walk,” imitating him from virtue to virtue.

You, I say, “radicati et superedificati in ipso” as on our foundation. He explains this when he adds: “et confirmati in fide,” namely his faith. And this “sicut didicistis,” that is, you have already been taught, “habundanter in illo,” that is, through him, “in gratiarum actione,” that is, to give thanks to God for the benefits he bestows upon you.

“Videte.” He spoke about the Jews who introduce the law, warning the Colossians to beware of them. Now he speaks about the philosophers, who, armed with their arguments and trusting in philosophical reasons, seduce the wretched. And this is: “Videte,” that is, look out and beware, “ne quis,” that is, lest any of the wise of this world “decipiat,” that is, seduce you, “per philosophiam.” And because the philosophers of this time are the monks, who lead a philosophical life—whence it is said of John that he philosophizes in the desert—he adds the following so it would not be understood to mean that philosophy: and by “inanem fallaciam,” that is, by empty and false arguments, as they do not believe anything can happen except what they have experienced. And this “secundum traditionem hominum,” that is, the empty fallacy that human beings have handed down and from which they deduce their rules. These human traditions, that is,

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secular branches of knowledge, are like the elements of this world, so that just as the elements of the world are beginnings, so also those sciences ought to be our beginnings as our first rudiments, so that we may be initiated in them, but perfected in theology, for the sake of which, as we mentioned at the beginning of the epistles, all other sciences were discovered. And if we linger in the others, we ought to do so for theology’s sake, so that eventually, through these handmaids whom we keep along the way and not at the end, we may arrive at the mistress. And this is “secundum elementa huius mundi,” that is, through secular branches of knowledge, which ought to be similar to the elements of this world, or rather, are like elements and handmaids of theology. “Et non secundum Christum,” that is, not according to the tradition of Christ. For Christ, in whom was every treasure of the wisdom and knowledge of God, did not occupy himself with these petty sciences, which one human being could teach another, but with those supreme sciences, which have not yet entered the human heart, and which pertain to divinity itself and to our salvation. And rightly he did not devote his effort to such small things, but to the highest, because “in ipso,” namely Christ, “habitat omnis plenitudo divinitatis corporaliter,” that is, not as a shadow, but rather bodily. Now a shadow belongs to a body and is not the body, even though it appears to have the outline of the body. But the body, of which it is the shadow, is the truth itself and not a shadow. If, therefore, God was in those former things, he was there through a shadow, just as he was in other things that signified Christ. That handmade temple as well, in which God was said to be and which was said to belong to God—for my house shall be called a house of prayer—was a figure of Christ. Hence he himself said: Destroy this temple, and in three days I will rebuild it. They thought he was speaking about that temple, but he was saying this about the body of his flesh. Therefore, although God was said to be even in that temple, he was there through a shadow and not bodily. But in Christ alone he dwells bodily; that is, he is in him through a true indwelling and union of nature.

“Et” you, brothers, “in illo estis repleti,” that is, filled with every good thing through him.

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In him, I say, “qui est caput omnis,” etc., that is, who holds primacy even over the greater angels.

“In quo,” namely Christ, that is, through whom, “et circumcisi estis.” In the flesh? No. Rather, “circumcisione non manu facta in expoliatione corporis carnis,” that is, in the quieting of the carnal body in you, that is, of carnality and illicit impulses. “Sed in circumcisione,” I say, not made by hands, but “in circumcisione Christi,” that is, the spiritual circumcision that Christ creates in the mind, extinguishing vices and rooting them out in the soul.

You, I say, “consepulti ei in baptismo.” This co-burial was discussed in the Epistle to the Romans, showing that, just as Christ died in the flesh, so we too should die to vices in the mind and be buried with him. This co-burial is also signified in baptism, in which, just as we are withdrawn from the sight of human beings and are in a way buried, so it is necessary that we, having died in the inner person, be buried and be seen no more in our former life, but rather rise with him, imitating the new life of Christ. And this is “consepulti ei,” that is, in his likeness, and this “in baptismo,” in which this co-burial is also prefigured. “In quo,” namely Christ, that is, through whom, “resurrexistis” from sins, you yourselves also imitating his new life. And this “per fidem operationis,” that is, a faith producing those works that please God, “quoniam,” namely, God the Father “suscitavit illum,” namely Christ, “a mortuis,” that is, from among the dead. It is as if he were saying: “And he was well able to raise you, since he also raised him.”

“Et vos.” You truly rose, because he also “convivificavit” you, that is, raised you in mind “cum illo,” that is, in the likeness of his resurrection in the flesh. And this was at that time, when you were “mortui in delictis,” that is, in your sins. “Et preputio.” The foreskin is the anterior skin on the male member, which was cut off in the circumcised, and its amputation signified purity.

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Thus preputium (foreskin) is derived from preputando (cutting away). For putare means to cut or prune. Hence we speak of the time of pruning (putationis). Conversely, those who had a foreskin were called impure. And therefore in this passage he puts preputium for the impurity in which they had been dead by following the depraved lusts of the flesh. And this is “preputio,” that is, in the impurity of the flesh, by which you were led to serve it.

“Donans.” He made you alive together with him, I say, in this way, namely “donans,” that is, forgiving all your sins, having destroyed that handwriting which had been made concerning your condemnation and which was, as it were, accepted by the devil to confute us and serve as testimony against you. This is like a story we read about a certain man named Theophilus. Although he was a noble man, he had fallen into great poverty. Eventually, he was approached by a certain Jew, who promised to remedy his poverty if he would agree to his plan—namely, to do homage to the devil. Oppressed by shame and entangled in the burden of his poverty, he finally agreed. However, the devil wanted to receive him on the condition that he give him a handwritten bond as a confirmation [148r] of his homage, containing that pact, so that even if he wanted to, he could not withdraw. But later he repented of having done this. Coming with vehement supplication to the basilica of the Blessed Virgin Mary and prostrating himself before the crucifix, he wept bitterly, and thus he was reconciled to God. The glorious Virgin subsequently appeared to him and revealed this, saying, “Brother, do not fear, for you are already reconciled to my Son.” But he said, “Lady, I who have committed such a great transgression, how can I believe this unless the bond I gave is returned to me?” And she forced that gluttonous devil who had received it to bring back the bond, which Theophilus found on his chest when he woke up. So too, Adam made a kind of bond (cirographum), that is, a certain handwritten document—for ciros means hand, and graphia means writing—which was greatly against us. For this bond was that action of Adam, that is, the transgression, on account of which we had incurred the divine sentence that said: On whatever day

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you eat from the tree of life, you will die the death. Therefore, the Lord blotted out this bond by nailing it to the cross, that is, he destroyed it through his death and passion, and he tempered his own sentence. Because, although we were held by a double death, according to what was said to them: You will die the death, he removed one death, namely the hellish one, and retained the other, namely the temporal one. And this is “delens,” that is, removing, “cirographum,” that is, that transgression of Adam which was very much against us. The handwriting, I say, “decreti,” that is, on account of which we had incurred the decree, that is, that divine sentence, which again was highly adverse to us.

“Et ipsum.” Truly blotting it out, because “tulit,” that is, he took away, “ipsum,” namely the handwriting, even “de medio,” that is, so that it would no longer be in the middle, that is, common to both the good and the evil, as it was before. He took it away, I say, “affigens illud cruci,” that is, blotting it out through his death and passion, and thus “expolians principatus et potestates,” that is, bringing back with him spoils even from the greater demons, that is, the human being, whom the devil had dragged away from God as a spoil to be his companion.

He “traduxit” (transferred) them from the lower regions, where the faithful were, to heaven. This transfer, however, is not a physical change of place; since a faithful soul, in whatever place it is—even if it were confined to a place—is equally blessed. Rather, for Christ to transfer faithful souls to heaven means nothing else but his revealing to them the vision of God, which they previously did not have. And this “confidenter,” as one who was able to do so, who had the divine nature united to himself into one person. “Palam,” that is, in his own flesh. “Triumphans,” that is, conquering, namely by taking away from them the human being, whom they originally had as a companion. And this “in semetipso,” that is, through himself.

“Nemo ergo.” Because Christ thus liberated us, and his passion is sufficient to wipe away every sin, therefore “nemo iudicet,” that is, let no one condemn you, “in cibo,” etc., that is, if you do not abstain on account of the law from any food or drink

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that the law prohibits. As if he were saying: “You should not care about observing the things commanded or prohibited in the law on account of the law.”

Now, a question is raised concerning the monks, whether they themselves are Judaizing, since they are so occupied with external observances, whereas the mind alone is sufficient for salvation.

The Philosopher says: They do not Judaize, because if they observe external practices, they do not do so on account of the law. They can certainly do so on account of the rule of Saint Benedict, which the holy fathers highly commend.

“Aut in parte.” Let no one judge you, I say, in food “aut” even “in parte,” that is, in respect to a certain kind of feast day. He shows this through the examples “neomenie aut sabbatorum.” Neomenia was the festival they celebrated at the renewal of the moon, called neomenia as if meaning new mene, that is, moon. Now this newness of the moon signified that newness which we have through Christ. Their Sabbath, however, designated the eternal Sabbath, that is, the rest to which all who persevere in the newness of Christ come.

“Que,” namely the new moon and the Sabbath, “sunt umbra,” that is, a figure, “futurorum,” that is, of the things that were to come in the time of the law. “Corpus autem.” Those things are a shadow. But the body of the shadow is “Christi,” that is, it is Christ, who was prefigured in them.

“Nemo.” As if to say: “Let no one, I say, judge you, so that in this way “nemo vos seducat,” that is, deceive you through the false religion that he pretends to have, so that he himself might persuade you to do what must not be done. For people of this kind, even when they lacked the authority of the law by which to compel others, would bring forward their own reasons; so that what they could not accomplish through the testimony of the law, they might prove by reason, saying that they had converted to Christ and therefore ought to stand out above others by a certain uniqueness of life, so that from now on they would abstain not only from pork, which is a delicate meat, but also from other delicious foods. And this is “volens in humilitate et religione,” that is, through the humble religion “angelorum,” that is, acting like those who were sent

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by God, such as the apostles. Wishing, I say (you should supply this), to persuade you of “ea,” namely “que non vidit,” that is, the things he did not understand. Yet he himself is “ambulans frustra,” that is, not walking in the way he ought, but to his own condemnation. This man, I say, “in flatus,” that is, puffed up, “sensu carnis sue,” that is, by his own mind, which is carnal, meaning he is completely focused on carnal things, believing that they lead to salvation and not Christ. And this is what he adds: “et non tenens caput,” that is, not cleaving to the head through love, that is, to Christ. “Ex quo,” namely the head, “totum corpus,” his own body, which is the church, “per nexus,” that is, through the joint of faith, “et coniunctionis,” that is, through the framework of charity, “sumministratum” through faith “et constructum” through charity, so that in this way individual parts correspond to each other. From which, I say, the whole body, ordered in this way, “crescit” every day “in augmentum Dei,” who indeed possesses more and more faithful believers day by day.

“Si ergo.” As if to say: I said it well: Let no one judge you in food or drink. Let no one deceive you in such things, because you have already died with Christ; that is, just as Christ died in the flesh, so you too have died to sins in your soul, so that you owe nothing further to the law. And if you “mortui estis cum Christo,” therefore “quid adhuc decernitis,” that is, why do you contend, “ab elementis,” that is, concerning observing the law, which was given as the elementary training of children, and which he therefore calls the elements of the world by way of comparison. And this “tamquam viventes in hoc mundo,” that is, like the Jews, who seek life in these earthly things. Or “mortui estis ab elementis huius mundi.”

Then, “quid adhuc decernitis” about those things, saying: “Ne tetigeritis,” etc. These were the words of the false apostles, taken from the law, so that they might compel them more strongly by the authority of the law and draw them to the law, as if saying: “Look at what the law says: ‘Ne tetigeritis,’ namely a corpse.” For those who touched a corpse were considered unclean. “Neque gustaveritis,” namely pork. Nor “attrectaveritis,” that is, touched with the whole hand, which is to handle.

“Que.” As if to say: You have these words among yourselves through the false apostles concerning these things,

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“que” of course “omnia in interitum,” that is, they lead to death. “Ipso usu,” that is, they result in one’s condemnation if anyone does them, since the law forbids it. In interitum, I say, not according to the commandment of God, who has already annulled the law, “sed secundum precepta,” etc., that is, according to the precepts of those who command and teach this.

“Que.” Look at what we said. For since they were able to mislead some by the authority of the law, they would bring forward their own reasons, so that they might more easily draw them to what they wanted, saying, “Because you are Christians, you ought to abstain from delicate foods even more than others.” And this is “que,” namely all these things, “sunt habentia,” that is, they possess, “rationem sapientie,” namely their own wisdom, “in superstitione et humilitate,” that is, in a superstitious humility, in which they themselves were and to which they were inviting others. And this “non ad parcendum corpori,” but rather to harm it, as they withdrew benefits from it. And this is “non in honore aliquo,” that is, not in an honor that serves “ad saturitatem carnis,” that is, to satisfy the flesh. This is the honor the rich seek in delicious foods. Behold how foolish they were, burdening the body with fastings and all sorts of abstinences, while it did not profit the soul in any way, since their religion was superstitious.

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[CHAPTER 3]

“Igitur.” He said that, just as Christ was raised, so we too have been raised. But ours is indeed a better resurrection, namely the one in the soul, which alone can enjoy eternal beatitude, and whose resurrection is far more excellent than any resurrection of the flesh. For when the Lord so inspired Mary Magdalene and raised her from sins, making such a glorious and holy woman out of such a great sinner, this resurrection was certainly greater and far more wonderful than even the Lord’s resurrection, which was only in the flesh. And therefore this: “si conresurrexistis,” that is, if you have been raised in your soul, “cum Christo,” that is, in the likeness of the resurrection of Christ, which was in the flesh. For before the resurrection, even the apostles were lukewarm in faith and did not yet believe in the way they should have. But at the resurrection of the Lord, as Saint Ambrose says, all doubt about Christ departed from them. Originally they doubted him so much that, if they had died before his resurrection, as Saint Augustine says, they would not have been saved. For when the Lord says: If you seek me, let these men go, and, Of those whom you gave me, Father, I have not lost a single one, Saint Augustine asks concerning that passage what kind of loss he was speaking about. For he cannot be speaking about temporal death, because he was in fact going to lose them in that way. It must therefore be understood as referring to the death of the soul, because they were truly not yet of such perfection that, if they had died, they would have been saved; rather, they would have been worthy of hell.

“Que sursum sunt, querite,” that is, strive for those things that are above, that is, for that eminent life to which Christ

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has already preceded us, so that we the members may follow our head as much as we can. “Ubi Christus.” Above, I say, “ubi,” namely where “Christus,” that person, “est sedens in dextera Dei,” that is, he rests in the greater eminence of that life, which is understood by the right hand, established above all creatures.

And again, “que sursum sunt, sapite,” that is, let heavenly things be savory to you with a certain intimate taste of the soul, so that we may always [148v] desire them and not the things “que sunt super terram,” that is, these earthly things. And rightly so, because you have already “mortui estis” to these lusts through Christ, through whom, as the apostle says: I am crucified to the world, and the world to me. “Et vita vestra,” that is, the beatitude you expect, just as you yourselves, is “abscondita,” etc. That is, just as Christ is hidden from you in that life, so the life itself is still hidden from you. And therefore, aspire to that life as much as you can. For instance, the members will be in the same beatitude with the head itself, and there are many members about whom it is not yet clear whether they are members. For as Saint Jerome says: There are many children of God about whom it is not yet apparent that they are children, which will be revealed then. And all this “in Deo,” that is, through God, namely the Father. “Cum Christo.” It is now hidden with Christ, I say; but “cum Christus apparuerit,” in whom is your life, that is, your beatitude, “tunc et vos apparebitis,” that is, you will be revealed, “cum Christo,” when the judge will come, and this in glory, that is, that glorious life with him. In that judgment, however, as we mentioned in the Epistle to the Romans, some will be revealed immediately, who will judge others and reveal that they are to be condemned, as if passing sentence on them. This means nothing else but that, from their glory and beatitude, it will be apparent how damnable those people are who acted against them and oppressed them. Others, however, will appear not revealing, but to be revealed;

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they will be for a long time as if under an uncertain sentence, and it will not be immediately clear regarding their salvation, but nevertheless they will eventually be saved.

“Mortificate ergo.” Because you have indeed risen with Christ, therefore “mortificate,” etc., that is, extinguish the illicit impulses in your members, which strive to incline a human being toward earthly things. He explains this when he adds: “fornicationem” in those who are married, “immunditiam” against nature, “libidinem” in others who are not married. “Concupiscentiam malam.” For there is also a good desire, about which it is said: My soul longs for the courts of the Lord. “Que est simulacrorum servitus,” because, as we have already said often, for the greedy person the coin in the chest is like an idol on its altar, which he worships, which he adores, and whose servant he is. Regarding this he says: “If I have a coin, I am something; if I lack it, I am worth nothing,” because as much money as a person keeps in his chest, that is how much faith he has.

“Propter que,” namely the things that were mentioned, “venit ira Dei,” that is, God’s just vengeance, “super filios incredulitatis,” that is, the unfaithful. He calls them sons of incredulity, that is, of infidelity, because, just as faith generates and promotes us toward every good thing, so infidelity is the opposite cause, making them prone to all disgraceful acts and inclined to any wickedness.

“In quibus,” namely in all those things, “et vos”—I do not merely say you were, but also that you “ambulastis,” going continually from bad to worse, in the manner of those who walk from good to better. And this “aliquando,” at that time, namely, “cum viveretis in illis,” that is, when you placed your life in such things.

“Nunc autem.” You walked in them previously, I say, but “nunc deponite,” that is, after you have turned to God, abandon all these things: “Iram,” namely about anything; “indignationem” about the honor and exaltation of someone else—for we often

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become indignant when we see someone exalted; “blasphemiam” against God; “turpem,” that is, whatever is not fitting.

“Expoliantes” through imitation “veterem hominem cum actibus,” that is, the acts of the old person, namely Adam. “Et induentes,” that is, imitating, “novum,” that is, Christ, and in such a way that he is renewed in you every day. Let us not set limits for ourselves, in the manner of young women who always renew themselves, never saying, “It is enough for us to do this.” Rather, each one always forgets what lies behind, as said above, and extending herself to what lies ahead, she always thinks about renewal. Because the old women, of whom there is a great market, do not do this, they do not please God either. For they are the lukewarm whom God vomits from his mouth, who always set a limit for themselves, saying in their hearts: “It is enough.” And this is “qui,” namely Christ, “renovatur” every day in his members. And this “in agnitionem,” so that from day to day you may grow and advance in the knowledge of him, and thus “secundum imaginem eius,” so that each day we may become more like God. For the more perfect we are, the more we approach the image, that is, the likeness of God. “Eius,” namely the Father, who “creavit eum,” namely Christ.

“Ubi,” that is, in Christ, “non est,” etc., that is, no sex is rejected, no nation, no condition, but he receives all people of whatever condition, and in all of them there is one Christ, who shows no partiality to persons. And this is “sed omnia.”

“Induite ergo.” I said: Putting on the new person. And to put it on, “ergo induite vos” precisely “sicut” those who have been chosen by God and already sanctified through love. Put on, I say, “viscera misericordie,” etc., that is, imitate Christ in all these things, and first in mercy, about which he says: Be merciful, just as your Father is merciful. He did not

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say “as much as” (tamquam), but “just as” (sicut), noting a likeness, not an equality.

“Benignitatem.” And why should I go through each one? “Supportantes invicem et donantes,” that is, forgiving. Now, those bear with one another who mutually share with each other, so that the one who is rich shares in the poverty of another, and conversely the other participates in his wealth, as if one takes on a certain part of the wealth of the other, and the other takes on a certain part of his poverty, so that in this way each is borne and helped by the other. Just as when someone carries a beam, a brother should come and help his brother, so that his brother is not burdened by it. He mentioned this mutual bearing above, saying: Bear one another’s burdens, and so you will fulfill the law of Christ. “Donantes,” I say, “vobismetipsis,” that is, mutually to each other, “si quis,” that is, if anyone, “adversus,” etc., that is, has a complaint against a brother, he should rather forgive him. And rightly so, because, “sicut et Dominus donavit,” that is, forgave. It is as if he were saying: “You should do this following the Lord’s example.”

“Super omnia autem.” As if to say: And above all these things that have been mentioned—namely kindness and humility, etc.—imitate charity above all. But since he says here: “Above all these things,” and a little earlier he set down the names of the virtues of mercy, kindness, and humility, each of which is a form of charity, note that those names are not applied there to the virtues themselves, but to their effects. This frequently happens. For example, when it is said: “Give me from your charity,” or “Show me mercy.”

“Quod est,” that is, this charity is the bond of perfection, that is, it binds us and leads us to perfection.

“Et pax Christi,” that is, that tranquility of mind that we have through Christ, namely in calming illicit impulses, “exultet,” that is, let it persevere with joy, “in cordibus vestris,” so that you may have peaceful hearts. “In qua,” namely peace, that is, to possess it, you also “vocati estis” through

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Christ “in uno corpore” of his, which is the church. “Et” you “estote” always “grati” for the benefits of God, always giving thanks to him.

And let “verbum Dei,” whether for preaching or for singing psalms, “habitet in vobis,” that is, let it remain, “in vobis habundanter in omni sapientia,” that is, in everything that is necessary for salvation. “Docentes et commonentes.” For some are to be taught, and others are to be admonished. For doctrine applies to those who have not yet heard it, for whom it is necessary. But for those who have heard and have already been taught, exhortation is necessary, so that they may be willing to fulfill what they have been taught. And therefore, as we noted at the beginning, some scriptures teach—such as the gospel, where we are taught what must be done and what must not be done—while others, such as those epistles, move the minds of those who have been taught to obey the things they have already been taught.

“In psalmis.” Haimo says: “If it is composed but not sung, it is not a hymn. If it is sung but not in praise of God, it is not a hymn. Ambrose and Hilary, however, composed Latin hymns, especially the canticles of Moses, Hannah, and Deborah. A canticle is brought forth by the mouth alone; a psalm is accompanied by an instrument, that is, the psaltery.”

And in all these things “in gratia,” that is, in thanksgiving. Thus the church is ordered today, for it has psalms from David, and it has hymns, and it has canticles. And because prayer is worth nothing to the one praying unless he applies his mind to it—because, as Saint Gregory says, we should stand to sing psalms in such a way that our voice harmonizes with our mind—he adds: “cantantes in cordibus vestris Deo.”

But what shall we say of the priests who do not pay attention to the words they are saying, but rather in the meantime think about what belongs to their concubine, not what belongs to God? They are like a clanging cymbal, which wears itself out yet accomplishes nothing, singing psalms, hymns, and canticles all day long, in which

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they seek where the coin is rather than where God is, whom they sell for even a single coin, although Judas received more. Nevertheless, their prayer, although it does not profit them at all, still profits the people, because God has given such great power to those words that, by whatever priest they are spoken, no matter how gluttonous he may be, they by no means lack efficacy.

“Omne.” I said: Do this and that, but apply everything you do to the glory of God, so that you establish him as the supreme cause and end of everything you do, because, as the apostle mentioned above, whether we eat or drink or do anything else, all should be done to the glory of God. For whether someone marries a wife or does anything else, he should not marry for the sake of vineyards, or lands, or castles, but for the sake of God, so that, being content with one woman, he does not offend his Creator through fornication. And this is “omne, quodcumque,” you do, and this either “in verbo aut” also “in opere,” that is, by speaking or acting. “Omnia.” Because he had used the singular word “every” (omne), as if less had been said than ought to be, he adds its plural. And this is “omnia,” whatever you do, do it (you should supply this) “in nomine Domini,” that is, to spread and glorify the name of the Lord, that is, to amplify the knowledge of him, which is understood through a name. For notable and famous things are said to have a name, while ignominious things are without a name, and therefore through a name we often understand knowledge. And this “gratias agentes Deo et Patri,” that is, to God, who is the Father, and this “per ipsum,” that is, through our Lord Jesus Christ, through whom, just as we have the gift, so it is necessary that the thanks returned by us should please God through him. Hence the church is accustomed to have “through our Lord Jesus Christ” at the end of prayers, so that, just as it began in Christ, it may also be consummated in him.

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[149r] “Mulieres.” After the common and general precepts, just as was done in the Epistle to the Ephesians, he lays out certain private and specific precepts teaching with what charity people should conduct themselves toward one another, such as wives toward their husbands, children toward their parents, servants toward their masters, and vice versa. And first concerning women, he says: “mulieres subdite,” etc., that is, obey your husbands, and this “in Domino,” that is, in those things that are not against the Lord. For in things that are contrary, they owe no obedience. And you, “viri, diligite uxores vestras.” “In the Lord” is supplied in each case. “Amari,” that is, harsh, so that you do not exasperate them, but be gentle with them in the way that is necessary.

And you, “filii, obedite,” that is, show obedience. And this “per omnia,” but in the Lord, you should supply. And rightly so, because “hoc,” namely to obey parents, is “placitum,” etc. “Ad indignationem,” that is, to wrath, “ut” they “non fiant pusillo animo,” that is, lest they fall into despair over themselves, saying: “Who will receive us, since our fathers cast us aside?”

And you, “servi, obedite per omnia”—in the Lord, again you should supply—”non ad,” etc., that is, not as if seeking to please human beings and not God, which is characteristic of carnal people. But rather “in simplicitate,” etc., that is, having a simple heart, so that you hold in your mind exactly what you show in your actions. “Timentes Deum,” namely like children. And thus “quodcumque facitis,” etc., that is, do it in such a way that you make God your goal, not a human being. You, I say, “scientes,” that is, paying attention to the fact that you will “accipietis a Domino retributionem hereditatis,” that is, an eternal inheritance as a retribution. “Domino,” as if to say: “And so serve them in all things in such a way that in them you serve the Lord rather than them.” And this is “servite Domino Christo,” in everything that you do. And it is to be feared if you do not do it, because “qui iniuriam facit,” etc., that is, he will be punished for the evil he has done, and his status will not protect anyone, since God is not a respecter of persons. And this is “et non est personarum,” etc.

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[CHAPTER 4]

For that reason, you also, “Domini,” etc., that is, be such to them as is proper. “Scientes,” that is, keeping in mind that you have the same Lord who will judge both you and them.

“Orationi.” Once again speaking communally to everyone. “Instate orationi,” that is, be assiduous in prayer. “Vigilantes in ea,” that is, persisting in it. And this “in gratiarum actione,” that is, by giving thanks to God. “Orantes simul,” that is, everyone, also “pro nobis, ut” indeed “Deus aperiat hostium sermonis,” that is, make an open entrance for your word, “ad loquendum misterium Christi,” that is, to preach the doctrine of Christ, which he calls a mystery (misterium) because, as we mentioned above, it was long hidden whether the Gentiles were to be called to the faith. “Propter quod,” namely the mystery, “etiam” in addition to other afflictions, I am now “vinctus sum,” that is, bound, “ut manifestum.” May he open it, I say, for this purpose: “ut” I may “manifestem,” that is, preach and reveal, “illud,” namely the mystery of Christ, “ita ut oportet,” etc., that is, in the way I ought to preach. Or, bound in such a way “ut” even in chains I may “manifestem,” etc.

“In sapientia,” that is, in discretion and without reproach, “ambulate ad eos” also “qui foris sunt,” that is, the unfaithful, so that they may not find anything to reproach in you and thus be more easily converted to the faith. You, I say, “redimentes tempus.” Those people redeem the time who apply the times to their own advantage, times which previously they held as if placed in a ray of light, so that they did not even use them for their own good in the manner of rays.

And “sermo vester semper sit in gratia,” that is, in edification, “conditus sale,” that is, with discretion, which is the mother of all virtues, so that you may adapt yourselves to individuals according to what each is capable of, and this for the sake of God. He

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explains this by saying, “ut” you may “sciatis,” etc., that is, to instruct each person in the way that is fitting. For this reason, salt was added to sacrifices in the law, so that they would be offered with discretion and directed toward God as the end to which all things must be applied.

“Que circa.” About to finish the letter, because they greatly desired to know the things that were happening with him, he says that Tychicus will notify them of everything. He also asserts that he sent him to them for this purpose, so that he might know what they themselves were doing. And this is “que circa,” etc., a faithful minister, who indeed faithfully administers the things that belong to Christ. “Conservus in Domino,” that is, a servant of Christ just like me. “Omnia.” I have sent these men to you, and they will reveal to you “omnia, que” are happening with me.

“Salutat.” In his usual manner he begins to greet them, saying: “salutat vos,” brothers, “Aristarchus,” a proper name, “concaptivus.” Now this man had been captured and bound along with the apostle, and therefore he calls him a fellow prisoner. “Consobrinus.” They were called cousins from two sisters, as if co-sisterly. And through the apostle Barnabas, whose cousin he says Mark is, he commends Mark to them, so that when he comes to you, they may hold him in greater authority. “De quo,” namely Mark or Barnabas. “Si venerit,” namely Mark, “excipite illum,” that is, receive him honorably. And “qui sunt in circumcisione,” that is, the Jews, “hii soli” at present. “In regno Dei,” that is, in the church of God. “Solatio,” namely in my tribulations. “Epaphras.” As we mentioned above, this man converted them to the faith, and he commends him to them highly. “Perfecti et pleni,” meaning the same thing. “In omni voluntate Dei,” that is, in all the things that God approves.

“Testimonium enim.” And he is truly solicitous for you, because I “prohibeo,” etc., that is, he labors greatly for you and for them.

“Lucas medicus.” This Luke was the evangelist and a physician especially for Christians. For in the early church, when Christians were few, the Gentile physicians did not deign

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to cure Christians or treat them. This man, however, provided for them, and he wrote them a very useful letter teaching about all medicines, which is possessed by many.

“Salutate fratres, qui sunt Laodicie.” The Laodiceans were neighbors to these people, to whom Epaphras had preached and converted them to the faith. “Et Nimpham,” the proper name of a certain mother of a household, who was an excellent woman, and in whose house a large part of the faithful was located, which he calls a church, that is, a congregation of the faithful.

“Et cum lecta,” etc. He asks, before finishing the letter, that when it has been read by them, it should also be read by the Laodiceans, who were near them, and again they themselves should read their letter, which was not placed in the body of the epistles, even though it is still extant. For as Saint Gregory says in his commentary on Job, although the apostle wrote many more epistles, nevertheless only fourteen were compiled and ordered into one volume. And this was for the sake of a figure, so that the ten might signify the Decalogue, that is, the Old Testament, which is called the Decalogue, while the four personal ones would signify the New Testament, that is, the four Gospels, which were also written by four men.

“Et dicite Archippo.” Now this man was their bishop, and through them he commands and asks him to conduct himself in his ministry in the way that he ought. And this is “vide ministerium,” that is, pay attention to this ministry of yours, which was entrusted to you by God, so that you may “impleas” it, that is, dispense it in the way that is fitting.

“Salutatio mea,” etc. He made this greeting of his in all of his individual epistles, and he would write it himself as a

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mark and a seal of the letter, so that it could be recognized as his. And this is “manu Pauli,” because this was written by his own hand.

“Memores estote vinculorum meorum,” so that in my tribulations you may be strengthened in yours and be constant by my example. And I pray for this, that “gratia Domini,” etc., that is, that God, through the Lord Jesus, may bestow on you some gift you did not yet have, or confirm you in what has been bestowed, so that you may persevere in what you have already received and thus finally attain that to which you have been called. Amen.

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PUBLICATIONS IN MEDIAEVAL STUDIES THE UNIVERSITY OF NOTRE DAME EDITOR: PHILIP S. MOORE, C.S.C.

—II—

COMMENTARIUS CANTABRIGIENSIS IN EPISTOLAS PAULI E SCHOLA PETRI ABAELARDI 3. IN EPISTOLAM AD PHILIPPENSES, AD COLOSSENSES, Iam ET IIam AD THESSALONICENSES, Iam ET IIam AD TIMOTHEUM, AD TITUM ET AD PHILEMONEM

BY ARTUR LANDGRAF

NOTRE DAME, INDIANA 1944

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Nihil Obstat: Eugenius P. Burke, C.S.C., Ph.D. Censor Deputatus

Nostrae Dominae die XVI Octobris, 1944

Imprimatur: ✠ Johannes Franciscus Noll, D.D. Episcopus Wayne Castrensis

Wayne Castris die XVI Octobris, 1944

Imprimi potest: Thomas A. Steiner, C.S.C. Provincialis Congregationis a Sancta Cruce

Nostrae Dominae die XVI Octobris, 1944

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[IN EPISTOLAM AD COLOSSENSES.]

“Paulus”a etc. Colosenses sunt Asiani. Colosis enim civitas est in Asia. Hii autem a quodam discipulo apostoli, qui infra nominatur, conversi erant, sed postmodum per pseudoapostolos facti sunt perversi in illum communem errorem maxime inducti, ut videlicet Christum et passionem eius non crederent ad salutem sufficientem esse. His ergo scribit hanc epistolam, cuius suma intentionisb hec est, ut videlicet ad ewangelicam sufficientiam eos revocet et, ut sibi ab pseudoapostolis caveant, persuadeat; in illis tamen, quod bonum est, laudans, quod vero malum, corrigens. Et maxime ad legem removendam, que pro magno habebatur, in suis epistolis nititur apostolus, quam quia difficile erat removeri, sepius necessse habebat, ut imperfectionem legis monstraret et sic ewangelii maneret veritas.

[CAP. 1]

Incipit ergo premissa salutatione dicens: “Paulus” factus “apostolus Christi Jhesu”, et hoc “per voluntatem Dei”, non meritis suis. “Et Thimotheus”. In salutatione ista Thimotheum secum commemorat, ut maiorem habeat auctoritatem, quoniam omne verbum stat in ore duorum vel trium.741 “Sanctis”. Quod exponit dicens: “et”, pro id est, “fidelibus” etc.

“Gratia vobis” etc. Ut supra. “Gratias” etc. Ab actione gratiarum incipit Deo gratias agens de beneficiis, que eis impendit. Et hoc est “gratias” etc. “Semper”, in vestris videlicet orationibus.

“Fidem vestram in Christo Jhesu”. Quod tam bonum est, quod videlicet creditis Christo, quia impossibile sine fide Deo

a Paulus] aulus b intentionis] inter lineas

741 Matth. 18,16

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placere,742 etsi Christo Moysen adiungatis. Acsi diceret: Quod Christo creditis, vos laudo; quod vero ei socium adiungitis, arguo. Sicut supra: Laudo vos, sed in hoc non laudo.743

“In omnes sanctos”, id est erga omnes fideles. Et hoc “propter spem”,a id est propter premium iustus sperandum, quod videlicet “repositum est vobis” non in terrenis, sed in celestibus. Non tamen propter spemb finaliter quicquam faciendum est, sed tantum propter Deum, ut omnium, quecumque facimus, Deus finalis causa sit.161* Spes tamen quedam causa 147r esse potest, sed non supprema. Veluti, cum facimus || domum propter pauperes, illi possunt esse in causa, sed solus Deus in fine.

“Quam”, scilicet spem, “audistis in verbo veritatis”, id est Christi, qui veritas est. Quod videlicet verbum non est annuntiatum per Moysem, qui terram promittebat, sed per seipsum, qui celum pollicebatur. Et hoc est “ewangelii”, quod est Christi predicatio.

“Quod”, scilicet ewangelium, “pervenit ad vos”, sicut dilatatum est “in universo mundo et fructificat et crescit”. Etsi per regna non crescat, tamen per personas cotidie crescit.c Unum expositio est alterius.

“Ex ea die” etc., id est ex illo tempore, ex quo audistis predicationem Christi et ei adquievistis.

“Gratiam Dei”, que cognita estd universo mundo. “In veritate”, id est per Christum. Ita, dico, cognovistis, “sicut didicistis ab Epaphra”. Iste convertit eos. “Conservo vestro”, id est servus Christi, quemadmodum et vos.

“Qui fidelis est” etc., id est, qui fideliter ministrat et ministravit vobis, que ad doctrinam Christi spectant in salutem

a spem] speciem b spem] speciem c Etsi—crescit] inter lineas d est] inter lineas

742 Hebr. 11,6 743 1 Cor. 11,22

161* Abaelard., Theologia, lib. 1 c. 1 (PL 178,981 sqq); Sent. Herm., c. 1 (PL 178,1695), c. 31 (PL 178, 1747C sq.); Sent. Flor., 1; Sent. Rol., 314.

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vestram. “Qui”, scilicet Epaphras, “etiam” preter quod ab aliis audieram, “manifestavit dilectionem vestram”, quam videlicet habetis “in spiritu”, id est in spiritalibus, non in carnalibus. Quedam enim persone inter illos erant ex toto commendabiles, de quibus ista bona intelliguntur.

“Ideo”, quia fidema habetis, dilectionem habetis, “ideo et nos” etc., “ut impleamini agnitione voluntatis eius”, id est, ut crescatis cotidie in cognitione eorum, que divine placent voluntati. Et hoc “in omni sapientia” etc. Sapientia in amministratione temporalium circa proximum. Intellectu vero quantum ad ea, que ad divinitatem pertinent.

“Digne Deo”, id est ita, sicut oportet eos, qui a Deo vocati sunt. Et hoc ita “per omnia”, quecumque facitis, “placentes” et de die in diem “in omni opere fructificantes”. Quod exponit dicens: “et crescentes in scientia Dei”, id est in notitia Dei. Et quia scientiae non sufficiunt, “in omni virtute confortati”, id est omnes virtutes habentes, quibus confortemini.

Et per quem habebimus virtutes istas? Per Deum, qui potest conferre. Et hoc est “secundum potentiam claritatis eius”, id est secundum virtutem suam, qua potens est nos illuminare. In omni, dico, virtute confortati, et hoc precipue “in omni potentia” contra tribulationes, que tunc temporis precipue imminebant, “et longanimitate” de expectatione premii, quamdiucumque differamur. Et hoc semper “cum gaudio”, id est cum hilaritate mentis.

Semper “gratias agentes” etc. “In partem sortis sanctorum,” id est, ut essemus participes electionis sanctorum, id est vite ęterne, ad quam electi sunt. Et hoc “in lumine”, id est per Christum, quib lumen est. Vere dicitur: Erat lux vera, que illuminat etc.744

“Qui”, scilicet Pater, “eripuit vos de potestate tenebrarum”, id est de societate diabolorum, qui perpetuis tenebris

a fidem] add. fidem b Christum, qui] inter lineas

744 Joh. 1,9

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deputati sunt, qui in nobis, quos fecerunt socios nolentes soli perire, quandam habebant potestatem, quod videlicet ita illis coherebamus, quod non facile a societate eorum poteramus nos expedire. Ab ista societate nos eripuit Deus et “transtulit in regnum” etc., ut videlicet filius eius regnaret in nobis per dilectionem. Vel “in regnum”, id est in adquisitionem, ut videlicet illius essemus hereditas, qui est filius dilectionis, de quo dicitur: Hic est filius meus dilectus, in quo michi bene placuit.745

“In quo”, scilicet filio, id est per quem “habemus redemptionem”, a iugo videlicet peccati, quod primum nobis dominabatur, et ita “remissionem” precedentium etiam “peccatorum”.

“Qui”. Diceret aliquis: Poteratne iste filius remissionem peccatorum facere?—Ita utique, “qui”, pro quia, ipse est “imago”, id est expressa Dei similitudo. Unde ipse de se ait: Philippe, qui videt me, videt et Patrem.746 “Dei”, scilicet Patris. “Invisibilis”. Patrem invisibilem appellat, quia numquam in aliqua specie visus est nobis sicut Filius vel Spiritus Sanctus. Filius enim in specie hominis nobis apparuit. Spiritus vero Sanctus in specie columbe visus est, quam Deus creavit tunc tamquam creaturam novam, sicut et stellam in nativitate salvatoris. Aliter tamen Filius in humana specie, aliter Spiritus Sanctus in illa. Quippe Filius ita in homine visus est, quod eum in personam unam univerat. Spiritus vero non ita in columba apparuit. Illam enim in personam unam sibi non univit. Unde dicit beatus Augustinus,747 ubi de istis speciebus loquitur, quod Filius secundum aliquid minor Patre dicitur, secundum videlicet humanitatem, quam sibi uniendo in personam unam assumpsit. Spiritus vero nequaquam, qui quamvis in columba, inquit, apparuerit, non tamen ei in personam unam est unita.

Queritur, an Spiritus Sanctus dicatur imago Patris quemadmodum Filius.

745 Matth. 3,17 746 Joh. 14,9 747 Cf. Augustin., De Trinitate lib. 2 c. 6 (PL 42,851).

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Philosophus:162* Inprimis, inquit, dico, quod hac auctoritas non habet, et causa fortasse hec est, quia Filius, cum sit prorsus eiusdem substantie cum Patre, est de substantia Patris. Pater quippe cum sit omnipotentia, Filius est quedam potentia, quia est sapientia, id est potentia discernendi. Spiritus vero Sanctus, cum sit omnino eiusdem substantie cum Patre vel Filio, non est tamen de substantia Patris vel Filii, cum benignitas potentia omnino non sit nec benignum esse sit potentem esse, sicut sapientem esse est potentem esse. Unde dicit tam beatus Jeronimus748 quam beatus Augustinus749 quod proprie a Patre procedit Filius.

Obicitur de beatoa Ambrosio,750 qui dicit Spiritum Sanctum esse de substantia Patris.

Philosophus:163* De substantia, inquit, Patris esse intellexit sive per processionem, quod ad Spiritum Sanctum spectat, sive per genituram, quod Filii est, cuius gigni est. Unde

a beato] inter lineas

748 Cf. inter opera spuria Ambrosii, De Trinitate tractatus c. 3 (PL 17,540). Petrus Lombardus, Sententiae lib. 1 dist. 13 (Quaracchi 88 sq.). 749 Augustinus, Contra Maximum Arianorum episcopum lib. 2 c. 14 n. 1 (PL 42,770) 750 Locus non inventus

162* Abaelard., Theologia, lib. 2 c. 14 (PL 178,1072); Theologia Fritzlar. fol. 97r: Unde, quod ait Maximus episcopus per omnipotentiam Patrem esse, tale est acsi dicat ipsam divinam potentiam ad personam Patris maxime pertinere, non quod ipse solus est omnipotens, id est omnia, que vult, efficere possit, sed quod insuper ipse solus ex se habeat posse, sicut ex se habet esse, non ex alio. Potest tamen et hoc modo accipi, quod dicitur per omnipotentiam esse Pater, ut secundum hoc intelligatur esse Pater Filii, quod Filius de substantia eius esse dicitur. Per Filium quippe divinam intelligimus sapientiam. Sapientia autem, cum sit quedam potentia, discernendi scilicet, quasi quedam est portio divine omnipotentie, cum sit ipsa quoque quedam potentia, sicut quilibet filius quedam proprii patris portio esse dicitur. Quasi- portionem quidem non vere portionem dicimus, cum in ipsius divine nature simplicitate nulle penitus partes existere queant, nulla omnino rerum multitudo, nichil penitus, quod non sit ipse.—Sent. Herm., c. 15 (PL 178,1716D sqq); Sent. Flor., 6. 163* Abaelard., Theologia, lib., 2 c. 14 (PL 178, 1072C sq.)

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natum ex Patre Filium cum in simbolo habeatur, Nicenum Concilium751 exponit ex substantia Patris esse, id solum ad Filium applicans.

“Primogenitus”. Filius Dei “primogenitus”, id est genitus ante omnem creaturam. Quod probat, quia videlicet “in ipso”, id est per ipsum, “condita sunt universa”. Unde oportuit, ut precederet omnia creata. “In terra” universa, dico, et “in celis et in terra”, que videlicet sunt sive in terra sive in celo. Et hoc tam visibilia quam invisibilia. Et hoc est “visibilia et invisibilia”. Etiam maiores potestates, que in celo sunt. Et hoc est “sive troni” etc. Nomina sunt angelicorum ordinum. Et quid irem per singula? Ecce “omnia per ipsum creata”. Et hoc “in ipso”, id est ita, sicut previsa erant. Vel “in ipso”, id est ad ipsius glorificationem.

“Et ipse est”. Quasi dicat: Per ipsum omnia creata sunt, et ideo palam est, quoniam “ipse ante omnes est”, id est ante omnes creaturas. Et iterum “omnia in ipso constant”, ut videlicet, quemadmodum ab ipso suum esse habent, ita et suum durare habeant, a quo et creari, ut in eo, quod sunt, perseverare possint. Sicut enim necesse est, ut ab ipso suum esse contrahant, ita etiam, ut per ipsum conservent, cum alioquin deficerent.

“Et ipse”, scilicet Christus, “caput est corporis”, quod videlicet est ecclesia. Dicitur autem caput ecclesiea Christus, ut supra iam diximus, quia, sicut in capite omnes sensus sunt, quod ceteris membris providet, ita in Christo omnia dona, a quo corpus suum, quod est ęcclesia, regitur. “Qui est principium”, omnium videlicet creaturarum. Hoc autem de Christo dicitur secundum verbum, de quo et illud, quod sequitur, secundum humanitatem.

“Primogenitus ex mortuis”, id est ab inter mortuos primus resurgens, qui videlicet primus de mortuis regeneratus est in vitam illam beatam. Cum enim ewangelista dicat in morte illius petras scissas esse et monumenta mortuorum

a ecclesia] inter lineas

751 H. Denzinger, Enchiridion, n. 54

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aperta esse et resurrexisse et multis apparuisse,752 quod de mortuorum resurrectione intermiscet, id participationem dicit, cum tunc utique non resurrexissent, imo in die resurrectionis Domini cum ipso.

“Ut sit in omnibus”. Quia videlicet primogenitus est omnis creature et quia ab ipso omnia creata sunt et quia primogenitus est ex mortuis, “ipse”, scilicet Christus, sit “primatum tenens” in universis. Et merito, “quia in ipso”, id est in Christo, “complacuit omnem plenitudinem”, id est divinitatem, in qua omnis plenitudo est, “habitare” per unionem persone. Et ita “per eum reconciliare omnia”, Deo videlicet. “In ipsum pacificans”. A superiori pendet constructione, ubi dicitur: Et transtulit vos Deusa in regnum Filii sui. Deus, dico, “pacificans”, id est reconcilians, “in ipsum”, id est per ipsum, et hoc “per sanguinem crucis eius”, id est per passionem et mortem illius.

Pacificans, dico, sive “que in terris sunt, sive que” iam “in celis sunt”. Vel etiam homines et angelos sibi invicem pacificans, qui primum tamquam inimici erant. Amodo enim angelus hominem non dedignatur habere socium, cum hominem ad horandum supra se habeat.

“Et vos”. Dixi pacificans per sanguinem crucis eius sive, que in terris sunt, sive, que in celis sint, quoniam “et vos” etiam reconciliavit, cum tales essetis, quibus irasci debuit. Et hoc est, “cum essetis aliquando alienati”, id est remoti a Deo. Quod exponit dicens: “et inimici”, id est tales, quibus debuit irasci Deus. Inimici, dico, “sensu” videlicet perverso, cum idola colerent putantes Deum, quod Deus non erat. Et hoc usque ad perversa opera. Et hoc est “in operibus malis”, id est perversis.

“Nunc autem”. Tales tunc eratis, sed Deus “nunc reconciliavit” vos “in corpore carnis eius”, id est in carne, que est corpus eius, non alterius. Et hoc “per mortem” illius.

a Deus] inter lineas

752 Matth. 27,52sq.

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“Exhibere”, id est ad exhibendum “vos sanctos” etc., pro eodem, in alia videlicet vita. Et hoc est “coram ipso”.

“Si tamen”. Quasi dicat: Exhibere, dico, vos sanctos, “si tamen permanetis fundati in fide”, videlicet illius. Dubitative dicit et sub conditione vocans eos, ut diximus, quia supra fidem Christi legem susceperant, tamquam doctrina illius sufficiens non esset. “Et stabiles”, expositio. Et iterum “imobiles ab spe ewangelii”, id est ab ewangelio, quod credendum est sufficere ad salutem. “Quod”, scilicet ewangelium, “audistis” et vos. Et vere audistis, quia iam dilatatum est per universum mundum. Et hoc est “quod predicatum”, id est dilatatum, “in universa creatura”, id est per universas nationes, que sub celo sunt, quia in omnem terram exivit sonus eorum et in fines orbis terre verba eorum.753 “Cuius”, scilicet ewangelii, “factus sum” per gratiam Dei “ego Paulus minister, qui nunc” etiam “gaudeo in passionibus” meis,a que fiunt ad vestram utilitatem. Et hoc est “pro vobis”. “Et” qui “adimpleo” cotidie “ea passionum”, id est eas passiones, imo quandam partem passionum, que adhuc desunt Christo, qui cotidie in membris suis patitur, quorum passiones ipse suas reputat, cum ait: Saule, quid me persequeris.754 Suorum enim persecutionem dicit suam. Et ideo, quod membra patiuntur, dicitur deesse adhuc passioni capitis. Et hoc “in carne mea pro corpore”, id est ad utilitatem et crementum ęcclesie, que est corpus eius. “Cuius”, scilicet corporis, “factus sum ego” Paulus “minister”. Cum enim alii in parte corporis ministrarent veluti Petrus in Judea, iste in universo corpore aministrabat;b cuius cotidiana instantia erat sollicitudo omnium ęcclesiarum.755 Et hoc “secundum dispensationem”, id est ordinationem Dei, que credita est michi specialiter “in vobis”, gentes, ad hoc, “ut” videlicet “impleam verbum Dei”, id est ad predicandum vobis ewangelium.

Verbum, dico “misterium” etc. Misterium vocat

a meis] inter lineas b aministrabat] aministrabant

753 Psalm. 18,5 754 Act. 9,4 755 2 Cor. 11,28

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predicationem istam in gentibus quasi occultam. Primum enim dubium erat, an predicandum gentibus esset necne, donec || 147v apostolo, ut supra posuimus, revelatum esset. Et hoc est “quod” scilicet misterium “absconditum”, id est occultum, “fuit a seculis et generationibus”, id est a precedentibus generationibus. De prophetis enim etiam pauci hoc occultum Dei de vocatione gentium intelligebant.

“Nunc autem”. Absconditum fuit illis, sed “nunc”, id est in tempore gratie, in quo omnia abscondita, que de salute hominis erant, revelata sunt, illud misterium Dei “manifestatum”, id est revelatum est, “sanctis”, eius apostolis videlicet, “quibus voluit” etc., id est notam facere divitem gloriam de conversione gentium, que ad glorificationem eius facta multum ditavit ęcclesiam. Ante conversionem enim gentium pauci multum erant fideles. Sed illis conversis maximus factus est fidelium numerus. Hic esta enim lapis ille, qui abscisus de monte fuit et crevit postmodum in magnum montem.756 Glorie, dico, “sacramenti huius in gentibus”, id est de vocatione gentium ad fidem.

“Quod”, scilicetb sacramentum, “est Christus in vobis”, qui videlicet iam venit ad vos. De quo primum dubitatur, an videlicet Christus predicandus esset vobis. Christus, dico, “spes glorie”, id est, per quem sperandum est de gloria illa ęterna. “Quem”, scilicet Christum, “annuntiamus”, id est predicamus vobis, gentes. Nos, dico, “corripientes”, hoc est castigantes et corrigentes, “omnem hominem” tam iudeum quam gentilem, “et docentes”, id est instruentes et erudientes, “omnem hominem in omni sapientia”, que necessaria est ad salutem. Et ad hoc, “ut” videlicet “exhibeamus omnem hominem perfectum”, id est omnem hominem ducamus ad perfectionem non per legem, sed per Christum Jhesum. Et hoc est “in Christo Jhesu”. “In quo”, id est propter quem et per quem, “laboro” in vobis gentibus “certando” cum omnibus, qui contradicunt. Quos et superamus, sicut et

a est] inter lineas b scilicet] inter lineas

756 Dan. 2,34 sq.

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superatus sum a Deo, cum michi in via apparuerit. Et hoc est “secundum operationem eius”, secundum quam “operatus est in me”, id est quam primum in me expertus sum. Et hoc “in virtute”, cum videlicet de tanto persecutore zelota fuerit.

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[CAP. 2]

“Volo enim”. Dixi: Laboro, quia “volo vos” etc., id est quam sollicitus sim de vobis et de illis, “qui sunt Laodicee”, etiam pro illis omnibus, “quicumque” etc., id est, qui me nondum cognoverunt in carne, quia iam multi eum in scriptis noverant vel etiam fama,a quia, ut paulo ante diximus, instantia cotidiana sollicitudo omnium ęcclesiarum.757 Et ad hoc, “ut consolentur corda ipsorum” in tribulationibus meis, quas ego pro vobis sustineo et aliis. Illi, dico, “instructi”, id est edocti ex me, “in caritate”, id est ad caritatem habendam, “et in omnes” etc., id est, ut repleti sitis omni intelligentia, que necessaria est, que vos divites faciat in notitia Dei. Et hoc “in agnitionem”, id est ad agnoscendum misterium istud non solum de vocatione nostra, quod iam novistis, sed etiam de remotione legis imperfectionis, que erat rudimentum parvulorum veniente perfectione ewangelii, quod est cibus perfectorum, ut videlicet, cum venerit, quod perfectum est, evacuetur, quod ex parte est,758 et credatur Christus et eius passio ad salutem sufficere.

“In quo”, scilicet Christo, “sunt omnes thesauri” etc., quia in eo est verbum unitum homini in personam unam, omnisapiens et omnisciens. Sapientie quantum ad providentiam, ubi quecumque facienda erant, provisa sunt. Scientie vero quantum ad effecta ipsa. Qui, quemadmodum providit, ita postmodum executus est.

“Hoc autem”. Quasi dicat: Dixi in agnitionem misterii, de remotione videlicet legis. Et “hoc” ideo dixi et “dico, ut” videlicet “nemo vos decipiat”, id est seducat, “in sublimitate sermonum”. De iudeis hoc dicit. Infra vero de philosophis ponit. Hii autem, id est iudei ad seducendum afferebant

a id est qui me—fama] inter lineas

757 2 Cor. 11,28 758 1 Cor. 13,10

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sublimes sermones, id est auctoritates legis, que sublimis habebatur et cui multum credebatur eo, quod a Deo data erat.

“Nam”. Hoc dico, ne quis vos decipiat. Et bene, quia “etsi corpore absens”, sed tamen “spiritu”, id est mente et animo, “vobiscum sum”. Ego, dico, “gaudens” de vobis “et videns ordinem vestrum”, id est illud, quod ordinatum est in vobis. Inordinata enim et quecumque nobis displicent, nolumus videre. Unde etiam et Deus videre dicitur, quod sibi placet, avertere vero oculos suos ab eo, quod displicet.

Ordinem exponit dicens: “et firmamentum” etc., id est firmam fidem vestram, que est “in Christo Jhesu”, in quo adhuc fundati estis.

“Sicut ergo”. Quia videlicet Christum et fidem eius accepistis, igitur “sicut accepistis Dominum” etc., ita et “in ipso ambulate”. Non dico: Estote, sed ambulate ipsum imitando de virtute in virtutem.

Vos, dico, “radicati et superedificati in ipso” tanquam in fundamento nostro. Quod exponit, cum supponat: “et confirmati in fide”, videlicet eius. Et hoc “sicut didicistis”, id est iam edocti estis, “habundanter in illo”, id est per illum, “in gratiarum actione”, id est ad gratias agendas Deo pro beneficiis, que vobis impertit.

“Videte”. Dixit de iudeis, qui legem afferunt, ut sibi caveant. Nunc de philosophis, qui argumentis suis muniti et philosophicis rationibus confisi miseros seducunt. Et hoc est: “Videte”, id est providete et cavete vobis, “ne quis”, id est ne aliquis de sapientibus mundi, “decipiat”, id est seducat, “per philosophiam”. Et quia philosophi huius temporis monachi sunt, qui vitam philosophicam ducunt, unde de Johanne dicitur, quia philosophatur in heremo, ne de ista philosophia intelligeretur, subiungit: et per “inanem fallaciam”, id est per inania argumenta et falsa, qui non credunt aliquid posse contingere, nisi illud, quod experti sunt. Et hoc “secundum traditionem hominum”, id est quam fallaciam inanem tradiderunt homines et de qua suas deducunt preceptiones. Que traditiones hominum, id est scientie

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seculares, sunt tamquam elementa huius mundi, ut videlicet, sicut elementa mundi sunt initia, ita et ille nostra debent esse initia tamquam rudimenta prima, ut in eis initiemur, in theologia consumemur, propter quam, ut in exordio epistolarum meminimus, omnes scientie alie reperte sunt. Et si quam moram in aliis fecerimus, propter eam facere nos convenit, ut tandem per pedissecas, quas habeamus in via, non in fine, perveniamus ad dominam. Et hoc est “secundum elementa huius mundi”, id est per seculares scientias, que ad similitudinem elementorum huius mundi debent esse, immo sunt tamquam elementa et pedissece divinitatis. “Et non secundum Christum”, id est non secundum traditionem Christi. Christus enim, in quo erat omnis thesaurus sapientia et scientia Dei,a de istis parvis scientiis non se intromisit, de quibus homo hominem docere poterat,b sed de illis maximis scientiis, que in cor hominis nondum ascenderunt, que videlicet ad ipsam spectant divinitatem et ad nostram salutem. Et merito tam parvis non dedit operam, sed altissimis, quia “in ipso”, scilicet Christo, “habitat omnis plenitudo divinitatis corporaliter”, id est non umbraliter, imo corporaliter. Umbra autem corporis est et corpus non est, cum tamen lineamenta corporis habere videatur. Corpus vero, cuius umbra est, veritas ipsa est et non umbra. Si ergo Deus in illis fuerit, per umbram fuit sicut et in aliis, qui Christum significabant. Templum quoque illud manufactum, in quo dicebatur esse Deus et Dei esse, quia domus mea domus orationis vocabitur, Christum figurabat. Unde ipse ait: Solvite templum hoc et ego in triduo reedificabo illud.759 Illi autem putabant, quod de templo illo diceret, ipse vero de corpore carnis sue hoc dicebat. Cum igitur in templo etiam illo diceretur esse Deus, fuit ibi per umbram et non corporaliter. In Christo vero solo corporaliter habitat, id est in eo est per veram inhabitationem et unionem nature.

“Et” vos, fratres, “in illo estis repleti”, id est per illum omni

a Dei] inter lineas b de quibus—poterat] inter lineas

759 Joh. 2,19

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bono pleni. In illo, dico, “qui est caput omnis” etc., id est, qui primatum habet etiam super maiores angelos.

“In quo”, scilicet Christo, id est per quem, “et circumcisi estis”. In carne? Non. Imo “circumcisione non manu facta in expoliatione corporis carnis”, id est in sedatione carnalis corporis in vobis, id est carnalitatis et illicitorum motuum. “Sed in circumcisione”, dico, non manu facta, sed “in circumcisione Christi”, id est spiritali circumcisione, quam Christus creat in mente extinguens vitia et extirpans in anima.

Vos, dico, “consepulti ei in baptismo”. De ista consepultura dictum est in epistola ad Romanos,760 ut videlicet, quemadmodum Christus mortuus est in carne, ita et nos vitiis moriamur in mente et consepeliamur cum illo. Que etiam consepelitio in baptismo denotatur, in quo, sicut conspectui hominum subtrahimur et quodam modo sepelimur, ita oportet, ut in interiori homine mortui sepeliamur et in priori vita non amplius videamur, sed novam vitam Christi imitando cum illo resurgamus. Et hoc est “consepulti ei”, id est ad similitudinem eius, et hoc “in baptismo”, in quo etiam figuratur consepelitio ista. “In quo”, scilicet Christo, id est, per quem, “resurrexistis” a peccatis et vos imitando vitam illius novam. Et hoc “per fidem operationis”, id est operantem ea, que Deo placent, “quoniam” videlicet Deus Pater “suscitavit illum”, scilicet Christum, “a mortuis”, id est ab inter mortuos. Acsi diceret: Et bene potuit vos resuscitare, cum et illum resuscitaverit.

“Et vos”. Vere resurrexistis, quia vos etiam “convivificavit”, id est resuscitavit mentea “cum illo”, id est ad similitudinem illius in carne. Et hoc tunc temporis, cum videlicet “mortui in delictis”, id est in peccatis vestris. “Et preputio”. Preputium vocatur pellicula anterior in membro virili, que in circumcisis amputabatur, cuius amputatio munditiam

a mente] inter lineas

760 Cf. Rom. 6, 3-13

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significabat. Unde a preputando preputium dictum est. Putare enim est amputare. Unde dicitur tempus putationis.761 Econtra autem habentes preputium immundi dicebantur. Et ideo hoc loco preputium pro immunditia ponit, in qua mortuos eos fuisse sequendo pravas concupiscentias carnis. Et hoc est “preputio”, id est in inmunditia carnis, qua ducebamini ad serviendum ei.

“Donans”. Convivificavit, dico, hoc modo, scilicet “donans”, id est condonans omnia peccata vestra destructo cirographo illo, quod de vestra erat dampnatione factum et quasi a diabolo acceptum in confutationem nostram et in testimonium contra vos. Veluti de quodam legitur, qui appellabatur Theophilus, qui, cum nobilis homo esset et in magnam devenisset paupertatem, a quodam tandem preventus est iudeo, qui se illius paupertati consulere promissio, si suo vellet consilio adquiescere, ut videlicet diabolo faceret hominium. Ille autem oppressus et pudore et onere sue paupertatis irretitus tandem acquievit. At vero diabolus volebat eum suscipere, ut ei cirographum daret tamquam ad confirmationem || 148r hominii, in quo contineretur pactio illa, ne, si etiam vellet, posset se retrahere. Postea autem illum penituit fecisse et cum vehementi supplicatione ad basilicam beate Marie veniens ante crucifixum prostratus flevit amare, et ita Deo reconciliatus est. Quod gloriosa virgo postmodum ei apparens revelavit dicens: Frater, noli timere, quia iam reconciliatus es Filio meo. At ille: Domina, inquit, ego, qui tantum feci excessum, quomodo credam, nisi cirographum, quod dedi, michi reddatur. Et illa lecatorem illum diabolum, qui acceperat, referre coegit cirographum, quod ille, cum evigilasset, super pectus invenit. Ita et Adam cirographum quoddam fecit, id est quandam manualem scripturam—ciros enim manus, graphia vero scriptura—quod multum erat nobis contrarium. Hoc enim cirographum erat illa operatio Ade, id est transgressio, propter quam incurreramus divinam sententiam, que dicebat: Quacumque die

761 Cant. 2,12

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comederitis de ligno vite, morte moriemini.762 Hoc ergo cirographum Dominus affigens cruci delevit, id est per mortem et passionem suam destruxit et suam temperavit sententiam, quia, cum duplici morte teneremur, iuxta quod dictum est illis: Morte moriemini, unam, id est gehennalem, removit, et alteram, id est temporalem, retinuit. Et hoc est “delens”, id est removens, “cirographum”, id est transgressionem illam Ade, que plurimum nobis erat contraria. Cirographum, dico, “decreti”, id est, propter quod incurreramus decretum, id est divinam illam sententiam, que iterum nobis multum erat adversa.

“Et ipsum”. Vere delens, quia “tulit”, id est abstulit, “ipsum”, scilicet cirographum, etiam “de medio”, id est, ne medium esset, id est commune tam bonis quam malis, ut prius.a Tulit, dico, “affigens illud cruci”, hoc est delens per mortem suam et passionem et ita “expolians principatus et potestates”, id est a maioribus etiam diabolis referens secum spolia, id est hominem, quem diabolus a Deo tamquam spolium traxerat in socium.

“Traduxit” ab inferis, ubi erant fideles, ad celum. Iste tamen traductus localis non est, cum anima fidelis, quocumque loco est, si etiam localis esset, eque beata est. Sed Christum animas fideles ad celum traducere non est aliud nisi eum eis visionem Dei revelare, quam primum non habuerunt. Et hoc “confidenter” tamquam ille videlicet, qui poterat, qui divinam naturam sibi in personam unam habuit unitam. “Palam”, id est in carne sua. “Triumphans”, id est superans, in auferendo videlicet illis hominem, quem primitus habebant socium. Et hoc “in semetipso”, id est per semetipsum.

“Nemo ergo”. Quia videlicet ita nos liberavit Christus, cuius passio sufficit ad omne peccatum delendum, ergo “nemo iudicet”, id est arguat vos, “in cibo” etc., id est, si vos non abstinueritis propter legem de cibo vel potu aliquo,

a id est commune—prius] in margine

762 Gen. 2,17

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quem lex prohibet. Acsi diceret: Ne curaretis propter legem ea, que in lege precepta sunt vel prohibita custodire.

De monachis autem queritur, an ipsi iudaizent, qui ita in exterioribus occupati sunt, cum solus animus ad salutem sufficiat.

Philosophus: Non, inquit, iudaizant, quia, si servant exteriora, non propter legem faciunt. Possunt quidem propter regulam beati Benedicti, quam sancti multum commendant patres.a

“Aut in parte”. Iudicet, inquam, in cibo “aut” etiam “in parte”, id est in specie alicuius festi diei. Quod ostendit per partes “neomenie aut sabbatorum”. Neomenia dicebatur ea festivitas, quam colebant in renovatione lune, dicta neomenia quasi nova mene, id est luna. Hec autem novitas lune novitatem istam, quam per Christum habemus, significabat. Sabbatum vero illorum designabat ęternum sabbatum, id est requiem, ad quam veniunt, quicumque in novitate Christi perseverant.

“Que”, scilicet neomenia et sabbatum, “sunt umbra”, id est figura, “futurorum”, id est eorum, que tempore legis futura erant. “Corpus autem”. Illa sunt umbra. Umbre vero corpus “Christi” est, id est Christus est, qui in illis figurabatur.

“Nemo”. Quasi dicat: Nemo vos, inquam, iudicet, ut ita “nemo vos seducat”, id est decipiat per falsam religionem, quam pretendit, ut ipse vobis persuadeat, quod non est faciendum. Huiusmodi enim etiam, cum auctoritatem legis non haberent, unde constringerent, rationes suas afferebant, ut, quod legis testimonio facere non poterant, ratione quidem convincerent dicentes eos ad Christum conversos esse et ideo quadam vite singularitate debere aliis preeminere, ut amodo non solum a carne porcina, que est caro delicata, sed et a ceteris cibis deliciosis abstinerent.b Et hoc est “volens in humilitate et religione”, id est per humilem religionem, “angelorum”, id est tamquam eorum, qui missi sunt

a patres] in margine b Huiusmodi—abstinerent] inter lineas et in margine

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a Deo, sicuti apostolorum. Volens, dico, subaudis, persuadere vobis, “ea” videlicet, “que non vidit”, id est non intellexit. Ipse tamen “ambulans frustra”, id est non eo modo, quo oportet, sed ad suam dampnationem. Ille, dico, “in flatus”, id est tumidus factus, “sensu carnis sue”, id est sensu suo, qui carnalis est, id est totus in carnalibus credens ea ad salutem esse et non Christum. Et hoc est, quod supponit: “et non tenens caput”, id est non coherens capiti per amorem, id est Christo. “Ex quo”, scilicet capite, “totum corpus”, suum videlicet, quod est ęcclesia, “per nexus”, id est per iuncturam fidei, “et coniunctionis”, id est per compaginem caritatis, “sumministratum” per fidem “et constructum” per caritatem, ut ita singula singulis reddantur. Ex quo, inquam, totum corpus sic ordinatum “crescit” cotidie “in augmentum Dei”, qui videlicet singulis diebus plures et plures fideles habet.

“Si ergo”. Acsi diceret: Bene dixi: Nemo vos iudicet in cibo aut potu. Nemo vos decipiat in talibus, quia iam mortui estis cum Christo, id est, quemadmodum Christus mortuus est in carne, ita et vos in anima peccatis mortui estis, ut amplius legi quicquam non debeatis. Et si “mortui estis cum Christo”, ergo “quid adhuc decernitis”, id est contenditis,a “ab elementis”, id est de lege servanda, que data erat ad rudimenta parvulorum, quam ideo per similitudinem elementa mundi appellat. Et hoc “tamquam viventes in hoc mundo,” id est tamquam iudei, qui vitam querunt in terrenis istis. Vel “mortui estis ab elementis huius mundi”.

Deinde “quid adhuc decernitis” de illis dicentes: “Ne tetigeritis” etc. Hec verba erant pseudoapostolorum a lege sumpta, ut eos magis auctoritate legis constringerent et ad legem traherent, quasi dicerent: Ecce quid lex dicit: “Ne tetigeritis”, cadaver videlicet. Qui enim tangebant, pro immundis habebantur. “Neque gustaveritis”, carnem videlicet porcinam. Neque “attrectaveritis”, id est tota manu tetigeritis, quod est palpaveritis.

a contenditis] contendentis

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“Que”. Quasi dicat: Hec verba per pseudoapostolos habetis inter vos de his, “que” videlicet “omnia in interitum”, id est ad mortem sunt. “Ipso usu”, id est ei sunt ad dampnationem, si quis ea fecerit, cum lex prohibeat. In interitum, dico, non secundum preceptum Dei, qui iam legem cassavit, “sed secundum precepta” etc., id est qui hoc precipiunt et docent.

“Que”. Ecce, quod diximus. Cum enim poterant ex auctoritate legis aliquos subducere, rationes suas inducebat, ut ita facilius ad id, ad quod volebant, eos traherent dicentes, quia christiani estis et vos potius a delicatis cibis abstinere debetis quam alii. Et hoc est “que”, scilicet omnia hec, “sunt habentia”, id est habent, “rationem sapientie”, sue videlicet, “in superstitione et humilitate”, id est in superstitiosa humilitate, in qua et ipsi erant et ad quam alios invitabant. Et hoc “non ad parcendum corpori”, imo ad nocendum, cui beneficia subtrahebant. Et hoc est “non in honore aliquo”, qui videlicet sit “ad saturitatem carnis”, id est ad saturandam carnem. Quem honorem querunt divitesa in cibis deliciosis. Ecce quam stulti erant, qui et corpus gravabant ieiuniis, abstinentiis omnibus, nec anime proficiebat quicquam, cum superstitiosa eorum esset religio.

a divites] inter lineas

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[CAP. 3]

“Igitur”. Dixit, quod, quemadmodum Christus resuscitatus est, ita et nos resuscitati sumus. Sed meliori quidem resurrectione, ea videlicet, que in anima est, que sola potest ęterna beatitudine frui, cuius resurrectio multo prestantior est quacumque carnis resurrectione. Quod enim Dominus ita Marie Madalene inspiravit et a peccatis eam resuscitavit, de tanta peccatrice tam gloriosam tam sanctam perficiens. Hec utique resurrectio maior fuit et multo mirabilior quam dominica etiam resurrectio, que tantum fuit in carne. Et hoc igitur, “si conresurrexistis”, id est si resuscitati estis in anima, “cum Christo”, id est ad similitudinem resurrectionis Christi, qui in carne fuit. Ante resurrectionem enim apostoli etiam in fide tepidi erant nec eo modo credebant adhuc, quo oportebat. Sed in resurrectione Domini, ut dicit beatus Ambrosius,763 omnis dubitatio de Christo abscessit ab eis. De quo primitus ita dubitabant, quod, si ante resurrectionem morerentur, illi, ut dicit beatus Augustinus,764 non salvarentur. Cum enim dicat Dominus: Si me queritis, sinite hos abire.765 Ex his enim, quos dedisti michi, Pater, non perdidi quemquam.766 Super illum locum querit beatus Augustinus,767 de qua perditione hoc dixerit. De morte enim temporali dici non potest, quia hoc modo erat eos perditurus. Intelligendum est igitur de morte anime, quia revera huius perfectionis nondum erant, quod, si morerentur, salvarentur, imo potius digni essent gehenna.

“Que sursum sunt, querite”, id est ad ea, que sursum, hoc esta ad vitam illam eminentem tendite, ad quam Christus

a est] inter lineas

763 Ambrosiaster, Comment. in ep. ad Rom., c. 1 (PL 17,52) 764 Augustinus, Enarratio in psalmum, 138 c. 21 (PL 37,1798) 765 Joh. 18,8 766 Joh. 18,9 767 In evangelium Johannis tract. 112 n. 4 (PL 35,1931)

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iam precessit, ut nos membra, quantum possumus, capud nostrum sequamur. “Ubi Christus”. Sursum, dico, “ubi” videlicet “Christus”, persona illa, “est sedens in dextera Dei”, id est requiescit in maiori eminentia illius vite, que per dexteram accipitur, collocatus super omnes creaturas.

Et iterum, “que sursum sunt, sapite”, id est celestia quodam animi intimo gustu vobis sapiant, ut semper ea || 148v concupiscamus et non ea, “que sunt super terram”, id est terrena ista. Et merito, quia istis concupiscentiis iam “mortui estis” per Christum, per quem, ut ait apostolus, ego crucifixus sum mundo et michi mundus.768 “Et vita vestra”, id est beatitudo, quam expectatis, sicut et vos “abscondita” etc. Id est, quemadmodum Christus vobis absconditus est in vita illa vobis, ita et ipsa adhuc vobis occulta est. Et ideo ad illam vitam, quantum potestis, aspirate. Veluti membra in eadem beatitudine erunt cum ipso capite, cuius membra multa sunt, de quibus, an membra sint, nondum patet. Ut enim dicit beatus Jeronimus:769 Multi sunt filii Dei, de quibus, quod sint filii, nondum apparet, quod tunc revelabitur.a Et hoc totum “in Deo”, id est per Deum, videlicet Patrem. “Cum Christo”. Modo, dico, abscondita est cum Christo; sed, “cum Christus apparuerit”, in quo est vita vestra, id est beatitudo vestra, “tunc et vos apparebitis”, id est revelabimini, “cum Christo”, cum videlicet venerit iudex et hoc in gloria, id est gloriosa illa vita cum ipso. In illo autem iudicio, ut epistola ad Romanos meminimus,b quidam statim revelabuntur, qui alios iudicabunt et revelabunt dampnandos esse tanquam in illos dantes sententiam, quod non est aliud nisi quod ex gloria illorum et beatitudine apparebit, quam dampnabiles sint illi, qui in eos egerunt et eos oppresserunt. Alii vero apparebunt non revelantes, sed revelandi,

a cuius—revelabitur] inter lineas et in margine b ut—meminimus] inter lineas

768 Gal. 6,14 769 Cf. Pelagius, Expositio in ep. ad Coloss., c. 3 (PL 30,598).

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qui erunt quasi in ancipiti sententia diu, de quorum salute statim non constabit, qui tamen quandoque salvabuntur.

“Mortificate ergo”. Quia videlicet consurrexistis cum Christo, igitur “mortificate” etc., id est extinguite, illicitos motus in membris vestris, qui hominem ad terrena inclinare contendunt. Quod exponit, cum subnectat:a “fornicationem” in coniugatis, “immunditiam” contra naturam, “libidinem” in aliis, que coniugate non sunt. “Concupiscentiam malam”. Est enim bona concupiscentia, de qua dicitur: Concupiscit anima meab in atria Domini.770 “Que est simulacrorum servitus”, quia, ut sepe iam diximus,771 avaro ita est nummus in archa tamquam idolum in ara sua, quem colit, quem adorat, cuius et servus est, de quo dicit: Si nummum habeo, aliquid sum, quo, si careo, nichil valeo, quia quantum quisque sua nummorum servat in archa, tantum habet et fidei.

“Propter que”, scilicet, que dicta sunt, “venit ira Dei”, id est iusta Dei vindicta, “super filios incredulitatis”, id est infideles, quos appellat filios incredulitatis, id est infidelitatis, quia, sicut fides generat et promovet nos ad omne bonum, ita et infidelitas causa est econtra, quare illi propensi sunt ad flagitia omnia et ad quelibet facinora proni.

“In quibus”, scilicet omnibus illis, “et vos”, non dico, fuistis, sed et “ambulastis”, de malo videlicet semper in deterius ad modum eorum, qui de bono in melius ambulant. Et hoc “aliquando”, tunc videlicet, “cum viveretis in illis”, id est vitam vestram in talibus poneretis.

“Nunc autem”. Ambulastis, dico, aliquando, sed “nunc deponite”, id est postquam ad Deum conversi estis, relinquite omnia hec: “Iram”, videlicet de re quacumque; “indignationem” de honore et sublimatione alterius—sepe enim

a inclinare—subnectat] in margine b mea] inter lineas

770 Psalm. 83,3 771 Cf. Hieronymus, Comment. in epist. ad Eph. lib. 3 c. 5 (PL 26,554).

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indignamur, cum aliquem sublimari videmusa—; “blasphemiam” contra Deum; “turpem”, id est, qui non convenit.

“Expoliantes” per imitationem “veterem hominem cum actibus”, id est actus veteris hominis, scilicet Ade. “Et induentes”, id est imitantes, “novum”, id est Christum, et ita, quod cotidie in vobis renovetur. Nec ponamus nobis metas ad modum iuvencularum, que semper se renovant numquam dicentes: Satis est nobis hoc facere; sed unaqueque semper, que quidem retro sunt,b obliviscens, ut supra, ad ea vero, que priora sunt, seipsam extendens, semper de renovatione cogitat. Quod quia vetule, de quibus magnum forum est, non faciunt, nec Deo placent. Ille enim sunt illi tepidi, quos Deus ab ore suo evomet, qui semper metam sibi prefigunt dicentes in cordibus suis: Satis est. Et hoc est “qui”, scilicet Christus, “renovatur” cotidie in membris suis. Et hoc “in agnitionem”, ut de die videlicet in diem in cognitione eiusc crescatis et proficiatis et ita “secundum imaginem eius”, ut videlicet singulis diebus similiores Deo simus. Quanto enim perfectiores, tanto magis ad imaginem,d id est ad similitudinem Dei accedimus. “Eius”, scilicet Patris, qui videlicet “creavit eum”, scilicet Christum.

“Ubi”, id est in Christo, “non est” etc., id est nullus sexus abicitur, nulla natio, nulla conditio, sed omnes, cuiuscumque conditionis recipit et in omnibus unus Christus est, cui non est acceptio personarum. Et hoc est “sed omnia”.e

“Induite ergo”. Dixi: Induentes novum hominem, et ut induatis “ergo induite vos” ita, “sicut” illi, qui a Deo electi sunt et iam sanctificati per dilectionem. Induite, dico, “viscera misericordie” etc., id est imitamini Christum in omnibus istis et primum in misericordia, de qua ipse ait: Estote misericordes, sicut et Pater vester misericors est.772 Non

a et sublimatione—videmus] in margine b sunt] inter lineas c eius] inter lineas d imaginem] ungornem e omnia] sequitur vacuum duarum tertiarum partium lineae

772 Luc. 6,36

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dixit tamquam, sed sicut, similitudinem notans, non equalitatem.164*

“Benignitatem”. Et quid irem per singula? “Supportantes invicem et donantes”, id est condonantes. Illi autem se supportant, qui sibia invicem communicant, ut, qui dives est, paupertate alterius communicet et econverso isteb opulentia illius participet, quasi unus quandam partem divitiarum alterius suscipiat et iste quandam partem paupertatis illius, ut ita alter ab altero portetur et iuvetur. Veluti, cum quis portet trabem, veniat frater et iuvet fratrem, ne frater in hoc gravetur. De ista supportatione supra meminit dicens: Alter alterius onera portate et sic adimplebitis legem Christi.773 “Donantes”, dico “vobismetipsis”, id est invicem alter alteri, “si quis”, id est, si aliquis, “adversus” etc., hoc est conqueri habet de fratre, ei potius condonet. Et merito, quia, “sicut et Dominus donavit”, id est condonavit, acsi diceret: Exemplo Domini id faciatis.

“Super omnia autem”. Quasi dicat: Et super omnia hec, que dicta sunt, benignitatem videlicet et humilitatem etc., caritatem imitamini potius. Sed cum hic dicat: Super omnia hec, et paulo ante posuerit, nomina virtutum misericordie, benignitatis, humilitatis, quarum unaqueque caritas est, nota nomina illa non ad ipsas virtutes ibi applicari, sed ad effectus earum. Quod frequenter solet fieri. Veluti cum dicitur: Da michi de caritate tua: fac michi misericordiam.

“Quod est”, id est, que caritas vinculum est perfectionis, id est vincit nos et conducit ad perfectionem.

“Et pax Christi”, id est tranquillitas illa mentis, quam per Christum habemus, in sedandis videlicet motibus illicitis, “exultet”, id est cum gaudio perseveret, “in cordibus vestris”, ut videlicet corda paccata habeatis. “In qua”, scilicet pace, id est pro qua habenda, et vos “vocati estis” per

a sibi] correctum ex se b iste] inter lineas

773 Gal. 6,2 164* Sent. Herm., c. 32 (PL 178, 1748C sq.)

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Christum “in uno corpore” illius, quod est ęcclesia. “Et” vos “estote” semper “grati” de beneficiis Dei gratias ei semper agentes.

Et “verbum Dei” sive ad predicandum sive ad psallendum “habitet in vobis”, id est permaneat, “in vobis habundanter in omni sapientia”, id est in omni eo, quod ad salutem necessarium est. “Docentes et commonentes”. Alii tamen docendi sunt et alii commonendi. Doctrina enim spectat ad illos, qui nondum audierunt, quibus necessaria est. Qui vero audierunt et iam edocti sunt, necessaria est exortatio, ut id, quod edocti sunt, implere velint. Et ideo, ut in exordio meminimus, scripture alie docent, ut ewangelium, ubi docemur, quid faciendum, quid non; alie movent animos edoctorum, veluti epistole ille, ad obediendum eis, que iam edocti sumus.

“In psalmis”. Haimo:774 Si componitur et non cantatur, non est himnus. Si cantatur et non in laudem Dei, non est himnus. Himnus autem latinos Ambrosius et Hilarius composuerunt precipue cantica Moysi, Anne, Deborre. Canticum ore solummodo profertur; psalmus addito instrumento, id est psalterio.a

Et in omnibus istis “in gratia”, id est in gratiarum actione. Sic et hodie ordinata est ęcclesia, que et psalmos habet a David et himnos habet et cantica habet. Et quia nichil valet oratio oranti, nisi mentem adhibeat, quia, ut dicit beatus Gregorius,775 sic stemus ad psallendum, ut menti nostre concordet vox nostra, subiungit: “cantantes in cordibus vestris Deo”.

De sacerdotibus autem quid dicemus, qui ea, que dicunt, non attendunt verba, imo interim potius, que concubine sunt, cogitant, non que Dei—sunt autem tamquam cimbalum tinniens,776 quod se ipsum consumit et nichil tamen proficit—tota die psalmos, himnos cantantes et cantica, in quibus

a et non in laudem . . . — psalterio] in margine

774 In epistolam ad Ephesios c. 5 (PL 117,728). 775 Cf. Gregorius, Moralium, lib. 10 c. 15 n. 26 sqq. (PL 75,935 sqq.); lib. 22 c. 17 n. 43 (PL 76,238). 776 1 Cor. 13,1

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potius querunt, ubi est nummus quam ubi est Deus, quem ipsi pro uno etiam nummo vendunt, cum Judas tamen plus acceperit. Horum tamen oratio, quamvis sibi quicquam non prosit, prodest et populo, quia Deus tantam vim verbis illis dedit, ut a quocumque sacerdote quantumcumque lecatore dicta sua nequaquam careant efficacia.

“Omne”. Dixi: Hec et illa facite, sed omnia, quecumque facitis, ad gloriam Dei applicate, ut ipsum supremam causam et finem omnium, quecumque agitis, constituatis, quia, ut supra meminit apostolus, sive commedimus sive bibimus sive aliquid aliud facimus, omnia ad gloriam Dei fiant.777 Sive enim quis uxorem ducat sive aliud quid faciat, non pro vineis, non pro terris, non pro castellis ducat, sed propter Deum, ut videlicet una contentus per fornicationem suum non offendat creatorem.165* Et hoc est “omne, quodcumque” videlicet “facitis”, et hoc aut “in verbo aut” etiam “in opere”, id est loquendo vel operando. “Omnia”. Quia singulariter dixerat omne, videlicet tamquam minus dictum sit quam oportuerit, eius subiungit plurale. Et hoc est “omnia”, quecumque videlicet agitis, facite, subaudis, “in nomine Domini”, id est ad nomen Domini dilatandum et glorificandum, id est ad notitiam illius, que per nomen accipitur, amplificandam. Nota enim et celebria dicuntur habere nomen, ignominiosa vero sine nomine esse, et ideo per nomen notitiam sepe accipimus. Et hoc “gratias agentes Deo et Patri”, id est Deo, qui Pater est, et hoc “per ipsum”, id est per Dominum nostrum Jhesum Christum, per quem, sicut donum habemus, ita etiam oportet, ut gratie a nobis reddite per eundem Deo placeant. Hinc consuevit ecclesia in fine orationum per Dominum nostrum Jhesum Christum habere, ut videlicet in Christo, a quo incepit, in eodem etiam consumetur.a

a . . . ant. Hinc—consumetur] habetur iam in margine inferiore

777 1 Cor. 10,31 165* Cf. Abaelard., Theologia, lib. 1 c. 1 (PL 178,983); Sent. Herm., c. 1 (PL 178,1695)

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|| 149r “Mulieres”. Post communia et generalia precepta, ut in epistola ad Ephesios factum est, quedam privata et specialia ponit docens, qua caritate alii erga alios debent se habere, veluti mulieres erga viros, filii erga parentes, servi erga dominos et econverso. Et primum de mulieribus dicens: “mulieres subdite” etc., id est viris vestris obedite, et hoc “in Domino”, id est in illis que contra Dominum non sunt. In eis enim, que contra sunt, nullam debent obedientiam. Et vos, “viri, diligite uxores vestras”. In singulis in Domino subauditur. “Amari”, id est asperi, ne videlicet eas exasperetis, sed eis eo modo, quo oportet, mites estote.

Et vos, “filii, obedite”, id est obedientiam exhibete. Et hoc “per omnia”, sed in Domino, subaudis. Et merito, quia “hoc”, scilicet patribus obedire, “placitum” etc. “Ad indignationem”, id est ad iram, “ut” videlicet “non fiant pusillo animo”, id est ne in desperationem de se veniant dicentes: Quis nos recipiet, postquam patres nos abiciunt.

Et vos, “servi, obedite per omnia”, in Domino, iterum subaudis, “non ad” etc., id est non quasi querentes hominibus placere et non Deo, quod est carnalium. Imo “in simplicitate” etc., id est cor simplex habentes, ut videlicet sic habeatis in mente, sicut in opere exhibetis. “Timentes Deum”, ut filii videlicet. Et ita “quodcumque facitis” etc., id est ita facite, ut Deum finem ponatis, non hominem. Vos, dico, “scientes”, id est attendentes, quod videlicet “accipietis a Domino retributionem hereditatis”, id est hereditatem ęternam in retributionem. “Domino”, acsi diceret: Et ita in omnibus servite illis, ut in illis Domino potius quam illis servitis. Et hoc est “servite Domino Christo”, in universis, videlicet que facitis. Et timendum est, si non feceritis, quia “qui iniuriam facit” etc., id est pro eo punietur, quod male egerit nec quemquam personatus suus tuebitur, quoniam Deus personarum acceptor non est. Et hoc est “et non est personarum” etc.

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[CAP. 4]

Ideo autem et vos, “Domini,” etc., id est tales estote illis, quales oportet. “Scientes”, id est attendentes, quia eundem Dominum habetis, qui de vobis et illis iudicabit.

“Orationi”. Rursus communiter ad omnes. “Instate orationi”, id est in oratione assidui estote. “Vigilantes in ea”, id est persistentes in ea. Et hoc “in gratiarum actione”, id est agendo gratias Deo. “Orantes simul”, id est omnes, etiam “pro nobis, ut” videlicet “Deus aperiat hostium sermonis”, id est faciat apertum introitum vestri sermonis, “ad loquendum misterium Christi”, id est ad predicandam doctrinam Christi, quam ministerium appellat, quia, ut supra meminimus, diu occultum fuit, an gentes ad fidem vocande essent. “Propter quod” scilicet ministerium “etiam” preter alias pressuras iam “vinctus sum”, id est ligatus,a “ut manifestum”. Aperiat, dico, ad hoc, “ut” videlicet “manifestem”, id est predicem et revelem, “illud”, scilicet ministerium Christi, “ita ut oportet” etc., id est eo modo, quo oportet me predicare. Vel vinctus ita, “ut” in vinculis etiam “manifestem” etc.

“In sapientia”, id est in discretione et sine reprehensione, “ambulate ad eos” etiam, “qui foris sunt”, id est infideles, ut, quid reprehendant in vobis, non inveniant et sic ad fidem facilius convertantur. Vos, dico “redimentes tempus”. Illi tempora redimunt, qui tempora ad suam utilitatem applicant, que prius habebant tamquam in radio posita, ut nec eis ad modum radiorum in bonum sibi uterentur.

Et “sermo vester semper sit in gratia”, id estb in edificatione, “conditus sale”, id est discretione, que mater est omnium virtutum,c ut videlicet singulis vos contemperetis, prout unusquisque capax est, et hoc propter Deum. Quod

a ligatus] lagatus b id est] inter lineas c que—virtutum] inter lineas et in margine

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exponit dicens, “ut” videlicet “sciatis” etc., id est eo modo unumquemque, quo convenit instruere. Ideo autem in lege in sacrificiis sal apponebatur, ut videlicet cum discretione fierent et ad Deum tamquam ad eum finem, ad quem debent omnia applicari, applicarentur.

“Que circa”. Finiturus epistolam, quia illi plurimuma desiderabant scire, que circa ipsum agerentur, dicit, quia Thicicus omnia illis notificabit, quem etiam ad eos asserit se ad hocb misisse, ut ipse sciret, quid et ipsi agerent. Et hoc est “que circa” etc. minister fidelis, qui videlicet fideliter ea, que Christi sunt amministrat. “Conservus in Domino”, id est servus Christi sicut et ego. “Omnia”. Istos misi ad vos, et hii “omnia, que” videlicet apud me fiunt, manifestabunt vobis.

“Salutat”. More suo incipit eos salutare dicens: “salutat vos”, fratres, “Aristarchus”, proprium nomen, “concaptivus”. Iste autem cum apostolo captus erat et ligatus, quem ideo concaptivum appellat. “Consobrinus”. Isti de duabus sororibus erant dicti consobrini tamquam consorarii. Et per Barnabam apostolum, cuius consobrinum Marcum esse dicit, Marcum eis commendat, ut eum, cum ad vos venerit, in maiori auctoritate habeant. “De quo”, scilicet Marco vel Barnaba. “Si venerit”, scilicet Marcus, “excipite illum”, id est eum honorifice suscipite. Et “qui sunt in circumcisione”, id est iudei, “hii soli” ad presens. “In regno Dei”, id est in ęcclesia Dei. “Solatio”, in meis videlicet tribulationibus. “Epaphras”. Iste eos, ut supra meminimus, ad fidem convertit, quem eis multum commendat. “Perfecti et pleni”, pro eodem. “In omni voluntate Dei”, id est in omnibus, que Deus approbat.

“Testimonium enim”. Et vere sollicitus pro vobis, quia ego “prohibeo” etc., id est multum laborat pro vobis et pro illis.

“Lucas medicus”. Iste Lucas fuit ewangelista et medicus christianorum specialiter. In primitiva enim ęcclesia, cum pauci essent christiani, medici gentium non dignabantur

a plurimum] inter lineas b ad hoc] inter lineas

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christianos curare nec eis mederi. Iste autem providebat illis et quandam epistolam permultum utilem eis scripsit docens de omnibus medicinis, que a pluribus habetur.

“Salutate fratres, qui sunt Laodicie”. Laodicenses his erant vicini, quibus predicaverat Epafras et ad fidem converterat. “Et Nimpham”, proprium nomen cuiusdam matris familias, que optima mulier erat et in domo cuius magna pars erat fidelium, quam ipse ęcclesiam appellat, id est fidelium congregationem.

“Et cum lecta” etc. Rogat, antequam finiat epistolam, ut videlicet, cum ipsa lecta fuerit ab illis, legatur etiam a Laodicensibus, qui illis erant proximi et iterum epistolam illorum et isti legant, que in corpore epistolarum non fuit posita, quamvis tamen et habeatur. Ut enim dicit beatus Gregorius super Job,778 cum multo plures epistolas scripserit apostolus, non tamen nisi XIIII in unum volumen composite sunt et ordinate. Et hoc ad figuram, ut videliceta decem decalogum, id est vetus testamentum, quod decalogus dicitur, significarent, IIIIor vero personales novum testamentum, id est IIIIor ewangelia, que a IIIIor etiam scripta sunt.

“Et dicite Archippo”. Iste autem erat eorum episcopus, cui per ipsos mandat et rogat, ut in suo ministerio se habeat eo modo, quo oportet. Et hoc est “vide ministerium”, id est attende hanc tuam ministrationem, que tibi a Deo credita est, ut videlicet eam “impleas”, id est eo modo eam dispenses, quo convenit.

“Salutatio mea” etc. Hanc suam salutationem in singulis epistolis faciebat, quam et ipse scribebat tamquam ad

a videlicet] IIII et

778 Moralium, lib. 35 c. 20 n. 48: Et recte vita sanctae Ecclesiae multiplicata per decem et quatuor computatur, quia utrumque testamentum custodiens et tam secundum legis decalogum quam secundum quatuor Evangelii libros vivens usque ad perfectionis culmen extenditur. Unde et Paulus apostolus quamvis epistolas quindecim scripserit, sancta tamen Ecclesia non amplius quam quatuordecim tenet, ut ex ipso epistolarum numero ostenderet, quod doctor egregius legis et evangelii secreta rimatus esset.

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signum et ad sigillum epistole, ut sua deprehenderetur. Et hoc est “manu Pauli”, quia manu illius propria hoc scribebatur.

“Memores estote vinculorum meorum”, ut videlicet in tribulationibus meis confortemini in vestris et constantes sitis exemplo mei. Et ad hoc oro, ut videlicet “gratia Domini” etc., id est Deus per Dominum Jhesum aliquod donum, quod nondum habuistis, vobis impertiat vel in impertito confirmet, ut in eo, quod iam accepistis, perseveretis et ita ad id, ad quod vocati estis, tandem pertingatis. Amen.