Robert of Melun (c. 1100–1167) treats selected passages of Colossians as theological questions. His discussion gives particular attention to Christ as the head of the church, the fullness of divinity in Christ, Christian moral action, and the responsibility of church leaders. The question-and-answer method brings the reader into the exegetical debates of the twelfth-century schools.
Editorial note: This selection follows Raymond M. Martin’s edition, pages 262–267. The numbered notes preserve textual variants, manuscript sigla, and source comparisons supplied with the transcription; they are editorial apparatus rather than part of Robert’s exposition.
Source: Robert of Melun. “De Epistola ad Colossenses.” In Œuvres de Robert de Melun, vol. 2, Questiones [theologice] de Epistolis Pauli, edited by Raymond M. Martin, 262–267. Spicilegium Sacrum Lovaniense 18. Louvain: Spicilegium Sacrum Lovaniense, 1938. Bibliographic record.
English translation: Robert of Melun. Questions on the Epistle to the Colossians. Translated by Phil Thompson. Greenville, SC: Institute for Colossians Studies, 2026.
English Translation
[page 262]
On the Epistle to the Colossians1
[Chapter I]
[I, 1] “Paul, an apostle,” etc. (Col 1:1). Colossae is a city in Asia, from which the Colossians get their name. The faith of Christ was preached to them not by the apostle, but by his disciples Archippus and Epaphras.2 But Archippus was sent to them for the ministry of preaching; Epaphras, however, who was originally from them, received his teaching from the apostle and had confirmed the preaching of Archippus. Later, however, when false apostles3 arrived and began preaching the Law, it came into doubt whether they should hold to the Gospel alone, or to the Gospel along with4 the Law. But the apostle, whose authority was well known, placed himself in the middle and wrote to them, teaching that Christ is sufficient for all things and that the Law should in no way be kept. This5 is his method of proceeding.
Therefore, he first deals with the faith that justifies without the works of the Law, and in this way he teaches that the Law should not be kept. Finally, he discusses moral instruction.6
[page 263]
[I, 18] “And he is the head of the body, the church” (Col 1:18). For just as all the senses are contained in the head, while in the remaining members7 there is only touch (which they also have descending from the head),8 because it is primarily in the head, so also the fullness of gifts is in Christ. For all the gifts of the Holy Spirit are fully present in him. In others, however, there are individual gifts,9 and these flow from him: “For from his fullness we have all received.”10 For although the Deity is essentially present in every11 creature, and is present in certain individuals through indwelling grace (such as in the prophets, the apostles, and the rest of the elect), it is nevertheless nowhere present so12 excellently as it is in that assumed human being who is Christ. For the Word of the Father gave himself so completely to that soul that he is said to dwell in it in every mode13 of indwelling. For everything that the Creator could possibly confer upon a creature was conferred upon that soul by God. For just as the rational soul presides over the body, which14 it gives feeling to and rules in all its physical movements by administering them to it, so the Word of God presides over that soul, so that he might move it, rule it, and administer every movement and will to it, with the result that it wills absolutely15 nothing except what God wants it to will. And in this way, mediating through the soul, he also moves and rules the body itself. Thus, just as the body bears16 the person of the soul (that is, it belongs to the same person as the soul), so also that human being bears the person of the Word of God (that is, he belongs to the same person as him). For he is united to him into a single person, something that cannot be said of other creatures.17 Therefore, the blessed Augustine says that this human being was assumed more excellently and [page 264] bears the person of the Wisdom of God, just as the head bears the person of the soul. For as has been said, all the senses are contained in the head.18 Therefore, the entire power of the soul is in the head, and for this reason the head is said to bear the person of the soul. Thus, because the fullness of all19 gifts was in that human being, that human being is said20 to be united to God into one person. For this reason, God assumed a humanity (hominem), not a person (personam): because no one, whether human or angel, could arrive by merit at the position to which he was assumed by grace.
The church began first21 with Abel, who was the first righteous man.22 But was Adam not righteous, so that the church could be said to have begun with him?
But it must be noted that the church contracted23 the stain of original sin from Adam, but contracted none from Abel. Therefore, it is better24 said to have begun with Abel than with Adam. Christ has always been the head of the church. Some of his members preceded him, some accompanied him,25 and some followed after him. They are like the soldiers of a king: some precede him,26 some accompany him, and some follow him.
[Chapter II]
[II, 8] “See to it that no one deceives you through philosophy and empty deceit” (Col 2:8).
The question arises27 as to which philosophers he is rebuking. Although this has been stated above,28 it should nevertheless be briefly repeated here. For he does not rebuke them for this,29 that they investigated the natures of things—for this is neither reprehensible nor evil30—but nor31 does he rebuke them because they were mistaken in understanding32 the nature of things. For they did comprehend what actually existed in the nature of things. However,33 through this [page 265] comprehension of the nature of things, they fell34 into pride and blindness: for by considering the nature of things, they thought that God could do nothing contrary to it or above it. Consequently, since nature in no way allows any mother35 to remain a virgin, they concluded that God36 could in no way bring it about that a virgin could give birth and remain a virgin;37 and thus thinking38 they had comprehended everything that could possibly exist, they themselves were caught and deceived, and in this way “they became futile in their39 thinking.”40
[II, 9] “For in him the whole fullness of deity dwells bodily.”41 How does it dwell “bodily” in him more than in the rest of the elect? This is specifically because the fullness of gifts is in him, and from him they descend into others: not all gifts to everyone, but individual gifts to individual people. And since the fullness is in him, the Deity42 is said to be there in every mode of indwelling,43 that is, essentially and through the fullness of grace. And because he dwells in no one else in this way, he is therefore44 said to be present bodily and personally in him,45 rather than in others.
[II, 14] “Canceling the record of debt” (Col 2:14). That is, he erased the memory of sin that the devil held against us.46 In other words, he erased47 the sin through which we were firmly held under the devil’s dominion. [page 266] “For the strong man bound the strong man and plundered all his weapons.”48 But how did he cancel it? How did he plunder him? He canceled it in two ways: both by freeing those who were held captive49 in hell and bringing them into the kingdom of blessedness, and by giving us faith and love.50 For what can kindle us into love for him more intensely than51 the fact that he offered himself to be sacrificed for us? For this reason he himself says: “Greater love has no one than this, that someone lay down his life for his friends.”52 And in this way the strength of the enemy53 has been diminished. This is not because he now tempts us less, or is less able to tempt us than before—for perhaps he now strives to attack54 us even more than before—but because we have greater strength to resist. Consequently, his55 assaults are less effective than before; and thus he has been weakened, not in his action, but in his effect.
[Chapter III]
[III, 10] “Which is being renewed in knowledge of God” (Col 3:10). The image of God is indeed56 being reformed in us, because with the help of grace we attain the excellence of those merits57 which we would have reached if humanity had never sinned. This does not mean that we do not58 now have the same capacity for doing good that we would have had if human sin had not occurred. For then we could easily do good, and easily avoid evil. Now, however, we can do neither without great difficulty.
[III, 13] “Forgiving each other,” etc. (Col 3:13). The Lord commands this same thing, saying: “Forgive your debtors.”59 But the question arises as to what it is that we can forgive. For what [page 267] debt can we exact from someone who has caused us injury? But to forgive this means60 in no way exacting payment from him61 for the injury62 inflicted upon us for our own sake, that is, demanding no satisfaction for the injury.63 Certain other things about this have also been said above.64
[III, 17] “Do everything in the name of the Lord,” etc. (Col 3:17). He says that everything must be done. But does he command that everything we do must be done65 for God’s sake? For example, am I bound by a commandment to give my cloak to a poor person whom I see in need, since I know that this pleases God? For if I fail to do so, I seem66 to be despising God, who I know wants it to be done. Therefore, it must be explained in this way.67 Do everything in such a way that you do nothing contrary to God. For we do not earn merit in everything we do. For certain things are indifferent, such as sitting, standing, taking a breath, opening and closing one’s hand, and things of this sort. Likewise, if I give away my cloak, I do a good deed; nevertheless, I do not sin if I fail to do so. For to sell everything and give it to the poor belongs to the perfect,68 who naked follow Christ69 in the name, honor, and praise of the Lord.70
[Chapter IV]
[IV, 17] “See that you fulfill the ministry,” etc.71 Here is the authority for subordinates72 to admonish their prelate so that he does not become lazy in providing for those things that pertain to their salvation.73
Source Text
ŒUVRES DE ROBERT DE MELUN
Tome II
QUESTIONES [THEOLOGICE] DE EPISTOLIS PAULI
[page 262]
DE EPISTOLA AD COLOSSENSES1
[Cap. I]
[I, 1] Paulus Apostolus, etc. Colosis civitas est Asie, a qua Colosenses dicti sunt. His fides Christi predicata est non ab Apostolo, sed a discipulis eius Archippo et Epaphra2. Sed Archippus in ministerium predicationis ad eos missus est ; Epaphras vero, ex eis oriundus, doctrina ab Apostolo accepta, predicationem Archippi confirmaverat. Sed postea, supervenientibus pseudoapostolis3 et Legem predicantibus, in dubium venerat an solum Evangelium tenerent, an Evangelium cum4 Lege. Apostolus vero, cuius auctoritas celebris erat, medium se ponens eis scribit, docens Christum ad omnia sufficientem esse, Legem vero nullo modo tenendam esse, qui5 modus agendi est. Agit itaque primum de fide que iustificat sine Legis operibus, et sic Legem non esse tenendam docet. Ad ultimum de morum instructione disserit.6
[page 263]
[I, 18] Et ipse est caput corporis Ecclesie. Sicut enim in capite omnes sensus continentur, in membris vero reliquis7 solus tactus est, quem etiam a capite descendentem habent,8 principaliter enim in capite est, sic in Christo plenitudo donorum est. Omnia enim dona Spiritus Sancti plene in ipso sunt. In aliis vero singula9 et ab ipso manantia: De plenitudine enim eius nos omnes accipimus.10 Cum enim Divinitas in omni11 creatura essentialiter sit, in quibusdam vero per gratiam inhabitantem, ut in prophetis, apostolis et ceteris electis, nusquam tamen adeo12 excellenter est sicut in illo homine assumpto qui Christus est. Verbum enim Patris ita se illi anime totum dedit, ut in ea omni modo13 inhabitandi habitare dicatur. Illi enim anime totum illud a Deo collatum est, quicquid a Creatore creature conferri potuit. Sicut enim anima rationalis corpori presidet, quem14 sensificat et regit omnes motus animales ei administrando, sic Verbum Dei anime illi presidet, ut eam moveat et regat et motum omnem et voluntatem ei administret, ut ipsa omnino15 nichil velit nisi quod Deus vult eam velle. Et sic etiam mediante anima corpus ipsum movet et regit. Unde quemadmodum corpus gerit16 personam anime, id est eiusdem persone est cum anima, sic et homo ille gerit personam Verbi Dei, id est eiusdem persone est cum illo. Est enim ei unitus in unam personam, quod de ceteris creaturis dici non potest.17 Unde dicit beatus Augustinus, quia homo ille excellentius assumptus est et [page 264] personam sapientie Dei gerit, ut caput personam anime. In capite enim ut dictum est, omnes sensus continentur.18 Unde tota vis anime in capite est, et ideo ipsum personam anime gerere dicitur. Sic quia in homine illo plenitudo omnium19 donorum fuit, homo ille in unam personam unitus Deo esse dicitur20 ; et ideo Deus hominem, non personam, assumpsit : quia nemo, homo vel angelus, ad hoc potuit venire per meritum, ad quod ille assumptus est per gratiam.
Ecclesia cepit prius21 ab Abel, qui primus iustus fuit.22 Sed nunquid Adam iustus fuit ut ab eo incepisse dicatur Ecclesia ?
Sed est attendendum, quia ab Adam Ecclesia maculam peccati originalis contraxit,23 ab Abel vero nullam. Et ideo melius24 dicitur ab Abel cepisse quam ab Adam. Christus caput Ecclesie semper fuit, cuius membra quedam precesserunt, quedam ipsum sunt25 comitata, quedam sunt subsecuta. Sicut milites regis : quidam eum26 precedunt, quidam ipsum comitantur, quidam secuntur.
[Cap. II]
[II, 8] Videte ne quis vos seducat per philosophiam et inanem fallaciam.
- 200 ra Queritur27 etiam quos reprehendat philosophos. Quod licet superius28 dictum sit, hic tamen breviter repetatur. Neque enim eos de hoc29 quod naturas rerum inquirebant reprehendit, – neque enim hoc reprehensibile vel malum est,30 – sed neque31 de hoc quod in natura rerum cognoscenda32 fallebantur. Id enim quod in natura rerum erat conprehenderunt. Per hanc tamen33 nature [page 265] rerum conprehensionem in superbiam et in excecationem deciderunt34 : naturam enim rerum considerantes, nichil contra eam vel supra posse fieri a Deo putabant. Unde cum natura nullo modo patiatur aliquam matrem35 incorruptam manere, concluserunt nullo modo a Deo36 posse fieri ut virgo pareret et incorrupta maneret ;37 et sic putantes38 se comprehendisse quicquid esse posset, ipsi conprehensi et decepti sunt, et sic in cogitationibus suis39 evanuerunt.40
[II, 9] Quia in ipso habitat omnis plenitudo divinitatis corporaliter41. Quomodo corporaliter ibi magis quam in aliis electis ? Ideo scilicet, quia plenitudo donorum ibi est, et ab ipso descendunt in alios : non omnia in quemlibet, sed singula in singulos. Et quoniam ibi plenitudo est, ibi omni modo habitandi esse dicitur divinitas42,43 id est, essentialiter et per gratie plenitudinem. Et quia in nullo alio sic inhabitat, idcirco hic44 corporaliter et personaliter esse dicitur in eo45 potius quam in aliis.
[II, 14] Delens cirographum decreti. Id est, memoriam peccati quam habuit in nos diabolus,46 id est, delevit47 peccatum per quod sub ditione diaboli fortiter tenebamur. [page 266] Fortis enim fortem ligavit, et omnia arma eius diripuit.48 Sed quomodo delevit ? Quomodo diripuit ? Duobus modis delevit : et illos qui in inferno captivi49 tenebantur liberando et in regnum beatitudinis introducendo, et nobis fidem et dilectionem dando.50 Quid enim vehementius in amorem ipsius nos accendere potest, quam51 quod se ipsum pro nobis immolandum obtulit. Unde et ipse dicit : Maiorem hac dilectione nemo habet quam ut animam suam ponat quis pro amicis suis.52 Et hoc modo vires hostis53 diminute sunt : non quia modo minus temptet, vel temptare possit quam prius, quia forsitan plus modo nititur inpugnare54 quam prius, sed nos maiores vires resistendi habemus. Unde illius55 assultus minus efficaces sunt quam prius ; et sic debilitatus est, non per actum, sed per effectum.
[Cap. III]
[III, 10] Qui renovatur in agnitionem Dei. Reformatur quidem56 imago Dei in nobis, quia adiuvante gratia ad eorum meritorum57 pertingimus excellentiam, ad quam pervenissemus si homo nunquam peccasset. Non quod eandem facultatem bene operandi modo non58 habeamus quam habuissemus si peccatum hominis non esset. Tunc enim et facile bonum possemus facere, et facile malum vitare. Nunc vero neutrum sine magna difficultate.
[III, 13] Donantes vobismetipsis, etc. Hoc idem precipit Dominus, dicens : Dimittite debitoribus vestris.59 Sed quid sit quod a nobis dimitti possit, queritur. Quod [page 267] enim debitum est, quod a nobis exigi possit ab illo qui nobis iniuriam intulit ? Sed hoc remittere, est60 iniuriam illatam nullo modo propter nos ab eo61 exigere, id est, nullam satisfactionem pro iniuria62 postulare.63 Quedam etiam alia super hoc superius sunt dicta.64
[III, 17] Omnia in nomine Domini facite, etc. Omnia dicit facienda. Sed nunquid precipit omnia facienda propter Deum fieri65 ? Nunquid enim ex precepto constringor dare pallium meum pauperi quem indigere video, cum sciam hoc Deo placere ? Nam, si dimitto, videor66 contempnere Deum quem scio illud velle fieri. Propter quod ita exponendum est67. Omnia sic facite, ut nichil contra Deum faciatis. Neque enim in omnibus que facimus meremur. Quedam enim indifferentia sunt, ut sedere, stare, spiritum ducere, manum claudere et aperire, et huiusmodi. Item, si pallium do, benefacio ; sed tamen non pecco si dimisero. Omnia enim vendere et pauperibus dare perfectorum est,68 qui nudi Christum69 secuntur in nomine et honore et laude Domini.70
[Cap. IV]
[IV, 17] Vide ministerium, etc. Ecce auctoritas, ut subditi71 prelatum moneant ne pigretur in providendis his que ad salutem suam spectant.72