Authors/Augustine/de sermone/liber I

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Latin English
LIBER PRIMUS MATTHEW 5
Source. Translated by William Findlay. From Nicene and Post-Nicene Fathers, First Series, Vol. 6. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1888.)
PRAECEPTA QUAE AD INFORMANDAM VITAM PERTINENT
Explicatur prior pars sermonis a Domino in monte habiti (1, 1 - 5, 15). Perfectum vitae christianae modum describitur in sermone Domini.
Chapter 1
1. 1. Sermonem quem locutus est Dominus noster Iesus Christus in monte, sicut in Evangelio secundum Matthaeum legimus, si quis pie sobrieque consideraverit, puto quod inveniet in eo, quantum ad mores optimos pertinet, perfectum vitaechristianae modum. Quod polliceri non temere audemus sed ex ipsis eiusdem Domini verbis conicientes; nam sic ipse sermo concluditur, ut appareat in eo praecepta esse omnia quae ad informandam vitam pertinent. Sic enim dicit: Omnis ergo qui audit verba mea haec et facit ea, similabo eum viro sapienti, qui aedificavit domum suam super petram. Descendit pluvia, venerunt flumina, flaverunt venti et offenderunt in domum illam et non cecidit; fundata enim erat super petram. Et omnis qui audit verba mea haec et non facit ea, similabo eum viro stulto, qui aedificavit domum suam superarenam. Descendit pluvia, venerunt flumina, flaverunt venti et offenderunt in domum illam et cecidit; et facta est ruina eius magna 1. Cum ergo non dixit: Qui audit verba mea tantum, sed addidit dicens: Qui audit verba mea haec, satis, ut arbitror, significavit haec verba quae in monte locutus est tam perfecte instruere vitam eorum qui voluerint secundum ea vivere, ut merito comparentur aedificanti super petram. Hoc dixi, ut appareat istum sermonem omnibus praeceptis quibus christiana vita informatur esse perfectum. Nam de hoc capitulo diligentius suo loco tractabitur. 		1. If any one will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. For thus He speaks: Therefore, whosoever hears these words of mine, and does them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that hears these words of mine, and does them not, I will liken unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Since, therefore, He has not simply said, Whosoever hears my words, but has made an addition, saying, Whosoever hears these words of mine, He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock. I have said this merely that it may be clear that the sermon before us is perfect in all the precepts by which the Christian life is moulded; for as regards this particular section a more careful treatment will be given in its own place.
Quid significet mons.
1. 2. Huius igitur sermonis initium sic adsumitur: Cum vidisset autem turbas multas, ascendit in montem; et cum sedisset, accesserunt ad eum discipuli eius. Et aperiens os suum docebat eos dicens 2. Si quaeritur, quid significet mons, bene intellegitur significare maiora praecepta iustitiae, quia minora erant quae Iudaeis data sunt. Unus tamen Deus per sanctos prophetas et famulos suos secundum ordinatissimam distributionem temporum dedit minora praecepta populo quem timore adhuc alligari oportebat, et per Filium suum maiora populo quem caritate iam liberari convenerat. Cum autem minora minoribus maiora maioribus dantur, ab eo dantur qui solus novit congruentem suis temporibus generi humano exhibere medicinam. Nec mirum est quod dantur praecepta maiora propter regnum caelorum, et minora data sunt propterregnum terrenum ab eodem uno Deo, qui fecit caelum et terram. De hac ergo iustitia quae maior est dicitur per prophetam: Iustitia tua sicut montes Dei 3, et hoc bene significat quod ab uno magistro 4 solo docendis tantis rebus idoneo docetur in monte. Sedens autem docet, quod pertinet ad dignitatem magistri. Et accedunt ad eum discipuli eius, ut audiendis illius verbis hi essent etiam corpore viciniores, qui praeceptis adimplendis animo propinquabant. Aperuit os suum et docebat eos dicens 5. Ista circumlocutio qua scribitur: et aperiens os suum, fortasse ipsa mora commendat aliquanto longiorem futurum esse sermonem, nisi forte non vacet quod nunc eum dictum est aperuisse os suum, quod ipse in lege veteri aperire soleret ora prophetarum. 		2. The beginning, then, of this sermon is introduced as follows: And when He saw the great multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: and He opened His mouth, and taught them, saying. If it is asked what the mountain means, it may well be understood as meaning the greater precepts of righteousness; for there were lesser ones which were given to the Jews. Yet it is one God who, through His holy prophets and servants, according to a thoroughly arranged distribution of times, gave the lesser precepts to a people who as yet required to be bound by fear; and who, through His Son, gave the greater ones to a people whom it had now become suitable to set free by love. Moreover, when the lesser are given to the lesser, and the greater to the greater, they are given by Him who alone knows how to present to the human race the medicine suited to the occasion. Nor is it surprising that the greater precepts are given for the kingdom of heaven, and the lesser for an earthly kingdom, by that one and the same God, who made heaven and earth. With respect, therefore, to that righteousness which is the greater, it is said through the prophet, Your righteousness is like the mountains of God: and this may well mean that the one Master alone fit to teach matters of so great importance teaches on a mountain. Then He teaches sitting, as behooves the dignity of the instructor's office; and His disciples come to Him, in order that they might be nearer in body for hearing His words, as they also approached in spirit to fulfil His precepts. And He opened His mouth, and taught them, saying. The circumlocution before us, which runs, And He opened His mouth, perhaps gracefully intimates by the mere pause that the sermon will be somewhat longer than usual, unless, perchance, it should not be without meaning, that now He is said to have opened His own mouth, whereas under the old law He was accustomed to open the mouths of the prophets.
Beati pauperes spiritu.
1. 3. Quid ergo dicit? Beati pauperes spiritu, quoniam ipsorum est regnum caelorum 6. Legimus scriptum de appetitione rerum temporalium: Omnia vanitas et praesumptio spiritus 7; praesumptio autem spiritus audaciam et superbiam significat. Vulgo etiam magnos spiritus superbi habere dicuntur, et recte, quando quidem spiritus etiam ventus vocatur, unde scriptum est: Ignis, grando, nix, glacies, spiritustempestatis 8. Quis veronesciat superbos inflatos dici tamquam vento distentos? Unde est etiam illud Apostoli: Scientia inflat, caritas aedificat 9. Quapropter recte hic intelleguntur pauperes spiritu humiles et timentes Deum, id est non habentes inflantem spiritum. Nec aliunde omnino incipere oportuit beatitudinem, siquidem perventura est ad summam sapientiam. Initium autem sapientiae timor Domini 10, quoniam et e contrario: Initium omnis peccati superbia scribitur 11. Superbi ergo appetant et diligant regna terrarum: Beati autem pauperes spiritu, quoniam ipsorum est regnum caelorum 12. 		3. What, then, does He say? Blessed are the poor in spirit, for theirs is the kingdom of heaven. We read in Scripture concerning the striving after temporal things, All is vanity and presumption of spirit; but presumption of spirit means audacity and pride: usually also the proud are said to have great spirits; and rightly, inasmuch as the wind also is called spirit. And hence it is written, Fire, hail, snow, ice, spirit of tempest. But, indeed, who does not know that the proud are spoken of as puffed up, as if swelled out with wind? And hence also that expression of the apostle, Knowledge puffs up, but charity edifies. And the poor in spirit are rightly understood here, as meaning the humble and God-fearing, i.e. those who have not the spirit which puffs up. Nor ought blessedness to begin at any other point whatever, if indeed it is to attain unto the highest wisdom; but the fear of the Lord is the beginning of wisdom; for, on the other hand also, pride is entitled the beginning of all sin. Let the proud, therefore, seek after and love the kingdoms of the earth; but blessed are the poor in spirit, for theirs is the kingdom of heaven.
Beati mites. Chapter 2
2. 4. Beati mites, quoniam ipsi haereditate possidebunt terram 13, illam credo terram de qua in Psalmis dicitur: Spes mea es tu, portio mea in terra viventium 14. Significat enim quandam soliditatem et stabilitatem haereditatis perpetuae, ubi anima per bonum affectum tamquam loco suo requiescit sicut corpus in terra, et inde cibo suo alitur sicut corpus ex terra. Ipsa est requies et vita sanctorum. Mites autem sunt qui cedunt improbitatibus et non resistunt malo, sed vincunt in bono malum 15. Rixentur ergo immites et dimicent pro terrenis et temporalibus rebus: Beati autem mites, quoniam ipsihaereditate possidebunt terram 16, de qua pelli non possunt. 		4. Blessed are the meek, for they shall by inheritance possess the earth: that earth, I suppose, of which it is said in the Psalm, You are my refuge, my portion in the land of the living. For it signifies a certain firmness and stability of the perpetual inheritance, where the soul, by means of a good disposition, rests, as it were, in its own place, just as the body rests on the earth, and is nourished from it with its own food, as the body from the earth. This is the very rest and life of the saints. Then, the meek are those who yield to acts of wickedness, and do not resist evil, but overcome evil with good. Let those, then, who are not meek quarrel and fight for earthly and temporal things; but blessed are the meek, for they shall by inheritance possess the earth, from which they cannot be driven out.
Beati lugentes.
2. 5. Beati lugentes, quoniam ipsi consolabuntur 17. Luctus est tristitia de amissione carorum. Conversi autem ad Deum ea quae in hoc mundo cara amplectebantur, amittunt; non enim gaudent his rebus, quibus ante gaudebant et donec fiat in illis amor aeternorum, nonnulla maestitia sauciantur. Consolabuntur ergo Spiritu Sancto, qui maxime propterea paraclytus nominatur, id est consolator, ut temporalem amittentes aeterna laetitia perfruantur. 		5. Blessed are they that mourn: for they shall be comforted. Mourning is sorrow arising from the loss of things held dear; but those who are converted to God lose those things which they were accustomed to embrace as dear in this world: for they do not rejoice in those things in which they formerly rejoiced; and until the love of eternal things be in them, they are wounded by some measure of grief. Therefore they will be comforted by the Holy Spirit, who on this account chiefly is called the Paraclete, i.e. the Comforter, in order that, while losing the temporal joy, they may enjoy to the full that which is eternal.
Beati qui esuriunt iustitiam.
2. 6. Beati qui esuriunt et sitiunt iustitiam, quia ipsi saturabuntur 18. Iam istos amatores dicit veri et inconcussi boni. Illo ergo cibo saturabuntur de quo ipse Dominus dicit: Meus cibus est ut faciam voluntatem Patris mei 19, quod est iustitia, et illa aqua de qua quisquis biberit, ut idem dicit: Fiet in eo fons aquae salientis in vitam aeternam 20. 		6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Now He calls those parties, lovers of a true and indestructible good. They will therefore be filled with that food of which the Lord Himself says, My meat is to do the will of my Father, which is righteousness; and with that water, of which whosoever drinks, as he also says, it shall be in him a well of water, springing up into everlasting life.
Beati misericordes.
2. 7. Beati misericordes, quia ipsorum miserebitur 21. Beatos esse dicit qui subveniunt miseris, quoniam eis ita rependitur, ut de miseria liberentur. 		7. Blessed are the merciful: for they shall obtain mercy. He says that they are blessed who relieve the miserable, for it is paid back to them in such a way that they are freed from misery.
Beati mundo corde.
2. 8. Beati mundo corde, quoniam ipsi Deum videbunt 22. Quam ergo stulti sunt qui Deum istis exterioribus oculis quaerunt, cum corde videatur, sicut alibi scriptum est: Et in simplicitate cordis quaerite illum! 23 Hoc est enim mundum cor quod est simplex cor. Et quemadmodum lumen hoc videri non potest nisi oculis mundis, ita nec Deus videtur, nisi mundum sit illud quo videri potest. 		8. Blessed are the pure in heart: for they shall see God. How foolish, therefore, are those who seek God with these outward eyes, since He is seen with the heart! As it is written elsewhere, And in singleness of heart seek Him. For that is a pure heart which is a single heart: and just as this light cannot be seen, except with pure eyes; so neither is God seen, unless that is pure by which He can be seen.
Beati pacifici.
2. 9. Beati pacifici, quoniam ipsi filii Dei vocabuntur 24. In pace perfectio est, ubi nihil repugnat; et ideo filii Dei pacifici, quoniam nihil resistit Deo, et utique filii similitudinem patris habere debent. Pacifici autem in semet ipsis sunt, qui omnes animi sui motus componentes et subicientes rationi, id est menti et spiritui, carnalesque concupiscentias habentes edomitas fiunt regnum Dei, in quo ita sunt ordinata omnia, ut id quod est in homine praecipuum et excellens, hoc imperet ceteris non reluctantibus, quae sunt nobis bestiisque communia, atque id ipsum quod excellit in homine, id est mens et ratio subiciatur potiori, quod est ipsa veritas unigenitus Dei Filius. Neque enim imperare inferioribus potest, nisi superiori se ipse subiciat. Et haec est pax quae datur in terra hominibus bonae voluntatis 25, haec vita consummati perfectique sapientis. De huiusmodi regno pacatissimo et ordinatissimo missus est foras princeps huius saeculi 26, qui perversis inordinatisque dominatur. Hac pace intrinsecusconstituta atque firmata, quascumque persecutiones ille qui foras missus est forinsecus concitaverit, auget gloriam quae secundum Deum est, non aliquid in illo aedificio labefactans, sed deficientibus machinis suis innotescere faciens, quanta firmitas intus extructa sit. Ideo sequitur: Beati qui persecutionem patiuntur propter iustitiam, quia ipsorum est regnum caelorum 27. 		9. Blessed are the peacemakers: for they shall be called the children of God. It is the perfection of peace, where nothing offers opposition; and the children of God are peacemakers, because nothing resists God, and surely children ought to have the likeness of their father. Now, they are peacemakers in themselves who, by bringing in order all the motions of their soul, and subjecting them to reason— i.e. to the mind and spirit— and by having their carnal lusts thoroughly subdued, become a kingdom of God: in which all things are so arranged, that that which is chief and pre-eminent in man rules without resistance over the other elements, which are common to us with the beasts; and that very element which is pre-eminent in man, i.e. mind and reason, is brought under subjection to something better still, which is the truth itself, the only-begotten Son of God. For a man is not able to rule over things which are inferior, unless he subjects himself to what is superior. And this is the peace which is given on earth to men of goodwill; this the life of the fully developed and perfect wise man. From a kingdom of this sort brought to a condition of thorough peace and order, the prince of this world is cast out, who rules where there is perversity and disorder. When this peace has been inwardly established and confirmed, whatever persecutions he who has been cast out shall stir up from without, he only increases the glory which is according to God; being unable to shake anything in that edifice, but by the failure of his machinations making it to be known with how great strength it has been built from within outwardly. Hence there follows: Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
Omnes istae octo sententiae.
Chapter 3
3. 10. Sunt autem omnes istae octo sententiae. Iam enim cetera compellans loquitur ad illos qui aderant dicens: Beati eritis, cum vobis maledicent et persequentur vos 28. Superiores autem sententias generaliter digerebat; non enim dixit: Beati pauperes spiritu, quoniam vestrum est regnum caelorum, sed: Quoniam ipsorum est, inquit, regnum caelorum 29; neque: Beati mites, quoniam vos possidebitis terram, sed: Quoniam ipsi possidebunt terram 30; et ita ceteras usque ad octavam sententiam, ubi ait: Beati qui persecutionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum 31. Inde iam incipit loqui praesentes compellans, cum et illa, quae supra dicta sunt, ad eos etiam pertinerent qui praesentes audiebant, et haec postea, quae videntur praesentibus specialiter dici, pertineant etiam ad illos qui absentes vel post futuri erant. 		10. There are in all, then, these eight sentences. For now in what remains He speaks in the way of direct address to those who were present, saying: Blessed shall you be when men shall revile you and persecute you. But the former sentences He addressed in a general way: for He did not say, Blessed are you poor in spirit, for yours is the kingdom of heaven; but He says, Blessed are the poor in spirit, for theirs is the kingdom of heaven: nor, Blessed are you meek, for you shall inherit the earth; but, Blessed are the meek, for they shall inherit the earth. And so the others up to the eighth sentence, where He says: Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. After that He now begins to speak in the way of direct address to those present, although what has been said before referred also to His present audience; and that which follows, and which seems to be spoken specially to those present, refers also to those who were absent, or who would afterwards come into existence.
Quapropter iste sententiarum numerus diligenter considerandus est. Incipit enim beatitudo ab humilitate: Beati pauperes spiritu, id est non inflati, dum se divinae auctoritati subditanima timens post hanc vitam ne pergat ad poenas, etiamsi forte in hac vita sibi beata esse videatur. Inde venit ad divinarum Scripturarum cognitionem, ubi oportet eam se mitem praebere pietate, ne id quod imperitis videtur absurdum vituperare audeat, et pervicacibus concertationibus efficiatur indocilis. Inde iam incipit scire, quibus nodis saeculi huius per carnalem consuetudinem ac peccata teneatur. Itaque in hoc tertio gradu, in quo scientia est, lugetur amissio summi boni, quia inhaeretur extremis. In quarto autem gradu labor est, ubi vehementer incumbitur ut sese animus avellat ab eis quibus pestifera dulcedine innexus est. Hic ergo esuritur et sititur iustitia, et multum necessaria fortitudo, quia non relinquitur sine dolore quod cum delectatione retinetur. Quinto autem gradu perseverantibus in labore datur evadendi consilium, quia nisi quisque adiuvetur a superiore, nullo modo sibi est idoneus, ut sese tantis miseriarum implicamentis expediat. Est autem iustum consilium, ut qui se a potentiore adiuvari vult, adiuvet infirmiorem in quo est ipse potentior. Itaque: Beati misericordes, quia ipsorum miserebitur. Sexto gradu est cordis munditia de bona conscientia bonorum operum valens ad contemplandum illud summum bonum, quod solo puro et sereno intellectu cerni potest. Postremo est septima ipsa sapientia, id est contemplatio veritatis, pacificans totum hominem et suscipiens similitudinem Dei, quae ita concluditur: Beati pacifici, quoniam ipsi filii Dei vocabuntur. Octava tamquam ad caput redit, quia consummatum perfectumque ostendit et probat. Itaque in prima et in octava nominatum est regnum caelorum: Beati pauperes spiritu, quoniam ipsorum est regnum caelorum, et: Beati qui persecutionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum, cum iam dicitur: Quis nos separabit a caritate Christi: tribulatio an angustia an persecutio an fames an nuditas an periculum an gladius? 32 Septem sunt ergo quae perficiunt; nam octava clarificat et quod perfectum est demonstrat, ut per hos gradus perficiantur et ceteri, tamquam a capite rursus exordiens. For this reason the number of sentences before us is to be carefully considered. For the beatitudes begin with humility: Blessed are the poor in spirit, i.e. those not puffed up, while the soul submits itself to divine authority, fearing lest after this life it go away to punishment, although perhaps in this life it might seem to itself to be happy. Then it (the soul) comes to the knowledge of the divine Scriptures, where it must show itself meek in its piety, lest it should venture to condemn that which seems absurd to the unlearned, and should itself be rendered unteachable by obstinate disputations. After that, it now begins to know in what entanglements of this world it is held by reason of carnal custom and sins: and so in this third stage, in which there is knowledge, the loss of the highest good is mourned over, because it sticks fast in what is lowest. Then, in the fourth stage there is labour, where vehement exertion is put forth, in order that the mind may wrench itself away from those things in which, by reason of their pestilential sweetness, it is entangled: here therefore righteousness is hungered and thirsted after, and fortitude is very necessary; because what is retained with delight is not abandoned without pain. Then, at the fifth stage, to those persevering in labour, counsel for getting rid of it is given; for unless each one is assisted by a superior, in no way is he fit in his own case to extricate himself from so great entanglements of miseries. But it is a just counsel, that he who wishes to be assisted by a stronger should assist him who is weaker in that in which he himself is stronger: therefore blessed are the merciful, for they shall obtain mercy. At the sixth stage there is purity of heart, able from a good conscience of good works to contemplate that highest good, which can be discerned by the pure and tranquil intellect alone. Lastly is the seventh, wisdom itself— i.e. the contemplation of the truth, tranquillizing the whole man, and assuming the likeness of God, which is thus summed up: Blessed are the peacemakers, for they shall be called the children of God. The eighth, as it were, returns to the starting-point, because it shows and commends what is complete and perfect: therefore in the first and in the eighth the kingdom of heaven is named, Blessed are the poor in spirit, for theirs is the kingdom of heaven; and, Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven: as it is now said, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Seven in number, therefore, are the things which bring perfection: for the eighth brings into light and shows what is perfect, so that starting, as it were, from the beginning again, the others also are perfected by means of these stages.
Chapter 4
4. 11. Videtur ergo mihi etiam septiformis operatio Spiritus Sancti, de qua Isaias loquitur 33, his gradibus sententiisque congruere. Sed interest ordinis: nam ibi enumeratio ab excellentioribus coepit, hic vero ab inferioribus; ibi namque incipit a sapientia et desinit ad timorem Dei, sed initium sapientiae timor Dei 34 est. Quapropter si gradatim tamquam ascendentes numeremus, primus ibi est timor Dei, secunda pietas, tertia scientia, quarta fortitudo, quintum consilium, sextus intellectus, septima sapientia. Timor Dei congruithumilibus, de quibus hic dicitur: Beati pauperes spiritu, id est non inflati, non superbi, quibus Apostolus dicit: Noli altum sapere, sed time 35, id est noli extolli. Pietas congruit mitibus. Qui enim pie quaerit, honorat sanctam Scripturam et non reprehendit quod nondum intellegit, et propterea non resistit, quod est mitem esse; unde hic dicitur: Beati mites. Scientia congruit lugentibus, qui iam cognoverunt in Scripturis, quibus malis vincti teneantur, quae tamquam bona et utilia ignorantes appetiverunt, de quibus hic dicitur: Beati qui lugent. Fortitudo congruit esurientibus et sitientibus. Laborant enim desiderantes gaudium de veris bonis et amorem a terrenis et corporalibus avertere cupientes, de quibus hic dicitur: Beati qui esuriunt et sitiunt iustitiam. Consilium congruit misericordibus. Hoc enim unum remedium est de tantismalis evadendi, ut dimittamus sicut nobis dimitti volumus, et adiuvemus in quo possumus alios, sicut nos in quo non possumus cupimus adiuvari, de quibus hic dicitur: Beati misericordes. Intellectus congruit mundis corde tamquam purgato oculo, quo cerni possit quod corporeus oculus non vidit nec auris audivit nec in cor hominis ascendit 36, de quibus hic dicitur: Beati mundicordes. Sapientia congruit pacificis, in quibus iam ordinata sunt omnia nullusque motus adversus rationem rebellis est, sed cuncta obtemperant spiritui hominis, cum et ipse obtemperat Deo, de quibus hic dicitur: Beati pacifici. 		11. Hence also the sevenfold operation of the Holy Ghost, of which Isaiah speaks, seems to me to correspond to these stages and sentences. But there is a difference of order: for there the enumeration begins with the more excellent, but here with the inferior. For there it begins with wisdom, and closes with the fear of God: but the fear of the Lord is the beginning of wisdom. And therefore, if we reckon as it were in a gradually ascending series, there the fear of God is first, piety second, knowledge third, fortitude fourth, counsel fifth, understanding sixth, wisdom seventh. The fear of God corresponds to the humble, of whom it is here said, Blessed are the poor in spirit, i.e. those not puffed up, not proud: to whom the apostle says, Be not high-minded, but fear; i.e. be not lifted up. Piety corresponds to the meek: for he who inquires piously honours Holy Scripture, and does not censure what he does not yet understand, and on this account does not offer resistance; and this is to be meek: whence it is here said, Blessed are the meek. Knowledge corresponds to those that mourn who already have found out in the Scriptures by what evils they are held chained which they ignorantly have coveted as though they were good and useful. Fortitude corresponds to those hungering and thirsting: for they labour in earnestly desiring joy from things that are truly good, and in eagerly seeking to turn away their love from earthly and corporeal things: and of them it is here said, Blessed are they which do hunger and thirst after righteousness. Counsel corresponds to the merciful: for this is the one remedy for escaping from so great evils, that we forgive, as we wish to be ourselves forgiven; and that we assist others so far as we are able, as we ourselves desire to be assisted where we are not able: and of them it is here said, Blessed are the merciful. Understanding corresponds to the pure in heart, the eye being as it were purged, by which that may be beheld which eye has not seen, nor ear heard, and what has not entered into the heart of man: and of them it is here said, Blessed are the pure in heart. Wisdom corresponds to the peacemakers, in whom all things are now brought into order, and no passion is in a state of rebellion against reason, but all things together obey the spirit of man, while he himself also obeys God: and of them it is here said, Blessed are the peacemakers.
Unum praemium pro ipsis gradibus varie nominatum est.
4. 12. Unum autem praemium, quod est regnum caelorum pro ipsis gradibus varie nominatum est. In primo, sicut oportebat, positum est regnum caelorum, quod est perfecta summaque sapientia animae rationalis. Sic itaque dictum est: Beati pauperes spiritu, quoniam ipsorum est regnum caelorum, tamquam diceretur: Initium sapientiae timor Domini. Mitibus haereditas data est tamquam testamentum patris cum pietate quaerentibus: Beati mites, quoniam ipsi haereditate possidebunt terram. Lugentibus consolatio, tamquam scientibus quid amiserint, et quibus mersi sint: Beati qui lugent, quoniam ipsi consolabuntur; esurientibus et sitientibus saturitas tamquam refectio laborantibus fortiterque certantibus ad salutem: Beati qui esuriunt et sitiunt iustitiam, quoniam ipsi saturabuntur; misericordibus misericordia tamquam vero et optimo consilio utentibus, ut hoc eis exhibeatur a potentiore, quod invalidioribus exhibent: Beati misericordes, quoniam ipsorum miserebitur; mundis corde facultas videndi Deum tamquam purum oculum ad intellegenda aeterna gerentibus: Beati mundicordes, quoniam ipsi Deum videbunt; pacificis Dei similitudo tamquam perfecte sapientibus formatisque adimaginem Dei per regenerationem renovati hominis: Beati pacifici, quoniam ipsi filii Dei vocabuntur. Et ista quidem in hac vita compleri possunt, sicut completa esse in Apostolis credimus; nam illa omnimoda in angelicam formam mutatio, quae post hanc vitam promittitur, nullis verbis exponi potest. Beati ergo qui persecutionem patiuntur propter iustitiam, quia ipsorum est regnum caelorum. Haec octava sententia, quae ad caput redit perfectumque hominem declarat, significatur fortasse et circumcisione octavo die in Veteri Testamento, et Domini resurrectione post sabbatum, qui est utique octavus idemque primus dies, et celebratione octavarum feriarum quas in regeneratione novi hominis celebramus et numero ipso Pentecostes. Nam septenario septies multiplicato, quo fiunt quadraginta novem, quasi octavus additur, ut quinquaginta compleantur et tamquam redeatur ad caput. Quo die missus est Spiritus Sanctus, quo in regnum caelorum ducimur ethaereditatem accipimus et consolamur et pascimur et misericordiam consequimur et mundamur et pacificamur. Atque ita perfecti omnesextrinsecus illatas molestias pro veritate et iustitia sustinemus. 		12. Moreover, the one reward, which is the kingdom of heaven, is variously named according to these stages. In the first, just as ought to be the case, is placed the kingdom of heaven, which is the perfect and highest wisdom of the rational soul. Thus, therefore, it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven: as if it were said, The fear of the Lord is the beginning of wisdom. To the meek an inheritance is given, as it were the testament of a father to those dutifully seeking it: Blessed are the meek, for they shall inherit the earth. To the mourners comfort, as to those who know what they have lost, and in what evils they are sunk: Blessed are they that mourn, for they shall be comforted. To those hungering and thirsting, a full supply, as it were a refreshment to those labouring and bravely contending for salvation: Blessed are they which do hunger and thirst after righteousness, for they shall be filled. To the merciful mercy, as to those following a true and excellent counsel, so that this same treatment is extended toward them by one who is stronger, which they extend toward the weaker: Blessed are the merciful, for they shall obtain mercy. To the pure in heart is given the power of seeing God, as to those bearing about with them a pure eye for discerning eternal things: Blessed are the pure in heart, for they shall see God. To the peacemakers the likeness of God is given, as being perfectly wise, and formed after the image of God by means of the regeneration of the renewed man: Blessed are the peacemakers, for they shall be called the children of God. And those promises can indeed be fulfilled in this life, as we believe them to have been fulfilled in the case of the apostles. For that all-embracing change into the angelic form, which is promised after this life, cannot be explained in any words. Blessed, therefore, are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. This eighth sentence, which goes back to the starting-point, and makes manifest the perfect man, is perhaps set forth in its meaning both by the circumcision on the eighth day in the Old Testament, and by the resurrection of the Lord after the Sabbath, the day which is certainly the eighth, and at the same time the first day; and by the celebration of the eight festival days which we celebrate in the case of the regeneration of the new man; and by the very number of Pentecost. For to the number seven, seven times multiplied, by which we make forty-nine, as it were an eighth is added, so that fifty may be made up, and we, as it were, return to the starting-point: on which day the Holy Spirit was sent, by whom we are led into the kingdom of heaven, and receive the inheritance, and are comforted; and are fed, and obtain mercy, and are purified, and are made peacemakers; and being thus perfect, we bear all troubles brought upon us from without for the sake of truth and righteousness.
Intrinsecus est nostra beatitudo.
Chapter 5
5. 13. Beati eritis, inquit, cum vobis maledicent et vos persequentur et dicent omne malum adversus vos mentientes propter me. Gaudete et exultate, quoniam merces vestra multa est in caelis 37. Animadvertat, quisquis delicias huius saeculi et facultates rerum temporalium quaerit in nomine christiano, intrinsecus esse beatitudinem nostram, sicut de anima ecclesiastica ore prophetico dicitur: Omnis pulchritudo filiae regis intrinsecus 38. Nam extrinsecus maledicta et persecutiones et detractiones promittuntur de quibus tamen magna merces in caelis est, quae sentitur in corde patientium, eorum qui iam possunt dicere: Gloriamur in tribulationibus scientes quoniam tribulatio patientiam operatur, patientia probationem, probatio spem; spes autem non confundit, quoniam caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis 39. Non enim ista perpeti fructuosum est, sed ista pro Christi nomine non solum aequo animo sed etiam cum exultatione tolerare. Nam multi haeretici nomine christiano animas decipientesmulta talia patiuntur; sed ideo excluduntur ab ista mercede, quia non dictum est tantum: Beati qui persecutionem patiuntur, sed additum est: propter iustitiam. Ubi autem sana fides non est, non potest esse iustitia, quia iustus ex fide vivit 40. Neque scismatici aliquid sibi ex ista mercede promittant, quia similiter ubi caritas non est, non potest esse iustitia; dilectio enim proximi malum non operatur 41, quam si haberent, non dilaniarent corpus Christi, quod est Ecclesia 42. 		13. Blessed are you, says He, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad: for great is your reward in heaven. Let any one who is seeking after the delights of this world and the riches of temporal things under the Christian name, consider that our blessedness is within; as it is said of the soul of the Church by the mouth of the prophet, All the beauty of the king's daughter is within; for outwardly revilings, and persecutions, and disparagements are promised; and yet, from these things there is a great reward in heaven, which is felt in the heart of those who endure, those who can now say, We glory in tribulations: knowing that tribulation works patience; and patience, experience; and experience, hope: and hope makes not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For it is not simply the enduring of such things that is advantageous, but the bearing of such things for the name of Christ not only with tranquil mind, but even with exultation. For many heretics, deceiving souls under the Christian name, endure many such things; but they are excluded from that reward on this account, that it is not said merely, Blessed are they which endure persecution; but it is added, for righteousness' sake. Now, where there is no sound faith, there can be no righteousness, for the just [righteous] man lives by faith. Neither let schismatics promise themselves anything of that reward; for similarly, where there is no love, there cannot be righteousness, for love works no ill to his neighbour; and if they had it, they would not tear in pieces Christ's body, which is the Church.
Quid intersit inter maledicere et malum dicere.
5. 14. Quaeri autem potest, quid intersit quod ait: Cum vobis maledicent, et: Dicent omne malum adversus vos, cum maledicere hoc sit malum dicere. Sed aliter maledictum iactatur cum contumelia coram illo cui maledicitur, sicut Domino nostro dictum est: Nonne verum dicimus, quod Samaritanus es et daemonium habes? 43, aliter cum absentis fama laeditur, sicut de illo item scribitur: Alii dicebant: Quod propheta est; alii dicebant: Non, sed seducit populum 44. Persequi autem est vim inferre vel insidiis appetere. Quod fecit qui eum tradidit et qui eum crucifixerunt. Sane quod etiam hoc non est nude positum, ut diceretur: Et dicent omne malum adversus vos, sed additum est: Mentientes, additum etiam: Propter me, propter eos additum puto qui volunt de persecutionibus et de famae suae turpitudine gloriari; et ideo dicere ad se pertinere Christum, quod multa de illis dicuntur mala, cum et vera dicantur, quando de illorum errore dicuntur. Et si aliquando etiam nonnulla falsa iactantur, quod temeritate hominum plerumque accidit, non tamen propter Christum ista patiuntur. Non enim Christum sequitur qui non secundum veram fidem et catholicam disciplinam christianus vocatur. 		14. But it may be asked, What is the difference when He says, when men shall revile you, and when they shall say all manner of evil against you, since to revile is just this, to say evil against? But it is one thing when the reviling word is hurled with contumely in presence of him who is reviled, as it was said to our Lord, Say we not the truth that you are a Samaritan, and hast a devil? and another thing, when our reputation is injured in our absence, as it is also written of Him, Some said, He is a prophet; others said, Nay, but He deceives the people. Then, further, to persecute is to inflict violence, or to assail with snares, as was done by him who betrayed Him, and by them who crucified Him. Certainly, as for the fact that this also is not put in a bare form, so that it should be said, and shall say all manner of evil against you, but there is added the word falsely, and also the expression for my sake; I think that the addition is made for the sake of those who wish to glory in persecutions, and in the baseness of their reputation; and to say that Christ belongs to them for this reason, that many bad things are said about them; while, on the one hand, the things said are true, when they are said respecting their error; and, on the other hand, if sometimes also some false charges are thrown out, which frequently happens from the rashness of men, yet they do not suffer such things for Christ's sake. For he is not a follower of Christ who is not called a Christian according to the true faith and the catholic discipline.
Merces nostra futura est in caelis.
5. 15. Gaudete, inquit, et exultate, quoniam merces vestra multa est in caelis 45. Non hic caelos dici puto superiores partes huius visibilis mundi - non enim merces nostra, quae inconcussa et aeterna esse debet, in rebus volubilibus et temporalibus collocanda est -, sed in caelis dictum puto in spiritalibus firmamentis, ubi habitat sempiterna iustitia 46. In quorum comparatione terra dicitur anima iniqua, cui peccanti dictum est: Terra es et in terram ibis 47. De his caelis dicit Apostolus: Quoniam conversatio nostra in caelis est 48. Sentiunt ergo iam istam mercedem qui gaudent spiritalibus bonis; sed tunc omni ex parte perficietur, cum etiam mortale hoc induerit immortalitatem 49. Ita enim persecuti sunt, inquit, et prophetas, qui ante vos fuerunt 50. Nunc persecutionem generaliter posuit et in maledictis et in dilaceratione famae. Et bene exemplo adhortatus est, quia vera dicentes solent persecutionem pati. Nec tamen ideo prophetae antiqui timore persecutionis a veritatis praedicatione defecerunt. 		15. Rejoice, says He, and be exceeding glad: for great is your reward in heaven. I do not think that it is the higher parts of this visible world that are here called heaven. For our reward, which ought to be immoveable and eternal, is not to be placed in things fleeting and temporal. But I think the expression in heaven means in the spiritual firmament, where dwells everlasting righteousness: in comparison with which a wicked soul is called earth, to which it is said when it sins, Earth you are, and unto earth you shall return. Of this heaven the apostle says, For our conversation is in heaven. Hence they who rejoice in spiritual good are conscious of that reward now; but then it will be perfected in every part, when this mortal also shall have put on immortality. For, says He, so persecuted they the prophets also which were before you. In the present case He has used persecution in a general sense, as applying alike to abusive words and to the tearing in pieces of one's reputation; and has well encouraged them by an example, because they who speak true things are wont to suffer persecution: nevertheless did not the ancient prophets on this account, through fear of persecution, give over the preaching of the truth.
Beati pauperes spiritu, beati humiles quia concordes cum fratribus (6, 16 - 10, 28)
Vos estis sal terrae. Chapter 6
6. 16. Rectissime itaque sequitur: Vos estis sal terrae 51, ostendens fatuos esse iudicandos, qui temporalium bonorumvel copiam sectantes vel inopiam metuentes amittunt aeterna, quae nec dari possunt ab hominibus nec auferri. Itaque: Si sal infatuatum fuerit, in quo salietur?, id est si vos per quos condiendi sunt quodammodo populi, metu persecutionum temporalium amiseritis regna caelorum, qui erunt homines per quos vobis error auferatur, cum vos elegerit Deus, per quos errorem auferat ceterorum? Ergo: Ad nihilum valet sal infatuatum, nisi ut mittatur foras et calcetur ab hominibus. Non itaque calcatur ab hominibus qui patitur persecutionem, sed qui persecutionem timendo infatuatur. Calcari enim non potest nisi inferior; sed inferior non est qui, quamvis corpore multa in terra sustineat, corde tamen fixus in caelo est. 		16. Hence there follows most justly the statement, You are the salt of the earth; showing that those parties are to be judged insipid, who, either in the eager pursuit after abundance of earthly blessings, or through the dread of want, lose the eternal things which can neither be given nor taken away by men. But if the salt have lost its savour, wherewith shall it be salted? i.e., If you, by means of whom the nations in a measure are to be preserved [from corruption], through the dread of temporal persecutions shall lose the kingdom of heaven, where will be the men through whom error may be removed from you, since God has chosen you, in order that through you He might remove the error of others? Hence the savourless salt is good for nothing, but to be cast out, and trodden under foot of men. It is not therefore he who suffers persecution, but he who is rendered savourless by the fear of persecution, that is trodden under foot of men. For it is only one who is undermost that can be trodden under foot; but he is not undermost, who, however many things he may suffer in his body on the earth, yet has his heart fixed in heaven.
Vos estis lumen mundi.
6. 17. Vos estis lumen mundi 52. Quomodo superius dixit: Sal terrae, sic nunc dicit: Lumen mundi. Nam neque superius ista terra accipienda est, quam pedibus corporeis calcamus, sed homines, qui in terra habitant, vel etiam peccatores, quorum condiendis et extinguendis putoribus apostolicum salem Dominus misit. Et hic mundum non caelum et terram sed homines, qui sunt in mundo vel diligunt mundum, oportet intellegi, quibus illuminandis Apostoli missi sunt. Non potest civitas abscondi super montem constituta, id est fundata super insignem magnamque iustitiam, quam significat etiam ipse mons in quo disputat Dominus.Neque accendunt lucernam et ponunt eam sub modio sed super candelabrum 53. Quid putamus? Ita esse dictum: Sub modio, ut occultatio tantum lucernae accipienda sit, tamquam diceret: Nemo accendit lucernam et occultat illam? An aliquid etiam modius significat, ut hoc sit ponere lucernam sub modio: superiora facere corporis commoda quam praedicationem veritatis, ut ideo quisque veritatem non praedicet, dum timet ne aliquid in rebus corporalibus et temporalibus molestiae patiatur? Et bene modius dicitur: sive propter retributionem mensurae, quia ea quisque recipit quae gessit in corpore - ut illic, inquit Apostolus, recipiatunusquisque quae gessit in corpore 54, et tamquam de hoc modio corporis alio loco dicitur: In qua enim mensura mensi fueritis, in ea remetietur vobis 55 -; sive quoniam temporalia bona, quae corpore peraguntur, certa dierum mensura et inchoantur et transeunt, quam fortasse significat modius. Aeterna vero et spiritalia nullo tali fine coercentur; non enim ad mensuram dat Deus Spiritum 56. Sub modio ergo lucernam ponit quisquis lucem doctrinae bonae commodis temporalibus obscurat et tegit, super candelabrum autem qui corpus suumministerio Dei subicit, ut superior sit praedicatio veritatis et inferior servitus corporis. Per ipsam tamen corporis servitutem excelsior luceat doctrina, quae per officia corporalia, id est per vocem et linguam et ceteros corporis motus, in bonis operibus insinuatur discentibus. Super candelabrum ergo ponit lucernam, cum dicit Apostolus: Non sic pugno tamquam aerem caedens, sed castigo corpus meum et servituti subicio, ne forte aliis praedicans ipse reprobus inveniar 57. Quod vero ait: Ut luceat omnibus qui in domo sunt 58, domum puto dictam habitationem hominum, id est ipsum mundum, propter id quod superius ait: Vos estis lumen mundi 59. Aut si domum quisque vult accipere Ecclesiam, neque hoc absurdum est. 		17. You are the light of the world. In the same way as He said above, the salt of the earth, so now He says, the light of the world. For in the former case that earth is not to be understood which we tread with our bodily feet, but the men who dwell upon the earth, or even the sinners, for the preserving of whom and for the extinguishing of whose corruptions the Lord sent the apostolic salt. And here, by the world must be understood not the heavens and the earth, but the men who are in the world or love the world, for the enlightening of whom the apostles were sent. A city that is set on an hill cannot be hid, i.e. [a city] founded upon great and distinguished righteousness, which is also the meaning of the mountain itself on which our Lord is discoursing. Neither do men light a candle and put it under a bushel measure. What view are we to take? That the expression under a bushel measure is so used that only the concealment of the candle is to be understood, as if He were saying, No one lights a candle and conceals it? Or does the bushel measure also mean something, so that to place a candle under a bushel is this, to place the comforts of the body higher than the preaching of the truth; so that one does not preach the truth so long as he is afraid of suffering any annoyance in corporeal and temporal things? And it is well said a bushel measure, whether on account of the recompense of measure, for each one receives the things done in his body—that every one, says the apostle, may there receive the things done in his body; and it is said in another place, as if of this bushel measure of the body, For with what measure ye mete, it shall be measured to you again: — or because temporal good things, which are carried to completion in the body, are both begun and come to an end in a certain definite number of days, which is perhaps meant by the bushel measure; while eternal and spiritual things are confined within no such limit, for God gives not the Spirit by measure. Every one, therefore, who obscures and covers up the light of good doctrine by means of temporal comforts, places his candle under a bushel measure. But on a candlestick. Now it is placed on a candlestick by him who subordinates his body to the service of God, so that the preaching of the truth is the higher, and the serving of the body the lower; yet by means even of the service of the body the doctrine shines more conspicuously, inasmuch as it is insinuated into those who learn by means of bodily functions, i.e. by means of the voice and tongue, and the other movements of the body in good works. The apostle therefore puts his candle on a candlestick, when he says, So fight I, not as one that beats the air; but I keep under my body, and bring it into subjection, lest that by any means, when I preach to others, I myself should be found a castaway. When He says, however, that it may give light to all who are in the house, I am of opinion that it is the abode of men which is called a house, i.e. the world itself, on account of what He says before, You are the light of the world; or if any one chooses to understand the house as being the Church, this, too, is not out of place.
Homo per bona opera finem costituat ut placeat Deo. Chapter 7
7. 18. Sic luceat, inquit, lumen vestrum coram hominibus, ut videant bona facta vestra et glorificent Patrem vestrum qui in caelis est 60. Si tantummodo diceret: Sic luceat lumen vestrum coram hominibus, ut videant bona facta vestra, finem constituisse videretur in laudibus hominum, quas quaerunt hypocritae et qui ambiunt ad honores et captant inanissimam gloriam. Contra quos dicitur: Si adhuc hominibus placerem, Christi servus non essem 61, et per prophetam: Qui hominibus placent confusi sunt, quoniam Deus nihil fecit illos, et iterum: Deus confringit ossahominibus placentium 62; et rursus Apostolus: Non efficiamur inanis gloriae cupidi 63; et ipse iterum: Probet autem se homo, et tunc in semet ipso habebit gloriam et non in altero 64. Non ergo tantum dixit: Ut videant bona facta vestra, sed addidit: Et glorificent Patrem vestrum qui in caelis est, ut hoc ipsum, quod homo per bona opera placet hominibus, non ibi finem constituat, ut hominibus placeat, sed referat hoc ad laudem Dei, et propterea placeat hominibus, ut in illo glorificetur Deus. Hoc enim laudantibus expedit, ut non hominem sed Deum honorent, sicut in ipso homine qui portabatur Dominus ostendit, ubi admiratae sunt turbae de paralitico sanato virtutes eius, sicut in Evangelio scriptum est: Timuerunt et glorificaverunt Deum, qui dedit potestatem talem hominibus 65. Cuius imitator apostolus Paulus dicit: Tantum autem audientes erant, quia qui aliquando nos persequebatur nunc evangelizat fidem, quam aliquando vastabat, et in me magnificabant Deum 66. 		18. Let your light, says He, so shine before men, that they may see your good works, and glorify your Father which is in heaven. If He had merely said, Let your light so shine before men, that they may see your good works, He would seem to have fixed an end in the praises of men, which hypocrites seek, and those who canvass for honours and covet glory of the emptiest kind. Against such parties it is said, If I yet pleased men, I should not be the servant of Christ; and, by the prophet, They who please men are put to shame, because God has despised them; and again, God has broken the bones of those who please men; and again the apostle, Let us not be desirous of vainglory; and still another time, But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. Hence our Lord has not said merely, that they may see your good works, but has added, and glorify your Father who is in heaven: so that the mere fact that a man by means of good works pleases men, does not there set it up as an end that he should please men; but let him subordinate this to the praise of God, and for this reason please men, that God may be glorified in him. For this is expedient for them who offer praise, that they should honour, not man, but God; as our Lord showed in the case of the man who was carried, where, on the paralytic being healed, the multitude, marvelling at His powers, as it is written in the Gospel, feared and glorified God, which had given such power unto men. And His imitator, the Apostle Paul, says, But they had heard only, that he which persecuted us in times past now preaches the faith which once he destroyed; and they glorified God in me.
Legem non veni solvere sed implere.
7. 19. Posteaquam ergo cohortatus est audientes ut se praepararent ad omnia sustinenda pro veritate atque iustitia, et ut non absconderent bonum quod accepturi erant, sed ea benivolentia discerent, ut ceteros docerent, non ad laudem suam sed ad gloriam Dei bona sua opera referentes, incipiteos iam informare et docere quod doceant, tamquam si quaererent dicentes: Ecce volumus et omnia sustinere pro tuo nomine et doctrinam tuam non abscondere. Sed quid est hoc ipsum quod vetas abscondi? Et pro quo iubes omnia tolerari? Numquid alia dicturus es contra ea quae in lege scripta sunt? Non, inquit. Nolite enim putare quoniam veni solvere Legem aut Prophetas; non veni solvere sed implere 67. 		19. And therefore, after He has exhorted His hearers that they should prepare themselves to bear all things for truth and righteousness, and that they should not hide the good which they were about to receive, but should learn with such benevolence as to teach others, aiming in their good works not at their own praise, but at the glory of God, He begins now to inform and to teach them what they are to teach; as if they were asking Him, saying: Lo, we are willing both to bear all things for Your name, and not to hide Your doctrine; but what precisely is this which Thou forbiddest us to hide, and for which You command us to bear all things? Are You about to mention other things contrary to those which are written in the law? No, says He; for think not that I have come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
In lege ad effectum etiam minima quaeque perduci iubemur. Chapter 8
8. 20. In hac sententia duplex sensus est; secundum utrumque tractandum est. Nam qui dicit: Non veni solvere legem sed implere, aut addendo dicit quod minus habet aut faciendo quod habet. Illud ergo prius consideremus quod primo posui. Nam qui addit quod minus habet, non utique solvit quod invenit sed magis perficiendo confirmat. Et ideo sequitur et dicit: Amen dico vobis, donec transeat caelum et terra, iota unum vel unus apex non transiet a lege, donec omnia fiant 68. Dum enim fiunt etiam illa quae adduntur ad perfectionem, multo magis fiunt illa quae praemissa sunt ad inchoationem. Quod autem ait: Iota unum vel unusapex non transiet a lege, nihil potest aliud intellegi nisi vehemens expressio perfectionis, quando per litteras singulas demonstrata est, inter quas litteras iota minor est ceteris, quia uno ductu fit, apex autem etiam ipsius aliqua in summo particula. Quibus verbis ostendit in lege ad effectum etiam minima quaeque perduci. Deinde subicit: Qui enim solverit unum de mandatis istis minimis et docuerit sic homines, minimus vocabitur in regno caelorum 69. Mandata ergo minima significantur per unum iota et unum apicem. Qui ergo solverit et docuerit sic, id est secundum id quod solvit non secundum id quod invenit et legit, minimus vocabitur in regno caelorum; et fortasse ideo non erit in regno caelorum, ubi nisi magni esse non possunt. Qui autem fecerit et docuerit sic, hic magnus vocabitur in regno caelorum. Qui autem fecerit hoc est: qui autem non solverit et docuerit sic, secundum id quod non solvit. Quod vero magnus vocabitur in regno caelorum, sequitur ut etiam sit in regno caelorum, quo magni admittuntur. Ad hoc enim pertinet quod sequitur. 		20. In this sentence the meaning is twofold. We must deal with it in both ways. For He who says, I am not come to destroy the law, but to fulfil, means it either in the way of adding what is wanting, or of doing what is in it. Let us then consider that first which I have put first: for he who adds what is wanting does not surely destroy what he finds, but rather confirms it by perfecting it; and accordingly He follows up with the statement, Verily I say unto you, Till heaven and earth pass, one iota or one tittle shall in nowise pass from the law, till all be fulfilled. For, if even those things which are added for completion are fulfilled, much more are those things fulfilled which are sent in advance as a commencement. Then, as to what He says, One iota or one tittle shall in nowise pass from the law, nothing else can be understood but a strong expression of perfection, since it is pointed out by means of single letters, among which letters iota is smaller than the others, for it is made by a single stroke; while a tittle is but a particle of some sort at the top of even that. And by these words He shows that in the law all the smallest particulars even are to be carried into effect. After that He subjoins: Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven. Hence it is the least commandments that are meant by one iota and one tittle. And therefore, whosoever shall break and shall teach [men] so,— i.e. in accordance with what he breaks, not in accordance with what he finds and reads—shall be called the least in the kingdom of heaven; and therefore, perhaps, he will not be in the kingdom of heaven at all, where only the great can be. But whosoever shall do and teach [men] so, — i.e. who shall not break, and shall teach men so, in accordance with what he does not break—shall be called great in the kingdom of heaven. But in regard to him who shall be called great in the kingdom of heaven, it follows that he is also in the kingdom of heaven, into which the great are admitted: for to this what follows refers.
Abundet iustitia nostra super scribarum et pharisaeorum. Chapter 9
9. 21. Dico enim vobis quia, nisi abundaverit iustitia vestra plus quam scribarum et phariseorum, non intrabitis in regnum caelorum 70; id est nisi non solum illa minima legis praecepta impleveritis quae inchoant hominem, sed etiam ista quae a me adduntur, qui non veni solvere legem sed implere,non intrabitis in regnum caelorum. Sed dicis mihi: Si de illis mandatis minimis, cum superius loqueretur dixit minimum vocari in regno caelorum, quisquis unum eorum solverit et secundum suam solutionem docuerit; magnum autem vocari, quisquis ea fecerit et sic docuerit, et ex eo iam in regno caelorum futurum esse quia magnus est, quid opus est addi praeceptis legis minimis, si iam in regno caelorum potest esse, quia magnus est quisquis ea fecerit et sic docuerit? Quapropter sic est accipienda illa sententia: Qui autem fecerit et docuerit sic, magnus vocabitur in regno caelorum, id est non secundum illa minima, sed secundum ea quae ego dicturus sum. Quae sunt autem ista? Ut abundet iustitia, inquit, vestra super scribarum et phariseorum, quia nisi abundaverit, non intrabitis in regnum caelorum. Ergo qui solverit illa minima et sic docuerit, minimus vocabitur; qui autem fecerit illa minima et sic docuerit,non iam magnus habendus est et idoneus regno caelorum, sed tamen non tam minimus quam ille qui solvit. Ut autem sit magnus atque illi regno aptus, facere debet et docere sicut Christus nunc docet, id est ut abundet iustitia eius super scribarum et phariseorum. Iustitia phariseorum est, ut non occidant; iustitia eorum qui intraturi sunt in regnum Dei, ut non irascantur sine causa. Minimum est ergo non occidere; et qui illud solverit, minimus vocabitur in regno caelorum. Qui autem illud impleverit ut non occidat, non continuo magnus erit et idoneus regno caelorum, sed tamen ascendit aliquem gradum. Perficietur autem, si nec irascatur sine causa; quod si perfecerit, multo remotior erit ab homicidio. Quapropter qui docet ut non irascamur, non solvit legem ne occidamus sed implet potius, ut et foris, dum non occidimus, et in corde, dum non irascimur, innocentiam custodiamus. 		21. For I say unto you, that unless your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the kingdom of heaven; i.e., unless you shall fulfil not only those least precepts of the law which begin the man, but also those which are added by me, who am not come to destroy the law, but to fulfil it, you shall not enter into the kingdom of heaven. But you say to me: If, when He was speaking above of those least commandments, He said that whosoever shall break one of them, and shall teach in accordance with his transgression, is called the least in the kingdom of heaven; but that whosoever shall do them, and shall teach [men] so, is called great, and hence will be already in the kingdom of heaven, because he is great: what need is there for additions to the least precepts of the law, if he can be already in the kingdom of heaven, because whosoever shall do them, and shall so teach, is great? For this reason that sentence is to be understood thus: But whosoever shall do and teach men so, the same shall be called great in the kingdom of heaven,— i.e. not in accordance with those least commandments, but in accordance with those which I am about to mention. Now what are they? That your righteousness, says He, may exceed that of the scribes and Pharisees; for unless it shall exceed theirs, you shall not enter into the kingdom of heaven. Whosoever, therefore, shall break those least commandments, and shall teach men so, shall be called the least; but whosoever shall do those least commandments, and shall teach men so, is not necessarily to be reckoned great and meet for the kingdom of heaven; but yet he is not so much the least as the man who breaks them. But in order that he may be great and fit for that kingdom, he ought to do and teach as Christ now teaches, i.e. in order that his righteousness may exceed that of the scribes and Pharisees. The righteousness of the Pharisees is, that they shall not kill; the righteousness of those who are destined to enter into the kingdom of God, that they be not angry without a cause. The least commandment, therefore, is not to kill; and whosoever shall break that, shall be called least in the kingdom of heaven; but whosoever shall fulfil that commandment not to kill, will not, as a necessary consequence, be great and meet for the kingdom of heaven, but yet he ascends a certain step. He will be perfected, however, if he be not angry without a cause; and if he shall do this, he will be much further removed from murder. For this reason he who teaches that we should not be angry, does not break the law not to kill, but rather fulfils it; so that we preserve our innocence both outwardly when we do not kill, and in heart when we are not angry.
Quid interest inter reum iudicio et reum concilio et reum gehennae ignis.
9. 22. Audistis ergo, inquit, quia dictum est antiquis: non occides; qui autem occiderit, reus erit iudicio. Ego autem dico vobis, quia omnis qui irascitur fratri suo sine causa, reus erit iudicio; qui autem dixerit fratri suo: Racha, reus erit concilio; qui autem dixerit: Fatue, reus erit gehennae ignis 71. Quid interest inter reum iudicio et reum concilio et reum gehennae ignis? Nam hoc postremum gravissimum sonat et admonet gradus quosdam factos a levioribus ad graviora, donec ad gehennam ignis veniretur. Et ideo si levius est esse reum iudicio quam esse reum concilio, item levius esse reum concilio quam esse reum gehennaeignis, oportet levius esse intellegatur irasci sine causa fratri quam dicere: Racha, et rursus levius esse dicere: Racha quam dicere: Fatue. Non enim reatus ipse haberet gradus, nisi gradatim etiam peccata commemorarentur. 		22. You have heard therefore, says He, that it was said to them of old time, You shall not kill; and whosoever shall kill shall be in danger of the judgment. But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, You fool, shall be in danger of the gehenna of fire. What is the difference between being in danger of the judgment, and being in danger of the council, and being in danger of the gehenna of fire? For this last sounds most weighty, and reminds us that certain stages were passed over from lighter to more weighty, until the gehenna of fire was reached. And, therefore, if it is a lighter thing to be in danger of the judgment than to be in danger of the council, and if it is also a lighter thing to be in danger of the council than to be in danger of the gehenna of fire, we must understand it to be a lighter thing to be angry with a brother without a cause than to say Raca; and again, to be a lighter thing to say Raca than to say Thou fool. For the danger would not have gradations, unless the sins also were mentioned in gradation.
Racha verbum obscurum significans commoti animi affectum.
9. 23. Unum autem hic verbum obscurum positum est, quia nec grecum est nec latinum: Racha; cetera vero in sermone nostro usitata sunt. Nonnulli autem de greco trahere voluerunt interpretationem huius vocis putantes pannosum dici Racha, quoniam grece pannus dicitur. A quibus tamen cum quaeriturquid dicatur grece pannosus, non respondent Racha. Deinde posset latinus interpres, ubi posuit Racha, pannosum ponere, nec uti verbo quod et in latina lingua nullum sit et in greca inusitatum. Probabilius ergo est quod audivi a quodam hebreo, cum id interrogassem. Dixit enim esse vocem non significantem aliquid, sed indignantis animi motum exprimentem. Has interiectiones grammatici vocant particulas orationis significantes commoti animi affectum, velut cum dicitur a dolente Heu vel ab irascente Hem. Quae voces quarumque linguarum sunt propriae, nec in aliam linguam facile transferuntur. Quae causa utique coegit tam grecum interpretem quam latinum vocem ipsam ponere, cum quomodo eam interpretaretur non inveniret. 		23. But here one obscure word has found a place, for Raca is neither Latin nor Greek. The others, however, are current in our language. Now, some have wished to derive the interpretation of this expression from the Greek, supposing that a ragged person is called Raca, because a rag is called in Greek ?????; yet, when one asks them what a ragged person is called in Greek, they do not answer Raca; and further, the Latin translator might have put the word ragged where he has placed Raca, and not have used a word which, on the one hand, has no existence in the Latin language, and, on the other, is rare in the Greek. Hence the view is more probable which I heard from a certain Hebrew whom I had asked about it; for he said that the word does not mean anything, but merely expresses the emotion of an angry mind. Grammarians call those particles of speech which express an affection of an agitated mind interjections; as when it is said by one who is grieved, Alas, or by one who is angry, Hah. And these words in all languages are proper names, and are not easily translated into another language; and this cause certainly compelled alike the Greek and the Latin translators to put the word itself, inasmuch as they could find no way of translating it.
Tres reatus iudicii, concilii, gehennae ignis.
9. 24. Gradus itaque sunt in istis peccatis, ut primo quisque irascatur et eum motum retineat corde conceptum. Iam si extorserit vocem indignanti ipsa commotio non significantem aliquid, sed illum animi motum ipsa eruptione testantem qua feriatur ille cui irascitur, plus est utique, quam si surgens ira silentio premeretur. Si vero non solum vox indignantis audiatur, sed etiam verbum quod iam certam vituperationem eius in quem profertur designet et notet, quis dubitet amplius hoc esse, quam si solus indignationis sonus ederetur? Itaque in primo unum est, id est ira sola; in secundo duo, et ira et vox quae iram significat; in tertio tria, et ira et vox quae iram significat et in voce ipsa certae vituperationis expressio. Vide nunc etiam tres reatus: iudicii, concilii, gehennae ignis! Nam in iudicio adhuc defensioni datur locus. In concilio autem, quamquam et iudicium esse soleat, tamen quia interesse aliquid hoc loco fateri cogit ipsa distinctio, videtur ad concilium pertinere sententiae prolatio, quando non iam cum ipso reo agitur, utrum damnandus sit, sed inter se qui iudicant conferunt, quo supplicio damnari oporteat quem constat esse damnandum. Gehenna vero ignis nec damnationem habet dubiam sicut iudicium nec damnati poenam sicut concilium; in gehenna quippe certa est et damnatio et poena damnati. Videntur ergo aliqui gradus in peccatis et in reatu. Sed quibus modis invisibiliter exhibeantur meritis animarum, quis potest dicere? Audiendum est itaque, quantum intersit inter iustitiam pharisaeorum et iustitiam maiorem quae inregnum caelorum introducit, quod, cum sit gravius occidere quam verbo irrogare convicium, ibi occisio facit reum iudicio, hic autem ira facit reum iudicio, quod trium illorum peccatorum levissimum est; quia illic quaestionem homicidii inter homines agitabant, hic autem omnia divino iudicio dimittuntur, ubi finis damnatorum est gehenna ignis. Quisquis autem dixerit quod graviore supplicio in maiore iustitia punitur homicidium, si gehenna ignis punitur convicium, cogit intellegi esse differentias gehennarum. 		24. There is therefore a gradation in the sins referred to, so that first one is angry, and keeps that feeling as a conception in his heart; but if now that emotion shall draw forth an expression of anger not having any definite meaning, but giving evidence of that feeling of the mind by the very fact of the outbreak wherewith he is assailed with whom one is angry, this is certainly more than if the rising anger were restrained by silence; but if there is heard not merely an expression of anger, but also a word by which the party using it now indicates and signifies a distinct censure of him against whom it is directed, who doubts but that this is something more than if merely an exclamation of anger were uttered? Hence in the first there is one thing, i.e. anger alone; in the second two things, both anger and a word that expresses anger; in the third three things, anger and a word that expresses anger, and in that word the utterance of distinct censure. Look now also at the three degrees of liability—the judgment, the council, the gehenna of fire. For in the judgment an opportunity is still given for defence; in the council, however, although there is also wont to be a judgment, yet because the very distinction compels us to acknowledge that there is a certain difference in this place, the production of the sentence seems to belong to the council, inasmuch as it is not now the case of the accused himself that is in question, whether he is to be condemned or not, but they who judge confer with one another to what punishment they ought to condemn him, who, it is clear, is to be condemned; but the gehenna of fire does not treat as a doubtful matter either the condemnation, like the judgment, or the punishment of him who is condemned, like the council; for in the gehenna of fire both the condemnation and the punishment of him who is condemned are certain. Thus there are seen certain degrees in the sins and in the liability to punishment; but who can tell in what ways they are invisibly shown in the punishments of souls? We are therefore to learn how great the difference is between the righteousness of the Pharisees and that greater righteousness which introduces into the kingdom of heaven, because while it is a more serious crime to kill than to inflict reproach by means of a word, in the one case killing exposes one to the judgment, but in the other anger exposes one to the judgment, which is the least of those three sins; for in the former case they were discussing the question of murder among men, but in the latter all things are disposed of by means of a divine judgment, where the end of the condemned is the gehenna of fire. But whoever shall say that murder is punished by a more severe penalty under the greater righteousness if a reproach is punished by the gehenna of fire, compels us to understand that there are differences of gehennas.
In tribus sententiis subauditio verborum intuenda est.
9. 25. Sane in tribus istis sententiis subauditio verborum intuenda est. Habet enim prima sententiaomnia verba necessaria, ut nihil subaudiatur: Qui irascitur, inquit, fratri suo sine causa, reus erit iudicio. In secunda vero, cum ait: Qui autem dixerit fratri suo: Racha, subauditur: sine causa, et ita iungitur: Reus erit concilio. Iam in tertia, ubi ait: Qui autem dixerit: Fatue 72, duo subaudiuntur: et fratri suo et sine causa. Hoc est unde defenditur quod Apostolus Galatas vocat stultos, quos etiam fratres nominat; non enim id facit sine causa. Ideo autem hic frater subaudiendus est, quia de inimico postea dicitur quomodo etiam ipse tractandus sit maiore iustitia. 		25. Indeed, in the three statements before us, we must observe that some words are understood. For the first statement has all the words that are necessary. Whosoever, says He, is angry with his brother without a cause, shall be in danger of the judgment. But in the second, when He says, and whosoever shall say to his brother, Raca, there is understood the expression without cause, and thus there is subjoined, shall be in danger of the council. In the third, now, where He says, but whosoever shall say, You fool, two things are understood, both to his brother and without cause. And in this way we defend the apostle when he calls the Galatians fools, to whom he also gives the name of brethren; for he does not do it without cause. And here the word brother is to be understood for this reason, that the case of an enemy is spoken of afterwards, and how he also is to be treated under the greater righteousness.
Iubemur munus ante altare relinquere et pergere ac reconciliari fratri. Chapter 10
10. 26. Deinde hic sequitur: Si ergo obtuleris munus tuum in altare et illic recordatus fueris quod frater tuus habet aliquid adversum te, relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo; et tunc veniens offer munus tuum 73. Hinc utique apparet de fratre dictum esse superius, quoniam sententia quae sequitur ea coniunctione connectitur, ut superiori attestetur. Non enim ait: Si autem obtuleris munus tuum in altare, sed ait: Si ergo obtuleris munus tuum in altare. Nam si irasci non fas est fratri sine causa, aut dicere: Racha aut dicere: Fatue, multo minus fas est animo tenere aliquid, ut in odium indignatio convertatur. Quo pertinet etiam quod alio loco dicitur: Non occidat sol super iracundiam vestram 74. Iubemur ergo illaturi munus in altare, si recordati fuerimus aliquid adversum nos habere fratrem, munus ante altare relinquere et pergere ac reconciliari fratri, deinde venire et munus offerre. Quod si accipiatur ad litteram, fortassis aliquis credat ita fieri oportere, si praesens sit frater; non enim diutius differri potest, cum munus tuum relinquere ante altareiubearis. Si ergo de absente et, quod fieri potest, etiam trans mare constituto aliquid tale veniat in mentem, absurdum est credere ante altare munus relinquendum, quod post terras et maria pererrata offeras Deo. Et ideo prorsus intro ad spiritalia refugere cogimur, ut hoc quod dictum est sine absurditate possit intellegi. 		26. Next there follows here: Therefore, if you have brought your gift to the altar, and there rememberest that your brother has ought against you; leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. From this surely it is clear that what is said above is said of a brother: inasmuch as the sentence which follows is connected by such a conjunction that it confirms the preceding one; for He does not say, But if you bring your gift to the altar; but He says, Therefore, if you bring your gift to the altar. For if it is not lawful to be angry with one's brother without a cause, or to say Raca, or to say You fool, much less is it lawful so to retain anything in one's mind, as that indignation may be turned into hatred. And to this belongs also what is said in another passage: Let not the sun go down upon your wrath. We are therefore commanded, when about to bring our gift to the altar, if we remember that our brother has ought against us, to leave the gift before the altar, and to go and be reconciled to our brother, and then to come and offer the gift. But if this is to be understood literally, one might perhaps suppose that such a thing ought to be done if the brother is present; for it cannot be delayed too long, since you are commanded to leave your gift before the altar. If, therefore, such a thing should come into your mind respecting one who is absent, and, as may happen, even settled down beyond the sea, it is absurd to suppose that your gift is to be left before the altar until you may offer it to God after having traversed both lands and seas. And therefore we are compelled to have recourse to an altogether internal and spiritual interpretation, in order that what has been said may be understood without absurdity.
Altare spiritaliter in interiore Dei templo ipsam fidem accipere possumus.
10. 27. Altare itaque spiritaliter in interiore Dei templo ipsam fidem accipere possumus, cuius signum est altare visibile. Quodlibet enim munus offerimus Deo - sive prophetiam sive doctrinam sive orationem sive hymnum sive psalmum, et si quid tale aliud spiritalium donorum animo occurrit -, acceptum esse non potest Deo, nisi fidei sinceritate fulciatur et ei fixe atque immobiliter tamquam imponatur, ut possit integrum atque illibatum esse quod loquimur. Nam multi haeretici non habentes altare, id est veram fidem, blasphemias pro laude dixerunt, terrenis videlicet opinionibus adgravati votum suum tamquam in terram proicientes. Sed debet esse sana etiam offerentis intentio. Et propterea cum tale aliquid oblaturi sumus in corde nostro, id est in interiore Dei templo - Templum enim Dei sanctum est 75, inquit Apostolus, quod estis vos; et:In interiore homine habitare Christum per fidem in cordibus vestris 76 -, si in mentem venerit quod aliquid habeat adversum nos frater, id est si nos eum in aliquo laesimus, tunc enim ipse habet adversum nos; nam nos habemus adversus illum, si ille nos laesit, ubi non opus est pergere ad reconciliationem; non enim veniam postulabis ab eo qui tibi fecit iniuriam, sed tantum dimittes sicut tibi dimitti a Domino cupis quod ipse commiseris. Pergendum est ergo ad reconciliationem, cum in mentem venerit quod nos forte fratrem in aliquo laesimus, pergendum autem non pedibus corporis sed motibus animi, ut te humili affectu prosternas fratri, ad quem cara cogitatione cucurreris in conspectu eius cui munus oblaturus es. Ita enim, etiam si praesens sit, poteris eum non simulato animo lenire atque in gratiam revocare veniam postulando, si hoc prius coram Deo feceris, pergens ad eum non pigro motu corporis sed celerrimo dilectionis affectu. Atque inde veniens, id est, intentionem revocans ad id quod agere coeperas, offeres munus tuum. 		27. And so we may interpret the altar spiritually, as being faith itself in the inner temple of God, whose emblem is the visible altar. For whatever offering we present to God, whether prophecy, or teaching, or prayer, or a psalm, or a hymn, and whatever other such like spiritual gift occurs to the mind, it cannot be acceptable to God, unless it be sustained by sincerity of faith, and, as it were, placed on that fixedly and immoveably, so that what we utter may remain whole and uninjured. For many heretics, not having the altar, i.e. true faith, have spoken blasphemies for praise; being weighed down, to wit, with earthly opinions, and thus, as it were, throwing down their offering on the ground. But there ought also to be purity of intention on the part of the offerer. And therefore, when we are about to present any such offering in our heart, i.e. in the inner temple of God (For, as it is said, the temple of God is holy, which temple you are; and, That Christ may dwell in the inner man by faith in your hearts) if it occur to our mind that a brother has ought against us, i.e. if we have injured him in anything (for then he has something against us whereas we have something against him if he has injured us, and in that case it is not necessary to proceed to reconciliation: for you will not ask pardon of one who has done you an injury, but merely forgive him, as you desire to be forgiven by the Lord what you have committed against Him), we are therefore to proceed to reconciliation, when it has occurred to our mind that we have perhaps injured our brother in something; but this is to be done not with the bodily feet, but with the emotions of the mind, so that you are to prostrate yourself with humble disposition before your brother, to whom you have hastened in affectionate thought, in the presence of Him to whom you are about to present your offering. For thus, even if he should be present, you will be able to soften him by a mind free from dissimulation, and to recall him to goodwill by asking pardon, if first you have done this before God, going to him not with the slow movement of the body, but with the very swift impulse of love; and then coming, i.e. recalling your attention to that which you were beginning to do, you will offer your gift.
Pergendum est ad reconciliationem, si forte fratrem laesimus.
10. 28. Quis autem hoc facit, ut fratri suo vel non irascatur sine causa, vel Racha non dicat sine causa, vel eum fatuum non appellet sine causa, quod totum superbissime admittitur, vel si forte in horum aliquo lapsus fuerit, quod unum est remedium, supplici animo veniam deprecetur, nisi quisquisinanis iactantiae spiritu non inflatur? Beati ergo pauperes spiritu, quoniam ipsorum est regnum caelorum 77. Nunc iam videamus quod sequitur! 		28. But who acts in a way that he is neither angry with his brother without a cause, nor says Raca without a cause, nor calls him a fool without a cause, all of which are most proudly committed; or so, that, if perchance he has fallen into any of these, he asks pardon with suppliant mind, which is the only remedy; who but just the man that is not puffed up with the spirit of empty boasting? Blessed therefore are the poor in spirit: for theirs is the kingdom of heaven. Let us look now at what follows.
Gaudium divinorum praemiorum servo bene merito (11, 29-32) Chapter 11
Esto benivolus adversario tuo.
11. 29. Esto, inquit, benivolus adversario tuo cito, dum es in via cum eo, ne forte te tradat adversarius iudici, et iudex tradat te ministro, et in carcerem mittaris. Amen dico tibi, non exies inde, donec reddas novissimum quadrantem 78. Iudicem intellego: Pater enim non iudicat quemquam, sed omne iudicium dedit Filio 79. Ministrum intellego: Et angeli, inquit, ministrabant ei 80; et cum angelis suis venturum credimus ad iudicandos vivos et mortuos 81. Carcerem intellego: poenas videlicet tenebrarum, quas alio loco exteriores vocat 82, credo propterea quod intrinsecus sit in ipsa mente, vel etiam si quid secretius cogitari potest, gaudium divinorum praemiorum, de quo dicitur servo bene merito: Intra in gaudium Domini tui 83; quemadmodum etiam in hac ordinatione rei publicae vel a secretario vel a praetorio iudicis extra mittitur qui in carcerem truditur. 		29. Be kindly disposed, says he, toward your adversary quickly, whiles you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Verily I say unto you, you shall by no means come out thence, till you have paid the uttermost farthing. I understand who the judge is: For the Father judges no man, but has committed all judgment unto the Son. I understand who the officer is: And angels, it is said, ministered unto Him: and we believe that He will come with His angels to judge the quick and the dead. I understand what is meant by the prison: evidently the punishments of darkness, which He calls in another passage the outer darkness: for this reason, I believe, that the joy of the divine rewards is something internal in the mind itself, or even if anything more hidden can be thought of, that joy of which it is said to the servant who deserved well, Enter into the joy of your Lord; just as also, under this republican government, one who is thrust into prison is sent out from the council chamber, or from the palace of the judge.
De solvendo autem novissimo quadrante.
11. 30. De solvendo autem novissimo quadrante potest non absurde intellegi aut pro eo positum quod nihil relinquiturimpunitum, sicut loquentes etiam dicimus: usque ad fecem, cum volumus exprimere aliquid ita exactum, ut nihil relinqueretur, vel ut significarentur nomine quadrantis novissimi terrena peccata. Quarta enim pars distinctorum membrorum huius mundi, et ea novissima, terra invenitur, ut incipias a caelo, secundum aerem numeres, aquam tertiam, quartam terram. Potest ergo convenienter videri dictum: Donec solvas novissimum quadrantem 84, donec luas terrena peccata; hoc enim et peccator audivit: Terra es et in terram ibis 85. Donec solvas autem quod dictum est, miror si non eam poenam significat quae vocatur aeterna. Unde enim solvetur illud debitum, ubi iam non datur paenitendi et correctius vivendi locus? Ita enim fortasse hic positum est donec solvas, quomodo in illo ubi dictum est: Sede ad dexteram meam, donec ponam omnes inimicos tuos sub pedibus tuis 86; non enim, cum fuerint inimici sub pedibus positi, desinet ille sedere ad dexteram; aut illud Apostoli: Oportet enim illum regnare, donec ponat omnes inimicos suos sub pedibus tuis 87; non enim, cum positi fuerint, desinet regnare. Quemadmodum ergo ibi intellegitur, de quo dictum est: Oportet eum regnare, donec ponat inimicos sub pedibus, semper regnaturum, quoniam semper illi erunt sub pedibus, ita hic accipi potest, de quo dictumest: Non exies inde, donec solvas novissimum quadrantem, semper non esse exiturum, quia semper solvet novissimum quadrantem, dum sempiternas poenas terrenorum peccatorum luit. Neque hoc ita dixerim, ut diligentiorem tractationem videar ademisse de poenis peccatorum, quomodo in Scripturis dicantur aeternae, quamquam quolibet modo sint, vitandae sunt potius quam sciendae. 		30. But now, with respect to paying the uttermost farthing, it may be understood without absurdity either as standing for this, that nothing is left unpunished; just as in common speech we also say to the very dregs, when we wish to express that something is so drained out that nothing is left: or by the expression the uttermost farthing earthly sins may be meant. For as a fourth part of the separate component parts of this world, and in fact as the last, the earth is found; so that you begin with the heavens, you reckon the air the second, water the third, the earth the fourth. It may therefore seem to be suitably said, till you have paid the last fourth, in the sense of till you have expiated your earthly sins: for this the sinner also heard, Earth you are, and unto earth shall you return. Then, as to the expression till you have paid, I wonder if it does not mean that punishment which is called eternal. For whence is that debt paid where there is now no opportunity given of repenting and of leading a more correct life? For perhaps the expression till you have paid stands here in the same sense as in that passage where it is said, Sit at my right hand, until I make Your enemies Your footstool; for not even when the enemies have been put under His feet, will He cease to sit at the right hand: or that statement of the apostle, For He must reign, till He has put all enemies under His feet; for not even when they have been put under His feet, will He cease to reign. Hence, as it is there understood of Him respecting whom it is said, He must reign, till He has put His enemies under His feet, that He will reign for ever, inasmuch as they will be for ever under His feet: so here it may be understood of him respecting whom it is said, You shall by no means come out thence, till you have paid the uttermost farthing, that he will never come out; for he is always paying the uttermost farthing, so long as he is suffering the everlasting punishment of his earthly sins. Nor would I say this in such a way as that I should seem to prevent a more careful discussion respecting the punishment of sins, as to how in the Scriptures it is called eternal; although in all possible ways it is to be avoided rather than known.
Videamus quis sit adversarius.
11. 31. Sed videamus iam, qui sit ipse adversarius, cui iubemur esse benivoli cito, cum sumus cum illo in via! Aut enim diabolus est aut homo aut caro aut Deus aut praeceptum eius. Sed diabolo non video quomodo iubeamur esse benivoli, id est concordes aut consentientes; namque alii quod graece positum est interpretati sunt concors alii consentiens. Sed neque benivolentiam diabolo iubemur exhibere - ubi enim benivolentia, ibi amicitia -, neque quisquam dixerit amicitiam cum diabolo esse faciendam, neque concordare cum illo expedit, cui semel renuntiando bellum indiximus et quo victo coronabimur, neque consentire illi iam oportet, cui si numquam consensissemus, numquam in istas incidissemus miserias.De homine autem, quamquam iubeamur cum omnibus quantum in nobis est, pacem habere 88, ubi utique et benivolentia et concordia et consensio potest intellegi, non video tamen, quomodo accipiam ab homine nos iudici tradi, ubi Christum iudicem intellego, ante cuius tribunal omnes oportet exhiberi, sicut dicit Apostolus 89. Quomodo ergo iudici traditurus est qui ante iudicem pariter exhibebitur? Aut si propterea traditur quisque iudici, quia hominem laesit, quamvis illo non tradente qui laesus est, multo commodius accipitur a lege ipsa reum tradi iudici, contra quam fecit, cum hominem laederet. Quia et si occidendo quis nocuerit homini, non erit iam tempus quo concordet cum eo, quia iam non est cum illo in via, id est in hac vita. Nec tamen ideo non sanabitur paenitendo, et ad illius misericordiam cum sacrificio contribulati cordis refugiendo qui donat peccata conversis ad se, et qui plus gaudet de uno paenitente quam de nonaginta novem iustis 90. Carni vero multo minus video quomodo benivoli vel concordes vel consentientes esse iubeamur. Magis enim peccatores amant carnem suam et concordant cum illa et consentiunt ei; qui vero eam servituti subiciunt, non ipsi ei consentiunt, sed eam sibi consentire cogunt. 		31. But let us now see who the adversary himself is, with whom we are enjoined to agree quickly, whiles we are in the way with him. For he is either the devil, or a man, or the flesh, or God, or His commandment. But I do not see how we should be enjoined to be on terms of goodwill, i.e. to be of one heart or of one mind, with the devil. For some have rendered the Greek word which is found here of one heart, others of one mind: but neither are we enjoined to show goodwill to the devil (for where there is goodwill there is friendship: and no one would say that we are to make friends with the devil); nor is it expedient to come to an agreement with him, against whom we have declared war by once for all renouncing him, and on conquering whom we shall be crowned; nor ought we now to yield to him, for if we had never yielded to him, we should never have fallen into such miseries. Again, as to the adversary being a man, although we are enjoined to live peaceably with all men, as far as lies in us, where certainly goodwill, and concord, and consent may be understood; yet I do not see how I can accept the view, that we are delivered to the judge by a man, in a case where I understand Christ to be the judge, before whose judgment-seat we must all appear, as the apostle says: how then is he to deliver me to the judge, who will appear equally with me before the judge? Or if any one is delivered to the judge because he has injured a man, although the party who has been injured does not deliver him, it is a much more suitable view, that the guilty party is delivered to the judge by that law against which he acted when he injured the man. And this for the additional reason, that if any one has injured a man by killing him, there will be no time now in which to agree with him; for he is not now in the way with him, i.e. in this life: and yet a remedy will not on that account be excluded, if one repents and flees for refuge with the sacrifice of a broken heart to the mercy of Him who forgives the sins of those who turn to Him, and who rejoices more over one penitent than over ninety-nine just persons. But much less do I see how we are enjoined to bear goodwill towards, or to agree with, or to yield to, the flesh. For it is sinners rather who love their flesh, and agree with it, and yield to it; but those who bring it into subjection are not the parties who yield to it, but rather they compel it to yield to them.
Consentit Scripturae divinae, qui legit vel audit pie, deferens ei culmen auctoritatis.
11. 32. Fortassis ergo Deo iubemur consentire et illi esse benivoli, ut ei reconciliemur a quo peccando aversi sumus, ut adversarius noster dici possit. Quibus enim resistit, recte dicitur eorum adversarius; Deus enim superbis resistit, humilibus autem dat gratiam 91; et initium omnis peccati superbia, initium autem superbiae hominis apostatare a Deo 92; et Apostolus dicit: Si enim, cum inimici essemus, reconciliati sumus Deo per mortem Filii eius, multo magis reconciliati salvi erimus in vita ipsius 93. Ex quo intellegi potest nullam naturam malam inimicam Deo esse, quando quidem ipsi reconciliantur qui inimici fuerunt. Quisquis ergo in hac via, id est in hac vita, non fuerit reconciliatus Deo per mortem Filii eius, tradetur iudici ab illo, quia Pater non iudicat quemquam, sed omne iudicium dedit Filio 94. Atque ita cetera quae in hoc capitulo scripta sunt consequuntur, de quibus iam tractavimus. Unum solum est quod huic intellectui difficultatem facit, quomodo possit recte dici in via nos esse cum Deo, si hoc loco ipse accipiendus est adversarius impiorum, cui iubemur cito reconciliari, nisi forte, quia ipse ubique est, nos etiam, cum in hac via sumus, cum illo utique sumus. Si enim ascendero in caelum, inquit, tu ibi es, si descendero in infernum, ades; si recipiam pennas meas in directum et habitabo in novissima maris, etenim illuc manus tua deducet me, et adducet me dextera tua 95. Aut si non placet impios dici esse cum Deo, quamquam nusquam non praesto sit Deus - quemadmodum non dicimuscaecos esse cum luce, tametsi oculos eorum lux circumfundat -, unum reliquum est, ut hic adversarium praeceptum Dei esse intellegamus. Quid enim sic adversatur peccare volentibus quam praeceptum Dei, id est lex eius et Scriptura divina quae data est nobis ad hanc vitam, ut sit nobiscum in via cui non oportet contradicere, ne nos tradat iudici, sed ei oportet consentire cito? Non enim quisque novit, quando de hac vita exeat. Quis autem consentit Scripturae divinae, nisi qui legit vel audit pie, deferens ei culmen auctoritatis, ut quod intellegit, non propter hoc oderit quod peccatis suis adversari sentit, sed magis diligat correctionem suam et gaudeat quod morbis suis, donec sanentur, non parcitur; quod vero aut obscurum aut absurdum illi sonat, non inde concitet contradictionum certamina sed oret ut intellegat, benivolentiam tamen et reverentiam tantae auctoritati exhibendam esse meminerit? Sed quis hoc facit nisi quisquis ad testamentum patris aperiendum et cognoscendum,non litium minitatione sed pietate mitis accesserit? Beati ergo mites, quoniam ipsi haaereditate possidebunt terram 96. Videamus sequentia! 		32. Perhaps, therefore, we are enjoined to yield to God, and to be well-disposed towards Him, in order that we may be reconciled to Him, from whom by sinning we have turned away, so that He can be called our adversary. For He is rightly called the adversary of those whom He resists, for God resists the proud, but gives grace to the humble; and pride is the beginning of all sin, but the beginning of man's pride is to become apostate from God; and the apostle says, For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life. And from this it may be perceived that no nature [as being] bad is an enemy to God, inasmuch as the very parties who were enemies are being reconciled. Whoever, therefore, while in this way, i.e. in this life, shall not have been reconciled to God by the death of His Son, will be delivered to the judge by Him, for the Father judges no man, but has delivered all judgment to the Son; and so the other things which are described in this section follow, which we have already discussed. There is only one thing which creates a difficulty as regards this interpretation, viz. how it can be rightly said that we are in the way with God, if in this passage He Himself is to be understood as the adversary of the wicked, with whom we are enjoined to be reconciled quickly; unless, perchance, because He is everywhere, we also, while we are in this way, are certainly with Him. For as it is said, If I ascend up into heaven, You are there; if I make my bed in hell, behold, You are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Your hand lead me, and Your right hand shall hold me. Or if the view is not accepted, that the wicked are said to be with God, although there is nowhere where God is not present—just as we do not say that the blind are with the light, although the light surrounds their eyes—there is one resource remaining: that we should understand the adversary here as being the commandment of God. For what is so much an adversary to those who wish to sin as the commandment of God, i.e. His law and divine Scripture, which has been given us for this life, that it may be with us in the way, which we must not contradict, lest it deliver us to the judge, but which we ought to submit to quickly? For no one knows when he may depart out of this life. Now, who is it that submits to divine Scripture, save he who reads or hears it piously, deferring to it as of supreme authority; so that what he understands he does not hate on this account, that he feels it to be opposed to his sins, but rather loves being reproved by it, and rejoices that his maladies are not spared until they are healed; and so that even in respect to what seems to him obscure or absurd, he does not therefore raise contentious contradictions, but prays that he may understand, yet remembering that goodwill and reverence are to be manifested towards so great an authority? But who does this, unless just the man who has come, not harshly threatening, but in the meekness of piety, for the purpose of opening and ascertaining the contents of his father's will? Blessed, therefore, are the meek: for they shall inherit the earth. Let us see what follows.
Beati lugentes, quia consolabuntur. Beatus qui non moechatur in corde (12, 33-36)
Iustitia minor non moechari corporum coniunctione, iustitia maior regni Dei non moechari in corde. Chapter 12
12. 33. Audistis quia dictum est : non moechaberis. Ego autem dico vobis, quia omnis qui viderit mulierem ad concupiscendum eam, iam moechatusest eam in corde suo 97. Iustitia ergo minor est non moechari corporum coniunctione, iustitia vero maior regni Dei non moechari in corde. Quisquis autem non moechatur in corde, multo facilius custodit ne moechetur in corpore. Illud ergo confirmavit qui hoc praecepit; non enim venit legem solvere sed implere 98. Sane considerandum est quod non dixit: Omnis qui concupiverit mulierem, sed: qui viderit mulierem ad concupiscendum, id est hoc fine et hoc animo attenderit, ut eam concupiscat; quod iam non est titillari delectatione carnis sed plane consentire libidini, ita ut non refrenetur illicitus appetitus sed, si facultas data fuerit, satietur. 		33. You have heard that it was said to them of old time, You shall not commit adultery: but I say unto you, that whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. The lesser righteousness, therefore, is not to commit adultery by carnal connection; but the greater righteousness of the kingdom of God is not to commit adultery in the heart. Now, the man who does not commit adultery in the heart, much more easily guards against committing adultery in actual fact. Hence He who gave the later precept confirmed the earlier; for He came not to destroy the law, but to fulfil it. It is well worthy of consideration that He did not say, Whosoever lusts after a woman, but, Whosoever looks on a woman to lust after her, i.e. turns toward her with this aim and this intent, that he may lust after her; which, in fact, is not merely to be tickled by fleshly delight, but fully to consent to lust; so that the forbidden appetite is not restrained, but satisfied if opportunity should be given.
Suggestio, suasio, delectatio, consensio.
12. 34. Nam tria sunt quibus impletur peccatum: suggestione, delectatione, consensione. Suggestio, sive per memoriam fit sive per corporis sensus, cum aliquid videmus vel audimus vel olfacimus vel gustamus vel tangimus. Quod si frui delectaverit, delectatio illicita refrenanda est. Velut cum ieiunamus et visis cibis palati appetitus adsurgit, non fit nisi delectatione; sed huic tamen non consentimus, et eam dominantis rationis iure cohibemus. Si autem consensio factafuerit, plenum peccatum erit, notum Deo in corde nostro, etiamsi facto non innotescat hominibus. Ita ergo sunt isti gradus, quasi a serpente suggestio fiat, id est, lubrico et volubili, hoc est temporali corporum motu quia et si qua talia fantasmata intus versantur in anima de corpore forinsecus tracta sunt; et si quis occultus praeter istos quinque sensus motus corporis animam tangit, est etiam ipse temporalis et lubricus. Et ideo quanto illabitur occultius, ut cogitationem contingat, tanto convenientius serpenti comparatur. Tria ergo haec, ut dicere coeperam, similia sunt illi gestae rei quae in Genesi scripta est, ut quasi a serpente fiat suggestio et quaedam suasio, in appetitu autem carnali tamquam in Eva delectatio, in ratione vero tamquam in viro consensio 99. Quibus peractis tamquam de paradiso, hoc est de beatissima luce iustitiae, in mortem homo expellitur. Iustissime omnino. Non enim cogit qui suadet. Et omnes naturae in ordine suo gradibus suis pulchrae sunt, sed de superioribus, in quibus rationalis animus ordinatus est, ad inferiora non est declinandum. Nec quisquam hoc facere cogitur; et ideo si fecerit, iusta Dei lege punitur; non enim hoc committit invitus. Verumtamen delectatio ante consuetudinem vel nulla est vel tam tenuis, ut prope nulla sit; cui consentire magnum peccatum est, cum est illicita. Cum autem quisque consenserit, committit peccatum in corde. Si autem etiam in factum processerit, videtur satiari et extingui cupiditas. Sed postea, cum suggestio repetitur, maior accenditur delectatio, quae tamen adhuc multo minor est quam illa quae adsiduis factis in consuetudinem vertit. Hanc enim vincere difficillimum est. Et tamen etiam ipsam consuetudinem, si se quisque non deserat et christianam militiam non reformidet, illo duce atque adiutore superabit, ac sic in pristinam pacem atque ordinem et vir Christo et mulier viro subicitur 100. 		34. For there are three things which go to complete sin: the suggestion of, the taking pleasure in, and the consenting to. Suggestion takes place either by means of memory, or by means of the bodily senses, when we see, or hear, or smell, or taste, or touch anything. And if it give us pleasure to enjoy this, this pleasure, if illicit, must be restrained. Just as when we are fasting, and on seeing food the appetite of the palate is stirred up, this does not happen without pleasure; but we do not consent to this liking, and we repress it by the right of reason, which has the supremacy. But if consent shall take place, the sin will be complete, known to God in our heart, although it may not become known to men by deed. There are, then, these steps: the suggestion is made, as it were, by a serpent, that is to say, by a fleeting and rapid, i.e. a temporary, movement of bodies: for if there are also any such images moving about in the soul, they have been derived from without from the body; and if any hidden sensation of the body besides those five senses touches the soul, that also is temporary and fleeting; and therefore the more clandestinely it glides in, so as to affect the process of thinking, the more aptly is it compared to a serpent. Hence these three stages, as I was beginning to say, resemble that transaction which is described in Genesis, so that the suggestion and a certain measure of suasion is put forth, as it were, by the serpent; but the taking pleasure in it lies in the carnal appetite, as it were in Eve; and the consent lies in the reason, as it were in the man: and these things having been acted through, the man is driven forth, as it were, from paradise, i.e. from the most blessed light of righteousness, into death — in all respects most righteously. For he who puts forth suasion does not compel. And all natures are beautiful in their order, according to their gradations; but we must not descend from the higher, among which the rational mind has its place assigned, to the lower. Nor is any one compelled to do this; and therefore, if he does it, he is punished by the just law of God, for he is not guilty of this unwillingly. But yet, previous to habit, either there is no pleasure, or it is so slight that there is hardly any; and to yield to it is a great sin, as such pleasure is unlawful. Now, when any one does yield, he commits sin in the heart. If, however, he also proceeds to action, the desire seems to be satisfied and extinguished; but afterwards, when the suggestion is repeated, a greater pleasure is kindled, which, however, is as yet much less than that which by continuous practice is converted into habit. For it is very difficult to overcome this; and yet even habit itself, if one does not prove untrue to himself, and does not shrink back in dread from the Christian warfare, he will get the better of under His (i.e. Christ's) leadership and assistance; and thus, in accordance with primitive peace and order, both the man is subject to Christ, and the woman is subject to the man.
Ipsius peccati tres sunt differentiae: in corde, in facto, in consuetudine.
12. 35. Sicut ergo tribus gradibus ad peccatum pervenitur: suggestione, delectatione, consensione, ita ipsius peccati tres sunt differentiae: in corde, in facto, in consuetudine, tamquam tres mortes: una quasi in domo, id est cum in corde consentitur libidini; altera iam prolata, quasi extra portam, cum in factum procedit adsensio; tertia, cum vi consuetudinis malae tamquam mole terrena premitur animus, quasi in sepulchro iam putens. Quae tria genera mortuorum Dominum resuscitasse, quisquis Evangelium legit, agnoscit. Et fortasse considerat quas differentias habeat etiam ipsa vox resuscitantis, cum alibi dicit: Puella surge! 101,alibi: Iuvenis, tibi dico, surge! 102, alibi: Infremuit spiritu et flevit et rursus fremuit, et post deinde voce magna clamavit: Lazare, veni foras! 103 		35. Hence, just as we arrive at sin by three steps—suggestion, pleasure, consent,— so of sin itself there are three varieties—in heart, in deed, in habit,— as it were, three deaths: one, as it were, in the house, i.e. when we consent to lust in the heart; a second now, as it were, brought forth outside the gate, when assent goes forward into action; a third, when the mind is pressed down by the force of bad habit, as if by a mound of earth, and is now, as it were, rotting in the sepulchre. And whoever reads the Gospel perceives that our Lord raised to life these three varieties of the dead. And perhaps he reflects what differences may be found in the very word of Him who raises them, when He says on one occasion, Damsel, arise; on another, Young man, I say unto you, Arise; and when on another occasion He groaned in the spirit, and wept, and again groaned, and then afterwards cried with a loud voice, Lazarus, come forth.
Omnis mala concupiscentia recte fornicatio vocatur.
12. 36. Quapropter nomine moechantium, qui hoc capitulo commemorantur, omnem carnalem et libidinosam concupiscentiam oportet intellegi. Cum enim tam assidue idolatriam Scriptura fornicationem dicat, Paulus autem apostolus avaritiam idolatriae nomine appellat 104, quis dubitet omnem malam concupiscentiam recte fornicationem vocari, quando anima neglecta superiore lege qua regitur inferiorum naturarum turpi voluptate quasi mercede prostituta corrumpitur? Et ideo quisquis carnalem delectationem adversus rectam voluntatem suam rebellare sentit per consuetudinem peccatorum, cuius indomitae violentia trahitur in captivitatem, recolat quantum potest, qualem pacem peccando amiserit, et exclamet: Infelix ego homo! Quis me liberabit de corpore mortis huius? Gratia Dei per Iesum Christum Dominum nostrum 105. Ita enim, cum se infelicem exclamat, lugendo implorat consolatoris auxilium. Nec parvus est ad beatitudinem accessus cognitio infelicitatis suae; et ideo Beati etiam lugentes, quoniam ipsi consolabuntur 106. 		36. And therefore, under the category of the adultery mentioned in this section, we must understand all fleshly and sensual lust. For when Scripture so constantly speaks of idolatry as fornication, and the Apostle Paul calls avarice by the name of idolatry, who doubts but that every evil lust is rightly called fornication, since the soul, neglecting the higher law by which it is ruled, and prostituting itself for the base pleasure of the lower nature as its reward (so to speak), is thereby corrupted? And therefore let every one who feels carnal pleasure rebelling against right inclination in his own case through the habit of sinning, by whose unsubdued violence he is dragged into captivity, recall to mind as much as he can what kind of peace he has lost by sinning, and let him cry out, O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ. For in this way, when he cries out that he is wretched, in the act of bewailing he implores the help of a comforter. Nor is it a small approach to blessedness, when he has come to know his wretchedness; and therefore blessed also are they that mourn, for they shall be comforted.
Beati qui esuriunt et sitiunt iustitiam,quoniam ipsi saturabuntur (13, 37 - 18, 54)
Hic vero magna opus est fortitudine ad membra praecidenda. Chapter 13
13. 37. Deinde sequitur et dicit: Si autem oculus tuus dexter scandalizat te, erue eum et proice abs te! Expedit enim tibi ut pereat unum membrorum tuorum, quam totum corpus tuum eat in gehennam 107. Hic vero magna opus est fortitudine ad membra praecidenda. Quidquid enim est quod significat oculus, sine dubio tale est quod vehementer diligitur.Solet enim et ab eis qui vehementer volunt exprimere dilectionem suam ita dici: Diligo eum ut oculos meos, aut etiam: plus quam oculos meos. Quod autem additum est dexter, fortasse ad augendam vim dilectionis valet. Quamquam enim ad videndum isti oculi corporis communiter intendantur et, si ambo intendantur, aequaliter possint, amplius tamen formidant homines dexterum amittere. Ut iste sit sensus: Quidquid illud est quod ita diligis, ut pro dextero oculo habeas, Si scandalizat te, id est si tibi impedimento est ad veram beatitudinem, erue illud et proice abs te! expedit enim tibi ut pereat unum eorum, quae ita diligis ut tamquam membra tibi haereant, quam totum corpus tuum eat in gehennam. 		37. In the next place, He goes on to say: And if your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should go into hell. Here, certainly, there is need of great courage in order to cut off one's members. For whatever it is that is meant by the eye, undoubtedly it is such a thing as is ardently loved. For those who wish to express their affection strongly are wont to speak thus: I love him as my own eyes, or even more than my own eyes. Then, when the word right is added, it is meant perhaps to intensify the strength of the affection. For although these bodily eyes of ours are turned in a common direction for the purpose of seeing, and if both are turned they have equal power, yet men are more afraid of losing the right one. So that the sense in this case is: Whatever it is which you so love that you reckon it as a right eye, if it offends you, i.e. if it proves a hindrance to you on the way to true happiness, pluck it out and cast it from you. For it is profitable for you, that one of these which you so love that they cleave to you as if they were members, should perish, rather than that your whole body should be cast into hell.
Quemadmodum in oculo contemplatio, sic in manu actio recte intellegitur.
13. 38. Sed quoniam sequitur de manu dextera et similiter dicitur: Si dextera manus tua scandalizat te, abscide eam et proice abs te! Expedit enim tibi ut pereat unum membrorum tuorum, quam totum corpus tuum eat in gehennam 108, cogit quaerere diligentius, quid dixerit oculum. In qua quaestione nihil mihi occurrit congruentius quam dilectissimum amicum. Nam hoc est utique quod membrumrecte possumus appellare, quod vehementer diligimus, et hunc consiliarium, quia oculus est tamquam demonstrans iter, et in rebus divinis, quia dexter est, ut sinister sit dilectus quidem consiliarius sed in rebus terrenis ad necessitatem corporis pertinentibus; de quo scandalizante superfluum erat dicere, quando quidem nec dextero parcendum sit. In rebus autem divinis consiliarius scandalizans est, si in aliquam perniciosam heresim nomine religionis atque doctrinae conatur inducere. Ergo et dextera manus accipitur dilectus adiutor et minister in divinis operibus - nam quemadmodum in oculo contemplatio, sic in manu actio recte intellegitur -, ut sinistra manus intellegatur in operibus quae huic vitae et corpori sunt necessaria. 		38. But since He follows it up with a similar statement respecting the right hand, If your right hand offend you, cut it off, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should go into hell, He compels us to inquire more carefully what He has spoken of as an eye. And as regards this inquiry, nothing occurs to me as a more suitable explanation than a greatly beloved friend: for this, certainly, is something which we may rightly call a member which we ardently love; and this friend a counsellor, for it is an eye, as it were, pointing out the road; and that in divine things, for it is the right eye: so that the left is indeed a beloved counsellor, but in earthly matters, pertaining to the necessities of the body; concerning which as a cause of stumbling it was superfluous to speak, inasmuch as not even the right was to be spared. Now, a counsellor in divine things is a cause of stumbling, if he endeavours to lead one into any dangerous heresy under the guise of religion and doctrine. Hence also let the right hand be taken in the sense of a beloved helper and assistant in divine works: for in like manner as contemplation is rightly understood as having its seat in the eye, so action in the right hand; so that the left hand may be understood in reference to works which are necessary for this life, and for the body.
Dominus, ut non facile uxor dimittatur, solam causam fornicationis excepit. Chapter 14
14. 39. Dictum est autem: quicumque dimiserit uxorem suam, det ei libellum repudii 109. Haec iustitia minor est phariseorum, cui non est contrarium quod Dominus dicit: Ego autem dico vobis: quicumque dimiserit uxorem suam, excepta causa fornicationis, facit eam moechari, et qui solutam a viro duxerit moechatur 110. Non enim qui praecepit dari libellum repudii hoc praecepit, ut uxor dimittatur; sed: Qui dimiserit, inquit, det ei libellum repudii, ut iracundiam temerariam proicientis uxorem libelli cogitatio temperaret. Qui ergo dimittendi moram quaesivit, significavit quantum potuit duris hominibus se nolle discidium. Et ideo ipse Dominus alio loco de hoc interrogatus ita respondit: Hoc Moyses propter duritiam vestram fecit 111. Quantumvis enim durus esset qui vellet dimittere uxorem, cum cogitaret libello repudii dato iam sine periculo eam posse alteri nubere, facile placaretur. Dominus ergo ad illud confirmandum, ut non facile uxor dimittatur, solam causam fornicationis excepit; ceteras vero universas molestias, si quae forte extiterint, iubet pro fide coniugali et pro castitate fortiter sustineri. Et moechum dicit etiam virum qui eam duxerit quae solutaest a viro. Cuius rei apostolus Paulus terminum ostendit, qui tam diu observandum dicit, quam diu vir eius vivit; illo autem mortuo dat nubendi licentiam 112. Hanc enim etiam ipse regulam tenuit, et in ea non suum consilium sicut in nonnullis monitis sed praeceptum Domini iubentis ostendit, cum ait: Eis autem qui sunt in coniugio praecipio, non ego sed Dominus, mulierem a viro non discedere; quod si discesserit, manere innuptam aut viro suo reconciliari; et vir uxorem ne dimittat 113; credo simili forma, ut si dimiserit non ducat aliam, aut reconcilietur uxori. Fieri enim potest ut dimittat uxorem causa fornicationis,quam Dominus exceptam esse voluit. Iam vero si nec illi nubere conceditur vivo viro a quo recessit, neque huic alteram ducere viva uxore quam dimisit, multo minus fas est illicita cum quibuslibet stupra committere. Beatiora sane coniugia iudicanda sunt, quae sive filiis procreatis, sive etiam ista terrena prole contempta, continentiam inter se pari consensu servare potuerint, quia neque contra illud praeceptum fit quo Dominus dimitti coniugem vetat - non enim dimittit qui cum ea non carnaliter sed spiritaliter vivit -, et illud servatur quod per Apostolum dicitur: Reliquum est ut qui habent uxores tamquam non habentes sint 114. 		39. It has been said, Whosoever shall put away his wife, let him give her a writing of divorcement. This is the lesser righteousness of the Pharisees, which is not opposed by what our Lord says: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causes her to commit adultery: and whosoever shall marry her that is loosed from her husband commits adultery. For He who gave the commandment that a writing of divorcement should be given, did not give the commandment that a wife should be put away; but whosoever shall put away, says He, let him give her a writing of divorcement, in order that the thought of such a writing might moderate the rash anger of him who was getting rid of his wife. And, therefore, He who sought to interpose a delay in putting away, indicated as far as He could to hard-hearted men that He did not wish separation. And accordingly the Lord Himself in another passage, when a question was asked Him as to this matter, gave this reply: Moses did so because of the hardness of your hearts. For however hard-hearted a man may be who wishes to put away his wife, when he reflects that, on a writing of divorcement being given her, she could then without risk marry another, he would be easily appeased. Our Lord, therefore, in order to confirm that principle, that a wife should not lightly be put away, made the single exception of fornication; but enjoins that all other annoyances, if any such should happen to spring up, be borne with fortitude for the sake of conjugal fidelity and for the sake of chastity; and he also calls that man an adulterer who should marry her that has been divorced by her husband. And the Apostle Paul shows the limit of this state of affairs, for he says it is to be observed as long as her husband lives; but on the husband's death he gives permission to marry. For he himself also held by this rule, and therein brings forward not his own advice, as in the case of some of his admonitions, but a command by the Lord when he says: And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: but and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. I believe that, according to a similar rule, if he shall put her away, he is to remain unmarried, or be reconciled to his wife. For it may happen that he puts away his wife for the cause of fornication, which our Lord wished to make an exception of. But now, if she is not allowed to marry while the husband is living from whom she has departed, nor he to take another while the wife is living whom he has put away, much less is it right to commit unlawful acts of fornication with any parties whomsoever. More blessed indeed are those marriages to be reckoned, where the parties concerned, whether after the procreation of children, or even through contempt of such an earthly progeny, have been able with common consent to practise self-restraint toward each other: both because nothing is done contrary to that precept whereby the Lord forbids a spouse to be put away (for he does not put her away who lives with her not carnally, but spiritually), and because that principle is observed to which the apostle gives expression, It remains, that they that have wives be as though they had none.
Ista transitura qui non odit, nondum amat illam vitam aeternam. Chapter 15
15. 40. Illud magis solet sollicitare animum parvulorum, qui tamen secundum praecepta Christi iam vivere gestiunt, quod alio loco ipse Dominus dicit: Quisquis venit ad me et non odit patrem suum et matrem et uxorem et filios et fratres et sorores, insuper et animam suam, non potest meus esse discipulus 115. Videri enim potest contrarium minus intellegentibus, quod hic vetat dimitti uxorem, excepta causa fornicationis, alibi autem discipulum suum negat esse posse quemquam qui non oderit uxorem. Quod si propter concubitum diceret, non etiam patrem et matrem et fratres in eadem conditioneponeret. Sed quam verum est, quod regnum caelorum vim patitur, et qui vim faciunt diripiunt illud! 116 Quanta enim vi opus est, ut homo diligat inimicos, et oderit patrem et matrem et uxorem et filios et fratres! Utrumque enim iubet qui ad regnum caelorum vocat. Et quomodo haec non sint contraria inter se, ipso duce ostendere facile est; sed ea intellecta implere difficile, quamquam et hoc eodem ipso adiuvante facillimum. Regnum enim aeternum, quo discipulos suos, quos etiam fratres appellat 117, vocare dignatus est, non habet huiusmodi necessitudines temporales. Non enim est Iudaeus, neque Graecus, neque masculus, neque femina, nec servus, nec liber, sed omnia et in omnibus Christus 118. Et ipse Dominus dicit: In resurrectione enim neque nubent, neque uxores ducent, sed erunt sicut angeli in caelis 119. Oportet ergo ut quisquis illius regni vitam iam hic meditari voluerit, oderit non ipsos homines sed istas necessitudines temporales, quibus ista quae transitura est vita fulcitur, quae nascendo et moriendo peragitur. Quod qui non odit, nondum amat illam vitam, ubi nulla erit conditio nascendi atquemoriendi, quae copulat terrena coniugia. 		40. But it is rather that statement which the Lord Himself makes in another passage which is wont to disturb the minds of the little ones, who nevertheless earnestly desire to live now according to the precepts of Christ: If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. For it may seem a contradiction to the less intelligent, that here He forbids the putting away of a wife saving for the cause of fornication, but that elsewhere He affirms that no one can be a disciple of His who does not hate his wife. But if He were speaking with reference to sexual intercourse, He would not place father, and mother, and brothers in the same category. But how true it is, that the kingdom of heaven suffers violence, and they that use violence take it by force! For how great violence is necessary, in order that a man may love his enemies, and hate his father, and mother, and wife, and children, and brothers! For He commands both things who calls us to the kingdom of heaven. And how these things do not contradict each other, it is easy to show under His guidance; but after they have been understood, it is difficult to carry them out, although this too is very easy when He Himself assists us. For in that eternal kingdom to which He has vouchsafed to call His disciples, to whom He also gives the name of brothers, there are no temporal relationships of this sort. For there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; but Christ is all, and in all. And the Lord Himself says: For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. Hence it is necessary that whoever wishes here and now to aim after the life of that kingdom, should hate not the persons themselves, but those temporal relationships by which this life of ours, which is transitory and is comprised in being born and dying, is upheld; because he who does not hate them, does not yet love that life where there is no condition of being born and dying, which unites parties in earthly wedlock.
Diligamus quod nobiscum potest ad illa regna perduci.
15. 41. Itaque si aliquem bene christianum qui tamen habet uxorem, quamvis adhuc cum ea filios generet, interrogem, utrum in illo regno habere velit uxorem, memor utique promissorum Dei et vitae illius, ubi corruptibile hoc induet incorruptionem et mortale hoc induet immortalitatem 120, iam magno vel certe aliquo amore suspensus cum execratione respondebit se vehementer id nolle. Rursus si interrogem, utrum uxorem suam post resurrectionem accepta angelica immutatione, quae sanctis promittitur, secum ibi vivere velit, tam vehementer se id velle quam illud nolle respondebit. Sic invenitur bonus christianus diligere in una femina creaturam Dei, quam reformari et renovari desiderat, odisse autem coniunctionem copulationemque corruptibilem atque mortalem, hoc est diligere in ea quod homo est, odisse quod uxor est. Ita etiam diligit inimicum, non in quantum inimicus est, sed in quantum homo est, ut hoc ei velit provenire quod sibi, id est ut ad regnum caelorum correctus renovatusque perveniat. Hoc et de patre et de matre et de ceteris vinculis sanguinis intellegendum est 121, ut in eis oderimus quod genushumanum nascendo et moriendo sortitum est, diligamus autem quod nobiscum potest ad illa regna perduci, ubi nemo dicit pater meus, sed omnes uni Deo Pater noster 122; nec mater mea, sed omnes illi Ierusalem mater nostra 123; nec frater meus, sed omnes de omnibus frater noster 124. Coniugium vero cum illo simul nobis in unum redactis quasi unius coniugis erit 125, qui nos de prostitutione huius saeculi sui sanguinis effusione liberavit. Necesse est ergo ut oderit ea quae transeunt discipulus Christi in his quos secum ad ea venire desiderat quae semper manebunt; et tanto magis haec in eis oderit, quanto magis eos diligit. 		41. Therefore, if I were to ask any good Christian who has a wife, and even though he may still be having children by her, whether he would like to have his wife in that kingdom; mindful in any case of the promises of God, and of that life where this incorruptible shall put on incorruption, and this mortal shall put on immortality; though at present hesitating from the greatness, or at least from a certain degree of love, he would reply with execration that he is strongly averse to it. Were I to ask him again, whether he would like his wife to live with him there, after the resurrection, when she had undergone that angelic change which is promised to the saints, he would reply that he desired this as strongly as he reprobated the other. Thus a good Christian is found in one and the same woman to love the creature of God, whom he desires to be transformed and renewed; but to hate the corruptible and mortal conjugal connection and sexual intercourse: i.e. to love in her what is characteristic of a human being, to hate what belongs to her as a wife. So also he loves his enemy, not in as far as he is an enemy, but in as far as he is a man; so that he wishes the same prosperity to come to him as to himself, viz. that he may reach the kingdom of heaven rectified and renewed. This is to be understood both of father and mother and the other ties of blood, that we hate in them what has fallen to the lot of the human race in being born and dying, but that we love what can be carried along with us to those realms where no one says, My Father; but all say to the one God, Our Father: and no one says, My mother; but all say to that other Jerusalem, Our mother: and no one says, My brother; but each says respecting every other, Our brother. But in fact there will be a marriage on our part as of one spouse (when we have been brought together into unity), with Him who has delivered us from the pollution of this world by the shedding of His own blood. It is necessary, therefore, that the disciple of Christ should hate these things which pass away, in those whom he desires along with himself to reach those things which shall for ever remain; and that he should the more hate these things in them, the more he loves themselves.
Quod est in coniugio christianorum excellentissimum atque sublime.
15. 42. Potest igitur christianus cum coniuge concorditer vivere sive indigentiam carnalem cum ea supplens, quod secundum veniam non secundum imperium dicit Apostolus 126, sive filiorum propagationem, quod iam nonnullo gradu potest esse laudabile, sive fraternam societatem sine ulla corporum commixtione, habens uxorem tamquam non habens 127, quod est in coniugio christianorum excellentissimum atque sublime, ut tamen oderit in ea nomen temporalis necessitatis et diligat spem sempiternae beatitudinis. Odimus enim sine dubio,quod certe ut aliquando non sit optamus, sicut istam ipsam praesentis temporis vitam, quam temporalem si non odissemus, non desideraremus futuram, quae non est tempori obnoxia. Pro hac enim vita posita est anima, de qua ibi dictum est: Qui non oderit insuper et animam suam, non potest meus esse discipulus 128. Huic namque vitae cibus est necessarius iste corruptibilis, de quo ipseDominus dicit: Nonne anima plus est quam esca? 129, id est haec vita, cui necessaria est esca 130. Et quod dicit, ut animam suam ponat pro ovibus suis hanc utique vitam dicit, cum se pro nobis moriturum esse pronuntiat. 		42. A Christian may therefore live in concord with his wife, whether with her providing for a fleshly craving, a thing which the apostle speaks by permission, not by commandment; or providing for the procreation of children, which may be at present in some degree praiseworthy; or providing for a brotherly and sisterly fellowship, without any corporeal connection, having his wife as though he had her not, as is most excellent and sublime in the marriage of Christians: yet so that in her he hates the name of temporal relationship, and loves the hope of everlasting blessedness. For we hate, without doubt, that respecting which we wish at least, that at some time hereafter it should not exist; as, for instance, this same life of ours in the present world, which if we were not to hate as being temporal, we would not long for the future life, which is not conditioned by time. For as a substitute for this life the soul is put, respecting which it is said in that passage, If a man hate not his own soul also, he cannot be my disciple. For that corruptible meat is necessary for this life, of which the Lord Himself says, Is not the soul more than meat? i.e. this life to which meat is necessary. And when He says that He would lay down His soul for His sheep, He undoubtedly means this life, as He is declaring that He is going to die for us.
Par forma est in iure coniugii inter virum et mulierem. Chapter 16
16. 43. Exoritur hic altera quaestio: Cum Dominus causafornicationis permittat dimitti uxorem, quatenus hoc loco intellegenda sit fornicatio: utrum quousque intellegunt omnes, id est ut eam fornicationem credamus dictam quae in stupris committitur, an quemadmodum Scripturae solent fornicationem vocare, sicut supra dictum est, omnem illicitam corruptionem, sicut est idolatria vel avaritia et ex eo iam omnis transgressio legis propter illicitam concupiscentiam. Sed consulamus Apostolum, ne aliquid temere dicamus! His qui sunt in coniugio, inquit, praecipio, non ego sed Domius, uxorem a viro non discedere; quod si discesserit, manere innuptam aut viro suo reconciliari 131. Potest enim fieri ut discedat ea causa qua Dominus permisit. Aut si feminae licet virum dimittere etiam praeter causam fornicationis et non licet viro, quid respondebimus de hoc quod dicit posterius: Et vir uxorem ne dimittat 132? Quare non addidit: excepta causa fornicationis, quod Dominus permittit, nisi quia similem formam vult intellegi, ut si dimiserit - quod causa fornicationis permittitur -, maneat sine uxore aut reconcilietur uxori? Non enim male reconciliaretur vir illi mulieri, quam cum lapidare nemo ausus esset, dixit ei Dominus: Vade, vide deinceps nepecces 133. Quia et qui dicit: Non licet dimittere uxorem nisi causa fornicationis, cogit retinere uxorem, si causa fornicationis non fuerit; si autem fuerit, non cogit dimittere sed permittit; sicut dicitur: Non licet mulieri nubere alteri nisi mortuo viro; si ante viri mortem nupserit, rea est; si post viri mortem non nupserit, non est rea; non enim iussa est nubere sed permissa 134. Si ergo par forma est in isto iure coniugii inter virum et mulierem, usque adeo ut non tantum de femina idem Apostolus dixerit: Mulier non habet potestatem sui corporis sed vir, sed etiam de illo non tacuerit dicens: Similiter et vir sui corporis potestatem non habet sed mulier 135, si ergo similis forma est, non oportet intellegi licere mulieri virum dimittere nisi causa fornicationis sicut et viro. 		43. Here there arises a second question, when the Lord allows a wife to be put away for the cause of fornication, in what latitude of meaning fornication is to be understood in this passage—whether in the sense understood by all, viz. that we are to understand that fornication to be meant which is committed in acts of uncleanness; or whether, in accordance with the usage of Scripture in speaking of fornication (as has been mentioned above), as meaning all unlawful corruption, such as idolatry or covetousness, and therefore, of course, every transgression of the law on account of the unlawful lust [involved in it]. But let us consult the apostle, that we may not say rashly. And unto the married I command, says he, yet not I, but the Lord, Let not the wife depart from her husband: but and if she depart, let her remain unmarried, or be reconciled to her husband. For it may happen that she departs for that cause for which the Lord gives permission to do so. Or, if a woman is at liberty to put away her husband for other causes besides that of fornication, and the husband is not at liberty, what answer shall we give respecting this statement which he has made afterwards, And let not the husband put away his wife? Wherefore did he not add, saving for the cause of fornication, which the Lord permits, unless because he wishes a similar rule to be understood, that if he shall put away his wife (which he is permitted to do for the cause of fornication), he is to remain without a wife, or be reconciled to his wife? For it would not be a bad thing for a husband to be reconciled to such a woman as that to whom, when nobody had dared to stone her, the Lord said, Go, and sin no more. And for this reason also, because He who says, It is not lawful to put away one's wife saving for the cause of fornication, forces him to retain his wife, if there should be no cause of fornication: but if there should be, He does not force him to put her away, but permits him, just as when it is said, Let it not be lawful for a woman to marry another, unless her husband be dead; if she shall marry before the death of her husband, she is guilty; if she shall not marry after the death of her husband, she is not guilty, for she is not commanded to marry, but merely permitted. If, therefore, there is a like rule in the said law of marriage between man and woman, to such an extent that not merely of the woman has the same apostle said, The wife has not power of her own body, but the husband; but he has not been silent respecting him, saying, And likewise also the husband has not power of his own body, but the wife;— if, then, the rule is similar, there is no necessity for understanding that it is lawful for a woman to put away her husband, saving for the cause of fornication, as is the case also with the husband.
In consilio Apostoli aliud est enim quod iubetur, aliud quod monetur, aliud quod ignoscitur.
16. 44. Considerandum est itaque, quatenus fornicationem intellegere debeamus, et consulendus, ut coeperamus, Apostolus. Sequitur enim et dicit: Ceteris autem ego dico non Dominus 136. Hic primo videndum est quibus ceteris; dicebat enim superius ex Domini persona his qui sunt in coniugio, nunc vero ex sua persona ceteris dicit. Ergo fortasse his qui nonsunt in coniugio. Sed non hoc sequitur; ita enim subiungit: Si quis frater habet uxorem infidelem, et haec consentit habitare cum illo, non dimittat illam. Ergo etiam nunc his dicit qui sunt in coniugio. Quid sibi ergo vult quod ait: Ceteris, nisi quia superius eis loquebatur qui sic copulati erant, ut pariter in fide Christi essent, ceteris vero nunc dicit, id est eis qui sic copulati sunt,ut non ambo fideles sint? Sed quid eis dicit? Si quis frater habet uxorem infidelem, et haec consentit habitare cum illo, non dimittat illam; et si qua mulier habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum 137. Si ergo non praecipit ex Domini persona, sed ex sua persona monet, ita est hoc bonum, ut si quis aliter fecerit, non sit praecepti transgressor. Sicut de virginibus paulo post dicit praeceptum Domini se non habere, consilium autem dare; atque ita laudat virginitatem, ut arripiat eam quae voluerit, non tamen ut si non fecerit, contra praeceptum fecisse iudicetur 138. Aliud est enim quod iubetur, aliud quod monetur, aliud quod ignoscitur. Iubetur mulier a viro non discedere; quod si recesserit, manere innuptam aut viro reconciliari. Aliter ergo non licet facere. Monetur autem vir fidelis, si habet uxorem infidelem consentientem secum habitare, non eam dimittere. Licet ergo et dimittere, quia non est praeceptumDomini ne dimittat sed consilium Apostoli; sicut monetur virgo non nubere, sed si nupserit, consilium quidem non tenebit, sed contra praeceptum non faciet. Ignoscitur tamen cum dicitur: Hoc autem dico secundum veniam non secundum imperium 139. Quapropter si licet ut dimittatur coniux infidelis, quamvis melius sit non dimittere, et tamen non licet secundum praeceptum Domini ut dimittatur coniux nisi causa fornicationis, fornicatio est etiam ipsa infidelitas. 		44. It is therefore to be considered in what latitude of meaning we ought to understand the word fornication, and the apostle is to be consulted, as we were beginning to do. For he goes on to say, But to the rest speak I, not the Lord. Here, first, we must see who are the rest, for he was speaking before on the part of the Lord to those who are married, but now, as from himself, he speaks to the rest: hence perhaps to the unmarried, but this does not follow. For thus he continues: If any brother has a wife that believes not, and she be pleased to dwell with him, let him not put her away. Hence, even now he is speaking to those who are married. What, then, is his object in saying to the rest, unless that he was speaking before to those who were so united, that they were alike as to their faith in Christ; but that now he is speaking to the rest, i.e. to those who are so united, that they are not both believers? But what does he say to them? If any brother has a wife that believes not, and she be pleased to dwell with him, let him not put her away. And the woman which has an husband that believes not, and if he be pleased to dwell with her, let her not put him away. If, therefore, he does not give a command as from the Lord, but advises as from himself, then this good result springs from it, that if any one act otherwise, he is not a transgressor of a command, just as he says a little after respecting virgins, that he has no command of the Lord, but that he gives his advice; and he so praises virginity, that whoever will may avail himself of it; yet if he shall not do so, he may not be judged to have acted contrary to a command. For there is one thing which is commanded, another respecting which advice is given, another still which is allowed. A wife is commanded not to depart from her husband; and if she depart, to remain unmarried, or to be reconciled to her husband: therefore it is not allowable for her to act otherwise. But a believing husband is advised, if he has an unbelieving wife who is pleased to dwell with him, not to put her away: therefore it is allowable also to put her away, because it is no command of the Lord that he should not put her away, but an advice of the apostle: just as a virgin is advised not to marry; but if she shall marry, she will not indeed adhere to the advice, but she will not act in opposition to a command. Allowance is given when it is said, But I speak this by permission, and not of commandment. And therefore, if it is allowable that an unbelieving wife should be put away, although it is better not to put her away, and yet not allowable, according to the commandment of the Lord, that a wife should be put away, saving for the cause of fornication, [then] unbelief itself also is fornication.
Nonnulli infedeles per coniuges fideles in fidem venire possunt.
16. 45. Quid enim tu dicis, Apostole? Certe ut vir fidelis consentientem secum habitare mulierem infidelem non dimittat. Ita, inquit. Cum ergo hoc et Dominus praecipiat, ne dimittat vir uxorem nisi causa fornicationis, quare hic dicis: Ego dico non Dominus 140? Quia scilicet idolatria quam sequuntur infideles, et quaelibet noxia superstitio fornicatio est. Dominus autem permisit causa fornicationis uxorem dimitti, sed quia permisit non iussit, dedit locum Apostolo monendi, ut qui voluerit non dimittat uxorem infidelem, quo sic fortasse possit fidelis fieri. Sanctificatus est enim, inquit, vir infidelis in uxore et sanctificata est mulier infidelis in fratre 141. Credo iam provenerat ut nonnullae feminae per viros fideles et viri per uxores fideles in fidem venirent; et quamvis non dicens nomina, exemplis tamen hortatus est ad confirmandumconsilium suum. Deinde sequitur: Alioquin filii vestri immundi essent, nunc autem sancti sunt 142. Iam enim erant parvuli christiani, qui sive auctore uno ex parentibus sive utroque consentiente sanctificati erant. Quod non fieret, si uno credente dissociaretur coniugium, et non toleraretur infidelitas coniugis usque ad opportunitatem credendi. Hoc est ergo consilium eius, cui credo dictum esse: Si quid supererogaveris, rediens reddam tibi 143. 		45. For what do you say, O apostle? Surely, that a believing husband who has an unbelieving wife pleased to dwell with him is not to put her away? Just so, says he. When, therefore, the Lord also gives this command, that a man should not put away his wife, saving for the cause of fornication, why do you say here, I speak, not the Lord? For this reason, viz. that the idolatry which unbelievers follow, and every other noxious superstition, is fornication. Now, the Lord permitted a wife to be put away for the cause of fornication; but in permitting, He did not command it: He gave opportunity to the apostle for advising that whoever wished should not put away an unbelieving wife, in order that, perchance, in this way she might become a believer. For, says he, the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother. I suppose it had already occurred that some wives were embracing the faith by means of their believing husbands, and husbands by means of their believing wives; and although not mentioning names, he yet urged his case by examples, in order to strengthen his counsel. Then he goes on to say, Else were your children unclean; but now are they holy. For now the children were Christians, who were sanctified at the instance of one of the parents, or with the consent of both; which would not take place unless the marriage were broken up by one of the parties becoming a believer, and unless the unbelief of the spouse were borne with so far as to give an opportunity of believing. This, therefore, is the counsel of Him whom I regard as having spoken the words, Whatsoever you spend more, when I come again, I will repay you.
Avaritia fornicatio est.
16. 46. Porro si infidelitas fornicatio est et idolatria infidelitas et avaritia idolatria, non est dubitandum et avaritiam fornicationem esse. Quis ergo iam quamlibet illicitam concupiscentiam potest recte a fornicationis genere separare, si avaritia fornicatio est? Ex quo intellegitur propter illicitas concupiscentias, non tantum quae in stupris cum alienis viris aut feminis committuntur, sed omnino quaslibet quae animam corpore male utentem a lege Dei aberrare faciunt et perniciose turpiterque corrumpunt, possit sine crimine et vir uxorem dimittere et uxor virum, quia exceptam facit Dominus causam fornicationis. Quam fornicationem, sicut supra consideratum est, generalem et universalem intellegere cogimur. 		46. Moreover, if unbelief is fornication, and idolatry unbelief, and covetousness idolatry, it is not to be doubted that covetousness also is fornication. Who, then, in that case can rightly separate any unlawful lust whatever from the category of fornication, if covetousness is fornication? And from this we perceive, that because of unlawful lusts, not only those of which one is guilty in acts of uncleanness with another's husband or wife, but any unlawful lusts whatever, which cause the soul making a bad use of the body to wander from the law of God, and to be ruinously and basely corrupted, a man may, without crime, put away his wife, and a wife her husband, because the Lord makes the cause of fornication an exception; which fornication, in accordance with the above considerations, we are compelled to understand as being general and universal.
Quisquis, sive mar sive femina, fornicationis causa vult abicere coniugem, prior debet esse a fornicatione purgatus.
16. 47. Cum autem ait: Excepta causa fornicationis, nondixit cuius ipsorum, viri an feminae. Non enim tantum fornicantem uxorem dimittere conceditur, sed quisquis eam quoque uxorem dimittit a qua ipse cogitur fornicari, causa fornicationis utique dimittit. Velut si aliquem cogat uxor sacrificare idolis, qui talem dimittit, causa fornicationis dimittit, non tantum illius sed et suae: illius quia fornicatur, suae ne fornicetur. Nihil autem iniquius quam fornicationis causa dimittere uxorem, si et ipse convincitur fornicari. Occurrit enim illud: In quo enim alterum iudicas, te ipsum condemnas, eadem enim agis quae iudicas 144. Quapropter quisquis fornicationis causa vult abicere uxorem, prior debet esse a fornicatione purgatus; quod similiter etiam de femina dixerim. 		47. But when He says, saving for the cause of fornication, He has not said of which of them, whether the man or the woman. For not only is it allowed to put away a wife who commits fornication; but whoever puts away that wife even by whom he is himself compelled to commit fornication, puts her away undoubtedly for the cause of fornication. As, for instance, if a wife should compel one to sacrifice to idols, the man who puts away such an one puts her away for the cause of fornication, not only on her part, but on his own also: on her part, because she commits fornication; on his own, that he may not commit fornication. Nothing, however, is more unjust than for a man to put away his wife because of fornication, if he himself also is convicted of committing fornication. For that passage occurs to one: For wherein you judge another, you condemn yourself; for you that judge do the same things. And for this reason, whosoever wishes to put away his wife because of fornication, ought first to be cleared of fornication; and a like remark I would make respecting the woman also.
Quomodo moechatur ille qui ducit, sic et illa quam ducit.
16. 48. Quod autem dicit: Quisquis solutam a viro duxerit moechatur 145, quaeri potest, utrum quomodo moechatur ille qui ducit, sic et illa quam ducit. Iubetur enim et illa manere innupta aut viro reconciliari; sed si discesserit, inquit, a viro 146. Multum autem interest, utrum dimittat an dimittatur. Si enim ipsa virum dimiserit et alteri nupserit, videtur cupiditate mutandi coniugii virum priorem reliquisse, quae sine dubio adulterina cogitatio est. Si autem dimittatur a viro cum quo esse cupiebat, moechatur quidem qui eam duxerit, secundum Domini sententiam, sed utrum et ipsa tali crimine teneatur, incertum est. Quamvis multo minus inveniri possit, quomodo cum vir et mulier pari consensu sibi misceantur, unus eorum moechus sit et non sit alter. Huc accedit quia,si moechatur ille ducendo eam quae soluta est a viro, quamquam non dimiserit sed dimissa sit, ipsa eum facit moechari, quod nihilominus Dominus vetat. Ex quo colligitur, sive dimissa fuerit sive dimiserit, oportere illam manere innuptam aut viro reconciliari. 		48. But in reference to what He says, Whosoever shall marry her that is divorced commits adultery, it may be asked whether she also who is married commits adultery in the same way as he does who marries her. For she also is commanded to remain unmarried, or be reconciled to her husband; but this in the case of her departing from her husband. There is, however, a great difference whether she put away or be put away. For if she put away her husband, and marry another, she seems to have left her former husband from a desire of changing her marriage connection, which is, without doubt, an adulterous thought. But if she be put away by the husband, with whom she desired to be, he indeed who marries her commits adultery, according to the Lord's declaration; but whether she also be involved in a like crime is uncertain—although it is much less easy to discover how, when a man and woman have intercourse one with another with equal consent, one of them should be an adulterer, and the other not. To this is to be added the consideration, that if he commits adultery by marrying her who is divorced from her husband (although she does not put away, but is put away), she causes him to commit adultery, which nevertheless the Lord forbids. And hence we infer that, whether she has been put away, or has put away her husband, it is necessary for her to remain unmarried, or be reconciled to her husband.
Quaeritur si, permittente uxore, possit vir cum altera, quae nec aliena uxor sit nec a viro disiuncta, concumbere.
16. 49. Rursus quaeritur, utrum si uxoris permissu, sive sterilis sive quae concubitum pati non vult, adhibuerit sibi alteram vir, non alienam neque a viro seiunctam, possit esse sine crimine fornicationis. Et in historia quidem Veteris Testamenti invenitur exemplum 147. Sed nunc praecepta maiora sunt, in quae per illum gradum generatio humana pervenit. Tractanda illa sunt ad distinguendas aetates dispensationis divinae providentiae, quae humano generi ordinatissime subvenit, non autem ad vivendi regulas usurpanda. Sed tamen utrum quod ait Apostolus: Mulier non habet sui corporis potestatem sed vir; similiter et vir non habet sui corporis potestatem sed mulier 148, possit in tantum valere, ut permittente uxore, quae maritalis corporis habet potestatem, possit vir cum altera, quae nec aliena uxor sit nec a viro disiuncta, concumbere? Sed non est ita existimandum, ne hoc etiam femina viro permittente facere posse videatur, quod omnium sensus excludit. 		49. Again, it is asked whether, if, with a wife's permission, either a barren one, or one who does not wish to submit to intercourse, a man shall take to himself another woman, not another man's wife, nor one separated from her husband, he can do so without being chargeable with fornication? And an example is found in the Old Testament history; but now there are greater precepts which the human race has reached after having passed that stage; and those matters are to be investigated for the purpose of distinguishing the ages of the dispensation of that divine providence which assists the human race in the most orderly way; but not for the purpose of making use of the rules of living. But yet it may be asked whether what the apostle says, The wife has not power of her own body, but the husband; and likewise also the husband has not power of his own body, but the wife, can be carried so far, that, with the permission of a wife, who possesses the power over her husband's body, a man can have intercourse with another woman, who is neither another man's wife nor divorced from her husband; but such an opinion is not to be entertained, lest it should seem that a woman also, with her husband's permission, could do such a thing, which the instinctive feeling of every one prevents.
Quod Antiochiae factum esse perhibetur ante quinquaginta ferme annos Constantii temporibus.
16. 50. Quamquam nonnullae causae possint existere, ubi et uxor mariti consensu pro ipso marito hoc facere debere videatur, sicut Antiochiae factum esse perhibetur ante quinquaginta ferme annos Constantii temporibus. Nam Acindinus tunc praefectus, qui etiam consul fuit, cum quemdam librae auri debitorem fisci exigeret nescio unde commotus - quod plerumque in istis potestatibus periculosum est, quibus quodlibet licet vel potius putatur licere -, comminatus est iurans et vehementer affirmans quod, si certo die quem constituerat memoratum aurum non exsolveret, occideretur. Itaque cum ille teneretur immani custodia, nec se posset debito illo expedire, dies metuendus imminere et propinquare coepit. Et forte habebat uxorem pulcherrimam sed nullius pecuniae, qua subvenire posset viro. Cuius mulieris pulchritudine cum quidam dives esset accensus, et cognovisset maritum eius in illo discrimine constitutum, misit ad eam pollicens pro una nocte, si ei misceri vellet, se auri libram daturum. Tum illa quae sciret non se habere sui corporis potestatem sed virum suum, pertulit ad eum dicens paratam se esse pro marito id facere, si tamen ipse coniugalis corporis dominus, cui tota illa castitas deberetur, tamquam de re sua pro vita sua vellet id fieri. Egit ille gratias et ut id fieret imperavit, nullo modo iudicans adulterinum esse concubitum, quod et libido nulla et magna mariti caritas se volente et iubente flagitaret.Venit mulier in villam illius divitis. Fecit quod voluit impudicus. Sed illa corpus nonnisi marito dedit non concumbere, ut solet, sed vivere cupienti. Accepit aurum. Sed ille qui dedit fraude subtraxit quod dederat, et supposuit simile ligamentum cum terra. Quod ubi mulier iam domi suae posita invenit, prosilivit in publicum eadem mariti caritate clamatura quod fecerat, qua facere coacta est. Interpellat praefectum, fatetur omnia, quam fraudem passa esset ostendit. Tum vero praefectus primo sibi reus, quod suis minis ad id ventum esset, pronuntiat, tamquam in alium sententiam diceret, de Acindini bonis auri libram fisco inferendam, illam vero mulierem dominam in eam terram unde pro auro terram accepisset induci. Nihil hinc in aliquam partem disputo. Liceat cuique existimare quod velit; non enim de divinis auctoritatibus deprompta historia est. Sed tamen narrato facto non ita respuit hoc sensus humanus quod in illa muliere viro iubente commissum est, quemadmodum antea, cum sine ullo exemplo res ipsa poneretur, horruimus. Sed in hoc Evangelii capitulo nihil fortius considerandum est quam tantum malumesse fornicationis, ut cum tanto vinculo sibi coniugia constringantur, haec una causa solutionis excepta sit. Quae sit autem fornicatio, iam tractatum est. 		50. And yet some occasions may arise, where a wife also, with the consent of her husband, may seem under obligation to do this for the sake of that husband himself; as, for instance, is said to have happened at Antioch about fifty years ago, in the times of Constantius. For Acyndinus, at that time prefect and at one time also consul, when he demanded of a certain public debtor the payment of a poundweight of gold, impelled by I know not what motive, did a thing which is often dangerous in the case of those magistrates to whom anything whatever is lawful, or rather is thought to be lawful, viz. threatened with an oath and with a vehement affirmation, that if he did not pay the foresaid gold on a certain day which he had fixed, he would be put to death. Accordingly, while he was being kept in cruel confinement, and was unable to rid himself of that debt, the dread day began to impend and to draw near. He happened, however, to have a very beautiful wife, but one who had no money wherewith to come to the relief of her husband; and when a certain rich man had had his desires inflamed by the beauty of this woman, and had learned that her husband was placed in that critical situation, he sent to her, promising in return for a single night, if she would consent to hold intercourse with him, that he would give her the pound of gold. Then she, knowing that she herself had not power over her body, but her husband, conveyed the intelligence to him, telling him that she was prepared to do it for the sake of her husband, but only if he himself, the lord by marriage of her body, to whom all that chastity was due, should wish it to be done, as if disposing of his own property for the sake of his life. He thanked her, and commanded that it should be done, in no wise judging that it was an adulterous embrace, because it was no lust, but great love for her husband, that demanded it, at his own bidding and will. The woman came to the villa of that rich man, did what the lewd man wished; but she gave her body only to her husband, who desired not, as was usual, his marriage rights, but life. She received the gold; but he who gave it took away stealthily what he had given, and substituted a similar bag with earth in it. When the woman, however, on reaching her home, discovered it, she rushed forth in public in order to proclaim the deed she had done, animated by the same tender affection for her husband by which she had been forced to do it; she goes to the prefect, confesses everything, shows the fraud that had been practised upon her. Then indeed the prefect first pronounces himself guilty, because the matter had come to this by means of his threats, and, as if pronouncing sentence upon another, decided that a pound of gold should be brought into the treasury from the property of Acyndinus; but that she (the woman) be installed as mistress of that piece of land whence she had received the earth instead of the gold. I offer no opinion either way from this story: let each one form a judgment as he pleases, for the history is not drawn from divinely authoritative sources; but yet, when the story is related, man's instinctive sense does not so revolt against what was done in the case of this woman, at her husband's bidding, as we formerly shuddered when the thing itself was set forth without any example. But in this section of the Gospel nothing is to be more steadily kept in view, than that so great is the evil of fornication, that, while married people are bound to one another by so strong a bond, this one cause of divorce is excepted; but as to what fornication is, that we have already discussed.
Quam sit difficile et consuetudinem iurandi extinguere, et numquam temere facere quod nonnumquam facere necessitas cogit. Chapter 17
17. 51. Iterum, inquit, audistis quia dictum est antiquis: non periurabis, reddes autem Domino iusiurandumtuum. Ego autem dico vobis non iurare omnino, neque per caelum, quia thronus Dei est, neque per terram, quia scabellum est pedum eius, neque per Ierosolimam, quia civitas est magni regis, neque per caput tuum iuraveris, quia non potes facere capillum unum album aut nigrum. Sit autem sermo vester: est est, non non. Quod autem amplius est a malo est 149. Iustitia pharisaeorum est non periurare. Hanc confirmat qui vetat iurare, quod pertinet ad iustitiam regni caelorum. Sicut enim falsum loqui non potest qui non loquitur, sic periurare non potest qui non iurat. Sed tamen, quoniam iurat qui adhibet testem Deum, diligenter considerandum est hoc capitulum, ne contra praeceptum Domini Apostolus fecisse videatur, qui saepe hoc modo iuravit, cum dicit: Quae autem scribo vobis, ecce coram Deo quia non mentior 150, et iterum: Deus et Pater Domini nostri Iesu Christi, qui est benedictus in saecula, scit quia non mentior 151. Tale est etiam illud: Testis enim mihi est Deus, cui servio in spiritu meo in Evangelio Filii eius, quomodo sine intermissione memoriam vestri facio semper in orationibus meis 152, nisiforte quis dicat tunc habendam esse iurationem, cum per aliquid dicitur per quod iuratur; ut non iuraverit, quia non dixit: per Deum, sed dixit: Testis est Deus. Ridiculum est hoc putare. Tamen propter contentiosos aut multum tardos, ne aliquid interesse quis putet, sciat etiam hoc modo iurasse Apostolum dicentem: Cotidie morior, per vestram gloriam 153. Quod ne quis existimet ita dictum, tamquam si diceretur: Vestra gloria me facit cotidie mori - sicut dicitur: Per illius magisterium doctus factus est; id est illius magisterio factum est, ut perfecte doceretur -, graeca exemplaria diiudicant, in quibus scriptum est: , quod nonnisi a iurante dicitur. Ita ergo intellegitur praecepisse Dominum ne iuretur, ne quisquam sicut bonum appetat iusiurandum, et assiduitate iurandi ad periurium per consuetudinem delabatur. Quapropter qui intellegit non in bonis sed in necessariis iurationem habendam, refrenet se quantum potest, ut non ea utatur nisi necessitate, cum videt pigros esse homines ad credendum quod eis utile est credere, nisi iuratione firmentur. Ad hoc itaque pertinet quod sic dicitur:Sit autem sermo vester: est est, non non. Hoc bonum est et appetendum. Quod autem amplius est a malo est 154; id est si iurare cogeris, scias de necessitate venire infirmitatis eorum quibus aliquid suades. Quae infirmitas utique malum est, unde nos cotidie liberari deprecamur, cum dicimus: Libera nos a malo 155. Itaque non dixit: Quod autem amplius est malum est;tu enim non malum facis, qui bene uteris iuratione, quae etsi non bona tamen necessaria est, ut alteri persuadeas quod utiliter suades; sed a malo est illius, cuius infirmitate iurare cogeris. Sed nemo novit nisi qui expertus est, quam sit difficile et consuetudinem iurandi extinguere, et numquam temere facere quod nonnumquam facere necessitas cogit. 		51. Again, says He, you have heard that it has been said to them of old time, You shall not forswear yourself, but shall perform unto the Lord your oath: But I say unto you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King. Neither shall you swear by your head, because you can not make one hair white or black. But let your communication be Yea, yea; Nay, nay: for whatsoever is more than these comes of evil. The righteousness of the Pharisees is not to forswear oneself; and this is confirmed by Him who gives the command not to swear, so far as relates to the righteousness of the kingdom of heaven. For just as he who does not speak at all cannot speak falsely, so he who does not swear at all cannot swear falsely. But yet, since he who takes God to witness swears, this section must be carefully considered, lest the apostle should seem to have acted contrary to the Lord's precept, who often swore in this way, when he says, Now the things which I write unto you, behold, before God I lie not; and again, The God and Father of our Lord Jesus Christ, which is blessed for evermore, knows that I lie not. Of like nature also is that asseveration, For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers. Unless, perchance, one were to say that it is to be reckoned swearing only when something is spoken of by which one swears; so that he has not used an oath, because he has not said, by God; but has said, God is witness. It is ridiculous to think so; yet because of the contentious, or those very slow of apprehension, lest any one should think there is a difference, let him know that the apostle has used an oath in this way also, saying, By your rejoicing, I die daily. And let no one think that this is so expressed as if it were said, Your rejoicing makes me die daily; just as it is said, By his teaching he became learned, i.e. by his teaching it came about that he was perfectly instructed: the Greek copies decide the matter, where we find it written, ?? t?? ?a???s?? ?µet??a?, an expression which is used only by one taking an oath. Thus, then, it is understood that the Lord gave the command not to swear in this sense, lest any one should eagerly seek after an oath as a good thing, and by the constant use of oaths sink down through force of habit into perjury. And therefore let him who understands that swearing is to be reckoned not among things that are good, but among things that are necessary, refrain as far as he can from indulging in it, unless by necessity, when he sees men slow to believe what it is useful for them to believe, except they be assured by an oath. To this, accordingly, reference is made when it is said, Let your speech be, Yea, yea; Nay, nay; this is good, and what is to be desired. For whatsoever is more than these comes of evil; i.e., if you are compelled to swear, know that it comes of a necessity arising from the infirmity of those whom you are trying to persuade of something; which infirmity is certainly an evil, from which we daily pray to be delivered, when we say, Deliver us from evil. Hence He has not said, Whatsoever is more than these is evil; for you are not doing what is evil when you make a good use of an oath, which, although not in itself good, is yet necessary in order to persuade another that you are trying to move him for some useful end; but it comes of evil on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
Domino iusiurandum debet qui iurat.
17. 52. Quaeri autem potest, cum diceretur: Ego autem dico vobis non iurare omnino, cur additum sit: Neque per caelum, quia thronus Dei est et cetera usque ad id quod dictum est: Neque per caput tuum 156. Credo propterea, quia non putabant Iudaei se teneri iureiurando, si per ista iuravissent; et quoniam audierant: Reddes autem Domino iusiurandum tuum 157, non se putabant Domino debere iusiurandum, si per caelum aut terram aut Ierosolimam aut per caput suum iurarent; quod non vitio praecipientis sed illis male intellegentibus factum est. Itaque Dominus docet nihil esse tam vile in creaturis Dei, ut per hoc quisque periurandumarbitretur, quando a summis usque ad infima divina providentia creata regerentur, incipiens a throno Dei usque ad capillum album aut nigrum. Neque per caelum, inquit, quia thronus Dei est, neque per terram, quia scabellum est pedum eius 158, id est cum iuras per caelum aut terram, non te arbitreris non debere Domino iusiurandum tuum, quia per eum iurare convinceris, cuius caelum thronus est 159, et cuius terra scabellum est. Neque per Ierosolimam, quia civitas est magni regis 160; melius quam si diceret mea, cum tamen hoc dixisse intellegatur. Et quia ipse utique Dominus est, Domino iusiurandum debet qui per Ierosolimam iurat. Neque per caput tuum iuraveris 161. Quid enim poterat quisque magis ad se pertinere arbitrari quam caput suum? Sed quomodo nostrum est, ubi potestatem faciendi unius capilli albi aut nigri non habemus? Ergo Deo debet iusiurandum ineffabiliter tenenti omnia et ubique praesenti, quisquis etiam per caput suum iurare voluerit. Et hinc etiam cetera intelleguntur, quae omnia utique dici non poterant, sicut illud quod commemoravimus dictum ab Apostolo: Cotidie morior, per vestram gloriam. Quam iurationem ut Domino se debere ostenderet, addidit: quam habeo in Christo Iesu 162. 		52. But it may be asked why, when it was said, But I say unto you, Swear not at all, it was added, neither by heaven, for it is God's throne, etc., up to neither by your head. I suppose it was for this reason, that the Jews did not think they were bound by the oath, if they had sworn by such things: and since they had heard it said, You shall perform unto the Lord your oath, they did not think an oath brought them under obligation to the Lord, if they swore by heaven, or earth, or by Jerusalem, or by their head; and this happened not from the fault of Him who gave the command, but because they did not rightly understand it. Hence the Lord teaches that there is nothing so worthless among the creatures of God, as that any one should think that he may swear falsely by it; since created things, from the highest down to the lowest, beginning with the throne of God and going down to a white or black hair, are ruled by divine providence. Neither by heaven, says He, for it is God's throne; nor by the earth, for it is His footstool: i.e., when you swear by heaven or the earth, do not imagine that your oath does not bring you under obligation to the Lord; for you are convicted of swearing by Him who has heaven for His throne, and the earth for His footstool. Neither by Jerusalem, for it is the city of the great King; a better expression than if He had said, My [city]; although, however, we understand Him to have meant this. And, because He is undoubtedly the Lord, the man who swears by Jerusalem is bound by his oath to the Lord. Neither shall you swear by your head. Now, what could any one suppose to belong more to himself than his own head? But how is it ours, when we have not the power of making one hair white or black? Hence, whoever should wish to swear even by his own head, is bound by his oath to God, who in an ineffable way keeps all things in His power, and is everywhere present. And here also all other things are understood, which could not of course be enumerated; just as that saying of the apostle we have mentioned, By your rejoicing, I die daily. And to show that he was bound by this oath to the Lord, he has added, which I have in Christ Jesus.
Spiritaliter sanctas animas caeli nomen significat et terrae peccatrices.
17. 53. Verumtamen propter carnales dico: Non oportet opinari quod dictum est caelum thronus Dei et terra scabellum pedum eius, quod sic habeat Deus collocata membra in caelo et in terra ut nos cum sedemus; sed illa sedes iudicium significat. Et quoniam in hoc universo mundi corpore maximam speciem caelum habeat et terra minimam, tamquam praesentior sit excellenti pulchritudini vis divina, minimam vero ordinet in extremis atque in infimis, sedere in caelo dicitur terramque calcare. Spiritaliter autem sanctas animas caeli nomen significat et terrae peccatrices. Et quoniam spiritalis omnia iudicat, ipse autem a nemine iudicatur 163 convenienter dicitur sedes Dei. Peccator vero, cui dictum est: Terra es et in terram ibis 164, quia per iustitiam meritis digna tribuentem in infimis ordinatur et, quiin lege manere noluit, sub lege punitur, congruenter accipitur scabellum pedum Dei. 		53. But yet (I make the remark for the sake of the carnal) we must not think that heaven is called God's throne, and the earth His footstool, because God has members placed in heaven and in earth, in some such way as we have when we sit down; but that seat means judgment. And since, in this organic whole of the universe, heaven has the greatest appearance, and earth the least—as if the divine power were more present where the beauty excels, but still were regulating the least degree of it in the most distant and in the lowest regions—He is said to sit in heaven, and to tread upon the earth. But spiritually the expression heaven means holy souls, and earth sinful ones: and since the spiritual man judges all things, yet he himself is judged of no man, he is suitably spoken of as the seat of God; but the sinner to whom it is said, Earth you are, and unto earth shall you return, because, in accordance with that justice which assigns what is suitable to men's deserts, he is placed among things that are lowest, and he who would not remain in the law is punished under the law, is suitably taken as His footstool.
Anima fidelis oraecidat membra impedientia regnum caelorum nec dolore frangatur! Chapter 18
18. 54. Sed iam ut istam quoque summam concludamus, quid laboriosius et operosius dici aut cogitari potest, ubi omnes nervos industriae suae animus fidelis exerceat, quam in vitiosa consuetudine superanda? Praecidat membra impedientia regnum caelorum nec dolore frangatur! Toleret in coniugali fide omnia quae, quamvis sint molestissima, crimen tamen illicitae corruptionus, id est fornicationis, non habent! Veluti si uxorem quisque habeat, sive sterilem, sive deformem corpore, sive debilem membris, vel caecam, vel surdam, vel claudam, vel si quid aliud, sive morbis et doloribus languoribusque confectam, et quidquid excepta fornicatione cogitari potest vehementer horribile, pro fide et societate sustineat. Neque solum talem non abiciat, sed etiam si non habeat, non ducat eam quae soluta est a viro, pulchram, sanam, divitem, fecundam. Quae si facere non licet, multo minus sibi licere arbitretur ad ullum alium illicitum concubitum accedere; fornicationemque sic fugiat, ut ab omni turpi corruptione sese extrahat. Verum loquatur neque id iurationibus crebris sed morum probitate commendet! Rebellantes adversum se omnium malarum consuetudinum innumerabiles turbas, de quibus, ut omnes intellegerentur, paucae commemoratae sunt, confugiens ad arcem christianae militiae tamquam de loco superiore prosternat. Sed quis tantos labores inire audeat nisi qui sic flagrat amore iustitiae, ut tamquam fame ac siti vehementissime accensus et nullam sibi vitam, donec ea satietur, existimans vim faciat in regnum caelorum? Non enim aliter esse poterit fortis ad toleranda omnia, quaein praecidendis consuetudinibus laboriosa et ardua et omnino difficilia saeculi huius amatores putant. Beati ergo qui esuriunt et sitiunt iustitiam, quoniam ipsi saturabuntur 165. 		54. But now, to conclude by summing up this passage, what can be named or thought of more laborious and toilsome, where the believing soul is straining every nerve of its industry, than the subduing of vicious habit? Let such an one cut off the members which obstruct the kingdom of heaven, and not be overwhelmed by the pain: in conjugal fidelity let him bear with everything which, however grievously annoying it may be, is still free from the guilt of unlawful corruption, i.e. of fornication: as, for instance, if any one should have a wife either barren, or misshapen in body, or faulty in her members—either blind, or deaf, or lame, or having any other defect—or worn out by diseases and pains and weaknesses, and whatever else may be thought of exceeding horrible, fornication excepted, let him endure it for the sake of his plighted love and conjugal union; and let him not only not put away such a wife, but even if he have her not, let him not marry one who has been divorced by her husband, though beautiful, healthy, rich, fruitful. And if it is not lawful to do such things, much less is it to be deemed lawful for him to come near any other unlawful embrace; and let him so flee from fornication, as to withdraw himself from base corruption of every sort. Let him speak the truth, and let him commend it not by frequent oaths, but by the probity of his morals; and with respect to the innumerable crowds of all bad habits rising up in rebellion against him, of which, in order that all may be understood, a few have been mentioned, let him betake himself to the citadel of Christian warfare, and let him lay them prostrate, as if from a higher ground. But who would venture to enter upon labours so great, unless one who is so inflamed with the love of righteousness, that, as it were utterly consumed with hunger and thirst, and thinking there is no life for him till that is satisfied, he puts forth violence to obtain the kingdom of heaven? For otherwise he will not be able bravely to endure all those things which the lovers of this world reckon toilsome and arduous, and altogether difficult in getting rid of bad habits. Blessed, therefore, are they which do hunger and thirst after righteousness: for they shall be filled.
Beatus qui infirmitatem aliorum fertet ei quantum potest opitulatur (18, 55 - 23, 80)Mitis et misericors unum videntur, sed differunt in resistendo.
18. 55. Verumtamen in his laboribus, cum quisque difficultatem patitur et per dura et aspera gradum faciens circumvallatus variis tentationibus et hinc atque hinc insurgere praeteritae vitae moles intuens, timet ne adgressa implere non possit, arripiat consilium, ut auxilium mereatur! Quod est autem aliud consilium, nisi ut infirmitatem aliorum ferat, et ei quantum potest opituletur qui suae divinitus desiderat subveniri? Consequenter itaque misericordiae praecepta videamus! Mitis autem et misericors unum videntur. Sed hoc interest quod mitis, de quo superius tractatum est, pietate non contradicit divinis sententiis quae in sua peccata proferuntur neque illis Dei sermonibus quos nondum intellegit, sed nullum beneficium praestat ei cui non contradicit nec resistit: misericors autem ita non resistit, ut propter eius correctionem id faciat, quem redderet resistendo peiorem. 		55. But yet, when any one encounters difficulty in these toils, and advancing through hardships and roughnesses surrounded with various temptations, and perceiving the troubles of his past life rise up on this side and on that, becomes afraid lest he should not be able to carry through what he has undertaken, let him eagerly avail himself of the counsel that he may obtain assistance. But what other counsel is there than this, that he who desires to have divine help for his own infirmity should bear that of others, and should assist it as much as possible? And so, therefore, let us look at the precepts of mercy. The meek and the merciful man, however, seem to be one and the same: but there is this difference, that the meek man, of whom we have spoken above, from piety does not gainsay the divine sentences which are brought forward against his sins, nor those statements of God which he does not yet understand; but he confers no benefit on him whom he does not gainsay or resist. But the merciful man in such a way offers no resistance, that he does it for the purpose of correcting him whom he would render worse by resisting.
Perfecta pax est talem penitus nolle vindictam. Chapter 19
19. 56. Sequitur ergo Dominus et dicit: Audistis quia dictum est: oculum pro oculo et dentem pro dente. Ego autem dico vobis non resistereadversus malum; sed si quis te percusserit in dexteram maxillam tuam,praebe illi et alteram; et qui voluerit tecum iudicio contendere et tunicam tuam tollere, dimitte illi et vestimentum; et qui te angariaverit mille passus, vade cum eo alia duo. Omni petenti te da, et qui voluerit a te mutuari ne aversatus fueris 166. Pharisaeorum iustitia minor est non excedere in vindicta modum, ne plus rependat quisque quam accepit; et magnus hic gradus est. Nemo enim facile invenitur qui pugno accepto pugnum reddere velit, et uno a conviciante verbo audito unum et quod tantundem valeat referre contentus sit, sed sive ira perturbatus immoderatius vindicat, sive quia iustum putat eum qui laesit prior gravius laedi, quam laesus est qui non laeserat. Talem animum magna ex parte refrenavit lex, in qua scriptum est: Oculum pro oculo et dentem pro dente 167, quibus nominibus significatur modus, ut iniuriam vindicta non transeat. Et haec est pacis inchoatio; perfecta autem pax est talem penitus nolle vindictam. 		56. Hence the Lord goes on to say: You have heard that it has been said, An eye for an eye, and a tooth for a tooth: but I say unto you, that you resist not evil; but whosoever shall smite you on your right cheek, turn to him the other also. And if any man will sue you at the law, and take away your coat [tunic, undergarment], let him have your cloak also. And whosoever shall compel you to go a mile, go with him two. Give to him that asks you, and from him that would borrow of you turn not away. It is the lesser righteousness of the Pharisees not to go beyond measure in revenge, that no one should give back more than he has received: and this is a great step. For it is not easy to find any one who, when he has received a blow, wishes merely to return the blow; and who, on hearing one word from a man who reviles him, is content to return only one, and that just an equivalent; but he avenges it more immoderately, either under the disturbing influence of anger, or because he thinks it just, that he who first inflicted injury should suffer more severe injury than he suffered who had not inflicted injury. Such a spirit was in great measure restrained by the law, where it was written, An eye for an eye, and a tooth for a tooth; by which expressions a certain measure is intended, so that the vengeance should not exceed the injury. And this is the beginning of peace: but perfect peace is to have no wish at all for such vengeance.
A summa discordia ad summam concordiam pro temporum distributione transitus.
19. 57. Inter illud ergo primum quod praeter legem est, ut maius malum pro minore malo reddatur, et hoc quod Dominus perficiendis discipulis dicit, ne pro malo ullum reddatur malum, medium quemdam locum tenet, ut tantum reddatur quantum acceptum est, per quod a summa discordia ad summam concordiam pro temporum distributione transitus factus est. Quisquis ergo malum infert prior studio laedendi et nocendi, vide quantum distet ab eo qui nec laesus rependit! Quisquis autem nulli prior male fecit, sed tamen laesusrependit gravius vel voluntate vel facto, recessit aliquantum a summa iniquitate et processit ad summam iustitiam, et tamen nondum tenet quod lex quae per Moysen data est imperavit. Qui ergo tantum reddit quantum accepit, iam donat aliquid, non enim tantam poenam meretur nocens quantam ille qui ab eo laesus innocens passus est. Hanc ergo inchoatam non severam sed misericordem iustitiam ille perficit qui legem venit implere non solvere 168. Duos ergo adhuc gradus qui intersunt intellegendos reliquit, et de ipso summo misericordiae culmine dicere maluit. Nam est adhuc quod faciat, qui non implet istam magnitudinem praecepti, quae pertinet ad regnum caelorum, ut non reddat tantum sed minus, velut pro duobus pugnis unum aut pro avulso oculo aurem praecidat. Hinc ascendens qui omnino nihil rependerit propinquat praecepto Domini, nec tamen adhuc ibi est. Parum enim adhuc videtur Domino, si pro malo quod acceperis nihil rependas mali, nisi etiam amplius sis paratus accipere. Quapropter non ait: Ego autem dico vobis non reddere malum pro malo, quamquam hoc etiam magnum praeceptum sit, sed ait: non resistere adversus malum, ut non solum non rependas quod tibi fuerit irrogatum, sed etiam non resistas, quo minus aliud irrogetur. Hoc est enim quod etiam consequenter exponit: Sed si quis te percusserit in dexteram maxillam tuam, praebe illi et alteram 169. Non enim ait: Si quis te percusserit, noli tu percutere, sed: parate adhuc percutienti.Quod ad misericordiam pertinere hi maxime sentiunt, qui eis quos multum diligunt tamquam filiis vel quibuslibet dilectissimis suis aegrotantibus serviunt vel parvulis vel freneticis, a quibus multa saepe patiuntur et, si eorum salus id exigat, praebent se etiam ut plura patiantur, donec vel aetatis vel morbi infirmitas transeat. Quos ergo Dominus medicus animarum curandis proximis instruebat, quid eos aliud docere posset, nisi ut eorum quorum saluti consulere vellent imbecillitates aequo animo tolerarent? Omnis namque improbitas ex imbecillitate animi venit, quia nihil innocentius est eo qui in virtute perfectus est. 		57. Hence, between that first course which goes beyond the law, that a greater evil should be inflicted in return for a lesser, and this to which the Lord has given expression for the purpose of perfecting the disciples, that no evil at all should be inflicted in return for evil, a middle course holds a certain place, viz. that as much be paid back as has been received; by means of which enactment the transition is made from the highest discord to the highest concord, according to the distribution of times. See, therefore, at how great a distance any one who is the first to do harm to another, with the desire of injuring and hurting him, stands from him who, even when injured, does not pay back the injury. That man, however, who is not the first to do harm to any one, but who yet, when injured, inflicts a greater injury in return, either in will or in deed, has so far withdrawn himself from the highest injustice, and made so far an advance to the highest righteousness; but still he does not yet hold by what the law given by Moses commanded. And therefore he who pays back just as much as he has received already forgives something: for the party who injures does not deserve merely as much punishment as the man who was injured by him has innocently suffered. And accordingly this incomplete, by no means severe, but [rather] merciful justice, is carried to perfection by Him who came to fulfil the law, not to destroy it. Hence there are still two intervening steps which He has left to be understood, while He has chosen rather to speak of the very highest development of mercy. For there is still what one may do who does not come fully up to that magnitude of the precept which belongs to the kingdom of heaven; acting in such a way that he does not pay back as much, but less; as, for instance, one blow instead of two, or that he cuts off an ear for an eye that has been plucked out. He who, rising above this, pays back nothing at all, approaches the Lord's precept, but yet he does not reach it. For still it seems to the Lord not enough, if, for the evil which you may have received, you should inflict no evil in return, unless you be prepared to receive even more. And therefore He does not say, But I say unto you, that you are not to return evil for evil; although even this would be a great precept: but He says, that you resist not evil; so that not only are you not to pay back what may have been inflicted on you, but you are not even to resist other inflictions. For this is what He also goes on to explain: But whosoever shall smite you on your right cheek, turn to him the other also: for He does not say, If any man smite you, do not wish to smite him; but, Offer yourself further to him if he should go on to smite you. As regards compassion, they feel it most who minister to those whom they greatly love as if they were their children, or some very dear friends in sickness, or little children, or insane persons, at whose hands they often endure many things; and if their welfare demand it, they even show themselves ready to endure more, until the weakness either of age or of disease pass away. And so, as regards those whom the Lord, the Physician of souls, was instructing to take care of their neighbours, what else could He teach them, than that they endure quietly the infirmities of those whose welfare they wish to consult? For all wickedness arises from infirmity of mind: because nothing is more harmless than the man who is perfect in virtue.
Quid sibi velit dextera maxilla.
19. 58. Quaeri autem potest, quid sibi velit dextera maxilla. Sic enim in exemplaribus graecis, quibus maior fides habenda est, invenitur. Nam multa latina maxillam tantum habent, non etiam dexteram. Facies est autem qua quisque cognoscitur. Et legimus apud Apostolum: Toleratis enim si quis vos in servitutem redigit, si quis devorat, si quis accipit, si quis extollitur, si quis in faciem vos caedit 170; deinde continuo subiungit: Secundum ignobilitatem dico, ut exponat, quid sit in faciem caedi, hoc est contemni ac despici. Quod quidem non ideo dicit Apostolus, ut illos non sustinerent, sed ut semagis, qui eos sic diligeret ut se ipsum, pro eis vellet impendi 171. Sed quoniam facies non potest dici dextera et sinistra, et tamen nobilitas et secundum Deum et secundum hoc saeculum potest esse, ita tribuitur tamquam in maxillam dexteram et sinistram, ut in quocumque discipulo Christi contemptum fuerit quod christianus est, multo magis in se contemni paratus sit, si quos huius saeculi honores habet. Sicut idem Apostolus, cum in eo persequerentur homines nomen christianum, si taceret de dignitate quam habebat in saeculo, non praeberet alteram maxillam caedentibus dexteram. Non enim dicendo: Civis Romanus sum 172, non erat paratus hoc in se contemni, quod pro minimo habebat, ab eis qui in illo nomen tam pretiosum et salutare contempserant. Numquid enim ideo minus postea vincula toleravit, quae civibus Romanis non licebat imponi, aut quemquam de hac iniuria voluit accusare? Et si qui ei propter civitatis Romanae nomen pepercerunt, non tamen ille ideo non praebuit quod ferirent cum eos a tanta perversitate corrigere cuperet patientia sua, quos videbat in se sinistras partes magis quam dexteras honorare. Illud est enim tantum attendendum, quo animo faceret omnia, quam benivole et clementer in eos a quibus ista patiebatur. Nam et pontificis iussu palma percussus quod contumeliose visus est dicere, cum ait: Percutiet te Deus, paries dealbate 173, minus intellegentibus conviciumsonat, intellegentibus vero prophetia est. Paries quippe dealbatus hypocrisis est, id est simulatio sacerdotalem praeferens dignitatem, et sub hoc nomine tamquam candido tegmine interiorem quasi luteam turpitudinem occultans. Nam quod humilitatis fuit, mirabiliter custodivit, cum ei diceretur: Principi sacerdotum maledicis?, respondit: Nescivi, fratres, quia princeps est sacerdotum; scriptum est enim: Principi potuli tui non maledices 174. Ubi ostendit,quanta tranquillitate illud dixisset quod iratus dixisse videbatur, quod tam cito, tam mansuete respondit, quod ab indignantibus et perturbatis fieri non potest. Et in eo ipso intellegentibus verum dixit: Nescivi quia princeps est sacerdotum, tamquam si diceret: Ego alium scivi principem sacerdotum, pro cuius nomine ista sustineo, cui maledicere fas non est, et cui vos maledicitis, cum in me nihil aliud quam eius nomen odistis. Sic ergo oportet non simulate ista iactare, sed in ipso corde esse ad omnia praeparatum, ut possit canere illud propheticum: Paratum cor meum, Deus, paratum cor meum 175. Multi enim alteram maxillam praebere noverunt, diligere vero illum a quo feriuntur ignorant. At vero ipse Dominus, qui utique praecepta quae docuit primus implevit, percutienti se in maxillam ministro sacerdotis non praebuit alteram sed insuper dixit: Si male locutus sum, exprobra de malo; si bene, quid me caedis? 176 Non tamen ideo paratus corde non fuit non solum in alteram maxillam caedi pro salute omnium, sed etiam toto corpore crucifigi. 		58. But it may be asked what the right cheek means. For this is the reading we find in the Greek copies, which are most worthy of confidence; though many Latin ones have only the word cheek, without the addition of right. Now the face is that by which any one is recognised; and we read in the apostle's writings, For you suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face: then immediately he adds, I speak as concerning reproach; so that he explains what striking on the face is, viz. to be contemned and despised. Nor is this indeed said by the apostle for this reason, that they should not bear with those parties; but that they should bear with himself rather, who so loved them, that he was willing that he himself should be spent for them. But since the face cannot be called right and left, and yet there may be a worth according to the estimate of God and according to the estimate of this world, it is so distributed as it were into the right and left cheek that whatever disciple of Christ might have to bear reproach for being a Christian, he should be much more ready to bear reproach in himself, if he possesses any of the honours of this world. Thus this same apostle, if he had kept silence respecting the dignity which he had in the world, when men were persecuting in him the Christian name, would not have presented the other cheek to those that were smiting the right one. For when he said, I am a Roman citizen, he was not unprepared to submit to be despised, in that which he reckoned as least, by those who had despised in him so precious and life-giving a name. For did he at all the less on that account afterwards submit to the chains, which it was not lawful to put on Roman citizens, or did he wish to accuse any one of this injury? And if any spared him on account of the name of Roman citizenship, yet he did not on that account refrain from offering an object they might strike at, since he wished by his patience to cure of so great perversity those whom he saw honouring in him what belonged to the left members rather than the right. For that point only is to be attended to, in what spirit he did everything, how benevolently and mildly he acted toward those from whom he was suffering such things. For when he was smitten with the hand by order of the high priest, what he seemed to say contumeliously when he affirms, God shall smite you, you whited wall, sounds like an insult to those who do not understand it; but to those who do, it is a prophecy. For a whited wall is hypocrisy, i.e. pretence holding forth the sacerdotal dignity before itself, and under this name, as under a white covering, concealing an inner and as it were sordid baseness. For what belonged to humility he wonderfully preserved, when, on its being said to him, Do you revile the high priest? he replied, I knew not, brethren, that he was the high priest; for it is written, You shall not speak evil of the ruler of your people. And here he showed with what calmness he had spoken that which he seemed to have spoken in anger, because he answered so quickly and so mildly, which cannot be done by those who are indignant and thrown into confusion. And in that very statement he spoke the truth to those who understood him, I knew not that he was the high priest: as if he said, I know another High Priest, for whose name I bear such things, whom it is not lawful to revile, and whom you revile, since in me it is nothing else but His name that you hate. Thus, therefore, it is necessary for one not to boast of such things in a hypocritical way, but to be prepared in the heart itself for all things, so that he can sing that prophetic word, My heart is prepared, O God, my heart is prepared. For many have learned how to offer the other cheek, but do not know how to love him by whom they are struck. But in truth, the Lord Himself, who certainly was the first to fulfil the precepts which He taught, did not offer the other cheek to the servant of the high priest when smiting Him thereon; but, so far from that, said, If I have spoken evil, hear witness of the evil; but if well, why do you smite me? Yet was He not on that account unprepared in heart, for the salvation of all, not merely to be smitten on the other cheek, but even to have His whole body crucified.
Domini praeceptum in omnibus observandum est quae aliquo iure temporaliter nostra esse dicimus.
19. 59. Ergo et illud quod sequitur: Et qui voluerit tecum iudicio contendere et tunicam tuam tollere, dimitte illi et vestimentum 177, ad praeparationem cordis non ad ostentationem operis praeceptum recte intellegitur. Sed de tunica et vestimento quod dictum est, non in eis solis sed in omnibus faciendum est quae aliquo iure temporaliter nostra esse dicimus. Si enim de necessariis hoc imperatum est, quanto magis superflua contemnere convenit! Verumtamen ea quae nostra dixi eo genere includenda sunt, quo Dominus ipse praescribit dicens: Si quis vult iudicio tecum contendere et tunicam tuam tollere. Omnia ergo illa intellegantur de quibus iudicio nobiscum contendi potest ita ut a nostro iure in ius illius transeant qui contendit vel pro quo contendit, sicuti est vestis, domus, fundus, iumentum et generaliter omnis pecunia. Quod utrum etiam de servis accipiendum sit, magna quaestio est. Non enim christianum oportet sic possidere servum quomodo equum aut argentum, quamquam fieri possit ut maiore pretio valeat equus quam servus, et multo magis aliquid aureum vel argenteum. Sed ille servus, si rectius et honestius et ad Deum colendum accomodatius abs te dominoeducatur aut regitur, quam ab illo potest qui eum cupit auferre, nescio utrum quisquam dicere audeat ut vestimentum eum debere contemni. Hominem namque homo tamquam se ipsum diligere debet, cui ab omnium Domino, sicut ea quae sequuntur ostendunt, etiam ut inimicos diligat imperatur. 		59. Hence also what follows, And if any man will sue you at the law, and take away your coat, let him have your cloak also, is rightly understood as a precept having reference to the preparation of heart, not to a vain show of outward deed. But what is said with respect to the coat and cloak is to be carried out not merely in such things, but in the case of everything which on any ground of right we speak of as being ours for time. For if this command is given with respect to what is necessary, how much more does it become us to contemn what is superfluous! But still, those things which I have called ours are to be included in that category under which the Lord Himself gives the precept, when He says, If any man will sue you at the law, and take away your coat. Let all these things therefore be understood for which we may be sued at the law, so that the right to them may pass from us to him who sues, or for whom he sues; such, for instance, as clothing, a house, an estate, a beast of burden, and in general all kinds of property. But whether it is to be understood of slaves also is a great question. For a Christian ought not to possess a slave in the same way as a horse or money: although it may happen that a horse is valued at a greater price than a slave, and some article of gold or silver at much more. But with respect to that slave, if he is being educated and ruled by time as his master, in a way more upright, and more honourable, and more conducing to the fear of God, than can be done by him who desires to take him away, I do not know whether any one would dare to say that he ought to be despised like a garment. For a man ought to love a fellow-man as himself, inasmuch as he is commanded by the Lord of all (as is shown by what follows) even to love his enemies.
Vestimenti nomen plura significat quam nomen tunicae.
19. 60. Sane animadvertendum est omnem tunicam vestimentum esse, non omne vestimentum tunicam esse. Vestimenti ergo nomen plura significat quam nomen tunicae. Et ideo sic dictum esse arbitror: Et qui voluerit tecum iudicio contendere, et tunicam tuam tollere, remitte illi et vestimentum; tamquam si diceret: Qui voluerit tunicam tuam tollere, remitte illi et siquid aliud indumenti habes. Ideo nonnulli pallium interpretati sunt, quod graece positum est . 		60. It is carefully to be observed that every tunic is a garment, but that every garment is not a tunic. Hence the word garment means more than the word tunic. And therefore I think it is so expressed, And if any one will sue you at the law, and take away your tunic, let him have your garment also, as if He had said, Whoever wishes to take away your tunic, give over to him whatever other clothing you have. And so some have interpreted the word pallium, which in the Greek as used here is ?µ?t??? .
Meminerimus perfectam nos implere iustitiam misericorditer perferendo infirmitates eorum quos volumus sanos fieri.
19. 61. Et qui te angariaverit, inquit, mille passus, vade cum illo alia duo 178, et hoc utique non tam ut pedibus agas, quam ut animo sis paratus. Nam in ipsa christiana historia, in qua est auctoritas, nihil tale invenies factum esse a sanctis vel ab ipso Domino, cum in homine quem suscipere dignatus est, vivendi nobis praeberet exemplum; cum tamen omnibus fere locis eos invenias paratos fuisse aequo animo tolerare quidquid eis improbe fuisset ingestum. Sed verbi gratia dictum putamus: Vade cum eo alia duo? An tria compleri voluit, quo numero significatur perfectio, ut meminerit quisque, cum hoc facit, perfectam se implere iustitiam misericorditer perferendo infirmitates eorum quos vult sanos fieri? Potest videri propterea etiam tribus exemplis haec praecepta insinuasse, quorum primum est, si quis te percusserit in maxillam; secundum si quis tunicam tollere voluerit; tertium si quis mille passus angariaverit, in quo tertio exemplo simplo duplum additur, ut triplum compleatur. Qui numerus hoc loco si non, ut dictum est, significat perfectionem, illud accipiatur quod in praecipiendo tamquam tolerabilius incipiens paulatim creverit, donec perveniret usque ad duplum aliud perferendum. Nam primo praeberi voluit alteram maxillam, cum fuerit dextera percussa, ut minus perferre paratus sis quam pertulisti -quidquid enim dextera significat, et carius est utique quam id quod sinistra significat, et qui in re cariore aliquid pertulit, si et in viliore perferat, minus est -; deinde illi qui tunicam vult tollere iubet et vestimentum remitti, quod aut tantundem est aut non multo amplius, non tamen duplum; tertio de mille passibus, quibus addenda dicit duo millia, usque ad duplum aliud perferas iubet; ita significans, sive aliquanto minus quam iam fuit, sive tantundem, sive amplius quisque improbus in te esse voluerit, aequo animo esse tolerandum. 		61. And whosoever, says He, shall compel you to go a mile, go with him other two. And this, certainly, not so much in the sense that you should do it on foot, as that you should be prepared in mind to do it. For in the Christian history itself, which is authoritative, you will find no such thing done by the saints, or by the Lord Himself when in His human nature, which He condescended to assume, He was showing us an example of how to live; while at the same time, in almost all places, you will find them prepared to bear with equanimity whatever may have been wickedly forced upon them. But are we to suppose it is said for the sake of the mere expression, Go with him other two; or did He rather wish that three should be completed—the number which has the meaning of perfection; so that every one should remember when he does this, that he is fulfilling perfect righteousness by compassionately bearing the infirmities of those whom he wishes to be made whole? It may seem for this reason also that He has recommended these precepts by three examples: of which the first is, if any one shall smite you on the cheek; the second, if any one shall wish to take away your coat; the third, if any one shall compel you to go a mile: in which third example twice as much is added to the original unit, so that in this way the triplet is completed. And if this number in the passage before us does not, as has been said, mean perfection, let this be understood, that in laying down His precepts, as it were beginning with what is more tolerable, He has gradually gone on, until He has reached as far as the enduring of twice as much more. For, in the first place, He wished the other cheek to be presented when the right had been smitten, so that you may be prepared to bear less than you have borne. For whatever the right means, it is at least something more dear than that which is meant by the left; and if one who has borne with something in what is more dear, bears with it in what is less dear, it is something less. Then, secondly, in the case of one who wishes to take away a coat, He enjoins that the garment also should be given up to him: which is either just as much, or not much more; not, however, twice as much. In the third place, with respect to the mile, to which He says that two miles are to be added, He enjoins that you should bear with even twice as much more: thus signifying that whether it be somewhat less than the original demand, or just as much, or more, that any wicked man shall wish to take from you, it is to be borne with tranquil mind.
Misericorditer perferenda alterius infirmitas. Chapter 20
20. 62. In his sane generibus trium exemplorum nullum genus iniuriae praetermissum esse video. Namque omnia in quibus improbitatem aliquam patimur in duo genera dividuntur; quorum alterum est quod restitui non potest, alterum quod potest. Sed in illo quod restitui non potest vindictae solatium quaeri solet. Quid enim prodest quod percussus repercutis? Numquid propterea illud quod in corpore laesum est restituitur in integrum? Sed tumidus animus talia fomenta desiderat; sanum autem firmumqueista non iuvant, quin potius misericorditer perferendam alterius infirmitatem iudicat, quam alieno supplicio suam mitigandam, quae nulla est. 		62. And, indeed, in these three classes of examples, I see that no class of injury is passed over. For all matters in which we suffer any injustice are divided into two classes: of which the one is, where restitution cannot be made; the other, where it can. But in that case where restitution cannot be made, a compensation in revenge is usually sought. For what does it profit, that on being struck you strike in return? Is that part of the body which was injured for that reason restored to its original condition? But an excited mind desires such alleviations. Things of that sort, however, afford no pleasure to a healthy and firm one; nay, such an one judges rather that the other's infirmity is to be compassionately borne with, than that his own (which has no existence) should be soothed by the punishment of another.
Neque hic ea vindicta prohibetur quae ad correctionem valet.
20. 63. Neque hic ea vindicta prohibetur quae ad correctionem valet. Etiam ipsa enim pertinet ad misericordiam, nec impedit illud propositum quo quisque paratus est ab eo quem correctum esse vult plura perferre. Sed huic vindictae referendae non est idoneus nisi qui odium, quo solent flagrare qui se vindicare desiderant, dilectionis magnitudine superaverit. Nonenim metuendum est, ne odisse parvulum filium parentes videantur, cum ab eis vapulat peccans, ne peccet ulterius. Et certe perfectio dilectionis ipsius Dei Patris imitatione nobis proponitur 179, cum in sequentibus dicitur: Diligite inimicos vestros, bene facite his qui vos oderunt, et orate pro eis qui vos persequuntur 180. Et tamen de ipso dicitur per prophetam: Quem enim diligit Dominus, corripit, flagellat autem omnem flium quem recipit 181. Dicit et Dominus: Servus qui nescit voluntatem Domini sui et facit digna plagis, vapulabit pauca; servus autem qui scit voluntatem Domini sui et facit digna plagis, vapulabit multa 182. Non ergo quaeritur nisi ut et ille vindicet cui rerum ordine potestas data est, et ea voluntate vindicet qua pater in parvulum filium, quem per aetatem odisse nondum potest. Hinc enim aptissimum exemplum datur, quo satis appareat posse peccatum amore potius vindicari quam impunitum relinqui, ut illum in quem vindicat non poena miserum sed correctione beatum velit; paratus tamen, si opus sit, aequo animo plura tolerare ab eo illata quem vult esse correctum, sive in eum habeat potestatem coercendi sive non habeat. 		63. Nor are we thus precluded from inflicting such punishment [requital] as avails for correction, and as compassion itself dictates; nor does it stand in the way of that course proposed, where one is prepared to endure more at the hand of him whom he wishes to set right. But no one is fit for inflicting this punishment except the man who, by the greatness of his love, has overcome that hatred wherewith those are wont to be inflamed who wish to avenge themselves. For it is not to be feared that parents would seem to hate a little son when, on committing an offense, he is beaten by them that he may not go on offending. And certainly the perfection of love is set before us by the imitation of God the Father Himself when it is said in what follows: Love your enemies, do good to them that hate you, and pray for them which persecute you; and yet it is said of Him by the prophet, For whom the Lord loves He corrects; yea, He scourges every son whom He receives. The Lord also says, The servant that knows not his Lord's will, and does things worthy of stripes, shall be beaten with few stripes; but the servant that knows his Lord's will, and does things worthy of stripes, shall be beaten with many stripes. No more, therefore, is sought for, except that he should punish to whom, in the natural order of things, the power is given; and that he should punish with the same goodwill which a father has towards his little son, whom by reason of his youth he cannot yet hate. For from this source the most suitable example is drawn, in order that it may be sufficiently manifest that sin can be punished in love rather than be left unpunished; so that one may wish him on whom he inflicts it not to be miserable by means of punishment, but to be happy by means of correction, yet be prepared, if need be, to endure with equanimity more injuries inflicted by him whom he wishes to be corrected, whether he may have the power of putting restraint upon him or not.
Animadvertemus amore correctionem non odio desiderare vindictam.
20. 64. Magni autem et sancti viri, qui iam optime scirent mortem istam, quae animam dissolvit a corpore, non esse formidandam, secundum eorum tamen animum qui illam timerent nonnulla peccata morte puniverunt, quo et viventibus utilis metus incuteretur, et illis qui morte puniebantur non ipsa mors noceret sed peccatum, quod augeri posset si viverent. Non temere illi iudicabant, quibus tale iudicium donaverat Deus. Inde est quod Elias multos morte affecit et propria manu et igne divinitus impetrato, cum et alii multi magni et divini viri eodem spiritu consulendo rebus humanisnon temere fecerint. De quo Elia cum exemplum dedissent discipuli Domino, commemorantes quid ab eo factum sit 183, ut etiam ipsis daret potestatem petendi de caelo ignem ad consumendos eos qui sibi hospitium non praeberent, reprehendit in eis Dominus non exemplum prophetae sancti sed ignorantiam vindicandi, quae adhuc erat in rudibus, animadvertens eos non amore correctionem sed odio desiderare vindictam 184. Itaque posteaquam eos docuit, quid esset diligere proximum tamquam se ipsum 185, infuso etiam Spiritu Sancto, quem decem diebus completis post ascensionem suam desuper ut promiserat misit 186, non defuerunt tales vindictae, quamvis multo rarius quam in Veteri Testamento. Ibi enim ex maiore parte servientes timore premebantur, hic autem maxime dilectione liberi nutriebantur. Nam et verbis apostoli Petri Ananias et uxor eius, sicut in Actibus Apostolorum legimus, exanimes ceciderunt, nec resuscitati sunt sed sepulti 187. 		64. But great and holy men, although they at the time knew excellently well that that death which separates the soul from the body is not to be dreaded, yet, in accordance with the sentiment of those who might fear it, punished some sins with death, both because the living were struck with a salutary fear, and because it was not death itself that would injure those who were being punished with death, but sin, which might be increased if they continued to live. They did not judge rashly on whom God had bestowed such a power of judging. Hence it is that Elijah inflicted death on many, both with his own hand and by calling down fire from heaven; as was done also without rashness by many other great and godlike men, in the same spirit of concern for the good of humanity. And when the disciples had quoted an example from this Elias, mentioning to the Lord what had been done by him, in order that He might give to themselves also the power of calling down fire from heaven to consume those who would not show Him hospitality, the Lord reproved in them, not the example of the holy prophet, but their ignorance in respect to taking vengeance, their knowledge being as yet elementary; perceiving that they did not in love desire correction, but in hated desired revenge. Accordingly, after He had taught them what it was to love one's neighbour as oneself, and when the Holy Spirit had been poured out, whom, at the end of ten days after His ascension, He sent from above, as He had promised, there were not wanting such acts of vengeance, although much more rarely than in the Old Testament. For there, for the most part, as servants they were kept down by fear; but here mostly as free they were nourished by love. For at the words of the Apostle Peter also, Ananias and his wife, as we read in the Acts of the Apostles, fell down dead, and were not raised to life again, but buried.
Quod scriptum est in libris non canonicis de apostolo Thoma iniuste percusso.
20. 65. Sed si huic libro haeretici qui adversantur Veteri Testamento nolunt credere, Paulum apostolum, quem nobiscum legunt, intueantur dicentem de quodam peccatore, quem tradidit satanae in interitum carnis: Ut anima salva sit 188. Et si nolunt hic mortem intellegere - fortasse enim incertumest -, quamlibet vindictam per satanam factam ab Apostolo fateantur, quod non eum odio sed amore fecisse manifestat illud adiectum: Ut anima salva sit. Aut in illis libris quibus ipsi magnam tribuunt auctoritatem, animadvertant quod dicimus, ubi scriptum est apostolum Thomam imprecatum cuidam a quo palma percussus esset atrocissimae mortis supplicium, animam eius tamen commendat, ut in futuro ei saeculo parceretur. Cuius a leone occisi a cetero corpore discerptam manum canis intulit mensis in quibus convivabatur apostolus 189. Cui scripturae licet nobis non credere - non enim est in catholico canone -, illi tamen eam et legunt et tamquam incorruptissimam verissimamque honorant, qui adversus corporales vindictas quae sunt in Veteri Testamento, nescio qua caecitate acerrime saeviunt, quo animo et qua distributione temporum factae sint, omnino nescientes. 		65. But if the heretics who are opposed to the Old Testament will not credit this book, let them contemplate the Apostle Paul, whose writings they read along with us, saying with respect to a certain sinner whom he delivered over to Satan for the destruction of the flesh, that the spirit may be saved. And if they will not here understand death (for perhaps it is uncertain), let them acknowledge that punishment [requital] of some kind or other was inflicted by the apostle through the instrumentality of Satan; and that he did this not in hatred, but in love, is made plain by that addition, that the spirit may be saved. Or let them notice what we say in those books to which they themselves attribute great authority, where it is written that the Apostle Thomas imprecated on a certain man, by whom he had been struck with the palm of the hand, the punishment of death in a very cruel form, while yet commending his soul to God, that it might be spared in the world to come—whose hand, torn from the rest of his body after he had been killed by a lion, a dog brought to the table at which the apostle was feasting. It is allowable for us not to credit this writing, for it is not in the catholic canon; yet they both read it, and honour it as being thoroughly uncorrupted and thoroughly truthful, who rage very fiercely (with I know not what blindness) against the corporeal punishments which are in the Old Testament, being altogether ignorant in what spirit and at what stage in the orderly distribution of times they were inflicted.
Aliud iniuriarum genus est quod in integrum restitui potest.
20. 66. Tenebitur ergo in hoc iniuriarum genere quod per vindictam luitur iste a christianis modus ut accepta iniuria non surgat odium, sed infirmitatis misericordia paratus sit animus plura perpeti; nec correctionem neglegat, qua vel consilio vel auctoritate vel potestate uti potest. Aliud iniuriarum genus est quod in integrum restitui potest, cuius duae species: una ad pecuniam, altera ad operam pertinet. Quapropter illius de tunica et vestimento, huius de angaria mille passuum et duum millium exempla subiecta sunt; quia et reddi vestimentum potest, et quem adiuverisopera, potest te etiam ipse, si opus fuerit, adiuvare. Nisi forte ita potius distinguendum est, ut prius quod positum est de percussa maxilla omnia significet quae sic ingeruntur ab improbis, ut restitui non possint nisi vindicta; secundum quod positum est de vestimento omnia significet quae possunt restitui sine vindicta, et ideo forte additum est: Qui voluerit tecum iudicio contendere 190, quia quod per iudicium aufertur non ea vi putatur auferri cui vindicta debeatur; tertium vero ex utroque confectum sit, ut et sine vindicta et cum vindicta possit restitui. Nam qui operam indebitam violenter exigit sine ullo iudicio, sicut facit qui angariat hominem improbe et cogit se illicite adiuvari ab invito, et poenam improbitatis potest luere et operam reddere, si hanc ille repetat qui improbum pertulit. In his ergo omnibus generibus iniuriarum Dominus docet patientissimum et misericordissimum et ad plura perferenda paratissimum animum christiani esse oportere. 		66. Hence, in this class of injuries which is atoned for by punishment, such a measure will be preserved by Christians, that, on an injury being received, the mind will not mount up into hatred, but will be ready, in compassion for the infirmity, to endure even more; nor will it neglect the correction, which it can employ either by advice, or by authority, or by [the exercise of] power. There is another class of injuries, where complete restitution is possible, of which there are two species: the one referring to money, the other to labour. And therefore examples are subjoined: of the former in the case of the coat and cloak, of the latter in the case of the compulsory service of one and two miles; for a garment may be given back, and he whom you have assisted by labour may also assist you, if it should be necessary. Unless, perhaps, the distinction should rather be drawn in this way: that the first case which is supposed, in reference to the cheek being struck, means all injuries that are inflicted by the wicked in such a way that restitution cannot be made except by punishment; and that the second case which is supposed, in reference to the garment, means all injuries where restitution can be made without punishment; and therefore, perhaps, it is added, if any man will sue you at the law, because what is taken away by means of a judicial sentence is not supposed to be taken away with such a degree of violence as that punishment is due; but that the third case is composed of both, so that restitution may be made both without punishment and with it. For the man who violently exacts labour to which he has no claim, without any judicial process, as he does who wickedly compels a man to go with him, and forces in an unlawful way assistance to be rendered to himself by one who is unwilling, is able both to pay the penalty of his wickedness and to repay the labour, if he who endured the wrong should ask it again. In all these classes of injuries, therefore, the Lord teaches that the disposition of a Christian ought to be most patient and compassionate, and thoroughly prepared to endure more.
Parum est non nocere, nisi etiam praestes beneficium quantum potes.
20. 67. Sed quoniam parum est non nocere, nisi etiam praestes beneficium quantum potes, consequenter adiungit et dicit: Omni petenti te da, et qui voluerit a te mutuari ne aversatus fueris 191. Omni petenti, inquit, non: omnia petenti, ut id des quod dare honeste et iuste potes. Quid si enim pecuniam petat, qua innocentom conetur opprimere? Quid si postremo stuprum petat? Sed ne multa persequar, quae suntinnumerabilia, id profecto dandum est quod nec tibi nec alteri noceat, quantum sciri aut credi ab homine potest. Et cui iuste negaveris quod petit, indicanda est ipsa iustitia, ut non eum inanem dimittas. Ita omni petenti te dabis, quamvis non semper id quod petit dabis. Et aliquando melius aliquid dabis, cum petentem iniusta correxeris. 		67. But since it is a small matter merely to abstain from injuring, unless you also confer a benefit as far as you can, He therefore goes on to say, Give to every one that asks you, and from him that would borrow of you turn not away. To every one that asks, says He; not, Everything to him that asks: so that you are to give that which you can honestly and justly give. For what if he should ask money, wherewith he may endeavour to oppress an innocent man? What if, in short, he should ask something unchaste? But not to recount many examples, which are in fact innumerable, that certainly is to be given which may hurt neither yourself nor the other party, as far as can be known or supposed by man; and in the case of him to whom you have justly denied what he asks, justice itself is to be made known, so that you may not send him away empty. Thus you will give to every one that asks you, although you will not always give what he asks; and you will sometimes give something better, when you have set him right who was making unjust requests.
Aut donamus quod damus benivole, aut reddituro commodamus.
20. 68. Quod autem ait: Qui voluerit a te mutuari ne aversatus fueris, ad animum referendum est: Hilarem enim datorem diligit Deus 192. Mutuatur autem omnis qui accipit, etiam si non ipse soluturus est. Cum enim misericordibus Deus plura restituat, omnis qui beneficium praestat feneratur. Aut si non placet accipere mutuantem nisi eum qui accipit redditurus, intellegendum est Dominum ipsa duo genera praestandi esse complexum. Namque aut donamus quod damus benivole, aut reddituro commodamus. Et plerumque homines, qui proposito divino praemio donare parati sunt, ad dandum quod mutuum petitur pigri fiunt quasi nihil recepturi a Deo, cum rem quae datur ille qui accipit exsolvat. Recte itaque ad hoc beneficii tribuendi genus nos divina hortatur auctoritas dicens: Et qui voluerit a te mutuari ne aversatus fueris, id est ne propterea voluntatem alienes ab eo qui petit, quia et pecunia tua vacabit, et Deus tibi non redditurus est, cum homo reddiderit. Sed cum id ex praecepto Dei facis, apud illum qui haec iubet, infructuosum esse non potest. 		68. Then, as to what He says, From him that would borrow of you turn not away, it is to be referred to the mind; for God loves a cheerful giver. Moreover, every one who accepts anything borrows, even if he himself is not going to pay it; for inasmuch as God pays back more to the merciful, whosoever does a kindness lends at interest. Or if it does not seem good to understand the borrower in any other sense than of him who accepts of anything with the intention of repaying it, we must understand the Lord to have included those two methods of doing a favour. For we either give in a present what we give in the exercise of benevolence, or we lend to one who will repay us. And frequently men who, setting before them the divine reward, are prepared to give away in a present, become slow to give what is asked in loan, as if they were destined to get nothing in return from God, inasmuch as he who receives pays back the thing which is given him. Rightly, therefore, does the divine authority exhort us to this mode of bestowing a favour, saying, And from him that would borrow of you turn not away: i.e., do not alienate your goodwill from him who asks it, both because your money will be useless, and because God will not pay you back, inasmuch as the man has done so; but when you do that from a regard to God's precept, it cannot be unfruitful with Him who gives these commands.
Etiam inimicos et persecutores nostros diligere iubemur. Chapter 21
21. 69. Deinde adiungit et dicit: Audistis quia dictumest: Diliges proximum tuum et oderis inimicum tuum. Ego autem dico vobis: diligite inimicos vestros, bene facite his qui vos oderunt, et orate pro eis qui vos persequuntur, ut sitis filii Patris vestri qui in caelis est, qui solem suum oriri iubet super bonos et malos, et pluit super iustos et iniustos. Si enim dilexeritis eos qui vos diligunt, quam mercedem habebitis? nonne et publicani hoc faciunt? Et si salutaveritis fratres vestros tantum, quid amplius facitis? nonne et ethnici hoc ipsum faciunt? Estote ergo vos perfecti sicut Pater vester qui in caelis est perfectus est 193. Sine ista dilectione, qua etiam inimicos et persecutores nostros diligere iubemur, ea quae superius dicta sunt implere quis potest? Perfectio autem misericordiae, qua plurimum animae laboranti consulitur, ultra dilectionem inimici porrigi non potest. Et ideo sic clauditur: Estote ergo vos perfecti sicut Pater vester qui in caelis est perfectus est 194; ita tamen ut Deus intellegatur perfectus tamquam Deus, et anima perfecta tamquam anima. 		69. In the next place, He goes on to say, You have heard that it has been said, You shall love your neighbour, and hate your enemy: But I say unto you, Love your enemies, do good to them that hate you, and pray for them which persecute you; that you may be the children of your Father which is in heaven: for He commands His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love them which love you, what reward will you have? Do not even the publicans the same? And if you salute your brethren only, what do ye more than others? Do not even the Gentiles the very same? Be therefore perfect, even as your Father who is in heaven is perfect. For without this love, wherewith we are commanded to love even our enemies and persecutors, who can fully carry out those things which are mentioned above? Moreover, the perfection of that mercy, wherewith most of all the soul that is in distress is cared for, cannot be stretched beyond the love of an enemy; and therefore the closing words are: Be therefore perfect, even as your Father who is in heaven is perfect. Yet in such a way that God is understood to be perfect as God, and the soul to be perfect as a soul.
Vox Legis non vox iubentis iusto accipienda est sed permittentis infirmo.
21. 70. Gradum tamen esse aliquem in phariseorum iustitia,quae ad legem veterem pertinet, hinc intellegitur quod multi homines eos etiam a quibus diliguntur oderunt, sicut luxuriosi filii parentes coercitores luxuriae suae. Ascendit ergo aliquem gradum qui proximum diligit, quamvis adhuc oderit inimicum. Eius autem imperio, qui venit legem implere non solvere 195, perficiet benivolentiam et benignitatem, cum eam usque ad inimici dilectionem perduxerit. Nam ille gradus, quamvis nonnullus sit, tam parvus est tamen,ut cum publicanis etiam possit esse communis. Nec quod in lege dictum est: Oderis inimicum tuum 196, vox iubentis iusto accipienda est sed permittentis infirmo. 		70. That there is, however, a certain step [in advance] in the righteousness of the Pharisees, which belongs to the old law, is perceived from this consideration, that many men hate even those by whom they are loved; as, for instance, luxurious children hate their parents for restraining them in their luxury. That man therefore rises a certain step, who loves his neighbour, although as yet he hates his enemy. But in the kingdom of Him who came to fulfil the law, not to destroy it, he will bring benevolence and kindness to perfection, when he has carried it out so far as to love an enemy. For the former stage, although it is something, is yet so little that it may be reached even by the publicans as well. And as to what is said in the law, You shall hate your enemy, it is not to be understood as the voice of command addressed to a righteous man, but rather as the voice of permission to a weak man.
Oritur quaestio quod praecepto Domini aliae Scripturae videntur adversae.
21. 71. Oritur hic sane nullo modo dissimulanda quaestio quod huic praecepto Domini, quo nos hortatur diligere inimicos nostros, bene facere eis qui nos oderunt, et orare pro his qui nos persequuntur, multae aliae Scripturarum partes minus diligenter et sobrie considerantibus videntur adversae, quia et in prophetis inveniuntur multae imprecationes adversus inimicos, quae maledictiones putantur, sicuti est illud: Fiat mensa eorum in laqueo 197 et cetera quae ibi dicuntur; et illud: Fiant filii eius pupilli et uxor eius vidua 198; et quae alia vel supra vel infra in eodem psalmo in personam Iudae per prophetam dicuntur. Multa alia usquequaque in Scripturis repperiuntur, quae videntur esse contraria et huic praecepto Domini et illi apostolico quo ait: Benedicite et nolitemaledicere 199, cum et de Domino scriptum sit, quod maledixerit civitatibus quae verbum eius non acceperunt 200, et memoratus Apostolus de quodam ita dixerit: Reddet illi Domius secundum opera illius 201. 		71. Here indeed arises a question in no way to be blinked, that to this precept of the Lord, wherein He exhorts us to love our enemies, and to do good to those who hate us, and to pray for those who persecute us, many other parts of Scripture seem to those who consider them less diligently and soberly to stand opposed; for in the prophets there are found many imprecations against enemies, which are thought to be curses: as, for instance, that one, Let their table become a snare, and the other things which are said there; and that one, Let his children be fatherless, and his wife a widow, and the other statements which are made either before or afterwards in the same Psalm by the prophet, as bearing on the case of Judas. Many other statements are found in all parts of Scripture, which may seem contrary both to this precept of the Lord, and to that apostolic one, where it is said, Bless; and curse not; while it is both written of the Lord, that He cursed the cities which received not His word; and the above-mentioned apostle thus spoke respecting a certain man, The Lord will reward him according to his works.
Futurum Dominus non malivolentia optabat sed divinitate cernebat.
21. 72. Sed haec facile solvuntur, quia et propheta per imprecationem quid esset futurum cecinit, non optantis voto sed spiritu praevidentis, ita et Dominus, ita et Apostolus, quamquam in horum etiam verbis non hoc invenitur quod optaverint sed quod praedixerint. Non enim, cum ait Dominus: Vae tibi Capharnaum, aliud sonat nisi aliquid ei mali eventurum merito infidelitatis, quod futurum Dominus non malivolentia optabat sed divinitate cernebat. Et Apostolus non ait: Reddat, sed: Reddet illi Dominus secundum opera eius, quod verbum praenuntiantis est non imprecantis; sicut et de illa hypocrisi Iudaeorum, de qua iam dictum est, cui eversionem imminere cernebat, dixit: Percutiet te, Dominus, paries dealbate 202. Prophetae autem maxime solent figura imprecantis futura praedicere, sicut figura praeteriti temporis ea quae ventura erant saepe cecinerunt, sicuti est illud:Quare fremuerunt gentes, et populi meditati sunt inania? Non enim dixit: Quare frement gentes, et populi meditabuntur inania? 203, cum ea non quasi iam transacta meminisset sed ventura prospiceret. Tale etiam illud est: Diviserunt sibi vestimenta mea, et super vestimentum meum miserunt sortem 204. Et hic enim non dixit: Divident sibi vestimenta mea, et super vestimentum meum mittent sortem. Nec tamen de his verbis quisquam calumniatur, nisi qui non sentit varietatem istam figurarum in loquendo nihil veritati rerum minuere, et plurimum addere affectibus animorum. 		72. But these difficulties are easily solved, for the prophet predicted by means of imprecation what was about to happen, not as praying for what he wished, but in the spirit of one who saw it beforehand. So also the Lord, so also the apostle; although even in the words of these we do not find what they have wished, but what they have foretold. For when the Lord says, Woe unto you, Capernaum, He does not utter anything else than that some evil will happen to her as a punishment of her unbelief; and that this would happen the Lord did not malevolently wish, but saw by means of His divinity. And the apostle does not say, May [the Lord] reward; but, The Lord will reward him according to his work; which is the word of one who foretells, not of one uttering an imprecation. Just as also, in regard to that hypocrisy of the Jews of which we have already spoken, whose destruction he saw to be impending, he said, God shall smite you, you whited wall. But the prophets especially are accustomed to predict future events under the figure of one uttering an imprecation, just as they have often foretold those things which were to come under the figure of past time: as is the case, for example, in that passage, Why have the nations raged, and the peoples imagined vain things? For he has not said, Why will the heathen rage, and the people imagine vain things? Although he was not mentioning those things as if they were already past, but was looking forward to them as yet to come. Such also is that passage, They have parted my garments among them, and have cast lots upon my vesture: for here also he has not said, They will part my garments among them, and will cast lots upon my vesture. And yet no one finds fault with these words, except the man who does not perceive that variety of figures in speaking in no degree lessens the truth of facts, and adds very much to the impressions on our minds.
Fatemur esse aliqua peccata in fratribus inimicorum persecutione graviora. Chapter 22
22. 73. Sed illa magis urgent istam quaestionem, quod dicit apostolus Iohannes: Si quis scit peccare fratrem suum peccatum non ad mortem, postulabit et dabit ei Deus vitam qui peccat non ad mortem; peccatum autem est ad mortem, non pro illo dico ut roget 205. Aperte enim ostenditesse quosdam fratres pro quibus orare non nobis praecipitur, cum Dominus etiam pro persecutoribus nostris orare nos iubeat 206. Nec ista quaestio solvi potest, nisi fateamur esse aliqua peccata in fratribusquae inimicorum persecutione graviora sint. Fratres autem christianos significari multis divinarum Scripturarum documentis probari potest. Manifestissimum tamen illud est quod Apostolus ita ponit: Sanctificatus est enim vir infidelis in uxore, et sanctificata est mulier infidelis in fratre 207. Non enim addidit: nostro, sed manifestum existimavit, cum fratris nomine christianum intellegi voluit qui infidelem haberet uxorem. Et ideo paulo post dicit: Quod si infidelis discedit discedat; non autem servituti subiectus est frater vel soror in huiusmodi 208. Peccatum ergo fratris ad mortem puto esse, cum post agnitionem Dei per gratiam Domini nostri Iesu Christi quisque oppugnat fraternitatem, et adversus ipsam gratiam, qua reconciliatus est Deo, invidentiae facibus agitatur; peccatumautem non ad mortem, si quisquam non amorem a fratre alienaverit, sed officia fraternitati debita per aliquam infirmitatem animi non exhibuerit. Quapropter et Dominus in cruce ait: Pater, ignosce illis, quia nesciunt quid faciunt 209. Nondum enim gratiae Spiritus Sancti participes facti societatem sanctae fraternitatis inierant. Et beatus Stephanus in Actibus Apostolorum orat pro eis a quibus lapidatur 210, quia nondum Christo crediderant, neque adversus illam communem gratiam dimicabant. Et apostolus Paulus propterea, credo, non orat pro Alexandro, quia iam frater erat et ad mortem, id est invidentia fraternitatem oppugnando peccaverat. Pro his autem qui non abruperant amorem, sed timore succubuerant, orat ut eis ignoscatur. Sic enim dicit: Alexander aerarius multa mala mihi offendit, reddet illi Dominus secundum opera illius. Quem et tu devita, valde enim restitit nostris sermonibus. Deinde subiungit pro quibus orat ita dicens: In prima mea defensione nemo mihi adfuit, sed omnes me dereliquerunt; non illis imputetur 211. 		73. But the question before us is rendered more urgent by what the Apostle John says: If any man see his brother sin a sin which is not unto death, he shall ask, and the Lord shall give him life for him who sins not unto death. There is a sin unto death: I do not say that he shall pray for it. For he manifestly shows that there are certain brethren for whom we are not commanded to pray, although the Lord bids us pray even for our persecutors. Nor can the question in hand be solved, unless we acknowledge that there are certain sins in brethren which are more heinous than the persecution of enemies. Moreover, that brethren mean Christians can be proved by many examples from the divine Scriptures. Yet that one is plainest which the apostle thus states: For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother. For he has not added the word our; but has thought it plain, as he wished a Christian who had an unbelieving wife to be understood by the expression brother. And therefore he says a little after, But if the unbelieving depart, let him depart: a brother or a sister is not under bondage in such cases. Hence I am of opinion that the sin of a brother is unto death, when any one, after coming to the knowledge of God through the grace of our Lord Jesus Christ, makes an assault on the brotherhood, and is impelled by the fires of envy to oppose that grace itself by which he is reconciled to God. But the sin is not unto death, if any one has not withdrawn his love from a brother, but through some infirmity of disposition has failed to perform the incumbent duties of brotherhood. And on this account our Lord also on the cross says, Father, forgive them; for they know not what they do: for, not yet having become partakers of the grace of the Holy Spirit, they had not yet entered the fellowship of the holy brotherhood. And the blessed Stephen in the Acts of the Apostles prays for those by whom he is being stoned, because they had not yet believed on Christ, and were not fighting against that common grace. And the Apostle Paul on this account, I believe, does not pray for Alexander, because he was already a brother, and had sinned unto death, viz. by making an assault on the brotherhood through envy. But for those who had not broken off their love, but had given way through fear, he prays that they may be pardoned. For thus he expresses it: Alexander the coppersmith did me much evil: the Lord will reward him according to his works. Of whom also beware; for he has greatly withstood our words. Then he adds for whom he prays, thus expressing it: At my first defence no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.
Multum interest quali paenitentiae ignoscat Deus.
22. 74. Ista differentia peccatorum Iudam tradentem 212 a Petro negante 213 distinguit, non quia penitenti non sit ignoscendum, ne contra illam sententiam Domini veniamus qua praecepit semper ignoscendum esse fratri petenti 214, ut sibi frater ignoscat, sed quia illius peccati tanta labes est, ut deprecandi humilitatem subire non possit, etiamsi peccatum suum mala conscientia et agnoscere et enuntiare cogatur. Cum enim dixisset Iudas: Peccavi quod tradiderim sanguinem iustum, facilius tamen desperatione cucurrit ad laqueum 215, quam humilitate veniam deprecatus est. Quapropter multum interest, quali paenitentiae ignoscat Deus. Multi enim multo citius se fatentur peccasse atque ita sibi succensent, ut vehementer se peccasse nollent, sed tamen animum ad humiliandum et obterendum cor implorandamque veniam non deponunt. Quam mentis affectionem propter peccati magnitudinem iam de damnatione illos habere credendum est. 		74. It is this difference in their sins which separates Judas the betrayer from Peter the denier: not that a penitent is not to be pardoned, for we must not come into collision with that declaration of our Lord, where He enjoins that a brother is to be pardoned, when he asks his brother to pardon him; but that the ruin connected with that sin is so great, that he cannot endure the humiliation of asking for it, even if he should be compelled by a bad conscience both to acknowledge and divulge his sin. For when Judas had said, I have sinned, in that I have betrayed the innocent blood, yet it was easier for him in despair to run and hang himself, than in humility to ask for pardon. And therefore it is of much consequence to know what sort of repentance God pardons. For many much more readily confess that they have sinned, and are so angry with themselves that they vehemently wish they had not sinned; but yet they do not condescend to humble the heart and to make it contrite, and to implore pardon: and this disposition of mind we must suppose them to have, as feeling themselves already condemned because of the greatness of their sin.
Peccatum in Spiritum Sanctum Dominus neque hic neque in futuro saeculo dimitti dicit.
22. 75. Et hoc est fortasse peccare in Spiritum Sanctum, id est per malitiam et invidiam fraternam oppugnare caritatem post acceptam gratiam Spiritus Sancti, quod peccatum Dominus neque hic neque in futuro saeculo dimitti dicit 216. Unde quaeri potest, utrum in Spiritum Sanctum Iudaei peccaverint, quando dixerunt quod in Belzebub principe daemoniorum daemonia Dominus expelleret: utrum hoc in ipsum Dominum dictum accipiamus, quia de se dicit alio loco: Si enim patrem familias Belzebub vocaverunt, quanto magis domesticos eius? 217An, quoniam de magna invidentia dixerant ingrati tam praesentibus beneficiis, quamvis nondum christiani fuerint, tamen propter ipsam invidentiae magnitudinem in Spiritum Sanctum peccasse credendi sint. Non enim hoc colligitur de verbis Domini. Quamvis enim eodem loco dixerit: Quicumque autem dixerit verbum nequam adversus Filium hominis, remittetur ei; qui autem dixerit adversus Spiritum Sanctum, non remittetur ei neque in hoc saeculo neque in futuro 218, tamen videri potest ad hoc eos monuisse, ut accedant ad gratiam et post acceptam gratiam non ita peccent, ut nunc peccaverunt. Nunc enim in Filium hominis dixerunt verbum nequam, et potest eis dimitti, si conversi fuerint et ei crediderint et Spiritum Sanctum acceperint; quo accepto si fraternitati invidere et gratiam quam acceperunt oppugnare voluerint, non eis dimitti neque in hoc saeculo neque in futuro. Nam si eos sic haberet condemnatos, ut nulla spes illis reliqua esset, non adhuc monendos iudicaret, cum addidit dicens: Aut facite arborem bonam et fructum eius bonum, aut facite arborem malam et fructum eius malum 219. 		75. And this is perhaps the sin against the Holy Ghost, i.e. through malice and envy to act in opposition to brotherly love after receiving the grace of the Holy Ghost—a sin which our Lord says is not forgiven either in this world or in the world to come. And hence it may be asked whether the Jews sinned against the Holy Ghost, when they said that our Lord was casting out devils by Beelzebub, the prince of the devils: whether we are to understand this as said against our Lord Himself, because He says of Himself in another passage, If they have called the Master of the house Beelzebub, how much more shall they call them of His household! or whether, inasmuch as they had spoken from great envy, being ungrateful for so manifest benefits, although they were not yet Christians, they are, from the very greatness of their envy, to be supposed to have sinned against the Holy Ghost? This latter is certainly not to be gathered from our Lord's words. For although He has said in the same passage, And whosoever speaks a word against the Son of man, it shall be forgiven him; but whosoever speaks a word against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come; yet it may seem that He admonished them for this purpose, that they should come to His grace, and after accepting of it should not so sin as they have now sinned. For now they have spoken a word against the Son of man, and it may be forgiven them, if they be converted, and believe in Him, and receive the Holy Ghost; but if, after receiving Him, they should choose to envy the brotherhood, and to assail the grace they have received, it cannot be forgiven them, neither in this world nor in the world to come. For if He reckoned them so condemned, that there was no hope left for them, He would not judge that they ought still to be admonished, as He did by adding the statement, Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt.
Pro quo autem non oras, non etiam contra illum oras.
22. 76. Sic itaque accipiatur diligendos inimicos esse, et bene faciendum his qui nos oderunt, et orandum pro his qui nos persequuntur, ut pro quibusdam etiam fratrum peccatis intellegatur non praeceptum esse ut oremus, ne per imperitiam nostram divina Scriptura - quod fieri non potest - a se dissentire videatur. Sed utrum sicut pro quibusdam non estorandum, ita etiam contra aliquos orandum sit, nonnulli satis apparuit. Generaliter enim dictum est: Benedicite et nolite maledicere 220; et illud: Nemini malum pro malo reddentes 221. Pro quo autem non oras, non etiam contra illum oras. Potes enim videre certam eius poenam et penitus desperatam salutem, et non quia odisti eum ideo pro illo non oras, sed quia sentis nihil te posse proficere, et orationem tuam non vis repelli a iustissimo iudice. Sed quid agimus de his contra quos oratum a sanctis accipimus, non ut corrigerentur - nam hoc modo pro ipsis potius oratum est -, sed ad illam ultimam damnationem; non sicut contra Domini traditorem per prophetam 222 - nam illa, ut dictum est, praedictio futurorum non optatio supplicii fuit - nec sicut ab Apostolo contra Alexandrum 223 - nam et inde iam satis dictum est-, sed sicut in Apocalipsi Iohannis legimus martyres orare ut vindicentur 224, cum ille primus martyr, ut lapidatoribus suis ignosceretur, oraverit 225. 		76. Let it be understood, therefore, that we are to love our enemies, and to do good to those who hate us, and to pray for those who persecute us, in such a way, that it is at the same time understood that there are certain sins of brethren for which we are not commanded to pray; lest, through unskilfulness on our part, divine Scripture should seem to contradict itself (a thing which cannot happen). But whether, as we are not to pray for certain parties, so we are also to pray against some, has not yet become sufficiently evident. For it is said in general, Bless, and curse not; and again, Recompense to no man evil for evil. Moreover, while you do not pray for one, you do not therefore pray against him: for you may see that his punishment is certain, and his salvation altogether hopeless; and you do not pray for him, not because you hate him, but because you feel you can profit him nothing, and you do not wish your prayer to be rejected by the most righteous Judge. But what are we to think respecting those parties against whom we have it revealed that prayers were offered by the saints, not that they might be turned from their error (for in this way prayer is offered rather for them), but that final condemnation might come upon them: not as it was offered against the betrayer of our Lord by the prophet; for that, as has been said, was a prediction of things to come, not a wish for punishment: nor as it was offered by the apostle against Alexander; for respecting that also enough has been already said: but as we read in the Apocalypse of John of the martyrs praying that they may be avenged; while the well-known first martyr prayed that those who stoned him should be pardoned.
Ipsa est sincera et plena iustitiae ac misericordiae vindicta martyrum, ut evertatur regnum peccati.
22. 77. Sed hinc non oportet moveri. Quis enim audeat affirmare, cum illi sancti candidati se vindicari petiverint, utrum contra ipsos homines an contra regnum peccati petiverint? Nam ipsa est sincera et plena iustitiae ac misericordiae vindicta martyrum, ut evertatur regnum peccati, quo regnante tanta perpessi sunt. Ad cuius eversionem nititur Apostolus dicens: Non ergo regnet peccatum in vestro mortali corpore 226. Destruitur autem et evertitur peccati regnum partim correctione hominum, ut caro spiritui subiciatur, partim damnatione perseverantium in peccato, ut ita ordinentur, ut iustis cum Christo regnantibus molesti esse non possint. Intuere apostolum Paulum! Nonne tibi videtur in se ipso Stephanum martyrem vindicare, cum dicit: Non sic pugno tamquam aerem caedens, sed castigo corpus meum et servituti subicio 227? Nam hoc in se utique prosternebat et debilitabat et victum ordinabat, unde Stephanum ceterosque christianos fuerat persecutus. Quis ergo convincit martyres sanctos non talem suam vindictam a Domino esse deprecatos cum etiam finem huius saeculi, in quo tanta exitia pertulerunt, ad suam vindictam potuerint libenter optare? Quod qui orant et pro inimicis suis orant qui sanabiles sunt, et contra illos non orant qui insanabiles esse voluerunt, quia Deus quoque puniendo illos non est malivolus tortor sed iustissimus ordinator. Sine ulla ergo dubitatione diligamus inimicos nostros, bene faciamus eis qui nos oderunt, et oremus pro eis qui nos persequuntur. 		77. But we need not be moved by this circumstance. For who would venture to affirm, in regard to those white-robed saints, when they pleaded that they should be avenged, whether they pleaded against the men themselves or against the dominion of sin? For of itself it is a genuine avenging of the martyrs, and one full of righteousness and mercy, that the dominion of sin should be overthrown, under which dominion they were subjected to so great sufferings. And for its overthrow the apostle strives, saying, Let not sin therefore reign in your mortal body. But the dominion of sin is destroyed and overthrown, partly by the amendment of men, so that the flesh is brought under subjection to the spirit; partly by the condemnation of those who persevere in sin, so that they are righteously disposed of in such a way that they cannot be troublesome to the righteous who reign with Christ. Look at the Apostle Paul; does it not seem to you that he avenges the martyr Stephen in his own person, when he says: So fight I, not as one that beats the air: but I keep under my body, and bring it into subjection? For he was certainly laying prostrate, and weakening, and bringing into subjection, and regulating that principle in himself whence he had persecuted Stephen and the other Christians. Who then can demonstrate that the holy martyrs were not asking from the Lord such an avenging of themselves, when at the same time, in order to their being avenged, they might lawfully wish for the end of this world, in which they had endured such martyrdoms? And they who pray for this, on the one hand pray for their enemies who are curable, and on the other hand do not pray against those who have chosen to be incurable: because God also, in punishing them, is not a malevolent Torturer, but a most righteous Disposer. Without any hesitation, therefore, let us love our enemies, let us do good to those that hate us, and let us pray for those who persecute us.
Filii ergo efficimur regeneratione spiritali et adoptamur in regnum Dei. Chapter 23
23. 78. Quod autem consequenter positum est: Ut sitis filii Patris vestri qui in caelis est 228, ex illa regula est intellegendum qua et Iohannes dicit: Dedit eis potestatem filios Dei fieri 229. Unus enim naturaliter Filius est, qui nescit omnino peccare; nos autem potestate accepta efficimur filii, in quantum ea quae ab illo praecipiuntur implemus. Unde apostolica disciplina adoptionem appellat qua in aeternamhaereditatem vocamur, ut coheredes Christi 230 esse possimus. Filii ergo efficimur regeneratione spiritali et adoptamur in regnum Dei, non tamquam alieni sed tamquam ab illo facti et creati, hoc est conditi, ut unum sit beneficium quo nos fecit esse per omnipotentiam suam, cum ante nihil essemus, alterum quo adoptavit, ut cum eo tamquam filii vita aeterna pro nostra participatione frueremur. Itaque non ait: Facite ista, quia estis filii, sed: Facite ista, ut sitis filii. 		78. Then, as to the statement which follows, that you may be the children of your Father which is in heaven, it is to be understood according to that rule in virtue of which John also says, He gave them power to become the sons of God. For one is a Son by nature, who knows nothing at all of sin; but we, by receiving power, are made sons, in as far as we perform those things which are commanded us by Him. And hence the apostolic teaching gives the name of adoption to that by which we are called to an eternal inheritance, that we may be joint-heirs with Christ. We are therefore made sons by a spiritual regeneration, and we are adopted into the kingdom of God, not as aliens, but as being made and created by Him: so that it is one benefit, His having brought us into being through His omnipotence, when before we were nothing; another, His having adopted us, so that, as being sons, we might enjoy along with Him eternal life for our participation. Therefore He does not say, Do those things, because you are sons; but, Do those things, that you may be sons.
Ille sol spiritalis non oritur nisi bonis, et illa pluvia spiritalis non irrigat nisi bonos.
23. 79. Cum autem ad hoc nos vocat per ipsum Unigenitum, ad similitudinem suam nos vocat. Ille enim, sicut consequenter dicit, Solem suum oriri facit super bonos et malos et pluit super iustos et iniustos 231. Sive solem suum non istum carneis oculis visibilem accipias, sed illam sapientiam de qua dicitur: Candor est enim lucis aeternae; de qua item dicitur: Ortus est mihi iustitiae sol 232; et iterum: Vobis autem qui timetis nomen Domini orietur sol iustitiae 233, ut etiam pluviam accipias irrigationem doctrinae veritatis, quia bonis et malis apparuit et bonis et malis evangelizatus est Christus. Sive istum solem mavis accipere, non solumhominum sed etiam pecorum corporeis oculis propalatum, et istam pluviam qua fructus gignuntur, qui ad refectionem corporis dati sunt. Quod probabilius intellegi existimo, ut ille sol spiritalis non oriatur nisi bonis et sanctis, quia hoc ipsum est quod plangunt iniqui in illo libro qui Sapientia Salomonis inscribitur: Et sol non ortus est nobis 234; et illa pluvia spiritalis non irriget nisi bonos, quia malos significabat vinea de qua dictum est: Mandabo nubibus meis ne pluant super eam 235. Sed sive illud sive hoc intellegas, magna Dei bonitate fit, quae nobis imitanda praecipitur, si filii Dei esse volumus. Quantum enim huius vitae solatium afferat lux ista visibilis et pluvia corporalis, quis tam ingratus est ut non sentiat? Quod solatium videmus et iustis in hac vita et peccatoribus communiter exhiberi. Non autem ait: Qui facit solemoriri super bonos et malos, sed addidit: suum, id est quem ipse fecit atque constituit, et a nullo aliquid sumpsit ut faceret, sicut in Genesi de omnibus luminaribus scribitur 236, qui proprie potest dicere sua esse omnia quae de nihilo creavit, ut hinc admoneremur, quanta liberalitate inimicis nostris ex praecepto eius praestare debeamus quae nos non creavimus sed muneribus eius accepimus. 		79. But when He calls us to this by the Only-begotten Himself, He calls us to His own likeness. For He, as is said in what follows, makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. Whether you are to understand His sun as being not that which is visible to the fleshly eyes, but that wisdom of which it is said, She is the brightness of the everlasting light; of which it is also said, The Sun of righteousness has arisen upon me; and again, But unto you that fear the name of the Lord shall the Sun of righteousness arise: so that you would also understand the rain as being the watering with the doctrine of truth, because Christ has appeared to the good and the evil, and is preached to the good and the evil. Or whether you choose rather to understand that sun which is set forth before the bodily eyes not only of men, but also of cattle; and that rain by which the fruits are brought forth, which have been given for the refreshment of the body, which I think is the more probable interpretation: so that that spiritual sun does not rise except on the good and holy; for it is this very thing which the wicked bewail in that book which is called the Wisdom of Solomon, And the sun rose not upon us: and that spiritual rain does not water any except the good; for the wicked were meant by the vineyard of which it is said, I will also command my clouds that they rain no rain upon it. But whether you understand the one or the other, it takes place by the great goodness of God, which we are commanded to imitate, if we wish to be the children of God. For who is there so ungrateful as not to feel how great the comfort, so far as this life is concerned, which that visible light and the material rain bring? And this comfort we see bestowed in this life alike upon the righteous and upon sinners in common. But He does not say, who makes the sun to rise on the evil and on the good; but He has added the word His, i.e. which He Himself made and established, and for the making of which He took nothing from any one, as it is written in Genesis respecting all the luminaries; and He can properly say that all the things which He has created out of nothing are His own: so that we are hence admonished with how great liberality we ought, according to His precept, to give to our enemies those things which we have not created, but have received from His gifts.
Beati qui plene perfecteque misericordes sunt, quia ipsorum miserebitur.
23. 80. Quis autem potest vel paratus esse ab infirmis iniurias sustinere, quantum eorum saluti prodest, et malleamplius iniquitatis alienae perpeti quam id quod perpessus est reddere; omni petenti a se aliquid vel id quod petit, si habetur et si recte dari potest, vel consilium bonum vel benivolum animum dare, nec se avertere ab eo qui mutuari cupit; diligere inimicos, bene facere eis qui se oderunt, orare pro eis qui se persequuntur? Quis ergo haec facit nisi plene perfecteque misericors? Quo uno consilio miseria devitatur opitulante illo qui ait: Misericordiam volo magis quam sacrificium 237. Beati ergo misericordes, quia ipsorum miserebitur 238. Sed iam commode fieri puto, ut hic lector tam longo volumine fatigatus respiret aliquantum, et ad cetera se reficiat in alio libro consideranda. 		80. But who can either be prepared to bear injuries from the weak, in as far as it is profitable for their salvation; and to choose rather to suffer more injustice from another than to repay what he has suffered; to give to every one that asks anything from him, either what he asks, if it is in his possession, and if it can rightly be given, or good advice, or to manifest a benevolent disposition, and not to turn away from him who desires to borrow; to love his enemies, to do good to those who hate him, to pray for those who persecute him—who, I say, does these things, but the man who is fully and perfectly merciful? And with that counsel misery is avoided, by the assistance of Him who says, I desire mercy, and not sacrifice. Blessed, therefore, are the merciful: for they shall obtain mercy. But now I think it will be more convenient, that at this point the reader, fatigued with so long a volume, should breathe a little, and recruit himself for considering what remains in another book.

Notes

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