Prefaces are not found in Migne, but these are from Rusch. Super qua re cum per ordinem ad Papiam. De quo sic loquitur Hieronimus. Papias, Johannis auditor, Hierapolitanus in Asia episcopus, quinque tantum scripsit volumina, quae praenotavit: Explanatio sermonum Domini. In quibus, cum se in praefatione adserat non varias opiniones sequi, sed apostolos habere auctores, ait: Considerabam quid Andreas, quid Petrus dixissent, quid Philippus, quid Thomas, quid Jacobus, quid Johannes, quid Matthaeus vel alius quilibet discipulorum Domini, quid etiam Artistion et senior Johannes, discipuli Domini loquebantur. Non enim tantum mihi libri ad legendum prosunt, quantum viva vox et usque hodie in suis auctoribus personans. Ex quo apparet ex ipso catalogo nominum, alium esse Johannem qui inter apostolos ponitur, et alium seniorem Johannem quem post Aristionem enumerat. Hoc autem dicimus propter superiorem opinionem, qua a plerisque rettulimus traditum duas posteriores epistulas Johannis non apostoli esse, sed prebyteri. We shall treat of this matter when we have come in his turn to Papias his disciple. About whom thus speaks Jerome. Papias, hearer of John, bishop of Hierapolis in Asia, wrote just five volumes, which he titled: Exposition of the Lord's Reports. In which, when he asserted that he does not follow various opinions but holds the apostles as authorities, he said: I would look at what Andrew, what Peter had said, what Philip, what Thomas, what James, what John, what Matthew or any other of the disciples of the Lord, as well as what Aristion and the elder John, disciples of the Lord, were saying. For books to be collected are not so useful to me as a voice that is living and resounding in its masters until this day. From which, it appears from his own catalog of names that there is one John who is placed among the apostles and another elder John whom he listed after Aristion. We say this, however, on account of the above opinion, that, insofar as we report a tradition from very many, the two latter epistles of John are not of the apostle but of the presbyter.
Ioannes apostolus, quem Iesus dilexit
plurimum, filius Zebedaei, frater Iacobi apostoli, quem Herodes post passionem
domini docellavit, novissimus omnium scripsit evangelium, rogatus ab Asiae
episcopis, adversus Cerinthum aliosque haereticos. et maxime tunc Ebionitarum dogma consurgens,
qui asserunt Christum ante Mariam non fuisse. unde etiam compulsus est
divinam eius nativitatem edicere. Sed et aliam causam huius scripturae ferunt,
quod cum legisset Matthaei, Marci, et Lucae volumina, probaverit quidem textum historiae,
et vera eos dixisse firmaverit, sed unius tantum anni, in quo et passus est,
post carcerem Ioannis, historiam texuisse. praetermisso itaque anno, cuius acta
a tribus exposita fuerant, superioris temporis antequam Ioannes clauderetur in
carcerem, gesta narravit: sicut manifestum esse poterit his qui diligenter
quatuor evangeliorum volumina legerint. quae res etiam διαφωνιαν, dissonantiam,
quae videtur Ioannis esse cum caeteris, tollit. scripsit autem et unam
epistolam cuius exordium est: Quod fuit ab initio, quod audivimus et vidimus
oculis nostris, quod perspeximus et manus nostrae contrectaverunt de verbo
vitae, quae ab universis ecclesiasticis et eruditis viris probatur. reliquae
autem duae, quarum principium est: Senior electae dominae et natis eius, et
sequentis: Senior Caio charissimo, quem ego diligo in veritate, Ioannis
presbyteri asseruntur, cuius et hodie alterum sepulcrum apud Ephesum
ostenditur, etsi nonnulli putant duas memorias eiusdem Ioannis evangelistae
esse, super qua re cum per ordinem ad Papiam auditorem eius ventum fuerit,
disseremus. quarto decimo igitur anno, secundum post Neronem persecutionem
movente Domitiano, in Patmos insulam relegatus, scripsit apocalypsim, quam
interpretatur Iustinus Martyr et Irenaeus. interfecto autem Domitiano et actis
eius ob nimiam crudelitatem a senatu rescissis, sub Nerva principe redit
Ephesum, ibique usque ad Traianum principem perseverans, totas Asiae fundavit
rexitque ecclesias, et confectus senio, sexagesimo octavo post passionem domini
anno mortuus, iuxta eamdem urbem sepultus est. From the book of Illustrious Men from the preface of St. Jerome on the canonical epistle of John. John, the apostle whom Jesus loved most, the son of Zebedee and brother of James, the apostle whom Herod after the passion of our Lord beheaded, most recently of all the evangelists wrote a gospel, at the request of the bishops of Asia, against Cerinthus and other heretics and especially against the then growing dogma of the Ebionites, who assert that Christ did not exist before Mary. On this account he was compelled to maintain his divine nativity. But there is said to be yet another reason for this work, in that, when he had read Matthew, Mark, and Luke, he approved indeed the substance of the history and declared that the things they said were true, but that they had given the history of only one year, the one, that is, which follows the imprisonment of John and in which he was put to death. So, passing by this year the events of which had been set forth by these, he related the events of the earlier period before John was shut up in prison, so that it might be manifest to those who should diligently read the volumes of the four evangelists. This also takes away the discrepancy which there seems to be between John and the others. He wrote also one epistle which begins as follows: That which was from the beginning, that which we have heard and seen with our eyes and our hands handled concerning the word of life, which is esteemed of by all men who are interested in the church or in learning. Of the other two of these the first is: The elder to the elect lady and her children, and the other: The elder unto Gaius, the beloved, whom I love in truth, are said to be the work of John the elder, to the memory of whom another sepulcher is shown at Ephesus to the present day, though some think that there are two memorials of this same John the evangelist. We shall treat of this matter in its turn when we come to Papias his disciple. In the fourteenth year then after Nero, Domitian having raised a second persecution, he was banished to the island of Patmos and wrote the apocalypse, which Justin Martyr and Irenaeus interpreted. But after Domitian was put to death and his acts were annulled by the senate on account of his excessive cruelty, he returned to Ephesus under Pertinax and, continuing there until the time of the emperor Trajan, founded and built churches throughout all Asia, and, worn out by old age, died in the sixty-eighth year after the passion of the Lord and was buried near the same city. In principio epistolae ad commendationem sermonis divinitatem et humanitatem Christi designat, in quo charitatem Dei ad homines, et suam ad illos quibus seribit, insinuat. Scripserat Ioannes evangelium adversus dogmata haereticorum, qui de Verbi eternitate male sentiebant, et male praedicabant. Scribit etiam epistolam adversus eorundum haereticorum stulticiam, in qua de fidei, et charitatis perfectione agit, ut intelligamus quid credere, quid diligere debeamus. Multi enim pravis dogmatibus inducti, de sinceritate fidei, et charitatis non bene intelligebant. Dicebant enim opera esse charitatis, crebro conuiuari, luxuriari, consentire vicijs alienis, contradicentes communicare passionibus Christi, et caeteris, quae implentur per charitatem Dei et proximi. In the beginning of the epistle to the commendation of the sermon he introduces the divinity and humanity of Christ, in which is the love of God for men, and his own love for those he is writing to. John had written his gospel against the teachings of heretics who were understanding the eternity of the Word badly, and preaching badly. He wrote also an epistle against the stupidity of these same heretics, in which he deals with treating the subject of the perfection of faith and love that we might understand what we ought to believe, what we ought to love. For many, led by perverse doctrines, were not properly understanding the purity of faith and love. For they were saying (such) to be works of charity, (as) to feast and luxuriate together, to consent to the vices of others, to have communion with those contradicting the passions of Christ, and the other things that are fulfilled through love of God and of neighbor. MS 1200 In
principio epistolae ad commendationem sermonis divinitatem et humanitatem Christi
designat, in quo charitatem Dei ad homines, et suam ad illos quibus seribit,
insinuat… In the beginning of the epistle to the commendation of the sermon he introduces the divinity and humanity of Christ, in which is the love of God for men, and his own love for those he is writing to... *MS 1240 reads "divitatem
Christi humanitatem designat". http://libwww.freelibrary.org/medievalman/detail.cfm?itemID=mca0450340 ________________________________________________________________________________________________________________ Migne Argumentum Rationem verbi, et quod Deus ipse sit charitas, manifestat, et susurrones fratrum nec Deum scire, nec pios fieri posse eousque dissertat, ut esse comprobet homicidas, eo quod odium sit interfectionis occasion. Theme: He reveals the meaning of the word, and that God himself is love, and argues to such an extent that slanderers of their brothers neither know God nor can be holy that he shows them to be murderers, inasmuch as hatred is an occasion for taking life. Rusch Argumentum in primam epistolam canonica sancti Johannis. Rationem verbi, et quod Deus ipse sit charitas, manifestat, et susurrones fratrum nec Deum scire, nec pios fieri posse eousque dissertat, ut esse comprobet homicidas, eo quod odium sit interfectionis occasion. Theme of the first canonical epistle of St. John He reveals the meaning of the Word, and that God himself is love, and argues to such an extent that slanderers of their brothers neither know God nor can be holy that he shows them to be murderers, inasmuch as hatred is an occasion for taking life. CHAPTER 1 1 QUOD fuit ab initio, quod audivimus, quod vidimus oculis nostris, quod perspeximus, et manus nostræ contrectaverunt de verbo vitæ: Migne Quod fuit ab initio. In *natura, seu vero esse Deitatis, quod audivimus, per legem et prophetas, quod vidimus, sensibiliter hominem venientem, quod perspeximus, Divinitatem advertentes in homine, et manus contrectaverunt, de Verbo vitae: non fortuitu consentientes ei qui in carne visus, sed cum multa contrectatione Scripturas perhibentes testimonium de ipso Verbo. Quod vidit aliquis nuntiare potest aliis, quod perfecte conspexerit aliquando, non potest explicare verbis. That which was from the beginning. *In nature, or actually the being of the Divinity. That which we have heard, through the law and the prophets, that which we have seen by our senses, a man coming, that which we have looked upon, noticing divinity in the man, and that which our hands have handled, of the Word of life: not fortuitously agreeing with him who was seen in the flesh, but examining with *much handling the Scriptures that provide testimony about the word istelf. That which someone has seen, he can announce to others, that which he has perfectly discerned once, he cannot explain with words. Note: MS 1200 adds 'multa
contrectatione perscrutantes Scripturas'/ 'much handling studying the Scriptures'
Rusch Quod fuit ab initio. *In vero esse Deitatis, quod audivimus, per legem et prophetas, quod vidimus, sensibiliter hominem venientem, quod perspeximus, Divinitatem advertentes in homine, et manus contrectaverunt, de Verbo vitae: non fortuitu consentientes ei qui in carne visus, sed cum multa contrectatione Scripturas perhibentes testimonium de ipso Verbo. Quod vidit aliquis nuntiare potest aliis, quod perfecte conspexerit aliquando, non potest explicare verbis. That which was from the beginning. In the being of the Divinity. That which we have heard, through the law and the prophets, that which we have seen by our senses, a man coming, that which we have looked upon, noticing divinity in the man, and that which our hands have handled, of the Word of life: not fortuitously agreeing with him who was seen in the flesh, but examining with *much handling the Scriptures that provide testimony about the word istelf. That which someone has seen, he can announce to others, that which he has perfectly discerned once, he cannot explain with words. Ab Initio. Fuit ab initio Dei filius, sed eundem in carne viderunt
et audierunt discipuli. From the beginning. The Son of God has been from the beginning, yet the disciples have seen and heard this same in the flesh. Et manus. Magna familiaritate ei coniuncti veram carnem habere palpando probauimus, et ante, et post resurrectionem, quibus dicitur, Palpate, et videte. And our hands. Joined with him by a great familiarity, we have found him to have a real flesh by touching him, both before and after the resurrection, we to whom it is said "Touch and see". Manuscript 1200 Magna familiaritate carnem habere palpando probauimus, et post resurrectionem, quibus dicitur, Palpate, et videte. By a great familiarity, we have found him to have flesh by touching him, and after the resurrection, we to whom it is said "Touch and see". MS 1200 and 1240 reads 'In vero esse Deitatis' Manuscript 1240 Fuit ab initio Dei filius, in carne eundem viderunt et audierunt discipuli. The Son of God has been from the beginning, the disciples have seen and heard this same in the flesh. 2 et vita manifestata est, et vidimus, et testamur, et annuntiamus vobis vitam æternam, quæ erat apud Patrem, et apparuit nobis: Migne Vidimus et testes sumus. Vidimus et incredulis annuntiantes martyres effecti sumus. Annuntiamus vobis. Sic per eos audivimus nos, sed non vidimus, non minus tamen felices quam illi, quia scriptum est: Beati qui non viderunt et crediderunt Luc. 24.. We have seen and hence we are witnesses. We have seen, and announcing to the incredulous we have become martyrs. And declare unto you. Thus we have heard, but we have not seen, yet we are no less blessed than they, for it is written, Blessed are they that have not seen and yet have believed. Lk. 24.
Rusch Et Vidimus. Manifestatam, quod non infideles, et testes sumus. Vidimus et incredulis annuntiantes martyres effecti sumus. And we have seen. Manifested, because we are not unfaithful, and hence we are witnesses. We have seen, and announcing to the incredulous we have become martyrs.
Annuntiamus vobis. Sic per eos audivimus nos, sed non vidimus, minus ergo felices quam illi. And declare unto you. Thus we have heard, but we have not seen, yet we are no less blessed than they.
3 quod vidimus et audivimus, annuntiamus vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre, et cum Filio ejus Jesu Christo. 4 Et hæc scribimus vobis ut gaudeatis, et gaudium vestrum sit plenum. 5 Et hæc est annuntiatio, quam audivimus ab eo, et annuntiamus vobis: quoniam Deus lux est, et tenebræ in eo non sunt ullæ. Migne Et haec est annuntiatio. Quare Verbum caro factum? quid novi attulit mundo? Cur venit pati? Non frustra fuit, vide quid voluit docere, quia Deus lux est. Hac sententia divinae puritatis excellentiam monstrat, quam imitari jubemur. Hinc Manichaei confutantur qui Dei naturam a principe tenebrarum dicunt bello victam et vitiatam. Annuntiamus, etc. Applicuimus nos: ad lucem lux nobis irradiavit. Tenebrae eramus, modo per lucem lux sumus, et alios illuminamus, dum peccata dimitti et tenebras expelli nuntiamus. And this is the declaration. Why the Word became flesh? What new things he has brought to the world? Why did he suffer? Nothing was in vain that he wanted to teach, because God is light. This statement points out the excellence of divine purity, which we are commanded to imitate. This refutes the Manicheans who say that the nature of God was conquered in war by the prince of darkness and was tainted. We declare etc. We have applied ourselves to the light; the light has illumined us. We were darkness, now through the light we are light, and we illuminate others when we announce that the sins are being forgiven and the darkness driven away.
Rusch Vt et vos societatem. Quicunque vult socius Dei fieri, prius debet societati Ecclesiae adunari. Nec minus habent qui per Apostolos, quam qui per ipsum crediderunt. Vnde dicitur. Beati qui non viderunt, et crediderunt. Et iterum. Non pro his rogo tantum, sed et pro his qui credituri sunt per verbum eorum in me. That you also may have fellowship. Whoever wants to be a partner with God should be in fellowship with the Church; Nor do they believe any less who believed through the teachings of the Apostles than those who believed through the teachings of the Lord. And so it is said, Blessed are they that have not seen and yet have believed (Jn. 20:29). And again, And not for them only do I pray, but for them also who through their word shall believe in me (Jn. 17:20). Et haec est annuntiatio. Quare Verbum caro factum? quid novi attulit mundo? Cur venit pati? Non frustra fuit, vide quid voluit docere, quia Deus lux est. Hac sententia divinae puritatis excellentiam monstrat, quam imitari jubemur. Hinc Manichaei confutantur qui Dei naturam a principe tenebrarum dicunt bello victam et vitiatam. And this is the declaration. Why the Word became flesh? What new things he has brought to the world? Why did he suffer? Nothing was in vain that he wanted to teach, because God is light. This statement points out the excellence of divine purity, which we are commanded to imitate. This refutes the Manicheans who say that the nature of God was conquered in war by the prince of darkness and was tainted. Annuntiamus vobis: quoniam Deus lux est. Applicuimus nos: ad lucem lux nobis irradiavit. Tenebrae eramus, modo per lucem lux sumus, et alios illuminamus, dum peccata dimitti et tenebras expelli nuntiamus. Declare unto you: That God is light. We have applied ourselves to the light; the light has illumined us. We were darkness, now through the light we are light, and we illuminate others when we announce that the sins are being forgiven and the darkness driven away. Deus lux est. Qui ergo vult habere societatem cum luce, pellat tenebras peccatorum, quia tenebrae cum luce societatem habere non possunt. Vnde sequitur. Si dixerimus, hoc est, cur verbum caro factum est, ut hoc annunciaret mundo. God is light. Therefore, let him who wants to have communion with light drive away the darkness of sins, because darkness cannot have communion with light. Whence it follows. If we say "this is the reason why the word became flesh, to announce this to the world". MS 1200 Applicuimus nos: ad lucem et lux nobis irradiavit. Tenebrae eramus, in per lucem lux sumus, et alios illuminamus, dum peccata dimitti et tenebras expelli nuntiamus. We have applied ourselves to the light; and the light has illumined us. We were darkness, now through the light we are light, and we illuminate others when we announce that the sins are being forgiven and the darkness driven away. Deus lux est. Qui ergo vult societatem habere cum luce, pellat tenebras peccatorum, quia tenebrae cum luce societatem habere non possunt. Vnde sequitur. Si dixerimus, hoc est, cur verbum caro factum est, ut hoc annunciaret mundo. God is light. Therefore, let him who wants to have communion with light drive away the darkness of sins, because darkness cannot have communion with light. Whence it follows. If we say "this is the reason why the word became flesh, to announce this to the world". 6 Si dixerimus quoniam societatem habemus cum eo, et in tenebris ambulamus, mentimur, et veritatem non facimus. Migne Si dixerimus. Hactenus commendatio epistolae; hic ostendit qualiter charitas sit habenda. Et in tenebris, etc. Persistentes in peccatis, et alios obscurantes non computantur in membris ejus; unde: Quae conventio Christi ad Belial? quae societas lucis ad tenebras? II Cor. 6. If we say. The commending of the epistle ends here; here he shows how love is to be obtained. And walk in darkness, etc. Those who persist in sins and those who cover others with obscurity are not reckoned among his members, whence: what concord has Christ with Belial? And what communion has light with darkness? etc. 2 Cor. 6. Rusch Si dixerimus. Hactenus commendatio epistolae; hic ostendit qualiter charitas sit habenda. If we say. The commending of the epistle ends here; here he shows how love is to be obtained.
Et in tenebris ambulamus mentimur. Persistentes in peccatis, et alios obscurantes non computantur in membris ejus; unde: Quae conventio Christi ad Belial? quae societas lucis ad tenebras? And walk in darkness. Those who persist in sins and those who cover others with obscurity are not reckoned among his members, whence: what concord has Christ with Belial? And what communion has light with darkness?
MS 1200 only reads Quae conventio Christi ad Belial? quae societas lucis ad tenebras? What concord has Christ with Belial? And what communion has light with darkness?
7 Si autem in luce ambulamus sicut et ipse est in luce, societatem habemus ad invicem, et sanguis Jesu Christi, Filii ejus, emundat nos ab omni peccato. Migne Si autem in luce. Sumus mundi, si ambulamus in luce, sed tamen non debemus putare nos, quandiu vivimus, omnino posse a peccatis mundari. Sicut et ipse, etc. Deus in luce esse dicitur, quia summa bonitas ubi proficere valeat non invenit, homo in luce ambulat, quia virtutum operibus ad meliora proficit. But if we walk in the light. We are cleansed, if we walk in light, but yet we ought not think ourselves, while we live, able to be cleansed entirely of sins. As he also, etc: God is said to be in light, because the highest goodness (of God) does not find where it could (still) make progress; man walks in light, for by virtuous works he advances to greater things. Rusch Si ambulamus in luce. Ita sumus mundi, sed tamen non debemus putare nos, quandiu vivimus, omnino posse a peccatis mundari. If we walk in the light. So we are cleansed, but yet we ought not think ourselves, while we live, able to be cleansed entirely of sins. Sicut et ipse est in luce. Deus in luce esse dicitur, quia summa bonitas ubi proficere valeat non invenit, homo in luce ambulat, quia virtutum operibus ad meliora proficit. As he also is in the light. God is said to be in light, because the highest goodness (of God) does not find where it could (still) make progress; man walks in light, for by virtuous works he advances to greater things. Aug. Deus lux est, quam non capit locus, vox quam non capit tempus, odor quem non spargit flatus, cibus quem non minuit edacitas, amplexus quem non minuit edacitas, amplexus quem non diuellit satietas. AUG. God is light which no place lays hold of, voice which no time takes hold of, smell which no breeze disperses, food which no gluttony diminishes, loving embrace which no gluttony diminishes, loving embrace which no sufficiency tears away. MS 1200 Deus in luce esse dicitur, quia summa bonitas ubi proficere valeat non invenit, homo in luce ambulat, quia virtutum operibus ad meliora proficit. God is said to be in light, because the highest goodness (of God) does not find where it could (still) make progress; man walks in light, for by virtuous works he advances to greater things. Si ambulamus in luce. Ita mundi sumus, sed tamen non debemus putare nos, quandiu vivimus, omnino posse a peccatis mundari. If we walk in the light. So we are cleansed, but yet we ought not think ourselves, while we live, able to be cleansed entirely of sins.
8 Si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. Si dixerimus, etc. Illi etiam non habent charitatem qui de meritis superbientes se dicunt esse mundos. Habemus. Non ait, habuimus: ne forte de praeteritis dictum videretur. If we say, etc. Those also do not have the love who, taking pride in their merits, say that they are clean. We have. He did not say "we have had", lest it should have looked as if it was talking about the past. Rusch Si dixerimus, etc. Illi etiam non habent charitatem qui de meritis superbientes se dicunt esse mundos. If we say, etc. Those also do not have the love who, taking pride in their merits, say that they are clean. Habemus. Non ait non habuimus: ne forte de praeteritis dictum
videretur. We have. He did not say "we have not had", lest it should look as if it were said about the past. MS 1200 Si elati de aliqua nostra justitia, dixerimus quia peccatum
non habemus, ipsi nos ad majora peccata seducimus, et veritas. If, taking pride in some justice of ours, we say that we have no sin, we deceive ourselves into bigger sins, and truth, that is God, is not in us, because he removes himself from proud ones.
9 Si confiteamur peccata nostra: fidelis est, et justus, ut remittat nobis peccata nostra, et emundet nos ab omni iniquitate. Rusch
Si confiteamur. Quia sine peccato in hac vita esse non possumus, prima salutis spes est ipsa confession, plus ex humilitate, quam ex necessitate, deinde dilectio qua diligimus eum cui humiliamur, et charitas operit multitudinem peccatorum. If we confess. Because we can not be without sin in this life, the first hope of salvation is confession itself, done more out of humility than through necessity, then (comes) love with which we love him to whom we are humbled, and love covers a multitude of sins.
Superbia extinguit charitatem, charitas extinguit peccata, ergo roboret humilitas charitatem humilitas ducat ad confessionem. Pride extinguishes charity, charity extinguishes sins, therefore let humility strengthen charity, let humility lead to confession.
Remittat nobis peccata et emundet nos ab omni iniquitate. Vel peccata maiora iniquitatem minora. Forgive us our sins and to cleanse us from all iniquity. Or sins the more serious things, iniquity the lesser things.
MS 1200
Superbia extinguit charitatem, charitas extinguit peccata, ergo roboret humilitas charitatem ad confessionem ducat humilitas.
Pride extinguishes charity, charity extinguishes sins, therefore let humility strengthen charity, let humility lead to confession. 10 Si dixerimus quoniam non peccavimus, mendacem facimus eum, et verbum ejus non est in nobis. Migne Mendacem. Solus Deus ex se verax: homo ex Deo verax, ex se mendax. Impossibile est quemlibet sanctum aliquando non cadere in minimis peccatis. Nec justi esse desistunt, quia ocius opitulante Deo resurgunt. Liar. Only God is truthful by himself/by his own nature: man is truthful by God, by himself he is a liar. It is impossible for any saint not to fall into very small sins sometimes. But they do not cease being just, because with God's help they rise more quickly.
Rusch Mendacem facimus. Solus Deus ex se verax: homo ex Deo verax, ex se mendax. Impossibile est quemlibet sanctum aliquando non cadere in minimis peccatis. Nec justi esse desistunt, quia ocius opitulante Deo resurgunt. Liar. Only God is truthful by himself/by his own nature: man is truthful by God, by himself he is a liar. It is impossible for any saint not to fall into very small sins sometimes. But they do not cease being just, because with God's help they rise more quickly. Et verbum. AUG. in XV. De Trinitate. Voces quas proferimus signa sunt rerum quas cogitamus. Proinde verbum quod foris sonat signum est verbi, quod intus lucet, cui magis verbi competit nomen. Nam illud profertur ore carnis vox verbi est: verbumque et ipsum dicitur, propter illud a quo, ut foris appareret assumptum est. Ita verbum nostrum vox quodam modo corporis fit, assumendo eam formam in qua ipsum manifestetur sensibus hominum, sicut Verbum Dei caro factum est, assumendo eam in qua ipsum manifestaretur sensibus hominum. Et sic verbum Dei caro factum est, nec mutatur in carnem. And word. AUG. in book 15 on the Trinity. The words which we express are signs of those things which we think. Accordingly, the word that sounds outwardly is the sign of the word that gives light inwardly; which latter has the greater claim to be called a word. For that which is uttered with the mouth of the flesh, is the articulate sound of a word; and is itself also called a word, on account of that to make which outwardly apparent it is itself assumed. For our word is so made in some way into an articulate sound of the body, by assuming that articulate sound by which it may be manifested to men's senses, as the Word of God was made flesh, by assuming that flesh in which itself also might be manifested to men's senses. And as so the Word of God became flesh, but far be it from us to say He was changed into flesh. MS 1200 Deus, qui promisit gratiam humilibus, fidelis est exequendo, quia verae confessioni iuste dimittit. God, who has promised grace to the humble, is faithful in keeping his promise, for he justly forgives (in response) to a true confession. Solus Deus ex se verax ex se: homo ex Deo verax, ex se mendax. Impossibile est quemlibet sanctum aliquando non cadere in minimis peccatis. Nec esse justi desistunt, quia ocius opitulante Deo resurgunt. Only God is truthful by himself: man is truthful by God, by himself he is a liar. It is impossible for any saint not to fall into very small sins sometimes. But they do not cease being just, because with God's help they rise more quickly. CHAPTER 2 1 FILIOLI mei, hæc scribo vobis, ut non peccetis. Sed et si quis peccaverit, advocatum habemus apud Patrem, Jesum Christum justum: Migne Filioli mei, haec scribo, etc. Ne malam securitatem assumatis, audientes vos a Deo mundari, sed utilem timorem habeatis. Si quis peccaverit. Si ex humana fragilitate non potestis omnia vitia cavere, date operam ut saltem majora et apertiora caveatis, ut non apprehendat vos tentatio nisi humana. Quod si quis etiam post admonitionem meam ceciderit, non desperet. Advocatum. Non est advocatus nisi eum vocantibus. Displiceant peccata tibi, clama: et ipse audit et liberat. Justum. Justus advocatus injustas causas non suscipit, qui tamen justos nos defendet in judicio, si nos nunc accusamus injustos.
My little children, these things I write, etc. Don't assume a wicked confidence, hearing that you are purified by God, but keep a useful fear. If any man sin. If for your human fragility you can't beware all the vices, apply yourself to beware at least the bigger and more manifest ones, so that no temptation apprehends you other than the human temptation. And if someone falls even after my admonition, may he not despair. Advocate. The advocate is only for those who call him. Be sorry for your sins, scream: and he will listen and will set you free. The just. For a just advocate does not support unjust causes, but he defends those who are just in judgment, if we now denounce the unjust. Rusch Ut non peccetis. Ne malam securitatem assumatis, audientes vos a Deo mundari, sed utilem timorem habeatis. You may not sin. Don't assume a wicked confidence, hearing that you are purified by God, but keep a useful fear.
Si quis peccaverit. Si ex humana fragilitate non potestis omnia vitia cavere, date operam ut saltem majora et apertiora caveatis, ut non apprehendat vos tentatio nisi humana. Quod si quis etiam post admonitionem meam ceciderit, non desperet. any man sin. If for your human fragility you can't beware all the vices, apply yourself to beware at least the bigger and more manifest ones, so that no temptation apprehends you other than the human temptation. And if someone falls even after my admonition, may he not despair.
Advocatum. Non est advocatus nisi eum vocantibus. Displiceant peccata tibi, clama: et ipse audit et liberat. Advocate. The advocate is only for those who call him. Be sorry for your sins, scream: and he will listen and will set you free.
Habemus. Ioannes vir iustus contemperans se infirmis non dixit, habetis, sed habemus. Ponit se de numero peccatorum, ut habeat advocatum. We have. John, a just man, making himself equal to the weak, does not say "you have" but "we have". He puts himself in the number of the sinners to have an advocate.
Justum. Justus advocatus injustas causas non suscipit, qui tamen justos nos defendet in judicio, si nos nunc accusamus injustos. The just. For a just advocate does not support unjust causes, but he defends those who are just in judgment, if we now denounce the unjust.
MS 1200 Si ex humana fragilitate non potestis omnia vitia cavere, date operam ut saltem majora et apertiora caveatis, ut non apprehendat vos tentatio nisi humana. Quod si quis post admonitionem meam ceciderit, non desperet. If for your human fragility you can't beware all the vices, apply yourself to beware at least the bigger and more manifest ones, so that no temptation apprehends you other than the human temptation. And if someone falls after my admonition, may he not despair. Ut non peccetis. Ne malam securitatem assumatis, audientes nos a Deo mundari, sed utilem timorem habeatis. You may not sin. Don't assume a wicked confidence, hearing that we are purified by God, but keep a useful fear.
Ioannes vir iustus contemperans se infirmis non dixit, habetis, sed habemus. Ponit se de numero peccatorum, ut habeat advocatum. John, a just man, making himself equal to the weak, does not say "you have" but "we have". He puts himself in the number of the sinners to have an advocate. Non est advocatus nisi eum vocantibus. Displiceant peccata, clama: et ipse audit et liberat. The advocate is only for those who call him. Be sorry for sins, scream: and he will listen and will set you free. Justus advocatus injustas causas non suscipit, qui tamen justos nos defendet in judicio, si nos nunc accusamus injustos. For a just advocate does not support unjust causes, but he defends those who are just in judgment, if we now denounce the unjust. Migne Et in hoc scimus. Scire vel cognoscere, non semper propter notitiam dicitur, sed propter experimentum et unionem alterius rei. Cognoscimus Deum quando unimur ei. Qui sic noscit, mandata ejus servat. Si mandata ejus observamus. Debemus fragilitatem nostram attendere, debemus in peccatis advocatum quaerere, quod ut impetremus, de custodiendis mandatis laboremus, per quae ad cognitionem ipsius venitur. And in this we know. To know or to grasp is not always said on account of knowledge, but on account of experience of and union with another thing. We get to know God when we are united to him. He who thus gets to know (him), keeps his commandments. If we keep his commandments. We must pay attention to our frailty, we must, in our sins, seek an advocate; in order to obtain this, let us work at keeping the commandments, through which one comes to know him himself.
Rusch Et in hoc scimus. Scire vel cognoscere, non semper propter notitiam dicitur, sed propter experimentum et unionem alterius rei. Cognoscimus Deum quando unimur ei, qui sic noscit, mandata eius servat. In hoc scimus id est notitiam habemus, quoniam cognouimus uniti, et adhaerentes ei. And in this we know. To know or to grasp is not always said on account of knowledge, but on account of experience of and union with another thing. We get to know God when we are united to him. He who thus gets to know (him), keeps his commandments. In this we know, that is we have knowledge, because we have gotten to know as we were united and attached to him.
Si mandata ejus. Debemus fragilitatem nostram attendere, debemus in peccatis advocatum quaerere, quod ut impetremus, de custodiendis mandatis laboremus, per quae ad cognitionem ipsius venitur. If we keep his commandments. We must pay attention to our frailty, we must, in our sins, seek an advocate; in order to obtain this, let us work at keeping the commandments, through which one comes to know him himself. MS 1200 Et in hoc scimus. Scire vel cognoscere, non semper propter notitiam dicitur, sed propter experimentum et unionem alterius rei. Cognoscimus Deum quando unimur ei, qui sic noscit, mandata eius servat. In hoc scimus id est notitiam habemus, quoniam cognouimus uniti, et adhaerentes ei. And in this we know. To know or to grasp is not always said on account of knowledge, but on account of experience of and union with another thing. We get to know God when we are united to him. He who thus gets to know (him), keeps his commandments. In this we know, that is we have knowledge, because we have gotten to know as we were united and attached to him.
Migne Qui dicit se nosse, etc. Non est magnum unum Deum nosse, cum et daemones credant et contremiscant. He that says he knows, etc. Is no great thing to know the one God, when the demons also believe and tremble. (James 2:19) Rusch Qui dicit se nosse, etc. Non est magnum unum Deum nosse, cum et daemones credant et contremiscant. He that says he knows, etc. Is no great thing to know the one God, when the demons also believe and tremble. MS1200 Non magnum est unum Deum nosse, cum et daemones credant.
Is no great thing to know the one God, when the demons also believe. Migne Non mandatum novum. Eadem charitas mandatum vetus est, quia ab initio commendata. Eadem est novum mandatum, quia tenebris, ejectis desiderium novae lucis infundit. Not a new commandment. The same charity is an old commandment, because it was ordained from the beginning. And the same (charity) is a new commandment, because, after the darkness has been cast out, it infuses a desire for new light. Rusch Non mandatum novum sed vetus. Eadem charitas mandatum vetus est, quia ab initio commendata. Eadem novum mandatum, quia tenebris, ejectis desiderium novae lucis infundit. Not a new commandment but an old. The same charity is an old commandment, because it was ordained from the beginning. And the same with the new commandment, because, after the darkness has been cast out, it infuses a desire for new light. MS 1200 Eadem charitas mandatum vetus est, quia ab initio commendata. Eadem novum mandatum, quia tenebris, sublatis desiderium novae lucis infundit. The same charity is an old commandment, because it was ordained from the beginning. And the same with the new commandment, because, after the darkness has been taken away, it infuses a desire for new light.
Hoc est praeceptum meum, ut diligatis invicem, sicut dilexi vos; This is my commandment, that you love one another, as I have loved you. Vere observanda sunt mandata, quia post baptismum dicimus nos in ipso manere, et qui dicit se, etc. The commandments must truly be observed, because after baptism we say that we abide in him, and he who says he, etc. Migne Quod verum est. Secundum quod promisit per observationem mandatorum Dei ad ipsius cognitionem et dilectionem perveniri. Et in ipso. Christo impletum, quia obedivit Patri usque ad mortem: et ideo glorificatus est. Et in vobis. Quorum quidam jam per hoc cum Deo gloriantur, et vere est novum quia tenebrae jam transierunt. Tenebrae ad veterem hominem pertinent, lux vero ad novum hominem. Which thing is true. According to the fact that OR according to which he promised that through the observance of the commandments of God, one reaches his knowledge and love. Both in him. Fulfilled by Christ, because he obeyed the Father unto the death: and for that reason he was glorified. And in you. Some of whom are already glorying with God through this, and it is truly new because the darkness has already passed. Darkness pertains to the old man, and light to the new man. Rusch Quod verum est. Secundum quod promisit per observationem mandatorum Dei ad ipsius cognitionem et dilectionem perveniri. Et in ipso. Christo impletum, quia obedivit Patri usque ad mortem: et ideo est glorificatus. Et in vobis. Quorum quidam jam per hoc cum Deo gloriantur, et vere est novum quia tenebrae jam transierunt. Tenebrae ad veterem hominem pertinent, lux vero ad novum hominem.
Which thing is true. According to the fact that he promised that through the observance of the commandments of God, one reaches his knowledge and love. Both in him. Fulfilled by Christ, because he obeyed the Father unto the death: and for that reason he was glorified. And in you. Some of whom are already glorying with God through this, and it is truly new because the darkness has already passed. Darkness pertains to the old man, and light to the new man. Tenebre. Id est corpus passibile, et miseriae carnis in Christo transierunt, et verum lumen immortalitatis iam lucet in eo quo illuminat etiam alios, qui suerunt vetus homo, et tenebrae, nunc autem lux in domino. Darkness. That is the passible body and the miseries of flesh are passed in Christ, and the true light of immortality is already shining in him, with which he also illuminates others, who were the old man and darkness, but are now light in the Lord. MS 1200 Quod verum est. Secundum quod promisit per observationem mandatorum Dei ad ipsius cognitionem et dilectionem perveniri. Et in ipso. Christo impletum, quia obedivit Patri usque ad mortem: et ideo est glorificatus. Et in vobis. Quorum quidam jam per hoc cum Deo gloriantur, et vere est novum quia tenebrae jam transierunt. Tenebrae ad veterem hominem pertinent, lux vero ad novum hominem. Which thing is true. According to the fact that he promised that through the observance of the commandments of God, one reaches his knowledge and love. Both in him. Fulfilled by Christ, because he obeyed the Father unto the death: and for that reason he was glorified. And in you. Some of whom are already glorying with God through this, and it is truly new because the darkness has already passed. Darkness pertains to the old man, and light to the new man.
Migne Qui dicit, etc. Determinat quod mandatum accipiat, id est charitatem, et qualiter charitas ipsa habenda sit, scilicet dilectio Dei et proximi. He that says, etc. He determines what commandment he receives, that is love, and in what manner the love itself should be possessed, that is esteemed by God and neighbor. Rusch Qui dicit in luce. Determinat quod mandatum accipiat, id est charitatem, et qualiter charitas ipsa habenda sit, scilicet dilectio Dei et proximi.
He that says in the light. He determines what commandment he receives, that is love, and in what manner the love itself should be possessed, that is esteemed by God and neighbor. MS 1200 Determinat quod mandatum accipiat, id est charitatem, et qualiter charitas ipsa habenda sit, scilicet dilectio Dei et proximi. He determines what commandment he receives, that is love, and in what manner the love itself should be possessed, that is esteemed by God and neighbor.
Migne Qui diligit fratrem suum, est in lumine scientiae et operationis; sed qui odit est in tenebris ignorantiae, et per ipsam ignorantiam ambulat de vitio in vitium, et nescit, id est non providet, quo eat; et ad quam poenam recipiendus sit. Vel, nescit quo eat, id est ignorat viam qua convertatur ad melius, et hoc non ideo, quasi via aperta non sit, sed quia tenebrae obcaecaverunt oculos ejus, qui a lumine Christi recedens peccatis et carnali voluptate ita praepeditur, ut etiam si bonum videat, non tamen exsequatur.
He that loves his brother, is in the light of knowledge and of work, but he who hates his brother is in the darkness of ignorance, through the very ignorance he is walking from vice to vice, and he does not know, that is he does not see in advance where he goes, and to what the punishment he is to be received. Or, he does not know where he is going, that is he does not know the way that he be converted to something better. Or, he does not know where he goes, that is he is ignorant of the path by which he could take the direction of the better, and this is not because the path is not visible, but because the darkness has blinded his eyes, who, drawing back from Christ's light, is so hindered by sins and the pleasure of the flesh that even if he saw the good, he yet would not follow it.
Rusch Qui diligit fratrem. Est in lumine scientiae et operationis; sed qui odit est in tenebris ignorantiae, et per ipsam ignorantiam ambulat de vitio in vitium, et nescit, id est non providet, quo eat; et ad quam poenam recipiendus sit. Vel, nescit quo eat, id est ignorat viam qua convertatur ad melius, et hoc non ideo, quasi via aperta non sit, sed quia tenebrae obcaecaverunt oculos ejus, qui a lumine Christi recedens peccatis et carnali voluptate ita praepeditur, ut etiam si bonum videat, non tamen exsequatur. He that loves his brother. It is in the light of knowledge and of work, but he who hates his brother is in the darkness of ignorance, through the very ignorance he is walking from vice to vice, and he does not know, that is he does not see in advance where he goes, and to what the punishment he is to be received. Or, he does not know where he is going, that is he does not know the way that he be converted to something better. Or, he does not know where he goes, that is he is ignorant of the path by which he could take the direction of the better, and this is not because the path is not visible, but because the darkness has blinded his eyes, who, drawing back from Christ's light, is so hindered by sins and the pleasure of the flesh that even if he saw the good, he yet would not follow it. Qui diligit fratrem. Tolerat omnia proper unitatem charitatis etiam si fratri adhibet correctionem, non irascitur, non ignominiosa infert. Pax multa diligentibus legem tuam. idest charitatem. Et non est illis scandalum.
He who loves his brother. He tolerates all things on account of unity of charity, even if he exercises correction on his brother; he does not get angry; he does not commit shameful things in him (his brother). Much peace to all those who love your law, that is, charity. And they have no scandal.
Migne Scribo vobis, etc. Praeponit causam quae posset eos abstrahere ab amore mundi, quia baptizatis in nomine Christi et invocantibus nomen Christi, dimittuntur peccata, ergo Christo magis adhaerendum est quam mundo. Filioli. Patres, adolescentes, juvenes. Ideo filii: quia remittuntur peccata. Ideo patres, quia cognovistis antiqua. Ideo juvenes, quia fortes, quia vicistis. I write to you, etc. He prefers to put before whereby he is able to withdraw them from the love of the world, the sins are forgiven to those who have been baptized in the name of Christ and invoke the name of Christ, therefore hold fast to Christ rather than to the world. Little children. Fathers, young men, youth. children, because your sins are forgiven. Therefore fathers, because you have known antiquity. The youth, because you are brave, and because you have overcome. Rusch Scribo vobis filioli. Praeponit causam quae posset eos abstrahere ab amore mundi, quia baptizatis in nomine Christi et invocantibus nomen Christi, dimittuntur peccata. Ergo Christo magis adhaerendum est quam mundo.
I write to you little children. He prefers to put before whereby he is able to withdraw them from the love of the world, the sins are forgiven to those who have been baptized in the name of Christ and invoke the name of Christ, therefore hold fast to Christ rather than to the world. Filioli. Hoc etiam modo potest haberi charitas si diligitais Deum, et mundum, et Omnia quae sunt eius ne cogitetis. Et haec scribo vobis, ut rem utilem. Omnibus scribe quibusdam, ut filiis, quibusdam, ut patribus, aliis ut inuenibus.
Little sons. You can also obtain love in this way, if you love God, and you don't consider the world and all its things. And I write this to you, as a useful thing. Write to everyone, to some, as to sons, to some, as to fathers, to the others, as to young people. Filioli. Patres, adolescentes, juvenes. Ideo filii: quia remittuntur peccata. Ideo patres, quia cognovistis antiqua. Ideo juvenes, quia fortes, quia vicistis.
Little children. Fathers, young men, youth. children, because your sins are forgiven. Therefore fathers, because you have known antiquity. The youth, because you are brave, and because you have overcome.
• 13 Scribo vobis, patres, quoniam cognovistis eum, qui ab initio est. Scribo vobis, adolescentes, quoniam vicistis malignum. Migne Adolescentes. Adolescentiae tempus propter incentiva carnis lubricum; sed propter robur aetatis habile certamini, et hi tentamenta voluptatum verbi Dei amore vicerunt, et persecutiones contempserunt. Young men. The time of youth is dangerous because of the incentives of the flesh; but because of strength of age it's suitable for battle; and they can prevail by the Word of God over these temptations of pleasure and persecutions and contempt.
Rusch Adolescentes. Adolescentiae tempus propter incentiva carnis lubricum; sed propter robur aetatis habile certamini, et hi tentamenta voluptatum verbi Dei amore vicerunt, et persecutiones contempserunt. Young men. The time of youth is dangerous because of the incentives of the flesh; but because of strength of age it's suitable for battle; and they can prevail by the Word of God over these temptations of pleasure and persecutions and contempt. Migne Et vicistis. Trahebantur tunc temporis *juvenes consuetudine ad lupanar, sed isti viriliter resistendo vincebant. You have overcome. At that time young men used to be drawn to the brothel, but these men overcame by resisting courageously.
Rusch Infantes. Humiles spirtu, qui quo magis humiliantur sub potenti manu Dei, eo sublimius norunt arcana divinitatis, unde. Revelasti ea paruulis. Babes. Humble in spirit, that they might be more humble beneath the mighty hand of God, and so they know the hidden mysteries of the Godhead. Having revealed them to the little ones. Scribo vobis juvenes. Considerate etiam, atque; etiam quia iuuenes estis, pugnate ut vincatis, vincite ut coronemim, humiles estote, ne inpugna cadatis. I write unto you, young men. Consider again and again to the fact that you are youths, fight that you may conquer, conquer that you may be crowned. Humble yourselves lest you fall in the fight. Et vicistis. Trahebantur tunc temporis *ex consuetudine ad lupanar, sed isti viriliter resistendo vincebant. You have overcome. At that time they were drawn by habit to the brothel, but these men overcame by resisting courageously.
Migne Nolite diligere mundum. Utimini mundo ad necessitatem, sed non diligite ad superfluitatem. Et carnis curam ne feceritis in desideriis. Nolite diligere mundum. Unum cor duos sibi adversarios amores non capit. Radicati in charitate, super hanc radicem nihil aedificetis, nisi quod convenit charitati, quia non potestis duobus dominis servire. Sicut dilectio Dei fons omnium virtutum, ita dilectio mundi omnium vitiorum. Love not the world. Use the world for what is necessary, but do not love it for excess. And do not care for the flesh in your desires. Love not the world. One heart cannot take two loves that are opponents (between themselves). Take root in the love, and do not build anything upon this root, except what is in agreement with the love, because you cannot serve two lords. As the love of God is the source of all virtues, so the love of the world is the source of all vices.
Rusch Nolite diligere mundum. Utimini mundo ad necessitatem, sed non diligite ad superfluitatem. Et carnis curam ne feceritis in desideriis. Love not the world. Use the world for what is necessary, but do not love it for excess. And do not care for the flesh in your desires. Nolite diligere mundum. Unum cor duos sibi adversarios amores non capit. Radicati in charitate, super hanc radicem nihil aedificetis, nisi quod convenit charitati, quia non potestis duobus dominis servire. Sicut dilectio Dei fons omnium virtutum, ita dilectio mundi omnium vitiorum. *Unde sequit. Quoniam omne quod est in mundo. Love not the world. One heart cannot take two loves that are opponents (between themselves). Take root in the love, and do not build anything upon this root, except what is in agreement with the love, because you cannot serve two lords. As the love of God is the source of all virtues, so the love of the world is the source of all vices. It follows, All that is in the world. 16 quoniam omne quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitæ: quæ non est ex Patre, sed ex mundo est. Migne Omne quod est in mundo. BEDA. Id est: Omnes dilectores mundi, nihil habent nisi haec tria, quibus, etc., usque ad noluit extolli super regna mundi. All that is in the world. BEDE. That is: All lovers of the world have nothing but these three things, by which, etc., to "he didn't want to be elevated above the realms of the world". Rusch Omne quod est in mundo. Omnes dilectores mundi, nihil habent nisi haec tria, quibus omnia vitiorum genera comprehendunter. Concupiscentia carnis est desiderium omnium, que ad voluptatem et delicias corporis pertinent. Ut cibus, potus, concubitus, et huiusmodi. Concupiscentia oculorum, est omnis curiositas, quae sit in discendis artibus magicis, in contemplandis spectaculis, in superuacuis acquirendis rebus temporalibus, in dignoscendis carpendisque vitiis proximorum. Superbia vitae, cum quis se iactat in honoribus, magnas familias expetit. Per haec tria victus est Adam, quia cibum vetitum concupiuit, voluit esse sciens bonum, et malum, voluit esse sicut Deus. Hec tria vicit Christus, quia non est captus amore panis corporalis. Non descendit de pinna quod esset tentare Deum, noluit extolli super regna mundi. All that is in the world. All lovers of the world have nothing but these three things, in which all kinds of vices are included. The desire of the flesh is the longing for all things that pertain to pleasures and delights of the body, like food, drink, sexual intercourse, and things of the kind. The desire of the eyes is all curiosity that is in learning magical arts, in watching spectacles, in acquiring unnecessary temporal things, in discerning and criticizing the vices of your neighbours. The pride of life is when someone boasts about their honors and seeks to obtain great numbers of slaves. Through these three things was Adam overcome: because he desired a forbidden food through the desire of the flesh, he wanted to know good and evil through the desire of the eyes, and he wanted to be like God through the arrogance of life. These three things Christ has overcome: because he did not fall in love with the bread of the body. He did not descend from the pinnacle of the temple because it would be like tempting the strength of God. He didn't want to be elevated above the realms of the world. Concupiscentia. Quae concupiscentia, et superbia non est ex patre, pugna vitiorum non ex Deo est patre, et conditore, sed ex mundi amore quem Deo praeferimus. Fecit Deus homines rectos, ipsi se miscuerunt indinitis quonibus Deus intentator malorum est, sed unusquisque tentatur a propria concupiscentia. Concupiscence. This concupiscence and pride is not of the father, the battle of vices is not of God, the Father and Creator, but of the love of the world which we prefer to God. God made men morally right, they themselves mixed themselves with endless questions. God is not a tempter of evils, but each man is tempted by his own concupiscence. Migne Qui autem facit voluntatem, etc. Hoc etiam modo potest haberi charitas, si nimirum nullo instinctu hereticorum dejecti estis a fide et caeteris quae sunt Dei. Et ut eam teneatis, permaneant in vobis quae audistis ab initio. But he who does the will, etc. You can also have the love in this way: if of course you have been driven away from faith and all other things that belong to God by no prompting of the heretics. And so that you may keep it, let the things that you have heard from the beginning remain in you. Rusch Qui autem facit voluntatem. Hoc etiam modo potest haberi charitas, si nullo instinctu hereticorum dejecti estis a fide et caeteris quae sunt Dei. Et ut eam teneatis, permaneant in vobis quae audistis ab initio. Proponit causas filioli, quia novissima hora. But he who does the will. You can also have the love in this way: if you have been driven away from faith and all other things that belong to God by no prompting of the heretics. And so that you may keep it, let the things that you have heard from the beginning remain in you. He sets forth the reason little children, because its the last hour. Migne Filioli, novissima hora est. Et propterea debetis persistere, quia multi sunt Antichristi qui vos volunt seducere. Sicut audistis quia Antichristus venit. Cum quanto enim impetu et terrore audistis venturum Antichristum, cum tanta violentia et isti veniunt. In undecima hora sumus, venit Salvator in carne, et secutura est pestis Antichristi, qui praeconia salutis impugnet, qui vineam quam Christus excolit exstirpet, et hujus nequissimi capitis jam multa membra praemissa sunt, a quibus cavendum est, quia jam imminet finis saeculi; vel novissima hora, id est similis novissimae, similis est haec persecutio illi futurae. Nunc Antichristi multi. Antichristi sunt omnes haeretici, omnes qui fidem quam confitentur verbis destruunt actibus; omnes Christo contrarii, qui venturo suo capiti testimonium reddunt, quia mysterium iniquitatis jam operatur in illis. Little children, it is the last time. And therefore you must persist, because there are many antichrists who want to seduce us. As you have heard that Antichrist is coming. For with what force and terror you have heard the Antichrist will come, with the same violence do these come. We are in the eleventh hour, the Savior is coming in flesh, and the pestilence of Antichrist will follow to fight against the announcements of salvation, to root out the vine that Christ is cultivating; and many limbs belonging to that most wicked head have already been sent on ahead, of which we must beware, for the end of the world is already imminent; or the last time, that is similar to the last one, this persecution is similar to that future one. Now many antichrists. The antichrists are all the heretics, all those who destroy by their acts the faith that they profess in words; all those who are adverse to Christ, who give evidence for their head that is to come, because the mystery of iniquity is already at work in them. Rusch Filioli mei novissima. Et propter hec debetis persistere, quia multi Antichristi qui vos volunt seducere. Sicut audistis quia Antichristus venit. Cum quanto enim impetu et errore audistis venturum Antichristum, cum tanta violentia et isti veniunt. My little children it is the last time. And therefore you must persist, because many antichrists who want to seduce us. As you have heard that Antichrist is coming. For with what force and error you have heard the Antichrist will come, with the same violence do these come. In undecima hora sumus, venit Salvator in carne, et secutura est pestis Antichristi, que praeconia salutis impugnet, que vineam quam Christus excolit exstirpet, et hujus nequissimi capitis jam multa membra praemissa sunt, a quibus cavendum est, quia jam imminet finis saeculi; vel novissima hora, id est similis novissimae, similis est haec persecutio illi futurae. We are in the eleventh hour, the Savior is coming in flesh, and the pestilence of Antichrist will follow to fight against the announcements of salvation, to root out the vine that Christ which cultivates; and many limbs belonging to that most wicked head have already been sent on ahead, of which we must beware, for the end of the world is already imminent; or the last time, that is similar to the last one, this persecution is similar to that future one. Nunc Antichristi multi. Antichristi sunt omnes haeretici, omnes qui fidem quam confitentur verbis destruunt actibus; omnes Christo contrarii, qui venturo suo capiti testimonium reddunt, quia mysterium iniquitatis jam operatur. Now many antichrists. The antichrists are all the heretics, all those who destroy by their acts the faith that they profess in words; all those who are adverse to Christ, who give evidence for their head that is to come, because the mystery of iniquity is already at work. Ex nobis prodierunt, etc. Licet sint multi Antichristi, non tamen vos terreat si ad judaismum vel paganismum redierunt, non ideo putetis Ecclesiam ex hoc pati aliquod damnum; quia si ex nobis exierunt, tamen non erant ex nobis veraciter. Non potuissent egredi nisi essent Christo contrarii. Qui non est Christo contrarius, in corpore Christi manet. Sic sunt ficti in Ecclesia quomodo humores mali in corpore; quando evomuntur, relevatur corpus; sic quando exeunt mali, relevatur Ecclesia. Sed ut manifesti. Multi qui non sunt ex nobis acciplunt nobiscum sacramenta Christi, sed ten atio probat quia non sunt ex nobis. Quando illis tentatio venerit, quasi occasione venti volant foras, quia grana non erant. Omnes tunc volabunt, cum area Dominica coeperit ventilari in die judicii. Ideo, permittente Deo, quidam ante ultimam dissensionem exeunt de Ecclesia, ostendentes se non fuisse de corpore Christi, ut per hoc manifeste clarescat, quoniam non sunt omnes ex nobis qui nobiscum intra positi sacramenta Christi recipiunt, et ideo non debet vos gravare eorum separatio. They went out from us, etc. Though there are many Antichrists, let it not frighten you if they go back to Judaism or paganism, do not think that the Church will suffer any detriment from it; for if they went out from us, yet they were not really of us*. They could not have went out if they were not adverse to Christ. He who is not adverse to Christ stays in the body of Christ. They were formed within the Church in the same way as bad fluids in a body; when they are spewed out, the body is relieved; in the same way, when the bad people go out, the Church is relieved. But that they might be manifest. Many who are not of us receive with us the sacraments of Christ, but temptation proves that they are not of us. When temptation comes to them, they fly to the outside as if borne by a favorable wind, because they were not grain. Then all will fly away, when the land of the Lord starts being agitated by the wind on the day of the judgement. With god's permission, some go out of the Church before the last discord, showing that they were not part of the body of Christ, so that through this it be clearly apparent that not all those who receive the sacraments of Christ inside with us are of us, and therefore separation from them must not annoy you. Rusch Ex nobis prodierunt, etc. Sed licet sint multi Antichristi, non tamen vos terreat si ad judaismum vel paganismum redierunt, ne putetis Ecclesiam ex hoc pati aliquod damnum; quia si ex nobis exierunt, tamen non erant ex nobis veraciter. Non potuissent egredi nisi essent Christo contrarii. Qui non est Christo contrarius, in corpore Christi manet. Sic sunt ficti in Ecclesia quomodo humores mali in corpore; quando evomuntur, relevatur corpus; sic quando exeunt mali, relevatur Ecclesia. They went out from us, etc. But though there are many Antichrists, let it not frighten you if they go back to Judaism or paganism, do not think that the Church will suffer any damage from it; for if they went out from us, yet they were not really of us. They could not have went out if they were not adverse to Christ. He who is not adverse to Christ stays in the body of Christ. They were formed within the Church in the same way as bad fluids in a body; when they are spewed out, the body is relieved; in the same way, when the bad people go out, the Church is relieved.
Sed ut manifesti. Multi qui non sunt ex nobis acciplunt nobiscum sacramenta Christi, sed tenatio probat quia non sunt ex nobis. Quia quando illis tentatio venerit, quasi occasione venti volant foras, quia grana non erant. Omnes tunc volabunt, cum area Dominica coeperit ventilari in die judicii. Ideo, permittente Deo, quidam ante ultimam dissensionem exeunt de Ecclesia, ostendentes se non fuisse de corpore Christi, ut per hoc manifeste clarescat, quoniam non sunt omnes ex nobis qui nobiscum intra positi sacramenta Christi recipiunt, et ideo non debet vos gravare eorum separatio. But that they might be manifest. Many who are not of us receive with us the sacraments of Christ, but temptation proves that they are not of us. Because when temptation comes to them, they fly to the outside as if borne by a favorable wind, because they were not grain. Then all will fly away, when the land of the Lord starts being agitated by the wind on the day of the judgement. With god's permission, some go out of the Church before the last discord, showing that they were not part of the body of Christ, so that through this it be clearly apparent that not all those who receive the sacraments of Christ inside with us are of us, and therefore separation from them must not annoy you.
Migne Sed vos unctionem habetis. Cum de haereticis loqueretur, repente ad suos conversus, dicit eos habere unctionem a Sancto, ut econtrario ostendat quod haeretici et omnes Antichristi, sint gratiae spiritualis munere privati, nec pertineant ad eum qui Sanctus vocatur a prophetis. Nostis omnia. Nostis veritatem fidei et vitae, docti per unctionem Spiritus, nec opus habetis doceri, nisi ut persistatis in eo quod coepistis. But you have the unction. As he was talking about the heretics, suddenly changing topic to talk about his people/fellow Christians, he says that they have the unction from the Holy One, and on the other hand he shows that the heretics and all the Antichrists are deprived of the gift of spiritual grace and have nothing to do with him who is called the Holy One by the prophets. You know all things. You know the truth of faith and life, having been taught by the unction of the Spirit, and you do not need to be taught anything except to persist in what you have started. Rusch
Sed vos unctionem. Cum de haereticis loqueretur, repente ad suos conversus, dicit eos habere unctionem a Sancto, ut econtrario ostendat quod haeretici et omnes Antichristi, sint gratiae spiritualis munere privati, nec pertineant ad eum qui Sanctus vocatur a prophetis. But you have the unction. As he was talking about the heretics, suddenly changing topic to talk about his people/fellow Christians, he says that they have the unction from the Holy One, and on the other hand he shows that the heretics and all the Antichrists are deprived of the gift of spiritual grace and have nothing to do with him who is called the Holy One by the prophets.
Nostis omnia. Nostis veritatem fidei et vitae, docti per unctionem Spiritus, nec opus habetis doceri, nisi ut persistatis in eo quod coepistis.
You know all. You know the truth of faith and life, having been taught by the unction of the Spirit, and you do not need to be taught anything except to persist in what you have started.
Rusch Et quoniam omne mendacium. Dixerat omne mendacium non esse ex veritate. Sed quia multa sunt genera mendaciorum inter se disparia, nunc singulare ponit mendacium negationis Christi cuis comparatione caetera aut parva aut nulla videantur. Hoc proprium est Iudaeorum ut decant, Iesus non est Christ, sed et omnium qui Christi mandatis obtemperare contemnunt. And that no lie. He had said that no lie was of the truth. But because there are many kinds of lies different from one another, he now puts down the single lie of the negation of Christ because compared to it all others seem either small or non-existent. It is peculiar to Jews to say that Jesus is not Christ, but also to all those who disdain to obey the commandments of Christ. 22 Quis est mendax, nisi is qui negat quoniam Jesus est Christus? Hic est antichristus, qui negat Patrem, et Filium. Migne Hic est Antichristus, etc. Ecce admoniti sumus quomodo cognoscamus Antichristum, scilicet, quicunque negat Christum, etc. Qui negat Patrem. Frustra confitetur Deum Patrem qui negat Filium, qui ex Deo procedit. This is an Antichrist, etc. Behold, we have been informed of how to recognise an Antichrist, that is, whosoever denies Christ, etc. Who denies the Father. He confesses God the Father in vain who denies the Son, who proceeds from God. Rusch Hic est Antichristus. Ecce admoniti sumus quomodo cognoscamus Antichristum, scilicet, quicunque negat Christum. This is an Antichrist. Behold, we have been informed of how to recognise an Antichrist, that is, whosoever denies Christ. Qui negat Patrem. Frustra confitetur Deum Patrem qui negat Filium, qui ex Deo procedit. Who denies the Father. He confesses God the Father in vain who denies the Son, who proceeds from God.
Migne Quod audistis, etc. Si quis dixerit: Ecce hic Christus, ecce illic, ne credideritis, sed hoc quod ab apostolis audistis, tenete. Et vos in Filio et Patre. Ita eritis membra Patris et Filii, ut a memoria et protectione Patris et Filii non excidatis, et hoc debetis appetere, ut sitis in Patre et Filio, quia inde mercedem consequemini. That which you have heard, etc. If someone says: "Here is Christ, there is Christ", do not believe him, but keep that which you have heard from the apostles. You also shall abide in the Son and in the Father. Thus shall you be limbs of the Father and the Son, that you may not fall out of the memory and protection of the Father and the Son, and this you must seek: to be in the Father and in the Son, for from there you shall obtain the reward. Rusch Verse 23. Omnis qui negat filium. Ne quis dicat, Christum non colo, sed Deum patrem colo, addit: Omnis Whoever denies the Son. Lest any one should say, that Christ, I do not worship, but God the Father, I worship, and he adds, Whoever. Verse 24. Quod audistis ad initio, etc. Si quis dixerit: Ecce hic Christus, ecce illic, ne credideritis, quod ab apostolis audistis, tenete. That which you have heard from the beginning, etc. If someone says: "Here is Christ, there is Christ", do not believe him, keep that which you have heard from the apostles. Et vos in Filio et Patre. Ita eritis membra Patris et Filii, ut a memoria et protectione Patris et Filii non excidatis, et hoc debetis appetere, ut sitis in Patre et Filio, quia inde mercedem consequemini. You also shall abide in the Son and in the Father. Thus shall you be limbs of the Father and the Son, that you may not fall out of the memory and protection of the Father and the Son, and this you must seek: to be in the Father and in the Son, for from there you shall obtain the reward. Migne Haec est repromissio. Memoria promissae mercedis perseverantem te faciat in opere. This is the promise. Let the remembrance of the promised reward cause you to persevere in the work. Rusch Haec est repromissio. Memoria promissae mercedis perseverantem te faciat in opere. This is the promise. Let the remembrance of the promised reward cause you to persevere in the work. Migne Sed sicut unctio ejus. Id est Spiritus sanctus, cujus sacramentum est in unctione visibili; vel intelligitur unctio charitatis quae diffunditur in cordibus nostris per Spiritum sanctum, qui datus est nobis; quae ad observanda Dei mandata cor quod implet inflammat. But as his unction. That is the Holy Spirit, whose sacrament is in the visible unction; or it means the unction of the love that is spread in our hearts through the Holy Spirit that was given to us; the love* which inflames the heart it fills with the desire to observe God's commandments. Verse 27. Doceat vos. Nemo docenti tribuat, quod ex ore docentis intelligit. Nisi intus sit qui doceat, lingua doctoris in vacuum laborat: nec tamen doctor taceat, sed quod potest agat.
Sed sicut unctio ejus. Id est Spiritus sanctus, cujus sacramentum est in unctione visibili; vel unctio charitatis quae diffunditur in cordibus nostris per Spiritum sanctum, qui datus est nobis; quae ad observanda Dei mandata cor quod implet inflammat. But as his unction. That is the Holy Spirit, whose sacrament is in the visible unction; or the unction of the love that is spread in our hearts through the Holy Spirit that was given to us; the love which inflames the heart it fills with the desire to observe God's commandments. Migne Et nunc, filioli., manete. iteratione inculcat, ut mentibus arctius infigat. Manete in eo. Et si quid boni habetis, illi totum et non vobis imputate; mala vobis et diabolo imputate. And now, little children, abide. He inculcates the rest by repeating it to implant it more firmly in the minds. Abide in him. And if you have something good, impute it all to him and not to yourself; impute bad things to yourself and to the devil. Rusch Et nunc, filioli., manete. Crebra iteratione inculcat, ut mentibus arctius infigat. And now, little children, abide. He inculcates the rest by repeating it to implant it more firmly in the minds. Manete in eo. Et si quid boni habetis, illi totum et non vobis imputate; mala vobis et diabolo imputate. Abide in him. And if you have something good, impute it all to him and not to yourself; impute bad things to yourself and to the devil. Migne Omnis, etc. BEDA. Justitia perfecta vix est in angelis, etc., usque ad quando non erit lucta cum carne, sed triumphus de hoste. Ex ipso. Jam si nati sumus ex justo, justitiam justi Patris sequi oportet. Every one, etc. BEDE. "Justice was almost perfected in the angels", etc., to "when there is no struggle with the flesh, but triumph from the enemy". Of him. Now if we were born from the just, it is necessary that we must follow the justice of the just Father. Rusch Omnis, etc. Justitia perfecta vix est in angelis vel in sanctis viris qui semper moment in contemplatione Dei. In nobis justitia incipit ex fide. Initium justitie confession peccatorum. Perticietur justitia, quando non erit lucta cum carne, sed triumphus de hoste. Every one, etc. Justice is almost perfected in the angels or in the holy men who always abide in the contemplation of God. In us, justice starts from faith. The beginning of justice is the confession of sins. Justice will be perfected when there is no struggle with the flesh, but triumph from the enemy.
Ex ipso. Jam si nati sumus ex justo, justitiam justi Patris sequi oportet.
Of him. Now if we were born from the just, it is necessary that the justice of the just Father follow. CHAPTER 3 1 VIDETE qualem caritatem dedit nobis Pater, ut filii Dei nominemur et simus. Propter hoc mundus non novit nos: quia non novit eum. Migne Videte, etc. Advertite diligenter quantis et qualibus donis ostenderit Deus erga nos paternam charitatem. Dedit enim ut in hoc saeculo nomine et actu nominaremur filii Dei, et in futuro simus, possidendo haereditariam beatitudinem. Dedit. Ad hoc Deus dedit charitatem ut eum amare noverimus et possimus, non tamen ut dominum servi, sed ut patrem filii. Unde dicitur: Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri Joan. 1.. See, etc. Notice carefully by how great and what gifts God has shown a paternal love towards us. For he has given us the possibility to be called, in name and in fact, sons of God in this age, and to be in the future age, by possessing the hereditary happiness. He gave. God gave the love for us to know how to love him and to be able to do so, not, however, as slaves love a master, but as sons love a father. Whence it is said: But as many as received him, he gave them power to be made the sons of God. Jn. 1 Rusch Qualem caritatem. Quantis et qualibus donis ostenderit Deus erga nos paternam charitatem. Dedit enim ut in hoc saeculo nomine et actu nominaremur filii Dei, et in futuro simus, possidendo haereditariam beatitudinem. What manner of charity. What gifts God has shown a paternal love towards us. For he has given us the possibility to be called, in name and in fact, sons of God in this age, and to be in the future age, by possessing the hereditary happiness. Dedit nobis Pater. Ut eum amare noverimus et possimus, non tamen ut dominum servi, sed etiam ut patrem filii. Unde dicitur: Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri Joan. 1.. The Father has given us. God gave the love for us to know how to love him and to be able to do so, not, however, as slaves love a master, but also as sons love a father. Whence it is said: But as many as received him, he gave them power to be made the sons of God. Jn. 1 Migne Filii Dei sumus. Quasi dicat: Esse et dici filios Dei, quae dignitas est? respondet: Charissimi, nunc filii Dei sumus. Nunc per miracula quae facimus et per puritatem vitae apparet quod sumus filii Dei, sed quidquid est in praesenti, parum est ad respectum futuri. Similes ei erimus. Cum enim immutabilis aeternaeque Divinitatis contemplatione perfruemur, nos quoque immortales et aeterni in illo erimus: non quidem idem quod ipse, sed similes, quia creatura et ad similitudinem ejus facti sumus. Quoniam videbimus. Secundum quod Verbum caro factum est, viderunt mali, et in judicio sunt visuri: sed quomodo Verbum in principio erat apud Patrem, videbunt soli justi: tolletur impius ne videat gloriam Dei. We are the sons of God. It is as if he were saying: To be and to be called sons of God, what dignity is it? He responds: Dearly beloved, we are now the sons of God. Now through the miracles that we do and through the purity of our lives it appears clearly that we are the sons of God, but whatever is there in the present is not much with regards to the future. We shall be like to him. For when we fully enjoy the contemplation of the immutable and eternal Divinity, we too shall be immortal and eternal in him; we shall of course not be the same as he, but similar, because we are his creature and were made to his likeness. Because we shall see. How the Word was made flesh, the bad people saw, and shall see in the judgement: but how in the beginning the Word was with the Father, the just alone shall see: the impious shall be removed that he may not see the glory of God. Rusch Filii Dei sumus. Quasi dicat: Esse et dici filios Dei, quae dignitas est? respondet: Charissimi, nunc filii Dei sumus. Nunc per miracula quae facimus et per puritatem vitae apparet quod sumus filii Dei, sed quidquid est in praesenti, parum est ad respectum futuri. We are the sons of God. It is as if he were saying: To be and to be called sons of God, what dignity is it? He responds: Dearly beloved, we are now the sons of God. Now through the miracles that we do and through the purity of our lives it appears clearly that we are the sons of God, but whatever is there in the present is not much with regards to the future.
Similes ei erimus. Cum immutabilis aeternaeque Divinitatis contemplatione perfruemur, nos quoque immortales et aeterni in illo erimus: non idem quod ipse, sed similes, quia creatura et ad similitudinem ejus facti sumus. We are the sons of God. When we fully enjoy the contemplation of the immutable and eternal Divinity, we too shall be immortal and eternal in him; we shall not be the same as he, but similar, because we are his creature and were made to his likeness. Quoniam videbimus. Secundum quod Verbum caro factum est, viderunt mali, et in judicio sunt visuri: sed quomodo Verbum in principio erat apud Patrem, videbunt soli justi: et tolletur impius ne videat gloriam Dei. we shall see. How the Word was made flesh, the bad people saw, and shall see in the judgement: but how in the beginning the Word was with the Father, the just alone shall see: and the impious shall be removed that he may not see the glory of God. Migne Sanctificat se. BEDA. Non aufert liberum arbitrium, dum dicit, etc., usque ad dicentes Deo: Adjutor meus es tu, ne derelinquas me Psal. 26.. Sanctifies himself. BEDE.He does not take away free will, when he says, etc., As far as saying to God, 'You are my helper, forsake me not Ps. 26. Rusch Sanctificat se. Non aufert liberum arbitrium, dum dicit homo se sanctificat, nec tamen consentit Pelagianis, qui dicunt hominem non indigere gratia sed sicut gloriam divine similitudinis pro modo nostro praecipimur sperare, sic munditam divinae sanctitatis pro nostra capacitate iubemur imitari ut peunte gratia vitare mala laboremus dicentes Deo. Adjutor meus es tu, ne derelinquas me Psal. 26.. Sanctifies himself. He does not take away free will when he says that man sanctifies himself, but he does not however agree with the Pelagians who say that man does not need grace. But as we are enjoined to hope for the glory of similartity with divinity at our own measure, so are we ordered to imitate the purity of divine sanctity in the measure of our capacities, so that, with grace leading us, we may work at avoiding evils, saying to God, "You are my helper, forsake me not". Migne Et peccatum, etc. ID. Quod Latin appellant legem, Graeci, etc., usque ad qui innocentiam naturalis legis corrumpunt, praevaricationis rei sunt. **************************************** And sin. BEDE "What in Latin they call the law, the Greeks, etc.," up to "those who corrupt the innocence of the natural law are guilty of transgression". Rusch Et peccatum est iniquitas. Graece, nomos ex ide anomia in
iniquitas que est contra legem vel sine lege, in de dicit, Peccatum est iniqui. Quiquid peccamus contra legem facimus, unde.
Preuaricantes reputaui omnes peccatores terrae.
Non solum qui scriptam legem contemnunt, sed etiam qui innocentiam
naturalis legis corrumpunt. And sin is iniquity. In Greek, "nomos" (= "law"), thence "anomia" (= "lawlessness"), that is iniquity that is against the law or without law; thence he says sin is iniquity. Whatever sin we commit, we do it against the law, whence I have accounted all the sinners of the earth prevaricators (Psalms, 118:119). Not only those who despise the written law, but also those who corrupt the innocence of the natural law. Migne Et scitis. Ne nos (qui peccatis et iniquitatibus quitatibus carere non possumus) de salute desperemus, subdit quod per Christum a peccatis solvimur. Non solum ergo per gratiam facti sumus filii Dei, et speramus quod ei similes erimus, sed etiam ab iniquitate liberamur: quia ideo apparuit, ut peccata tolleret, de qua iniquitate nemo se excuset. And you know. So that we (who cannot be devoid of sins and iniquities) may not despair of salvation, he adds that we are freed from sins through Christ. Therefore not only were we made the sons of God through grace and do we hope that we shall be like to him, but we are even freed from iniquity: for he appeared to take away our sins, of which iniquity no one could excuse themselves. Rusch Et scitis. Ne nos qui peccatis et iniquitatibus carere non possumus de salute desperemus, subdit quod per Christum a peccatis solvimur. And you know. So that we who cannot be devoid of sins and iniquities may not despair of salvation, he adds that we are freed from sins through Christ. Non solum per gratiam facti sumus filii Dei, et speramus quod ei similes erimus, sed etiam ab iniquitate liberamur: quia ideo apparuit, ut peccata tolleret, de qua iniquitate nemo se excuset. Not only were we made the sons of God through grace and do we hope that we shall be like to him, but we are even freed from iniquity: for he appeared to take away our sins, of which iniquity no one could excuse themselves.
Peccata tolleret. Tollit dimittendo facta, adjuvando ne fiant, ducendo ad vitam vt fieri omnino non possint. To take away our sins. He takes them away by forgiving those that have been committed, by helping so that they are not committed, by leading to life so that they cannot be committed at all.
Migne Qui peccat non vidit eum. Et qui manet in eo, non peccat. Et in hoc nemo vos seducat, dicendo quod, vel justitia sit ex homine, vel quod cum peccato possit aliquis in Deo manere, quia et omnis justitia ex Deo, et omne peccatum ex diabolo est. He who sins has not seen him. And he who abides in him sins not. And in this let no man deceive you by saying either that justice is from man or that someone can abide in God with sin, because all justice is from God and all sin is from the devil. Rusch Omnis qui in eo manet. Quasi. Et quid prodest nobis, quia sine peccato venit? Responsio, Omnis qui eo manet, non peccat. Whosoever abides in him. As if (someone asked): "And what use is it to us that he has come without sin?" Response: Whosoever abides in him, sins not. Qui peccat non vidit eum. Et qui manet in eo, non peccat. Et in hoc nemo vos seducat, dicendo quod, vel justitia sit ex homine, vel quod cum peccato possit aliquis in Deo manere, quia et omnis justitia ex Deo, et omne peccatum ex diabolo. He who sins has not seen him. And he who abides in him sins not. And in this let no man deceive you by saying either that justice is from man or that someone can abide in God with sin, because all justice is from God and all sin is from the devil. Migne Qui facit justitiam. Id est: qui habet actum justitiae et intentionem, justus quidem est, sed non ex se: sed sicut ille est, ab eadem radice procedit. Justitia in illo principaliter, in isto secundarie, in illo naturaliter, in isto per adoptionem. Hoc ipsum quod qui justus est ab illo justus est. He that does justice. That is: he who does acts of justice and makes an effort towards justice is just of course, but not by his own nature/agency, but as he (God) is, he (the man) proceeds from the same root. Justice is in the former primarily, in the latter secondarily, in the former naturally, in the latter through engraftment. This is the very fact that he who is just is just through his (God's) agency. Rusch Qui facit justitiam. Id est: qui habet actum justitiae et intentionem, justus quidem est, sed non ex se: sed sicut ille est, ab eadem radice procedit. Justitia in illo principaliter, in isto secundarie, in illo naturaliter, in isto per adoptionem. Quod est qui justus est ab illo justus est. He that does justice. That is: he who does acts of justice and makes an effort towards justice is just of course, but not by his own nature/agency, but as he (God) is, he (the man) proceeds from the same root. Justice is in the former primarily, in the latter secondarily, in the former naturally, in the latter through engraftment. That is he who is just is just through his (God's) agency.
Sicut et ille justus est. Sicut non super in equalitate dici
solet verbi gratia vt multum interest inter faciem hominis et imaginem de
speculo, quia hic corpus, ibi tantum imago et tamen hic et ibi oculi, et hic et
ibi aures, ita nos habemus imaginem Dei, justitiam Dei, sanctitatem Dei, sed
non imaginem qua filius est aequalis patri, non justitiam Dei qua ille justus
est incommutabili perpetuitate. Nos
credendo in eum quem non videmus vt aliquando videamus, non sanctitatem qua
ille sanctus est aeternitate nos sancti fide. Even as he is just. One does not always say "even as (sicut)" to mean equality. For example, as there is a great difference between a man's face and its image in the mirror, because here there is a body, there only an image; and however here and there there are eyes, here and there there are ears, so do we have as an image of God God's justice and God's sanctity, but not the image by which the Son is equal to the Father, not the justice of God by which he is just with an immutable perpetuity. We, by believing in him whom we do not see so that we may see him one day, do not have the sanctity by which he is holy from eternity: we are holy by faith. Migne Ex diabolo est. BEDA. Non carnis originem ducendo, sicut Manichaeus voluit, etc., usque ad natus est Christus homo, ut solvat peccata hominum, ut reducat ad vitam. Of the devil. BEDE. Not by drawing the origin of his flesh from him, as Manicheus claimed, etc., As far as Christ was born a man so that he would pay for the sins of men, to bring them back to life. Rusch Ex diabolo. Non carnis originem ducendo, sicut Manichaeus voluit de cunctis hominibus, sed imitationem et suggestionem peccandi sumendo ab illo, sicut fillii Abrahe dicuntur imitando fidem eius, et Judaei deferentes fidem Abrahe sancti sunt non fillii Abrahe, sed diaboli. Of the devil. Not by drawing the origin of his flesh from him, as Manicheus claimed was the case for all men, but taking from him imitation and suggestion to sin, in the same way as the sons of Abraham are called so for imitating his faith, and the Jews, transmitting the faith of Abraham, have become, not the sons of Abraham, but the devil's. Ut dissolvat. Idest, destruat illam notiuitatem quam a diabolo traximus. Adam a Deo factus, sed peccando a diabolo natus, tales genuit quails fuit. Cum concupiscentia nati sumus antequam nostra debita addamus. De illa damnatione quia nascimur, morimur. Sed natus est Christus homo, ut solvat peccata hominum, ut reducat ad vitam.
That he might dissolve. That is destroy that nativity we drew from the devil. Adam, who was made by God, but was born of the devil by sinning, begot children similar to himself. We were born with concupiscence before we added our debts. Because we are born of that damnation, we die. But Christ was born a man to pay for the sins of men, to bring them back to life.
Migne Peccatum non facit. Non de omni peccato dicit: Si enim dixerimus quia peccatum non habemus, nos ipsos seducimus, sed de violatione charitatis, quam qui semen Dei, id est verbum Dei quo renatus est, in se habet, committere non potest. Quoniam semen ipsius est. Verus Filius Patris non potest legem dimittere. Lex Patris est: Diligite invicem. He commits not sin. He is not talking about all sin: For if we say that we have no sin, we deceive ourselves (1.8), but (he is talking) about the profanation of the love, which he who has the seed of God in himself, that is the word of God by which he was reborn, cannot commit. Because it is his seed. The true Son of the Father cannot forget the law. The law of the Father is: Love one another. Rusch Peccatum non facit. Non de omni peccato dicit: Si enim dixerimus quia peccatum non habemus, nos ipsos seducimus, sed de violatione charitatis, quam qui semen Dei, id est verbum Dei quo renatus est, in se habet, committere non potest, et ad hoc sequential spectant de quolibet criminali postest accipi. He commits not sin. He is not talking about all sin: For if we say that we have no sin, we deceive ourselves (1.8), but (he is talking) about the profanation of the love, which he who has the seed of God in himself, that is the word of God by which he was reborn, cannot commit, and the things that follow refer to this, or it can be taken as being talking of any criminal. Quoniam semen ipsius est. Verus Filius Patris non potest legem dimittere. Lex Patris est: Diligite invicem. Because it is his seed. The true Son of the Father cannot forget the law. The law of the Father is: Love one another.
Rusch In hoc manifesti sunt. Dilectio est certum signum quo discernuntur filii Dei, et filii diaboli. Alia sunt communia bonis et malis. In hoc fonte, non communicat alienus. Quidquid vis habe, hoc solum nisi habeas, nihil tibi prodest. Alia non habeas, hoc habe implesti legem, quia plenitude legis charitas. In this they are manifest. Love is the sure sign by which the children of God and the children of the devil are distinguished from each other. Other things are common to good people and bad ones. In this source the stranger has no share. Have whatever you want, if you do not have this only thing, it is of no use to you. Should you not have other things, have this, and you have fulfilled the law, because charity is the fulfilling of the law. Migne Quoniam opera ejus maligna erant. Ubi est invidia, non est fraternus amor. Opera Cain mala non dicit, nis invidiam et odium fratris. Opera Abel justa non dicit, nisi charitatem. Hinc discernuntur homines. Nemo attendat linguas, sed facta. Cor si non benefaciat pro fratribus suis, ostendit quid in se habeat. Cain recte offerebat, creatura Creatori, sed non bene dividebat, quando credebat placere munera quae offerebat cum odio fratris. Abel cum dilectione obtulit, et placuit. Because his own works were wicked. Where there is envy, there is no fraternal love. When he says that Cain's works were bad, he means nothing else but envy and hatred of his brother. When he says that Abel's works were just, he means nothing else but love. This is how men are judged. Let no one pay attention to the tongues, but to the acts. If a heart does not do good for his brothers, it shows what it has within itself. Cain made offerings in the right way, as a creature to its creator, but he did not discern things in the right way, when he thought that the gifts he offered with hatred of his brother were pleasant. Abel offered with love, and it was pleasant. Rusch Quoniam opera ejus maligna erant. Ubi est invidia, non est fraternus amor. Opera Cain mala non dicit, nis invidiam et odium fratris. Opera Abel justa non dicit, nisi charitatem. Hinc discernuntur homines. Nemo attendat linguas, vel facta. Cor si non benefaciat pro fratribus suis, ostendit quid in se habeat. Cain recte offerebat, creatura Creatori, sed non bene dividebat, quando credebat placere munera quae offerebat cum odio fratris. Abel cum dilectione obtulit, et placuit. Because his own works were wicked. Where there is envy, there is no fraternal love. When he says that Cain's works were bad, he means nothing else but envy and hatred of his brother. When he says that Abel's works were just, he means nothing else but love. This is how men are judged. Let no one pay attention to the tongues, or to the acts. If a heart does not do good for his brothers, it shows what it has within itself. Cain made offerings in the right way, as a creature to its creator, but he did not discern things in the right way, when he thought that the gifts he offered with hatred of his brother were pleasant. Abel offered with love, and it was pleasant.
• 13 Nolite mirari, fratres, si odit vos mundus. 14 Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres. Qui non diligit, manet in morte: Migne Nos scimus, etc. Nemo de virtutibus se falso extollat, nemo suarum virium paupertatem ultra modum metuat. Qui fratrem diligit, apertum dat judicium, quia ad sortem justorum pertineat. Manet in morte. Vita carnis anima, vita animae Deus; corporis mors amittere spiritum; animae mors amittere Deum. Qui ergo per odium fratris amittit Deum, amittit vitam. We know, etc. Let no one falsely exalt himself because of his virtues, let no one needlessly be afraid of his lack of strength; He who loves his brother gives clear evidence that he belongs to the lot of the just. Abides in death. The life of the flesh is the soul, the life of the soul is God; the death of the body is to lose the spirit; the death of the soul is to lose God. Therefore, he who loses God through hatred of his brother, loses life. Rusch Nolite mirari. Non miror si amator mundi fratem odit separatum ab amore mundi, et celestibus intentum desideriis. Religio peccatori est abomination. Do not wonder. I wonder not if a lover of the world hates a brother (who is) separated from the love of the world and intent on heavenly desires. For a sinner, religion is an abomination. Nos scimus, etc. Nemo de virtutibus se falso extollat, nemo suarum virium paupertatem modum metuat. Qui fratrem diligit, apertum dat judicium, quia ad sortem justorum pertineat. We know, etc. Let no one falsely exalt himself because of his virtues, let no one needlessly be afraid of his lack of strength; He who loves his brother gives clear evidence that he belongs to the lot of the just. Manet in morte. Vita carnis anima, vita animae Deus; corporis mors amittere spiritum; animae mors amittere Deum. Qui ergo per odium fratris amittit Deum, amittit vitam. Abides in death. The life of the flesh is the soul, the life of the soul is God; the death of the body is to lose the spirit; the death of the soul is to lose God. Therefore, he who loses God through hatred of his brother, loses life. Migne Qui odit fratrem. Qui ex odio insequitur fratrem provocat ad iram et discordiam, et sic quantum ad se occidit eum in anima. Si quis contemnat odium fratris, non contemnet in corde suo homicidium? Non movet manus ad occidendum, et homicida jam tenetur: vivit ille, et iste interfector judicatur. Non habet vitam aeternam. In perpetuum, cum Cain damnabitur qui hoc genere homicidii tenetur, ut discordet a fratribus. He who hates his brother. He who persecutes his brother out of hatred provokes to anger and discord, and thus, for what concerns himself, he kills him in the soul. If someone considers hatred for his brother as a little thing, will he not consider in his heart homicide as a little thing? He does not move his hands to kill, and he is already convicted of being a homicide: the other one lives, and he is judged as a murderer. He does not have eternal life. He who is convinced of this kind of homicide, which is to quarrel with one's brothers, shall be condemned forever with Cain. Rusch Qui odit fratrem. Qui ex odio insequitur fratrem provocat ad iram et discordiam, et sic quantum ad se occidit eum in anima. Si quis contemnat odium fratris, non contemnet in corde suo homicidium? Non movet manus ad occidendum, et homicida jam tenetur: vivit ille, et iste interfector judicatur. He who hates his brother. He who persecutes his brother out of hatred provokes to anger and discord, and thus, for what concerns himself, he kills him in the soul. If someone considers hatred for his brother as a little thing, will he not consider in his heart homicide as a little thing? He does not move his hands to kill, and he is already convicted of being a homicide: the other one lives, and he is judged as a murderer. Non habet vitam aeternam. In perpetuum, cum Cain damnabitur qui hoc genere homicidii tenetur, ut discordet a fratribus. He does not have eternal life. He who is convinced of this kind of homicide, which is to quarrel with one's brothers, shall be condemned forever with Cain.
Migne In hoc cognoscimus, etc. Praepositis multis rationibus de habenda charitate, tandem supponit de charitatis perfectione, sub exemplo passionis Dominicae. Hanc Petrus monetur habere, cum Domino interroganti profiteretur se amare, cui dicitur: Cum autem senueris, extendes manus tuas, et alius te cinget, et ducet quo tu non vis Joan. 21.. In quibus verbis, ut animam pro ovibus poneret, docebatur. Majorem enim charitatem nemo habet quam ut animam suam ponat quis pro amicis suis Ibid. 15.. In this we know, etc. Having said before many reasons to regard love, he writes under that something about the perfection of love, under the example of the passion of the Lord. Love, that Peter is admonished to have, when, asked by the Lord, he professes his love to him, to which the Lord says: nevertheless when you will be old, you will stretch out your hands to be tied by someone else, and he will take you there, where you don't wan't to go. With those words he was taught, so that he would give life for the sheeps. In fact none has more love than he who gives his life for his friends. Rusch In hoc cognovimus caritatem Dei. Praepositis multis rationibus de habenda charitate, tandem supponit de charitatis perfectione, sub exemplo passionis Dominicae. Hanc Petrus monetur habere, cum Domino interroganti profiteretur se amare, cui dicitur: Cum autem senueris, extendes manus tuas, et alius te cinget, et ducet quo tu non vis Joan. 21.. In quibus verbis, ut animam pro ovibus poneret, docebatur. Majorem enim charitatem nemo habet quam ut animam suam ponat quis pro amicis suis Ibid. 15.. In this we have known the charity of God. Having said before many reasons to regard love, he writes under that something about the perfection of love, under the example of the passion of the Lord. Love, that Peter is admonished to have, when, asked by the Lord, he professes his love to him, to which the Lord says: nevertheless when you will be old, you will stretch out your hands to be tied by someone else, and he will take you there, where you don't wan't to go. With those words he was taught, so that he would give life for the sheeps. In fact none has more love than he who gives his life for his friends.
Migne Qui habuerit, etc. Si vel ex temporis opportunitate, vel ex humana infirmitate non contigerit animas ponere, debemus saltem res nostras pro fratribus deponere, et hoc est nutrimentum charitatis. Qui didicit rem suam dare, quandoque poterit seipsum deponere. He that shall have, etc. If due either to lack of opportune time or to human weakness we do not lay our lives, we must at least lay our possessions for our brothers, and this is the nourishment of love. He who has learnt to give his possession will one day be able to lay himself. Rusch Qui habuerit substantiam. Si vel ex temporis opportunitate, vel ex humana infirmitate non contigerit animas ponere, debemus saltem res nostras pro fratribus deponere, et hoc est nutrimentum charitatis. Qui didicit rem suam dare, quandoque poterit seipsum deponere. He that shall have the substance. If due either to lack of opportune time or to human weakness we do not lay our lives, we must at least lay our possessions for our brothers, and this is the nourishment of love. He who has learnt to give his possession will one day be able to lay himself. Migne Filioli, non diligamus, etc. Quia non est perfecta charitas in illo; qui non ponit animam pro fratribus, vel qui saltem non dat pecuniam. Ergo ut perfectam charitatem habeatis, filioli ejusdem patris. Non diligamus verbo, neque lingua. In verbo pura locutio, non opus; in lingua multiplex oratio intelligitur, sicut quidam saepe repetitis sermonibus affectum suum volunt commendare. Sed opere. Quia etiamsi fallimur in dilectione ex humana infirmitate, non fallimur in mercede, quia Deus major est corde nostro, et novit quo zelo fiant omnia. Et veritate. Si simplici intentione beneficia praestemus, non propter jactantiam, vel propter aliquod temporale commodum, sed respectu solius Dei. Little children, let us not love, etc. For the love is not perfect in him who does not lay his life for his brothers, or who does not even give money. Therefore, so that you may have the perfect love, little children of the same father, let us not love in word neither in tongue. By word mere speech, not deed, is meant; by tongue a manifold discourse, as some wish to make you believe they are well-intetioned by often repeated discourses. But in deed. For even if we are deceived in love due to human weakness, we are not deceived in reward, because God is greater than our heart, and he knows that everything is done by zeal. And in truth. If we give services with a sincere intention, not for ostentation or for some temporary benefit, but out of consideration for God alone. Rusch Filioli. Quia non est perfecta charitas in illo; qui non ponit animam pro fratribus, vel qui saltem non dat pecuniam. Ergo ut perfectam charitatem habeatis, filioli ejusdem patris diligamus, etc. Little children. For the love is not perfect in him who does not lay his life for his brothers, or who does not even give money. Therefore, so that you may have the perfect love, little children of the same father, etc. Non diligamus verbo, neque lingua. In verbo pura locutio, non opus; in lingua multiplex oratio intelligitur, sicut quidam saepe repetitis sermonibus affectum suum volunt commendare. Let us not love in word neither in tongue. By word mere speech, not deed, is meant; by tongue a manifold discourse, as some wish to make you believe they are well-intetioned by often repeated discourses. Diligamus opera et verbum. Quia si etiam fallimur in dilectione ex humana infirmitate, non fallimur in mercede, quia major est corde nostro, et novit quo zelo fiant omnia. But in deed and truth. For even if we are deceived in love due to human weakness, we are not deceived in reward, because (God) is greater than our heart, and he knows that everything is done by zeal. Et veritate. Ut simplici intentione beneficia praestemus, non propter jactantiam, vel propter aliquod temporale commodum, sed respectu solius Dei. And in truth. In order that we give services with a sincere intention, not for ostentation or for some temporary benefit, but out of consideration for God alone. Migne In hoc cognoscimus, etc. In hoc quod veritatem diligimus, scimus quod ex veritate sumus, id est scimus nos ex Deo (qui est veritas) hanc veram dilectionem habere, et ex hac dilectione scimus nos esse in conspectu, id est promereri ejus conspectum, et in hac etiam suademus corda nostra, ad meliora opera excogitanda. Et in conspectu, etc. Id est, tales cogitationes corda nostra habere suademus, quae divinis sint dignae conspectibus. Omnes enim qui aliquid facere disponunt, ad idem factum meditandum corda sua se convertere suadent. Sed qui mala cogitat, si posset, Deo occultaret: qui vero bona, hi facillime cordibus suadent, ut conspectui Dei patefieri desiderent, quod est indicium magnae perfectionis, cum sua operatio vel cogitatus a Deo gaudet videri. And hereby we know, etc. By the fact that we love the truth, we know that we are of the truth, that is we know that we have got this true love from God (who is the truth), and from this love we know that we are before him, that is that we deserve to be before him, and in this love we also assure/persuade our hearts, to devise better works. Before him, etc. That is, we persuade our hearts to have thoughts of the kind to be worthy of the divine sight. For all those who plan to do something persuade their hearts to direct their attention to contemplate that same action. But he who thinks about bad things, if he could, would conceal them from God: those on the other hand who think about good things very easily persuade their hearts to desire to become visible to God's sight, which is the sign of a great perfection, when someone rejoices that their works or their thoughts are seen by God. Rusch In hoc cognoscimus quoniam ex veritate sumus. In hoc quod veritatem diligimus, scimus quod ex veritate sumus, id est scimus nos ex Deo (qui est veritas) hanc veram dilectionem habere, et ex hac dilectione scimus nos esse in conspectu, id est promereri ejus conspectum, et in hac etiam suademus corda nostra, ad meliora opera excogitanda. In this we know that we are of the truth. By the fact that we love the truth, we know that we are of the truth, that is we know that we have got this true love from God (who is the truth), and from this love we know that we are before him, that is that we deserve to be before him, and in this love we also assure/persuade our hearts, to devise better works. Et in conspectu ejus suadebimus corda nostra. Id est, tales cogitationes corda nostra habere suademus, quae divinis sint dignae conspectibus. Omnes enim qui aliquid facere disponunt, ad idem factum meditandum corda sua se convertere suadent. Sed qui mala cogitat, si posset, Deo occultaret: qui vero bona, hi facillime cordibus suadent, ut conspectui Dei patefieri desiderent, quod est indicium magnae perfectionis, cum sua operatio vel cogitatus a Deo gaudet videri. And in his sight we shall persuade our hearts. That is, we persuade our hearts to have thoughts of the kind to be worthy of the divine sight. For all those who plan to do something persuade their hearts to direct their attention to contemplate that same action. But he who thinks about bad things, if he could, would conceal them from God: those on the other hand who think about good things very easily persuade their hearts to desire to become visible to God's sight, which is the sign of a great perfection, when someone rejoices that their works or their thoughts are seen by God. Migne Quoniam si reprehenderit. Et hoc magnum est quod per dilectionem ita mundas habemus cogitationes, quod Deo eas volumus ostendere: quia etiamsi conscientia accusaret nos intus et vellet latere Deum, quia non bono animo bona nostra faceremus, tamen Deo occultare non possemus, quia major est corde nostro, et novit omnia: valet ergo dilectio quae nos commendat illi quem latere non possumus. For if our heart condemn. And it is a great thing that through love we have thoughts so pure that we want to show them to God: for even if conscience accused us inside and wanted to hide from God because we would not do our good actions with a good spirit, yet we could not conceal it from God, because he is greater than our heart, and knows all things: therefore the love that commends us to him prevails, from whom we cannot hide. Rusch Quoniam si reprehenderit. Et hoc magnum est quod per dilectionem ita mundas habemus cogitationes, quod Deo eas volumus ostendere: quia etiamsi conscientia accusaret nos intus et vellet latere Deum, quia non bono animo bona nostra faceremus, tamen Deo latere non possemus, quia major est corde nostro, et novit omnia: valet ergo dilectio quae nos commendat illi quem latere non possumus. For if our heart condemn. And it is a great thing that through love we have thoughts so pure that we want to show them to God: for even if conscience accused us inside and wanted to hide from God because we would not do our good actions with a good spirit, yet we could not hide it from God, because he is greater than our heart, and knows all things: therefore the love that commends us to him prevails, from whom we cannot hide. Migne Et quidquid petierimus. Magna promissio et desiderabilis fidelibus. Sed si quis est adeo perversus, ut coelestibus promissis non delectetur, saltem timeat quod econtrario sapientia terribiliter intonat: Qui avertit aurem suam ut non audiat legem, oratio ejus erit exsecrabilis Prov. 28.. And whatsoever we shall ask. This great and desirable promise given to the faithful. But to one that is so much a perverse fellow, as not to be delighted by the heavenly promises, let him at least fear at what wisdom of the terrible thunders; He that turns away his ears from hearing the law, his prayer shall be an abomination. Prov. 28:9 Rusch Et quidquid petierimus. Magna promissio et desiderabilis fidelibus. Sed si quis est adeo perversus, ut coelestibus promissis non delectetur, saltem timeat quod econtrario sapientia terribiliter intonat: Qui avertit aurem suam ut non audiat legem, oratio ejus erit exsecrabilis Prov. 28.. And whatsoever we shall ask. This great and desirable promise given to the faithful. But to one that is so much a perverse fellow, as not to be delighted by the heavenly promises, let him at least fear at what wisdom of the terrible thunders; He that turns away his ears from hearing the law, his prayer shall be an abomination. Prov. 28:9 Migne Et hoc est mandatum. Mandatum singulari numero praeponit, et duo subjungit, quia haec nequeunt separari. And this is his commandment. He first puts commandment in the singular number, and then he writes two, because these cannot be separated. Rusch Et hoc est mandatum. Mandatum singulari modo praeponit, et duo subjungit, quia haec nequeunt separari. And this is his commandment. He first puts commandment in the singular manner, and then he writes two, because these cannot be separated. 24 Et qui servat mandata ejus, in illo manet, et ipse in eo: et in hoc scimus quoniam manet in nobis, de Spiritu quem dedit nobis. Rusch Et qui. Qua mercede haec mandata fidei, et dilectionis serventur exequatur.
And he that. He describes with what reward these commandments of faith and love are kept. In illo manet, etc. Primis temporibus crescentis Ecclesiae, cadebat spiritus super credentes, et loquebantur linguis, et faciebant miracula. Sed nunc non eget ecclesia exterioribus signis. Omnis qui habet fidem, et charitatem, testatur in se spiritum manere.
Abides in him, etc. In the first times of the growing Church, the spirit used to fall upon believers, and they would speak in tongues, and do miracles. But now the Church does not need exterior signs. Everyone who has faith, and charity, testifies that the Spirit abides in him.
CHAPTER 4 1 CARISSIMI, nolite omni spiritui credere, sed probate spiritus si ex Deo sint: quoniam multi pseudoprophetæ exierunt in mundum. Migne Quoniam multi. Multi haeretici, multi schismatici confitentur Jesum in carne venisse, sed factis negant, non habendo charitatem. Charitate Verbum caro factum est; qui non habet charitatem, negat eum venisse in carne, et hic convincitur spiritum ex Deo non habere. Spiritus Dei non sono linguae, sed amando et faciendo dicit Jesum in carne venisse. Jesus venit ut colligat, haereticus spargit: hic non habet spiritum Dei. Because many. Many heretics, many schismatics confess that Jesus has come in the flesh, but they deny it in deeds, by not having the love. It is by love that the Word has become flesh; he who does not have the love denies that he has come in the flesh, and he is convicted of not having a spirit that is of God. The spirit of God does not say that Jesus has come in the flesh by the sound of the tongue, but by loving and acting. Jesus comes to unite, the heretic divides: he does not have the spirit of God. Rusch Nolite omni spiritui credere. Multi haeretici, multi schismatici confitentur Jesum in carne venisse, sed factis negant, non habendo charitatem. Charitate Verbum caro factum est; qui non habet charitatem, negat eum venisse in carne, et hic convincitur spiritum ex Deo non habere. Spiritus Dei non sono linguae, sed amando et faciendo dicit Jesum in carne venisse. Jesus venit ut colligat, haereticus spargit: hic non habet spiritum Dei. Believe not every spirit. Many heretics, many schismatics confess that Jesus has come in the flesh, but they deny it in deeds, by not having the love. It is by love that the Word has become flesh; he who does not have the love denies that he has come in the flesh, and he is convicted of not having a spirit that is of God. The spirit of God does not say that Jesus has come in the flesh by the sound of the tongue, but by loving and acting. Jesus comes to unite, the heretic divides: he does not have the spirit of God. Quoniam multi etc. Charitatem non habentes, et vnitatem eccclesie prauo dogmate scindentes, nihilominus spiritusanctum in se cotendunt esse, subdit, ut per fructus probentur si sunt pseudo, vel veri prophete, quia non colliguntur de spinis vuae, neque de tribulis ficus.
Because many, etc. Having no charity, and breaking the unity of the Church with depraved doctrine, they nonetheless contend that the Holy Spirit is in them. He adds that they should be tested through their fruits, to see if they are false or true prophets: because grapes are not gathered from thorns, nor figs from thistles. 2 In hoc cognoscitur Spiritus Dei: omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est: 3 et omnis spiritus qui solvit Jesum, ex Deo non est, et hic est antichristus, de quo audistis quoniam venit, et nunc jam in mundo est. Migne Omnis spiritus, etc. Multi haeretici, qui unitatem Ecclesiae separare pravo dogmate volebant, hunc versiculum ex epistola raserunt, ne per eum erroris convincerentur. Solvit. Qui Deum ab homine distinguit, qui membra a Deo dividit, qui verba Dei male interpretatur, qui a Deo male vivendo recedit, hic solvit Jesum. Every spirit, etc. Many heretics, who wanted to break the untity of the Church with their perverse doctrine, have erased this verse from the epistle not to be convicted of error through it. Dissolveth. He who divides God from man, who separates his limbs from God, who interprets God's words wrongly, who draws back from God by living wrongly, dissolves Jesus. Rusch Omnis spiritus qui confitetur. Multi haeretici, qui unitatem Ecclesiae separare pravo dogmate volebant, hunc versiculum ex epistola raserunt, ne per eum erroris convincerentur. Verse 2. Every spirit that confesses. Many heretics, who wanted to break the untity of the Church with their perverse doctrine, have erased this verse from the epistle not to be convicted of error through it. Solvit. Qui Deum ab homine distinguit, qui membra a Deo dividit, qui verba Dei male interpretatur, qui a Deo male vivendo recedit. Verse 3. Dissolves. He who divides God from man, who separates his limbs from God, who interprets God's words wrongly, who draws back from God by living wrongly. 4 Vos ex Deo estis filioli, et vicistis eum, quoniam major est qui in vobis est, quam qui in mundo. 5 Ipsi de mundo sunt: ideo de mundo loquuntur, et mundus eos audit. Migne Ipsi de mundo. Hi spiritus qui sunt de mundo non sunt diligendi, non sunt audiendi. Quia etsi Christi nomen invocant, et signo Christi se notant, tamen sunt de illorum numero qui mundana cupiunt, qui coelestia ignorant. Ideo de mundo loquuntur. Ratione mundanae sapientiae probantes Deum non posse suscitare hominem mortuum, hominem mortalem in coelis habere mansionem, et alia hujusmodi. They are of the world. These spirits that are of the world must not be loved, must not be heard. Because even if they invoke the name of Christ, and mark themselves with the sign of Christ, they are still of the number of those who desire worldly things, who are ignorant of heavenly things. Therefore of the world they speak. Demonstrating by means of worldly wisdom that God cannot resuscitate a dead man, that a mortal man has his dwelling in the heavens, and other things of the kind. Rusch Ipsi de mundo. Hi spiritus qui sunt de mundo non sunt diligendi, non sunt audiendi. Quia etsi Christi nomen invocant, et signo Christi se notant, tamen sunt de illorum numero qui mundana cupiunt, qui coelestia ignorant. They are of the world. These spirits that are of the world must not be loved, must not be heard. Because even if they invoke the name of Christ, and mark themselves with the sign of Christ, they are still of the number of those who desire worldly things, who are ignorant of heavenly things. Ideo de mundo loquuntur. Ratione mundanae sapientiae probantes non posse Deum hominem mortuum suscitare, hominem mortalem in coelis habere mansionem, et alia hujusmodi. Therefore of the world they speak. Demonstrating by means of worldly wisdom that God cannot resuscitate a dead man, that a mortal man has his dwelling in the heavens, and other things of the kind. 6 Nos ex Deo sumus. Qui novit Deum, audit nos; qui non est ex Deo, non audit nos: in hoc cognoscimus Spiritum veritatis, et spiritum erroris. 7 Carissimi, diligamus nos invicem: quia caritas ex Deo est. Et omnis qui diligit, ex Deo natus est, et cognoscit Deum. Migne Charissimi, diligamus nos. Commendavit charitatem multis modis, jam ad ejus singularem laudem accedit in quo eum maxime debemus audire, scilicet: Qui diligit, ex Deo natus est et Deum novit, quia Deus charitas est. Dixerat: Charitas ex Deo est; hic superaddidit: Deus charitas est. Dearly beloved, let us love one another. He has recommended charity/love in many ways, now he comes to its specific praise, in which we must hear him the most, that is: Every one that loveth, is born of God, and knoweth God. For God is charity. He had said: Charity is of God; here he adds: God is charity. Rusch Charissimi, diligamus nos invicem. Commendavit charitatem multis modis, jam ad ejus singularem laudem accedit in quo eum maxime debemus audire, scilicet: Qui diligit, ex Deo natus est et Deum novit, quia Deus charitas est. Dixerat: Charitas ex Deo est; hic superaddidit: Deus charitas est. Dearly beloved, let us love one another. He has recommended charity/love in many ways, now he comes to its specific praise, in which we must hear him the most, that is: Every one that loveth, is born of God, and knoweth God. For God is charity. He had said: Charity is of God; here he adds: God is charity.
Aug. Charitatis est affectus animi ad diligendum Deum propter Deum, et proximum propter Deum. Item alibi, Tu autem Domine neq: affectus animus es sed Dominus Deus animi tu es. Qui facit contra charitatem, contra Deum facit: facile quamquam videatur cuiuis facere contra hominem, sed contra Deum facere quis non timet? Augustine. Charity is a disposition of the mind to love God for the sake of God, and the neighbor for the sake of God. Same in other things. But you, Lord, are neither a disposition of the mind nor a mind but you are the Lord God of the mind. He who acts against charity, acts against God. Yet it seems easy for anyone to act against man, but who is not afraid of acting against God? Charitatis ex Deo est.Filius Deus est ex Deo, Spiritussanctus Deus est ex Deo, et non tres Dii sed vnus deus Pater, Filius, et Spiritussanctus, et ille diligit in quo habitat spiritussanctus; Ergo dilectio est Deus, sed Deus qui ex Deo, et ita vere dicitur, et dilectio est. Cum dicitur, ex Deo, aut filius intelligitur, aut Spiritussanctus. Cum Apostolus dicat; Charitas diffusa est in cordibus nostris per Spiritumsactum qui datus est nobis, intelligimus dilectionem Spiritumsanctum esse. Hic est fons in quo non communicat alienus, cum in omnibus aliis sacramentis Ecclesiae communicet. Ad hunc fontem bibendum nos horatur, dicens: Diligamus inuicem.
Charity is of God. God the Son is of God, God the Holy Spirit is of God, and they are not three Gods, but one God; the Father, the Son, and the Holy Spirit; and he in whom the Holy Spirit dwells loves; therefore love is of God, but God who is of God, and so one rightly says that love is of God, and that God is love. When one says "of God", either the Son is understood, or the Holy Spirit. As the apostle says, "charity is poured forth in our hearts, by the Holy Spirit, who is given to us" (Romans, 5:5), we understand that Love is the Holy Spirit. This is the source in which the stranger has not share, though he has a share in all other Sacraments of the Church. He exhorts us to drink of this source, saying "Let us love one another". Migne Quoniam Deus charitas. Non differt charitas in Deo, cum justus et justitia dicatur, ut diligens et dilectio quia non transnominative a justitia dicitur justus vel diligens dilectione, quasi justitiam vel dilectionem a se distinctam habeat, sed quia est justitia et dilectio sua. For God is charity. Charity in God is no different, since he is called just and justice, as loving and love, because he is not called just by transfer from justice or loving from love as if he had justice or love separate from himself, but because he is his own justice and love. Rusch Quoniam Deus charitas. Non differt in Deo ut justus et justitia dicatur, ut diligens et dilectio dicatur quia non transnominative a justitia dicitur justus vel diligens dilectione, quasi justitiam vel dilectionem habeat, sed quia est justitia et dilectio. For God is charity. It makes no difference in God for him to be called just and justice, to be called loving one and love, because he is not called just by a transfer of name from justice or loving one by a transfer of name from love as if he had justice or love, but because he is justice and love. 9 In hoc apparuit caritas Dei in nobis, quoniam Filium suum unigenitum misit Deus in mundum, ut vivamus per eum. Migne In hoc apparuit. Probando quod Deus charitas est et quod nos diligit, voluit inducere nos suo exemplo, ut invicem diligeremus et ad notitiam ejus veniremus. Sicut Deus non exspectavit ut eum diligeremus, sic nos non exspectemus ut alii nos diligant, sed priores diligamus. Dilectio Patris probata est, quia misit Filium: dilectio Filii in hoc apparuit, quod pro nobis quos praedilexit mortuus est. By this it (the charity of God) has appeared. By proving that God is charity and that he loves us, he wanted to lead us by his example to love one another and to come to acquaintance with him (God). As God did not wait for us to love him, in the same manner let us not wait for others to love us, but let us love first. The love of the Father has been proven because he sent the Son: the Son's love has appeared in this, that for us, whom he loved first, he died. Rusch In hoc apparuit caritas. Probando quod Deus charitas est et quod nos diligit, voluit inducere nos suo exemplo, ut invicem diligeremus et ad notitiam ejus veniremus. Sicut Deus non exspectavit ut eum diligeremus, sic nos non exspectemus ut alii nos diligant, sed priores diligamus. Dilectio Patris probata est, quia misit Filium: dilectio Filii quos mortuus est. By this it the charity (of God) has appeared. By proving that God is charity and that he loves us, he wanted to lead us by his example to love one another and to come to acquaintance with him (God). As God did not wait for us to love him, in the same manner let us not wait for others to love us, but let us love first. The love of the Father has been proven because he sent the Son: the Son's love has appeared in this, whom he died. 10 In hoc est caritas: non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos, et misit Filium suum propitiationem pro peccatis nostris. Migne Non quasi nos. Non prius dileximus, ut quasi merito nostrae dilectionis ipse diligeret nos, sed ipse prior dilexit nos, ut praeeunte gratia ejus nos eum diligamus. Not as though we. We did not love him first so that he himself would have loved us as though thanks to our love, but he himself loved us first, so that with his grace as a guide we may love him. Rusch Non quasi nos, etc. Non prius dileximus, ut quasi merito nostrae dilectionis ipse diligeret nos, sed et ipse prior dilexit nos, ut praeeunte gratia ejus nos eum diligamus. Not as though we, etc. We did not love him first so that he himself would have loved us as though thanks to our love, but also he himself loved us first, so that with his grace as a guide we may love him. Propiciationem. Alia translatio litatorem, id est, sacrificatorem pro peccatis nostris. Propitiation. Another translation has "offerer/propitiator (litatorem)", that is a sacrificer for our sins. Migne Et nos debemus alterutrum diligere. Dilige, et quod vis fac. Sive taceas, dilectione tace: sive clames, dilectione clama. De hac radice non potest nisi bonum exire. We also ought to love one another. Love, and do what you want. If you are silent, be silent with love; if you scream, scream with love. From this root nothing but good can spring up. Rusch Et nos debemus alterutrum diligere. Dilige, et quod vis fac. Sive taceas, dilectione tace: sive clames, dilectione clama. De hac radice non potest nisi bonum exire. We also ought to love one another. Love, and do what you want. If you are silent, be silent with love; if you scream, scream with love. From this root nothing but good can spring up. 12 Deum nemo vidit umquam. Si diligamus invicem, Deus in nobis manet, et caritas ejus in nobis perfecta est. Migne Deum nemo vidit unquam. BEDA. Sicut videntur ista visibilia corporis sensibus nota, sic non videtur Deus, etc., usque ad dum adhuc peregrinamur in corpore, diligamus invicem, etc. No man has seen God at any time. BEDE. "God is not seen in the same way as these visible things known to physical senses", etc., to "As long as we are still traveling in our body, let us love one another", etc. Rusch Deum
nemo vidit unquam. Sicut videntur ista visibilia corporis sensibus nota, sic
non videtur Deus. Sed et si aliquando
hoc modo videndi visus est, non sicut istae naturae videntur, sed voluntate
visus est, specie qua voluit apparens, latente natura, et incommutabiliter in
se permanente. Eo autem modo quo videtur
sicut est, nunc fortasse videtur ab Angelis, a nobis tunc videbitur cum
aequales Angelis erimus. Sed nec tunc videbitur, sicut ista visibilia, quae
corporali visione cernuntur, sed vnigenitus qui est in sinu patris ipse
narrabit; quod non ad oculos sed ad mentium visionem pertinet. Sicut ergo si Solem istum videre vellemus,
oculum corporis purgaremus. Sed quia
haec visio in futuro speratur, quid agendum est, quo solatio vtendum, dum adhuc
peregrinamur in corpore? No man has seen God at any time. God is not seen in the same way as those visible things known to physical senses. But even if he was once seen in that way of seeing, it is not as those things of nature that he was seen, but by his own will, appearing in the form that he wished, his nature being hidden and remaining immutably in him. As to the manner in which he is seen as he is, maybe he is now seen in this manner by the angels, and will be seen by us when we are the equals of angels. But not even then will he be seen in the same way as those visible things that are perceived by physical sight, but the onlybegotten who is in the Father's bosom will himself tell that which does not concern the eyes, but the sight of the minds. Therefore, as, if we wished to see the sun, we would cleanse the eye of our body, so, wishing to see God, let us cleanse the eye of our mind. But since we hope for this sight in the future, what should we do, what consolation should we use while we are still travelling in our body, let us love one another, and thus God abides in us. Et charitas eius, etc. Incipe diligere, coepit Deus in te
esse; cresce in dilectione, et amplius habitando in te Deus faciet te
perfectum, vt diligas, et inimicum, sicut et ipse inimicos dilexit. And his charity, etc. Start loving, and God has started being in you; grow in love and, by dwelling longer in you, God will make you perfect, so that you love even your enemy, even as he has loved his enemies. • 13 In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis. Migne In hoc cognoscimus. Unde sciemus si habeamus spiritum Dei? Interroga viscera tua: si sint plena charitate, habes spiritum Dei. Quoniam in eo manemus. Deus in nobis manet, et nos in eo, ideoque nemo de salute desperet, quia etsi morbi scelerum nos deprimunt, omnipotens est medicus qui salvet. Gaudeamus in spe ut veniamus ad rem. In this we know. How shall we know whether we have the spirit of God? Ask your inner self: if they're full of charity, you have the Spirit of God. That we abide in him. God abides in us, and we in Him, and therefore let no one despair of salvation, for even if the ills of vice weigh us down, there is a All-Mighty physician to heal us. Let us rejoice in hope so that we may come to that matter. Rusch In hoc cognoscimus. Unde sciemus si habeamus spiritum Dei? Interroga viscera tua: si sint plena charitate, habes spiritum Dei., quia charitas Dei diffusa est in cordibus nostrtis per spiritumsanctus qui datus et nobis. In this we know. How shall we know if we have the Spirit of God? Ask your bowels; if they are full of charity, you have the Spirit of God, because the charity of God is poured forth in our hearts, by the Holy Spirit, who is given to us (Romans, 5:5). Quoniam in eo manemus. Deus in nobis manet, et nos in Deo, et nemo de salute desperet, quia et si morbi scelerum nos deprimunt, omnipotens est medicus qui salvet. Gaudeamus in spe ut veniamus ad rem. That we abide in him, and he in us. God abides in us, and we in God, and let no one despair of salvation, because even if the diseases of wicked doings weigh us down, there is an All-mighty Physician to heal us. Let us rejoice in hope so that we may come to the matter. 14 Et vos vidimus, et testificamur quoniam Pater misit Filium suum Salvatorem mundi. 15 Quisquis confessus fuerit quoniam Jesus est Filius Dei, Deus in eo manet, et ipse in Deo. Rusch Quisquis confessus. Supra dixerat, si diligamus, Deus manet in nobis: hic dicit, qui confessus sue. Quoniam Iesus est filius Dei, in Deo manet, et Deus in eo. Insinunas, qui quisquis habet dilectionem in fratres, ille vere testator Iesum esse Dei filium. Quarum enim causarum effetus conveniunt, et ipse causae conveniunt. Whosoever shall confess. He had said above, "If we love, God abides in us": here he says, "whosoever shall confess that Jesus is the Son of God abides in God, and God in him", implying that whoever has love for his brothers truly testifies that Jesus is the Son of God. For the causes whose effects agree together, themselves agree together.
God abides in him, and he in God. They reciprocally dwell in each other, he who contains, and he who is contained. You dwell in God, but to be contained; God dwells in you, but to contain you so that you may not fall: how will he whom God contains fall? 16 Et nos cognovimus, et credidimus caritati, quam habet Deus in nobis. Deus caritas est: et qui manet in caritate, in Deo manet, et Deus in eo.Migne Et nos cognovimus. Nos vidimus et testamur quod Deus misit Filium suum, et cognovimus qua causa hoc fecit: non quia indigeret, non quia aliquid deberet, sed sola charitate. Cum haberet unicum noluit illum esse unum, sed ut fratres haberet, et adoptavit illi eos qui cum illo possiderent vitam aeternam. And we have known. We have seen and testify that God sent His son, and we have known why he did this: not because he lacked or owed something, for what reason he did this out of love. Since He had only a son, He did not wish him to be alone, but to have brothers, and adopted for him those who would possess eternal life with him. Rusch Et nos cognovimus. Nos vidimus et testamur quod Deus misit Filium suum, et cognovimus qua causa hoc fecit: non quia indigeret, non quia aliquid deberet, sed sola charitate. Cum haberet unicum noluit illum esse unum, sed ut fratres haberet, adoptavit illi qui cum illo possiderent vitam aeternam. And we have known. We have seen and testify that God sent His Son, and we have known why he did this: not because he lacked or owed something, for what reason he did this out of love. Since He had only a Son, He did not wish him to be alone, but to have brothers, adopted for him those who would possess eternal life with him. God is charity. He had said the same thing above, now he says it again to commend it further, and to mention another effect of charity. He said above that the first advent of the Son of God in the world for the salvation of the world was done through charity. Here he announces the salvation of the faithful through the same charity in the second advent in the day of the judgement (Rusch)/for the judgement (Venice). While he commends love, he neither completely passes the love of God over silence nor names it frequently. He completely passes over silence the love of the enemy. He mentions fraternal charity very frequently. Why this? Since he says that it is no great thing if we love those who love us, if love is not also directed towards enemies. But he who ever attained love of his enemies will not ignore his brothers. For it has (like a fire) first to seize what is closest, and thus extend to what is farther. He who wishes his enemy to become his brother, loves him as a brother. For he does not love in him what he is, but what he wants him to be. As the craftsman loves the wood cut from the forest of which he is going to make something: he does not love what it is but what he is going to make. Therefore he did not instruct too little about charity. In mutual love is the perfection of divine charity. Migne Timor non est in charitate. In ea nimirum charitate quae ad imitationem divinae bonitatis etiam inimicis benefacit, non est timor. Fear is not in charity. To be sure, there is no fear in that charity which to the imitation of divine goodwill benefits even its enemies. Rusch Timor non est in charitate. Per hoc intelligitur perfecta charitas, quia in tali charitate quae ad imitationem divinae bonitatis etiam inimicis benefacit, non est timor. Fear is not in charity. By this is meant, perfect love, because in such there is no fear in that charity which to the imitation of divine goodwill benefits even its enemies. Because as he is, etc. As it has been explained, one does not always say "as/sicut" to signify equality, but some similarity: as I have ears, so does also the image. If we were made to God's image, why are we not as God? In this is the charity of God perfected. By this sign anyone can test how much he has done (Venice)/progressed (Rusch) in charity. Ask your heart, and it will answer you. Someone believes that it is the day of the judgement, but because he is not perfected in charity, he has started fearing; but if he were perfected, he would have confidence; even if he wished (?), he would not fear. When one turns to penitence, he starts fearing, but with the progess of good frequentation, he learns not to fear, but to wish it would come, as Paul says "I desire to be dissolved and to be with Christ". Casts out fear. The fear of which it is said, "The fear of the Lord is the beginning of wisdom" (Proverbs, 9:10), by which anyone starting works of justice fears lest the severe judge come and damn him while he is not corrected enough. Perfected charity makes justice perfected, and it has no reason to fear, but it desires (imp. the coming of the judge). It is one thing to fear God lest he send you into Gehenna: this fear, not yet virtuous, will cease; it is another thing to fear lest he (God - word there in R., not in V.) forsake you: this fear is virtuous and remains in the century of the century, because it desires the advent of the bridegroom. Rusch Quoniam Deus prior. Dilectio Dei dedit nobis vt diligeremus eum, unde dicit. Nos vos me elegistis, sed ego elegi vos. Because God first. God's love gave us the chance to love him, whence he says, "You have not chosen me: but I have chosen you" (John, 15:16). He does not see God because he does not have love; he does not have love because he does not love his brother, because if he had love, he would see God. Therefore, with our eye cleansed through love, let us strive to look on the immutable substance of God. CHAPTER 5 1 OMNIS qui credit quoniam Jesus est Christus, ex Deo natus est. Et omnis qui diligit eum qui genuit, diligit et eum qui natus est ex eo. Migne Omnis qui credit. Credit, qui sic vivit quomodo Christus praecepit, aliter et daemones credunt. Opera autem praeter fidem, vel nulla, vel, etiamsi bona videantur, sunt inania, quia sunt praeter viam, quae Christus est. Vere qui diligit Deum, diligit fratrem. Nam qui diligit Deum Patrem, diligit Deum Filium, a Patre genitum, et qui diligit Deum Filium, diligit etiam Dei filios, membra illius capitis. Every one who believes. He believes who lives as Christ has commanded, otherwise even the demons believe. Works, though, apart from faith, or not at all, or even if they are seen as good, are worthless, because they are apart from the Way, which is Christ. He who truly loves God, loves his brother. For he who loves God the Father, loves God the Son, who was begotten by the Father, and he who loves God the Son, loves also the sons of God, the limbs of that head. Rusch Omnis qui credit. Credit, qui sic vivit quomodo Christus praecepit, aliter et daemones credunt. Opera autem praeter fidem, vel nulla, vel, etiamsi bona videantur, sunt inania, quia sunt praeter viam Christum. Every one who believes. He believes who lives as Christ has commanded, otherwise even the demons believe. Works, though, apart from faith, or not at all, or even if they are seen as good, are worthless, because they are apart from the Way of Christ. He who truly loves God, loves his brother. For he who loves God the Father, loves God the Son, who was begotten by the Father, and he who loves God the Son, loves also the sons of God, the limbs of that head. Therefore let us love the sons of God so that we may love the Son of God whose limbs they are, and, by loving the entire Son, let us love the Father. For love joins together the body of Christ, so that there may be one Christ. So he who loves his brother, loves himself. For he is himself one with him. Nor can he who loves the limbs of Christ not love Christ. So he who loves the Son, who is the same as the Father, necessarily loves the Father too. Whosoever believes. And he who truly loves God, loves also his brother. For he who loves God who begot, loves him who was begotten, since he was begotten by him. And who was born? Whosoever believes, etc., and who is it who begot? God the Father. Therefore, he who loves God who begets in faith, loves him who was begotten in faith. And speaking suitably about love, he mentions faith, because if anyone is so hard as to neglect to love man for the reason that he is man, he must be reminded that he is in the same exile, so that he should love him for this reason at least, that he is born of God and that he is a sharer of the same grace. But because many love their neighbors on account of consanguinity, or on account of a temporal advantage, he determines who is a true lover of the neighbor. Migne Gravia non sunt. BEDA. Non trahunt deorsum, ut talentum plumbi, etc., usque ad ne quis sua virtute confidat se posse vincere mundum, subdit de fide: They are not heavy. BEDE. They do not weigh down as a talent of lead, etc. lest any man be confident that, by his own power, he is able to conquer the world, he supplies from faith. Rusch Gravia non sunt. Non trahunt deorsum ut talentum plumbi, sed sursum vehit, et excelsos facit custodia mandatorum Dei. They are not heavy. They do not weigh down as a talent of lead, but keeping the commandments of God lifts men up and makes them elevated. Are not heavy. For the yoke of God is sweet, and a light burden. For things that are hard and harsh by their nature, the love of God and the hope of the reward makes light. If someone says that they are heavy, he accuses his own weakness, because for the strong man they are light, and in truth they are not heavy, because all that is born, is born of God, he who loves God and the neighbor. He who about God's commandments has so determined, that he would bring them to action, also overcomes the world, has contempt for the allurments or hostilities of the age, and even the very death of the body. He seeks the things that are above, not those that are on earth. And so that no one trusts that he can overcome the world by his own merit, he adds, "and this is the victory which overcomes the world: our faith" (verse 4). That faith which works through love, and which solicits God's help. Migne Et haec est victoria, etc. Illa nimirum fides, quae per dilectionem operatur, quae Dei auxilium flagitat. And this is victory, etc. This is undoubtedly faith, which operates according to delight, which requires the help of God. Rusch Et haec est victoria que vincit mundum fides nostra. Illa fides, quae per dilectionem operatur,
quae Dei auxilium flagitat. And this is the victory which overcometh the world even our faith. This is undoubtedly faith, which operates according to delight, which requires the help of God. Migne Quis est autem? etc. Determinat quae fides vincit, scilicet fides Christi. Quasi: Vere per fidem vincit mundum, quia per aliud non vincitur. Fides nostra. Ecce quae fides vincit, quae credit verum hominem et verum Deum. Who is it? Etc. He delimits the kind of faith that conquers, that is, faith in Christ. As if: Truly by faith he conquers the world, because it is not conquered by something else. Our faith. Behold, the kind of faith that conquers believes that Christ was truly man and truly God. Rusch Quis est, qui vincit, etc. Determinat quae fides vincit, scilicet fides Christi. Quasi: Vere per fidem vincit mundum, quia per aliud non vincitur. Who is he that overcomes, etc. He delimits the kind of faith that conquers, that is, faith in Christ. As if: Truly by faith he conquers the world, because it is not conquered by something else. Fides nostra. Ecce quae fides vincit, quae credit verum hominem et verum Deum. Our faith. Behold, the kind of faith that conquers believes that Christ was truly man and truly God. Migne Hic est, etc. Quia sola fides et confessio divinitatis non sufficit ad salutem et ad viucendum mundum, addit et de humanitate: propterea expressit sanguinem. Spiritus. Id est, humana anima quam emisit in passione; aqua et sanguis, quae fluxerunt de latere. Hoc fieri non posset, si veram carnis naturam non haberet. Sed et ante passionem, sudor qui factus est sicut guttae sanguinis ostendit veritatem carnis. Hoc autem quod de latere jam mortui contra naturam aqua sanguis vivaciter fluxit, testabatur quod corpus Domini post mortem melius esset victurum, et mors ejus vitam nobis daret. Quod vero sudor sicut sanguis in terram fluebat, signabat quod suo sanguine Ecclesiam toto orbe lavaret. This is, etc. Because faith alone and confession of the divinity is not sufficient for salvation and for conquering the world, he also adds about his humanity: therefore he pronounces the blood. Spirit. That is, the human soul which has gone out in the Passion; the water and blood, which flowed from his sides. This would not be possible if he did not have the true nature of flesh. But also before the Passion, his sweat like drops of blood demonstrate the truth of his humanity (flesh). This fact, that the water and blood flows vivaciously from his sides against nature even after his death, was testifying that the body of the Lord after his death is better than living, and his death gives us life. The fact that his sweat flowed as blood in the earth signifies that his blood cleanses the Church throughout the whole world. Rusch This is, etc. This is because faith alone and confession of the divinity is not sufficient for salvation and for conquering the world, he also adds about his humanity: Spiritus. Id est, humana anima quam emisit in passione; aqua et sanguis, quae fluxerunt de latere. Quod fieri non posset, si veram carnis naturam non haberet. Sed et ante passionem, sudor qui factus est sicut guttae sanguinis ostendit veritatem carnis. Hoc autem quod de latere jam mortui contra naturam aqua et sanguis vivaciter fluxit, testabatur quod corpus Domini post mortem melius esset victurum, et mors ejus vitam nobis daret. Quod vero sudor sicut sanguis in terram fluebat, signabat quod suo sanguine Ecclesiam toto orbe lavaret. Spirit. That is, the human soul which has gone out in the Passion; the water and blood, which flowed from his sides. That would not be possible if he did not have the true nature of flesh. But also before the Passion, his sweat like drops of blood demonstrate the truth of his humanity (flesh). This fact, that the water and blood flows vivaciously from his sides against nature even after his death, was testifying that the body of the Lord after his death is better than living, and his death gives us life. The fact that his sweat flowed as blood in the earth signifies that his blood cleanses the Church throughout the whole world.
Migne Quoniam tres sunt. Per hoc apparel, quod Jesus est veritas, verus Deus, verus homo. Et de utroque habemus certum testimonium, de Deitate quidem per Patrem, et Filium, et Spiritum sanctum: de humanitate per animam, aquam, et sanguinem. Pater dedit testimonium Deitatis quando dixit: Hic est Filius meus dilectus. Ipse Filius dedit, quando in monte transfiguratus est, et potentiam Divinitatis et spem aeternae beatitudinis ostendit. Spiritus sanctus dedit, quando super baptizatum in specie columbae requievit, vel quando ad vocationem nominis Christi corda credentium implevit. And there are three. Through this it is apparent that Jesus is truth, true God and true man. And concerning both we have a sure testimony: concerning his divinity we have testimony through the Father, the Son, and the Holy Spirit; concerning his humanity, through the spirit, water, and blood. The Father gave testimony of his divinity when he said, "This is my beloved Son" (Matt. 3:17). The Son himself gave testimony when he was transfigured on the mount, and showed the power of divinity and the hope of eternal happiness. The Holy Spirit gave testimony when he rested above Jesus at his baptism in the form of a dove, or when he filled the hearts of believers for the calling of the name of Christ. Rusch Quoniam tres sunt qui. Per hoc apparel, quod Jesus est
veritas, verus Deus, verus homo. Qui de utroque habemus certum
testimonium, de Deitate per
Patrem, et Filium, et Spiritum sanctum: de humanitate per animam, aquam, et
sanguinem. And there are three. Through this it is apparent that Jesus is truth, true God and true man. And concerning both we have a sure testimony: concerning his divinity we have testimony through the Father, the Son, and the Holy Spirit; concerning his humanity, through the spirit, water, and blood. Pater dedit testimonium Deitatis quando dixit: Hic est Filius meus dilectus. Ipse Filius dedit, quando in monte transfiguratus est, et potentiam Divinitatis et spem aeternae beatitudinis ostendit. Spiritus sanctus dedit, quando super baptizatum in specie columbae requievit, vel quando ad vocationem nominis Christi corda credentium implevit.
The Father gave testimony of his divinity when he said, "This is my beloved Son" (Matt. 3:17). The Son himself gave testimony when he was transfigured on the mount, and showed the power of divinity and the hope of eternal happiness. The Holy Spirit gave testimony when he rested above Jesus at his baptism in the form of a dove, or when he filled the hearts of believers for the calling of the name of Christ. Migne Qui credit in Filium Dei. Is intelligit Patrem veracem in testimonio Filil. Qui non credit, dicit Patrem esse mentitum. Frustra igitur dicunt Judaei se credere in Patrem, quandiu contemnunt Christum. In Filium. Quia Pater testatur de Filio, credamus in Filium. Quia qui ita credit in Filium, ut bene optando tendat in ipsum habet testimonium Dei in se, quasi dicat: De eo etiam testatur Deus, quod ipse sic credens erit in numero filiorum Dei, ipso Filio suis ita pollicente: Si quis mihi ministraverit, honorificabit illum Pater meus Joan. 12.. Si ergo Deum testem tuae fidei habueris, quid te hominum infamia vel persecutio laedit? Si Deus pro nobis, quis contra nos? Rom. 8. Who believes in the Son of God. He knows that the Father says the truth in the testimony of the Son. Who doesn't believe, he says that the Father has lied. Therefore in vain the Jews say that they believe in the Father, as long as they despise Christ. In the Son. Because the Father witnesses about the Son, we believe in the Son. For who believes in the Son in this manner, so that desiring well he inclines himself to him(Jesus), he has in himself the testimony of God, as if he says: God witnesses about that too, that who believes in this manner will be in the number of the sons of God, for the Son himself promises so to his people: If someone will take care of me, my Father will do honor to him John. 12.. If then you have God as a witness of your faith, how will the infamy or persecution of the men harm you? If God is in our favor, who is against us? Rom. 8. Rusch Verse 9. If we receive the testimony of men. Great is the testimony of the man David which he provides of the son of God, "The Lord said to my Lord: Sit at my right hand" (Psalms, 119:1). And he even represents the Son speaking, "The Lord has said to me: Thou are my son" (Psalms, 2:7). Greater is the testimony of the forerunner, who said, "I have baptized you with water; but he shall baptize you with the Holy Spirit" (Mark 1:8). But greater is the testimony of the Father who visibly sent into him the Spirit which he was always full of, as if he said, "If you believe the men foretelling the advent, believe the Father testifying that Christ has come". Qui credit in Filium Dei. Intelligit Patrem veracem in testimonio Filil. Qui non credit, dicit Patrem mentitum. Frustra igitur dicunt Judaei se credere in Patrem, qui contemnunt Christum. Who believes in the Son of God. He knows that the Father says the truth in the testimony of the Son. Who doesn't believe, he says the Father has lied. Therefore in vain the Jews say that they believe in the Father, because they despise Christ. In Filium. Quia Pater testatur de Filio, credamus in Filium. Quia qui ita credit in Filium, ita ut bene optando tendat in ipsum Filium habet testimonium Dei in se, quasi de eo etiam testatur Deus, quod ipse sic credens erit in numero filiorum Dei, ipso Filio suis ita pollicente: Si quis mihi ministraverit, honorificabit illum Pater meus Joan. 12.. Si ergo Deum testem tuae fidei habueris, quid te hominum infamia vel persecutio laedit? Si Deus pro nobis, quis contra nos? Rom. 8. In the Son. Because the Father witnesses about the Son, we believe in the Son. For who believes in the Son in this manner, so that desiring well he inclines himself to him(Jesus), the Son has in himself the testimony of God, as if God witnesses about that too, that who believes in this manner will be in the number of the sons of God, for the Son himself promises so to his people: If someone will take care of me, my Father will do honor to him John. 12.. If then you have God as a witness of your faith, how will the infamy or persecution of the men harm you? If God is in our favor, who is against us? Rom. 8. Migne Et hoc est testimonium. De Filio testatus est, et etiam de nobis filiis adoptivis, quod per Filium suum unicum etiam nobis jam in spe, quandoque autem in re vitam aetenam daret. Et haec est vita. BEDA. In fide et confessione nominis, in perceptione sacramentorum, etc., usque ad qui dat suis vitam aeternam. And this is the testimony. The testimony is about the Son, and about our adoption as sons, so that by his only Son even we now [live] in hope for when in fact he gives eternal life. And this is life. BEDE. [We live] in faith and the confession of his name, in the observance of the sacrament, etc., until he gives his eternal life. Rusch And this life is in his Son. In faith, and in the confession of the name, in the receiving of his Sacraments; because no one comes to the Father if not through him. And there is no other name whereby we must be saved (Acts, 4:12). And to seem not to have said enough that life is in the Son, he adds that the Son himself is that life. For as the Father has life in himself, so has he given life to his Son to have it in himself, who gives his people eternal life. • 13 Hæc scribo vobis ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei. 14 Et hæc est fiducia, quam habemus ad eum: quia quodcumque petierimus, secundum voluntatem ejus, audit nos. Migne Et haec est fiducia. Multipliciter eadem quae supra promiserat inculcat, ut nos ad orandum vivacius excitet. Secundum voluntatem ejus. Qua vult ut quod velit rogemus, vel quales nos esse desiderat ad rogandum veniamus. Si volumus nostram salutem et proximorum non discordamus a voluntate Dei. Si voluntas nostra per ignorantiam a voluntate Dei recedit, bona voluntas Dei nostram stultam corrigit, ut apostolo Paulo contigit. And this is the confidence. Many times he repeats the same thing that he promised so he might encourage us to pray with more vigor. According to his will. That which he desires so that we ask for what he desires, or that we come to ask for what he desires us to be. If we desire our salvation and our neighbor’s salvation, we are not at variance with the will of God. If our will withdraws through ignorance from the will of God, the good will of God corrects our foolishness, as it happened with the apostle Paul. Rusch Et haec est fiducia. Multipliciter eadem quae supra promiserat inculcat, ut nos ad orandum vivacius excitet. And this is the confidence. Many times he repeats the same thing that he promised so he might encourage us to pray with more vigor. Secundum voluntatem. Ut quod velit rogemus, vel quales nos esse desiderat ad rogandum veniamus. Si volumus nostram salutem et proximorum non discordamus a voluntate Dei. Si voluntas nostra per ignorantiam a voluntate Dei recedit, bona voluntas Dei nostram stultam corrigit, ut apostolo Paulo contigit. According to his will. That which he desires so that we ask for what he desires, or that we come to ask for what he desires us to be. If we desire our salvation and our neighbor’s salvation, we are not at variance with the will of God. If our will withdraws through ignorance from the will of God, the good will of God corrects our foolishness, as it happened with the apostle Paul. According to his will. Not according to our fleshly desires, because what to ask as we should, we do not know unless he himself show his will, who understands what is useful for us better than we ourselves do. If we ask according to his will, we obtain, as when we ask for a brother for whom there is need to ask. Migne Scimus quoniam, etc. Quia scimus quod habemus ab eo petitiones quas petimus, nihil petamus quod ei sit adversum, nihil nisi quod nos docuit, quod nobis inspiravit, petamus: et si in aliquo erramus, statim corrigimur. We know that, etc. Because we know that we have from him the petitions which we ask, we ask for nothing which might be against him. We ask for nothing except that which he has taught us, that which he has inspired us to ask. And if we err in something, immediately we are corrected. Rusch Scimus quoniam, etc. Quia scimus quod habemus ab eo petitiones quas petimus, nihil petamus quod ei sit adversum, nihil nisi quod nos docuit, quod nobis inspiravit, petamus: et si in aliquo erramus, statim corrigimur. We know that, etc. Because we know that we have from him the petitions which we ask, we ask for nothing which might be against him. We ask for nothing except that which he has taught us, that which he has inspired us to ask. And if we err in something, immediately we are corrected. Migne Qui scit fratrem. BEDA. Loquitur de quotidianis et levibus peccatis, etc., usque ad et ad illorum examen castiga te. Est peccatum ad mortem. Hoc peccatum separat a Deo, sicut mors separat animam a corpore. Whoever knows his brother. BEDE. He speaks about daily and trifling sins, etc., up to their examination, reprove yourself. Is a sin to death. This sin separates from God, as death separates the soul from the body. Rusch He that knows his brother. He is talking of the everyday and light sins which are healed as easily as they are difficultly avoided. If you have sinned in word, in thought, by forgetfulness or by ignorance, confess to a brother, as James teaches, ask him to pray for you (James 5). And if he confesses to you in his turn, intercede for him too. Here the prayer of the Lord suffices, and mutual confession. It is a light penitence. Then if the sin is a serious one, bring in the priests of the church, and chastise yourself after their examination. Migne Omnis iniquitas peccatum. Quasi: Vere orandum est pro peccantibus non ad mortem, quia multis peccatis occupantur omnes, et nemo potest esse sine peccato, quia omnis iniquitas est peccatum. Sed supra alia est peccatum ad mortem, quod non humana fragilitate committitur, et ideo oratione justorum non purgatur: quoniam cui talia agunt, regnum Dei non consequentur. All iniquity is sin. As though: One must pray that his sin does not lead to death because many sins overtake all, and no one is without sin. For all iniquity is sin. But more than other sins, there is a sin that leads to death that is not committed through human weakness. Therefore, that sin is not purged even the prayer of the righteous one: those who do such things will not inherit the kingdom of heaven. Rusch Omnis iniquitas peccatum. Omnis quasi: Vere orandum est pro peccantibus non ad mortem, quia multis peccatis occupantur omnes, et nemo potest esse sine peccato, quia omnis iniquitas est peccatum. Sed supra alia est peccatum ad mortem, quod non humana fragilitate committitur, et ideo oratione justorum non purgatur: quoniam cui talia agunt, regnum Dei non consequentur. All iniquity is sin. Everyone as though: One must pray that his sin does not lead to death because many sins overtake all, and no one is without sin. For all iniquity is sin. But more than other sins, there is a sin that leads to death that is not committed through human weakness. Therefore, that sin is not purged even by the prayer of a righteous one: those who do such things will not inherit the kingdom of heaven. Migne Omnis qui natus est, etc. Qui natus est ex Deo non peccat ad mortem: qui non est natus, peccat; sed nos sumus de illis qui nati sunt ex Deo: ideo non peccabimus, non tangemur ab hoste, sed mundi amatores sunt subjecti maligno hosti. Non peccat. David graviter peccavit, sed quia ex Deo natus ad societatem filiorum Dei pertinebat, non peccavit, ad mortem, sed veniam poenitendo meruit. Sed generatio Dei, etc. Qui in generatione Dei perseverant, peccare non possunt, neque a maligno contingi. Quomodo dies et nox misceri nequeunt, sic justitia et iniquitas malignus et generatio Dei. Tangit ergo aliquos malignus laedens et affligens, sed non ad malum eorum. All who are born, etc. Whoever is born of God does not sin. Whoever is not born of God sins. But we are among those who are born of God. Therefore we do not sin, we are not struck by the enemy, but those who love the world are subject to the evil enemy. He does not sin. David had sinned greatly, but because he was born of God, he belonged to the family of the children of God. Therefore he had not sinned to death, but because he was repentant he merited kindness. But the generation of God, etc. Those who persevere in the generation of God are not able to sin, nor be struck by the evil one. As day and night cannot be mixed, neither can the just and the spiteful unjust mix in the generation of God. Therefore, he touches some of the wounds and afflictions, but not to their detriment. Rusch Omnis qui natus est. Qui natus est ex Deo non peccat ad mortem: qui non est natus, peccat; sed nos sumus de illis qui nati sunt ex Deo: ideo non peccabimus, non tangemur ab hoste, sed mundi amatores sunt subjecti maligno hosti. All who are born. Whoever is born of God does not sin. Whoever is not born of God sins. But we are among those who are born of God. Therefore we do not sin, we are not struck by the enemy, but those who love the world are subject to the evil enemy. Non peccat. David graviter peccavit, sed quia ex Deo natus ad societatem filiorum Dei pertinebat, non peccavit, ad mortem, sed veniam poenitendo meruit. He does not sin. David had sinned greatly, but because he was born of God, he belonged to the family of the children of God. Therefore he had not sinned to death, but because he was repentant he merited kindness. Sed generatio. Quia voluntarie, et non naturaliter filius est Dei homo huiusmodi, competenter adiecit.
But the generation. Because it is voluntarily and not by nature that a man of this kind is the son of God, he suitably adds this, 'but the generation'. Sed generatio Dei conservat.Qui in generatione Dei perseverant, peccare non possunt, neque a maligno contingi. Quomodo dies et nox misceri nequeunt, sic justitia et iniquitas malignus et generatio Dei. Tangit ergo aliquos malignus laedens et affligens, sed non ad malum eorum. But the generation of God, etc. Those who persevere in the generation of God are not able to sin, nor be struck by the evil one. As day and night cannot be mixed, neither can the just and the spiteful unjust mix in the generation of God. Therefore, he touches some of the wounds and afflictions, but not to their detriment. Migne Et mundus totus. Non solum mundi amatores, sed etiam nuper nati, qui non habent discretionem boni et mali, propter primam praevaricationem pertinent ad regnum diaboli, nisi gratia Dei eruantur a tenebris. And the whole world. Not only the lovers of the world, but also those recently born who do not have the ability to discern between good and evil, because of the first transgression they belong to the kingdom of the Devil, unless they are delivered from darkness by the grace of God. Rusch Et mundus. Non solum mundi amatores, sed etiam nuper nati, qui non habent discretionem boni et mali, propter primam praevaricationem pertinent ad regnum diaboli, nisi gratia Dei eruantur a tenebris. And the (whole) world. Not only the lovers of the world, but also those recently born who do not have the ability to discern between good and evil, because of the first transgression they belong to the kingdom of the Devil, unless they are delivered from darkness by the grace of God. Migne Et scimus, etc. Nemo sine divina cognitione ad vitam aeternam pervenire, nemo cognoscere sine gratia Dei potest, quia nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius et cui voluerit Filius revelare et Patrem et Filium. Utrumque enim Filius revelat, qui carne visibilis apparens, Divinitatis arcana per Evangelium mundo patefecit. And we know, etc. Without divine knowledge no one is able to arrive at eternal life. No one is able to know without the grace of God. These things are true because no one has come to know the Son except the Father. Neither has anyone known the Father except the Son and those to whom the Son desires to reveal both the Father and the Son. For the Son reveals both, who appeared in visible flesh, the mystery of Divinity revealed to the world through the Gospel. Rusch Et scimus quoniam filius. Nemo sine divina cognitione ad vitam aeternam pervenire, nemo cognoscere sine gratia Dei potest, quia nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius et cui voluerit Filius revelare et Patrem et Filium. Utrumque enim Filius revelat, qui carne visibilis apparens, Divinitatis arcana per Evangelium mundo patefecit. And we know that the Son. Without divine knowledge no one is able to arrive at eternal life. No one is able to know without the grace of God. These things are true because no one has come to know the Son except the Father. Neither has anyone known the Father except the Son and those to whom the Son desires to reveal both the Father and the Son. For the Son reveals both, who appeared in visible flesh, the mystery of Divinity revealed to the world through the Gospel. Migne Filioli. Et quia verum Deum et verum hominem cognoscitis, et vitam aeternam exspectatis, custodite vos a doctrinis haereticorum, qui speciem sanctitatis sibi assumunt, qui pravis dogmatibus gloriam incorruptibilis Dei in similitudinem corruptibilium rerum mutant. Avaritia enim est simulacrorum servitus; qui ergo mundum Deo praeponunt, idololatrae sunt. Custodite. Cum testimonium perfectionis in multis perhibuerit illis, poterat tamen adhuc timeri, ne aliquis nuper conversus reliquias superstitionis mente retineret, ideoque ab idolorum cultu fugiendum esse demonstrat. Little children. And since you know the true God and true man, and you hope for eternal life, beware of the doctrines of heretics, who put upon themselves the look of holiness, who by crooked doctrine change the glory of the incorruptible God into the likeness of corruptible things. For greed is the slave of idolatry; therefore those who place the world before God are idolaters. Beware. Though he presents in many things with a perfect testimony, still some are able to be afraid, one could however still fear that someone, recently converted, might retain vestiges of superstition in his mind. Therefore he demonstrates that we must flee from the worship of idols. Rusch Filioli custodite. Et quia verum Deum et verum hominem cognoscitis, et vitam aeternam exspectatis, custodite vos a doctrinis haereticorum, qui speciem sanctitatis sibi assumunt, qui pravis dogmatibus gloriam incorruptibilis Dei in similitudinem corruptibilium rerum mutant. Avaritia enim est simulacrorum servitus; qui ergo mundum Deo praeponunt, idololatrae sunt. Little children beware. And since you know the true God and true man, and you hope for eternal life, beware of the doctrines of heretics, who put upon themselves the look of holiness, who by crooked doctrine change the glory of the incorruptible God into the likeness of corruptible things. For greed is the slave of idolatry; therefore those who place the world before God are idolaters. Custodite. Cum testimonium perfectionis in multis perhibuerit illis, poterat tamen adhuc timeri, ne aliquis nuper conversus reliquias superstitionis mente retineret. Beware. Though he presents in many things with a perfect testimony, still some are able to be afraid, one could however still fear that someone, recently converted, might retain vestiges of superstition in his mind. THE EPISTLE OF 2 JOHN SENIOR Electæ dominæ, et natis ejus, quos ego diligo in veritate, et non ego solus, sed et omnes qui cognoverunt veritatem, Migne Argumentum Usque adeo ad sanctam feminam scribit, ut eamdem dominam non dubitet litteris appellare, ejusdemque filiis testimonium, quod ambulent in veritate, perhibet. Non ego. Scripturus contra haereticos qui a veritate exciderunt, dicit omnium qui veritatem noverunt, unam esse dilectionem in sanctos ut similitudine catholicorum ab haereticorum deterreat societate. Omnes enim fideles in una veritate consentiunt, haeretici in erroribus se invicem impugnant. Theme. He goes so far in writing to the holy woman that he doesn't hesitate to call her "My lady" in writing, and he provides testimony about her sons that they walk in truth. Not I. With the intention to write against heretics who have fallen from truth, he says that of all who know truth, there is [only] one love for the saints, so that by analogy of the Catholics, he may deter them from association with heretics. For all believers agree in one truth, the heretics attack each other in error. Rusch The ancient to the lady Elect. While some people doubt whether these two epistles are of the apostle John, through the fact, however, that they resemble the first one both in words and in a similar assertion of faith and charity against the heretics, they are proven to be of the apostle, not of the priest John. He writes to a certain Babylonian, who was called by her proper name Electa, advising her and her sons not to depart from the purpose of faith because of the heretics. Through this Electa the universal Mother Church is signified; through her sons the younger people begotten in faith by the Church. He writes therefore to the universal Church that there is no perfection of faith outside charity, and he execrates the heretics who divide Jesus Christ. Usque adeo ad sanctam feminam scribit, ut eamdem dominam non dubitet litteris appellare, ejusdemque filiis testimonium, quod ambulent in veritate, perhibet. He goes so far in writing to the holy woman that he doesn't hesitate to call her "My lady" in writing, and he provides testimony about her sons that they walk in truth. Not I only. As he is about to write against the heretics who have lost the truth, he says that one love for the saints is common to all who know the truth, so that by the similarity of Catholics he may deter them from the frequentation of the heretics. All the faithful agree in one truth, the heretics displease in their errors. Migne Gavisus sum valde. Quasi dicat: Quod tenetis, tenete. Nihil aliud ab haereticis recipite, quia in his quae habetis gaudeo; nihil aliud ad salutem vobis superaddi expeto. Cum ergo gaudeam de vestro bono principio, ne me faciatis dolere defectu vestro, quia ut sollicitus custos, omnia quae circa vos fiunt cognosco. Ambulantes in veritate. Positus est Adam in paradiso, ut operaretur et custodiret illud. Operatio, effectus provectionem: custodia, perfectionis ipsius statum atque constantiam designat. I was exceeding glad. As if he said: What you have, keep it. Accept nothing else from the heretics, because I am glad of the things you have; I desire nothing more to be added to you for your salvation. Therefore, since I am glad of your good start, do not make me sad by your failure, because, as a careful guardian, I know everything that happens around you. Walking in truth. Adam was put in the paradise to work it and to keep it. The work indicates the advance of the task carried out; the keeping indicates the state and steadiness of perfectionitself. Rusch Verse 3. And from Christ Jesus the Son of the Father. There were at that time heretics who denied that Lord Jesus was the real son of God, and he confutes them. Gavisus sum valde. Quasi quod tenetis, tenete. Nihil aliud ab haereticis recipite, quia in his quae habetis gaudeo; nihil aliud ad salutem vobis superaddi expeto. Cum ergo gaudeam de vestro bono principio, ne faciatis dolere defectu vestro, quia ut sollicitus custos, omnia quae circa vos fiunt cognosco. Verse 4. I was exceeding glad. As if he said: What you have, keep it. Accept nothing else from the heretics, because I am glad of the things you have; I desire nothing more to be added to you for your salvation. Therefore, since I am glad of your good start, do not make (me) sad by your failure, because, as a careful guardian, I know everything that happens around you. Ambulantes in veritate. Positus est Adam in paradiso, ut operaretur et custodiret illud. Operatio, effectus provectionem: custodia, perfectionis ipsius statum atque constantiam designat. Walking in truth. Adam was put in the paradise to work it and to keep it. The work indicates the advance of the task carried out; the keeping indicates the state and steadiness of perfection itself. Migne Videte vos, etc. Istis talibus ne consentiatis, sed potius attendite qualiter sitis perfecte instructi ad fidem et constantiam. Sed ut mercedem plenam accipiatis, id est verum Deum plena cum jucunditate capiatis, perseverando in doctrina vobis tradita, et non consentiendo eorum errori. Look to yourselves, etc. Do not agree with such people, but rather pay attention to how you have been perfectly instructed to faith and constancy. But that you may receive a full reward, that is that you may receive the true God with full delight by persevering in the doctrine that was handed down to you, and by not agreeing with there error. Rusch Videte vos, etc. Istis talibus ne consentiatis, sed potius attendite qualiter sitis perfecte instructi ad fidem et constantiam. Migne Et non permanet. Si quis separat se a divina doctrina, ut extra rectam fidem conversationemque mandatorum Dei sit, separat se a Deo ne habeat Deum. Per actualem et contemplativam vitam fit alicujus Deus ei manifestando qui est Creator omnium. Qui permanet. Manet in evangelica doctrina, qui secundum eam sapit et agit; separat se ab illa is qui aliter sapit et agit. Who remains not. If anyone separate himself from divine teaching, and from a right faith and conversation of the commandments of God, he separates himself from God, lest he have God. God who is the Creator of all is made manifest to someone through an active and contemplative life. Who stays. Stays in the evangelic doctrine, who knows and behaves according to it; parts from it he, who knows and behaves differently. Rusch Et non permanet. Si quis separat se a divina doctrina, ut extra rectam fidem conversationemque mandatorum Dei sit, separat se a Deo ne habeat Deum. Per actualem et contemplativam vitam fit alicujus Deus qui est Creator omnium. Who remains not. If anyone separate himself from divine teaching, and from a right faith and conversation of the commandments of God, he separates himself from God, lest he have God. Through active and contemplative life, he who is the Creator of all becomes someone's God. Qui permanet. Manet in evangelica doctrina, qui secundum eam sapit et agit; separat se ab illa qui aliter sapit et agit. Who stays. Stays in the evangelic doctrine, who knows and behaves according to it; parts from it, who knows and behaves differently. Migne Nec Ave ei dixeritis. Quia signum videtur consensus erroris, hoc enim dicimus amicis quorum opera nobis placent, et vos si forte decepti non essetis, alii tamen per talem vestram familiaritatem possent decipi, qui crederent illos placere vobis, et sic crederent illis. Don't salute him. because it looks like a sign of approbation of (his) error, indeed we say this to the friends whose works we like, and if by case you weren't deceived, yet others may be deceived through this friendship of yours, who would believe that you like them, and so would trust them. Rusch Nec Ave ei dixeritis. Quia signum videtur consensus erroris, hoc enim dicimus amicis quorum opera nobis placent, et vos si forte decepti non essetis, alii tamen per talem vestram familiaritatem possent decipi, qui crederent illos placere vobis, et sic crederent illis. Don't salute him. Because it looks like a sign of approbation of (his) error, indeed we say this to the friends whose works we like, and if by case you weren't deceived, yet others may be deceived through this friendship of yours, who would believe that you like them, and so would trust them. If there come any unto you. As John in Ephesus was entering the baths to wash and saw Cherintus, he went out saying, "Let us flee from here, so that the baths themselves in which Cherintus, enemy of the truth, is washing, may not corrupt us." Therefore he did what he taught. For then the apostles and their disciples were using such caution in religious scrupulousness that they wouldn't even tolerate to share a word with one of those who had parted from the truth. Migne Plura habens. Intelligite hanc admonitionem vobis fore perutilem, quia ad confirmationem illius, decrevi etiam venire ad vos, nec tamen ex toto interim potui silere. He who has more. Understand that this admonition will be very useful to you, because to its confirmation, I decided to come to you, and however I couldn't be completely silent in the meantime. Rusch Plura etc. Intelligite hanc admonitionem vobis fore perutilem, quia ad confirmationem illius, decrevi etiam venire ad vos, nec tamen ex toto interim potui silere. More etc. Understand that this admonition will be very useful to you, because to its confirmation, I decided to come to you, and however I couldn't be completely silent in the meantime. Migne Salutant te. Sicut adversariis veritatis prohibet dicere: Ave, ita econtra electos ex persona electorum salutat. Salute you. Just as he forbids saluting the adversaries of truth, so on the contrary does he salute the elect in the person of the elect. Rusch Salutant te. Sicut adversariis veritatis ave prohibet dicere, ita econtra electos ex persona electorum salutat. Salute you. Just as he forbids saluting the adversaries of truth, so on the contrary does he salute the elect in the person of the elect. THE EPISTLE OF 3 JOHN SENIOR Gajo carissimo, quem ego diligo in veritate. Migne Argumentum Gaium pietatis causa extollit, atque ut in ipsa pietate maneat exhortatur: Diotrephen impietatis et superbiae causa objurgat. Demetrio autem bonum testimonium perhibet cum fratribus universis. Theme: He praises Gaius because of his godliness, and he is exhorted so that he might remain in this same godliness. He scolds Diotrophes because of his ungodliness and pride. Demetrius, however, he presents as having a good testimony with the brothers everywhere. Rusch Prologue to the third canonical epistle of St. John. He praises Gaius because of his godliness, and he is exhorted so that he might remain in this same godliness. He scolds Diotrophes because of his ungodliness and pride. Demetrius, however, he presents as having a good testimony with the brothers everywhere. Unto Gaius. Gaius, having received Christ's faith and good in his actions, received the preachers and hearers of the word of God, and was managing goods, as is indicated in the epistle. But he (John) recommends hospitality, and invites him not to depart from it by the example and incitement of Diotrephes. Diotrephes indeed claimed that hospitality was useless. It seems that Gaius was a Corinthian, whence Paul, "I thank God that I baptized none of you, but Crispus and Gaius" (Corinthians, 1:14), and in another place, "Gaius mine host, and of the whole church, salutes you" (Romans, 16:23). Migne De omnibus orationem, etc. Sicut nunc intentio recta abundat tibi, et perseverat bona voluntas largiendi indigentibus, et facultas opum; ita semper virtutibus plenam, Domino adjuvante, vitam ducere possis. Concerning every prayer, etc. As now good intention abounds to you, and good will of those who lavishly give to the poor perseveres, and also the faculty of resources; thus you are able to lead a life always full of virtue by the Lord’s help. Rusch De omnibus orationem facio, etc. Sicut nunc abundat tibi, et bona voluntas largiendi indigentibus, et facultas operum; ita semper virtutibus plenam, Domino adjuvante, vitam ducere possis. Concerning every prayer I desire, etc. As now abounds to you, and good will of those who lavishly give to the poor, and also the faculty of needs; thus you are able to lead a life always full of virtue by the Lord’s help. Migne Majorem horum. Ideo gavisus sum, quia horum fratrum venientium non habeo majorem gratiam, id est: quando fratres veniunt ad me, in nullo facto vel verbo eorum magis gaudeo quam quando annuntiant filios meos (quos praedicando vel baptizando genui) veritatem rectae fidei et operationis observare. Greater than this. Therefore I rejoice because when their brother came, I did not have greater grace, that is: when the brothers came to me, in neither deed nor word was I able to rejoice more than when they gave a report about my sons (to whom I have given birth by either preaching or baptizing). Observe the reality of true faith and work [of the Spirit]. Rusch Majorem horum. Ideo gavisus sum, quia horum fratrum venientium non habeo majorem gratiam, id est: quando fratres veniunt ad me, in nullo facto vel verbo eorum magis gaudeo quam de hoc quando annuntiant filios meos quos praedicando vel baptizando genui veritatem rectae fidei et bone operationis observare. Greater than this. Therefore I rejoice because when their brother came, I did not have greater grace, that is: when the brothers came to me, in neither deed nor word is this when I was able to rejoice more than when they gave a report about my sons (to whom I have given birth by either preaching or baptizing). Observe the reality of true faith and good work [of the Spirit]. I rejoiced greatly. It would be unbecoming if, if faith failed, I now grieved because of the one thanks to whom I until now rejoiced. And therefore, not only on account of your salvation, but also on account of my authority, do persevere in hospitality. Migne Charissime, fideliter, etc. Ideo non debes deficere ab hospitalitate et eleemosynis. Quidquid enim operaris in fratres fideliter, id est sicut fidelis, id est sicut decet fidelem facis, non pro vana gloria, sed fidem tuam operibus ostendis. Beloved, faithfully, etc. Therefore you should not fail in hospitality and almsgiving. For whatever you do among the brothers faithfully, that is as a believer, that is you do as one ought for the believer, not for vainglory, but you demonstrate your faith by deeds. Rusch Charissime, fideliter. Ideo non debes deficere ab hospitalitate et eleemosynis. Quidquid enim operaris in fratres fideliter, id est sicut fidelis, id est sicut decet fidelem facis, non pro vana gloria, sed fidem tuam operibus ostendis. Beloved, faithfully. Therefore you should not fail in hospitality and almsgiving. For whatever you do among the brothers faithfully, that is as a believer, that is you do as one ought for the believer, not for vainglory, but you demonstrate your faith by deeds. Migne Pro nomine enim ejus, etc. Quasi: Vere sunt honorandi, non enim pro suis sceleribus expulsi sunt a patria, sed sponte profecti sunt pro nomine Christi ampliando, et pro nomine ejus patiendo. Because for in his name, etc. As though: Truly they are honored, because they are not driven out by the Father on account of their crimes, but of their own free will they have gone out to glorify the name of Christ and to suffer for his name. Rusch Pro nomine enim ejus. Qui: Vere sunt honorandi, non enim pro suis sceleribus expulsi sunt a patria, sed sponte profecti sunt pro nomine Christi ampliando, et pro nomine ejus patiendo. Because for in his name. Which: Truly they are honored, because they are not driven out by the Father on account of their crimes, but of their own free will they have gone out to glorify the name of Christ and to suffer for his name. Migne Scripsissem forsitan, etc. Perseverare debes in eleemosyna, quia utilitatem tantam in ea intelligo, quod non solum tibi, sed etiam toti Ecclesiae scripsissem de commendatione eleemosynae, sed hac necessitate dimisi, quia Diotrephes non curat nostram auctoritatem. Diotrephes haeresiarcha illius temporis nova docendo principatum sibi usurpabat. Diotrephes interpretatur speciose insulsus, sive decor insaniens, ut perfidiam cordis etiam nomine signet. Ecclesiae. Illi Ecclesiae, quae forsitan, id est dubitative est Ecclesia, et ut per observationem eleemosynae mereretur perfecta fieri Ecclesia, scripsissem. I had written, perhaps, etc. You ought to persevere in almsgiving because I know there is such great benefit in it, not only for you, but also I have written about the excellence of almsgiving for the whole Church, but I have discharged this necessity because Diotrephes does not care about our authority. Diotrephes, the arch-heretic of that time, usurped the rulers with his own new teaching. Diotrephes is understood as attractively stupid, or beautifully insane, so that he signifies a treacherous heart even in name. To the Church, those of the Church, who perhaps, that is he who is doubted by the Church, and I have written so that the perfection of the Church might be earned through the observation of almsgiving. Rusch Verse 8. We therefore ought. John had renounced everything, and he counts himself among the rich, so that he may make others more keen and prompt to have compassion for the poor. Scripsissem forsitan, etc. Perseverare debes in eleemosyna, quia utilitatem tantam in ea intelligo, quod non solum tibi, sed etiam toti Ecclesiae scripsissem de commendatione eleemosynae, sed hac necessitate dimisi, quia Diotrephes non curat nostram auctoritatem. Diotrephes haeresiarcha illius temporis nova docendo principatum sibi usurpabat. Diotrephes speciose insulsus, sive decor insaniens, ut perfidiam cordis etiam nomine signet. Verse 9. I had written, perhaps, etc. You ought to persevere in almsgiving because I know there is such great benefit in it, not only for you, but also I have written about the excellence of almsgiving for the whole Church, but I have discharged this necessity because Diotrephes does not care about our authority. Diotrephes, the arch-heretic of that time, usurped the rulers with his own new teaching. Diotrephes (is understood as) attractively stupid, or beautifully insane, so that he signifies a treacherous heart even in name. Ecclesiae. Illi Ecclesiae, quae forsitan, id est dubitative est Ecclesia, et ut per observationem eleemosynae mereretur perfecta fieri Ecclesia, scripsissem. To the Church, those of the Church, who perhaps, that is he who is doubted by the Church, and I have written so that the perfection of the Church might be earned through the observation of almsgiving. Migne Commonebo. Id est, in omnium notitiam manifestius arguendo producam; quorum exemplar nusquam habet; sed facit ea, et nova invenit, garriens, falsis rationibus utens in nos confutandos et sic ad vos a fide retrahendos. Sicut linguas detrahentium nostro vitio non debemus excitare, ne ipsi pereant, ita per suam malitiam excitatas debemus aequanimiter tolerare, ut meritum nobis crescat, aliquando compescere, ne dum de nobis disseminant, eorum qui audire bona poterant, corda corrumpant. I will advertise. That is, I will bring them to everyone's knowlegde by showing them more manifestly; and he nowhere has an example for them, but he does them, and he invents new ones, prating, using false reasonings to confute us and so to pull you back from faith. In the same way as we must not excite the tongues of detractors by our vice for them not to perish, we must tolerate with calmness of mind the tongues that are excited by their own malice, so that our merit may grow, and sometimes we must silence them, lest, while they disseminate (false things) about us, they should corrupt the hearts of those who were able to hear good words. Rusch Commonebo. Id est, in omnium notitiam manifestius arguendo producam; quorum exemplar nusquam habet; sed facit ea, et nova invenit, garriens, falsis rationibus utens in nos confutandos et sic ad vos a fide retrahendos. I will advertise. That is, I will bring them to everyone's knowlegde by showing them more manifestly; and he nowhere has an example for them, but he does them, and he invents new ones, prating, using false reasonings to confute us and so to pull you back from faith. Nota sicut linguas detrahentium nostro vitio non debemus excitare, ne pereant, ita per suam malitiam excitatas debemus aequanimiter tolerare, ut meritum nobis crescat, aliquando etiam compescere, ne dum de nobis disseminant, eorum qui audire bona poterant, corda corrumpant. Note in the same way as we must not excite the tongues of detractors by our vice for them not to perish, we must tolerate with calmness of mind the tongues that are excited by their own malice, so that our merit may grow, and sometimes we must even silence them, lest, while they disseminate (false things) about us, they should corrupt the hearts of those who were able to hear good words. Migne Demetrio testimonium. Quod illum velit imitari bonum, aperit ut imitetur Demetrium, ut simili laude omnium possit et ipse dignus existere. To Demetrius testimony. Because he would like him to imitate that which is good, he lets him know that he would like him to imitate Demetrius, so that he may himself prove to be worthy of a similar praise from everyone. Rusch Demetrio testimonium. Quod bonum illum velit imitari, aperit ut imitetur Demetrium, ut simili laude omnium possit et ipse dignus existere. To Demetrius testimony. Because he would like him to imitate that which is good, he lets him know that he would like him to imitate Demetrius, so that he may himself prove to be worthy of a similar praise from everyone. Rusch Pax tibi. Amicis gratiam pacis et salutis mandat, ut veritatis inimicos a salute monstret extraneos. Peace be to you. He sends the grace of peace and salutation to his friends, in order to show that the enemies of truth are excluded from the salutation. |
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