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(1) There is now therefore no damnation for those who are in Christ Jesus, who do not walk according to the flesh. (2) For the law of the spirit of life in Christ Jesus has delivered me from the law of sin and of death. (3) For what was impossible for the law, in that it was weakened by the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, has damned sin in the flesh. (4) That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit. (5) For those who are according to the flesh savor the things that are of the flesh, but those who are according to the spirit sense the things that are of the spirit. (6) For the prudence of the flesh is death: but the prudence of the spirit is life and peace. _________________________________________________________________________________ After showing that we are freed from sin [n. 406] and the Law [n. 518] through Christ’s grace, the Apostle now shows that through the same grace we are freed from damnation. First he shows that through the grace of Christ we are freed from the damnation of guilt; secondly, from the damnation of punishment, there [v.10; n. 628] at And if Christ. In regard to the first he does two things. 296 First, he sets forth his intention; secondly, he proves his proposition, there [v.2; n. 600] at For the law of the spirit of life. 596. In regard to the first he does two things: first, he mentions the benefit which grace confers, drawing his conclusion from the foregoing in this way: The grace of God through Jesus Christ has freed me from the body of this death and in this consists our redemption. Therefore, now that we have been freed through grace, there is no damnation left, because the damnation has been removed both as regards guilt and as regards punishment: "It is he himself who grants peace, who is there who will condemn?" (Job 34:29). Secondly, he shows to whom this benefit is granted and he mentions two conditions required for it. He sets out the first when he says for those who are in Christ Jesus, i.e., incorporated in him by faith and love and the sacrament of faith: "As many of you as were baptized into Christ have put on Christ" (Gal 3:27); "As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me" (Jn 15:4). But to those who are not in Christ damnation is due. Hence John (15:6) continues: "If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered together, thrown into the fire and burned." Then he sets out the second condition, saying who do not walk according to the flesh, i.e., do not follow the desires [concupiscentia] of the flesh: "For though we walk in the flesh, we do not make war according to the flesh" (2 Cor 10:3). 597. From these words some want to infer that in unbelievers who are not in Christ Jesus the first movements [of desire] are mortal sins, even though they do not 297 consent to them, and that this is what is meant by walking according to the flesh. For regarding those who do not walk according to the flesh, if the fact that they serve the law of sin in their flesh through the first movements of desire is not damnable for them precisely because they are in Christ Jesus, it follows from the contrary sense, that for those who are not in Christ Jesus [the first movements of desire] are damnable. They also give this argument. They say that an act is necessarily damnable which proceeds from the habit of a damnable sin. But original sin is damnable, because it deprives man of eternal life, and its habit remains in the unbeliever whose original sin has not been remitted. Therefore, any movements of desire that arise from original sin are a mortal sin in their case. 598. First, it is necessary to show that this position is false. For the reason why the first movement [of desire] is not a mortal sin is because it does not reach reason, in which the notion of sin is completed. But this reason is present even in unbelievers; therefore, the first stirrings in unbelievers cannot be mortal sins. Furthermore, in the same type of sin a believer sins more gravely than an unbeliever: "How much more punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant?" (Heb 10:29). Therefore, if the first stirrings in unbelievers were mortal sins, all the more so in believers. 599. Secondly, it is necessary to respond to their reasons. For, first of all, they cannot derive this position from the words of the Apostle. For the Apostle does not say that the only thing not damnable for those who are in Christ Jesus is that in the flesh they serve the law of sin according to the movements of desire, but that there is no 298 condemnation at all for them. But for those who are not in Christ Jesus, this very fact is damnable. Furthermore, if this passage refers to first movements [of desire] experienced by those not in Christ Jesus, such stirrings are damnable according to the condemnation due to original sin, which still remains in them and from which those in Christ Jesus have been freed. But this does not mean that a new condemnation is added on account of such stirrings. Neither does their second argument conclude of necessity to what they intend. For it is not true that any act proceeding from the habit of a damnable sin is itself damnable, but only when it is a act perfected by the consent of reason. For if the habit of adultery is present in a person, the stirring of adulterous desire, which is an imperfect act, is not a mortal sin for that person, but only the perfect motion that exists by the consent of reason. Furthermore, an act proceeding from such a habit does not have a new reason for condemnation added to the reason for condemning the habit. Accordingly, the first stirrings in unbelievers, inasmuch as they proceed from original sin, do not receive the condemnation due to mortal sin but only to original sin. 600. Then when he says For the law, he proves what he had said. And first, in regard to the first condition that there is no condemnation for those who are in Christ Jesus; secondly, in regard to the second condition, i.e., for those who do not walk according to the flesh, there [v. 4b; n. 612] at who walk not according to the flesh. In regard to the first he does two things. First, he presents a proof; 299 secondly, he manifests his presupposition through its cause, there [v. 3; n. 606] at For what was impossible for the Law. 601. In regard to the first he presents this argument. The law of the spirit frees man from sin and death; but the law of the spirit is in Christ Jesus. Therefore, by the fact that one is in Christ Jesus, he is freed from sin and death. That the law of the spirit frees from sin and death he proves thus: The law of the spirit is the cause of life; but sin and death, which is an effect of sin, are excluded by life, for sin itself is spiritual death for the soul. Therefore, the law of the spirit frees man from sin and death. But damnation is only through sin and death. Therefore, nothing of damnation exists in those who are in Christ Jesus. This, therefore, is what he says: The law of the spirit of life in Christ Jesus has set me free from the law of sin and death. 602. In one way this law can be the Holy Spirit, so that the law of the spirit means the law which is the Spirit. For a law is given in order that through it men may be led to the good; hence, the Philosopher says in Ethics II that the intention of the lawgiver is to make citizens good. Human law does this by merely indicating what ought to be done; but the Holy Spirit dwelling in the mind not only teaches what is to be done by instructing the intellect but also inclines the affection to act aright: "But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things," as to the first, "and suggest to you all things," as to the second, "all that I have said to you" (Jn 14:26). 300 24 This citation from 1John does not precisely match the Vulgate or modern editions. 603. In another way the law of the spirit can be the proper effect of the Holy Spirit, namely, faith working through love. This faith teaches what is to be done: "His anointing teaches you about everything" (1 Jn 2:27) and inclines the affections to act: "The love of Christ controls us" (2 Cor 5:l4). And this law of the spirit is called the new law, which is the Holy Spirit himself or something which the Holy Spirit produces in our hearts: "I will put my law within them, and I will write it upon their hearts" (Jer 31:33). But when he spoke about the old law [n. 557] he said only that it is spiritual, i.e., given by the Holy Spirit. 604. And so, considering what has been said, we find four laws mentioned by the Apostle: first, the law of Moses, about which he says: "I delight in the law of God in my inmost self"; secondly, the law of inclination to sin [fomes]: "I see in my members another law"; thirdly, the natural law in one sense of the term, concerning which he adds, "at war with the law of my mind"; fourthly, the new law, when he says: the law of the spirit. 605. He adds, of life, because just as the natural spirit makes the life of nature, so the divine Spirit makes the life of grace: "It is the Spirit that gives life" (Jn 4:63); "The Spirit of life was in the wheels" (Ezek 1:2). He adds, in Christ Jesus, because this Spirit is given only to those who are in Christ Jesus. For just as the natural spirit does not reach a member not connected to the head, so the Holy Spirit does not reach a man not joined to Christ, the head: "By this we know that he abides in us, because he gave us of his own Spirit" (1 Jn 3:24);24 "The Holy Spirit whom God has given those who obey him" (Ac 5:32). 301 This law, I say, since it is in Christ Jesus, has set me free: "If the Son makes you free, you will be free indeed" (Jn 8:38). Free from the law of sin, i.e., from the law of evil inclinations [fomes] which inclines to sin. Or from the law of sin, i.e., from consenting to and committing sin, which holds man bound after the manner of a law. For sin is remitted by the Holy Spirit: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven" (Jn 20:22). And of death, not only spiritual but also bodily, as will be proved below. And this because he is the Spirit of life: "Come from the four winds, O breath, and breathe upon these slain that they may live" (Ezek 37:9). 606. Then when he says For what was impossible, he manifests what he had said, namely, that the law of life, which is in Christ Jesus, frees man from sin; for it will be proved later that it frees from death. He proves this by an argument taken from the resurrection of Christ. In regard to this he mentions three things. First, the need for the Incarnation [n. 611]; secondly, the mode of the Incarnation, there [v. 3b; n. 607] at God, sending his own son; thirdly, the fruit of the Incarnation, there [v. 3c; n. 609] at and of sin. To make the explanation easier we shall take the second point first, then the third, and finally the first, in this way. 607. I am correct in saying that the law of the spirit of life in Christ Jesus frees from sin, for God, the Father, sending his own Son, i.e., his own consubstantial and co-eternal Son: "He said to me, ‘You are my son; this day I have begotten you’" (Ps 2:7) -- sending, i.e., not creating or making him but as already existing he sent him: "Afterward 302 25 The Hebrew text says only "I have walked," but the Vulgate rendering, ingressus sum, carries the note of entrance. he sent his son to them" (Mt 21:37). He sent him not to exist where he previously did not exist, because as it says in John 1(:10), "He was in the world," but to exist in a way in which he did not exist in the world, i.e., visibly by means of the flesh he assumed; hence in the same passage (John 1:14): "And the Word became flesh.....and we have beheld his glory"; "Afterwards he appeared upon earth" (Bar 3:37). 608. Therefore he adds in the likeness of sinful flesh. This should not be taken to mean that he did not have true flesh but only the likeness of flesh, as though it were imaginary, as the Manicheans say, since the Lord himself says: "A spirit has not flesh and bones as you see that I have" (Lk 24:40). Hence, he does not merely say in the likeness of flesh, but in the likeness of sinful flesh. For he did not have sinful flesh, i.e., conceived with sin, because his flesh was conceived by the Holy Spirit who takes away sin: "That which is conceived in her is of the Holy Spirit" (Mt 1:20). Hence Ps 25(:11) says, "I have entered in my innocence,"25 namely entered into the world. But he had the likeness of sinful flesh, i.e., he was like sinful flesh in the fact that he was able to suffer. For man’s flesh before sin was not subject to suffering: "Therefore, he had to be made like his brethren, so that he might be made merciful" (Heb 2:17). 609. Then he mentions the two effects of the Incarnation, the first of which is removal of sin, which he sets out when he says and of sin has condemned sin in the flesh. This can be read: of sin [de peccato], i.e., for the sin [pro peccato] committed against the flesh of Christ by his executioners at the devil’s instigation, he condemned, i.e., destroyed, sin; because since the devil conspired to deliver over to death an innocent 303 person over whom he had no rights, it was just that he lose his power. Therefore, by his passion and death he is said to have destroyed sin: "He disarmed," namely, on the cross, "the principalities and powers, triumphing over them in him" (Col 2:15). But it is better to say that he condemned sin in the flesh, i.e., weakened the inclination to sin [fomes] in our flesh, of sin, i.e., through the power of his passion and death, which is called sin on account of its likeness to sin or because through it he was made a victim for sin. For in sacred scripture such a victim is called sin: "They feed on the sin of my people" (Hos 4:8). Hence it says in 2 Cor 5(:21), "Him who did not know sin for our sake God made to be sin," i.e., a victim for sin. And so by satisfying for our sin, he took away the sins of the world: "Behold, the Lamb of God, who takes away the sin of the world" (Jn 1:29). 610. He sets out the second effect when he says that the justification of the law, i.e., the justice which the Law promised and which some hoped to obtain from the Law, might be fulfilled, i.e., made perfect, in us, who exist in Christ Jesus: "The Gentiles who did not pursue righteousness have attained the righteousness which is through faith" (Rom 9:30); and in 2 Cor 5(:21) after saying, "Him who did not know sin for our sake he made to be sin," he adds, "so that in him we might be made the justice of God." 611. The only way this could be done was through Christ. Therefore, he prefaced this passage by saying that he was able to condemn sin in the flesh and to enact justification, which the law could not do: "For the law made nothing perfect" (Heb 7:19). Now the reason why the Law could not do this was not due to a shortcoming in the Law, but because it was weakened by the flesh, i.e., because of a weakness of the flesh, a weakness which was in man due to the corruption of inclination [fomes], with the 304 result that in spite of the Law man was overcome by sinful desire [concupiscentia]: "The spirit is willing, but the flesh is weak" (Mt 26:41). "I am speaking in natural terms on account of the weakness of the flesh" (Rom 6:19). From this it is clear that it was necessary for Christ to be incarnated; for it says in Gal 2(:21), "If justification were through the law, then Christ died gratis," i.e., for no reason. Therefore it was necessary that Christ be incarnated, because the Law could not justify. 612. Then when he says who walk not according to the flesh, he proves his point in regard to the second condition and shows that in order to avoid condemnation it is necessary that one not walk according to the flesh. In regard to this he does three things. First, he states his proposition; secondly, he proves it, there [v. 5; n. 614] at For those who are according to the flesh; thirdly, he clarifies something he had presupposed in the proof, there [v. 7; n. 619] at Because the wisdom of the flesh. 613. First, therefore, he says: We have stated that the justification of the Law is fulfilled in us who not only are in Christ Jesus but also walk not according to the flesh but according to the spirit, i.e., who do not follow the desires [concupiscentias] of the flesh but the prompting of the Spirit: "walk by the Spirit" (Gal 5:16). 614. Then when he says For those who [walk] according to the flesh, he proves what he had said. 305 And he brings in two syllogisms. One is on the side of the flesh, and runs like this: All who follow the prudence of the flesh are brought to death; but those who walk according to the flesh follow the prudence of the flesh. Therefore, all who walk according to the flesh are brought to death. He sets out the other syllogism on the side of the spirit, and it runs like this: All who follow the prudence of the spirit obtain life and peace; but those who walk according to the spirit follow the prudence of the spirit. Therefore, all who walk according to the spirit obtain life and peace. And so it is clear that those who do not walk according to the flesh, but according to the spirit, are freed from the law of sin and death. 615. First, therefore, he states the minor of the first syllogism, saying: For those who are according to the flesh, that is, who obey the flesh as though subject to it, "such men serve not the Lord but their own belly" (Rom 16:18). Savor [sapiunt] the things of the flesh—as if to say: they have the wisdom [sapientia] of the flesh. For to savor the things of the flesh is to approve and judge as good that which is according to the flesh: "You savor not the things of God but of men" (Mt 16:23); "They are skilled in doing evil" (Jer 4:22). 616. Secondly, he states the minor of the second syllogism, saying: but those who are according to the spirit, i.e., who follow the Holy Spirit and are led according to him, in accord with Gal 5(:18), "If you are led by the Spirit, you are not under the law," sense the things of the spirit, i.e., have a right sense in spiritual matters: "Think [sentite] concerning the Lord with uprightness" (Wis 1:1). 306 The reason for these facts, as the Philosopher says in Ethics III, is that as a person is, so the end seems to him. Hence a person whose soul is invested with a good habit or a bad habit, judges about his goal according to the demands of that habit. 617. Thirdly, he states the major of the first syllogism, saying: for the prudence of the flesh is death. To understand this it should be noted that prudence is right reason concerning the doable, as the Philosopher says in Ethics IV. But right reason concerning things to be done presupposes one thing and does three things. For it presupposes a goal which functions as a principle in human actions, just as the speculative reason presupposes principles from which it proceeds to demonstration. But right reason concerning the doable does three things: first, it plans correctly; secondly, judges correctly about plans; thirdly, it correctly and firmly commands what was planned. Hence, for prudence of the flesh it is required that a person presuppose as his goal a pleasure of the flesh and that he plan and judge and command what leads to this end. That is why such prudence is death, i.e., the cause of eternal death: "He who sows in the flesh will from the flesh reap corruption" (Gal 6:8). 618. Fourthly, he states the major of the second syllogism, saying: but the prudence of the spirit is life and peace. Now according to what has just been said, there is prudence of the spirit when someone, presupposing a spiritual good as the goal, plans and judges and commands the things which are suitably ordered to that goal. Hence such prudence is life, i.e., the cause of grace and glory: "He who sows in the spirit will from the spirit reap eternal life" (Gal 6:8); and it is peace, i.e., the cause of peace, for peace is caused by the Holy Spirit: 307 "Great peace have those who love thy law" (Ps 119:165); "The fruit of the spirit is love, joy, peace...." (Gal 5:22).
__________________________________________________________________________________ (7) Because the wisdom of the flesh is hostile to God. For it is not subject to the law of God, nor can it be. (8) And those who are in the flesh cannot please God. (9) But you are not in the flesh, but in the spirit, if the Spirit of God dwells in you. Now if anyone does not have not the Spirit of Christ, he is not his. (10) But if Christ is in you, the body indeed is dead because of sin, but the spirit lives because of justification. (11) And if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Jesus Christ from the dead shall enliven your mortal bodies also, because of his indwelling Spirit in you. (12) Therefore, brethren, we are debtors, not to the flesh to live according to the flesh. (13) For if you live according to the flesh, you will die; but if by the Spirit you mortify the deeds of the flesh, you will live. __________________________________________________________________________________ In the preceding section [n. 612] the Apostle had presupposed that the prudence of the flesh is death, and here he intends to prove this. And first, he proves it; 308 secondly, he shows that the believers to whom he writes are immune to such prudence, there [v. 9; n. 625] at But you are not in the flesh. In regard to the first he does two things. First, he proves his statement about prudence of the flesh in the abstract; secondly, he applies what he had said about prudence of the flesh to those who follow prudence of the flesh, there [v. 8; n. 624] at And those who are in the flesh. In regard to the first he sets out three middle [terms], each of which proves the one before it. 620. Using the first middle, he proves something stated earlier [n. 617], namely, that the prudence of the flesh is death, in the following way: He that is hostile to God incurs death: "But as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me" (Lk 19:27); and this because God is our life: "For he is your life" (Dt 30:20). And so, he that is hostile to God incurs death; but the wisdom of the flesh is hostile to God. Therefore, the prudence of the flesh is the cause of death. 621. Here it should be noted that what he earlier called the prudence of the flesh he now calls the wisdom of the flesh, not because prudence and wisdom are absolutely the same but because wisdom in human matters is prudence: "Wisdom is prudence to a man" (Pr 10:23). To understand this it should be recognized that one who knows the highest cause on which all things depend is called wise in the strict sense. But the supreme cause absolutely of all things is God. Therefore, wisdom in the strict sense is knowledge of divine things, as Augustine says in The Trinity: "Yet among the mature we do impart 309 wisdom" (1 Cor 2:6). Now one who knows the highest cause in a particular genus is said to be wise in that genus. For example, in the art of building it is not the man who knows how to cut wood and stones but the one who conceives and plans the house who is called wise; for the entire building depends on him. Hence the Apostle says in 1 Cor 3(:10), "As a wise architect I have laid the foundation." Thus, therefore, one is called wise in human matters who has a good understanding about the goal of human life and regulates the whole of human life accordingly, which pertains to prudence. And thus the wisdom of the flesh is the same as the prudence of the flesh, about which James 3(:15) says that it is "not such as comes down from above, but is earthly, unspiritual, devilish." This wisdom is said to be hostile to God, because it inclines a man against God’s law: "Running stubbornly against him with a thick-bossed shield" (Jb 15:26). 622. To prove this he uses another middle, adding: it is not subject to the law of God. For a person cannot hate God according to what he is in himself, since God is the very essence of goodness; but a sinner hates God inasmuch as some precept of the divine law is contrary to his will, as an adulterer hates God inasmuch as he hates the precept: "You shall not commit adultery." And so all sinners, inasmuch as they are unwilling to submit to God’s law, are hostile to God: "Should you love those who hate the Lord?" (2 Chr 19:2). Hence, he has satisfactorily proved that the prudence or wisdom of the flesh is hostile to God, because it is not subject to the law of God. 310 623. He proves this [argument] through a third middle [term], saying: nor can it be. For the prudence of the flesh is a form of vice, as is clear from what has been said. But although a person subject to a vice can be freed from it and submit to God, as it says above (6:18): "Having been set free from sin, you have become slaves of righteousness," the vice itself cannot submit to God, since the vice itself is a turning away from God or from God’s law; just as something black can become white, but the blackness itself can never become white: "An evil tree cannot bear good fruit" (Mt 7:18). From this it is clear that the Manicheans were not correct in using these words to support their error, for they wished by these words to show that the nature of the flesh is not from God, since it is hostile to God and cannot be subject to God. For the Apostle is not dealing here with the flesh, which is a creature of God, but of the prudence of the flesh, which is a human vice, as has been said. 624. Then when he says And those who are in the flesh, he applies what he had said about prudence of the flesh to men whom the prudence of the flesh rules, saying: Those who are in the flesh, i.e., who follow the desires of the flesh by the prudence of the flesh, so long as they are this way cannot please God, because, as it says in Ps 147(:11), "The Lord takes pleasure in those who fear him." Hence those who do not submit to him cannot please him, so long as they remain such. But they can cease to be in the flesh according to the manner described and then they will be pleasing to God. 625. Then when he says But you, he shows that those to whom he is speaking are immune from the prudence of the flesh. In regard to this he does three things. First, he 311 describes the state of believers, saying: But you are not in the flesh. This makes it clear that he is not speaking about the nature of the flesh. For the Romans, to whom he was speaking, were mortal men clothed in flesh. Rather, he is taking flesh for the vices of the flesh, as in 1 Cor 15(:50), "Flesh and blood cannot inherit the kingdom of God." Hence he says You are not in the flesh, i.e., you are not in the vices of the flesh as though living according to the flesh: "Living in the flesh, we do not wage war according to the flesh" (2 Cor 10:3). But in the spirit, i.e., you follow the spirit: "I was in the spirit on the Lord’s day" (Rev 1:10). 626. Secondly, he appends a condition, saying: if the Spirit of God dwells in you, namely, through love: "You are God’s temple, and God’s Spirit dwells in you" (1 Cor 3:16). He appends this condition because, even though they received the Holy Spirit in baptism, they might through a later sin have lost the Holy Spirit. Concerning this it says in Wis 1(:5) that [the Holy Spirit] "will not abide when iniquity comes in." 627. Thirdly, he shows that this condition should be found in them, saying: Now if anyone does not have not the Spirit of Christ, he is not his. For just as that is not a bodily member which is not enlivened by the body’s spirit, so he is not Christ’s member who does not have the Spirit of Christ: "By this we know that we abide in him, because he has given us of his own Spirit" (1 Jn 4:13). It should be noted that the Spirit of Christ and of God the Father is the same; but he is called the Spirit of God the Father inasmuch as he proceeds from the Father, and the Spirit of Christ inasmuch as he proceeds from the Son. Hence the Lord always ascribes him to both, as in John 14(:26), "But the Counselor, the Holy Spirit, whom the Father 312 will send in my name" and again: "When the Counselor comes whom I will send to you from the Father" (Jn 15:26). 628. Then [n. 595] when he says But if Christ, he shows that through the grace of Christ or through the Holy Spirit we are freed from punishment. And first, he shows that we are freed by the Holy Spirit in the future from bodily death; secondly that in the meantime the Holy Spirit helps us against the infirmities of the present life, there [v. 26; n. 686] at Similarly the Spirit; Concerning the first he does three things. First, he sets out what he intends; Secondly, he draws a corollary from this, there [n. 631] at Therefore, brethren; Thirdly, he proves his proposition, there [v. 14; n. 634] at For all who are led. In regard to the first it should be recalled that above he mentioned the Spirit of God and the Spirit of Christ, although it is one and the same Spirit. First, therefore, he shows what we obtain from the Spirit inasmuch as he is the Spirit of Christ; secondly, inasmuch as he is the Spirit of God the Father, there [v. 11; n. 630] at And if the Spirit of him. 629. He says, therefore: We have said that if one does not have the Spirit of Christ, he does not belong to him; hence, since you belong to Christ, you have the Spirit of Christ and Christ himself dwelling in you through faith: "That Christ may dwell in your hearts through faith" (Eph 3:17). But if Christ is thus in you, you should be conformed to Christ. 313 Now Christ so came into the world that as far as the Spirit was concerned, he was full of grace and truth, but as for the body, he had the likeness of sinful flesh, as was stated above. Hence this should also be in you, that your body indeed, because of sin which still remains in your flesh is dead, i.e., subject to the necessity death: "In whatsoever day you eat it, you shall die the death" (Gen 2:17), i.e., subject to the necessity of death; but the spirit lives, being recalled from sin: "Be renewed in the spirit of your minds" (Eph 4:23); it lives with the life of grace because of justification, through which it is justified by God: "The life I now live in the flesh I live by faith in the Son of sod" (Gal 2:20); "The just man lives by faith" (Rom 1:17). 630. Then when he says And if the Spirit, he shows what we obtain from the Holy Spirit inasmuch as he is the Spirit of the Father, saying: If the Spirit of him, namely, of God the Father, who raised Jesus from the dead dwells in you: "But do thou, O Lord, be gracious to me and raise me up" (Ps 41:10); "Him God raised from the dead" (Acts 3:14). Although Christ rose by his own power, because the power of the Father and of the Son is the same, it follows that what God the Father did in Christ, he can also do in us. And this is what he says: He who raised Jesus Christ from the dead will enliven your mortal bodies. He does not say "dead" but "mortal," because in the resurrection there will be taken away from our bodies not only that they are dead, i.e., necessarily having to die, but also that they are mortal, i.e., capable of dying, as was Adam’s body before sin. For after the resurrection our bodies will be wholly immortal: "Thy dead shall live, their bodies shall rise" (Is 26:19); "After two days he will revive us" (Hos 6:2). 314 And this because of his indwelling Spirit in you, i.e., in virtue of the Spirit dwelling in you: "Thus says the Lord God to these bones: Behold I will cause breath to enter you, and you shall live" (Ezek 37:5). And this is because of his indwelling Spirit, i.e., on account of the dignity our bodies have from being receptacles of the Holy Spirit: "Do you not know that your body is a temple of the Holy Spirit?" (1 Cor 6:19). Those indeed whose bodies were not temples of the Spirit will also rise, but their bodies will be able to suffer. 631. Then when he says Therefore, brethren, he draws a corollary from the foregoing. And first, he sets out a conclusion; secondly, he gives the reason, there [v. 13; n. 633] at For if. First, therefore, he says: We have said that many benefits flow to us through the Holy Spirit and that from the prudence of the flesh follows death; therefore, we are debtors, not to the flesh, but to the Holy Spirit on account of the benefits received from him, to live according to the Spirit and not according to the flesh: "If we live by the Spirit, let us also walk by the Spirit" (Gal 5:25). 633. Then when he says For if you live according to the flesh, he gives the reason for the above conclusion. And first, as to the flesh, saying: If you live according to the flesh, namely, by following the desires of the flesh, you will die, namely, the death of guilt in the present and the death of damnation in the future: "She who is self-indulgent is dead even while she lives" (1 Tim 5:6). 315 Secondly, he gives a reason as to the spirit, saying: but if by the Spirit you mortify the deeds of the flesh, i.e., deeds which flow from the desires of the flesh, you will live, namely, the life of grace in the present and the life of glory in the future: "Put to death what is earthly in you" (Col 3:5); "Those who belong to Christ Jesus have crucified their flesh with its passions and desires" (Gal 5:24). __________________________________________________________________________________ (14) For whosoever are led by the Spirit of God, they are the sons of God. (15) For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, in which we cry, "Abba," "Father". (16) For the Spirit himself gives testimony to our spirit that we are the sons of God. (17) And if sons, heirs also; heirs indeed of God and joint heirs with Christ, if indeed we suffer with him, that we may be also glorified with him. _________________________________________________________________________________ After stating that through the Holy Spirit will be given to us the life of glory, which will exclude all mortality from our bodies [n. 628], the Apostle now proves this: first, he shows that this glorious life is given by the Holy Spirit; secondly, why it is deferred [v. 17b; n. 650]. In regard to the first he presents this argument: All who are sons of God obtain the inheritance of a glorious life; but those who are ruled by the Holy Spirit are sons of God. Therefore, all who are ruled by the Holy Spirit obtain the inheritance of a glorious life. First, therefore, he posits the minor of this proof; 316 secondly, the major [v. 17; n. 646]. In regard to the first he does two things; first, he states his proposition; secondly, he proves it [n. 637]. 635. In regard to the first there two things to consider. First, how some are led by the Spirit of God. This can be understood in the following way: All who are led by the Spirit of God, i.e., ruled as by a leader and director, which the Spirit does in us, inasmuch as he enlightens us inwardly about what we ought to do: "Let thy good spirit lead me" (Ps 143:10). But because one who is led does not act on his own, whereas the spiritual man is not only instructed by the Holy Spirit regarding what he ought to do, but his heart is also moved by the Holy Spirit, it is necessary to get a better understanding of what is meant by all who are led by the Spirit of God. For those are led who are moved by a higher instinct. Hence we say that animals do not act but are led, because they are moved to perform their actions by nature and not from their own impulse. Similarly, the spiritual man is inclined to do something not as though by a movement of his own will chiefly, but by the prompting of the Holy Spirit, as it says in Is (59:19): "He will come like a rushing stream, which the wind of the Lord drives," and in Lk (4:1): "Jesus was led by the Spirit into the wilderness." However, this does not mean that spiritual men do not act through will and free choice, because the Holy Spirit causes the very movement of the will and of free choice in them, as it says in Phil (2:13): "God is at work in you both to will and to work." 317 636. Secondly, we must consider how those who are led by the Spirit of God are sons of God. This is clarified by a likeness to natural children, who are produced by the natural seed coming from the father. But the spiritual seed proceeding from the Father is the Holy Spirit. Therefore, through this seed some men are born as sons of God: "No one born of God commits sin, because the seed of God abides in him" (1 Jn 3:9). 637. Then (v.15) he proves that men who receive the Holy Spirit are sons of God; and this in three ways. First, by distinguishing the gifts of the Holy Spirit; secondly, by our own testimony [v. 15b; n. 644]; thirdly, by the testimony of the Spirit [v. 16; n. 645]. 638. In regard to the first it should be noted that the Holy Spirit produces two effects in us: one is fear: "His delight shall be in the fear of the Lord" (Is 11:3); the other is love: "God’s love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). But fear makes slaves; love does not. To realize this it is necessary to consider that fear bears on two things, namely, the evil from which someone flees through fear, and whatever seems to be the source of that evil. For a person is said to fear being killed and the king who has the power to kill. But sometime it happens that the evil from which someone recoils is contrary to a bodily or temporal good which a person sometimes loves inordinately and recoils from having it injured or destroyed by a mere man. This is human or worldly fear and is not from the Holy Spirit. Indeed, the Lord forbids such fear: "Do not fear those who kill the body" (Mt 10:28). 318 639. There is a second type of fear which recoils from an evil contrary to created nature, namely, the evil of being punished, and shrinks from having this evil inflicted by a spiritual cause, namely, by God. Such fear is praiseworthy at least in one respect, namely, that it fears God: "Oh that they had such a mind as this always, to fear me and to keep all my commandments" (Dt 5:29). In this respect it is from the Holy Spirit. But insofar as such fear does not recoil from an evil opposed to ones spiritual good, namely, sin, but only punishment, it is not praiseworthy. It has this shortcoming not from the Holy Spirit but from man’s guilt; just as deformed faith is from the Holy Spirit, inasmuch as it is faith but not its deformity. Hence, even if a person does something good under the influence of such fear, he does not act well, because he does not act spontaneously but compelled by fear of punishment -- and this is characteristic of slaves. Therefore, this fear is properly called servile, because it makes a man act as a slave does. 640. There is a third type of fear which recoils from evil opposed to a spiritual good, namely, from sin or separation from God, which a person fears to incur from the just vengeance of God. Thus it bears on spiritual goods, but with an eye on punishment. This is called initial fear, because it is usually found in men at the beginning of their conversion. For it fears punishment due to past sins and it fears separation from God through sin because of grace infused with charity. This is the fear mentioned in Ps 111 (v.10): "The fear of the Lord is the beginning of wisdom." 641. The fourth type of fear has its eye entirely on spiritual things, because it fears nothing except separation from God. This is holy fear which endures forever," as it says in Ps 19 (v.9). But just as initial fear is caused by imperfect love, so this fear is caused by 319 perfect love: "Perfect love casts out fear" (1 Jn 4:18). For this reason initial fear and chaste fear are not distinguished against charity’s love which is the cause of both, but the fear of punishment is; because just as this fear produces slavery, so charity’s love produces the freedom of sons. For it makes a man act voluntarily for the honor of God -- which is characteristic of sons. 642. Now the Old Law was given in fear which was signified by the thunder and things of that sort which occurred when it was given, as it says in Ex 19 and in Heb (12:21): "So terrifying was the sight that Moses said, ‘I tremble with fear." So the Old Law, which induced men to obey God’s commandments by inflicting punishments, was given in a spirit of slavery; hence it says in Gal (4:24): "One is from Mount Sinai, bearing children for slavery." 643. Therefore, he says here: It was correct to say that "all who are led by the Spirit of God are sons of God." For in the New Law you did not receive the spirit of slavery to fall back into fear, namely, of punishments; but you have received the Spirit of sonship, by which we are adopted as children of God: "That we might receive adoption as sons" (Gal 4:5). This does not mean that there is one spirit and another spirit, but that it is the same spirit, who produces servile fear in some and love in others. 644. Then (v.15b) he manifests the same thing by our confession. For we confess that we have God as our Father, when we follow the -Lord’s instruction to pray: "Our Father, who art in heaven" (Mt 6:9). And since it is suitable not only for the Jews but also for Gentiles to say this, he uses two words to signify "Father," namely, "Abba," which is Hebrew, and "Pater," which can be Latin or Greek. Even the 320 Lord himself says: Father, all things are possible to you" (Mk 14:36); "You will call me, My Father" (Jer 3:19). We say this not so such with the sound of our voice as with the intention of our heart, an intention so strong that it is called a cry, as with Moses to whom it was said: "Why do you cry to me? (Ex 14:15), namely, with the intention in your heart. But the great strength of this intention comes from the feeling of filial fear which he produces in us. Therefore, he says: In which, namely, the Holy Spirit, we cry: Abba, Father. Hence it says in Is (6:3) that the seraphim, burning with the fire of the Holy Spirit, "cried one to another: Holy, holy, holy...". 645. Then (v.16) he manifests the same thing through the testimony of the Holy Spirit, to show that we are not deceived in our confession; hence he says: The reason I say that "we cry, Abba, Father" in the Holy Spirit is that the Spirit himself is bearing witness to our spirit that we are children of God. He bears this testimony not with external words that reach men’s ears, as the Father gave testimony to his own Son in Mt (3:17), but through the effect of filial love he produces in us. Therefore, he says that he bears testimony not to our ears but to our spirit. 646. Then (v.17) he posits the major. First he shows that to children is owed the inheritance, saying: If some are children, namely, through the Spirit, it follows that they are heirs, because the inheritance is owed not only to the natural child but also to the adopted: "We have been born anew to an inheritance which is imperishable" (1 Pt 1:4); "Yea, I have a goodly heritage" (Ps 16:6). 647. Secondly, he shows what that inheritance is. 321 First he describes it in relation to God the Father, saying: heirs of God. Now one’s heir is a person who receives or gets his chief goods and not some small gifts, as we read in Gen (25:15) that Abraham gave all his possessions to Isaac, but to the sons of his concubines he bestowed gifts. Now the chief good by which God is rich is himself. For he is rich of himself and not in virtue of something else, because he does not need the goods others have, as it says in Ps 15 (v.2): "You do not need my goods." Hence the children of God obtain God himself as their inheritance: "The Lord is my chosen portion" (Ps 16:5); "The Lord is my portion, says my soul" (Lam 3:24). 648. But since the child does not obtain the inheritance unless the Father dies, it seems that man cannot be an heir of God, who never dies. The answer is that this applies to temporal goods which cannot be possessed by many at the same time; hence one must die, if another is to inherit. But spiritual goods can be held by many at the same time; therefore, it is not necessary that the Father die in order that the children become heirs. Yet it can be said that God dies for us inasmuch as he is in us by faith. 649. Secondly, he describes this inheritance on the part of Christ, saying: fellow heirs with Christ, because just as he is the chief Son with whom we share sonship, so he is the chief heir, to whom we are united in the inheritance: "This is the heir" (Mt 21:38). 650. Then (v.17b) he shows why this glorious life is delayed: first, he gives the reason concerned with suffering; secondly, the preeminence of glory over suffering [v. 18; n. 652]. 651. In regard to the first it must be recalled that Christ, the principal heir, attained to the inheritance, of glory through suffering: "Was it not necessary that the 322 Christ should suffer these things and enter his glory?" (Lk 24:26). But we must not expect to obtain the inheritance by an easier way. Therefore, it is necessary that we attain to that inheritance through suffering: "Through many tribulations we must enter the kingdom of God" (Ac 14:22). For we do not receive an immortal and unsuffering body at once, in order that we might suffer along with Christ. Hence he says, provided we suffer with him, i.e., along with Christ endure the tribulations of this world patiently, in order that we may also be glorified with Christ: "If we have died with him, we shall also reign with him" (2 Tim 2:11). _________________________________________________________________________________ (18) I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. (19) For the eager longing of creation eagerly longs for the revealing of the sons of God; (20) for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; (21) because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. (22) We know that the whole creation has been groaning in travail together until now. _________________________________________________________________________________ After proving that we are freed through the grace of Christ [n. 650], the Apostle now assigns the cause of the postponement of immortal life, which is the 323 inheritance of the children of God, namely, that it is necessary for us to suffer with Christ in order to reach the fellowship of his glory. But because someone might say that such an inheritance is burdensome, since it cannot be obtained except by enduring suffering, he shows the superiority of future glory over the sufferings of the present life: first he states his proposition; secondly, he proves it [v.19; n. 656]. 653. First, therefore, he says: It has been stated that it is necessary for us to suffer in order to be glorified, and that we should not reject sufferings, if we would have glory. For I, who have experienced both, consider: "A man of much experience will speak with understanding" (Si 34:9). He endured many sufferings: "with far greater labors, far more imprisonments, with countless beatings" (2 Cor 11:23) and was a beholder of future glory: "Caught up into Paradise, he heard things that cannot be told" (2 Cor 12:3). This I consider, namely, that the sufferings of this time are not worth comparing with the glory that will be revealed in us. 654. Herein he mentions four things to show the excellence of that glory. First, he designates its eternity when he says: the glory that is to be, namely, after the present time; but there is nothing after the present time except eternity. Hence that glory surpasses the sufferings of this time as the eternal surpasses the temporal: "For this slight momentary affliction is preparing us for an eternal weight of glory beyond all comparison" (2 Cor 4:17). Secondly, he designates its dignity when he says: glory, which suggests a splendor of dignity: "Let the faithful exult in glory" (Ps 149:5). 324 Thirdly, he designates how it will be manifested when he says: to be revealed. For the saints have glory now, but it is hidden in their conscience: "Our boast is this, the testimony of our conscience" (2 Cor 1:12). But later that glory will be revealed in the sight of all, both good and bad, about whom Wis (5:2) says: "They will be amazed at his unsuspected salvation." Fourthly, he designates its truth when he says: in us. For the glory of this world is vain, because it is based on things outside a person, namely, in the trappings of wealth and in the opinion of men: "They boast of the abundance of their riches" (Ps 49:6). But that glory will be based on something within a man, as it says in Lk (17:21): "The kingdom of God is within you." 655. Thus, the sufferings of this life, if they are considered in themselves, are slight in comparison to the quantity of this glory: "For a brief moment I forsook you, but with great compassion I will gather you" (Is 54:7). But if these sufferings are considered insofar as they are voluntarily endured for God out of love, which the Holy Spirit produces in us, then man merits eternal life ex condigno through them. For the Holy Spirit is a fountain whose waters, i.e., effects, well up to eternal life, as it says in Jn (4:14). 656. Then (v.19b) he proves his proposition by the excellence of that glory: first, by the eager longing of the creature; secondly, by the eager longing of the apostles [v. 23; n. 675]. In regard to the first he does two things: first, he mentions the eager longing of the creature; secondly, he manifests it [v. 20; n. 661]. 325 657. First, therefore, he says: It has been stated that future glory exceeds present sufferings. Yet this is obvious, for the creation waits with eager longing for the revealing of the sons of God: "We are God’s children now; it does not yet appear what we shall be" (1 Jn 3:2). For the dignity of divine sonship is hidden in the saints on account of the things they suffer outwardly; but that dignity will be revealed later, when they receive immortal and glorious life, and when the wicked will say: "Behold how they have been numbered among the sons of God" (Wis 5:5). And he says that the eager longing eagerly longs to designate by such repetition the intensity of the eager longing, in accord with Ps 39:1, "Eagerly longing I have eagerly longed for the Lord." 658. It should be noted that creation or "creature" can be interpreted in three ways here. In one way for just men, who are called God’s creature in a special way, either because they continue in the good in which they were created, or on account of their excellence, because every creature somehow serves them: "Of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures" (Jas 1:18). But this creature, i.e., the just man, waits for the revealing of the sons of God as a reward promised him: "Awaiting the blessed hope, the appearing of the glory of our great God" (*** 2:23). 659. Secondly, the creature can be human nature itself, which is the substratum of the goods of grace. In the unrighteous this nature is not yet sanctified but is as though without form. 326 In the men who have already been justified it is partially formed now with grace, but it is still, as it were, without form and awaits the final form which comes through glory. Thus, therefore, this creature, i.e., we ourselves, in virtue of our human nature wait for the revealing of the sons of God. We also wait for this in virtue of the grace received into our nature, as we might say that matter waits for its form or colors wait for the completed picture: "All the days of my service I would wait till my release should come" (Jb 14:14). In a third way it can be understood of the visible creature, as are the elements of this world: "From the greatness and beauty of created things comes a corresponding perception of their Creator" (Wis 13:5) [n. 665, 668]. This sort of creature waits for something in two ways, for the eager longing of a sensible creature, according as it has its origin in God, is ordered to some end. And this happens in two ways. In one way, inasmuch as God endows this creature with a natural form and powers that incline it to some natural end. Thus we might say that a tree waits for is fruit to be produced or that fire waits for its higher natural place. In another way the visible is ordained by God to an end which transcends its natural form. For just as the human body will be clothed with the form of supernatural glory, so all visible creation in that glory of the children of God will itself obtain a new glory: "I saw a new heaven and a new earth" (Rev 21:1). In this way the visible creature waits for the revealing of the sons of God. 661. Then (v.20) he explains this waiting: 327 first, the need to wait; secondly, its terminus [v. 21; n. 66]; thirdly, the sign of waiting [v. 22; n. 670]. 662. Now the need to wait is due to a defect to which the creature is subject. For a thing subject to no defect has no need to wait for something. He shows the creature’s defect when he says: for the creature was subjected to vanity. 663. If by creature is understood the just man, he is understood to be subject to vanity, i.e., to those bodily things which are changeable and inclined to fail. Hence they are called vain: "Vanity of vanities. All is vanity" (Ec 1:2). But it is subjected to them, because the needs of the present life require that he occupy himself with them, not of his own will, because he does not love such temporal things as those do against whom it is said in Ps 4 (v.3): "How long will you love vanity and seek after lies?" But this creature is subjected to such vanity by the will of him, i.e., by God’s ordinance, who subjected it, i.e., the just man, to these visible creatures; but in hope, name1y, that at some time he will be freed from such occupation "in the resurrection" when "they neither marry nor are given in marriage, but are like the angels in heaven" (Mt 22:30). 664. If by creature is understood human nature itself [n. 659], then such a creature is subjected to vanity, i.e., to changeableness; "Every man stands as a mere breath" (Ps 39:5). Not of its own will, because such vanity is inflicted on human nature as a punishment; but punishment is involuntary just as guilt is voluntary. But human nature is subjected to such sufferings by the will of him, i.e., by the sentence of God, who subjected 328 it, namely, human nature, to defects, but nevertheless in hope of the time when such sufferings will be avoided: "The thresher shall not thresh it forever" (Is 28:28). 665. But if by creature is understood the sensible creation [n. 660], then such creation was subjected to futility, i.e., to changeability, but not of its own will. For the defects which follow on changeableness, such as aging and ceasing to be and the like, are contrary to the particular nature of this or that thing which seeks self-preservation, although they are in keeping with the general nature of things. Nevertheless, the visible creature is subjected to such vanity by the ordinance of God who subjected it in hope, i.e., in expectation of a glorious renewal a was stated above. 666. Then (v.21) he indicates the terminus of this waiting. For its waiting or hope is not in vain, because the creature itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. If by creature is meant the just man, its bondage to decay means his care in seeking food and clothing and the other things which serve our mortal life. This is a form of slavery from which the saints are freed, as they struggle toward the liberty of the children of God. Although they have the liberty of righteousness by which they are released from the slavery of sin, they do not yet have the liberty of glory, which is release from the slavery of misery: "Who has let the wild ass go free?" (Jb 39:5). 667. If by creature is meant human nature, it will be set free from its bondage to decay, i.e., from suffering and decay, and tend toward the glorious liberty of the children of God, which is freedom not only from guilt but from death, as it says in 1 Cor (15:54): "Death is swallowed up in victory." 329 668. But if it is taken for the visible creature, then that creature will be set free from its bondage to decay, i.e., changeableness: because in every change there is an element of decay, as Augustine says and the Philosopher too in Physics VIII this will contribute to the glorious liberty of the children of God, because just as they will be renewed, so will their dwelling place be renewed: "I create new heavens and a new earth, and the former things will not be remembered," i.e., the former changeableness of the creature (Is 65:l7). 669. But he says, the creation itself will be set free from its bondage. According to one sense it means not only we Apostles, but also the other just. In the second sense it means not only the just but human nature, too. In a third sense: not only men but other creatures. 670. Then (v.22) he presents the sign of this waiting, saying: We know, namely, the apostles instructed by the Holy Spirit and also by experience, that every creature has been groaning in travail together until now. 671. If this is understood of the visible creature, it presents two difficulties. First, because he says, groans in travail, for this seems to fit only the rational creature. But this can be explained so that "groan" is the same as the previous expression, "not of its own will." For we groan against things repugnant to our will. Therefore, inasmuch as the defects of the visible creature are contrary to the natural desire of a particular nature, the visible creature is said to groan. When he says, in travail, it is the same as the previous expression, "awaits." For travail is part of the process of producing offspring. 330 672. The second difficulty lies in the fact that he says, every creature, because that would include the heavenly bodies; hence a Gloss says that the sun and moon do not complete their assigned span without labor. But this must be explained in such a way that labor is taken for motion, just as rest is sometimes taken for cessation from work, as God is said to have rested on the seventh day. Accordingly, by groaning is understood decay, which is an element of local motion, inasmuch as a body ceases to be in one place and begins to be in another. By travail is understood the destiny of heavenly bodies to be renewed. 673. But if it is understood of men, then human nature is said to be every creature, because it shares something with every creature: with the spiritual creature it shares intellect, with the animal it shares bodily life, with the corporeal creature it shares bodily existence. Therefore, this creature, i.e., man, groans, partly because of the evils it suffers and partly because of the good things it hopes for but are delayed: "Many are my groans" (Lam 1:22). It is in travail, because it endures with affliction of soul the postponement of the glory it awaits: "Hope deferred makes the heart sick" (Pr 13:12); "A woman in travail has sorrow" (Jn 16:21); "Anguish as of a woman in travail" (Ps 48:6). 674. He says, until now, because this groaning was not removed when we were made righteous, but it remains until now, i.e., until death. Or until now, i.e., even though those in glory have been set free, the rest of us still remain. Or until now, because not only the ancient fathers who lived before Christ, but we also who did not live until the time of grace, suffer the same things. In 2 Pt (3:4) scoffers are described as saying: "Where is the promise of his coming? For ever since the fathers fell asleep, all things have continued as they were from the beginning of creation." 331 It should be noted that "God’s creature" can mean everything under God. Hence some try to explain the above words about every creature in such a way as to include angels. But it is quite awkward to suppose that they are subjected to futility or that they groan or are in travail, because they already have the glory, the likeness of which we await, for it says in Mt (22:30): "They will be as the angels in heaven." Therefore, ours is a more suitable explanation. __________________________________________________________________________________ (23) and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. (24) For we are saved by hope. Now hope that is seen is not hope. For who hopes for what he sees? (25) But if we hope for what we do not see, we wait for it with patience. (26) Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with indescribable sighs. (27) And he who searches the hearts of men knows what the Spirit desires, because the Spirit intercedes for the saints according to God. _________________________________________________________________________________ After showing the excellence of future glory from the longing of the creature [n. 656], the Apostle now shows the same from the longing of the apostles. For that cannot be a trifle which is desired so anxiously by great men. In regard to this he does two things: 332 first, he states his proposition; secondly, he proves it [v. 24; n. 681]. 676. In regard to the first he does three things [n. 679, 680]. First, he describes the dignity of those longing when he says: And not only the creature awaits the glory of the sons of God, but we ourselves, namely, the apostles, who have the first fruits of the spirit, namely, because the apostles had the Holy Spirit before others and more abundantly than others, just as earthly fruit which ripens earlier is richer and more delicious: "Israel was holy to the Lord, the first fruits of his harvest" (Jer 2:3); "You have come to the assembly of the first-born who are enrolled in heaven" (Heb 12:23). From this it is clear that the apostles are greater than all other saints no matter what their credentials, whether virginity or learning or martyrdom, because they have the Holy Spirit more fully. 677. But someone might say that some other saints have endured more torture and greater austerities for Christ than the apostles. But it should be recognized that the amount of one’s merit depends principally and in respect to essential reward on charity. For the essential reward consists in the joy one has in God. But it is plain that one who loves God more will enjoy Him more. Hence, the Lord promises that blessed vision to those who love: "He who loves me will be loved by my Father and I will love him and manifest myself to him" (Jn 14:21). But according to the quantity of his works man merits an accidental reward which is joy taken in those works. Therefore, the apostles performed the works they did with greater charity, which made their hearts prepared for much greater ones, if it had been opportune. 333 678. But if it is said: Someone can try so hard that he will have charity equal to that of the apostles the answer is that a man’s charity is not derived from himself but from God’s grace, which is given to each "according to the measure of Christ’s gift" (Eph 4:7). Now he gives to each the grace proportionate to his calling. Thus, the most excellent grace was given to Christ, because he was called to have his human nature taken into the unity of his divine person; after him the greatest fullness of grace was conferred on blessed Mary, who was called to be the mother of Christ. Among the rest, however, the apostles were called to a greater dignity than all others, for they received from Christ himself the things that pertain to salvation and the commission to deliver them to others. Hence, the Church is in a sense founded on them, as it says in Rev (21:14): "The wall of the city had twelve foundations and on them the twelve names of the twelve apostles of the Lamb." Therefore, God gave them a greater abundance of grace than the rest. 679. Secondly, he mentions the anxiety with which they wait, when he says, we groan inwardly. This groaning indicates the distress caused by the postponement of something desired with great longing, as it says in Pr (13:12); "Hope deferred makes the heart sick"; "I am weary with my moaning" (Ps 6:6). This groaning, however, is more internal than external, because it proceeds from the hidden fee1ings of the heart and because it is concerned with internal goods. Hence he says, we groan inwardly: "My groans are many" (Lam 1:22). 680. Thirdly, he mentions what is awaited, saying: as we wait for adoption as sons, i.e., for the completion of this adoption. For this adoption was begun by the Holy 334 Spirit justifying the soul: "You have received the spirit of adoption as sons" (Rom 8:15). But it will be brought to fulfillment, when the body is glorified: "We rejoice in the hope of sharing the glory of the children of God" (Rom 5:2). And that is why he adds: the redemption of our bodies, so that as our spirit has been redeemed from sin, so our body might be redeemed from corruption and death: "I shall ransom them from death"(Hos 13:14); "He will change our lowly body to be like his glorious body" (Phil 3:21). 681. Then when he says, For in this hope, he proves what he had said with the following reason: Hope is concerned with things not seen in the present but awaited in the future. But we have been saved through hope; therefore, we wait for the completion of salvation as something future. 682. First, therefore, he presents the minor, saying: For we, the apostles and the rest of the believers, were saved in hope, namely, because we hope for our salvation: "We have been born anew to a living hope" (1 Pt 1:3); "Hope in him at all times, O people" (Ps 62:8). 683. Secondly, he presents the major, saying: Now hope, i.e., the thing hoped for, which is seen, as though possessed at present, is not hope, i.e., not something hoped for, but something possessed. For hope is the expectation of something future: "Wait for me, for the day when I arise" (Zeph 3:8). 684. Thirdly, he presents proof of the major, saying: For who hopes for what he sees? As if to say: Hope implies a movement of the soul toward something not possessed. But when something is already possessed, there is no need for one to be moved toward it. 335 And it should be noted that because hope somehow springs from faith, he attributes to hope something that belongs to faith, namely, that it is concerned with something not seen: "Faith is the conviction of things not seen" (Heb 11:1). 685. Fourthly, he presents the conclusion, saying: But if we hope for what we do not see, we wait for it in patience. Hence it should be noted that patience, properly speaking, inclines one to tolerate tribulation with a certain evenness of mind: "Be patient in tribulation" (Rom 12:12). But because the postponement of something good has an aspect of evil, even the continued wait for absent goods with evenness of mind is attributed to patience, although they pertain more to long-suffering; "Be patient, brethren, until the coming of the Lord" (Jas 5:7). But patience is taken in both ways here, because the apostles awaited glory with evenness of mind, along with the delay and tribulation. 686. Then [v. 26; n. 628] he shows how we are helped by the Holy Spirit in the defects of the present life: first, for the fulfillment of desires; secondly, for the direction of external events [v. 28; n. 695]. In regard to the first he does two things: first, he states his proposition; secondly, he clarifies it [v. 26b; n. 688]. 687. First, therefore, he says: It has been stated that our mortal bodies will be vivified by the Holy Spirit, when our weakness shall be removed from us. Likewise in the present life in which we are still subject to weakness the Spirit helps us in our weakness, even though he does not take it away entirely: "The Spirit lifted me up and 336 took me away, and I went in bitterness in the heart of my spirit," as though weakness was not yet entirely removed, "for the hand of the Lord was with me, strengthening me" (Ez 3:14); and in this way he helped me: "The spirit is willing, but the flesh is weak" (Mt 26:41). 688. Then (v. 26b) he clarifies what he had said: first, he shows the need for the Spirit’s help, which pertains to a weakness of the present life; secondly, he indicates the way he helps [v. 26c; n. 692]; thirdly, he shows the efficacy of the help [v. 27; n. 694]. 689. First, therefore, he says: I am correct in saying that the Spirit helps our weakness, for in this we suffer a weakness that we do not know how to pray as we ought: "Why does God surround with darkness the man whose way is hid?" (Jb 3:23). 690. And it should be noted that the Apostle says there are two things we do not know, namely, what we should ask for in prayer and the manner in which we ought to ask [n. 691]. But both seem to be false. For in the first place we know what we should ask for, because the Lord taught us in Mt (6:9): "Hallowed be thy name." The answer is that we can know in a general way what it is suitable to pray for, but we cannot know this in particular. First of all, if we desire to perform a virtuous deed, which is to fulfill God’s will on earth as it is in heaven, it can happen that the virtuous deed does not befit this or that person. For example, the quiet of contemplation is not expedient for a person who can press onward usefully in action, as Gregory says in 337 Morals on Job 5:26: "You shall come to your grave in ripe old age." Hence it says in Pr (14:12): "There is a way which seems right to a man, but its end is the way to death." Secondly, a person desires a temporal good to sustain life, which is to seek one’s daily bread, but it puts him in danger of death. For many have perished because of riches: "Riches were kept by their owner to his hurt" (Ec 5:13). Thirdly, a person desires to be freed from a bothersome trial which, nevertheless, is for him a guardian of humility. For example, St. Paul sought the removal of a thorn of the flesh, but it had been given him to keep him from being too elated by the abundance of revelations, as it says in 2 Cor (12:7). 691. Likewise, it also seems that we know how to pray as we ought, since it says in Jas (1:6): "Let him ask in faith, with no doubting." Here, too, the answer is that we can know in general, but we cannot discern exactly the special motive; for example, whether we are asking from anger or from a zeal for justice. Hence in Mt (20:20) the petition of the sons of Zebedee was refused because, although they seemed to be asking to share in divine glory, their petition proceeded from vain glory or from elation. 692. Then (v.26c) he tells the way the Holy Spirit helps when he says: but the Spirit himself intercedes for us with sighs too keep for words. This statement seems to support the error of Arius and Macedonius, who held that the Holy Spirit is a creature and lower than the Father and Son. For intercession is the role of a lesser person. But if from the fact that he is said to intercede we understand that he is a creature subject to suffering and inferior to the Father, then from the fact that he intercedes with sighs, we should 338 suppose that he is a creature subject to suffering and not yet enjoying beatitude -- which no heretic has ever said. For a sigh proceeds from pain which pertains to wretchedness. Consequently we must explain intercedes [asks], i.e., makes us ask; as in Gen (22:12): "Now I know that you fear God," i.e., I have made you know. 693. For the Holy Spirit makes us ask, inasmuch as he causes right desires in us, because to ask is to make desires known. Now right desires arise from the ardor of love, which he produces in us: "God’s love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). But with the Holy Spirit directing and inciting our heart, our desires can not but be profitable to us: "I am the Lord who teaches you to profit" (Is 48:17); therefore, he adds: for us. But when we desire something strongly and pray for it longingly, we suffer its delay with pain and sighing; therefore, he adds: with sighs, which he causes in our heart, inasmuch as he inspires us to desire heavenly things which are postponed for the soul. These are the sighs or moanings of the dove, which the Holy Spirit causes in us: "Moaning like doves" (Nah 2:7). They are indescribable: either because they concern an indescribable thing, namely, heavenly glory: "He heard things that cannot be told" (2 Cor 12:4); or because those movements of the heart cannot be sufficiently described, inasmuch as they proceed from the Holy Spirit: "Who can explain the wisdom of the heavens?" (Jb 38:37). 694. Then (v. 27) he shows the efficacy of the help with which the Holy Spirit aids us, saying: He who searches the hearts, i.e., God, who alone searches the heart: "Thou who tried the minds and hearts" (Ps 7:9). 339 But God is said to search hearts, not as though He investigates the secrets of the heart, but because he knows clearly the hidden things of the heart: "I will search Jerusalem with lamps" (Zeph 1:12). God, I say, searches the hearts and knows, i.e., approves, what is the mind of the Spirit, i.e., what he makes us desire: "All my desires are known to you" (Ps 38:9). But the desires which the Holy Spirit causes in the saints are accepted by God, because the Spirit intercedes for the saints, i.e., makes them ask according to the will of God, i.e., for things pleasing to God: The desire of the righteous ends in all good (Pr 11:23). As an example of this the Lord said to the Father: "Not as I will, but as thou wilt" (Mt 26:39). ________________________________________________________________________________ (28) We know that for those that love God all things work together for the good, for those who are called according to his purpose. (29) For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. (30) And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. (31) What then shall we say to this? If God is for us, who is against us? (32) He who did not spare his own Son but gave him up for us all, how has not had also, with him, given us all things? ___________________________________________________________________________________________ Having shown that the Holy Spirit helps us in the weaknesses of the present life in regard to fulfilling our desires [n. 686], the Apostle now shows how he helps us in relation to external events by directing them to our good. First, he states his proposition; secondly, he proves it [v. 29; n. 701]; thirdly, he draws a conclusion [v. 35; n. 721]. 696. In regard to the first there are two things to consider [cf. n. 699]. First, the greatness of the benefit conferred on us by the Holy Spirit, namely, that all things work together for good. To realize this we should consider that whatever happens in the world, even if it be evil, accrues to the good of the universe; because, as Augustine says in Enchiridion: "God is so good that he would permit no evil, unless he were powerful enough to draw some good out of any evil." However, the evil does not always accrue to the good of that in which it is. Thus, the death of one animal accrues to the good of the universe, inasmuch as by the destruction of one thing something else begins to be, although it does not accrue to the good of that which ceases to be; because the good of the universe is willed by God according to itself and to this good all the parts of the universe are ordained. 697. The same seems to apply to the relationship of the noblest parts to the other parts, because the evil affecting the other parts is ordained to the good of the noblest parts. But whatever happens to the noblest parts is ordained only to their good, because his care for them is for their sake, whereas his care for the others is for the sake of the noblest: as a physician allows a malady in the foot that he might cure the head. 341 But the most excellent parts of the universe are God’s saints to each of whom applies the word of Mt (25:23): "He will set him over all his goods." Therefore, whatever happens to them or to other things, it all accrues to the benefit of the former. This verifies the statement in Pr (11:20): "The fool will be servant to the wise," namely, because even the evil of sinners accrues to the good of the just. Hence, God is said to exercise a special care over the just, as it says in Ps 34 (v.15): "The eyes of the Lord are toward the righteous," inasmuch as he takes care of them in such a way as to permit no evil to affect them without converting it to their good. This is obvious in regard to the penal evils which they suffer, hence it says in the Gloss [of Lombard, col. 1488 D] that "because in their weakness humility is exercised, in affliction patience, in contradictions wisdom and in hatred good will." Hence it says in 1 Pt (3:14): "If you suffer for righteousness’ sake, you will be blessed." It might be asked whether their sins also work together for their good. Some say that sins are not included when he says, all things, because according to Augustine: "Sin is nothing and men become nothing, when they sin." But contrary to this a Gloss says: "God makes all things work together for their good to the extent that if they deviate and stray from the path, he even makes this contribute to their good." Hence it says in Ps 37 (v.24): "Though the righteous man fall, he shall not be cast headlong, for the Lord is the stay of his hand." But according to this it seems that they always arise with greater love, because man’s good consists in love in such a way that without it the Apostle says that he is nothing (1 Cor 13:2). 342 The answer is that man’s good consists not only in the amount of love but especially in his perseverance until death, as it says in Mt (24:13): "He who endures to the end will be saved." Furthermore, because he has fallen, he rises more cautious and more humble; hence, the Gloss adds that this makes them progress, because they return to themselves more humble and wiser; for they fear extolling themselves or trusting in their powers to persevere. 699. Secondly, we consider the recipients of this benefit and see something on God’s part and on man’s part. He indicates what is involved on man’s part when he says: for those who love God. For the love of God is in us through the indwelling Spirit. But it is the Holy Spirit who directs us in the right path; hence it says in 1 Pt (3:13): "Who is there to harm you, if you are zealous for what is right?" and in Ps 119 (v. 165): "Great peace have they who love your law; nothing can make them stumble." And this is reasonably so, because, as it says in Pr (8:17): "I love those who love me." To love is to will good to the beloved; but for God to will is to accomplish, for "whatever the Lord wills he does" (Ps. 135:6). Therefore, God turns all things to the good of those who love him. 700. Then he considers what is involved on God’s part who, first of all, predestined believers from all eternity; secondly, calls them in time; thirdly, sanctifies them. He touches on these three things when he says: Who are called according to his purpose, i.e., the predestined, the called and the sanctified; "purpose" here refers to predestination which, according to Augustine, is the resolve to be merciful: "according to the purpose of him who accomplishes all things according to the counsel of his will" 343 (Eph 1:11). "Called" refers to calling: "He called him to follow him" (Is 41:2). "Saints" refers to sanctification: "I am the Lord who sanctifies you" (Lev 21:8). The Apostle says that he knows this, saying: we know: "He gave him knowledge of holy things" (Wis 10:10). This knowledge arises from experience and from considering the efficacy of love: "Love is as strong as death" (S of S 8:6) and of eternal predestination: "My counsel shall stand, and I will accomplish all my purpose" (Is 46:10). 701. Then (v.29) he proves what he had said with the following proof: No one can harm those whom God advances; but God advances the predestined who love him. Therefore, nothing can harm them, but everything works for their good. First, therefore, he proves the minor, namely, that God advances them; secondly, the major [v. 31; n. 710]. In regard to the first he does two things: first, he mentions things that refer to advancement of the saints from all eternity; secondly, those that occur in time [v. 30; n. 707]. 702. First, therefore, he presents two things, namely, foreknow1ede and predestination when he says: Those whom he foreknew he also predestined. Now some say that predestination is taken here for the preparation which occurs in time, during which God prepares the saints for grace. They say this in order to distinguish foreknowledge from predestination. But closer examination shows that both are eternal and that they differ in notion. For, as was stated above, predestination implies the mental preordaining of things which a person intends to do. But from all eternity God has predestined the benefits which he intends to give his saints. Hence, predestination is eternal. But foreknowledge differs 344 conceptually from predestination; because foreknowledge implies only the knowledge of future things, whereas predestination implies causality in regard to them. Consequently, God has foreknowledge even of sins, but predestination bears on salutary goods. Hence The Apostle says in Eph (1:5): "Predestined according to the purpose of his will, to the praise and glorious grace which he freely bestowed." 703. Regarding the order between foreknowledge and predestination some say that foreknowledge of good and of evil merits is the reason for predestination and reprobation, in the sense that God predestines certain ones, because he foresees that they will act well and believe in Christ. According to this the present text reads: "Those whom he foreknew to be conformed to the image of his Son, he also predestined." This interpretation would be reasonable, if predestination were restricted to eternal life which is bestowed for merits. But under predestination falls every salutary benefit prepared for man from all eternity by God; hence all the benefits he confers on us in time he prepared for us from all eternity. Hence, to claim that some merit on our part is presupposed, the foreknowledge of which is the reason for predestination, is nothing less than to claim that grace is given because of our merits, and that the source of our good works is from us and their consummation from God. Hence, it is more suitable to interpret the present text as stating that those whom he foreknew he also predestined to be conformed to the image of his Son. Then this conformity is not the reason for predestination, but its terminus or effect. For the Apostle says: "He destined us to be his adopted sons through Jesus Christ" (Eph 1:5). 704. For the adoption as sons is nothing more than that conformity, because a person adopted into the sonship of God is conformed to his true Son. 345 First, in the right to the inheritance, as was stated above (v. 17): If sons, then heirs, heirs of God and fellow heirs with Christ." Secondly, in sharing his splendor. For he is begotten of the Father as the splendor of his glory (Heb 1:3). Hence by enlightening the saints with the light of wisdom and grace, he makes them be conformed to himself. 705. The phrase, to the image of his Son, can be interpreted in two ways: in one way so that it means: conformed to the image of his Son, who is an image: "He is the image of the invisible God" (Col 1:15). In another way so that the sense is this: He predestined us to be conformed to his Son in the fact that we bear his image: "Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" (1 Cor 15:49). He says, those whom he foreknew he also predestined not because he predestines all the foreknown, but because he could not predestine them, unless he foreknew them: "Before I formed you in the womb I knew you" (Jer 1:5). 706. Then he indicates what follows from this predestination, when he says: in order that he might be the first-born among many brethren. For just as God willed to communicate His natural goodness to others by imparting to them a likeness of his goodness, so that he is not only good but the author of good things, so the Son of God willed to communicate to others conformity to his sonship, so that he would not only be the Son but the first-born among sons. Thus, he who is the only-begotten through an eternal origin, as it says in Jn (1:18): "The only Son who is in the bosom of the Father," is the first-born among many brethren by the bestowal of grace: "He is the first-born of the dead, and ruler of kings on earth" (Rev 1:5). 346 Therefore, Christ has us as brothers, both because he communicated to us a likeness of his sonship and because he assumed the likeness of our nature, as it says in Heb (2:17): "He had to be made like his brethren in every respect." 707. Then (v. 30) he mentions what happens on the part of the saint as a consequence of predestination. First, he mentions the call, when he says: Those whom he predestined he also called. For predestination cannot be voided: "The Lord of hosts has sworn, ‘As I have planned, so shall it be, and as I have purposed, so shall it stand" (Is 14:24). Predestination begins to be carried out with the person’s being called. This call is twofold: one is external and is made by the mouth of a preacher: "She has sent out her maids to call from the highest places" (Pr 9:3). In this way God called Peter and Andrew, as it says in Mt (4:18). The other call is internal and is nothing less than an impulse of the mind whereby a man’s heart is moved by God to assent to the things of faith or of virtue: "Who stirred up one from the east and called him to follow?" (Is 41:2). This call is necessary, because our heart would not turn itself to God, unless God himself drew us to him: "No one can come to me unless the Father who sent me draws him" (Jn 6:44); "Turn us to thyself, O Lord, that we may be turned" (Lam 5:21). Furthermore, this call is efficacious in the predestined, because they assent to the call: "Everyone who has heard and learned from the Father comes to me" (Jn 6:45). 708. Hence secondly, he mentions justification when he says: those whom he called he also justified by infusing grace: "They are justified by his grace as a gift" (Rom 3:24). 347 Although this justification is frustrated in certain persons, because they do not persevere to the end, in the predestined it is never frustrated. 709. Thirdly, he mentions glorification, when he adds: and those he also glorified and this in two ways, namely, by growth in virtue and grace and by exaltation to glory: "In all things, O Lord, thou hast exalted and glorified thy people" (Wis 19:22). He uses the past for the future, either because the future is certain, or because what is future in some is already fulfilled in others. 710. Then (v. 31) he clarifies the major premise, namely, that nothing can harm those advanced by God: first, he shows that they cannot suffer any loss through the evil of punishment; secondly, nor through the evil of guilt [v. 33; n. 715]. 711. The evil of punishment is twofold: one consists in the imposition of evils, the other in the removal of good things. First he shows that those who are advanced by God do not suffer harm from the efforts of persecutors, saying: What then shall we say? As if to say: since God bestows so many good things on his elect, what can be said against this, so as to nullify it? As if to say: Nothing. "No wisdom, no understanding, no counsel, can avail against the Lord" (Pr 21:30). Or: What shall we say? For one is struck with amazement, when he considers these things: "I considered thy works and became terrified" (Hab 3:2). Or: What shall we say to this? i.e., what return could we make to God for such great blessings: "What shall I render to the Lord for all his bounty to me" (Ps 116:12). Then he continues, If God is for us by predestining, calling, justifying and glorifying, who is against us, i.e., successfully? "Let us stand up together, who is my 348 adversary?" (Is 50:8); "Place me next to you, and let anyone’s hand fight against me" (Jb 17:3). 712. Secondly, he shows that God’s holy ones cannot suffer loss by the removal of good things, saying: He who did not spare his own Son. But whereas he spoke earlier about adopted sons, he separates this Son from all others, saying: his own Son, i.e., not adopted, as heretics pretend, but natural and co-eternal: "That we may be in his true son, Jesus Christ" (1 Jn 5:20) of whom the Father says in Mt (3:17): "This is my beloved Son, with whom I am well pleased." 713. He says, did not spare, to indicate that he did not exempt him from punishment. For there was no guilt in him to forgive: "He who spares the rod hates his son" (Pr l3:24). However, God the Father did not spare his Son, as though to add something to him who is in all things perfect God; rather he subjected him to the passion for our benefit. And this is what he adds: but gave him up for us all, i.e., in expiation for our sins: "He was put to death for our trespasses" (Rom 3:25); "The Lord put on him the iniquity of us all" (Is 53:6). God the Father gave him up to death by appointing him to become incarnate and suffer and by inspiring his human will with such love that he would willingly undergo the passion. Hence he is said to have given himself over: "He gave himself up for us" (Eph 5:2). Judas, too, and the Jews gave him up, as was explained at the end of ch. 4. 714. It should be noted that in saying, He did not spare his own Son, it is as though he were saying: He not only exposed other holy men to tribulation for their 349 salvation: "I have hewn them by the prophets" (Hos 6:5); "If we are afflicted, it is for your comfort and salvation" (2 Cor 1:6), but even his own Son. But in the Son of God all things exist as in their primordial and preoperative cause: "He is before all things and in him all things hold together" (Col 1:17). Therefore, when he was given up for us, all things were given to us; hence he adds: how has not had also, with him, given us all things, the highest things, namely, the divine persons to enjoy, rational spirits to live with, all lower things to use, not only prosperity but adversity as well: "All are yours and you are Christ’s and Christ is God’s" (l Cor 3:23). Hence, it is clear that, as it says in Ps 34 (v.9): "Those who fear him have no want." _________________________________________________________________________________ (33) Who shall bring any charge against God's elect? It is God who justifies; (34) who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us? (35) Who shall separate us from the love of Christ? Shall tribulation, or distress, or famine, or nakedness, or peril, or sword? (36) As it is written, "For thy sake we are being killed all the day long; we are regarded as sheep to be slaughtered." (37) No, in all these things we overcome through him who loved us. (38) For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, 39 nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. ____________________________________________________________________________________________ After showing that the holy ones God advances can suffer no loss, as though from the evil of punishment [n. 710], the Apostle now shows that they can suffer no loss as though from the evil of guilt. First, he presents his proposition; secondly, he excludes an opposite view [v. 34; n. 718]. In regard to the first it should be noted that a person suffers injury for guilt from two sources: first, from an accusation; secondly, from the judge who condemns [n. 717]. First, therefore, he shows that no accusation can harm God’s holy ones, and this by reason of divine election. For whoever chooses a person seems by that very fact to approve him. But the saints are chosen by God: "He chose us in him before the foundation of the world that we should be holy" (Eph 1:4). On the other hand, whoever accuses, disapproves of the one accused. Therefore he says: Who shall bring any charge, i.e., successfully, against the elect, i.e., against those God has chosen to be saints; hence it says in Rev (12:10): "For the accuser of our brethren has been thrown down." 717. Secondly, he shows that no accusation can be harmful to the saints. He shows this by referring to another of God’s benefits, namely, that God justifies us. This benefit is mentioned when he says: It is God who justifies us, in keeping with what he had said above (v.30): "Those whom he called he also justified"; "You were justified in the name of the Lord Jesus Christ" (1 Cor 6:11) But condemnation finds a place against the unjust: Who, then, is to condemn those justified by God: "When he is quiet, who can condemn" (Jb 34:29). 351 718. Then (v. 34b) he excludes an opposite view. For someone could fear that a person might be accused by Jesus Christ as a violator of Christ’s commandment in the same way as the Lord says of Moses: "It is Moses who accuses you, on whom you set your hope" (Jn 5:45); and also that he might be condemned by him, for "He is the one ordained by God to judge the living and the dead" (Ac 10:42). Furthermore, he is immune to sin: "Who did no sin" (1 Pt 2:22); consequently, he seems qualified to accuse and condemn, as it says in Jn (8:7): "Let him who is without sin among you be the first to throw a stone at her." And so he says, Christ Jesus. As if to say: Will Christ Jesus make accusations against God’s elect or even condemn them? And he says, not so; because even according to his human nature he confers great benefits on the saints, just as he also does according to his divinity. 719. Then he mentions four benefits from his humanity. First, from his death, when he says: he died, namely, for our salvation: "For Christ also died for sins once for all" (1 Pt 3:18). Secondly, from his resurrection, through which he vivifies us both with spiritual life now and with bodily life later. Hence he adds: yes, who rose from the dead. He says, yes, because it is preferable to commemorate him now for the power of his resurrection and for the weakness of his passion: "He was crucified in weakness, but lives by the power of God" (2 Cor 13:4). Thirdly, from his sitting with the Father when he says: who is at the right hand of God, i.e., equal to God the Father according to the divine nature and recipient of his choicest blessings according to his human nature. And this is also for our glory because, 352 as it says in Eph (2:6): "He made us sit with him in the heavenly places in Christ Jesus." For inasmuch as we are his members, in him we sit with God the Father: "He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne" (Rev 3:21). Fourthly, from his intercession when he says: who indeed intercedes for us as our advocate: "We have an advocate with the Father, Jesus Christ" (1 Jn 2:1). But an advocate’s duty is not to accuse or condemn, but to repel an accuser and prevent condemnation. 720. Christ is said to intercede for us in two ways. In one way by praying for us, as it says in Jn (17:20): "I do not pray for these only, but also for those who believe in me through their word." But now his intercession for us is his will that we be saved: "Father, I desire that they also may be with me where I am" (Jn 17:24). In another way he intercedes by presenting to his Father’s gaze the human nature assumed for us and the mysteries celebrated in it: "He entered into heaven itself to appear in the presence of God on our behalf" (Heb 9:24). 721. Then he draws the conclusion [n. 695]. But because this conclusion does not seem credible to the inexperienced, he presents it in the form of a question. Hence he does three things: first, he presents the question; secondly, he shows the need for this question [v. 36; n. 724]; thirdly, he presents the solution [n. 725]. 722. This question can be derived in two ways from the foregoing. 353 One way is this: So many and such powerful benefits have been conferred on us by God that no one can count them. Furthermore, they all tend toward one thing, namely, "that we be rooted and grounded in love" (Eph 3:17). Who, then, shall separate us from the love of Christ? i.e., the love by which we love Christ and neighbor as he commanded: "A new commandment I give to you, that you love one another" (Jn 13:34). Another way is this: God bestows great benefits on his holy ones, and when we consider them, such love of Christ burns in our hearts that nothing can quench it: "Many waters cannot quench love" (S of S 8:7). 723. He mentions the evils which might induce one to abandon love of Christ. And first, those that refer to life; secondly, the one which refers to death. In regard to those which threaten us in the course of our lives, he mentions present evils and evils to come. In regard to present evils he mentions evils to be endured; secondly, the loss of good things. Evils to be endured can be considered in two ways. In one way as they are present in the sufferer who is afflicted by them in two ways: first, externally in the body. Hence he says: tribulation. This word is related to "tribulus," a prickly herb: "Thorns and thistles it shall bring forth to you" (Gen 3:18). But the just are not overcome by them: "Many are the tribulations of the just, and the Lord frees them from all of these" (Ps 34:19). A person is also afflicted by them internally in the form of mental anxiety, when he does not know where to go or which way to turn. In regard to this he says: or distress: "I am hemmed in on every side, and I do not know what to choose" (Dan 13:21). 354 26 Augustine, Ennarationes in Ps. 34, sermon 2, n. 13. Again such evils can be considered as they are present in the one inflicting them. In this respect he says: or persecution, For although persecution in the strict sense would imply pursuit of someone to make him flee: "If they persecute you in one city, flee to another" (Mt 10:23), yet in a general sense it can mean the infliction of any injury. Then he mentions the evils which consist in the removal of good things necessary for life, namely, food and clothing: "If we have food and clothing, with these we shall be content" (1 Tim 6:8). In regard to the removal of food he says: or famine; of clothing: or nakedness: "To the present hour we hunger and thirst, we are ill-clad" (1 Cor 4:11). In regard to future evils he adds: or peril, threatening at any moment: "In danger from rivers, danger from robbers…" (2 Cor 11:26). In regard to death he says: or sword: "They were killed with the sword" (Heb 11:37). 724. Then (v. 36) he shows the importance of this question, inasmuch as he says that all these things lie at hand to be suffered by the saints for the love of Christ. And he quotes the words of the Psalmist as though spoken by the martyrs. These words mention, first of all, the cause of the suffering: "For it is not the suffering but the cause that makes the martyr," as Augustine says.26 Hence he says: for thy sake: "He who loses his life for my sake shall find it" (Mt 10:39); "Let none of you suffer as a murderer, or a thief; yet if one suffers as a Christian, let him not be ashamed" (1 Pt 4:15). One suffers for Christ by suffering not only for the faith of Christ but for any righteous deed done for the love of Christ: "Blessed are those who are persecuted for righteousness’ sake" (Mt 5:10). 355 Secondly, he mentions the severity of the suffering when he says: we are being killed, i.e., handed over to death: "For we are sold, I and my people, to be destroyed" (Est 7:4). Thirdly, the duration of the persecution when he says: all the day long, i.e., during the whole period of life; "While we live we are always being given up to death for Jesus’ sake"(2 Cor 4:11). Fourthly, the persecutor’s readiness to kill when he says: we are regarded as sheep to be slaughtered, i.e., marked to be killed in the meat market. So, too, the saints are intentionally killed: "The hour is coming when whoever kills you will think he is offering service to God" (Jn 16:2); "Feed the flock doomed to slaughter" (Zech 11:4). 725. Then (v. 37) he answers the question. First he gives the answer saying: No, in all these things, namely, the evils mentioned above, we overcome, as long as we preserve our love unsullied: "In his arduous contest she gave him the victory" (Wis 10:12). But we do not succeed by our own strength but through Christ’s help; hence he adds: through him who loved us, i.e., on account of his help or on account of the affection we have for him; "not as though we first loved him, but because he first loved us" (1 Jn 4:19); "Thanks be to God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57). 726. Secondly, he clarifies the solution, showing that the saints’ love is insuperable. First he shows that it cannot be separated by creatures that exist; secondly, nor by creatures that do not exist but could [v. 39b; n. 733]. 356 727. In regard to the first he does two things. First he mentions things that exist in man, saying: I am sure that neither death, which is the first among things we fear, nor life, which is first among things we desire, can separate us from the love of God: "If we live, we live to the Lord, and if we die, we die to the Lord" (Rom 14:8). In these two are included all the ones previously mentioned. For six evils previously mentioned refer to life; but one, namely, the sword, refers to death. 728. Then he mentions things outside of man. Among these are, first, spiritual creatures; hence he says: nor angels, i.e., the lower ones assigned to guard individual men: "He will give his angels charge of thee" (Ps 91:11). Nor principalities, i.e., those assigned to guard nations: "Now I will return to fight against the prince of Persia; and when I am through with him, the prince of Greece will come. And there is none who contends by my side against these except Michael" (Dan 10:20). He adds: nor powers, which is the highest order of ministering angels: "The powers of heaven will be shaken" (Lk 21:26). This can be understood in two ways: in one way of wicked angels, who struggle against the saints: "Our wrestling is not against flesh and blood, but against principalities and powers" (Eph 4:12). In another way it can refer to the good. Here Chrysostom in his book On Compunction of Heart says that the Apostle said this, not that the angels would at some time try to separate him from Christ; rather, these impossible things would be more possible, so to speak, than for him to be separated from the love of Christ. He speaks this way to show how great in him is the strength of divine love, and to lay everything out in the open. For this is the way of lovers, that they cannot hide their love 357 in silence but assert and bare it to their friends and to the beloved, and they cannot confine the flames within their heart. They speak of them frequently, so that by constantly recounting their love they may gain some relief, some cooling of the tremendous burning within them. In just this way blessed [Paul] here acts as an outstanding lover of Christ: he gathers up in one sentence all things that are and that were, everything that can be and even those that cannot. It is similar to what is said in Galatians chapter 1(:8), "But even if we, or an angel from heaven, preach to you another gospel than that which we have preached to you, let him be accursed." 729. Then he mentions visible creatures, and he sets out two distinctions. First according to time, by which they are distinguished according to present and future. Hence he says: nor things present, whether they cause pain or pleasure: "We look not to the things that are seen" (2 Cor 4:18). Then he adds: nor things to come. Whether we fear them or desire them, they cannot separate us from the love of Christ. Hence it says in Ac (21:13): "For I am ready not only to be imprisoned but even to die at Jerusalem for the name of the Lord Jesus." 730. Then he distinguishes visible creatures on the basis of magnitude: first he touches on magnitude of strength when he says: nor power, i.e., no strong creature, such as a raging fire or sea, can separate me from the love of Christ, because "love is as strong as death" (S of S 8:6). 731. Secondly, he mentions magnitude of dimension, describing them by what properly belongs to bodies, namely height and depth. Hence he says: nor height, from which someone might threaten to cast me headlong, as in Lk (4:29): "They led Jesus to the brow of the hill, that they might throw 358 him down headlong"; nor depth, in which someone might submerge me: "I sink in deep mire" (Ps 69:2). These three things can also be referred to the ways a person could turn a man away from God: in one way by the force of power: but as it says in 1 Sam (2:2): "No one is strong as our God." Secondly, by the lofty height of one’s authority; but "God is the highest of the kings of the earth" (Ps. 89:27). Thirdly, by the depth of one’s wisdom; but God’s knowledge is deeper: "Deeper than Sheol -- what can you know?" (Jb 11:8). 732. These two, height and depth, can be referred to adversity and prosperity, according to 2 Cor (6:7): "With the weapons of righteousness for the right and for the left." 733. With regard to creatures which do not exist but could, he says: nor anything else in all creation. According to Chrysostom, he says this about the things that are not, as though all things that are do not suffice, but he must so to speak challenge to battle even the things that are not. None of them, he says, will be able to separate us from the love of God: "Love never falls away" (1 Cor 13:8). This love of God is in Christ Jesus our Lord, because it was given to us through him, inasmuch as he gave it to us through the Holy Spirit: "I have come to cast fire on the earth and what will I but that it be kindled" (Lk 12:49). 734. But since it says in Ec (9:1): "A man does not know whether he is worthy of love or hatred, but all things are kept uncertain," why does the Apostle say that he is certain that nothing can separate him from the love of God? One can answer that the Apostle is not speaking of himself personally but is spokesman for all the predestined, about whom he declares that nothing can separate 359 them from the love of God because of the certainty of predestination. This certainty can be caused by the power of charity which, considering its nature, cannot be separated from certain persons, since it loves God above all things. Hence if a person falls away from love, it is not on account of a shortcoming in this virtue but on account of a defect in one’s free choice. But if Paul is speaking for himself, he could be certain of it only by a revelation, because it was said to him: "My grace is sufficient for you" (2 Cor 12:9). For as to the outcome of free choice he says elsewhere: "Lest while speaking to others, I myself become a castaway" (1 Cor 9:27). 360 |
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