1 Timothy 2:5;1 Timothy 2:1;1 Timothy 2:7;1 Timothy 4:16;1 Corinthians 1:21;James 5:19-20 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary, Sacred Scripture Shortcuts
1 Timothy 2:5
| Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing. | Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican. | Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view. | Sacred Scripture ShortcutsSacred Scripture Shortcuts — Over 1,600 bible verses that underlie Catholic teachings and practice, especially those that are disputed by non-Catholics or are otherwise controversial. |
| 1 I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men: | Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus: | Intercessions, as in the Prot. translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? Wi. — S. Austin writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, are what are said in and after the consecration and communion, at mass, including the Pater Noster; which S. Jerom also says, our Lord taught his apostles to recite at the daily sacrifice of his body. l. iii. cont. Pelag. c. 5. By intercessions, what are said after the communion: and by thanksgivings, what both the priest and people give to God for so great a mystery then offered and received. ep. 50. ad Paulin. See S. Chrys. in hunc locum. | |
| 2 For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity. | pro regibus, et omnibus, qui in sublimitate sunt, ut quietam et tranquillam vitam agamus in omni pietate, et castitate. | For kings, who were then heathens, this being in Nero's time. Wi. — Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. Apologet. cap. 30. | |
| 3 For this is good and acceptable in the sight of God our Saviour, | hoc enim bonum est, et acceptum coram Salvatore nostro Deo, | ||
| 4 Who will have all men to be saved, and to come to the knowledge of the truth. | qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire. | All men to be saved. They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. Acts vii. 51. If in this we meet with difficulties, which we cannot comprehend, the words of S. Paul, (Rom. ix. 20.) O man, who art thou, who repliest against God? may be sufficient to make us work our salvation with fear and trembling. Wi. | |
| 5 For there is one God, and one mediator of God and men, the man Christ Jesus: | Unus enim Deus, unus et mediator Dei et hominum homo Christus Iesus: | One mediator of God and men, the man Christ Jesus: who gave himself a redemption for all. Take all these words together, and we may easily understand in what sense the apostle calls our Saviour Christ, the one or only mediator; that is, he is the only mediator, who at the same time is our Redeemer; the only mediator who could mediate betwixt God, the person offended by sin, and men the offenders; the only mediator who reconciled God to mankind by his incarnation and death, by the infinite price of his blood, by his own merits, independently of the merits of any other. All Catholics allow that the dignity and office of mediator in this sense belongs only to our Redeemer, Jesus Christ, the Son of God, made man to save us. The sense then of this place is, that as there is but one God, who created all, so there is but one mediator, who redeemed all. But yet the name of mediator is not so appropriated to Christ, but that in an inferior and different sense the Angels and saints in heaven, and even men on earth, who pray to God for the salvation of others, may be called mediators, intercessors, or advocates; and we may apply ourselves to them to pray, intercede, and mediate for us, without any injury to Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God's servant. Gal. iii. 19. See also Deut. v. 5. The words of our Saviour himself, (Mat. xxiii.) taken according to the letter, contain an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven, and because Christians have one master, Christ. Yet no one can justly pretend from thence, that in a different sense, a man may not be called father or master, without any injury to God, or to Christ. Wi. — Christ is the one and only mediator of redemption; who gave himself, as the apostle writes, a redemption for all. He is also the only mediator, who stands in need of no other to recommend his petitions to the Father. But this is not against our seeking the prayers and intercessions, as well of the faithful upon earth, as of the saints and Angels in heaven, for obtaining mercy, grace, and salvation, through Jesus Christ. As S. Paul himself often desired the help of the prayers of the faithful, without any injury to the mediatorship of Jesus Christ. Ch. — If there be other mediators among the Angels and saints, they are only so in subordination to the first, who by themselves have no right to mediation or favours, and who cannot demand them but through the merits of him who is our only essential mediator. Estius, Menoch. &c. Consult. Judg. iii. 9. 2 Esd. ix. 17. Acts vii. 35. — A redemption for all. Not only for the predestinated, not only for the just, not only for the faithful, but for all Gentiles and infidels: and therefore he says again, (c. iv. 10.) that Christ is the Saviour of all men, and especially of the faithful. See S. Aug.[1] and S. Chrysostom.[2] Wi. | |
| 6 Who gave himself a redemption for all, a testimony in due times. | qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis: | ||
| 7 Whereunto I am appointed a preacher and an apostle, (I say the truth, I lie not,) a doctor of the Gentiles in faith and truth. | in quo positus sum ego prædicator, et Apostolus (veritatem dico, non mentior) doctor Gentium in fide, et veritate. | ||
| 8 I will therefore that men pray in every place, lifting up pure hands, without anger and contention. | Volo ergo viros orare in omni loco, levantes puras manus sine ira, et disceptatione. | How beautifully does S. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms. | |
| 9 In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire, | Similiter et mulieres in habitu ornato, cum verecundia, et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritas, vel veste pretiosa: | ||
| 10 But as it becometh women professing godliness, with good works. | sed quod decet mulieres, promittentes pietatem per opera bona. | ||
| 11 Let the woman learn in silence, with all subjection. | Mulier in silentio discat cum omni subiectione. | In silence. See 1 Cor. xiv. 34. See S. Chrys.[3] Wi. | |
| 12 But I suffer not a woman to teach, nor to use authority over the man: but to be in silence. | Docere autem mulieri non permitto, neque dominari in virum: sed esse in silentio. | S. Paul only means in public. See note on v. 11. of the next chapter. It would appear from this regulation of the apostle, as well as from the writings of the earliest fathers, that the practice and condemnation of women interfering at all in spiritual affairs, in not new. Tertullian says: We do not permit a woman to teach, to baptize, or to arrogate to herself any part of the duty which belongs to man. De Veland. Virg. cap. 9. — The woman has tried once to teach, when she persuaded Adam to eat the forbidden fruit, and has wofully failed. Let her now be content to remain in silence, and subjection to man; (S. Chrys. hic.) as appears also from the order of the creation. See v. 13. Seduction began with Eve, a subject of profound humiliation for women; but this ought not to deprive them of confidence in God's mercy, nor take from them the hope of salvation. V. | |
| 13 For Adam was first formed; then Eve. | Adam enim primus formatus est: deinde Heva. | Adam was first formed . . . and was not seduced. That is, was not at least seduced first, as the woman. Wi. | |
| 14 And Adam was not seduced; but the woman being seduced, was in the transgression. | et Adam non est seductus: mulier autem seducta in prævaricatione fuit. | ||
| 15 Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety. | Salvabitur autem per filiorum generationem, si permanserit in fide, et dilectione, et sanctificatione cum sobrietate. | She shall be saved by bearing children, &c. and performing other duties of a wife, with a due submission to her husband, taking care to serve God, and bring up her children in the faith of Christ, in piety, &c. Wi. — This would perhaps be more properly rendered, from the Greek, by the bringing up of her children in faith, charity, and holiness. This is the duty of the woman; upon the faithful discharge or neglect of which she must expect her salvation, or reprobation, to hang. Thus repairing the evil which the first of all women brought upon man, by seducing him to evil. V. |
Footnotes: 1 Timothy 2
1 Timothy 2:1
| 1 I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men: | Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus: | Intercessions, as in the Prot. translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? Wi. — S. Austin writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, are what are said in and after the consecration and communion, at mass, including the Pater Noster; which S. Jerom also says, our Lord taught his apostles to recite at the daily sacrifice of his body. l. iii. cont. Pelag. c. 5. By intercessions, what are said after the communion: and by thanksgivings, what both the priest and people give to God for so great a mystery then offered and received. ep. 50. ad Paulin. See S. Chrys. in hunc locum. | |
| 2 For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity. | pro regibus, et omnibus, qui in sublimitate sunt, ut quietam et tranquillam vitam agamus in omni pietate, et castitate. | For kings, who were then heathens, this being in Nero's time. Wi. — Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. Apologet. cap. 30. | |
| 3 For this is good and acceptable in the sight of God our Saviour, | hoc enim bonum est, et acceptum coram Salvatore nostro Deo, | ||
| 4 Who will have all men to be saved, and to come to the knowledge of the truth. | qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire. | All men to be saved. They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. Acts vii. 51. If in this we meet with difficulties, which we cannot comprehend, the words of S. Paul, (Rom. ix. 20.) O man, who art thou, who repliest against God? may be sufficient to make us work our salvation with fear and trembling. Wi. | |
| 5 For there is one God, and one mediator of God and men, the man Christ Jesus: | Unus enim Deus, unus et mediator Dei et hominum homo Christus Iesus: | One mediator of God and men, the man Christ Jesus: who gave himself a redemption for all. Take all these words together, and we may easily understand in what sense the apostle calls our Saviour Christ, the one or only mediator; that is, he is the only mediator, who at the same time is our Redeemer; the only mediator who could mediate betwixt God, the person offended by sin, and men the offenders; the only mediator who reconciled God to mankind by his incarnation and death, by the infinite price of his blood, by his own merits, independently of the merits of any other. All Catholics allow that the dignity and office of mediator in this sense belongs only to our Redeemer, Jesus Christ, the Son of God, made man to save us. The sense then of this place is, that as there is but one God, who created all, so there is but one mediator, who redeemed all. But yet the name of mediator is not so appropriated to Christ, but that in an inferior and different sense the Angels and saints in heaven, and even men on earth, who pray to God for the salvation of others, may be called mediators, intercessors, or advocates; and we may apply ourselves to them to pray, intercede, and mediate for us, without any injury to Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God's servant. Gal. iii. 19. See also Deut. v. 5. The words of our Saviour himself, (Mat. xxiii.) taken according to the letter, contain an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven, and because Christians have one master, Christ. Yet no one can justly pretend from thence, that in a different sense, a man may not be called father or master, without any injury to God, or to Christ. Wi. — Christ is the one and only mediator of redemption; who gave himself, as the apostle writes, a redemption for all. He is also the only mediator, who stands in need of no other to recommend his petitions to the Father. But this is not against our seeking the prayers and intercessions, as well of the faithful upon earth, as of the saints and Angels in heaven, for obtaining mercy, grace, and salvation, through Jesus Christ. As S. Paul himself often desired the help of the prayers of the faithful, without any injury to the mediatorship of Jesus Christ. Ch. — If there be other mediators among the Angels and saints, they are only so in subordination to the first, who by themselves have no right to mediation or favours, and who cannot demand them but through the merits of him who is our only essential mediator. Estius, Menoch. &c. Consult. Judg. iii. 9. 2 Esd. ix. 17. Acts vii. 35. — A redemption for all. Not only for the predestinated, not only for the just, not only for the faithful, but for all Gentiles and infidels: and therefore he says again, (c. iv. 10.) that Christ is the Saviour of all men, and especially of the faithful. See S. Aug.[1] and S. Chrysostom.[2] Wi. | |
| 6 Who gave himself a redemption for all, a testimony in due times. | qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis: | ||
| 7 Whereunto I am appointed a preacher and an apostle, (I say the truth, I lie not,) a doctor of the Gentiles in faith and truth. | in quo positus sum ego prædicator, et Apostolus (veritatem dico, non mentior) doctor Gentium in fide, et veritate. | ||
| 8 I will therefore that men pray in every place, lifting up pure hands, without anger and contention. | Volo ergo viros orare in omni loco, levantes puras manus sine ira, et disceptatione. | How beautifully does S. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms. | |
| 9 In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire, | Similiter et mulieres in habitu ornato, cum verecundia, et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritas, vel veste pretiosa: | ||
| 10 But as it becometh women professing godliness, with good works. | sed quod decet mulieres, promittentes pietatem per opera bona. | ||
| 11 Let the woman learn in silence, with all subjection. | Mulier in silentio discat cum omni subiectione. | In silence. See 1 Cor. xiv. 34. See S. Chrys.[3] Wi. | |
| 12 But I suffer not a woman to teach, nor to use authority over the man: but to be in silence. | Docere autem mulieri non permitto, neque dominari in virum: sed esse in silentio. | S. Paul only means in public. See note on v. 11. of the next chapter. It would appear from this regulation of the apostle, as well as from the writings of the earliest fathers, that the practice and condemnation of women interfering at all in spiritual affairs, in not new. Tertullian says: We do not permit a woman to teach, to baptize, or to arrogate to herself any part of the duty which belongs to man. De Veland. Virg. cap. 9. — The woman has tried once to teach, when she persuaded Adam to eat the forbidden fruit, and has wofully failed. Let her now be content to remain in silence, and subjection to man; (S. Chrys. hic.) as appears also from the order of the creation. See v. 13. Seduction began with Eve, a subject of profound humiliation for women; but this ought not to deprive them of confidence in God's mercy, nor take from them the hope of salvation. V. | |
| 13 For Adam was first formed; then Eve. | Adam enim primus formatus est: deinde Heva. | Adam was first formed . . . and was not seduced. That is, was not at least seduced first, as the woman. Wi. | |
| 14 And Adam was not seduced; but the woman being seduced, was in the transgression. | et Adam non est seductus: mulier autem seducta in prævaricatione fuit. | ||
| 15 Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety. | Salvabitur autem per filiorum generationem, si permanserit in fide, et dilectione, et sanctificatione cum sobrietate. | She shall be saved by bearing children, &c. and performing other duties of a wife, with a due submission to her husband, taking care to serve God, and bring up her children in the faith of Christ, in piety, &c. Wi. — This would perhaps be more properly rendered, from the Greek, by the bringing up of her children in faith, charity, and holiness. This is the duty of the woman; upon the faithful discharge or neglect of which she must expect her salvation, or reprobation, to hang. Thus repairing the evil which the first of all women brought upon man, by seducing him to evil. V. |
Footnotes: 1 Timothy 2
1 Timothy 2:7
| 1 I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men: | Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus: | Intercessions, as in the Prot. translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? Wi. — S. Austin writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, are what are said in and after the consecration and communion, at mass, including the Pater Noster; which S. Jerom also says, our Lord taught his apostles to recite at the daily sacrifice of his body. l. iii. cont. Pelag. c. 5. By intercessions, what are said after the communion: and by thanksgivings, what both the priest and people give to God for so great a mystery then offered and received. ep. 50. ad Paulin. See S. Chrys. in hunc locum. | |
| 2 For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity. | pro regibus, et omnibus, qui in sublimitate sunt, ut quietam et tranquillam vitam agamus in omni pietate, et castitate. | For kings, who were then heathens, this being in Nero's time. Wi. — Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. Apologet. cap. 30. | |
| 3 For this is good and acceptable in the sight of God our Saviour, | hoc enim bonum est, et acceptum coram Salvatore nostro Deo, | ||
| 4 Who will have all men to be saved, and to come to the knowledge of the truth. | qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire. | All men to be saved. They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. Acts vii. 51. If in this we meet with difficulties, which we cannot comprehend, the words of S. Paul, (Rom. ix. 20.) O man, who art thou, who repliest against God? may be sufficient to make us work our salvation with fear and trembling. Wi. | |
| 5 For there is one God, and one mediator of God and men, the man Christ Jesus: | Unus enim Deus, unus et mediator Dei et hominum homo Christus Iesus: | One mediator of God and men, the man Christ Jesus: who gave himself a redemption for all. Take all these words together, and we may easily understand in what sense the apostle calls our Saviour Christ, the one or only mediator; that is, he is the only mediator, who at the same time is our Redeemer; the only mediator who could mediate betwixt God, the person offended by sin, and men the offenders; the only mediator who reconciled God to mankind by his incarnation and death, by the infinite price of his blood, by his own merits, independently of the merits of any other. All Catholics allow that the dignity and office of mediator in this sense belongs only to our Redeemer, Jesus Christ, the Son of God, made man to save us. The sense then of this place is, that as there is but one God, who created all, so there is but one mediator, who redeemed all. But yet the name of mediator is not so appropriated to Christ, but that in an inferior and different sense the Angels and saints in heaven, and even men on earth, who pray to God for the salvation of others, may be called mediators, intercessors, or advocates; and we may apply ourselves to them to pray, intercede, and mediate for us, without any injury to Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God's servant. Gal. iii. 19. See also Deut. v. 5. The words of our Saviour himself, (Mat. xxiii.) taken according to the letter, contain an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven, and because Christians have one master, Christ. Yet no one can justly pretend from thence, that in a different sense, a man may not be called father or master, without any injury to God, or to Christ. Wi. — Christ is the one and only mediator of redemption; who gave himself, as the apostle writes, a redemption for all. He is also the only mediator, who stands in need of no other to recommend his petitions to the Father. But this is not against our seeking the prayers and intercessions, as well of the faithful upon earth, as of the saints and Angels in heaven, for obtaining mercy, grace, and salvation, through Jesus Christ. As S. Paul himself often desired the help of the prayers of the faithful, without any injury to the mediatorship of Jesus Christ. Ch. — If there be other mediators among the Angels and saints, they are only so in subordination to the first, who by themselves have no right to mediation or favours, and who cannot demand them but through the merits of him who is our only essential mediator. Estius, Menoch. &c. Consult. Judg. iii. 9. 2 Esd. ix. 17. Acts vii. 35. — A redemption for all. Not only for the predestinated, not only for the just, not only for the faithful, but for all Gentiles and infidels: and therefore he says again, (c. iv. 10.) that Christ is the Saviour of all men, and especially of the faithful. See S. Aug.[1] and S. Chrysostom.[2] Wi. | |
| 6 Who gave himself a redemption for all, a testimony in due times. | qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis: | ||
| 7 Whereunto I am appointed a preacher and an apostle, (I say the truth, I lie not,) a doctor of the Gentiles in faith and truth. | in quo positus sum ego prædicator, et Apostolus (veritatem dico, non mentior) doctor Gentium in fide, et veritate. | ||
| 8 I will therefore that men pray in every place, lifting up pure hands, without anger and contention. | Volo ergo viros orare in omni loco, levantes puras manus sine ira, et disceptatione. | How beautifully does S. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms. | |
| 9 In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire, | Similiter et mulieres in habitu ornato, cum verecundia, et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritas, vel veste pretiosa: | ||
| 10 But as it becometh women professing godliness, with good works. | sed quod decet mulieres, promittentes pietatem per opera bona. | ||
| 11 Let the woman learn in silence, with all subjection. | Mulier in silentio discat cum omni subiectione. | In silence. See 1 Cor. xiv. 34. See S. Chrys.[3] Wi. | |
| 12 But I suffer not a woman to teach, nor to use authority over the man: but to be in silence. | Docere autem mulieri non permitto, neque dominari in virum: sed esse in silentio. | S. Paul only means in public. See note on v. 11. of the next chapter. It would appear from this regulation of the apostle, as well as from the writings of the earliest fathers, that the practice and condemnation of women interfering at all in spiritual affairs, in not new. Tertullian says: We do not permit a woman to teach, to baptize, or to arrogate to herself any part of the duty which belongs to man. De Veland. Virg. cap. 9. — The woman has tried once to teach, when she persuaded Adam to eat the forbidden fruit, and has wofully failed. Let her now be content to remain in silence, and subjection to man; (S. Chrys. hic.) as appears also from the order of the creation. See v. 13. Seduction began with Eve, a subject of profound humiliation for women; but this ought not to deprive them of confidence in God's mercy, nor take from them the hope of salvation. V. | |
| 13 For Adam was first formed; then Eve. | Adam enim primus formatus est: deinde Heva. | Adam was first formed . . . and was not seduced. That is, was not at least seduced first, as the woman. Wi. | |
| 14 And Adam was not seduced; but the woman being seduced, was in the transgression. | et Adam non est seductus: mulier autem seducta in prævaricatione fuit. | ||
| 15 Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety. | Salvabitur autem per filiorum generationem, si permanserit in fide, et dilectione, et sanctificatione cum sobrietate. | She shall be saved by bearing children, &c. and performing other duties of a wife, with a due submission to her husband, taking care to serve God, and bring up her children in the faith of Christ, in piety, &c. Wi. — This would perhaps be more properly rendered, from the Greek, by the bringing up of her children in faith, charity, and holiness. This is the duty of the woman; upon the faithful discharge or neglect of which she must expect her salvation, or reprobation, to hang. Thus repairing the evil which the first of all women brought upon man, by seducing him to evil. V. |
Footnotes: 1 Timothy 2
1 Timothy 4:16
| 1 Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils, | Spiritus autem manifeste dicit, quia in novissimis temporibus discedent quidam a fide, attendentes spiritibus erroris, et doctrinis dæmoniorum, | In the last times. Lit. last days; i.e. hereafter, or in days to come. — To spirits of error and doctrines of devils; or, to seducing spirits and doctrines of devils, as in the Prot. translation. The sense must be, that men shall teach false doctrine by the suggestion of the devil. Wi. | |
| 2 Speaking lies in hypocrisy, and having their conscience seared, | in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam, | Their conscience seared; hardened: a metaphor from the custom of burning malefactors with a hot iron. Wi. | |
| 3 Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful, and by them that have known the truth. | prohibentium nubere, abstinere a cibis, quod Deus creavit ad percipiendum cum gratiarum actione fidelibus, et iis, qui cognoverunt veritatem. | Forbidding to marry, to abstain from meats, &c. Here says S. Chrys.[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in S. Irenæus, Epiphanius, S. Aug. Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with S. Paul, who in the next chap. (v. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says S. Chrys.) that we hinder persons from marrying; God forbid," &c. S. Aug. (l. 30. cont. Faustum. c. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. Wi. — S. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. Ch. — We may see in the earliest ages of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See S. Clem. lib. 3. Strom. | |
| 4 For every creature of God is good, and nothing to be rejected that is received with thanksgiving: | Quia omnis creatura Dei bona est, et nihil reiiciendum quod cum gratiarum actione percipitur: | ||
| 5 For it is sanctified by the word of God and prayer. | sanctificatur enim per verbum Dei, et orationem. | It is sanctified by the word of God, and prayer. That is, praying that they may not, by the abuse we make of them, be an occasion to us of sinning and offending God. Wi. — The use of all kinds of meat is in itself good; but if it were not, it would become sanctified by the prayer which we usually pronounce over it, and by the word of Christ, who has declared that not that which enters the mouth defiles a man. Calmet. | |
| 6 These things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith, and of the good doctrine which thou hast attained unto. | Hæc proponens fratribus, bonus eris minister Christi Iesu enutritus verbis fidei, et bonæ doctrinæ, quam assecutus es. | ||
| 7 But avoid foolish and old wives' fables: and exercise thyself unto godliness. | Ineptas autem, et aniles fabulas devita: exerce autem teipsum ad pietatem. | Old wives' fables. [2] Some understand the groundless traditions of the Jews; others the ridiculous fictions of Simon Magus and his followers. In the Greek they are called profane fables. Wi. | |
| 8 For bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is, and of that which is to come. | Nam corporalis exercitatio, ad modicum utilis est: pietas autem ad omnia utilis est, promissionem habens vitæ, quæ nunc est, et futuræ. | Some think S. Paul alludes in this verse to the corporal exercises of wrestlers, which procured them but a little short renown, whereas the works of piety have a more lasting reward. Menochius. Tirin. — Corporal exercises of temperance, mortification, &c. are good, but not to be compared with the spiritual virtues of charity, piety, &c. D. Bernard. | |
| 9 A faithful saying and worthy of all acceptation. | Fidelis sermo, et omni acceptione dignus. | ||
| 10 For therefore we labor and are reviled, because we hope in the living God, who is the Saviour of all men, especially of the faithful. | In hoc enim laboramus, et maledicimur, quia speramus in Deum vivum, qui est Salvator omnium hominum, maxime fidelium. | Of all men, and especially of the faithful, who have received the grace of faith. Wi. | |
| 11 These things command and teach. | Præcipe hæc, et doce. | ||
| 12 Let no man despise thy youth: but be thou an example of the faithful in word, in conversation, in charity, in faith, in chastity. | Nemo adolescentiam tuam contemnat: sed exemplum esto fidelium in verbo, in conversatione, in charitate, in fide, in castitate. | Let no man despise thy youth. That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of forty. Wi. | |
| 13 Till I come, attend unto reading, to exhortation, and to doctrine. | Dum venio, attende lectioni, exhortationi, et doctrinæ. | Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which, says S. Amb. (l. 3. de fid. c. vii.) is the book of priests. Wi. | |
| 14 Neglect not the grace that is in thee, which was given thee by prophesy, with imposition of the hands of the priesthood. | Noli negligere gratiam, quæ in te est, quæ data est tibi per prophetiam, cum impositione manuum presbyterii. | Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the gift of preaching or of expounding prophets was bestowed upon thee. — With the imposition of the hands of the [4] priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of priests of the first order (i.e. of bishops) were laid upon thee, according to S. Chrysostom. Wi. — S. Austin sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism. Cont. Ep. Parmen. l. 2. c. xiii. S. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; whereby, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord's stead unto God. | |
| 15 Meditate upon these things, be wholly in these things: that thy profiting may be manifest to all. | Hæc meditare, in his esto: ut profectus tuus manifestus sit omnibus. | ||
| 16 Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee. | Attende tibi, et doctrinæ: insta in illis. Hoc enim faciens, et teipsum salvum facies, et eos qui te audiunt. |
Footnotes: 1 Timothy 4
1 Corinthians 1:21
| 1 Paul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother, | Paulus vocatus Apostolus Iesu Christi per voluntatem Dei, et Sosthenes frater, | Paul called to be an apostle. S. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith. During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them. Calmet. — It was to heal the wounds caused by these divisions, that the present epistle was written. S. Thom. A. — And Sosthenes. There are various conjectures made concerning the person S. Paul here mentions. Some are of opinion that this Sosthenes is the same mentioned, Acts xviii. 17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when S. Paul was carried before that magistrate. Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts. Estius takes him to be S. Paul's secretary. The common opinion is, that he was a great sufferer for the faith at Corinth, and S. Paul here mentions him as a man worthy their imitation. Calmet. | |
| 2 To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ, in every place of theirs and ours. | Ecclesiæ Dei, quæ est Corinthi, sanctificatis in Christo Iesu, vocatis sanctis, cum omnibus, qui invocant nomen Domini nostri Iesu Christi, in omni loco ipsorum, et nostro. | In every place of theirs and ours. Inasmuch as among Christians in all places there ought to be such an union in faith, and conformity of discipline, as if they were all in one place. Wi. | |
| 3 Grace to you, and peace from God our Father, and from the Lord Jesus Christ. | Gratia vobis, et pax a Deo Patre nostro, et Domino Iesu Christo. | ||
| 4 I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus, | Gratias ago Deo meo semper pro vobis in gratia Dei, quæ data est vobis in Christo Iesu: | That is given you in, or by Christ Jesus. [1] Where we may take notice with S. Chrys. for the understanding of other places, that in, is many times put for by or through. | |
| 5 That in all things you are made rich in him, in all utterance, and in all knowledge; | quod in omnibus divites facti estis in illo, in omni verbo, et in omni scientia: | Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith. Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion. Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil? A. | |
| 6 As the testimony of Christ was confirmed in you, | sicut testimonium Christi confirmatum est in vobis: | As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop. Wi. | |
| 7 So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ. | ita ut nihil vobis desit in ulla gratia, expectantibus revelationem Domini nostri Iesu Christi, | ||
| 8 Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ. | qui et confirmabit vos usque in finem sine crimine, in die adventus Domini nostri Iesu Christi. | ||
| 9 God is faithful: by whom you are called unto the fellowship of his Son Jesus Christ our Lord. | Fidelis Deus: per quem vocati estis in societatem filii eius Iesu Christi Domini nostri. | ||
| 10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfect in the same mind, and in the same judgment. | Obsecro autem vos fratres per nomen Domini nostri Iesu Christi: ut idipsum dicatis omnes, et non sint in vobis schismata: sitis autem perfecti in eodem sensu, et in eadem sententia. | That there is no schisms . . . contentions, &c. To hinder these, was the chief design of this letter; one saying, I am of Paul, &c. each party bragging of their master by whom they had been baptized, and made Christians. I am of Apollo, the eloquent preacher, and I of Cephas, the head of the apostles, and of the whole Church; whilst others, the only party not to be blamed, contented themselves with saying, and I am of Christ. — Is Christ divided? Is not your salvation, is not your justification in baptism, and all gifts from him? Wi. | |
| 11 For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you. | Significatum est enim mihi de vobis fratres mei ab iis, qui sunt Chloes, quia contentiones sunt inter vos. | Of Chloe. It is worthy our observation, that S. Paul does not here mention any one person in particular, lest he might expose any one to the resentment of the rest, but mentions only in general terms the house of Chloe. S. Chrys. Theophyl. | |
| 12 Now this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I am of Cephas; and I of Christ. | Hoc autem dico, quod unusquisque vestrum dicit: Ego quidem sum Pauli: ego autem Apollo: ego vero Cephæ: ego autem Christi. | Chloe was a Christian woman of Corinth. Apollo is the person mentioned, Acts xviii. 24. &c. Cephas is S. Peter, so called in the Syriac tongue. V. | |
| 13 Is Christ divided? Was Paul then crucified for you? or were you baptized in the name of Paul? | Divisus est Christus? Numquid Paulus crucifixus est pro vobis? aut in nomine Pauli baptizati estis? | Was Paul crucified for you? Though says S. Aug. brothers may die for brothers, yet the blood of no martyr is shed for the remission of a brother's sin. See also S. Leo the Great, serm. xii. de pass. Dom. | |
| 14 I give God thanks, that I baptized none of you but Crispus and Caius; | Gratias ago Deo, quod neminem vestrum baptizavi, nisi Crispum, et Caium: | I give God thanks that I baptized none of you, but, &c. It is strange that Quakers should from hence pretend, that S. Paul condemned baptism, when he only tells them, he is glad they were baptized by some other, rather than by him, lest they should say, they were baptized in his name, or think that baptism had a greater virtue, when given by a minister of greater sanctity; whereas it is Christ only, who is the chief minister, who gives grace in baptism, and in the other sacraments. This makes him say, was Paul crucified for you, &c. He tells them the occasion why he baptized few, because he was sent chiefly to preach and to be their apostle, whereas other inferior ministers were employed in baptizing. Wi. | |
| 15 Lest any should say that you were baptized in my name. | nequis dicat quod in nomine meo baptizati estis. | ||
| 16 And I baptized also the household of Stephanus; besides, I know not whether I baptized any other. | Baptizavi autem et Stephanæ domum: ceterum nescio si quem alium baptizaverim. | ||
| 17 For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void. | Non enim misit me Christus baptizare, sed evangelizare: non in sapientia verbi, ut non evacuetur crux Christi. | Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel, before the Gentiles, and kings, and the children of Israel. Acts c. ix. 15. To baptize is common to all, but to preach is peculiarly the function of an apostle. Est. Menoc. Grot. — I was sent to preach the gospel, not with wisdom of speech, and as he says in the next chapter, (v. 13.) not in the persuasive words of human wisdom, &c. The Spirit of God, which guided the thoughts and pen of S. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, lest the cross of Christ should be made void, lest the conversion of the world might be attributed to any human means, and not to the power of God, and of Christ crucified. Wi. | |
| 18 For the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God. | Verbum enim crucis pereuntibus quidem stultitia est: iis autem, qui salvi fiunt, id est nobis, Dei virtus est. | For the word of the cross. That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, is folly, is looked upon as ridiculous and incredible, by all obstinate unbelievers that perish: but it is received as the work of God, and an effect of his divine power, by such as are saved. Wi. | |
| 19 For it is written: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. | Scriptum est enim: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. | I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or scribes, of the curious searchers of the secrets of nature. — Hath not God made foolish the wisdom of this world, by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, &c. only they who are called, believe Christ, though crucified, to be the power and wisdom of God. Wi. | |
| 20 Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? | Ubi sapiens? ubi scriba? ubi conquisitor huius sæculi? Nonne stultam fecit Deus sapientiam huius mundi? | ||
| 21 For seeing that in the wisdom of God the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe. | Nam quia in Dei sapientia non cognovit mundus per sapientiam Deum: placuit Deo per stultitiam prædicationis salvos facere credentes. | For seeing that in the wisdom of God, &c. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. Wi. — The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. Vat. Grot. Tir. Just. | |
| 22 For both the Jews require signs, and the Greeks seek after wisdom: | Quoniam et Iudæi signa petunt, et Græci sapientiam quærunt: | The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human wisdom and knowledge; for that which appeareth the foolishness of God, is wiser than men, and able to confound the highest human wisdom; and that which appeareth weakness of God, is stronger than men, who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design. Wi. — Foolishness. That is to say, what appears foolish to the world in the ways of God, is indeed more wise: and what appears weakness, is indeed above all the strength and comprehension of man. Ch. | |
| 23 But we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness: | nos autem prædicamus Christum crucifixum: Iudæis quidem scandalum, Gentibus autem stultitiam, | ||
| 24 But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. | ipsis autem vocatis Iudæis, atque Græcis Christum Dei virtutem, et Dei sapientia: | ||
| 25 For the foolishness of God is wiser than men; and the weakness of God is stronger than men. | quia quod stultum est Dei, sapientius est hominibus: et quod infirmum est Dei, fortius est hominibus. | ||
| 26 For see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble: | Videte enim vocationem vestram fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles: | Vocation, is here used for the called, as Rom. iii. 30. circumcision for the circumcised, (ibid. xi. 7.) election for the elected. V. — Consider your manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says S. Chrys. men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits. — From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only glory in the Lord. Wi. — And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. Grot. — But this objection was not founded; for we find many persons of consideration mentioned in the Scriptures, who had embraced Christianity. Witness, v. 1. of this chap. Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar. | |
| 27 But the foolish things of the world hath God chosen, that he may confound the wise; and the weak things of the world hath God chosen, that he may confound the strong. | sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia: | ||
| 28 And the base things of the world, and the things that are contemptible, hath God chosen, and things that are not, that he might bring to nought things that are: | et ignobilia mundi, et contemptibilia elegit Deus, et ea, quæ non sunt, ut ea quæ sunt destrueret: | ||
| 29 That no flesh should glory in his sight. | ut non glorietur omnis caro in conspectu eius. | Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. Calmet.
We may here admire, (v. 1.) the happiness of those who, like S. Paul, are called to the sacred ministry, not through human respects, nor by any influence of parents, but by the vocation of heaven. — V. 2. We have here the model and origin of all future pastoral letters. — V. 3. &c. he gives thanks to God for past favours, and prays for a continuation of graces and blessings. — V. 10. He begs that there be no schisms found among them, but that unanimity of sentiment and disposition may reign among them, certain and unequivocal marks of truth. V. 12. &c. He shews that both pastors and flocks should look up to God, as the only source of truth and grace; that it is a crying injustice to withdraw any share of our heart and confidence from God, to fix it on any thing that is not God; as it is to attach ourselves to the ministers of truth, and not to the Truth itself. Therefore, concludes S. Paul, though the Jews call for miracles, and the Gentiles lean upon worldly wisdom, Christians must seek their strength and success in the weakness of the cross, and their glory in the ignominy of Christ crucified, to whom alone be all the honour and glory for ever and ever. Amen. | |
| 30 But of him are you in Christ Jesus, who of God is made unto us wisdom, and justice, and sanctification, and redemption: | Ex ipso autem vos estis in Christo Iesu, qui factus est nobis sapientia a Deo, et iustitia, et sanctificatio, et redemptio: | ||
| 31 That, as it is written: He that glorieth, may glory in the Lord. | ut quemadmodum scriptum est: Qui gloriatur, in Domino glorietur. |
Footnotes: 1 Corinthians 1
James 5:19-20
| 1 Go to now, ye rich men, weep and howl in your miseries, which shall come upon you. | Agite nunc divites, plorate ululantes in miseriis vestris, quæ advenient vobis. | Go now rich men, &c. In the first six verses, he gives admonitions to those among the Christians who were rich, not to rely on riches, nor value themselves on this account. You must look upon your riches and treasures as if they were already putrefied and corrupted, your gold and silver eaten and consumed with rust: and their rust shall rise in testimony and judgment against you, for not making better use of them. As your coin is eaten with rust, so shall your bodies be hereafter as it were eaten and consumed by fire. You heap up to yourselves a treasure in the day of wrath, while through covetousness, and hard heartedness, you defraud labourers of their hire, living at the same time in feasting and luxury, as in the day of slaughter. That is, feasting as men are accustomed to do, on the days when victims are slaughtered, offered, and eaten with great rejoicing. Others expound it, as if you were feeding, and making yourselves fit sacrifices and victims for God's anger and indignation. Wi. — You have feasted, &c. The Greek is, "you have lived in delicacies and debaucheries, and have feasted upon your hearts as for the day of sacrifice:" Ετρυφησατε, και εσπαταλησατε εϑρεψατε τας καρδιας υμων ως εν ημερα σφαγης . That is, you have fattened yourselves with good cheer and sensual pleasures, like victims prepared for a solemn sacrifice. C. — Others among you have unjustly oppressed, accused, and brought to condemnation the just one, by which seems to be understood just and innocent men, who are divers times deprived of their fortunes, and even of their lives, by the unjust contrivances of powerful wicked men. Wi. | |
| 2 Your riches are corrupted: and your garments are motheaten. | Divitiæ vestræ putrefactæ sunt: et vestimenta vestra a tineis comesta sunt. | ||
| 3 Your gold and silver is cankered: and the rust of them shall be for a testimony against you, and shall eat your flesh like fire. You have stored up to yourselves wrath against the last days. | Aurum, et argentum vestrum æruginavit: et ærugo eorum in testimonium vobis erit, et manducabit carnes vestras sicut ignis. Thesaurizastis vobis iram in novissimis diebus. | ||
| 4 Behold the hire of the labourers, who have reaped down your fields, which by fraud has been kept back by you, crieth: and the cry of them hath entered into the ears of the Lord of Sabaoth. | Ecce merces operariorum, qui messuerunt regiones vestras, quæ fraudata est a vobis, clamat: et clamor eorum in aures Domini sabbaoth introivit. | ||
| 5 You have feasted upon earth: and in riotousness you have nourished your hearts, in the day of slaughter. | Epulati estis super terram, et in luxuriis enutristis corda vestra in die occisionis. | ||
| 6 You have condemned and put to death the Just One, and he resisted you not. | Addixistis, et occidistis iustum, et non resistit vobis. | ||
| 7 Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth: patiently bearing till he receive the early and latter rain. | Patientes igitur estote fratres usque ad adventum Domini. Ecce agricola expectat pretiosum fructum terræ, patienter ferens donec accipiat temporaneum, et serotinum. | Be patient, &c. He now in these five following verses turns his discourse from the rich to the poor, exhorting them to patience till the coming of the Lord to judgment, which draweth near; his coming to judge every one is at his death. Imitate the patience of the husbandman, waiting for fruit after that the earth hath received the timely and early [1] rain soon after the corn is sown, and again more rain, that comes later to fill the grain before it comes to be ripe. This seems to be the sense by the Greek: others expound it, till he receive the early and latter fruits. Wi. — Behold the judge standeth before the door. This expression is synonymous with that in the foregoing verse. "The coming of the Lord is at hand." This way of speaking is not uncommon in Scripture. Thus God said to Cain: "If thou hast done evil, shall not sin forthwith be present at the door?" S. James is here speaking of the approaching ruin of Jerusalem, the destruction of the temple, and the dispersion of the Jews by the Romans. C. — Call to mind for your encouragement the trials and constancy[2] of the prophets: the patience of Job, after which God rewarded him with great blessings and property, and you have seen the end of the Lord; that is, what end the Lord was pleased to give to Job's sufferings. But S. Aug. Ven. Bede, &c. would have these words, the end of the Lord, to be understood of the death of our Lord Jesus Christ, on the cross, for which God exalted him, &c. Wi. | |
| 8 Be you therefore also patient, and strengthen your hearts: for the coming of the Lord is at hand. | Patientes igitur estote et vos, et confirmate corda vestra: quoniam adventus Domini appropinquavit. | ||
| 9 Grudge not, brethren, one against another, that you may not be judged. Behold the judge standeth before the door. | Nolite ingemiscere fratres in alterutrum, ut non iudicemini. Ecce iudex ante ianuam assistit. | ||
| 10 Take, my brethren, for an example of suffering evil, of labour and patience, the prophets, who spoke in the name of the Lord. | Exemplum accipite, fratres, exitus mali, laboris, et patientiæ, Prophetas: qui locuti sunt in nomine Domini. | ||
| 11 Behold, we account them blessed who have endured. You have heard of the patience of Job, and you have seen the end of the Lord, that the Lord is merciful and compassionate. | Ecce beatificamus eos, qui sustinuerunt. Sufferentiam Iob audistis, et finem Domini vidistis, quoniam misericors Dominus est, et miserator. | ||
| 12 But above all things, my brethren, swear not, neither by heaven, nor by the earth, nor by any other oath. But let your speech be, yea, yea: no, no: that you fall not under judgment. | Ante omnia autem fratres mei nolite iurare, neque per cælum, neque per terram, neque aliud quodcumque iuramentum. Sit autem sermo vester: Est, est: Non, non: ut non sub iudicio decidatis. | But above all things . . . swear not, &c. This earnest admonition is against all kind of oaths in common conversation, (not against oaths made on just and necessary occasions) and in the very same words, as our blessed Saviour warned all people against this sin of swearing. Mat. c. v. How unaccountably is this commandment of God contemned? And what a dreadful account will some day be exacted for so many oaths, curses, and blasphemies, which are now so common, that we may rather wonder at the patience of God and that already exemplary punishments have not fallen upon whole cities and kingdoms for this continued profanation of the holy name of God? Wi. — S. James here repeats the injunctions of our Saviour, not to swear at all. Mat. v. 34. See the annotations in that place. | |
| 13 Is any of you sad? Let him pray. Is he cheerful in mind? Let him sing. | Tristatur aliquis vestrum? oret. Æquo animo est? psallat. | ||
| 14 Is any man sick among you? Let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord. | Infirmatur quis in vobis? inducat presbyteros Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini: | Is any man sick among you? [3] or in danger of death by sickness, let him call, or bring in the priests of the Church, &c. The apostle here enjoins the constant use of the sacrament, called extreme unction, or the last anointing with oil, instituted, (as were all the sacraments of the Church) by our Saviour Christ, and which is here fully and clearly delivered in plain words, expressing, 1. the persons to whom this sacrament is to be administered; 2. the minister; 3. the form; 4. the matter; 5. the effects. As to the first, is any man sick among you? This sacrament then is to be given to every believing Christian, who is in danger of death by sickness. 2. Bring in the priests, one or more, they are the ministers of this sacrament. The Protestant translation has the elders; yet in their book of common prayer, he who is called in to assist and pray with the sick, is called either the minister, the curate, or the priest, never the elder. Dr. Wells has not changed the word elders in his translation; but in his paraphrase he expounds it of those ministers of the church who are above deacons. 3. And let them pray over him. Besides other prayers, the form of this sacrament is by way of prayer, let the Lord forgive thee, &c. 4. Anointing him with oil. The oil with which he is anointed by the priest, is the outward visible sign, and the matter of this sacrament, as water is the matter of baptism. 5. And the prayer of faith shall save the sick man, &c. All the sacraments of the new law have their virtue from the merits of our Saviour, Christ, and therefore must be ministered and received with faith in our Redeemer. Wi. — Is any man sick? &c. The Greek expression in this place is equivalent to, "Is any one dangerously ill amongst you?" Ασϑενει τις εν υμιν . The primary intention of this sacrament of extreme unction, is to confer a special grace upon the dying Christian, to strengthen him in his last and dreadful conflict, when the prince of darkness will exert his utmost to ruin his poor soul. But besides this, it was also intended to free man from venial sin, and likewise from mortal, if guilty of any, provided he were contrite and not able to have recourse to the sacrament of penance. But the sacrament of penance being the only regular means of obtaining pardon for mortal sin committed after baptism, a person must first have recourse to this sacrament, if he be able, as a necessary preparation for the sacrament of extreme unction. Other effects of this sacrament are, that it lessens the temporal punishment due to sin, and restores health to the worthy receiver, if it be expedient for the good of his soul. S. Aug. serm. 215. C. Theol. Petav. Habert. Bailly, &c. de Extrem. Unct. — How great then is the folly of such persons as are afraid to receive this sacrament, imagining it to be the irrevocable sentence of impending dissolution? whereas one of the very effects of this sacrament is to restore health, if it be expedient for the soul; and who would wish for health upon any other conditions? A. — The anathemas pronounced by the council of Trent against those who deny the existence of this sacrament, are sufficient to establish the belief of it in the minds of Catholics. See sess. 14. can. 1. 2. and 3. of the council of Trent. It may be proper, however, to observe, in confirmation of our belief of this sacrament, that whenever the ancient Fathers have had occasion to speak of extreme unction, they have always attributed to it all the qualities of a sacrament, as S. Chrys. who proves from this text of S. James the power which the priest has to forgive sins; (lib. 3. de Sacerdotio. S. Aug. ser. 215) not to mention Origen, who wrote at the beginning of the third century, (hom. ii. in Levit.) enumerating the different ways by which sins are forgiven in the new law, says, "That they are remitted when the priests anoint the sick with oil, as is mentioned in S. James." When Decentius, bishop of Eugenium in Italy, in 416, wrote to Innocent I. upon this sacrament, he makes no question whether it was a sacrament, but only consults him concerning the manner of administering; whether a bishop could give it, or whether priests were the only administerers of this sacrament, as S. James says, "Let them call in the priests of the Church;" and whether it could be given to penitents before they had been reconciled by absolution. To the former question, the pope replied there could be no doubt, as S. James could never mean that bishops were excluded as being higher than priests; but that he supposed them to be taken up with other things. We might add to this, the word presbyter was then used indiscriminately for both bishops and priests. A. — As to the next question, whether penitents could receive this sacrament before absolution, he answered in the negative. "For," says he, "can it be thought that this one sacrament can be given to those who are declared unworthy of receiving the rest?" Innocent I. in epist. ad Decent. c. viii. Habert. de Extre. Unct. — If it be objected that mention is not more frequently made of this sacrament in the writings of the ancients, we will answer with Bellarmin, that the most evident things were not always written, but only as occasion offered, that many of the mysteries were kept secret, to preserve them from the ridicule of the infidels. That in the times of persecution it was more difficult to administer this sacrament and less necessary, as the greatest part of Christians died not by sickness but by martyrdom. Theol. Petav. de Extre. Unc. — Ven. Bede in Lu. ix. speaketh thus: "It is clear that this custom was delivered to the holy Church by the apostles themselves, that the sick should be anointed with oil consecrated by the bishop's blessing." — Let him bring in, &c. See here a plain warrant of Scripture for the sacrament of extreme unction, that any controversy against its institution would be against the express words of the sacred text in the plainest terms. Ch. — And the Lord, by virtue of this sacrament, or if you will, sacramental prayer, shall raise him up, shall give him spiritual strength and vigour to resist the temptations which at that hour are most dangerous. He shall also raise him up, by restoring him his corporal health, when God sees it more expedient for the sick man. — And if he be in sins, they shall be forgiven him, not merely by prayer, but by this sacrament. Wi. | |
| 15 And the prayer of faith shall save the sick man: and the Lord shall raise him up: and if he be in sins, they shall be forgiven him. | et oratio fidei salvabit infirmum, et alleviabit eum Dominus: et si in peccatis sit, remittentur ei. | ||
| 16 Confess therefore your sins one to another: and pray one for another, that you may be saved. For the continual prayer of a just man availeth much. | Confitemini ergo alterutrum peccata vestra, et orate pro invicem ut salvemini: multum enim valet deprecatio iusti assidua. | Confess, therefore, your sins, &c. Divers interpreters expound this of sacramental confession, though, as the authors of the annotations on the Rheims Testament observe, this is not certain. The words one to another, may signify that it is not enough to confess to God, but that we must also confess to men, and not to every man, but to those whom God appointed, and to whom he hath given the power of remitting sins in his name. I cannot but observe that no mention at all is made, "in the visitation and communion of the sick," in the Prot. common prayer book, of this comfortable passage out of S. James, of calling in the priests of the Church, of their anointing him with oil . . . and that his sins shall be forgiven him. Perhaps having laid aside that sacrament, it seemed to them better to say nothing of those words. But such a confession as is practised by all Catholics, is at least there advised. "The sick person," saith the book of common prayer, "here shall be moved to make a special confession of his sins . . . After which confession, the priest shall absolve him after this sort. Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, who truly repent, forgive thee . . . and by his authority committed to me, I absolve thee from all thy sins, in the name of the Father, " &c. Here is a special confession, or a confession of particular sins; here is a power of forgiving sins in God's name, acknowledged to be given to the Church, and to priests; here are the very same words used by every Catholic priest in the sacrament of penance. This is clearly ordained in their liturgy: how far it is complied with, I know not. Wi. — One to another. That is, to the priests of the Church, whom (v. 14.) he had ordered to be called for, and brought in to the sick: moreover, to confess to persons who had no power to forgive sins, would be useless. Hence the precept here means that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have received the power of remitting sins in his name. Ch. — Pray for one another. Here is recommended prayer in general, as a most necessary Christian duty. He encourages them to it by the example of Elias. Wi. | |
| 17 Elias was a man passible like unto us: and with prayer he prayed that it might not rain upon the earth, and it rained not for three years and six months. | Elias homo erat similis nobis passibilis: et oratione oravit ut non pluret super terram, et non pluit annos tres, et menses sex. | ||
| 18 And he prayed again: and the heaven gave rain, and the earth brought forth her fruit. | Et rursum oravit: et cælum dedit pluviam, et terra dedit fructum suum. | ||
| 19 My brethren, if any of you err from the truth, and one convert him: | Fratres mei, si quis ex vobis erraverit a veritate, et converterit quis eum: | ||
| 20 He must know that he who causeth a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins. | scire debet quoniam qui converti fecerit peccatorem ab errore viæ suæ, salvabit animam eius a morte, et operiet multitudinem peccatorum. | He who causeth a sinner to be converted, &c. S. James concludes his epistle with a work of charity, one of the most acceptable to Almighty God, and most beneficial to our neighbour, when any one becomes instrumental in converting others from their errors, or from a wicked life; for it is only God that can convert the heart. But he who with a true and charitable zeal, animated with the love of God and of his neighbour, makes this the chief business of his life, has this comfort here given him, that this will cover in the sight of God a multitude of sins, which he may have contracted through human frailty. The Church of England, when they modelled the articles of their reformation, received this epistle of James as canonical. They profess to follow the holy Scriptures as the only rule of their belief: they find in the 14th and 15th verses of this chapter these words: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil . . . and if he be in sins, they shall be forgiven him." In these words they find all that they themselves require, to be a sacrament of the new law; to wit, a precept or injunction, clear and unlimited as to time, a visible sign, with a promise of invisible grace, in remitting of sins, the minister of it, and the persons specified who are to receive it. They also found this practised at the time of the reformation by the Universal Church, by all Catholics, both in the east and west, both by the Latin and by the Greek Churches; and that all Christian Churches received it as a sacrament; and yet they thought fit to lay it quite aside, as if it was neither a sacrament nor a holy ceremony, nor a pious custom fit to be retained. They must have judged that they had convincing proofs both to contradict in other things the judgment and belief of the Catholic Church, and also in this particular; as to which latter case, I shall examine the reasons which they bring. I presume it may be needless to insist upon the groundless imagination of Wycliff, and some heretics about that time, who denied this to be a sacrament, fancying it was prescribed by S. James, because the oil of Palestine was a sovereign remedy to cure diseases. If so, any physician, any old woman or nurse to the sick, might have applied oil full as well, if not better than the priests. Calvin, and the reformation writers, give us the following reasons or conjectures, that this anointing, as well as that, (Mark vi. 13.) was only to be used for a time, by those who had the gift of curing diseases miraculously; so that like other miraculous gifts, (as the speaking of tongues, prophesying, &c.) it was but to last during the first planting of the Christian faith. Dr. Fulk, against the Rheims Testament, and Mr. Baxter, &c. affirm boldly, that Christ "appointed his apostles to anoint those with oil whom they cured." And Dr. Hammond says, "that the anointing with oil, was a ceremony used by Christ and his apostles in their miraculous cures." They assert this, as if it was taught by Scripture itself. They are no less positive that this anointing soon ceased, and was laid aside with the gift of miraculous cures, given sometimes to the first Christians at their baptism, or when they received the Holy Ghost in the sacrament of confirmation. Dr. Fulk, besides this, is positive that "the Greek Church, never to this day received this anointing and praying over the sick as a sacrament." These are their arbitrary, groundless, and false expositions, which they bring against a clear text of the holy Scriptures. It might be sufficient to oppose the judgment and authority of the Church to their private judgment. But to answer in short each particular: we find by the evangelists, (Mat. x. 8. Mark vi. 13. Luke x. 9.) that Christ gave to his twelve apostles, and afterwards to his seventy-two disciples, in their first mission before his death, (which was only into the cities of Israel) a power of casting out devils, of raising the dead, of curing diseases in his name. And S. Mark tells us, that they cast out many devils, and anointed many sick with oil, and cured them. But when Dr. Fulk and others add, that our Saviour appointed, ordered, or commanded them to anoint with oil those whom they cured, no such thing is said, nor insinuated, neither by S. Mark nor by any of the evangelists, nor any where in the holy Scriptures. And how Dr. Hammond could tell us that this "anointing with oil was a ceremony used by Christ himself," I cannot imagine. As for the apostles and disciples, they might cure many, making use of oil, and many without it by laying hands upon them, by a prayer, or by calling upon the name of Jesus, as the seventy-two disciples returned to him with joy, (Luke x. 17.) saying, Lord, even the devils are subject to us in thy name. Neither is it judge probable by the interpreters that the apostles, in their miraculous cures, were tied up or confined to the use of oil: especially since we find that after Christ's resurrection, in their second mission to all nations, Christ foretells (Mat. xvi. 18.) that they who believe in him, shall have this miraculous gift of healing the sick, but mentions only the laying of hands upon them: they shall lay hands on the sick, and they shall be well. Besides had Christ appointed or given orders to his disciples to make use of oil in such miraculous cures, it would scarce have happened but we should have some examples of it in the Acts of the Apostles, where so many miraculous cures are related to have been done by S. Peter, by S. Paul, and others, but no mention of this ceremony of oil. We agree with our adversaries that this gift of miraculous cures, of which S. Paul speaks, (1 Cor. xii.) was common only for a short time, like the other gifts of the Holy Ghost, which were only necessary, as S. Aug. takes notice, at the first planting of the Christian faith; and so that anointing with oil, merely as it was made use of in miraculous cures of the body, soon ceased, perhaps even before our Saviour's death; but we believe as our Saviour appointed water to be the matter of the sacrament of baptism, so he would have oil to be the matter of the sacrament of the sacrament of extreme unction, which he instituted to strengthen the souls of the sick, against the dangers and temptations at the approach of death, and of which S. James here speaks near upon thirty years after Christ's ascension. And the anointing in S. Mark, used in corporal diseases, may be looked upon as a figure of the sacrament of extreme unction in S. James, as the frequent washings or baptisms, as they are called, of the Jews, and especially the baptism of S. John, was a figure of the baptism of Christ. The miraculous gift of healing, as well as other gifts of the Holy Ghost, was often given with the sacraments, which were to be always continued, and not to cease, with those gifts. We may also take notice, that neither they who had this gift of healing, had any command or advice to make use of it to all that were sick, nor were all that were sick ordered to seek for a cure of those who had this gift; whereas here S. James orders every one to send for the priests of the Church to anoint him, and pray over him for spiritual relief. S. Timothy had frequent infirmities, as we read 1 Tim. v. 23. nor yet did S. Paul, who had that gift, cure him. The same S. Paul left Trophimus sick at Miletum. 2 Tim. iv. 20. Epaphroditus, S. Paul's companion in his labours, was sick, when he had S. Paul with him, even unto death; that is, so as to be at the point of death (Philip. ii. 27.); nor yet did S. Paul, but God, restore him to his health. And if S. James had spoken of a miraculous restoring of corporal health by that anointing, he should rather have said: bring in those who have the gift of healing; for we may reasonably suppose that many had this gift who were not priests, and we have no reason to suppose that all priests had this gift. Our adversaries tell us with great assurance, that this anointing mentioned by S. James was soon laid aside; which, say they, we may gather from the silence of the writers in the three following ages. To this merely negative argument the Catholics answer: 1. That it is enough we have the tradition and practise of the Church, witnessed by the writers in the ages immediately succeeding. 2. That the greatest part of the writings in those ages are not extant. 3. The writers of those times seldom mentioned those things which were sufficiently known among the Christians by daily use, especially what related to the sacraments and mysteries of the Christian religion, which (as it appears by the writings that they were able to preserve) they made it their particular endeavour to conceal from the heathens, who turned them to derision and contempt. In the mean time, had not this anointing been always retained and continued, the ages immediately following would not have conspired every where to practise it, and to look upon it as a sacrament. Not to insist on the authority of Origen,[4] in the beginning of the third age, (hom. ii. in Levit.) who numbering up the different ways by which sins are forgiven in the new law, says, that they were remitted when priests anoint the sick with oil, as in the epistle of S. James; S. Chrys.[5] in the end of the fourth age, (in his third book de Sacerdotio, tom. i. p. 384. Nov. Ed. Ben. written before the end of the fourth age, about the year 375) says, that priests (and his word expresseth sacrificing priests, not elders) have now a power to remit sins, which he proves from those words in S. James, Is any man sick among you? &c. This shews, as do also Origen's words, that this custom was then continued in the East, in the Greek Church, and that it was believed a sacrament, of which the priests only were the ministers. Innocent I.[6] in his answers to Decentius, bishop of Eugenium, in Italy, at the beginning of the fifth age, an. 416, calls this anointing and prayer over the sick, set down in S. James' epistle, a sacrament in the same sense as other sacraments in the new law. See Labbe's Councils, tom. ii, p. 1248. And as to what Innocent I. and Ven. Bede relate of a custom by which lay persons, when a priest could not be had, anointed and prayed over a person in danger, it was only to testify their desire of having the sacrament: as it was likewise a pious custom in some places for sinners to make a confession to a layman, not that they them looked upon it as a sacrament, but only that they hoped God would accept of their private devotions and humiliation, when they could not have a priest to administer the sacraments to them. It is needless to mention authors in the following ages. S. Greg. (Sacramentarium. fer. 5. in Cœna Dni.) describes the ceremony of blessing oil to be used in the anointing of the sick. Theodore, made archbishop of Canterbury, an. 668, among other decrees, ordains that sick persons receive the holy unction, set down by S. James. The Capitularia of Charles the great, say that no one, when about to depart out of this world, ought to want the anointing of the sacrament of oil. The same is ordained in a council of Chalons, an. 813, can. 48; by a council at Aix la Chapelle, an. 830, can. 5; by the council of Mayence, an. 847, can. 26, &c. Now since we find this anointing made use of as a sacrament at least from the fourth age, let our adversaries tell us when this anointing prescribed by S. James was left off, and when and how it came to be taken up again. They have no manner of proofs for either; and yet we have a right, as the authors of the annotations on the Rhem. Testam. observe, to demand clear and convincing proofs in this case, when the Scripture seems so clear for us and against them. Dr. Fulk affirms boldly, that this anointing was never to this day received in the Greek Church as a sacrament. This only shews how little credit is to be given to him. He might have found great reason to doubt of his bold assertion, since neither Photius, in the ninth age, nor Michael Cerularius, in the eleventh, ever objected this difference betwixt their Greek and the Latin Church, at a time when they reckoned up even the most minute differences either in doctrine or discipline, so as to find fault with the Latins for shaving their beards. He might have found it by what happened at the time of the council of Lyons, in the thirteenth age, when the pope, in his letter to the emperor of Constantinople, wrote that the Latin Church, and all in communion with him, acknowledged seven sacraments, which the Greeks never blamed. He might have observed the same when the Greeks and Armenians came to an union in the council of Florence, in the fifteenth age. The same Dr. Fulk, who wrote about the year 1600, could scarce be ignorant of the ill success the Augsbourg confession met with among the Greeks, to whom, when the Lutherans had sent copies of their faith and of their reformation, Jeremy, the patriarch of Constantinople, with a synod of the Greeks, condemned their articles, and among other points, declared that they held "in the orthodox Catholic Church seven divine sacraments," the same as in the Latin Church, baptism . . . and the holy oil. Had Dr. Fulk lived a little longer, he must have been more and more ashamed to find other Greek synods condemning him and all the said reformers. For when Cyrillus Lucaris, advanced to the see of Constantinople by the interest of the French Calvinists, began to favour and support the doctrine of the Calvinists, the Greeks in several synods under their patriarchs, (an. 1639, 1642, 1671, and 1672) condemned Cyril and the new doctrine of the said reformers, and expressly declared that they held seven sacraments. See M. Arnauld, tom. iii. Perpetuitè de la Foy; and the dissertations of M. Le Brun, tom. iii. p. 34, and 572, disert. 12, where he shews that all the churches of the East, and all the Christian churches of the world, though separated from the communion and subordination to the Pope, agree with the Latin Church, as to the sacrifice of the Mass, as to the real presence of Christ in the Eucharist, and as to the seven sacraments. Wi. — If, with holy Scripture, we must allow that charitable persons on earth may prove instrumental, under God, to their neighbour's salvation, why are we to deny this to the saints in heaven, whose charity for man is much greater? |