Titus
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Super ad Titum
Commentary on Titus
TitusProoemium
Prologue
Lucam 12:39
Luke 12:39
Titus12:39 Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.
12:39 But know this, that if the householder knew at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.
Titus1. Per patremfamilias significatur praelatus Ecclesiae propter tria, quae debet exhibere, scilicet generationem ad fidem, eruditionem ad salutem, custodiam ad securitatem.
1. By householder is signified a prelate of the Church on account of the three duties he must perform: first, he must engender the faith in others; second, instruct them for salvation; third, guard them securely.
TitusPrimum quidem, quia sicut est vita corporalis per animam, ita spiritualis per fidem. Ab. II, 4: iustus autem meus ex fide vivit. Et sicut ad vitam carnalem generatur quis per emissionem seminis corporalis: ita ad vitam spiritualem per infusionem seminis spiritualis, quod est verbum Dei, Matth. XIII, v. 3–17 et I Cor. IV, 15: per Evangelium ego vos genui. Item per eruditionem. Eccli. VII, v. 25: filii tibi sunt? Erudi illos. Is. XLVIII, v. 17: ego Dominus Deus tuus docens te utilia. Item per protectionem ac tutelam. Deut. XXXII, 10: circumduxit eum, et docuit, et cetera. Cuilibet enim praelato committitur cura subditorum. III Reg. XX, 39: custodi virum hunc, qui si lapsus fuerit, erit anima tua pro anima eius. Et Hebr. XIII, 17: ipsi pervigilant quasi rationem reddituri pro animabus vestris.
He must do the first because, just as bodily life depends on the soul, so spiritual life depends on faith: the righteous shall live by his faith (Hab 2:4); and just as one is engendered into physical life by the emission of bodily seed, so into spiritual life by the emission of a spiritual seed, which is the word of God: I became your father in Christ Jesus through the Gospel (1 Cor 4:15). Second, he must teach; do you have children? Instruct them (Sir 7:23); I am the Lord your God, who teaches you to profit (Isa 48:17). Third, he must guard his flock with care: he cared for him, he kept him as the apple of his eye (Deut 32:10). For every prelate is entrusted with the care of his subjects: keep this man; if by any means he be missing, your life shall be for his life (1 Kgs 20:39); they are keeping watch, as men who will have to give account for your souls (Heb 13:17).
TitusSed ad hanc generationem requiritur scientia. Os. IV, 6: quia tu scientiam repulisti, et ego repellam te, ne sacerdotio fungaris mihi. Et ideo dicit si sciret. Requiritur enim quod sciat.
But this engendering requires knowledge: because you have rejected knowledge, I reject you from being a priest to me (Hos 4:6). Hence he says, if the householder knew; for he is supposed to know.
TitusItem, ultra eruditionem, requiritur quod sit sollicitus. Rom. XII, 8: qui praeest in sollicitudine. Lc. II, 8: pastores erant in regione eadem, vigilantes et custodientes vigilias noctis supra gregem suum. Ad custodiam vero fortitudo requiritur ad protegendum. I Mac. c. III, 3 de Iuda Machabaeo: induit se loricam sicut gigas, et succinxit se arma bellica sua in praeliis, et protegebat castra gladio suo. Et ideo dicitur et non sineret perfodi domum suam, id est, Ecclesiam. I Tim. III, v. 15: ut scias quomodo oporteat te conversari in domo Dei, quae est Ecclesia Dei. Haec domus est Dei, sicut Domini, et praelati sicut famuli. Hebr. III, 5: Moyses quidem erat fidelis in tota domo illius, tamquam famulus; Christus vero tamquam Filius in domo sua. Haec perfoditur a fure, id est, haeretico. Abd. cap. unico: si fures introissent ad te, si latrones per noctem, quomodo conticuisses? Qui dicitur fur, quia occulte venit, et graditur in tenebris. Unde fur a furno dicitur, quod est obscurus; sic isti per obscura dogmata. Prov. IX, 17: aquae furtivae dulciores sunt, et panis absconditus suavior. Item ex perversa intentione, quia intendunt occidere. Io. X, 10: fur non venit nisi ut furetur, et mactet et perdat. Item ex modo intrandi, quia non per ostium. I Io. IV, 3: et omnis spiritus, qui solvit Iesum, ex Deo non est, et hic est anti-Christus, et cetera.
Again, besides being erudite, it is required that he be careful: he who rules, with carefulness (Rom 12:8); and in that region there were shepherds out in the field, keeping watch over their flock by night (Luke 2:8). In a sentry, fortitude is required, if the camp is to be protected; he girded on his armor of war as a giant and waged battles, protecting the host by his sword (1 Macc 3:3). Hence it is said, he would not suffer his house, i.e., the Church, to be broken open: that you may know how one ought to behave in the house of God, which is the Church of the living God (1 Tim 3:15). This house belongs to God as to its Lord, and to prelates as to servants: now Moses was faithful in all God’s house as a servant . . . but Christ as a Son in his own house (Heb 3:5). This is broken open by the thief, i.e., by the heretic; if thieves came to you, if plunderers by night – how you have been destroyed! (Obad 1:5) The heretic is called a thief, because he walks stealthily in the darkness; hence, a thief is so called from his obscureness as the heretic from his obscure dogmas: stolen water is sweet, and bread eaten in secret is pleasant (Prov 9:17); and from his perverse intention, which is to kill: the thief comes only to steal and kill and destroy (John 10:10); and from his mode of entry, because he does not enter by the door: and every spirit which does not confess Jesus is not of God. This is the spirit of antichrist, of which you heard that it was coming, and now it is in the world already (1 John 4:3).
Titus2. Sic ergo ex praemissis trahitur convenienter intentio huius epistolae, in qua apostolus instruit Titum, quomodo regat ecclesiam, ut patet in argumento.
2. So it is easy to gather from the foregoing that the aim of this letter is to instruct Titus how to govern his church.
TitusC. 1Ministers Against the Reprobate
Ministri contra reprobatos
Ministers Against the Reprobate
Titus.C1L. 1 (1:1–4)Greeting
Salutatio
Greeting
Titus.L11:1 Paulus servus Dei, apostolus autem Jesu Christi secundum fidem electorum Dei, et agnitionem veritatis, quae secundum pietatem est [n. 3]
1:1 Paul, a servant of God and an apostle of Jesus Christ, according to the faith of the elect of God and the acknowledging of the truth, which is according to godliness: [n. 3]
Titus.L11:2 in spem vitae aeternae, quam promisit qui non mentitur, Deus, ante tempora saecularia: [n. 6]
1:2 Unto the hope of life everlasting, which God, who does not lie, has promised before the times of the world: [n. 6]
Titus.L11:3 manifestavit autem temporibus suis verbum suum in praedicatione, quae credita est mihi secundum praeceptum Salvatoris nostri Dei: [n. 8]
1:3 But has in due times manifested his word in preaching, which is committed to me according to the commandment of God our Savior: [n. 8]
Titus.L11:4 Tito dilecto filio secundum communem fidem, gratia, et pax a Deo Patre, et Christo Jesu Salvatore nostro. [n. 9]
1:4 To Titus, my beloved son according to the common faith, grace and peace, from God the Father and from Christ Jesus our Savior. [n. 9]
Titus.L13. Haec epistola dividitur in salutationem et epistolarem narrationem, ibi huius rei.
3. This letter is divided into a greeting and a message, at for this cause I left you in Crete (Titus 1:5).
Titus.L14. In prima, primo ponitur persona salutans, quae notificatur tripliciter, scilicet ex nomine, cum dicit Paulus, quod significat humilitatem. I Cor. XV, 9: ego sum minimus apostolorum, et cetera.
4. In the greeting, first, the person who sends the greeting is mentioned, and he is identified by certain marks: first, by his name; hence he says, Paul, which signifies humility: I am the least of the apostles (1 Cor 15:9);
Titus.L1Item ex conditione, cum dicit servus. Ps. CXV, 16: Domine, ego servus tuus.
second, by his state when he says, a servant of God: O Lord, I am your servant (Ps 116:16).
Titus.L1Contra, Io. XIV: iam non dicam vos servos. Respondeo. Sancti quandoque dicuntur servi, quandoque non, sed filii. Duplex enim est servitus. Una est ex timore, quae non competit filiationi Dei, sed condividitur contra eam. Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore, et cetera. Alia ex amore, quae consequitur filiationem Dei. Et ratio huius distinctionis est, quia liber est qui est causa sui, qui operatur quod vult; servus vero est qui est causa alterius.
But this seems contrary to John: no longer do I call you servants (John 15:15). I answer that the saints are sometimes servants and sometimes not, but friends. For there are two kinds of servitude: one is from fear, which is not suitable to a son of God, but is contradistinguished against sonship: for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of sonship (Rom 8:15); the other is from love, which follows upon sonship. The reason behind this distinction is that a free man is one who exists for his own sake, for he does what he wills; but a servant exists for someone else’s sake.
Titus.L1Sed triplex est causa, quae est principium operis, scilicet finalis, formalis et efficiens. Si ergo propter causam finalem, sic omnes sancti sunt servi Dei, quia propter Deum faciunt. I Cor. X, 31: sive manducatis, sive bibitis, vel aliud quid facitis, omnia in gloriam Dei facite. Et hoc est ex amore, a quo procedit, quod omnia operemur propter Deum. Si vero propter causam moventem, quae est extrinseca, et compellit, sic est servitus timoris, et est malorum. Si propter causam formalem, sic est habitus inclinans, et sic quidam sunt servi peccati, quidam servi iustitiae, qui secundum habitum inclinantur ad malum vel ad bonum.
But there are three causes which serve as the beginning of a work, namely, the final cause, the formal cause and the efficient cause. If we consider the final cause of one’s actions, then all the saints are servants of God, because they do all things for God’s sake: so, whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor 10:31). And this springs from love, by which we do all for God. If we consider the efficient cause, which is extrinsic and compels one to act, one is a servant under fear, and such servitude belongs to wicked men. But if we consider the formal cause of actions, it is a habit causing an inclination: then some are servants of sin and others servants of justice, because a habit inclines a person either to good or to evil.
Titus.L15. Item ex auctoritate, cum dicit apostolus. Lc. VI, 13: elegit, scilicet super omnes fideles, duodecim ex ipsis, quos etiam apostolos nominavit. Eph. IV, 11: primum quidem apostolos.
5. Third, he is identified by his authority when he says, and an apostle: he chose from them twelve, whom he named apostles (Luke 6:13); and his gifts were that some should be apostles (Eph 4:11).
Titus.L1Et describitur primo ab auctore, cum dicit Iesu Christi, quia ab ipso est electus. Gal. I, v. 1: non ab hominibus, neque per hominem, sed per Iesum Christum, et cetera. Item quia solum Christum annuntiabat. II Cor. IV, 5: non enim nosmetipsos praedicamus, sed Iesum Christum Dominum nostrum, nos autem servos vestros per Iesum. Item quia legatus Christi, cuius auctoritate utebatur. II Cor. V, v. 20: pro Christo ergo legatione fungimur. Eph. VI, 20: legatione fungor in catena. II Cor. II, 10: si quid donavi propter vos in persona Christi.
His apostleship is described in terms of its author, when he says, of Jesus Christ, because he was chosen by him: not from men nor through man, but through Jesus Christ (Gal 1:1). Or, of Jesus Christ, because he preaches only Christ: for what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’s sake (2 Cor 4:5); or because he is Christ’s representative whose authority he enjoys: so we are ambassadors for Christ (2 Cor 5:20); for which I am an ambassador in chains (Eph 6:20); what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Cor 2:10).
Titus.L1Item secundo describitur ex idoneitate; nam apostolus est annuntiator. Matth. ult.: docete omnes gentes, et cetera.
He is also identified by the specialty, for an apostle is one who preaches: make disciples of all nations (Matt 28:19).
Titus.L1Doctor autem debet habere fundamentum doctrinae, et perfectionem. Primum pertinet ad quemlibet, secundum vero pertinet ad praedicatores, et ad doctores. Et sicut in aliis scientiis sunt principia, sic in hac sunt articuli fidei, qui innotescunt cuilibet fideli secundum lumen infusum, et articuli sunt fundamenta fidei, quae est substantia rerum sperandarum, etc., Hebr. XI, 1. Et ideo dicit secundum fidem electorum Dei.
But a teacher should have a firm foundation in knowledge and be perfect: the first can belong to anyone, but the second is expected of preachers and teachers. And just as in the other sciences there are principles, so in the preacher’s knowledge there are principles, namely, the articles of faith which are known to every believer in virtue of an infused light. These articles are the foundation of faith, which is the substance of things to be hoped for; the conviction of things not seen (Heb 11:1). Therefore he says, according to the faith of the elect of God.
Titus.L1Item requiritur perfectio doctrinae. Unde dicit et agnitionem veritatis. Duplex autem habetur cognitio veritatis, scilicet perfecta in patria, scilicet quando videbimus facie ad faciem, et imperfecta per fidem, quam habent sancti. Io. VIII, 32: cognoscetis veritatem, et veritas liberabit vos.
Furthermore, the preacher should be perfect in doctrine; hence he says, and the acknowledging of the truth. For knowledge of the truth can be possessed in two ways: perfectly in heaven, when we shall see face to face; and imperfectly by faith, which the saints have: you will know the truth, and the truth will make you free (John 8:32).
Titus.L1Sed cuius veritatis? In agnitionem eius, quae est secundum pietatem. Religio enim et pietas, secundum Tullium, sunt partes iustitiae; et differunt, quia religio est cultus Dei. Sed quia Deus non solum est Creator, sed etiam est Pater, ideo non solum debemus ei cultum ut Creatori, sed amorem et cultum sicut Patri. Et ideo pietas quandoque pro cultu Dei sumitur. Iob XXVIII, 28: ecce pietas, ipsa est sapientia, secundum aliam translationem, ubi nostra sic habet: ecce timor Domini, ipsa est sapientia.
But what sort of truth? In the acknowledging of the truth, which is according to godliness. Now religion and godliness, according to Cicero, are parts of justice, but they differ: because religion is the worship of God. But since God is not only the Creator, but also a Father, we owe him worship not only as Creator, but also love and worship as to a Father; accordingly, godliness is sometimes taken for the worship of God: behold godliness itself is wisdom (Job 28:28); according to another text: lo, the fear of the Lord is wisdom.
Titus.L16. Tertio describitur ex fine, et
6. He then describes apostleship from its objective:
Titus.L1primo ponit ipsum finem;
first, the objective is mentioned;
Titus.L1secundo eius dignitatem, ibi quam promisit.
second, its dignity, at which God, who does not lie.
Titus.L1Finis autem est spes vitae aeternae, quia etsi Moyses possit dici apostolus, quia a Domino missus; sed tamen non in spem vitae aeternae, sed terrae Hevei et Amorrhaei; sed Paulus est apostolus in spem vitae aeternae. Io. VI, 40: haec est voluntas Patris mei qui misit me, ut omnis qui videt Filium, et credit in eum, habeat vitam aeternam, et ego resuscitabo, et cetera. I Pet. I, 3: regeneravit nos in spem vivam. Rom. V, 2: gloriamur in spe gloriae filiorum Dei.
But the objective is hope of life everlasting, because even though Moses can be called an apostle, inasmuch as he was sent by the Lord, yet not in the hope of life everlasting, but of the land of the Hevite and Amorrhite. Paul, however, is an apostle in the hope of life everlasting: for this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day (John 6:40); by his great mercy we have been born anew to a living hope (1 Pet 1:3); we rejoice in our hope of sharing the glory of God (Rom 5:2).
Titus.L17. Promissio autem haec est firma dupliciter: primo, ex parte promittentis; unde dicit qui non mentitur. Deus enim veritas est, cuius contrarium est mendacium. Num. c. XXIII, 19: non est Deus quasi homo ut mentiatur.
7. This promise is firm for two reasons: first, by reason of the one who promises; hence he says, God, who does not lie. For God is truth, the opposite of which is a lie: God is not a man, that he should lie (Num 23:19).
Titus.L1Secundo ex divino proposito dandi; unde dicit ante tempora saecularia. Saeculum, secundum Philosophum, est mensura durationis uniuscuiusque rei. Tempora ergo saecularia sunt tempora distincta secundum diversas successiones rerum; quasi dicat: antequam tempus successivum inciperet esse. Et quia incepit hoc tempus cum mundo, ideo fuit ante principium mundi.
Second, by reason of God’s intention to give; hence he says, has promised before the times of the world. For an age, according to the Philosopher, is the measure of a thing’s duration. The ages of the world, therefore, are times which are distinguished according to the successions of things. As if to say: before time began its march. And because this time began when the world began, God’s intention existed before the beginning of the world.
Titus.L1Alia littera habet, aeterna, id est, antiqua. Sic enim aliquando accipitur aeternum, id est, antiquum. Vel aeterna, non secundum veritatem, sed secundum imaginationem. Et ante ista promisit hoc, quia haec sunt successiva. Sed promittere est verbo nuntiare suam voluntatem de dando. Et Deus ab aeterno protulit Verbum suum in quo erat ut sancti haberent vitam aeternam. Eph. I, 4: elegit nos ante mundi constitutionem.
Another version has times eternal, i.e., olden times, for that is the meaning of the word ‘eternal,’ namely, old. Or eternal, not really, but in the imagination. And so, even prior to that, he promised this. But to promise is to declare one’s intention to give: and from all eternity God uttered his Word, in which was contained the promise that the saints would possess eternal life: he chose us in him before the foundation of the world (Eph 1:4).
Titus.L18. Confirmatur autem haec spes ex manifestatione promissionis, unde dicit manifestavit autem suis temporibus, et cetera. Et describitur haec manifestatio tripliciter.
8. This hope is confirmed by the manifestation of the promise; hence he says, but has in due times manifested his word. And he describes this manifestation in three ways.
Titus.L1Primo ex tempore, unde manifestavit quando Verbum suum incarnari constituit; unde dicit temporibus suis, id est, tempore congruo, quo homo esset convictus de superbia, per quam peccaverat. Et sic primo medicus convincit aegrotum, ut eum congruentius sanet. Homo enim superbiebat de scientia, sed convictus est de ignorantia ante tempus legis, ubi peccavit in idololatria, et vitiis contra naturam. Item de virtutibus, et de his convictus est tempore legis. Gal. IV, 4: at ubi venit plenitudo temporis, misit Deus Filium suum, et cetera.
First, from the time; hence he manifested when his Word became incarnate. Therefore, he says, in due times, i.e., when man became convinced of his pride, through which he sinned. Hence a physician, first of all, convinces his patient in order to heal him more easily. For man took pride in his knowledge; but he became convinced of his ignorance before the time of the law, when he fell into idolatry and vices against nature. He also took pride in his strength, but became convinced of his weakness during the time of the law: but when the time had fully come, God sent his Son, born of woman, born under the law, to redeem those who were under the law (Gal 4:4).
Titus.L1Item, secundo, describitur ex modo, quia per publicam praedicationem. Mc. ult.: euntes in mundum universum, praedicate Evangelium omni creaturae. Unde dicit in praedicatione. I Cor. IX, 17: dispensatio credita est mihi.
Second, this manifestation is described from its manner, because it occurred through public preaching: go into all the world and preach the Gospel to the whole creation (Mark 16:15). Hence he says, in preaching: a dispensation is committed to me (1 Cor 9:17).
Titus.L1Item tertio ex auctore. Unde dicit secundum praeceptum, et cetera. Matth. I, 21: ipse enim salvum faciet populum suum a peccatis eorum. Act. IX, 15: vas electionis est mihi iste, ut portet nomen meum, et cetera.
Third, from its author; hence he says, according to the commandment of God our Savior: he will save his people from their sins (Matt 1:21); he is a chosen instrument of mine to carry my name before the gentiles and kings and the sons of Israel (Acts 9:15).
Titus.L19. Persona salutata ponitur, cum dicit Tito, quem describit tripliciter: primo ex nomine; secundo ex dilectione; tertio ex filiatione.
9. The person greeted is mentioned when he says, to Titus, whom he describes from three marks: first, from his name; second, from his love; third, from his sonship.
Titus.L1Filius ergo est per dilectionem et fidem, quae debet esse communis, ut idipsum dicant omnes. Et ideo dicit communem fidem, quae etiam dicitur Catholica, id est, universalis. Unde dicitur Eph. IV, 5: una fides, unus Dominus, et cetera.
He is a son or child through love and the faith, which should be common, so that all say the same thing. Hence he says, according to the common faith, which is also called Catholic, i.e., universal. Hence, it is said: one Lord, one faith, one baptism (Eph 4:5).
Titus.L1Bona vero optata sunt gratia et pax. Haec saepe coniungit, quia omnium spiritualium donorum principium est gratia, et pax, finis. Ps. CXLVII, 14: qui posuit fines tuos pacem. A Deo, et cetera.
The good he wishes him is grace and peace. These usually go together, because grace is the beginning of all spiritual gifts, and peace is the end: he makes peace in your borders (Ps 147:14). From God the Father and from Christ Jesus our Savior.
Titus.L1L. 2 (1:5–8)Ordination of priests
Ordinatio presbyterorum
Ordination of priests
Titus.L21:5 Hujus rei gratia reliqui te Cretae, ut ea quae desunt, corrigas, et constituas per civitates presbyteros, sicut et ego disposui tibi, [n. 10]
1:5 For this cause I left you in Crete: that you should set in order the things that are wanting and should ordain elders in every city, as I also appointed you: [n. 10]
Titus.L21:6 si quis sine crimine est, unius uxoris vir, filios habens fideles, non in accusatione luxuriae, aut non subditos. [n. 13]
1:6 If anyone is without crime, the husband of one wife, having faithful children, not open to the charge of being profligate or insubordinate. [n. 13]
Titus.L21:7 Oportet enim episcopum sine crimine esse, sicut Dei dispensatorem: non superbum, non iracundum, non vinolentum, non percussorem, non turpis lucri cupidum: [n. 16]
1:7 For a bishop must be without crime, as the steward of God: not proud, not subject to anger, nor given to wine, not violent, not greedy of filthy gain: [n. 16]
Titus.L21:8 sed hospitalem, benignum, sobrium, justum, sanctum, continentem, [n. 20]
1:8 But given to hospitality, gentle, sober, just, holy, continent: [n. 20]
Titus.L210. Accedit ad narrationem; et, sicut dictum est, intendit munire Ecclesiam contra haereticos. Et
10. He comes now to the message and, as has been said, he aims at defending the Church against heretics:
Titus.L2primo monet Titum quod alios instruat ad resistendum haereticis;
first, he admonishes Titus to instruct others to resist heretics;
Titus.L2secundo docet, quomodo ipse eis resistat, ibi tu autem loquere, c. II.
second, he teaches how they are to be resisted, at but speak the things (Titus 2:1).
Titus.L2Item primo monet ut instituat episcopos, qui haereticis resistant;
In regard to the first, he does two things: first, he advises Titus to ordain bishops to resist the heretics;
Titus.L2secundo ostendit necessitatem huius commissionis, ibi sunt enim multi.
second, why this is necessary, at for there are also many (Titus 1:10).
Titus.L2Item primo ponit commissionem Tito factam de instituendo episcopo;
In regard to the first he does three things: first, he entrusts Titus with the task of appointing bishops;
Titus.L2secundo ostendit quales debent esse episcopi, ibi si quis sine crimine;
second, he describes the marks bishops ought to have, at if anyone is without crime;
Titus.L2tertio manifestat quae dixit, ibi oportet enim.
third, he applies what he said, at for a bishop must be.
Titus.L211. Quia ergo Apostolus habuit universalem commissionem Ecclesiae gentium, et non poterat solus per se omnia exequi, ideo dicit huius rei gratia reliqui te Cretae, in Creta scilicet insula, ut loco Apostoli, ecclesiae Cretensi officium pastorale gerat. Prov. c. XVIII, 19: frater qui iuvatur a fratre, quasi civitas firma.
11. Because the Apostle had been commissioned to the Church of the gentiles and was unable to do everything by himself, he says, for this cause I left you in Crete, i.e., the island of Crete, to take my place as bishop of the church in Crete: a brother helped is like a strong city (Prov 18:19).
Titus.L2Sed quod dicit ut quae desunt corrigas, videtur quod deberet dicere, suppleas.
But instead of saying, that you should set in order the things that are wanting, he should have said, you should supply it.
Titus.L2Respondeo. Dicendum est quod Glossa sic supplet: ut omnia quae sunt in malis, corrigas: et quae desunt in bonis, addas. I Thess. c. III, 10: impleamus ea quae desunt fidei vestrae. Vel dicendum est, quod est quoddam peccatum omissionis, et quoddam transgressionis, et utrumque indiget correctione. In sanctis autem et perfectis, sicut Titus fuit, non abundaverunt transgressiones; et ideo non dicit, transgressiones corrigas sed quae desunt, id est, omissiones.
I answer that a Gloss amplifies this statement: that you should correct everything that is evil and supply whatever is lacking in good: that we may supply what is lacking in your faith (1 Thess 3:10). Or, one might answer that there are sins of omission and sins of transgression, and both need correction. But among the saints and the perfect, as Titus was, transgressions did not abound; hence he does not say, you should correct transgressions, but the things that are wanting, i.e., omissions.
Titus.L2.co12. Et constituas presbyteros, id est, episcopos, unde inferius dicit oportet episcopum, et cetera. Et utitur indifferenter nomine episcoporum et presbyterorum. Unde sumpsit occasionem haereticus, qui ambivit episcopatum, quem quia non poterat adipisci, divisit se ab aliis, et multa falsa docuit. Inter quae dixit, quod episcopi in nullo differunt a sacerdotibus, quod est contra Dionysium in libro de Eccl. Hierar. Utitur ergo Apostolus eodem nomine in utroque per identitatem rei, quia presbyter dicitur senior. Item, quia pertinet ad superiores episcopum constituere, licet eum canonici eligant.
12. And should ordain elders, i.e., bishops; hence further on he says, a bishop must be without crime. And he uses the names, ‘elder’ and ‘bishop’ indiscriminately. A certain heretic took advantage of this and campaigned for the bishopric; but when he failed, he separated from the Church and taught many false doctrines, among which was the teaching that there is no difference between bishops and priests. This is contrary to Dionysius. Therefore, the Apostle uses the same name in both cases to identify the two, although the name ‘elder’ suggests a senior. Also, because it is the duty of superiors to appoint bishops, even though the canons elect him.
Titus.L2Et dicit constituas, non in villis, sed per civitates; sicut enim in republica reges sunt tantum in civitatibus, sic in spirituali regimine episcopi. I Petr. II, 9: regale sacerdotium. Item debent seniores esse. Eccle. X, 16: vae tibi, terra, cuius rex est puer. Et intellige senes non solum aetate, sed et moribus. Num. XI, 16: congrega mihi septuaginta viros de senioribus Israel, quos tu nosti, quod senes sint populi ac magistri, et cetera. Item secundum formam Ecclesiae; unde dicit sicut ego disposui tibi. Prov. XIII: fili mi, ne effluant haec ab oculis tuis.
And he says, ordain, not in the villages, but in every city; for just as in a republic kings live only in the cities, so in the spiritual kingdom bishops live in the cities: a royal priesthood (1 Pet 2:9). Furthermore, they should be elders: woe to you, O land, when your king is a child (Eccl 10:16). By elders we should understand those who are so not only in years, but also in morals: gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them (Num 11:16). Second, they should be ordained according to the form of the Church; hence he says, as I also appointed you: my son, keep sound wisdom and discretion; let them not escape from your sight (Prov 3:21).
Titus.L213. Deinde cum dicit si quis sine crimine, describit eos tripliciter, scilicet quantum ad seipsos, quantum ex parte uxoris et ex parte filiorum.
13. Then, when he says, if anyone is without crime, he describes them in three ways: first, in regard to themselves; second, in regard to their wives; third, in regard to their children.
Titus.L2De primo dicitur sine crimine. Si quis talis erit. I Io. I, 8: si dixerimus quia peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. Dicendum est, quod aliud est crimen, aliud est peccatum. Peccatum dicitur quodcumque, sive magnum, sive parvum, sive occultum. Crimen autem magnum et infame. Ps. XIV, 1: Domine, quis habitabit in tabernaculo tuo, etc.; et postea subdit: qui ingreditur sine macula, et cetera. Non quod qui mortaliter peccat post baptismum, non possit eligi; sed quod eligendus non sit infamis.
In regard to themselves he says, without crime. But is there such a person? For it is said: if we say we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). I answer that a crime is one thing and a sin another. A sin is an evil which might be great or small, open or secret; but a crime is great and public: O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill? (Ps 15:1) And the answer is given: he who walks blamelessly, and does what is right. This does not mean that a person who has sinned after baptism cannot be chosen, but that the chosen must not be disreputable.
Titus.L214. Quo ad secundum dicit unius uxoris virum. Quod Orientales sic exponunt, id est, quod non habeat simul duas uxores, sicut quorumdam est consuetudo. Sed secundum hoc non esset necessarium quod Apostolus hoc diceret; quia secundum leges Romanas, quibus Apostolus scribebat, etiam ante fidem, non licebat simul habere plures uxores. Item I Tim. V, 9 dicit de vidua, quae fuit unius viri uxor, et tamen numquam licuit quod una plures viros simul posset habere. Et hoc modo vult istud etiam de vidua, scilicet quod non habuerit nisi unum virum.
14. In regard to the second he says, the husband of one wife. The Orientals explain this by saying that he may not have two wives simultaneously, as was the custom some followed. But if this were so, the Apostle would have had no reason for writing this; whereas, according to the laws of the Romans to whom the Apostle was writing, it was not lawful to have more than one wife. Furthermore, in 1 Timothy he says, let a widow be enrolled, having been the wife of one husband (1 Tim 5:9), and yet it was never lawful for a woman to have more than one husband at once. And thus, he desired the same of widows, namely, that they have never had more than one husband.
Titus.L2Sed Hieronymus dicit oportere, quod unam tantum uxorem post baptismum habuerit, et quod non est vis, si ante baptismum alias habuisset. Sed Augustinus et Ambrosius dicunt quod per baptismum delentur omnia crimina; sed quod per baptismum, matrimonium non deletur; ergo secundum hos dicendum est, et rectius, quod unam tantum et non plures, licet habuisset ante vel post.
Jerome says that the requirement was that he have had only one wife after baptism; and it does not apply if he had others before baptism. Nevertheless, Augustine and Ambrose say that through baptism all crimes are washed away, but it does not wash away matrimony. Therefore, according to them it is more correct to say that he may not have had more than one wife either before or after baptism.
Titus.L2Secundum quosdam autem ratio huius est, quia signum esset incontinentiae si plures habuisset. Sed hoc non est verum; quia nihil repugnaret si plures habuisset meretrices, quae magis sunt incontinentes. Sed est alia ratio altior significato, scilicet quia ipse est dispensator sacramentorum, et ideo nullus defectus sacramentorum debet esse in eo; sed sacramentum matrimonii est significativum coniunctionis Christi et Ecclesiae; ergo ut signum respondeat signato, sicut Christus est unus, et Ecclesia una, sic et hic; quod quidem deficeret, si episcopus plures uxores habuisset. In veteri autem lege, Patriarchae significabant coniunctionem hanc, non ut coniunctam Christo, sed coniungendam, et cum Ecclesia erat futura ex multis, ideo tunc non una, sed plures habebantur. Et ideo multitudo uxorum ipsorum hoc significabat.
According to others the reason behind this law was that it had been a sign of incontinence to have more than one. But this is not true, because it would not be held against him if he had concubines, who are more incontinent. But there is a deeper reason, namely, because he dispenses the sacraments, and no sacramental defect should be present in him; but the sacrament of matrimony signifies Christ’s union with the Church. Therefore, if the sign is to correspond to the things signified, then as Christ is one and the Church is one, so also a bishop. But this signification would be lacking if the bishop had more than one wife. However, in the old law the Patriarchs signified this union, not as joined to Christ but because they would be joined in the future; and because the Church of the future was to be composed of Jews and gentiles, the Patriarchs took not one but several wives. Consequently, that multitude of wives signified this.
Titus.L215. Quantum autem ad tertium, scilicet ex parte filiorum, subiungit, dicens filios habens fideles, non in accusatione luxuriae, et cetera. Episcopus enim constituitur, ut superintendat: et qui constituitur ad aliquid debet esse exercitatus in illo, alias non prudenter institueretur. Praesumitur autem esse bene exercitatus, si bene alios rexit.
15. In regard to the third, i.e., on the part of the children, he says, having faithful children, not open to the charge of being profligate or insubordinate. For a bishop is ordained to oversee; and one appointed to such a task ought to be skilled in it; otherwise, he will be unable to rule prudently. But it is presumed that he is well skilled, if he has ruled others well.
Titus.L2Episcopus autem constituitur ad tria. Primo ut fidem doceat. Matth. ult.: docete omnes gentes, et cetera. Et ideo dicit fideles. Secundo requiritur quod populum instruat ad virtutes. Eccli. VII, 25: filii tibi sunt? Erudi illos. Peccata autem lasciviae magis abstrahunt a virtute. Eccli.: lascivus et imprudens non servabunt tempus. Et ideo dicit non in accusatione luxuriae. I Reg. III, 13: Heli condemnatur, quia filios de hoc non correxit. Tertio oportet, quod pertinaces corrigat. Unde dicit aut non subditos, id est, non obedientes. Eccli. XXX, 8: equus indomitus evadet durus, et filius remissus evadet praeceps.
Yet a bishop is expected to do three things besides rule: first, to teach the faith; make disciples of all nations (Matt 28:19); therefore he says, faithful. Second, to instruct the people in virtue: do you have children? Discipline them, and make them obedient from their youth (Sir 7:23). But sins of lust destroy virtue: a braggart and fool goes beyond the right moment (Sir 20:7); therefore he says, not open to the charge of being profligate. In 1 Samuel, Eli is punished for failing to correct his sons on this point (1 Sam 3:13). Third, it is required that he correct the unruly; hence he says, or insubordinate, i.e., not obedient: a horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be willful (Sir 30:8).
Titus.L216. Deinde cum dicit oportet enim, exponit quod dixit, et
16. Then when he says, a bishop must be without crime, he amplifies what he has said:
Titus.L2primo quod dixit sine crimine;
first, the fact that he said, without crime;
Titus.L2secundo sine quibus debet esse, ibi non superbum.
second, the marks he must be without, at not proud.
Titus.L217. Causa autem primi est, quia debet dispensare divina. Eccli. X, 2: secundum iudicem populi, sic et ministri eius. Ps. c, 6: ambulans in via immaculata, hic, et cetera.
17. The reason for the first requirement is that he must dispense divine things: like the magistrate of the people, so are his officials (Sir 10:2); he who walks in the way that is blameless shall minister to me (Ps 101:6).
Titus.L218. Deinde cum dicit non superbum, ostendit a quibus debet esse immunis: et
18. Then when he says, not proud, he shows the vices from which he should be immune:
Titus.L2primo ostendit a quibus criminibus;
first, the crimes from which he should be immune;
Titus.L2secundo quibus virtutibus luceat, ibi hospitalem.
second, the virtues he should have, at but given to hospitality.
Titus.L219. Peccatorum autem quaedam sunt carnalia, quaedam spiritualia. De primis non facit mentionem, quia omnino debent mundi esse ab eis. Eph. V, 3: fornicatio autem et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctos. Sed tantum de spiritualibus, quae sunt quinque, quorum duo non habent locum in praelatis, scilicet invidia, quod est peccatum parvulorum. Iob V, v. 2: parvulum occidit invidia, praelatus autem est in summo. Item nec accidia, quia omnia ei ad votum succedunt; sed superbia, quia est in summo, et ira et cupiditas occasione temporalium, quorum est dispensator.
19. Now some sins are carnal and some spiritual. He makes no mention of the first, because it is taken for granted that he is free of those: but immorality and all impurity or covetousness must not even be named among you, as is fitting among saints (Eph 5:3). But he does mention spiritual sins, which are five in number. Two of them have no place among prelates, namely, envy, which is a childish sin: envy slays the little one (Job 5:2), for a prelate should be above envy; and spiritual sloth, because all things succeed for him according to his wishes. But pride is mentioned because it tempts those in authority, and anger and covetousness, which bear on the temporal things which he dispenses.
Titus.L2Quantum ad primum dicit non superbum. Ps. C, 5: superbo oculo et insatiabili corde, cum hoc non edebam. Eccli. XXXII, 1: rectorem te posuerunt? Noli extolli, et cetera.
In regard to the first of these three he says, not proud: the man of haughty looks and arrogant heart I will not endure (Ps 101:5); if they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1).
Titus.L2Quantum ad secundum, primo excludit iram, cum dicit non iracundum. Secundo incendium irae, quod est vinum, dicens non vinolentum. Prov. XXIII, 29: cui suffossio oculorum? Nonne his qui commorantur in vino, et cetera. Tertio sequelam irae, quod est percussio. Ideo dicit non percussorem, id est, non crudelem. Is. l, 6: corpus meum dedi percutientibus, et genas meas vellentibus, et cetera. Vel, non percussorem, id est, non percutientem conscientias aliorum pravis moribus. I Cor. VIII, 10: et percutientem conscientiam eorum infirmam.
In regard to the second, he removes anger when he says, not subject to anger; then its incentive, which is wine, when he says, nor given to wine: who has redness of eyes? Those who tarry long over wine (Prov 23:29). Then, the result of anger, which is to strike; hence he says not violent, i.e., not cruel: I gave my back to the smiter and my cheeks to those who pulled out the beard (Isa 50:6). Or, not violent, i.e., not offending the consciences of others with their depraved character, wounding their conscience (1 Cor 8:12).
Titus.L2Quantum ad tertium dicit non turpis lucri cupidum. I Tim. III, 8: non turpe lucrum sectantes. Sap. XV, 12: sed aestimaverunt lusum esse vitam nostram, et conversationem vitae compositam ad lucrum, et oportere undecumque etiam ex malo acquirere.
In regard to the third he says, not greedy of filthy gain: but they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).
Titus.L220. Deinde ponit bona, quae debet habere: et
20. Then he mentions the good they should have:
Titus.L2primo, quae pertinent ad conversationem vitae;
first, that which pertains to right living;
Titus.L2secundo, quae ad veritatem doctrinae, ibi amplectentem.
second, to true doctrine, at embracing that faithful word (Titus 1:9).
Titus.L2Et patent omnia.
All of these are obvious and need no comment.
Titus.L2L. 3 (1:9–13)Reprobation of heretics
Reprobatio haereticorum
Reprobation of heretics
Titus.L31:9 amplectentem eum, qui secundum doctrinam est, fidelem sermonem: ut potens sit exhortari in doctrina sana, et eos qui contradicunt, arguere. [n. 21]
1:9 Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince those who contradict it. [n. 21]
Titus.L31:10 Sunt enim multi etiam inobedientes, vaniloqui, et seductores: maxime qui de circumcisione sunt: [n. 25]
1:10 For there are also many disobedient, vain talkers and seducers: especially they who are of the circumcision: [n. 25]
Titus.L31:11 quos oportet redargui: qui universas domos subvertunt, docentes quae non oportet, turpis lucri gratia. [n. 28]
1:11 Who must be reproved, who subvert whole houses, teaching things which they ought not, for the sake of filthy gain. [n. 28]
Titus.L31:12 Dixit quidam ex illis, proprius ipsorum propheta: Cretenses semper mendaces, malae bestiae, ventres pigri. [n. 29]
1:12 One of them, a prophet of their own, said: the Cretans are always liars, evil beasts, slothful bellies. [n. 29]
Titus.L31:13 Testimonium hoc verum est. [n. 32] Quam ob causam increpa illos dure, ut sani sint in fide, [n. 33]
1:13 This testimony is true. [n. 32] Wherefore, rebuke them sharply, that they may be sound in the faith: [n. 33]
Titus.L321. Supra docuit qualem oportet esse episcopum in vita, hic ostendit qualem oportet esse in doctrina. Et
21. Above, he described what a bishop should be in his conduct; here he shows how he should be equipped in doctrine:
Titus.L3primo ostendit quod ad ipsum requiritur diligentia studii;
first, he shows that he should apply himself diligently to study;
Titus.L3secundo ponit materiam studii;
second, he describes what he should study;
Titus.L3tertio eius utilitatem.
third, its profit.
Titus.L322. Quantum ad primum dicit amplectentem. Aliquid enim amplectens, illud diligenter constringit, et amplexus ex dilectione fit. Oportet enim eum scientiae inhaerere cum amplexu, id est firma adhaesione animi et cordis dilectione. Sap. VI, 14: praeoccupat eos, qui se concupiscunt. Prov. IV, 8: arripe illam, et exaltabit te, glorificaberis ab ea, cum eam fueris amplexatus.
22. In regard to the first he says, embracing that faithful word. For when one embraces something he holds it firmly, embraces, as it were, with love. So a bishop must hold knowledge in his embrace, clinging to it firmly with his mind and heart: she hastens to make herself known to those who desire her (Wis 6:13); prize her highly, and she will exalt you; she will honor you if you embrace her (Prov 4:8).
Titus.L323. Materia studii non debent esse fabulae, nec temporalia, sed sermo fidelis, id est verus. Ps. CXLIV, 13: fidelis Dominus, et cetera. Vel sermo fidelis, id est, fidei, in qua oportet episcopum instrui.
23. The matters he studies must not be fables, nor temporal subjects, but that faithful word, i.e., true: the Lord is faithful in all his words and gracious in all his deeds (Ps 145:13). Or, that faithful word, i.e., of the faith, in which a bishop should be well instructed.
Titus.L3Sed aliqui student in eis dupliciter, ut scilicet addiscant solum et operentur. Sed hoc non sufficit episcopo, sed oportet ut et alios instruat. Et ideo dicit qui secundum doctrinam est. I Tim. IV, 12 dicitur: nemo adolescentiam tuam contemnat, sed esto exemplum fidelibus in verbo, in conversatione.
For some study merely to learn things and adapt them to their own lives. But this is not enough for a bishop, for he must instruct others. And therefore he says, which is according to doctrine. Let no one despise your youth, but set the believers an example in speech and conduct (1 Tim 4:12).
Titus.L324. Utilitas est facultas exequendi officium suum. Officium autem praelati est sicut pastoris. Io. ult.: pasce oves meas. Pastor vero duo habet facere, scilicet pascere gregem, I Petr. V, 2: pascite qui in vobis est gregem Dei, item arcere lupum. Sic et episcopus pascere debet per doctrinam veram. Ier. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina.
24. Its usefulness lies in making his office easy to fulfill. But a bishop’s duties are akin to those of a shepherd: feed my sheep (John 21:17). But a shepherd has two things to do, namely, feed the flock: feed the flock of God that is your charge (1 Pet 5:2), and hold off the wolf. So also a bishop: he should feed his flock with true doctrine: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15).
Titus.L3Et ideo dicit ut sit potens exhortari in doctrina. Non dicit ut exhortetur sed ut potens sit exhortari. Quod est quando habet in promptu exhortationes quando est necesse exequi. Quod figuratur Exod. XXV, 27, per vectes in circulis arcae, ut arca scilicet posset portari. Lc. ult.: potens in opere et sermone. Et dicit sana, id est, absque corruptione falsitatis. Infra II, 1: tu autem loquere quae decent sanam doctrinam. I Thess. II, 3: exhortatio nostra non fuit de errore, neque de immunditia, et cetera.
Hence he says, that he may be able to exhort in sound doctrine. He does not say, that he may exhort, but that he may be able to exhort, which means that he must have exhortations ready to hand, when it is necessary to give them. This is prefigured in Exodus by the handle on the ark, enabling it to be carried: mighty in deed and word (Luke 24:19). And he says, sound, i.e., without admixture of falsity: but speak the things that become sound doctrine (Titus 2:1); for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3).
Titus.L3Item ut custodiant contra haereticos. Et ideo dicit et eos qui contradicunt arguere, id est, convincere. Et hoc per studium Sacrae Scripturae. II Tim. III, 16: omnis Scriptura divinitus inspirata utilis est ad docendum, ad arguendum. Iob VI, 10: nec contradicam sermonibus sanctis.
Second, he must guard the flock against heretics; hence he says, and to convince those who contradict it; and this is by the study of Sacred Scripture: all Scripture is inspired by God and profitable for teaching, for reproof, for correction (2 Tim 3:16); I have not denied the words of the Holy One (Job 6:10).
Titus.L3Et haec duo secundum Philosophum pertinent ad opus sapientis, scilicet non mentiri de quibus novit, quantum ad primum; et mentientem manifestare posse, quantum ad secundum.
And these two things, according to the Philosopher, pertain to the work of a wise man, namely, not to lie about things he knows, as to the first, and to be able to unmask liars, as to the second.
Titus.L325. Consequenter cum dicit sunt enim multi, ponit necessitatem dictorum. Et
25. So then when he says, for there are also many, he posits the necessity of teaching. In regard to the first he does two things:
Titus.L3primo ex parte falsorum doctorum,
first, he describes the false teachers;
Titus.L3secundo ex parte malorum auditorum, ibi dixit quidam.
second, the perverse things they study, at one of them.
Titus.L3Circa primum duo facit, quia
In regard to the first he does two things:
Titus.L3primo describit conditionem falsorum doctorum;
first, he describes the condition of false teachers;
Titus.L3secundo perversitatem studii ipsorum, ibi qui universas.
second, the perversity of their learning at who subvert whole houses.
Titus.L3Item primo ostendit eorum conditionem;
Then first he shows their condition;
Titus.L3secundo docet remedium contra eos, ibi quos oportet.
second he prescribes a remedy, at who must be reproved.
Titus.L326. Conditionem ostendit quadrupliciter. Et primo ex numero, cum dicit multi. Eccli. I, 15: stultorum infinitus est numerus. Secundo ex vitio inobedientiae, cum dicit etiam inobedientes, quantum ad Deum et suos superiores. Rom. I, 30: parentibus non obedientes. I Reg. XV, 23: peccatum inobedientiae, sicut idololatria dicitur esse. Tertio ex vaniloquio, cum dicit vaniloqui, scilicet quo ad se. Ps. XCIII, 11: Dominus scit cogitationes hominum, quoniam vanae sunt. Sap. XIII, 1: vani sunt homines, in quibus non subest scientia Dei; et praecipue vani sunt haeretici; ideo subiungit dicens seductores, scilicet quo ad inferiores. II Tim. III, v. 13: mali homines et seductores, et cetera. Quarto ex loco, cum dicit maxime qui de circumcisione, qui cogebant homines iudaizare. Phil. III, 2: videte canes, videte malos operarios, videte concisionem.
26. He describes their condition on four points: first, from the number, when he says, many: the number of fools is infinite (Eccl 1:15); second, from the vice of disobedience, when he says, disobedient, both to God and to superiors: disobedient to parents (Rom 1:30); stubbornness is as iniquity and idolatry (1 Sam 15:23); third, from their speech, when he says, vain talkers, namely, in relation to themselves: the Lord knows the thoughts of men, that they are in vain (Ps 94:11): for all men who were ignorant of God were foolish by nature (Wis 13:1); and false teachers especially are foolish. Then he continues, seducers, namely, in relation to inferiors: evil men and deceivers will go on from bad to worse (2 Tim 3:13). Fourth, from their place when he says, especially they who are of the circumcision, who compelled men to observe Jewish practices: look out for the dogs, look out for the evil-workers, look out for those who mutilate the flesh (Phil 3:2).
Titus.L327. Contra quos ponit remedium. Non enim sunt tolerandi, quia corrumperetur populus et imputaretur pastori. Ez. XIII, 5: non ascendistis ex adverso, neque opposuistis murum pro domo Israel, et cetera. II Tim. IV, v. 2: argue, obsecra, increpa in omni patientia et doctrina. Et ideo dicit quos oportet redargui.
27. Against these he proposes a remedy; for they are not to be tolerated, because the people would become corrupt, and the shepherd would be blamed: you have not gone up into the breaches, or built up a wall for the house of Israel, that it might stand in battle in the day of the Lord (Ezek 13:5); convince, rebuke, and exhort, be unfailing in patience and in teaching (2 Tim 4:2); therefore, he says, who must be reproved.
Titus.L328. Deinde cum dicit qui universas, etc., describit horum studium; et primo describit ex damno quod inferunt; secundo ex falso quod docent; tertio ex lucro quod concupiscunt.
28. Then when he says, who subvert whole houses, he shows their zeal: first, from the harm they inflict; second, from the false doctrine they teach; third, from the gain they desire.
Titus.L3Damnum est, quia universas domos subvertunt. Doctrina enim Catholica publice proponitur in Ecclesia, sed haeretici latenter; et ideo quaerunt latibula. Prov. IX, 17: aquae furtivae dulciores sunt, et panis absconditus suavior. Et ideo circumeunt per domos, ut seducant praecipue mulieres. II Tim. III, 6: ex his sunt, qui penetrant domos, et captivas ducunt mulierculas oneratas peccatis. Docentes quae non oportet, id est vana et inutilia. Nec quaerunt lucrum spirituale, sed temporale; et ideo addit turpis lucri gratia, scilicet temporalis, vel propriae gloriae. Sap. c. XV, 12: sed aestimaverunt lusum esse vitam nostram, et conversationem vitae compositam ad lucrum, et oportere undecumque etiam ex malo acquirere.
The harm they cause is that they subvert whole houses. For Catholic doctrine is preached openly in the Church, but heretics teach in secret. That is why they seek hidden places: stolen water is sweet, and bread eaten in secret is pleasant (Prov 9:17). Therefore, they go from house to house to seduce women particularly: for among them are those who make their way into households and capture weak women, burdened with sins (2 Tim 3:5). Teaching things which they ought not, i.e., vain and useless things, not seeking spiritual gain but temporal. Hence he adds, for the sake of filthy gain, or their own temporal glory: they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).
Titus.L329. Deinde cum dicit dixit quidam, describit auditores, quia isti erant Cretenses, et ad hos refert hoc opus. Et
29. Then, he describes their hearers, for they were Cretans, and to them he refers this work:
Titus.L3primo ostendit conditionem;
first, he describes their condition;
Titus.L3secundo dat remedium, ibi quam ob causam.
second, he prescribes a remedy, at wherefore, rebuke them.
Titus.L3Circa primum, primo describit conditionem per testimonium;
In regard to the first he does two things: first, he describes their condition from witnesses;
Titus.L3secundo confirmat.
second, he confirms it.
Titus.L330. Dicit ergo: tales sunt doctores, sed et auditores sunt similiter seducibiles iuxta testimonium cuiusdam poetae eorum, scilicet Epimenidis, quem hic Paulus dicit eorum prophetam.
30. He says, therefore: such are their teachers; but their hearers are just as easy to seduce according to the testimony of one of their poets, namely, Epimenis, whom Paul calls one of their prophets.
Titus.L3Ubi nota quod propheta aliquis dicitur, qui a Deo illuminatur secundum intellectum, ad cognoscendum aliqua supra communem cognitionem. Num. XII, 6: si quis fuerit inter vos propheta Domini, in visione apparebo ei, vel per somnium loquar ad illum. Item qui exponit prophetias eodem spiritu, et eodem modo quo sunt traditae. Item qui profert aliquid propheticum. Unde potest proferri aliquid propheticum ex quodam interiori instinctu, etiam praeter suum intellectum. Io. XI, 51: Caiphas, cum esset pontifex, prophetavit. Non enim prophetavit secundum suam intentionem, qui dicebat expedire eum mori, intelligens sic, ne seduceret populum. Nihilominus tamen fuit motus ad id dicendum per Spiritum. Et hic modus prophetandi est apud illos, qui accipiunt primum verbum aliquorum pro omine quod etiam fit a daemonibus.
Here it should be noted that a prophet is one whose intellect is enlightened by God to know things that transcend common knowledge: if there is a prophet among you, I the Lord make myself known to him in a vision, I speak with him in a dream (Num 12:6); or one who explains prophecies in the same spirit and method as they were delivered; or one who utters prophetic words. Hence something prophetic might be uttered from an inner instinct without understanding it: Caiaphas being high priest that year prophesied (John 11:51). For he had no intention of prophesying when he said that it is expedient for him to die lest he seduce the people. Nevertheless, he was moved to say this by the Spirit. This manner of prophesying also belongs to those who accept someone’s words as an omen that might actually be from demons.
Titus.L3Et dicit proprius, quia proprie descripsit eorum conditiones.
And he says, a prophet of their own, because such a person is familiar with their condition.
Titus.L331. Deinde cum dicit Cretenses, proponit testimonium, et notat eos de tribus, scilicet de corruptione rationalis, cum dicit semper mendaces. Ps. LIV: perdes omnes qui loquuntur mendacium.
31. Then when he says, Cretans, he gives the testimony. And he describes them with three marks: first, the corruption of reason, when he says, are always liars: you destroy those who speak lies (Ps 5:6).
Titus.L3Item de corruptione irascibilis, cum dicit malae bestiae, id est, crudeles; bestiae dicuntur, quasi vastiae, quia crudeles sunt. Prov. c. XXVIII, 15: leo rugiens, et ursus esuriens, princeps impius super populum pauperem. Et dicit malae, quia, secundum Philosophum in Politicis homo quando secundum rationem operatur, est optimum animalium; sed quando declinat ad malitiam, est pessimum; quia si declinat propter crudelitatem, nulla bestia ita est crudelis. Unde dicit quod decies millies est peior malus homo quam mala bestia.
Second, the corruption of their irascibility when he says, evil beasts, i.e., cruel. They are called beasts, as it were, laying waste, because they are cruel: like a roaring lion or a charging bear is a wicked ruler over a poor people (Prov 28:15). He says, evil, because according to the Philosopher in the Politics, when a man acts according to reason, he is the best of animals; but when he stoops to wickedness, he is the worst: for if he falls away because of cruelty, no beast is as cruel. Hence he says that an evil man is ten thousand times worse than an evil beast.
Titus.L3Item de corruptione concupiscibilis, cum dicit ventres pigri, id est, pigritiam habentes ex ventre: erant enim gulosi, et tales quaerunt quietem. Lc. XII, 19: anima, habes multa bona reposita in annos plurimos, requiesce, comede, bibe, epulare.
Third, from the corruption of their desire when he says, slothful bellies, having sloth present in their bellies; for they were gluttons and such men seek rest: soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:19).
Titus.L332. Confirmat autem testimonium, cum dicit testimonium, et cetera. Glossa: per hoc intelligimus quod doctor sacrae Scripturae accipit testimonium veritatis, ubicumque invenerit. Unde Apostolus in pluribus locis recitat dicta gentilium, sicut in I Cor. XV, 33: corrumpunt bonos mores colloquia mala. Item Act. XVII, 28: in ipso vivimus, movemur et sumus. Nec propter hoc approbatur tota eorum doctrina; sed eligitur bonum, quia verum a quocumque dicatur, est a Spiritu Sancto, et respuitur malum. Unde dicitur Deut. XXI, 11 in figura huius, quod si quis viderit puellam in numero captivorum, debet praecidere ungues et capillos, id est, superfluitates.
32. Then he confirms this testimony when he says, this testimony is true. A Gloss says: this gives us to understand that a teacher of Sacred Scripture takes the testimony of truth wherever he finds it. Hence the Apostle frequently cites the sayings of gentiles, as in 1 Corinthians: bad company ruins good morals (1 Cor 15:33); and in Acts: we are indeed his offspring (Acts 17:28). This does not mean that their entire doctrine has been approved, but only what is good is chosen, because all truth, no matter by whom it is spoken, comes from the Holy Spirit; and what is evil is rejected. Hence it is said: when you see among the captives a beautiful woman, and you have desire for her and would take her for yourself as wife, then you shall bring her home to your house, and she shall shave her head and pare her nails (Deut 21:11), i.e., remove all superfluities.
Titus.L3L. 4 (1:13–16)Lying men
Mendaces
Lying men
Titus.L41:13 Testimonium hoc verum est. [n. 32] Quam ob causam increpa illos dure, ut sani sint in fide, [n. 33]
1:13 This testimony is true. [n. 32] Wherefore, rebuke them sharply, that they may be sound in the faith: [n. 33]
Titus.L41:14 non intendentes judaicis fabulis, et mandatis hominum, aversantium se a veritate. [n. 36]
1:14 Not giving heed to Jewish fables and commandments of men who turn themselves away from the truth. [n. 36]
Titus.L41:15 Omnia munda mundis: coinquinatis autem et infidelibus, nihil est mundum, sed inquinatae sunt eorum et mens et conscientia. [n. 38]
1:15 All things are clean to the clean: but to them that are defiled and to unbelievers, nothing is clean: but both their mind and their conscience are defiled. [n. 38]
Titus.L41:16 Confitentur se nosse Deum, factis autem negant: cum sint abominati, et incredibiles, et ad omne opus bonum reprobi. [n. 45]
1:16 They profess that they know God: but in their works they deny him: being abominable and incredulous and reprobate to every good work. [n. 45]
Titus.L433. Posita conditione Cretensis populi, hic ponit remedium; et
33. Having described the character of the Cretan people, he now prescribes the remedy:
Titus.L4primo ponit remedium reprehensionis;
first, the remedy of rebuke;
Titus.L4secundo assignat dictorum rationem, ibi omnia munda.
second, the reason for this, all things are clean to the clean.
Titus.L4Circa primum tria facit, quia
In regard to the first he does three things:
Titus.L4primo hortatur Titum ad reprehendendum eos;
first, he advises Titus to rebuke them;
Titus.L4secundo reprehensionis finem ostendit, ibi ut sani;
second, he tells him the purpose of the rebuke, at that they may be sound;
Titus.L4tertio docet debitum modum perveniendi ad finem, ibi non intendentes.
third, he shows the correct method for reaching the end, at not giving heed.
Titus.L434. Dicit ergo: Cretenses sunt malae bestiae, quibus scilicet debetur flagellum et castigatio. Et ideo increpa illos dure. Prov. c. VI, 23: via vitae, increpatio. Ps. LXVII, 31: increpa feras arundinis.
34. He says, therefore: the Cretans are evil beasts who should be whipped and flogged. And therefore, rebuke them sharply: the reproofs of discipline are the way of life (Prov 6:23); rebuke the beasts that dwell among the marshes (Ps 68:30).
Titus.L4Sed contra II Tim. IV, 2: in omni patientia.
But this seems contrary to the advice given in Timothy: rebuke, unfailing in patience (2 Tim 4:2).
Titus.L4.scRespondeo. Duplex est ratio exhortationis huius. Una ex parte eorum qui reprehenduntur. Cretenses enim duri et pertinaces erant, et ideo dure eos reprehendi iubet; non autem Ephesii, quorum archiepiscopus erat Timotheus. Alia ex parte reprehendentium, quia et Titus fuit lenis et mansuetus, et ideo inducitur quasi ad contrarium; sed Timotheus erat rigidus, et ideo inducitur ad patientiam.
I answer that there are two reasons for this advice: one on the part of those who are rebuked. For the Cretans are difficult and obstinate; consequently, they deserve to be rebuked sharply. Not so the Ephesians, whose archbishop was Timothy. The other is on the part of those who rebuke, because Titus was meek and mild; consequently, he is urged to act opposite to this. But Timothy was strict; therefore, he was urged to be patient.
Titus.L4.co35. Deinde cum dicit ut sani sint in fide, tangit finem reprehensionis. Nam homo est sanus, in quo non est corruptio. Et sic sanus est in fide, qui in nullo habet eam corruptam. Horum autem fides vitiabatur per haereticos. II Cor. XI, 3: timeo ne sicut serpens Evam seduxit astutia sua, ita corrumpantur sensus vestri, et excidant a simplicitate, quae est in Christo Iesu. I Tim. VI, 3: si quis autem aliter docet, et non acquiescit sanis sermonibus Domini nostri Iesu Christi, et cetera.
35. Then when he says, that they may be sound in the faith, he touches on the purpose of the rebuke. For a man is sound when there is no decay in him: and he is sound in faith when no article of faith is incorrectly understood. But the Cretans’ faith was vitiated by heresy: but I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ (2 Cor 11:3); if any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit (1 Tim 6:3).
Titus.L436. Modus perveniendi ad sanitatem est si vitent errores Iudaeorum. Unde dicit non intendentes Iudaicis fabulis. In lege enim erant duplicia documenta fidei, scilicet quaedam circa credenda. Item quaedam mandata religionis, quae erant servanda circa cultum Dei. Et prima vocat fabulas; secunda, mandata hominum, et non Dei.
36. The road to this soundness is to avoid the errors of the Jews; hence he says, not giving heed to Jewish fables. For in the law there are two types of articles: those dealing with beliefs, and those dealing with precepts of religion, which were to be observed in divine worship. The first he calls fables, and the second commandments of men and not of God.
Titus.L4Ex quo videtur quod condemnet vetus testamentum, ut dicunt Manichaei. Sed quod dicit fabulis, potest referri ad eorum narrationes, praeter doctrinam legis, quae sunt fabulosa, ut Thalmuth. I Tim. I, 4: ne intenderent fabulis et genealogiis interminatis. Vel ipsa doctrina, quae fuit olim veritas, nunc secundum quod ipsi intelligunt, sunt fabulae; sicut illud Is. VII, 14: virgo concipiet, etc., fuit veritas; sed nunc quia ipsi dicunt adhuc hoc esse implendum, est fabulosum. Item mandata hominum possunt intelligi non quae sunt in lege Moysi, sed traditiones seniorum, Matth. XV, 2.
In this he seems to be condemning the old law as the Manicheans do. But the word fables could refer to their legends (matters above and beyond the doctrines of the law), which are myths, as in the Talmud: not to occupy themselves with fables and endless genealogies (1 Tim 1:4). Or, it might refer to the doctrine which formerly was true, but is now a fable as they understand it. Thus, behold, a virgin shall conceive and bear a son (Isa 7:14) was true, but now, because they say that it still remains to be fulfilled, it is a fable. Likewise, commandments of men can mean those not found in the law of Moses, but in the tradition of their fathers: for the sake of your tradition, you have made void the word of God (Matt 15:6).
Titus.L437. Sed numquid mandatis hominum non est obediendum?
37. But does that mean that commandments of men are to be ignored?
Titus.L4Respondeo quod sic quamdiu non avertunt a veritate Dei. Et ideo subdit aversantium se a veritate. II Tim. IV, 4: a veritate quidem auditum avertent, et cetera. Simile habetur Matth. XV, 9: sine causa colunt me, docentes doctrinas et mandata hominum. Simile dicitur Mc. VII, 7. Vel dicendum est quod mandata, quae sunt in lege Dei, sunt facta mandata hominum. Quando enim servantur in signum futurae veritatis, sunt mandata Dei; sed quando volunt ea servare postquam corpus nostrum mortuum est legi, sunt mandata hominum.
I answer that they are not, so long as they do not turn one from God’s truth; that is why he continues, who turn themselves away from the truth: for the time is coming when people will not endure sound teaching but will turn away from listening to the truth and wander into myths (2 Tim 4:4); the same thing is found in Matthew: in vain do they worship me, teaching doctrines and precepts of men (Matt 15:9). Or, it might be said that the commandments in God’s law have been changed into commands of men. For when they are interpreted as signs of truth to come, they are commandments of God, but when they wish us to observe them after our body is dead to the law, they are commands of men.
Titus.L4.co38. Deinde cum dicit omnia munda, in speciali ostendit dictorum rationem, scilicet quomodo avertunt se a veritate, et quomodo dicunt fabulas, et mandata hominum; quod est praecipue de discretione ciborum secundum legem, quam pseudo quidam dicebant esse servandam. Et ideo
38. Then when he says, all things are clean to the clean, he specifies the reason behind his statements, namely, how they turn one from the truth and how they repeat fables and commands of men, which are chiefly concerned with distinguishing between foods according to the law, which some false prophets said must be observed. Consequently,
Titus.L4primo ostendit quomodo hi cibi habent se ad bonos;
first, he shows how these foods are related to those who are good;
Titus.L4secundo quomodo ad malos, ibi coinquinatis autem.
second, to those who are wicked, at but to them that are defiled.
Titus.L439. Dicit ergo: non intendentes Iudaicis fabulis de cibis: quia omnia, scilicet cibaria, sunt munda mundis.
39. He says, therefore: not giving heed to Jewish fables about food, because all things are clean to the clean.
Titus.L4Sed infert: ergo adulterium est mundum mundis.
Does this mean that adultery is clean to the clean?
Titus.L4Respondeo. Dicendum est quod non: quia ex hoc ipso quod adulterium est, immundat. Sed sunt munda mundis illa, quae de se non immundant. Ad haec, Matth. XV, 11: ea quae intrant in os, non coinquinant hominem. Ergo omne quod intrat in os, mundum est.
I answer: no, because by the very fact that it is adultery it is unclean. But those things that are clean to the clean which of themselves do not defile one. In this matter Matthew says: whatever enters into the mouth does not defile a man (Matt 15:11); therefore, whatever enters the mouth is clean.
Titus.L4.co40. Sed duplex est obiectio. Una quod Lev. XI, 7 dicitur, quod quando aliquod animal non ruminat, vel non scindit ungulam, est immundum.
40. Against this there are two objections: one is found in Leviticus: and the rock badger, because it chews the cud but does not part the hoof is unclean to you (Lev 11:7).
Titus.L4Respondeo, secundum Augustinum Contra Faustum. Aliquod est immundum, vel secundum rei naturam, vel secundum significationem: puta si hoc nomen stultus, secundum se sumatur, inquantum est vox quaedam, sic non est immundum, sed bonum. Si vero secundum significationem, quia significat defectum sapientiae, et sic habet immunditiam. Actus autem illius populi erant actus prophetici. Unde porcus secundum quod res quaedam, non est immundus; sed secundum quod significat hominem voluptatibus se involventem. Sed nunc veritate veniente cessant, et utuntur cibis homines secundum suam naturam.
I answer according to Augustine in Against Faustus: a thing is unclean either according to its nature or according to what it signifies; for example, if this word ‘fool’ is taken merely as a sound, it is not unclean but good; but if it is taken according to its signification, it implies uncleanness, because it signifies lack of wisdom. But the acts of that people were prophetic acts. Hence a pig as such is not unclean, but only inasmuch as it signifies a man given to pleasure. But now that the reality has come, these significations cease, and men use foods according to their nature.
Titus.L4.co41. Alia quaestio est quod Act. XV, 28 mandaverunt apostoli, quod abstinerent se a sanguine et suffocato; ergo videtur quod non sit licitum hoc comedere; non ergo omnia munda mundis.
41. Another objection is that in Acts the apostles commanded to abstain from blood and from things strangled (Acts 15:29). Consequently, it does not seem lawful to partake of such things. And so, all things are not clean to the clean.
Titus.L4Respondeo. Aliqui credunt quod illud mandatum intelligatur ad litteram, et quod obligat usque modo, ut apud Graecos, et etiam aliquando apud Latinos. Aliqui autem dicunt, quod non intelligitur secundum litteram, sed secundum mysterium, ut per sanguinem intelligatur homicidium, et a suffocato, id est, oppressione pauperum. Et hoc bonum est, sed non est tota ratio praecepti; et ideo dico, quod ad litteram est praeceptum, et tamen non obligamur. Quaedam enim prohibentur quia mala sunt, et haec simpliciter sunt vitanda. Aliqua vero, quae non sunt mala simpliciter, sed pro tempore, et haec sunt servanda existente causa. Et haec apostoli prohibuerunt, non quia mala secundum se, quia Matth. XV, 11 dicit Dominus contrarium. Sed ratio erat, quia conversi erant quidam ex Iudaeis, quidam ex gentibus: et ideo oportebat ad hoc quod unus populus ex eis fieret, quod uni condescenderet alius, ut Iudaeis, quibus abominabile erat comedere sanguinem et suffocatum, condescenderetur. Et ideo ad servandam pacem, instituerunt apostoli hoc esse servandum pro tempore illo.
I answer that some believe that this commandment should be interpreted literally, but in a mystical sense, so that by blood is understood homicide, and by strangling, the oppression of the poor. And this is good, but it is not the whole truth. Therefore, I say that literally it is a commandment, but we are not obliged to it. For some things are forbidden because they are evil; and these must simply be avoided. But other things are not evil absolutely, but for a time, and these must be observed so long as a reason exists. But the apostles forbade these things, not because they were evil in themselves, because in Matthew the Lord says the opposite (Matt 15:17). The reason behind them was that some had been converted from Judaism and some from paganism; consequently, it was necessary, if one people was to be formed, that one should condescend to another. In this matter the Jews were to be condescended to, because it was abominable to them to eat blood and anything suffocated. Therefore, to maintain peace, the apostles declared that this law was to be observed for that time.
Titus.L4.co42. Deinde cum dicit coinquinatis, ostendit quomodo se habent ad malos; et
42. Then when he says, but to them that are defiled, he shows how these foods are regarded by wicked men:
Titus.L4circa hoc tria facit, quia
concerning this he does three things,
Titus.L4primo ostendit hoc;
first, he shows this;
Titus.L4secundo assignat causam, ibi sed inquinatae;
second, he assigns the reason, at but both their mind;
Titus.L4tertio manifestat per signum, ibi confitentur se nosse Deum.
third, he manifests this with a sign, at they profess that they know.
Titus.L443. Dicit ergo: cibi isti mundi sunt mundis, sed immundi coinquinatis, id est his qui habent conscientiam coinquinatam. Eccli. c. XIII, 1: qui tetigerit picem, inquinabitur ab ea; et infidelibus, id est, qui habent malam fidem. Is. XXI, 2: qui incredulus est, infideliter agit.
43. He says, therefore: those foods are clean to the clean, but unclean to the defiled, i.e., to those whose consciences are defiled: whoever touches pitch will be defiled (Sir 13:1), and to unbelievers, i.e., whose faith is corrupt: he who is an unbeliever, acts unfaithfully (Isa 21:2).
Titus.L4Sed numquid facit peccator et infidelis immundam eleemosynam?
Does the unbelieving sinner make an alms unclean?
Titus.L4Dicendum est quod Apostolus non ponit affirmativam, sed negativam. Unde non dicit, omnia, sed nihil mundum eis, quod est verum: quia nihil eis perfecte mundum est, quia nihil est mundum in actibus, nisi in finem debitum ordinatum sit. Isti autem sunt extra finem.
The answer is that the Apostle does not employ an affirmative, but a negative word. Hence he does not say, all; he says that nothing is clean to them, which is true, because nothing is perfectly clean to them, because no act is clean unless it is directed to its proper end; whereas these acts are outside the end.
Titus.L4Sed numquid aliquid est eis mundum? Sic.
But is anything clean to them?
Titus.L4Sed contra: quia omne quod non est ex fide, peccatum est.
It seems so, although it is also true that whatever does not proceed from faith is sin (Rom 14:23).
Titus.L4.scDicendum est, quod malum numquam corrumpit totum bonum. Impossibile enim est quin in peccatore quolibet sit aliquod bonum, scilicet naturae, etiam in daemonibus: quando ergo peccator facit aliquod bonum secundum quod est peccator et infidelis, totum est peccatum ex radice. Sed si quid facit ex principio alicuius boni quod habet, ut fidei informis, vel naturae, non est immundum. Et ideo signanter dicit coinquinatis et infidelibus, id est, inquantum sunt huiusmodi. Comedebant enim contra conscientiam, et errabant in fide. Et ideo quod de natura sua est mundum, fecerunt sibi immundum.
I answer that evil never corrupts the good altogether. For it is impossible that there not be some good in every sinner, even in devils. Therefore, when a sinner does something precisely as sinner and unbeliever, the entire act is a sin in its root; but if he does something which springs from some good in him, such as from unformed faith or from his nature, it is not unclean. So it is signified that he says, but to them that are defiled and to unbelievers, i.e., in so far as they are such. For they ate contrary to conscience and erred in faith; consequently, what was clean in its very nature they made unclean, as far as they were concerned.
Titus.L4.co44. Cuius causa est, quia causa actuum eorum est immunda, scilicet voluntas et intellectus, quae sunt in eis depravata. Unde dicit sed inquinatae sunt eorum mentes, scilicet per infidelitatem, et conscientia, scilicet per peccatum. Bar. III, 10: quid est, Israel, quod in terra inimicorum es, inveterasti in terra aliena, coinquinatus es cum mortuis, et cetera.
44. The reason for this is that the cause of their acts is unclean, namely, their depraved intellect and will; hence he says, but both their mind and their conscience are defiled, namely, their mind by unbelief, and their conscience by sin: why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country? (Bar 3:10)
Titus.L445. Deinde cum dicit confitentur, etc., ostendit fidem per signum. Si enim aliquis dicat quod eorum dicta sunt vera, immo quod habent fidem unius Dei et confitentur eum, hoc excludit.
45. Then when he says, they profess that they know God, he explains their faith with a sign. For if a person claims that their words are true and that they believe in one God and confess him, this must be rejected as impossible.
Titus.L4Et primo ostendit bonum quod erat in eis, scilicet quod confitentur, scilicet labiis exterioribus, se nosse Deum. Is. XXIX, 13: populus hic labiis me honorat, cor autem eorum longe est a me. Ier. XII, 2: prope es tu ori eorum.
First, he shows the good that was in them, namely, they profess outwardly with their lips that they know God: this people draw near with their mouth and honor me with their lips, while their hearts are far from me (Isa 29:13); you are near in their mouth and far from their heart (Jer 12:2).
Titus.L4Secundo ostendit defectum interiorem; et primo quantum ad praesentia; secundo quantum ad futura, ibi incredibiles.
Second, he shows their inward failing: first, in regard to things present; second, in regard to things yet to come, at incredulous.
Titus.L4Quo ad praesentia, quia negant eum factis. Qui enim peccat, inquantum est de se, negat eum factis: quia qui confitetur Deum, confitetur et eius potestatem, scilicet quod est ei obediendum. Et ideo si non obedit peccando, negat factis, confitetur ore.
In regard to the present, in their works they deny him. For one who sins actually denies him by his actions, because a person cannot confess God without admitting his power, namely, that he should be obeyed. Hence, if they sin, they disobey and deny by their works the very things they profess by their lips.
Titus.L4Sed dicis: quicumque negat Deum, est infidelis; peccatores negant Deum factis, ergo peccatores sunt infideles.
But you say: whoever denies God is an unbeliever; but sinners deny God in their works. Therefore, sinners are unbelievers.
Titus.L4Respondeo. Sicut habens scientiam in universali, potest errare in particulari; ita habens fidem in universali, in particulari tamen agibili corrumpitur, propter corruptionem affectus. I Tim. V, 8: fidem negavit, et est infideli deterior.
I answer that just as a person with general knowledge can err in particular cases, so a person with a general knowledge of the faith fails in a particular action, because his love is corrupted: he has disowned the faith and is worse than an unbeliever (1 Tim 5:8).
Titus.L4.co46. Quomodo autem quo ad futura deficiunt? Certe, quia non solum negant, sed sunt indispositi ad redeundum ad Deum.
46. But can they fail as far as the future is concerned? They can, because they not only deny God but are not inclined to return to him.
Titus.L4Sunt enim tria per quae homo redit ad Deum, scilicet Dei gratia, Rom. V, 9: iustificati gratia ipsius, secundum est fides, Act. c. XV, 9: purificans fide corda eorum, tertium, exercitium boni operis, Rom. II, 13: factores legis iustificabuntur.
For there are three things which incline a person to return to God, namely, God’s grace: justified by his grace as a gift (Rom 3:24); the second is faith: he cleansed their hearts by faith (Acts 15:9); the third is the performance of a good work: the doers of the law will be justified (Rom 2:13).
Titus.L4Haec tria excludit ab ipsis: primo gratiam, ibi cum sint abominati, id est, non accepti ad gratiam. Secundo fidem, cum dicit incredibiles, id est, non apti ad credendum. Ez. c. II, 6: increduli et subversores sunt tecum. Tertio tertium, quia ad omne opus bonum reprobi, id est, reprobandi. Ier. VI, 30: argentum reprobum vocate eos.
But these three ways are not open to unbelievers: not the way of grace because they are abominable, i.e., not disposed to grace; not the faith, because they are incredulous, i.e., not suited for believing; you are among believers and destroyers (Ezek 2:6); third, not the performance of good works, because they are reprobate to every good work: refuse silver they are called (Jer 6:30).
Titus.L4C. 2Christian Life
Vita Christiana
Christian Life
Titus.C2L. 1 (2:1–6)Conduct of Christians
Actiones Christianorum
Conduct of Christians
Titus.L12:1 Tu autem loquere quae decent sanam doctrinam: [n. 47]
2:1 But speak the things that become sound doctrine: [n. 47]
Titus.L12:2 senes ut sobrii sint, pudici, prudentes, sani in fide, in dilectione, in patientia: [n. 49]
2:2 That the aged men may be sober, chaste, prudent, sound in faith, in love, in patience. [n. 49]
Titus.L12:3 anus similiter in habitu sancto, non criminatrices, non multo vino servientes, bene docentes: [n. 53]
2:3 The aged women, in like manner, in holy attire, not false accusers, not slaves to much wine, teaching well: [n. 53]
Titus.L12:4 ut prudentiam doceant adolescentulas, ut viros suos ament, filios suos diligant, [n. 54]
2:4 That they may teach the young women to be wise, to love their husbands, to love their children. [n. 54]
Titus.L12:5 prudentes, castas, sobrias, domus curam habentes, benignas, subditas viris suis, ut non blasphemetur verbum Dei. [n. 56]
2:5 To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands: that the word of God be not blasphemed. [n. 56]
Titus.L12:6 Juvenes similiter hortare ut sobrii sint. [n. 58]
2:6 Exhort young men, in like manner, that they be sober. [n. 58]
Titus.L147. Superius Apostolus instruxit Titum quales ministros instituat ad arcendum haereticos, hic docet quid ipse circa eos faciat. Et
47. Above, the Apostle instructed Titus what sort of ministers to appoint to hinder heretics; here he teaches him what to do:
Titus.L1primo proponit hoc in generali;
first, he proposes a general plan;
Titus.L1secundo distinguit per partes, ibi senes.
second, he breaks it down to its details, at that the aged men.
Titus.L148. Dicit ergo: ita dixi quod oportet episcopos constituere, sed ne credas quod tu sis propter hoc alienus a cura, imo maior debet esse tibi sollicitudo ad instruendum. Ideo tu autem loquere quae decent sanam doctrinam, scilicet per quae fides incorrupta aedificatur. Supra I, 9: ut sis potens exhortari in doctrina sana, et eos qui contradicunt, arguere.
48. He says, therefore: so far I have said that bishops must be appointed; but lest you suppose that this would free you from the care of souls, be assured that you should be all the more careful to instruct your flock. Consequently, speak the things that become sound doctrine, i.e., the things upon which a sound faith can be erected: so that he may be able to exhort in sound doctrine and to convince those who contradict it (Titus 1:9).
Titus.L149. Deinde ostendit idem per partes; et
49. Then he explains this in detail:
Titus.L1primo ponitur doctrina sana contra perversitatem vitae;
first, he proposes a sound doctrine against perverse living;
Titus.L1secundo contra haereticos et errores, ibi stultas autem quaestiones.
second, against heretics and errors, at but avoid foolish questions (Titus 3:9).
Titus.L1Circa primum duo facit, quia
In regard to the first he does two things:
Titus.L1primo instruit singulas conditiones hominum;
first he instructs different classes of people;
Titus.L1secundo generaliter omnes, cap. III, 1, ibi admone illos.
second, people in general, at admonish them to be subject (Titus 3:1).
Titus.L1Iterum prima in duas, quia
In regard to the first he does two things:
Titus.L1primo ostendit quomodo instruat liberos;
first, he shows how to instruct free men;
Titus.L1secundo quomodo instruat servos, ibi servos.
second, how to instruct slaves, at exhort servants (Titus 2:9).
Titus.L1Item primo ostendit quomodo instruat liberos verbo;
first, he shows how to instruct free men by word;
Titus.L1secundo exemplo, ibi in omnibus teipsum.
second, by example, at in all things show (Titus 2:7).
Titus.L1Circa primum duo facit, quia
In regard to the first he does two things:
Titus.L1primo ostendit quomodo instruat senes;
first, he shows how the old should be instructed;
Titus.L1secundo quomodo doceat iuvenes, ibi adolescentulas.
second, the young, at exhort young men.
Titus.L1Item prima in duas, quia
In regard to the first he does two things:
Titus.L1primo ostendit quomodo instruat senes mares;
first, he shows how to instruct old men;
Titus.L1secundo quomodo anus foeminas, ibi anus.
second, old women, at the aged women.
Titus.L1Sciendum est autem, quod quaedam bona sunt ad quae senectus disponit, quae primo ponit; secundo quaedam bona quibus senectus contrariatur; et haec secundo ponit, ibi sani in fide.
But it should be noted that some of the things to which old age disposes a person are good: first, he mentions these; second, the good things to which old age is not suited, at sound in faith.
Titus.L150. Inter bona vero ad quae senectus disponit, unum est contemptus delectationum; aliud est perfectio sapientiae et prudentiae.
50. Among the good things to which old age disposes, one is contempt of pleasures; the other is perfection in wisdom and prudence.
Titus.L1Disponit quidem senectus ad contemptum delectationum. Iuvenum enim corpora fervent naturali calore, ex quo concitatur iuventus ad delectationes corporales, quae praecipue consistunt in cibis, et potibus, et venereis. Sed ad vitandum haec disponit senectus. Senes enim sunt mortificati. II Reg. XIX, v. 35: numquid vigent sensus mei ad discernendum suave vel amarum? Et ideo dicit ut sobrii sint, quantum ad cibos et potus, et pudici, quantum ad venerea. Gen. XVIII, 12: postquam consenui, et dominus meus vetulus est, voluptati operam dabo?
Of course, old age breeds contempt for pleasures, because the bodies of young men are warm with natural heat which incites them to bodily pleasures found especially in food and drink and sex. But old age inclines a person to avoid such things, for old men are used to self-denial: I am this day eighty years old; can I discern what is pleasant and what is not? (2 Sam 19:35). He says, therefore, that the aged men may be sober in the use of food and drink, and chaste in matters of sex: after I have grown old, and my husband is old, shall I have pleasure? (Gen 18:12)
Titus.L1Sed si senectus ad hoc disponit, quare hoc monet?
But if old age disposes one this way, why this advice?
Titus.L1Respondeo. Aliquando contingit ex magna perversitate quod senex reducitur ad puerilia peccata. Is. LXV, 20: puer centum annorum morietur: et peccator centum annorum maledictus erit. Et duplex est ratio quare hoc contingit. Aliter enim ad hoc movetur senex, aliter iuvenis. Iuvenis enim incitatur ad haec ex instinctu passionis; sed senex ex electione, propter duo. Nullus enim vult esse sine delectationibus, et tanto plus appetit eas, quanto maiores molestias sentit. Senex autem patitur multa incommoda et defectus naturae. Et ideo quando non habet spirituales delectationes, quaerit corporales. Secunda ratio est, quia iuvenis quandoque refraenatur per pudorem; senes autem, secundum Philosophum, sunt inverecundi, quia sunt antiqui et multa experti; iuvenes autem vani et verecundabiles naturaliter: et ideo refrenantur, sed non senes.
I answer that it sometimes happens that old men, as a result of perversity, indulge in childish sins: the child shall die a hundred years old, and the sinner a hundred years old shall be accursed (Isa 65:20). There are two reasons why this happens: for an old man is inclined thus in one way, and a young man in another. For a young man is incited to this by the lust of passion, but an old man by choice, for two reasons: first, no one wishes to exist without pleasures, and the more one seeks them, the more troublesome they are. But old men suffer many discomforts and natural defects; therefore, when they do not have spiritual pleasures, they search for bodily ones. The second is that a young man is sometimes bridled by shame; but old men, according to the Philosopher, are without shame because they are old and experienced. Young men are by nature vain and easily embarrassed; therefore, they are restrained, but not so old men.
Titus.L1.co51. Item senectus disponit ad prudentiam, propter experimentum longi temporis. Iob XII, 12: in antiquis est sapientia, et in multo tempore prudentia. Eccli. XXV, 7: quam speciosa veteranis sapientia, et gloriosis intellectus, et consilium. Corona senum multa peritia. Unde subdit prudentes.
51. Again, old age disposes one toward prudence because of long experience: wisdom is with the aged, and understanding in length of days (Job 12:12); how attractive is wisdom in the aged, and understanding and counsel in honorable men! (Sir 25:5) Hence he adds, prudent.
Titus.L1Contingit tamen aliquando senem esse fatuum. Eccli. XXV, 4: senem fatuum et insensatum. Et hoc est ex duobus quod senex est fatuus: prudentia enim acquiritur per exercitium; quando ergo in iuventute se in bonis non occupant, sunt in senectute imprudentes. Eccli. XXV, 5: quae in iuventute tua non congregasti, quomodo invenies ea in senectute tua? Item alia ratio est, quia in iuventute quandoque affluunt voluptatibus, et maxime superfluitate ciborum; et ideo desiccatur eorum cerebrum. Prov. XX, 1: luxuriosa res est vinum, et tumultuosa ebrietas; quicumque his delectatur, non erit sapiens.
Yet it sometimes happens that an old man is a fool: my soul hates three kinds of men; an adulterous old man who lacks good sense (Sir 25:2). And there are two things which make an old man a fool, for good sense is acquired by experience. Therefore, if they do not occupy themselves in the good when they are young, they are imprudent in old age: you have gathered nothing in your youth; how then can you find anything in your old age? (Sir 25:3) And there is another reason, namely, that sometimes, when they are young, they abound in pleasures and especially in superfluous foods; as a result their brain dries: wine is a mocker, strong drink a brawler; and whoever is led astray by it is not wise (Prov 20:1).
Titus.L152. Deinde ponit ad quae contrariatur senectus: et primum est fides; secundum dilectio; tertium patientia.
52. Then he lists the things to which old age is opposed: first of all, faith; second, love; third, patience.
Titus.L1Quantum ad primum dicit sani in fide, quia sine ea impossibile est placere Deo, Hebr. XI, 6. Sed quod aliqui non sunt sani in fide, maxime in aliquo novo quod proponitur senibus credendum, contingit ex duobus. Primo quod senes non sunt firmi in aliquo novo propter praesumptionem sapientiae, et ideo non credunt aliis. Iob XII: et senes sunt in nobis. Item quia naturale vitium senum est, quod sint increduli; quia sunt experti se saepius esse deceptos. Et ideo loquuntur semper cum forte vel fere; adverbiis temperativi modi et dubitativi modi. Incredulitas autem repugnat fidei. Is. I: qui incredulus est, infideliter agit.
In regard to the first he says, bid them be sound in faith, because without faith it is impossible to please him (Heb 11:6). But the reason why some are not sound in faith, especially in regard to new things which are proposed for the old to believe, is twofold: first, old men are not firm in anything new, because they presume on their own wisdom, and consequently, do not believe others: both the gray-haired and the aged are among us (Job 15:10). Again, it is a natural vice of old men to be incredulous, because they have found themselves deceived very often; consequently, they always use such words as ‘perhaps’ or ‘maybe’ and adverbs that are temperate and suggestive of doubt. But disbelief is opposed to faith: he who is unfaithful deals unfaithfully (Isa 21:2).
Titus.L1Quantum ad secundum dicit in dilectione. Et hoc ideo, quia plenitudo legis est dilectio. Et monet ad hoc propter duo. Primo quia in senibus parum est amicitiae, quia amor nutritur per convictum. Nullus autem vult diu convivere cum tristibus. Senes autem sunt tristes, et ideo non est cum eis amicitia. Item quia senes diligunt propter utilitatem tantum, sicut iuvenes propter delectabile. Senex enim indiget sustentatione.
In regard to the second, he says, in love, which is the fulfillment of the law. And he advises love for two reasons: first, because among the old there is little friendship, since love is nourished by being together. But no one wishes to stay long with those who are sad. And old people are sad, with the result that they have no friends. Second, because old people are interested in useful friendships, just as the young are interested only in pleasurable friendships: for old people need sustenance.
Titus.L1Quantum ad tertium dicit in patientia, et monet ad hoc propter tria. Primo quia senes multa mala sive incommoda circumveniunt; et ideo indigent patientia contra turbationes. Alia ratio est: senes enim vivunt in memoria multorum, unde semper dicunt antiqua; iuvenes autem vivunt in spe magnorum; et ex hoc senes dupliciter ad impatientiam moventur, propter bona scilicet quae habuerunt et carent eis, unde Boetius: summa miseria est, fuisse felicem. Thren. I, 7: recordata est Ierusalem dierum afflictionis suae, praevaricationis omnium desiderabilium suorum, quae habuerat a diebus antiquis. Item quia vivunt in memoria, contingit quod aliqui, qui modo eos despiciunt, aliquando fuerunt peiores; et ideo turbantur. Iob XXX, v. 1: nunc autem derident me iuniores tempore, quorum patres non dignabar ponere cum canibus meis. Tertia ratio est, quia quanto senex appropinquat ad finem vitae, tanto magis desiderat vivere. Unde videns se deficere, magis tristatur.
In regard to the third he says, in patience, which he advises for three reasons: first, because old men are troubled with many evils and inconveniences; hence, they must be patient with their defects. Second, because they live with their memories; hence they always speak of the good old days, whereas young men live in hope of good things yet to come. Thus, the old are inclined to be impatient for two reasons: namely, because of the good things they once had but now lack; hence Boethius says: the greatest misery is to have been happy; Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old (Lam 1:7). Again, because they live in their memories, it turns out that some who now scorn them were formerly worse; and therefore this troubles them: but now they make sport of me, men who are younger than I, whose fathers I would have disdained to set with the dogs of my flock (Job 30:1). The third reason is that the closer an old man gets to the end of his life, the more he desires to live; hence, noting that he is failing, he becomes all the sadder.
Titus.L153. Deinde cum dicit anus, docet qualiter vetulae instruantur. Et primo docet qualiter vetulae instruantur in vita; secundo in doctrina. Item primo qualiter in habitu; secundo qualiter in victu; tertio quomodo in verbo.
53. Then, he shows how the aged women are to be instructed: first, how they are to be instructed in regard to their life; second, in their doctrine. In regard to the first he does three things: first, he shows how they are to be instructed as to their attire; second, as to food; third, as to speech.
Titus.L1Quantum ad primum dicit in habitu sancto, id est, carentes lascivia et pompa. Et hoc convenit omni mulieri. I Pet. III, 3: quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti, vestimentorumque cultus, et cetera. I Tim. II, 9: similiter et mulieres in habitu ornato, cum verecundia et sobrietate ornantes se, non in tortis crinibus, aut auro, aut margaritis, vel veste pretiosa, et cetera. Sed specialiter anus hoc servare debent; quia iuvencularum est propter viros suos modeste se ornare; quod intelligitur simpliciter de omni motu corporis. Eccli. c. XIX, 27: amictus corporis, et risus dentium, et ingressus hominis enuntiant de illo. Quantum ad secundum dicit non criminatrices. Duo enim sunt in sene. Unum quod commune est senibus, scilicet quod sunt suspiciosi, quia viderunt multa mala, quae similiter praesumunt de aliis. Item in mulieribus quae specialiter sunt zelotypae, et utrumque contingit in vetula, quia ratione aetatis est suspiciosa; ratione sexus est zelotypa. Eccli. XXVI, 9: in muliere zelotypa flagellum linguae omnibus communicans. Et ideo non criminatrices.
In regard to the first he says, in holy attire, i.e., not in wanton and loud dresses; and this is becoming for every woman: do not let yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes (1 Pet 3:3); women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire (1 Tim 2:9). But old women in particular should observe this, because it is expected that young women will adorn themselves modestly for their husband’s sake: and this modesty should be manifest in every movement of their body: a man’s attire and open-mouthed laughter, and a man’s manner of walking, show what he is (Sir 19:30). In regard to the second he says, not false accusers. For two faults are glaring in the aged: one is common to everyone who is old, namely, that they are suspicious, because they have witnessed many evils, which they presume will be true of others. The other is true particularly of women, namely, that they are jealous. But both these faults are found in an old woman: for by reason of her age she is suspicious, and by reason of her sex she is jealous: there is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all (Sir 26:6). Consequently, he says, not false accusers.
Titus.L1Quantum ad convictum dicit non multo vino servientes. Et de viris dixit ut sobrii sint. Et dicit, non multo, quia quandoque utuntur eo propter frigiditatem earum.
In regard to food he says, not slaves to much wine; and of the men he says, be sober. And he says, not slaves to much, because sometimes they use it to warm themselves.
Titus.L1Quantum ad doctrinam dicit bene docentes. Contra I Cor. XIV, 34: mulieres in ecclesiis taceant, non enim eis permittitur loqui, sed subditas esse. I Tim. II, 11: mulier in silentio discat cum omni subiectione: docere autem mulieri non permitto.
In regard to doctrine he says, teaching well. But this does not seem to agree with 1 Corinthians: the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate (1 Cor 14:34); or with 1 Timothy: let a woman learn in silence with all submissiveness. I permit no woman to teach (1 Tim 2:11).
Titus.L1Respondeo. Dicendum est quod doctrina publica, quae fit in populo, interdicitur mulieri; sed privata, qua quis familiam docet, ei conceditur. Prov. XXXI, 1: visio, qua erudivit eum mater sua, et cetera. Prov. IV, 3: nam et ego filius fui patris mei tenellus et unigenitus coram matre mea, et docebat me, atque dicebat, et cetera.
I answer that public teaching of the people is forbidden to women; but private teaching within the family is permitted to them: the words of Lemuel, king of Massa, which his mother taught him (Prov 31:1); when I was a son with my father, tender, the only one in the sight of my mother, she taught me and said to me, let your heart hold fast my words and keep my commandments, and live (Prov 4:3).
Titus.L1.coEt bene dicit ut prudentiam doceant magis ad anus quam ad viros, quia quandoque docent fabulas aniles magis quam proficua, et etiam quia magis ipsae conversantur cum pueris et cum familia, quam viri.
And he says well, that they may teach the young women to be wise. This he says to the old women rather than to the old men, because the former sometimes teach the old wives’ fables instead of useful facts, and also because they are with the children and the family more than the men are.
Titus.L154. Deinde cum dicit adolescentulas, ostendit qualiter instruat iuvenes, et
54. Then when he says, to love their husbands, he shows how the young are to be taught:
Titus.L1primo ostendit qualiter instruat iuvenes foeminas;
first, the young women;
Titus.L1secundo qualiter mares iuvenes, ibi iuvenes similiter.
second, the young men, at exhort young men.
Titus.L1Item prima in tres, quia
In regard to the first he does three things:
Titus.L1primo ostendit qualiter se habeant ad personas coniunctas;
first, he shows how young women should behave toward their husbands;
Titus.L1secundo ad seipsas;
second, toward themselves;
Titus.L1tertio ad subiectos.
third, toward their subjects.
Titus.L155. Quantum ad primum dicit ut viros suos ament. Viro enim debetur amor. Prov. XII, 4: mulier diligens corona est viro suo. Eccli. XXV, 1: in tribus beneplacitum est spiritui meo, etc., et infra: vir et mulier bene sibi consentientes.
55. In regard to the first he says, to love their husbands. For love is a husband’s due: a good wife is the crown of her husband (Prov 12:4); my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men: agreement between brothers, friendship between neighbors, and a wife and husband who live in harmony (Sir 25:1).
Titus.L1Vel sic, ut prudentiam doceant adolescentulas et viros, et cetera. Sed prima expositio est melior.
Or in this way, that they teach the young women and men, as they teach prudence to youth and men. But the first exposition is better.
Titus.L1Et filios diligant, hoc est naturale. Is. XLIX, v. 15: numquid potest mulier oblivisci infantem suum, ut non misereatur filio uteri sui?
To love their children. This is natural: can a woman forget her sucking child, that she could have no compassion on the son of her womb? (Isa 49:15).
Titus.L1Et nota quod dicit ut viros ament, et filios diligant, quia ad viros est amor ferventior, sed ad filios naturalior.
And note that he says, to love their husbands, to love their children; namely, amor towards their husbands and dilectio towards their children, because the love shown their husbands is more ardent, and that shown children is more natural.
Titus.L156. Sed quantum ad seipsas, tria dicit: unum quo ad rationem, scilicet prudentes. Prov. XIX, 14: domus et divitiae dantur a parentibus, a Domino autem proprie uxor prudens. Et hoc necessarium est, quia iuventus earum et sexus contrariatur prudentiae. Aliud est quantum ad concupiscibilem, scilicet cum dicit castas. Tertium vero quantum ad irascibilem, cum dicit sobrias. Eccli. XXVI, 19: gratia super gratiam mulier sancta et pudorata.
56. But in regard to themselves he says three things: the first pertains to reason, to be discreet: house and wealth are inherited from fathers, but a prudent wife is from the Lord (Prov 19:14). And this advice is necessary, because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste. The third pertains to the irascible appetite, namely, that they be sober. A holy and shamefaced women is grace upon grace (Sir 26:19).
Titus.L157. Sed quantum ad subiectos, primo ponit curam eorum; secundo modum; tertio rationem assignat.
57. But in regard to things under their care: first, he states what should be entrusted to their care; second, how to exercise care; third, the reason behind this advice.
Titus.L1De primo dicit domus curam habentes. Prov. XIV, 1: sapiens mulier aedificat domum suam; insipiens vero instructam quoque destruet manibus.
In regard to the first he says, having a care of the house: the wisdom of a woman builds her house, but folly with her own hands tears it down (Prov 14:1).
Titus.L1In cura autem sunt duo observanda mulieri; sunt enim ut plurimum iracundae. Eccli. c. XXV, 23: non est ira super iram mulierum. Et ideo dicit benignas, quasi dicat: cum mansuetudine regant. Aliud est, quia quando mulier potestatem habet, nititur in contrarium viro suo. Eccli. XXV, 30: mulier si primatum habeat, contraria est viro suo. Ideo dicitur subditas viris suis. Unde dicitur Gen. III, 16: sub viri potestate eris, et ipse dominabitur tui. Et hoc ideo ut non blasphemetur verbum Dei, id est, non detis occasionem blasphemandi.
But in exercising care a woman should observe two things, for women are easily angered: there is no anger above the anger of a woman (Sir 25:23); therefore, he says, gentle. As if to say: let them govern in meekness. The other thing she must observe is subordination, because when a woman has power she tries to oppose her husband’s plans: a woman, if she have superiority, is contrary to her husband (Sir 25:30). Therefore, he says, obedient to their husbands; hence it is said: your desire shall be for your husband, and he shall rule over you (Gen 3:16). And this, that the word of God be not blasphemed, i.e., that their disobedience not be an occasion for blasphemy.
Titus.L1Et haec omnia notantur Tob. X, 13 ubi dicitur, quod Raguel et Sara monuerunt filiam suam honorare soceros, diligere maritum, regere familiam, gubernare domum, et seipsam irreprehensibilem exhibere.
All these points are mentioned in Tobit 10:13, where it is stated that Raguel and Sarah admonished their daughter to honor her father- and mother-in-law, to love her husband, to take care of the family, to govern the house and to behave herself irreprehensibly.
Titus.L158. Consequenter ostendit qualiter doceat mares iuvenes, scilicet ut sobrii sint, quod repetit, quia ebrietas est principium vitiorum. I Pet. V, 8: sobrii estote, et cetera.
58. Then he teaches Titus how to instruct the young men, namely, that they be sober: he repeats this, because drunkenness is the source of many vices: be sober (1 Pet 5:8).
Titus.L1L. 2 (2:7–10)Example of good works
Exemplum bonorum operum
Example of good works
Titus.L22:7 In omnibus teipsum praebe exemplum bonorum operum, in doctrina, in integritate, in gravitate, [n. 59]
2:7 In all things show yourself an example of good works, in doctrine, in integrity, in gravity, [n. 59]
Titus.L22:8 verbum sanum, irreprehensibile: ut is qui ex adverso est, vereatur, nihil habens malum dicere de nobis. [n. 62]
2:8 The sound word that cannot be blamed: that he who is on the contrary part may be afraid, having no evil to say of us. [n. 62]
Titus.L22:9 Servos dominis suis subditos esse, in omnibus placentes, non contradicentes, [n. 63]
2:9 Exhort servants to be obedient to their masters: in all things pleasing, not gainsaying: [n. 63]
Titus.L22:10 non fraudantes, sed in omnibus fidem bonam ostendentes: ut doctrinam Salvatoris nostri Dei ornent in omnibus. [n. 65]
2:10 Not defrauding, but in all things showing good fidelity, that they may adorn the doctrine of God our Savior in all things. [n. 65]
Titus.L259. Supra Apostolus Titum docuit de quibus instruat subditos liberos. Et quia non tantum verba prosunt, sed etiam exempla, ideo docet ut se exemplum praebeat,
59. Above, the Apostle instructed Titus what to teach those under his care. But because actions speak louder than words, he tells him to teach especially by example.
Titus.L2primo generaliter;
First, in a general way;
Titus.L2secundo specialiter, ibi in doctrina;
second, in greater detail, at in doctrine;
Titus.L2tertio rationem huius assignat, ibi ut is qui ex, et cetera.
third, he gives the reason for this advice, at that he who is on the contrary part.
Titus.L260. Dicit ergo: quia aetate iuvenis es, praebe te in exemplum omnibus bonorum operum. Praelatus enim debet esse quasi forma existens discipulis. I Cor. XI, 1: imitatores mei estote, sicut et ego Christi. Io. XIII, v. 15: exemplum dedi vobis, et cetera.
60. He says, therefore: since you are young, show yourself an example of good works. For a prelate should be a pattern for his disciples to follow: be imitators of me, as I am of Christ (1 Cor 11:1); for I have given you an example, that you also should do as I have done to you (John 13:15).
Titus.L261. Deinde cum dicit in doctrina, ponit specialia, in quibus debet se praebere exemplum: primo ostendit quis debeat esse eius actus, scilicet in doctrina; unde dicit in doctrina. Hoc enim est proprium praelati. Ier. c. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina. Et ei maxime convenit, ut qui habet alios episcopos sub se, ut dicitur supra I, 5: episcopos constituas, et cetera. Ideo debet alios docendo, eis exemplum doctrinae praebere. I Tim. IV, v. 16: attende tibi et doctrinae.
61. Then when he says, in doctrine, he mentions the specific matters in which he should be an example. First, he shows the field in which he should be active, namely, in doctrine, for this is expected of a prelate: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15). And this applies in a special way to Titus, because he has other bishops under him; for he was told above that he should ordain elders in every city (Titus 1:5); therefore, he must give them an example of doctrine by teaching others: take heed to yourself and to your teaching (1 Tim 4:16).
Titus.L2Item monet eum quantum ad vitam; et primo declinare a malo. Is. I, 16: quiescite agere perverse. Et ideo dicit in integritate, per incorruptionem. Sicut enim corpus perdit integritatem per corruptionem membrorum suorum, ita anima per corruptionem peccati. In praelato autem est integritas sensus per prudentiam, affectus per caritatem, corporis per castitatem. Thess. ult.: integer spiritus vester, et anima, et corpus sine querela in adventu Domini nostri Iesu Christi servetur. Secundo quod sit gravis quantum ad bona quae cum caritate fiunt. Grave autem duo habet, unum quia descendit, et secundum hoc vituperatur. Ps. IV, 3: filii hominum usquequo gravi corde, etc.; aliud est, quod est stabile et firmum. Et ideo illi dicuntur graves, qui non de facili moventur a bono; ita hic cum dicit in gravitate, et hoc commendatur. Ps. XXXIV, 18: in populo gravi laudabo te.
Second, he advises him in regard to his manner of life: first, to avoid evil: cease to do evil (Isa 1:16); hence he says, in integrity, by being incorrupt. For just as the body loses its integrity by the corruption of its members, so the soul by the corruption of sin. But in a prelate there is integrity of the senses by prudence, of the affections by charity, and of the body by chastity: may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ (1 Thess 5:23). Second, that he be grave in the good things he does through charity. For a grave, or heavy, thing has two marks: first, it sinks, and for this it is criticized: O you sons of men, how long will you be grave of heart (Ps 4:3). The second is that it is stable and firm; hence he says, in gravity, which is commended in a psalm: I will praise you in a strong people (Ps 34:18).
Titus.L2Deinde ostendit qualis debet esse eius doctrina et verbum. Et dicit quod debet esse sanum, id est, non corruptum falsitate. II Tim. I, 13: formam habe sanorum verborum, quae a me audisti in fide, et cetera. Prov. XVII, 7: non decet principem labium mentiens. Item quantum ad modum, cum dicit irreprehensibile, id est, ut proferatur tempore suo, et cum omni decentia et provocatione ad correctionem. Eccli. XX, 22: ex ore fatui reprobatur parabola; non enim dicet illam in tempore suo.
Then he shows how he should act in doctrine and in word; and he says that he should have the sound word that cannot be blamed or corrupted by falsity: follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus (2 Tim 1:13); fine speech is not becoming to a fool; still less is false speech to a prince (Prov 17:7). Then in regard to the manner he says, that cannot be blamed, i.e., that it be spoken in due season with all propriety and in a way that will incline men to correct themselves: a proverb from a fool’s lips will be rejected, for he does not tell it at its proper time (Sir 20:20).
Titus.L262. Finis autem doctrinae est ut is qui ex adverso est, vereatur, etc., quasi dicat: si omnes bene se habeant, scilicet praelati et subditi, adversarii non possunt vobis nocere. I Pet. II, 15: sic est voluntas Dei, ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam. I Tim. V, 14: nullam occasionem dare adversario maledicti gratia.
62. The end of teaching is that he who is on the contrary part may be afraid, having no evil to say of us. As if to say: if everyone acts properly, namely, prelates and subjects, your adversaries cannot harm you: for it is God’s will that by doing right you should put to silence the ignorance of foolish men (1 Pet 2:15); give the enemy no occasion to revile us (1 Tim 5:14).
Titus.L263. Deinde cum dicit servos, docet qualiter instruat servos, et
63. Then, at exhort servants, he shows how servants should be instructed:
Titus.L2primo facit hoc;
first, he does this;
Titus.L2secundo eius rationem assignat, ibi apparuit.
second, he gives the reason for it, at for the grace of God (Titus 2:11).
Titus.L2Circa primum tria facit, quia
In regard to the first he does three things:
Titus.L2primo inducit servos ad subiectionem;
first, he urges servants to be subject;
Titus.L2secundo determinat modum eius, ibi in omnibus;
second, he determines the limits of subjection, at in all things pleasing;
Titus.L2tertio ostendit necessitatem doctrinae huius, ibi ut doctrinam.
third, he shows why this advice is necessary, at that they may adorn.
Titus.L264. Dicit ergo: admone servos Dominis suis subesse. I Pet. II, 18: servi, subditi estote in omni timore Dominis, non tantum bonis et modestis, sed etiam dyscolis. Col. c. III, 22: servi, obedite per omnia Dominis carnalibus, non ad oculum servientes, et cetera. Idem dicit Ephes. VI, 5.
64. He says, therefore: exhort servants to be obedient to their masters: servants, be submissive to your masters with all respect, not only to the kind and gentle but also to the overbearing (1 Pet 2:18); slaves, obey in everything those who are your earthly masters, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord (Col 3:22). He says the same as this in Ephesians (Eph 6:5).
Titus.L2Et quare monet hoc tam frequenter Apostolus? Respondeo. Non sine causa. Haeresis enim incepit apud Iudaeos, quod servi Dei non deberent servire hominibus, et ex hoc etiam derivatum est in populo Christiano, quod dixerunt quod per Christum filii Dei facti, non deberent esse servi hominum. Sed Christus per fidem non venit tollere ordinem iustitiae, immo per fidem Christi iustitia servatur. Iustitia autem facit alios aliis subdi. Sed servitus huiusmodi est quantum ad corpus. Nam per Christum nunc liberamur a servitute quantum ad animam, sed non a servitute, nec a corruptione corporis; sed in futuro liberamur etiam a corruptione et servitute corporali. I Cor. XV, 24: cum tradiderit regnum Deo et Patri, et cetera.
But why does the Apostle repeat this advice so often? I answer that there is good reason: for the heresy sprang up among the Jews that God’s servants should not be subject to men. This teaching spread to the Christian people, who said that once they have become God’s sons, they should no longer be men’s servants. But the faith of Christ did not come to set aside the order of justice, indeed, the faith of Christ preserves justice. But justice requires that some men be subject to other men, although such servitude is limited to the body. For through Christ we are now set free of the servitude which binds the soul, but not from the servitude or corruption of the body; but in the future we shall be set free even from bodily and servitude and corruption: then comes the end, when he delivers the kingdom of God the Father after destroying every rule and every authority and power (1 Cor 15:24).
Titus.L265. Sed quod dicit in omnibus, potest referri primo ad hoc quod dicit subditos, ut intelligatur in omnibus, scilicet ad quae se extendit ius dominativae potestatis; vel ad hoc quod dicit placentes.
65. But the phrase, in all things, can refer, first of all, to the word, obedient, so that the meaning would be, in all things over which the master’s power extends; or it can refer to the word, pleasing.
Titus.L2Debet enim esse subiectio, primo ut serviant sine offensione, non cum murmure et tarditate. Col. I, 10: per omnia placentes Deo. I Cor. X, 33: ego per omnia omnibus placeo.
For subjection must first of all consist in serving without offense, without murmuring and without delay: fully pleasing (Col 1:10); just as I try to please all men in everything I do (1 Cor 10:33).
Titus.L2Contra Gal. I, 10: si hominibus placerem, Christi servus non essem.
But this conflicts with Galatians: if I were still pleasing men, I should not be a servant of Christ (Gal 1:10).
Titus.L2Respondeo. Placere homini propter ipsum est vituperabile, sed propter Deum est laudabile.
I answer that to please men for men’s sake is blameworthy, but to please them for God’s sake is praiseworthy.
Titus.L2.coSecundo ut sint sine repugnantia; ideo dicit non contradicentes. Eccli. IV, 30: non contradicas verbo veritatis.
Second, they are not to gainsay; hence he says, not gainsaying: never speak against the truth (Sir 4:25).
Titus.L2Tertio sine fraude; unde dicit non fraudantes. Ubi unum removet, et alterum astruit. Removet fraudem; servis enim committuntur bona dominorum. Lc. XIX: tradidit eis bona sua. Astruit in omnibus bonitatem; et ideo dicit sed in omnibus fidem bonam ostendentes.
Third, they should serve without fraud, hence he says, not defrauding. With this advice he removes one thing and substitutes another. For he removes fraud, because the master’s goods are entrusted to their servants: he entrusted to them his property (Matt 25:14). But he substitutes goodness in all things; hence he says, but in all things showing good fidelity.
Titus.L266. Sed quo fine sunt haec fienda? Non quidem propter terrenum favorem sed propter gloriam Dei, unde dicit ut doctrinam Salvatoris nostri Domini ornent, et cetera. Glossa: ornamentum doctoris est honesta vita discipuli, sicut sanitas infirmi est laus medici. Doctor curator est animarum. Si ergo nos ostendimus bona opera, laudatur doctrina Christi. Is. LII, 5: iugiter tota die nomen meum blasphematur. Matth. V, 16: ut videant opera vestra bona, et cetera.
66. But to what end should all this be done? Not, of course, to curry men’s favor, but to promote God’s glory; hence he says, that they may adorn the doctrine of God our Savior in all things. A Gloss remarks: the ornament of a teacher is the honorable life of his disciple, just as a sick person’s health redounds to the doctor’s glory. But a teacher of doctrine is a caretaker of souls. Therefore, if we perform good works, Christ’s doctrine is praised: that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).
Titus.L2L. 3 (2:11–15)Grace of God
Gratia Dei
Grace of God
Titus.L32:11 Apparuit enim gratia Dei Salvatoris nostri omnibus hominibus, [n. 67]
2:11 For the grace of God our Savior has appeared to all men: [n. 67]
Titus.L32:12 erudiens nos, ut abnegantes impietatem, et saecularia desideria, sobrie, et juste, et pie vivamus in hoc saeculo, [n. 69]
2:12 Instructing us, that, denying ungodliness and worldly desires, we should live soberly and justly and godly in this world, [n. 69]
Titus.L32:13 exspectantes beatam spem, et adventum gloriae magni Dei, et Salvatoris nostri Jesu Christi: [n. 72]
2:13 Looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ: [n. 72]
Titus.L32:14 qui dedit semetipsum pro nobis, ut nos redimeret ab omni iniquitate, et mundaret sibi populum acceptabilem, sectatorem bonorum operum. [n. 73]
2:14 Who gave himself for us, that he might redeem us from all iniquity and might cleanse for himself a people acceptable, in pursuit of good works. [n. 73]
Titus.L32:15 Haec loquere, et exhortare, et argue cum omni imperio. Nemo te contemnat. [n. 76]
2:15 These things speak and exhort and rebuke with all authority. Let no man despise you. [n. 76]
Titus.L367. Supra Apostolus instruxit Titum qualiter doceret servos et liberos, et conclusit quasi rationem, ut scilicet doctrina Christi ornaretur, hic, assignans plenam rationem dictorum, exponit quod dixit per bonam conversationem. Et
67. Above, the Apostle instructed Titus how to teach slaves and free men (C. 2, L. 1–2), and he concluded about the account, that namely the doctrine of Christ be honored. Here he assigns the full reason for all he has said, explaining what he means by a good life.
Titus.L3primo praemittit gratiam et doctrinam Christi;
First, he mentions the grace and doctrine of Christ;
Titus.L3secundo inducit eum ad gratiae praedicationem, ibi haec loquere.
second, he urges him to preach grace, at these things speak.
Titus.L3Item primo proponit gratiae apparitionem;
Thus, first, he states that grace has appeared;
Titus.L3secundo eius instructionem, ibi erudiens nos;
second, its instruction, at instructing us;
Titus.L3tertio eius operationem, ibi qui dedit.
third, its operation, at who gave himself.
Titus.L368. Sciendum est autem quod gratia importat misericordiam, quia gratia est de eo quod gratis datur, et quod gratia datur hoc misericorditer datur.
68. It should be noted that grace implies mercy, because grace is of that which is freely granted; and what is freely granted is conferred out of mercy.
Titus.L3Misericordia autem semper in Deo fuit, tamen olim circa homines latebat. Ps. XXXV, v. 6: Domine, in caelo misericordia tua. Ante Christum enim omnes quantumcumque essent iusti, erant sub damnatione, sed Christo Filio Dei carnem assumente, apparuit gratia. I Tim. c. III, 16: et manifeste magnum est pietatis sacramentum, quod manifestatum est in carne. Ps. LXXIX, 2: qui sedes super cherubim, manifestare.
Moreover, mercy has always been present in God; yet for some time it was hidden to men: O Lord, your mercy is in heaven (Ps 35:6). For before Christ’s coming, all men, no matter how holy, were under condemnation, but in Christ the Son of God assuming flesh, the grace of God our Savior has appeared. And evidently great is the mystery of godliness, which was manifested in the flesh (1 Tim 3:16). You that sit upon the cherubims, shine forth (Ps 79:2).
Titus.L3Sed quanto quis est potentior, tanto eius gratia magis desideratur. Unde gratia Dei desideranda est; et hoc est quod dicit gratia Dei. Et hoc ad salvandum, unde dicit et Salvatoris nostri. Is. LI, 8: salus autem mea in sempiternum erit. Haec autem gratia non proponitur uni solummodo populo Iudaeorum, sicut olim, sed omnibus hominibus. Is. XL, 5: videbit omnis caro pariter, quod os Domini locutum est. Is. LII, 10: et videbunt omnes fines terrae salutare Dei nostri. I Tim. II, 4: vult omnes homines salvos fieri.
But the more powerful a person is, the more his grace is desired. Hence, God’s grace must be desirable; and this is why he says the grace of God. And this is given for our salvation; hence he says, our Savior: my salvation shall be for ever (Isa 51:6). But this grace is not offered only to the Jewish people alone, as formerly, but to all men: and all flesh shall see together that the mouth of the Lord has spoken (Isa 40:5); all the ends of the earth shall see the salvation of our God (Isa 52:10); God our Savior, who desires all men to be saved (1 Tim 2:4).
Titus.L3Et potest dici quod in nativitate Christi apparuit haec gratia dupliciter. Uno modo et primo, quia per maximam Dei gratiam datus est nobis. Unde eius conceptio cum sit operatio totius Trinitatis, attribuitur tamen specialiter Spiritui Sancto, qui est principium gratiarum. Et haec gratia apparuit omnibus hominibus, et specialiter homini Christo. Io. c. I, 14: plenum gratiae et veritatis.
And we might say that in Christ’s birth this grace appeared in two ways: in the first way, because Christ has been given as God’s greatest gift. Hence his conception, although it was a work of the entire Trinity, is attributed particularly to the Holy Spirit, who is the giver and source of all graces. And this grace appeared to all men but especially to the man Christ: full of grace and truth (John 1:14).
Titus.L3Ex hac gratia, secundo, est consecuta instructio humani generis; quia ante Christum fuit mundus in ignorantia et haeresi. Is. IX, v. 2: populus qui ambulabat in tenebris, vidit lucem magnam. Unde dicit erudiens nos, scilicet sicut homo erudit filium.
Second, it appeared as an instruction to the human race, because before the coming of Christ, the world languished in ignorance and heresy: the people who walked in darkness have seen a great light (Isa 9:2). Hence he says, instructing us, as a father instructs his son.
Titus.L369. De duobus autem erudivit nos, quia duo necessaria sunt homini, scilicet bonum opus et recta intentio.
69. But he instructs us about two things, because all men are in need of two things, namely, good works and a right intention.
Titus.L3Primo ostendit quomodo Christus nos de primo erudivit;
First, he shows how Christ instructed us in regard to good works;
Titus.L3secundo, de secundo, ibi expectantes.
second, in regard to a right intention, at looking for the blessed hope.
Titus.L370. Dicit ergo ut abnegantes impietatem et saecularia desideria. Notandum est quod dicit impietatem et saecularia desideria, quia omnia peccata vel consistunt in his, quae sunt directe contra Deum, quae dicuntur peccata impietatis. Pietas enim proprie est, secundum quam colimus parentes et patriam. Sed quia Deus est principalis Pater noster, ideo pertinet ad cultum Dei pietas. Iob XXVIII, 28, secundum aliam litteram, ubi nos habemus sic: ecce timor domini ipsa est sapientia, habetur: ecce pietas ipsa est sapientia. Et ideo peccata contra Deum dicuntur esse impietates. Rom. I, 18: revelatur enim ira Dei de caelo super omnem impietatem, et ibi loquitur de idololatria.
70. He says, therefore: denying ungodliness and worldly desires. But notice that he says, ungodliness and worldly desires, because all sins are involved either with matters directly against God, and are therefore sins of ungodliness: for godliness, or piety, is a virtue which inclines us to show proper respect toward parents and fatherland. But because God is our principle Father, godliness consists in paying worship to God. Behold the fear of the Lord, that is wisdom (Job 28:28), but another version reads behold godliness, that is wisdom. Consequently, sins against God are called acts of ungodliness: for the wrath of God is revealed from heaven against all ungodliness (Rom 1:18), where ungodliness refers to idolatry.
Titus.L3Vel consistunt in abusu temporalium, et haec sunt saecularia desideria. Est autem saeculum spatium mensurans periodum rerum. Unde per saecularia intelliguntur res saeculares et omnia peccata quae in proximum committuntur, vel in se per earum abusum.
Or sins consist in misusing temporal things, and these sins are worldly desires. But a world is a span of time that measures how long things exist. Hence by worldly is meant secular things and all sins committed against our neighbor, or against things by misusing them.
Titus.L371. Deinde cum dicit sobrie, etc., ostendit quid boni faciamus. Et dicit sobrie, quantum ad se; iuste, ad proximum; pie ad Deum.
71. Then when he says, live soberly, he indicates what good we should do. And he says, soberly, in relation to ourselves; justly, in relation to our neighbor; and godly in relation to God.
Titus.L3Sobrie ad se, quasi mensurate; bria enim mensura est, et hoc est si homo cum mensura rationis utatur exterioribus rebus et propriis passionibus. Unde sobrietas accipitur pro quolibet mensurato usu rerum exteriorum et extrinsecarum passionum. Sap. VIII, 7: sobrietatem enim et sapientiam docet et iustitiam et virtutem, quibus nihil utilius est in vita hominibus.
He says, soberly, i.e., with due measure; but a limit is a measure, and this limit is observed if a man uses external goods and controls his passions with the limits set by reason. Hence, soberness means any moderate use of external things or of one’s passions: righteousness teaches self-control and prudence, justice and courage; nothing in life is more profitable for men than these (Wis 8:7).
Titus.L3Iuste ad proximum. Ps. X, 8: iustus Dominus et iustitiam dilexit.
He says, justly, in dealings with one’s neighbor; for the Lord is righteous, he loves righteous deeds (Ps 11:7).
Titus.L3Pie ad Deum. I Tim. IV, 7: exerce te ad pietatem.
And godly in one’s dealings with God: train yourself in godliness (1 Tim 4:7).
Titus.L372. Deinde cum dicit expectantes beatam spem, instruit eum de fine, qui consistit in duobus, scilicet in gloria animae in morte; alius in gloria corporis, in adventu Christi. Io. V, 28: venit hora, in qua omnes qui in monumentis sunt, audient vocem filii Dei, et cetera.
72. Then when he says, looking for the blessed hope, he instructs him about the end, which consists in two things, namely, in the soul’s glory after death and in the body’s glory at Christ’s coming: the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment (John 5:28).
Titus.L3Quantum ad primum dicit expectantes beatam spem, contra illos qui ponunt finem hominis in actu virtutum in hac vita. Sed hoc non est verum, quia etsi sobrie et pie et iuste vivamus, adhuc sumus expectantes. Iob VII, 1 et XIV, 6: sicut mercenarii dies eius. Is. XXX, 18: beati omnes qui expectant eum. Et ideo dicit expectantes beatam spem. Quod potest intelligi dupliciter: vel quia est spes de beatitudine; vel quia expectatio facit ipsos beatos.
In regard to the first he says, looking for the blessed hope, against those who place man’s end in virtuous acts performed in this life. But this is not true because even if we live soberly and justly and godly, we are still awaiting something else: like a hireling, he completes his day (Job 14:6); blessed are all those who wait for him (Isa 30:18). Therefore, he says, looking for the blessed hope, which can be understood in two ways: either because it is the hope for happiness, or because the very waiting makes us happy.
Titus.L3Quantum ad secundum dicit et adventum gloriae magni Dei, et Salvatoris nostri Iesu Christi, scilicet per quem resurgent corpora nostra. Qui enim diligit amicum, cum desiderio expectat eum. II Tim. IV, 8: non solum autem mihi, sed et his qui diligunt adventum eius. Lc. XII, 36: vos similes hominibus expectantibus dominum suum.
In regard to the second he says, and coming of the glory of the great God and our Savior Jesus Christ, through whom our bodies will rise. For one who loves a friend looks for him with desire: not only to me, but also to all who have loved his appearing (2 Tim 4:8); be like men who are waiting for their master (Luke 12:36).
Titus.L3Et dicit adventum gloriae, quia primus adventus fuit humilitatis. Phil. II, 8: humiliavit semetipsum, et cetera. Matth. XI, 29: discite a me, quia mitis sum et humilis corde. Et ille erit gloriae, quia sua divinitas omnibus innotescet. Lc. XXI, 27: et tunc videbunt Filium hominis venientem in nubibus cum potestate magna et maiestate.
And he says, the coming of the glory, because his first coming was in humility: he humbled himself and became obedient unto death (Phil 2:8); learn from me, for I am gentle and humble of heart (Matt 11:29). But this time he will come in glory, because his divinity will be recognized by all: and then they will see the Son of man coming in a cloud with power and great glory (Luke 21:27).
Titus.L3Et dicit magni Dei, contra Arrium, qui dixit Filium non aequalem Patri. Et bene magnus, quia dicitur Rom. IX, 5: qui est super omnia Deus benedictus in saecula. I Io. ult.: ut simus in vero Filio eius, et cetera.
And he says, of the great God, against Arius, who said that the Son is not equal to the Father. Well does he say, great, because Christ is God over all, blessed for ever (Rom 9:5); we are in him who is the true Son, Jesus Christ. This is the true God and eternal life (1 John 5:20).
Titus.L3Item est Salvator. I Tim. II, 3: hoc enim bonum est et acceptum coram Salvatore nostro Deo, qui omnes homines vult salvos fieri, et cetera. Quia ad hoc venit, et hoc importat nomen eius. Matth. I, 21: ipse enim salvum faciet populum suum a peccatis eorum.
He is also the Savior: this is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved (1 Tim 2:3). He came as Savior, as his name suggests: he will save his people from their sins (Matt 1:21).
Titus.L3Et addit Christi, scilicet qui est unctus, in quo intelligitur unio divinitatis ad humanitatem. Aliqui enim dicuntur uniti; sed non ita quod habeant essentiam divinitatis unitam, sed quia participant eius aliquid; sed Christo est unita divinitas. Ps. XLIV, 8: unxit te Deus, Deus tuus, et cetera.
And he adds, Christ, namely, who was anointed; for in this anointing the union of divinity to human nature is understood. For some persons are united, but not in such a way as to have the essence of the godhead united to them, but because they partake of it. But the godhead was united to Christ: therefore God, your God, has anointed you with the oil of gladness above your fellows (Ps 45:7).
Titus.L373. Deinde cum dicit qui dedit semetipsum, ostenditur operatio gratiae. Et
73. Then when he says, who gave himself, the workings of grace are revealed:
Titus.L3primo ostendit beneficium gratiae passionis eius;
first, he shows the benefits derived from the grace of his passion;
Titus.L3secundo passionis fructum, ibi ut nos redimeret.
second, the fruit of his passion, at that he might redeem us.
Titus.L374. Dicit ergo: dico quod est noster Salvator, et quomodo? Quia dedit semetipsum pro nobis. Eph. V, 2: ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo.
74. He says, therefore: I say that he is our Savior. But how? Because he gave himself for us: and walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Eph 5:2).
Titus.L375. Fructus eius dicitur liberatio et sanctificatio.
75. Its fruit is deliverance and sanctification.
Titus.L3Liberatio, cum dicit ut nos redimeret ab omni iniquitate. Io. VIII, 34: qui facit peccatum, servus est peccati. Primus enim homo ex peccato suo redactus est in servitutem peccati, ex qua servitute inclinabatur ad aliud peccatum; sed Christus satisfecit per suam passionem; et ideo sumus redempti a servitute. Is. XLIII, 1: noli timere, quia redemi te, et cetera. Et non solum ab originali, sed ab omnibus, quae quis sua voluntate superaddidit.
Deliverance, when he says, redeem us from all iniquity: every one who commits sin is a slave to sin (John 8:34). For the first man, as a result of his sin, became a slave to sin, and this slavery inclined him to other sins. But Christ made satisfaction through his passion; consequently, we are redeemed from slavery: fear not, for I have redeemed you (Isa 43:1). And not only from original sin, but from all the sins which a person adds by his own will.
Titus.L3Sanctificatio in bono ponitur, cum dicit ut mundaret sibi populum, id est, ut sanctificaret populum, sic scilicet ut essemus populus eius, id est, ei consecratus. I Petr. II, 10: qui aliquando non populus eius, nunc autem populus eius. Acceptabilem, scilicet Deo per rectam fidem et intentionem. Prov. XIV, 35: acceptus est regi minister intelligens. Vel acceptabilem, id est, peculiarem. Deut. VII, 6: te elegit Dominus Deus tuus ut sis ei populus peculiaris. Sed oportet etiam quod extra sint opera bona, unde dicit sectatorem bonorum operum. Rom. XIII, 3: bonum fac, et habebis laudem ex illo. Gal. VI, 9: bonum autem facientes, non deficiamus.
Sanctification unto good is mentioned when he says, and might cleanse for himself a people, i.e., that he might sanctify the people in such a way that they become his people, i.e., consecrated to him: once you were no people but now you are God’s people (1 Pet 2:10). Acceptable to God by reason of their right faith and intention: a servant who deals wisely has the king’s favor (Prov 14:35). Or, acceptable, i.e., special: the Lord, our God, has chosen us to be his own special people (Deut 7:6). But it is proper that they perform their good works outwardly; hence he says, in pursuit of good works: do what is good, and you will receive his approval (Rom 13:3); let us not grow weary in well-doing (Gal 6:9).
Titus.L376. Deinde cum dicit haec loquere, etc., inducit eum ad praedicationem gratiae, et circa hoc duo facit; quia primo hortatur eum ad praedicandum; secundo instruit praedicandi modum, ibi cum omni, et cetera.
76. Then, he urges him to preach grace. In regard to this he does two things: first, he exhorts him to preach; second, he describes the way he should preach.
Titus.L3Dicit ergo loquere spectantia ad credenda, exhortare ad agenda. I Thess. II, 3: exhortatio nostra non de errore, neque de immunditia, neque in dolo. Argue male agentes. I Tim. V, 20: peccantes coram omnibus argue.
He says, therefore: speak what is to be believed, and exhort what is to be done: for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3). Rebuke those who do evil: as for those who persist in sin, rebuke them in the presence of all (1 Tim 5:20).
Titus.L3Et hoc cum omni imperio, id est, cum auctoritate, quia loquitur ut instrumentum, vel minister Dei. Et ideo cum fiducia divinae auctoritatis.
And this with all authority, because he speaks as an instrument and minister of God, and therefore with confidence in God’s authority.
Titus.L3Est tamen loquendum in exhortando quandoque cum prece, considerando infirmitatem propriam. Prov. XVIII, 23: cum obsecrationibus loquitur pauper; quandoque cum imperio, considerando auctoritatem commissam. II Cor. ult.: an experimentum quaeritis eius qui in me loquitur Christus? Vel cum mansuetudine ad bonos, cum auctoritate ad obstinatos.
Yet when he exhorts, he must sometimes entreat, considering his own weakness: the poor use entreaties (Prov 18:23). At other times he must speak with authority, considering the authority entrusted to him: do you seek a proof of Christ who speaks in me? (2 Cor 13:3). Or, with gentleness to the good and with authority to the obstinate.
Titus.L3Habet autem moneri, et cum imperio arguat, quia naturaliter fuit mitis. I Tim. IV, v. 12: nemo adolescentiam tuam contemnat.
The Apostle had to exhort him to speak with authority, because Titus was gentle by nature: let no one despise your youth (1 Tim 4:12).
Titus.L3C. 3Justified by Grace
Justificati gratia
Justified by Grace
Titus.C3L. 1 (3:1–8)Conversion by the Incarnation
Conversio per Incarnationem
Conversion by the Incarnation
Titus.L13:1 Admone illos principibus, et potestatibus subditos esse, dicto obedire, ad omne opus bonum paratos esse: [n. 77]
3:1 Admonish them to be subject to princes and powers, to obey at a word, to be ready to every good work. [n. 77]
Titus.L13:2 neminem blasphemare, non litigiosos esse, sed modestos, omnem ostendentes mansuetudinem ad omnes homines. [n. 80]
3:2 To speak evil of no man, not to be quarrelsome but gentle: showing all mildness towards all men. [n. 80]
Titus.L13:3 Eramus enim aliquando et nos insipientes, increduli, errantes, servientes desideriis, et voluptatibus variis, in malitia et invidia agentes, odibiles, odientes invicem. [n. 83]
3:3 For we ourselves also were sometimes unwise, incredulous, erring, slaves to diverse desires and pleasures, living in malice and envy, hateful and hating one another. [n. 83]
Titus.L13:4 Cum autem benignitas et humanitas apparuit Salvatoris nostri Dei, [n. 87]
3:4 But when the benignity and humanity of God our Savior appeared: [n. 87]
Titus.L13:5 non ex operibus justitiae, quae fecimus nos, sed secundum suam misericordiam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus Sancti, [n. 89]
3:5 Not by the works of justice which we have done, but according to his mercy, he saved us, by the washing of regeneration and renovation of the Holy Spirit, [n. 89]
Titus.L13:6 quem effudit in nos abunde per Jesum Christum Salvatorem nostrum: [n. 93]
3:6 Whom he has poured forth upon us abundantly, through Jesus Christ our Savior: [n. 93]
Titus.L13:7 ut justificati gratia ipsius, haeredes simus secundum spem vitae aeternae. [n. 94]
3:7 That, being justified by his grace, we may be heirs according to hope of life everlasting. [n. 94]
Titus.L13:8 Fidelis sermo est: et de his volo te confirmare: ut curent bonis operibus praeesse qui credunt Deo. Haec sunt bona, et utilia hominibus. [n. 95]
3:8 It is a faithful saying. And these things I will have you affirm constantly, that they who believe in God may be careful to excel in good works. These things are good and profitable unto men. [n. 95]
Titus.L177. Supra Apostolus posuit particulares admonitiones pertinentes ad singulos status, hic ponit generales ad omnes. Et
77. Above, the Apostle gave specific admonitions suited to particular states; here he gives general admonitions for all:
Titus.L1primo ponit ipsas;
first, he gives them;
Titus.L1secundo rationem ipsarum, ibi eramus;
second, he gives the reason for them, at for we ourselves;
Titus.L1tertio inducit Titum ad utrorumque praedicationem, ibi et de his volo te.
third, he exhorts Titus to insist on these things, at and these things.
Titus.L1Circa primum duo facit, quia
In regard to the first he does two things:
Titus.L1primo monet omnes qualiter se habeant ad superiores;
first, he teaches how to behave toward superiors;
Titus.L1secundo quomodo ad aequales, ibi neminem blasphemare.
second, toward equals, at to speak evil of no man.
Titus.L1Item prima in duas, quia
In regard to the first he does two things:
Titus.L1primo ostendit quod superioribus debent subditi reverentiam subiectionis;
first, he points out that subjects owe a debt of reverence to superiors;
Titus.L1secundo obedientiam iussionis, ibi dicto obedire.
second, that they should obey their commands, at to obey at a word.
Titus.L178. Dicit ergo: dixi de quo moneas praedictos, sed admone illos, id est, omnes, principibus, id est, maioribus, scilicet regibus et huiusmodi, et potestatibus, id est, aliis officialibus, subditos esse. I Pet. II, 13: subiecti estote omni humanae creaturae propter Deum, sive regi tamquam praecellenti, sive ducibus tamquam ab eo Missis. Rom. XIII, 1: omnis anima potestatibus sublimioribus subdita sit.
78. He says, therefore: I have stated how you should admonish them; so admonish them, that is, all, to be subject to princes, i.e., to kings and the like, and powers, i.e., other officials: be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him (1 Pet 2:13); let every person be subject to the governing authorities (Rom 13:1).
Titus.L1Et haec monitio necessaria est, primo ad tollendum errorem circa Iudaeos, qui dicunt non esse obediendum mandatis hominum; secundo ut nullam inquietudinem facerent in Ecclesia; tertio quia tenentur ad obedientiam iussionis. Hebr. ult.: obedite praepositis vestris, et subiacete eis, et cetera.
This advice was necessary, first of all, to counteract the Jewish error which taught that the commandments of men should not be obeyed; second, that they might cause no unrest among the faithful; third, because they are obliged to obey commands: obey your leaders and submit to them (Heb 13:17).
Titus.L179. Et dixit dicto obedire, id est, ad solum verbum praesidis. I Reg. XV, 22: melior est enim obedientia, quam victimae. II Thess. III, 14: si quis non obedierit verbo nostro, per epistolam, hunc notate.
79. And he says, obey at a word, i.e., at the mere word of the ruler: to obey is better than sacrifice (1 Sam 15:22); if any one refuses to obey what we say in this letter, note that man, and have nothing to do with him (2 Thess 3:14).
Titus.L1Non solum autem est necessaria promptitudo, sed discretio. Unde dicit ad omne opus bonum, alioquin non esset obediendum; tunc enim magis Deo obediendum est, quo maior est. Act. IV, 19: si iustum est in conspectu Dei, vos potius audire, quam Deum, iudicate. Unde milites non tenentur obedire in bello iniusto.
But promptness alone is not sufficient, for one must be discreet; hence he says, be ready to every good work; otherwise, obedience should be withheld. For in that case God must be obeyed, who is greater: whether it is right in the sight of God to listen to you rather than to God, you must judge (Acts 4:19). Hence soldiers are not obliged to obey in an unjust war.
Titus.L180. Deinde cum dicit neminem, ostendit qualiter se habeant erga aequales. Et
80. Then when he says, speak evil of no man, he shows how Titus should act toward his equals:
Titus.L1primo quoad vitationem mali;
first, in regard to avoiding evil;
Titus.L1secundo quoad operationem boni, ibi sed modestos.
second, in regard to doing good, at but gentle.
Titus.L181. Monet autem eos specialiter de verbis, quia in primitiva Ecclesia pauci peccabant factis. Verbis autem aliquis peccat, primo contra personam alterius, si ei improperia inferat. Unde dicit neminem blasphemare.
81. He warns them particularly about words, because in the early Church few sinned in deed. By words one might sin by offending the person of another, if he speaks insultingly; hence he says, speak evil of no man.
Titus.L1Sed contra: quia blasphemia est relatio criminis in Deum, non ergo est blasphemia in proximum.
But blasphemy is charging God with a crime; therefore, there cannot be blasphemy against one’s neighbor.
Titus.L1.scRespondeo. Inquantum dilectio proximi refertur in dilectionem Dei, et honor proximi in honorem Dei, sic eius improperium est in Deum. Sumitur ergo hic blasphemare, pro qualibet maledictione occulta vel manifesta. II Pet. II, 10: sectas non metuunt introducere blasphemantes.
I answer that inasmuch as love of neighbor is related to love of God, and honor toward one’s neighbor is related to honor toward God, to that extent a reproach directed against our neighbor is also directed against God. Hence blasphemy is used here for any evil word, whether secret or public: they fear not to bring in sects, blaspheming (2 Pet 2:10).
Titus.L1.coSecundo quis peccat contra proximum propter res exteriores. Et ideo dicit non litigiosos esse. Ubi est sciendum, quod tria sunt genera hominum: quidam eorum sunt virtuosi, et duo vitiosi. Quidam enim omnibus verbis auditis in nullo contristantur, et hi sunt adulatores. Et quidam omni verbo resistunt, et hi litigiosi sunt. Contra hos loquitur hic. Ideo dicitur II Tim. II, 24: servum autem Domini non oportet litigare, sed mansuetum esse ad omnes. Prov. XX, 3: honor est homini, qui se separat a contentionibus. Sed medium tenens, ut quandoque delectetur verbis, quandoque contristetur, est virtuosus. II Cor. II: si contristavi vos epistola, non me poenitet, et cetera.
Second, a person sins against his neighbor on account of external goods; hence he says, not to be quarrelsome. Here it should be noted that there are three sorts of men: the first sort are virtuous, and the other two vicious. For some men never become sad, no matter what they hear: and these are sycophants; others are ready to quarrel, no matter what is said: and these are quarrelsome. It is against these that the Apostle is now speaking. Therefore, he said to Timothy: the Lord’s servant must not be quarrelsome but kindly to every one (2 Tim 2:24); it is an honor for a man to keep aloof from strife (Prov 20:3). But the third sort, the virtuous, hold to a middle course, so that sometimes they are pleased and sometimes saddened by others’ words: for even if I made you sorry with my letter, I do not regret it (2 Cor 7:8).
Titus.L182. Deinde cum dicit sed modestos, ostendit quomodo se habeant in operatione boni. Et primo in exterioribus actibus, dicens sed modestos. Est autem modestia virtus, per quam aliquis in omnibus exterioribus modum tenet, ut non offendat cuiusquam aspectum. Phil. IV, 5: modestia vestra nota sit omnibus hominibus. Prov. XXII, 4: finis modestiae, timor Domini, divitiae, gloria, et vita, et cetera.
82. Then when he says, but gentle, he shows how they should perform a good action: first of all, outward actions, when he says, but gentle. Now gentleness is a virtue which enables a person to be moderate in all his external actions, so as not to offend the gaze of anyone: let all men know your gentleness (Phil 4:5); the reward for gentleness is fear of the Lord, riches and honor and life (Prov 22:4).
Titus.L1Quanto autem quis est impetuosior in interioribus affectibus, tanto refraenatur difficilius etiam in exterioribus. Talis autem est inter omnes affectus ira. Et ideo contra hoc ponit mansuetudinem, quae moderatur passiones irae. Unde dicit omnem mansuetudinem ostendentes ad omnes homines. Matth. XI, v. 29: discite a me, quia mitis sum et humilis corde. Iac. I, 21: in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.
For the more impetuous a person is in his inner affections, the more difficult it is to bridle him in his outward actions. And this is especially true of impulses to anger: therefore, as a remedy he proposes meekness, which tempers the emotion of anger; hence he says, showing all mildness towards all men: learn from me; for I am meek and lowly in heart (Matt 11:29); receive with meekness the implanted word, which is able to save your souls (Jas 1:21).
Titus.L183. Deinde cum dicit eramus enim et nos, etc., assignat rationem praedictorum, et maxime huius ultimi, scilicet quod sint mansueti. Possent enim dicere: quomodo erimus mansueti ad infideles, quomodo ad malos? Non enim hoc possumus. Respondet: considera te qualis fueris. Et ideo contra iram optimum remedium est recognitio fragilitatis propriae. Et ideo
83. Then when he says, for we ourselves also were sometimes unwise, he gives the reason behind this advice, and especially the last, namely, that he be meek. For someone could say: how are we to be meek to unbelievers and to the wicked? For we cannot do this. He answers: consider what you once were. Consequently, the best remedy against anger is to consider one’s own weakness:
Titus.L1primo ponit statum eorum praeteritum;
first, therefore, he reminds them of their former state;
Titus.L1secundo ostendit unde venerunt ad statum perfectionis, ibi cum autem benignitas.
second, he shows how they are able to arrive at the state of perfection, at but when the benignity.
Titus.L1Item primo ponit defectus pertinentes ad intellectum;
In regard to the first he does two things: first, he reminds them of their former intellectual weakness;
Titus.L1secundo ad affectum, ibi servientes.
second, their affective weaknesses, at slaves to diverse desires.
Titus.L184. Intellectus autem potest dupliciter deficere: vel quia deficit a vera cognitione, sicut per ignorantiam negationis; vel quia incidit in opinionem falsi. Verum autem in rebus divinis dupliciter aliqui percipiunt. Quidam enim solum per fidem, quidam praegustando per lumen sapientiae per apertam aliquam cognitionem.
84. The intellect can be weak for two reasons: first, because it lacks true knowledge, as when a person has no knowledge, or because he has embraced false opinions. For there are two ways a person can possess the truth of divine matters: one way is by faith alone; another is by experiencing a foretaste of it through the light of wisdom, which reveals the truth clearly.
Titus.L1Unde quantum ad secundum dicit eramus enim insipientes, id est privati ista sapientia. Lc. XXI, 15: dabo vobis os et sapientiam, et cetera. Quantum ad primum dicit et increduli, id est, infideles. Ez. II, 6: increduli et subversores sunt tecum.
Hence in regard to the second he says, for we ourselves also were sometimes unwise, i.e., deprived of that wisdom: I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict (Luke 21:15). In regard to the first he says, incredulous, i.e., unbelievers: you are among unbelievers and destroyers (Ezek 2:6).
Titus.L1Sed erramus incidentes in contrariam opinionem. Unde dicit errantes, id est, falsum pro vero tenentes. Is. XIX, 14: errare fecerunt Aegyptum in omni opere suo.
But we err by accepting the contrary opinion; hence he says, erring, i.e., taking the false for the true: they have caused Egypt to err in all its works (Isa 19:14).
Titus.L185. Deinde ponit ea quae pertinent ad corruptionem affectus: et primo quantum ad se; secundo quantum ad alios, ibi in malitia, et cetera.
85. Then he lists the things which corrupt the affections: first, in relation to the affections themselves; second, in relation to others, at living in malice and envy.
Titus.L1Affectus autem hominis tunc est rectus, quando servit rationi, et utitur licitis delectationibus secundum rationem. Quando ergo non sequitur rationem, sed sua desideria, tunc corrumpitur. Unde dicit servientes desideriis et voluptatibus variis. Voluptates respiciunt peccata delectationum carnalium, ut sunt luxuria et gula. Desideria vero quaelibet alia vita, ut sunt ambitio et avaritia, et huiusmodi. Eccli. XVIII, 30: post concupiscentias tuas non eas, et a voluptate tua avertere. Rom. VI, 12: non regnet peccatum in vestro mortali corpore, ut obediatis concupiscentiis eius. II Tim. III, 4: voluptatum amatores magis quam Dei.
Now a man’s affections are right when they obey reason and when they make use of pleasures according to reason. Therefore, when they do not follow reason but their own impulse, they are corrupt; hence he says, slaves to diverse desires and pleasures. For pleasures are involved in sins of carnal delight, such as gluttony and lust; but desires are the objects of other vices such as ambition and avarice and the like: do not follow your base desires, but restrain your appetites (Sir 18:30); do not let sin therefore reign in your mortal bodies, to make you obey their passions (Rom 6:12); lovers of pleasure rather than lovers of God (2 Tim 3:4).
Titus.L186. Deinde cum dicit in malitia et invidia agentes, ponit peccata in ordine ad alios: et primo malitiam, quae est voluntas nocendi alteri; effectus enim denominatur a fine. Qui ergo intendit inferre malum, dicitur malitiosus. Iac. I, 21: propter quod abiicientes omnem immunditiam et abundantiam malitiae. Secundo ponit invidiam, quae dolet de proximi bono, sicut malitia infert malum. Prov. XIV, 30: putredo ossium, invidia. Tertio ponit odium. Unde dicit odibiles, scilicet vel Deo, per hoc quod faciunt peccatum. Sap. XIV, 9: similiter odibiles sunt Deo impius et impietas eius. Rom. I, 30: detractores Deo odibiles. Vel proximo, quando faciunt illud unde proximus eos odio habere debeat.
86. Then when he says, living in malice and envy, he lists the sins which affect others: first of all, malice, which is the will to harm others; for an effect derives its name from the end. Therefore one who intends to inflict evil is said to be malicious: therefore put away all filthiness and rank growth of wickedness and receive with meekness the implanted word, which is able to save your souls (Jas 1:21). Second, envy, which grieves at the good our neighbor possesses, as malice inflicts evil: envy is a rotter of the bones (Prov 14:30). Third, hatred; hence he says, hateful, namely to God because they commit sin: for equally hateful to God are the ungodly man and his ungodliness (Wis 14:9); detractors, hateful to God (Rom 1:30); or hateful to one’s neighbor, when they do something which their neighbor hates.
Titus.L1Et addit odientes invicem; quasi dicat: et nos etiam odiebamus alios. I Io. III, 15: qui odit fratrem suum, homicida est.
And he continues, and hating one another. As if to say: and we even hate others: any one who hates his brother is a murderer (1 John 3:15).
Titus.L187. Deinde cum dicit cum autem benignitas, ostendit statum salutis nostrae, cuius ordinem et processum
87. Then, he describes the present state of our salvation, when he says, but when the benignity.
Titus.L1primo describit;
First, he describes its order and process;
Titus.L1secundo confirmat dictum, ibi fidelis sermo.
second, he confirms what he has said, at it is a faithful saying.
Titus.L1Circa primum quatuor facit, quia
In regard to the first he does four things:
Titus.L1primo ostendit causam salutis;
first, he shows the cause of our salvation;
Titus.L1secundo rationem salvandi, ibi non ex operibus iustitiae;
second, the reason he saves, at not by the works of justice;
Titus.L1tertio modum eius, ibi per lavacrum;
third, the way he saves us, at by the washing;
Titus.L1quarto finem, ibi ut iustificati.
fourth, the end, at that, being justified.
Titus.L188. Causa autem nostrae salutis est caritas Dei. Eph. II, 4: Deus autem, qui dives est in misericordia, propter nimiam caritatem suam, qua dilexit nos, et cetera. Hanc caritatem describit, primo quantum ad affectum; secundo quantum ad effectum.
88. The cause of our salvation is God’s love: but God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ (Eph 2:4). This charity is described, first, in its intensity; second, in its effect.
Titus.L1Interior caritatis affectus designatur in benignitate, quae dicitur bona igneitas. Ignis autem significat amorem. Cant. VIII, 6: lampades eius, lampades ignis atque flammarum. Benignitas ergo est amor interior, profundens bona ad exteriora. Haec ab aeterno fuit in Deo, quia amor eius est causa omnium. Ioel c. II, 13: benignus et misericors est, et cetera.
The inward intensity of charity is designated by benignity, which is from bonus, which means ‘good,’ and ignis, which means ‘fire.’ Now fire signifies love: love is strong as death, its flashes are flashes of fire (Song 8:6). Therefore, benignity is an internal love, which expresses itself outwardly in good works. Now this love was present in God from all eternity, because his love is the cause of all things: he is gracious and merciful, slow to anger, and abounding in steadfast love (Joel 2:13).
Titus.L1Sed hoc quandoque non apparebat. Is. c. LXIII, 15: ubi nunc zelus tuus et fortitudo tua, multitudo viscerum tuorum et miserationum tuarum? Super me continuerunt se. Sed per effectum apparuit, quod designatur cum dicit humanitas: quod dupliciter potest intelligi, vel secundum quod significat humanam naturam, quasi dicat apparuit benignitas et humanitas, quando Deus ex benignitate est homo factus. Phil. II, 7: habitu inventus ut homo. Ps. LXIV, 12: benedices coronae anni benignitatis tuae. Vel secundum quod designat virtutem, quae consistit in exteriori subventione in defectibus aliorum. Unde humanum esse, est condescendere. Act. ult.: barbari autem praestabant non modicam humanitatem nobis. Sic Deus condescendit nostris defectibus. Ps. CII, 14: ipse cognovit figmentum nostrum. Et hoc Salvatoris, quia, ut dicitur Ps. XXXVI, 39: salus autem iustorum a Domino.
But this love is not always visible: where are your zeal and your might? The yearning of your heart and your compassion are withehld from me (Isa 63:15). But its effect appears; and this is designated when he says, humanity, which can be understood in two ways: in one way, as signifying the human nature. As if to say: the benignity and humanity of God our Savior appeared when God was made man out of benignity: being born in the likeness of men (Phil 2:7); you crown the year with your bounty (Ps 65:11). Or, as signifying the strength which consists in publicly coming to the aid of others in their weakness. Hence it is a human thing to condescend: the natives showed us unusual kindness (Acts 28:2). But God condescended to our weakness: he knows our frame (Ps 103:14). And this of God our Savior, because the salvation of the righteous is from the Lord (Ps 37:39).
Titus.L189. Deinde cum dicit non ex operibus, etc., ponit rationem salvandi; et primo excluditur ratio praesumpta; secundo ostenditur ratio vera.
89. Then, when he says, not by the works, he states the reason why he saves: first, he rejects the supposed reason; second, he mentions the true reason.
Titus.L1Ratio praesumpta est, quod propter merita nostra simus salvati; quod excludit, cum dicit non ex operibus iustitiae quae fecimus nos. Rom. XI, 5: reliquiae secundum electionem gratiae Dei salvae factae sunt. Deut. IX, 5: non propter iustitias tuas et aequitates cordis tui ingredieris, ut possideas terram eorum, et cetera.
The supposed reason is that we are saved because of our own merits. But he rejects this when he says, not by the works of justice which we have done: there is a remnant chosen by grace (Rom 11:5); not because of your righteousness or the uprightness of your heart are you going to possess their land (Deut 9:5).
Titus.L1Sed vera ratio est sola misericordia Dei, unde dicit sed secundum suam misericordiam, et cetera. Thren. III, 22: misericordiae Domini, quod non sumus consumpti. Lc. I, 50: et misericordia eius a progenie in progenies.
But the true reason is God’s mercy alone; hence he says, but according to his mercy: the steadfast love of the Lord never ceases (Lam 3:22); his mercy in on those who fear him from generation to generation (Luke 1:50).
Titus.L190. Modus salutis adipiscendae est per baptismum, quem primo ponit; secundo effectum eius; tertio causam.
90. The method by which he saves us is through baptism: first, he describes it; second, he mentions its effect; third, its cause.
Titus.L191. Dicit ergo per lavacrum, id est, salvati sumus per ablutionem spiritualem. Eph. c. V, 26: mundans eam lavacro aquae in verbo vitae. Zac. XIII, 1: erit fons patens domui David, et habitantibus Ierusalem, in ablutionem peccatoris et menstruatae.
91. He says, therefore: by the washing, i.e., we are saved by a spiritual washing: having cleansed her by the washing of water with the word of life (Eph 5:26); there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness (Zech 13:1).
Titus.L192. Quantum ad effectus eius subdit regenerationis et renovationis. Pro quo sciendum est, quod homo indigebat duobus in statu perditionis, quae consecutus est per Christum, scilicet participatione divinae naturae, et depositione vetustatis. Erat enim separatus a Deo. Is. LIX, 2: iniquitates vestrae diviserunt inter vos et Deum vestrum, et peccata vestra absconderunt faciem eius a vobis ne exaudiret. Et erat inveteratus. Bar. III, 11: inveterasti in terra aliena. Sed primum consequimur per Christum, scilicet per participationem naturae divinae. I Pet. II: ut per hoc efficiamur consortes divinae naturae. Sed nova natura non acquiritur nisi per generationem. Sed tamen haec natura ita datur, quod etiam remanet nostra, et ita superadditur. Sic enim generatur participatio in filium Dei, quo non destruitur homo. Io. III, 7: oportet vos nasci denuo. Et ideo dicitur generatio. Iac. I, 18: voluntarie genuit nos verbo veritatis suae. Homo etiam per Christum deposuit vetustatem peccati renovatus ad integritatem naturae, et hoc vocatur renovatio. Eph. IV, 23: renovamini spiritu mentis vestrae.
92. As to its effect he adds, of regeneration and renovation. To understand this it should be noted that man lacked two things in the state of perdition, and both were restored by Christ, namely, participation in the divine nature, and the laying aside of his oldness. For he had been separated from God: your iniquities made a separation between you and your God, and your sins have hid his face from you so that he does not hear (Isa 59:2). And he had grown old: you are growing old in a foreign country (Bar 3:11). But the first, namely, participation in the divine nature, we attain through Christ: that through these you may become partakers of the divine nature (2 Pet 1:4). This new nature, however, is acquired only by a rebirth, regeneration. Yet this nature is given in such a way as to become ours, and thus it is superadded; for we participate in the divine nature without ceasing to be men: you must be born anew (John 3:7); of his own will he brought us forth by the word of truth (Jas 1:18). Through Christ he has also put off the oldness of sin and received in return an integral nature; and this is called a renovation: be renewed in the spirit of your minds (Eph 4:23).
Titus.L193. Sed quae est causa huius effectus, ut cor abluat? Haec virtus est a sancta et individua Trinitate. Matth. ult.: in nomine Patris, et Filii, et Spiritus Sancti, et cetera. Unde et Christo baptizato Pater in voce, Filius in carne, Spiritus Sanctus in columbae specie apparuerunt. Et ideo dicit Spiritus Sancti, id est, quam Spiritus Sanctus facit. Ps. CIII, 30: emitte Spiritum tuum, et cetera. Item est regeneratio per Spiritum. Gal. IV, 6: misit Deus Spiritum Filii sui in corda vestra clamantem: Abba Pater. Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore, sed accepistis Spiritum adoptionis filiorum, in quo clamamus: Abba Pater.
93. But what power can cause the heart to be cleansed? The power that comes from the holy and undivided Trinity: in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19). Hence at Christ’s baptism were present the Father in the voice, the Son in the flesh, and the Holy Spirit in the form of a dove. Hence he says, of the Holy Spirit, i.e., which the Holy Spirit accomplishes: you shall send forth your Spirit, and they shall be created: and you shall renew the face of the earth (Ps 104:30). Again, there is the regeneration through the Spirit. And because you are sons, God has sent the Spirit of his Son into your hearts, crying: Abba, Father (Gal 4:6); for you have not received the spirit of slavery again in fear: but you have received the Spirit of adoption of sons, in whom we cry: Abba, Father (Rom 8:15).
Titus.L1Sed hunc Spiritum dat Deus Pater, quem effudit in nos abunde, ut designet copiam gratiae in baptismo; unde fit plena peccatorum remissio. Ioel II, 28: effundam de Spiritu meo super omnem carnem, et cetera. Is. XLIV, v. 3: effundam Spiritum meum super semen tuum. Et propter diversa dona gratiarum. Iac. I, 5: qui dat omnibus affluenter, et non improperat.
But God the Father gives this Spirit, whom he has poured forth upon us abundantly, that he may describe an abundance of grace in baptism; hence there comes about the full remission of sins. I will pour out my Spirit upon all flesh (Joel 3:1); I will pour out my Spirit upon your seed (Isa 44:3). And on account of different gifts of grace. Who gives to all men abundantly and does not upbraid (Jas 1:5).
Titus.L1Hoc etiam datur per Christum Iesum. Io. c. XVI, 7: Paraclitus quem ego mittam vobis, et cetera. In Christo enim duas naturas invenimus, et ad utramque pertinet, quod Christus det Spiritum Sanctum. Quantum quidem ad divinam, quia est Verbum, ex quo simul et a Patre procedit ut amor. Amor autem in nobis procedit ex conceptione cordis, cuius conceptio est verbum. Quantum vero ad humanam, quia Christus accepit summam plenitudinem eius, ita quod per eum ad omnes derivatur. Io. I, 14: plenum gratiae et veritatis. Et paulo post: et de plenitudine eius omnes nos accepimus gratiam pro gratia. Et cap. III, 34: non enim ad mensuram dat Deus Spiritum, et cetera. Et ideo baptismus et alia sacramenta non habent efficaciam, nisi virtute humanitatis et passionis Christi.
This, too, is given through Jesus Christ. The Paraclete . . . I will send him to you (John 16:7). For in Christ we find two natures, and it pertains to both that Christ give the Holy Spirit. It pertains to the divine nature, which is the Word, from which, as also from the Father, the Spirit proceeds as love. Now love in us proceeds from a conception of the heart, whose conception is the word. It pertains to the human nature, because Christ receives the Spirit’s highest fullness, in such a way that from him it streams forth unto others: full of grace and truth (John 1:14). And a little after: and of his fullness we have all received, grace unto grace (John 1:16); for it is not by measure that God gives the Spirit; the Father loves the Son, and has given all things into his hand (John 3:34). And therefore baptism and the other sacraments have no efficacy except by virtue of the humanity and passion of Christ.
Titus.L194. Deinde cum dicit ut iustificati gratia ipsius, ponitur finis salutis nostrae, quae est participatio vitae aeternae. Unde dicit haeredes.
94. Then when he says, that, being justified by his grace, he puts down the goal of our salvation, which is the participation of eternal life. Hence he says, heirs.
Titus.L1Idem autem est iustificati et quod prius dixerat regenerati. In iustificatione impii sunt duo termini, scilicet a quo, qui est remissio culpae, et haec est renovatio, et ad quem, qui est infusio gratiae, et hoc ad regenerationem pertinet. Dicit ergo: ideo Verbum caro factum est, ut iustificati, id est renovati per gratiam, quia iustificatio non fit sine gratia.
Now, justified is the same as that which he previously called regeneration. In the justification of the unbelieving there are two endpoints, namely, that from which, which is the remission of guilt, and this is renewal; and that toward which, which is the infusion of grace, and this pertains to regeneration. Therefore he says, thus the Word was made flesh, that, being justified, i.e., renewed by grace, because justification does not come about without grace.
Titus.L195. Sed numquid Deus posset remittere culpam sine gratiae infusione? Videtur quod sic, quia a principio poterat constituere hominem esse sine gratia et culpa.
95. But could God remit sin without infusing grace? It seems he could, because from the beginning he had the power to create man without grace and without guilt.
Titus.L1Respondeo. Dicendum est, quod aliud est de homine, qui numquam offendit, quia sic potest esse sine gratia et sine culpa; et aliud est de homine, qui iam peccavit, qui non potest esse quin odiatur, vel diligatur; et si a Deo diligitur, oportet quod diligat, et si diligit, oportet quod praestetur ei gratia: quia sine gratia non diligit, et quod etiam per hoc efficiantur haeredes. I Pet. I, 4: haereditatem incorruptibilem, et incontaminatam, et immarcescibilem conservatam in caelis in vobis, et cetera.
But I answer that the case of man guilty of no offense is one thing, because he can exist without grace and without sin; but the case of man after sin is different, for it is such that he cannot live without being hated or loved. If he is loved by God, he should love in return; and if he loves, it is because he has received grace, because he cannot love without grace. And this makes him an heir: to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you (1 Pet 1:4).
Titus.L1.coEt hoc vitae aeternae. Ps. XV, 6: funes ceciderunt mihi in praeclaris, etenim haereditas mea praeclara est mihi, et cetera. Sed quomodo haeredes? Secundum spem, quia iam non est spes huius vitae. Rom. V, 2: gloriamur in spe gloriae filiorum Dei.
He is an heir of life everlasting: the lines have fallen for me in pleasant places; yea, I have a goodly heritage (Ps 16:6). But how heirs? According to hope, because the hope for this life is already in us: let us rejoice in our hope of sharing the glory of God (Rom 5:2).
Titus.L196. Deinde cum dicit fidelis sermo est, probat dicta de salute nostra et spe; quasi dicat: hoc dictum est fidele. Apoc. ult.: haec verba fidelissima et vera sunt.
96. Then when he says, it is a faithful saying, he corroborates what he said about our salvation and hope. As if to say: this saying is trustworthy: these words are trustworthy and true (Rev 22:6).
Titus.L197. Deinde cum dicit et de his volo, mandat hoc praedicari. Et primo ponit praeceptum; secundo rationem assignat, ibi haec sunt.
97. Then when he says, and these things I will, he commands that this be preached: first, he gives the command; second, he assigns the reason, at these things are good.
Titus.L1Dicit ergo et de his, scilicet quae ad Dei beneficia, reprehensionem peccatorum, documenta fidei et morum, volo te confirmare, scilicet alios. Iob IV, 4: vacillantes confirmaverunt sermones tui. Act. XV, 32: et confirmaverunt eos.
He says, therefore, and these things, namely, which pertain to God’s blessings, to forgiveness of sins, and to matters of faith and morals, I will have you affirm constantly: your words have upheld him who was stumbling (Job 4:4); and Judas and Silas, who were themselves prophets, exhorted the brethren with many words and strengthened them (Acts 15:32).
Titus.L1Et ratio huius est ut curent, et cetera. Quod potest intelligi de praelatis; quasi dicat: volo quod confirmes viatores, id est, praelatos, ut, ipsi, curent praeesse his qui credunt Deo, scilicet fidelibus in bonis operibus. I Pet. II, v. 12: ex bonis operibus vos considerantes, glorificent Deum. Matth. V, 16: ut videant opera vestra bona, et glorificent Patrem vestrum.
And the reason for this is that they who believe in God may be careful to excel in good works. This can be understood to refer to prelates. As if to say: I desire that you strengthen the travelers, i.e., prelates, so that they will be careful to excel these, i.e., the faithful, in good works: that they may see your good deeds and glorify God (1 Pet 2:12); let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).
Titus.L1Haec verba sunt bona, quia de bonitate Dei. Matth. XII, 35: bonus homo de bono thesauro profert bona. Et utilia hominibus. Is. XLVIII, 17: ego Dominus Deus tuus docens te utilia.
These words are good because they speak of God’s goodness: the good man out of his good treasure brings forth good (Matt 12:35); and profitable unto men: I am the Lord your God, who teaches you profitable things (Isa 48:17).
Titus.L1L. 2 (3:9–15)Avoid heretics
Devita haereticos
Avoid heretics
Titus.L23:9 Stultas autem quaestiones, et genealogias, et contentiones, et pugnas legis devita: sunt enim inutiles, et vanae. [n. 98]
3:9 But avoid foolish questions and genealogies and contentions and strivings about the law. For they are unprofitable and vain. [n. 98]
Titus.L23:10 Haereticum hominem post unam et secundam correptionem devita: [n. 101]
3:10 A man that is a heretic, after the first and second admonition, avoid: [n. 101]
Titus.L23:11 sciens quia subversus est, qui ejusmodi est, et delinquit, cum sit proprio judicio condemnatus. [n. 103]
3:11 Knowing that such a one is subverted and sins, being condemned by his own judgment. [n. 103]
Titus.L23:12 Cum misero ad te Artemam, aut Tychicum, festina ad me venire Nicopolim: ibi enim statui hiemare. [n. 104]
3:12 When I shall send to you Artemas or Tychicus, make haste to come unto me to Nicopolis. For there I have determined to winter. [n. 104]
Titus.L23:13 Zenam legisperitum et Apollo sollicite praemitte, ut nihil illis desit.
3:13 Send forward Zenas the lawyer and Apollo, with care that nothing be wanting to them.
Titus.L23:14 Discant autem et nostri bonis operibus praeesse ad usus necessarios: ut non sint infructuosi.
3:14 And let our men also learn to excel in good works for necessary uses: that they be not unfruitful.
Titus.L23:15 Salutant te qui mecum sunt omnes: saluta eos qui nos amant in fide. Gratia Dei cum omnibus vobis. Amen. [n. 106]
3:15 All that are with me greet you. Greet them that love us in the faith. The grace of God be with you all. Amen. [n. 106]
Titus.L298. Supra Apostolus docuit Titum qualia ad instructionem populi proponat, nunc ostendit quae vitet in doctrina. Et
98. Above, the Apostle taught Titus what to propose when instructing his people. Now he shows what to avoid in his teaching:
Titus.L2primo facit hoc;
first, he shows this;
Titus.L2secundo scribit quaedam familiaria, ibi cum misero.
second, he writes of familiar matters, at when I shall send.
Titus.L2Item prima in duas, quia
In regard to the first he does two things:
Titus.L2primo ostendit quomodo vitet inutilia et aliena dogmata;
first, he shows how to avoid useless and aimless questions;
Titus.L2secundo quomodo vitet haereticos, ibi haereticum.
second, how to avoid heretics, at a man that is a heretic.
Titus.L2Circa primum duo facit, quia
In regard to the first he does two things:
Titus.L2primo ostendit quae sunt vitanda in sua doctrina;
first, he shows what to avoid in his doctrine;
Titus.L2secundo rationem assignat, ibi sunt enim.
second, he assigns the reason, at for they are unprofitable.
Titus.L299. Notandum est autem circa primum quod ad eum, qui profitetur doctrinam alicuius scientiae, primo pertinet, ut satisfaciat quaestionibus quae moventur in illa; secundo ut per se aliqua tractet; tertio ut disputet cum resistentibus; et quarto quod doceat quid circa eam sit vitandum.
99. In regard to the first point it should be noted that the burden of satisfying those who raise questions of doctrine falls on the teacher, who should answer some of these questions himself. Furthermore, the teacher should argue with those who resist, and indicate the questions to be avoided.
Titus.L2In aliis autem scientiis nullus sapiens cuilibet quaestioni respondet, sed tantum ad eas, quae pertinent ad suam scientiam. Ita doctor veritatis non debet cuilibet quaestioni respondere. Stultitia enim sapientiae opponitur. Haec autem doctrina est sapientiae. Deut. IV, v. 6: haec enim sapientia vestra, et intellectus coram populis. Ideo dicit stultas quaestiones. Quaestiones ergo adversantes intentionibus doctrinae istius, stultae sunt. Adversantur autem ei illa, quae sunt indisciplinabilia. Iob c. XXXIV, 35: Iob autem stulte locutus est, et verba illius non sonant disciplinam. Item quando manifestum proponitur ut dubium, scilicet quaecumque debet aliquis per se tenere in scientia.
In the other sciences no wise man is expected to answer every question, but only those which pertain to his science. Consequently, the teacher of truth ought not to answer every question. For foolishness is contrary to wisdom. But this doctrine is wisdom: that will be your wisdom and your understanding in the sight of the peoples (Deut 4:6). Hence he says, but avoid foolish questions. For questions contrary to the aims of that doctrine are foolish; and questions that are undisciplined are contrary to the aims of a doctrine. But Job has spoken foolishly, and his words do not bespeak discipline (Job 34:35). Likewise, it is foolish to propose as doubtful something that is evident, such as the proper principles of a doctrine.
Titus.L2Et haec sunt quae spectant ad instructionem fidei et eruditionem morum. Et quaedam sunt quae debet vitare.
For these are at the root of all instruction in the faith and training in morals. And there are some which ought to be avoided.
Titus.L2Unde dicit genealogias. Ponuntur enim genealogiae in Scripturis propter mysteria, et propter intellectum historialem.
Whence he says, genealogies, because they are proposed in the Scriptures as mysteries or as containing some historical value.
Titus.L2In resistendo impugnantibus debet vitare contentiones et pugnas. Quando enim est disputatio ad inquisitionem veritatis, est laudabile; sed quando est contentio ad ostendendum quid sit tenendum, et quid vitandum, tales sunt vitandae. Prov. XX, 3: honor est homini, qui separat se a contentionibus. II Tim. II, 14: noli verbis contendere. Pugnae legis sunt, quae non ex vitio disputantium, sed quae oriuntur ex contrarietate in Scriptura, vel rationibus contrariis.
In resisting gainsayers, he ought to avoid contentions and strivings. For when one debates to discover the truth, it is praiseworthy; but when there is contention over what is to be held and what avoided, it is blameworthy: it is an honor for a man to keep aloof from strife (Prov 20:3); avoid disputing about words (2 Tim 2:14). Strivings about the law, which arise from conflicting statements in Scripture.
Titus.L2Sed numquid huiusmodi semper sunt vitandae? Dicendum est: in Scriptura Sacra, secundum veritatem, nihil est contrarium. Sed si aliquid apparet contrarium, vel est, quia non intelligitur, vel quia corrupta sunt vitio scriptorum, quod patet specialiter in numeris et genealogiis. Et ideo haec, quia determinari non possunt, vult quod vitentur.
Are such quarrels to be avoided at all costs? I answer that in Sacred Scripture no statements are really contrary; if they appear to be, it is because they are incorrectly understood or because a copyist has transcribed them incorrectly. And this is especially true in regard to numbers and genealogies. Consequently, since these matters cannot be settled, they should be avoided.
Titus.L2100. Et hoc ideo, quia inutiles sunt. Et doctor ad duo intendere debet, scilicet ad utilitatem, et ad veritatem. Prov. VIII, 7: veritatem meditabitur guttur meum, et cetera. Is. c. XLVIII, 17: ego Dominus Deus tuus docens te utilia. Non est ergo intromittendum se de inutilibus, et quae non habent solidam veritatem. Scire enim singularia, ut sunt genealogiae, non est ad perfectionem intellectus, nec ad instructionem morum, nec fidei. Et sunt vanae, quia non habent solidam veritatem.
100. And this is because they are unprofitable. Whereas a teacher should aim at utility and truth: my mouth will utter truth (Prov 8:7); I am the Lord, your God, teaching you profitable things (Isa 48:17). Therefore, Titus should avoid getting involved in things that are per se useless and do not contribute to solid doctrine. For the knowledge of singulars, such as genealogies, does not improve the intellect or strengthen the morals or faith. And they are vain, because they have no solid truth.
Titus.L2101. Deinde cum dicit haereticum, ostendit qui sunt vitandi inter homines; et
101. Then, when he says, a man that is a heretic, he shows which men are to be avoided:
Titus.L2primo ostendit quod haeretici;
first, he shows that heretics are to be avoided;
Titus.L2secundo ostendit rationem huius, ibi sciens quia.
second, he gives the reason, at knowing that.
Titus.L2102. Dicit ergo haereticum hominem. Ubi notandum est, quid faciat esse haereticum, et accipienda est prima ratio huius nominis haereticus. Non enim dicitur a divisione, sed ab electione, ut dicit Hieronymus; in Graeco enim haeresis dicitur electio. Unde haereticus, id est, electivus, quasi pertinaciter adhaerens sectae alicuius, quam elegit.
102. He says, therefore, a man that is a heretic. Here it should be noted that a heretic is so called for good reasons: the first of these is taken from the very word, ‘heretic’, which does not come from ‘division,’ but from ‘choice,’ as Jerome says. For in Greek the word ‘heresy’ means selection. Hence a heretic is a selector, who obstinately clings to some sect which he has chosen.
Titus.L2Unde sciendum est, quod omnis haereticus est errans, et non e converso, propter duo. Primo ex parte materiae circa quam errat, puta si non est circa finem vitae humanae, vel circa id quod ad fidem pertinet et bonos mores. Talis enim sic errans non est haereticus. Si vero erraret circa ea quae sunt ad finem vitae humanae, semper est haereticus. Et dico finem vitae humanae, quia apud antiquos erant sectae ponentes diversum finem, ut patet de Stoicis et Epicureis. Vel circa fidem; et sic si aliquis diceret Deum non esse trinum et unum, et fornicationem non esse peccatum, est haereticus.
Hence it should be noted that every heretic is in error; but not the converse, for two reasons. First, by reason of the matter in which he errs; for example, if the error is not about the end of human life or not about faith and morals, the one who errs is not a heretic. But it he is in error about matter pertaining to the end of human life, then he is a heretic. And I say the end of human life, because in ancient times there were sects, each positing its own end, as is clear from the Stoics and Epicureans. Or about matters pertaining to the faith: for example, if a person were to maintain that God is not triune and one, or that fornication is not a sin, he would be a heretic.
Titus.L2Secundo ex parte electionis, quia eligens, si non est pertinax, sed est paratus corrigi secundum Ecclesiae determinationem, et sic non est ex malitia, sed ex ignorantia, non est haereticus.
On the part of selection, one is a heretic, because he selects; but if he is not obstinate and is ready to be corrected by the Church, then his selection arose not from malice but from ignorance. In that case he is not a heretic.
Titus.L2Hunc ergo devita, propter periculum. II Tim. II, 17: sermo eorum ut cancer serpit. Item nec aliquis communicet peccatis eorum, ne videatur eis consentire. II Io. cap. unico: si quis venerit ad vos, et hanc doctrinam non affert, et cetera. Item propter poenam. Num. XVI, 26: recedite a tabernaculis hominum impiorum, et nolite tangere quae ad eos pertinent, et cetera.
One should avoid this man on account of the danger: their talk will eat its way like gangrene (2 Tim 2:17). Furthermore, let no one take part in the sins, lest he appear to consent to them: if any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting (2 John 1:10). And also because of the punishment: depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins (Num 16:26).
Titus.L2Vult tamen quod moneatur, et si non dimittit, tunc est haereticus et vitandus. Et dicit post primam et secundam correptionem. Sic enim fit in Ecclesia in excommunicationibus. Et ratio est, quia numerus omnis rei habet principium, medium, et finem. Ideo accipitur ut sufficiens ad omnia. II Cor. ult. v. 1: ecce iam tertio hoc venio ad vos, et cetera. Item propter perfectionem numeri ternarii.
Such a person should be warned, and if he does not desist, he should be avoided. And he says, after the first and second admonition, for that is the way the Church proceeds in excommunicating. The reason for this is that the number three suggests that everything has a beginning, a middle, and an end. Consequently, it is taken as expressing all things: this is the third time I am coming to you (2 Cor 13:1), and also because of the perfection of the number three.
Titus.L2103. Ratio autem devitationis est, quia cum errante agendum a principio, ut corrigatur. Matth. IX, 12: non est opus valentibus medicus, sed male habentibus. Et ideo non est dimittendum quousque videatur si curari poterit; sed si non potest sanari, tunc est dimittendus. Lc. XIX, 22: ex ore tuo te iudico, serve nequam.
103. But the reason for avoiding a heretic is that one must start from the beginning, if a heretic is to be corrected: those who are well have no need of a physician, but those who are sick (Matt 9:12). Therefore, he should not be dismissed, until it is obvious that he cannot be cured; but if he cannot be cured, then he should be dismissed: I will condemn you out of your own mouth (Luke 19:22).
Titus.L2104. Deinde cum dicit cum misero, scribit quaedam familiaria. Et
104. Then, he writes of personal matters, at when I shall send to you:
Titus.L2primo quaedam disponenda circa ipsum;
first, about taking care of certain matters affecting him;
Titus.L2secundo epistolam terminat in salute.
second, he closes with a greeting.
Titus.L2105. Dicit ergo cum misero, et cetera. Hi duo discipuli erant Apostoli. Alios misit quia volebat quod Titus iret ad eum, nec determinat ei tempus, sed locum: eo enim indiguit in adiutorium praedicationis. Voluit tamen praemitti Arthemam, et ostendit quid de eis disponat; secundo obiectioni respondet, ibi discant autem et vestri.
105. He says, therefore, when I shall send to you Artemas or Tychicus. These were two of the Apostle’s disciples. He sent the others because he wanted Titus to come to him. Yet he did not specify the time, but only the place; for he needed him to help with the preaching. Nevertheless, he wanted Artemas to go ahead. First, he shows what is to be done with them; second, he answers an objection.
Titus.L2Apollo iste, de quo Act. XIX, 1, erat episcopus Corinthiorum, propter quorum culpam dimisit eos, et ivit Cretam ad Titum, sed, correctis Corinthiis, Apostolus revocat eum.
Apollos, who is mentioned here and in Acts (Acts 19:1) was a bishop of the Corinthians, but on account of their waywardness he left them and went to Crete to Titus. Since the Corinthians repented, the Apostle is sending him back.
Titus.L2Vocat autem Zenam legisperitum, licet et Apollo esset valde doctus, quia in Iudaismo habuit hanc dignitatem.
He calls Zenas the lawyer, although Apollo, too, was very learned; for he was a teacher among the Jews.
Titus.L2Ratio autem quare istos vult praemitti, et non Titum, est quia Titus necessarius erat apud Cretam propter episcopatum, isti autem non habebant aliquam curam. Et dicit ut nihil illis desit, quasi dicat: si non habes, provideant subditi tui.
But the reason why he wants them sent ahead and not Titus is that Titus was needed at Crete on account of his episcopal duties, but the others had no obligations. And he says, with care that nothing be wanting to them. As if to say: if you cannot provide for them let your subjects do so.
Titus.L2Et ideo subiungit sic discant vestri, scilicet fideles providere, sicut faciunt Iudaei. Et dicit vestri, scilicet subditi, discant excellere Iudaeos, et alios de Asia, qui suis praedicatoribus et indigentibus provident. Et dicit ad usus necessarios, id est, in casibus necessitatis. I Tim. VI, 8: habentes alimenta, et quibus tegamur, his contenti simus.
Hence he continues, let our men also learn, namely, that the faithful provide for their prelates as the Jews do. And he says, our, namely, subjects, should learn to excel the Jews and others from Asia who provide for their preachers and the needy. And he says, for necessary uses, i.e., in cases of necessity: but if we have food and clothing, with these we shall be content (1 Tim 6:8).
Titus.L2Ratio autem quare praesint, est ut non sint infructuosi. I Cor. IX, 7: quis plantat vineam, et de fructu eius non edit? et cetera. Populus ergo si est ut vinea Domini, debet ferre fructum, non solum spiritualem, sed etiam temporalem, ut exinde cultores sustententur, alias essent infructuosi. Matth. VII, 19: omnis arbor, quae non facit fructum bonum, excidetur.
The reason why they should excel the others is that they be not unfruitful: who plants a vineyard without eating any of its fruit? (1 Cor 9:7). Therefore, the people, if they are the Lord’s vineyard, ought to bear fruit, both spiritual and temporal, enough to sustain the cultivators; otherwise, they would be unfruitful. Every tree that does not bear good fruit is cut down and thrown into the fire (Matt 7:19).
Titus.L2106. Deinde salutat eos primo ex parte aliorum; secundo rogat, quod salutent alios; tertio ponit suam.
106. Then he greets them: first, on the part of the others; second, he asks them to greet the others; third, he sends his own greeting.
Titus.L2Quantum ad primum dicit salutant, etc., id est, salutem optant.
In regard to the first, he says, all that are with me greet you, i.e., wish you health.
Titus.L2Secundo dicit saluta eos qui nos amant in fide Christi existentes, quia non est conventio fidelis cum infideli. II Par. XIX, 2: impio praebes auxilium, et his qui oderunt Dominum amicitia iungeris. Vel qui nos amant in fide, id est, fideli affectu. Eccli. VI, 15: amico fideli nulla est comparatio.
Second, he says, greet them that love us in the faith, i.e., who live in the faith of Christ, because there is no friendship between believers and unbelievers: should you help the wicked and love those who hate the Lord? (2 Chr 19:2): or, that love us in the faith, i.e., with true affection: a faithful friend is a sturdy shelter (Sir 6:14).
Titus.L2Gratia Dei, scilicet quae est principium omnium bonorum. Rom. III, 24: iustificati gratis per gratiam ipsius. Et dicit vobis, quia non scribit uni propter utilitatem ipsius tantum, sed propter totam ecclesiam.
The Grace of God, which is the source of all good things: justified by his grace as a gift (Rom 3:24); be with you all. He says, be with you all, because he did not write to Titus just for Titus’s benefit, but for the entire church.
Titus.L2Deo gratias.
Thanks be to God.
Titus.L2