SERMO 169
ON THE WORDS OF THE APOSTLE PAUL (PHIL 3:3-16):
"For we are not the circumcision,"
"WE WHO SERVE THE SPIRIT OF GOD," etc.
Against the Pelagians
To serve God in spirit, what it is.
Let your Holiness direct your ears and mind to the apostolic reading, aiding us with your affection before the Lord our God, so that we may be able to present to you what He deems to reveal to us in an appropriate and beneficial manner. Therefore, when it was read, you heard the apostle Paul saying: For we are the circumcision, who serve the Spirit of God. I know that many codices have: Who serve God in spirit. However, as much as we have been able to investigate, more Greek texts have: Who serve the Spirit of God. But the issue is not there. For it is evident that both are appropriate and conform to the rule of truth, because we both serve the Spirit of God and serve God not by the flesh but by the spirit. Indeed, one serves God by the flesh, who hopes to please God through carnal things. But when even the flesh is subjected to the spirit for good works, we serve God by the spirit; because we subdue the flesh so that the spirit may obey God. For the spirit governs, the flesh is governed; nor does the spirit govern well if it is not governed.
Circumcision and righteousness are how we are. Our righteousness is from the gift of God.
Therefore, when he says: We are the circumcision; see what he wanted to be understood in that circumcision which was given in shadow signifying, which was removed with the coming of the light. But why did he not say: We have the circumcision; but: We are the circumcision; understand that the Apostle wished to say: We are justice. For circumcision is justice. Moreover, he emphasizes more by saying that we are justice than by saying that we are just; yet so that when he says justice, we understand the just. For we are not that unchangeable justice, of which we are made partakers; but just as it is said: There, in great youth, for many young people; so it is said justice, to understand the just. Hear this more clearly, with the same Apostle speaking: That we, he says, might be made the justice of God in Him. We might be justice, not our own, but of God; accepted from Him, not taken by us; imparted, not usurped; given, not seized. For to some it was robbery to be equal with God; and because he sought robbery, he found ruin. But our Lord Jesus Christ, being in the form of God, did not consider it robbery to be equal with God. For to Him, equality with God was natural, it was not robbery. Nevertheless, he emptied himself, taking the form of a servant, so that we might be the justice of God in Him. For if He had avoided poverty, we would not be free from poverty. For He became poor, though He was rich; so that by His poverty, as it is written, we might be made rich. What shall His riches do for us, whose poverty makes us rich? The Apostle therefore did not deny you circumcision, but explained it; he presented the light and removed the shadow.
Spiritual circumcision of those who glory in Christ. Why circumcision was done on the eighth day. The Lord's day.
We are, he says, the circumcision, who serve God in spirit, and glory in Christ Jesus, and have no confidence in the flesh. He referred to some who trusted in the flesh; they were those who gloried in the circumcision of the flesh. Of whom he says in another place: Their god is their belly, and glory is in their shame. Understand circumcision yourself, and be the circumcision; understand, and be: For understanding is good to all who do it. Indeed, the infant was not ordered to be circumcised on the eighth day in vain, since the rock with which we are circumcised was Christ. For the people were circumcised with stone knives: But the rock was Christ. Why then on the eighth day? Because in the weeks, the same is the first who is the eighth. For after completing seven days, one returns to the first. The seventh is finished, the Lord is buried; one returns to the first, the Lord is risen. For the resurrection of the Lord has promised us an eternal day and consecrated unto us the Lord's day. Which is called "the Lord's", it seems particularly to belong to the Lord; because on that day the Lord rose. The rock has been given back, let those be circumcised who wish to say: For we are the circumcision. For he was delivered up for our sins, and raised for our justification. Your justification, your circumcision, is not from you. By grace you have been saved through faith; and this is not from you, but it is the gift of God; not from works. Lest perhaps you should say: I have deserved, and therefore I have received. Do not think you have received by deserving, who would not have deserved, unless you had received. Grace preceded your merit; not grace from merit, but merit from grace. For if grace is from merit; you have bought, not received it freely. For nothing, he says, you will save them. What does it mean: For nothing, you will save them? You find nothing in them from which you save, and yet you save. You give freely, you save freely. You precede all merits, so that your gifts may achieve my merits. You give completely freely, you save freely, who find nothing from which you might save, and find much from which you might condemn.
Trust in the flesh.
Therefore, he says, we are the circumcision, who serve the Spirit of God, and glory in Christ Jesus. He who glories, let him glory in the Lord. And not trusting in the flesh. And what does it mean to trust in the flesh? Listen, he says. Although I, he says, have confidence even in the flesh. If anyone else thinks he has confidence in the flesh, I more so. Do not think, he says, that I despise this because I do not have it. What is so great if an abject man, a commoner, an ignoble person, despises nobility, and then shows true humility? Although I, he says, have confidence even in the flesh. Therefore, he says, I teach you to despise it, because you see that I have what I despise. If anyone else thinks he has confidence in the flesh, I more so.
Paul's reason for boasting in the flesh, what it will have been.
And listen to confidence in the flesh: Circumcised on the eighth day; that is, not a proselyte, not a stranger to the people of God, not circumcised when older, but born a Jew from parents, I have the circumcision of the eighth day. Of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews, as touching the law, a Pharisee. Some were chiefs, and, as it were, separated for Jewish nobility, not mingled with the contemptible common people, who were called Pharisees. For it is said that this word is interpreted as “separation,” just as in the Latin language "egregious" is said, as if separated from the crowd. But there were Israelites, that is, of the stock of Israel, even those who were separated from the temple. However, the tribe of Judah, and the tribe of Benjamin remained at the temple. The tribe of Levi in priests, the tribe of Judah royal, and the tribe of Benjamin, this alone remained at Jerusalem and at the temple of God, when that separation happened in the servant of Solomon. Therefore, do not take lightly what he says: of the tribe of Benjamin; adhering to Judah, not departing from the temple. A Hebrew of Hebrews, as touching the law, a Pharisee, as for zeal, persecuting the Church. Among his merits, he recounts that he was a persecutor: for zeal, he says. What zeal? I was not, he says, a lazy Jew; whatever seemed opposed to my Law, I endured impatiently, pursued sharply. This is nobility among the Jews; but humility is sought in Christ. Therefore, there he is Saul, here Paul. Saul is derived from Saul. You know who Saul was; his tall stature was chosen. Scripture describes him as superior to all when he was chosen to be anointed as king. Paul was not thus, but became Paul. For Paul is little, therefore Paul means small. Hence: For zeal, he says, persecuting the Church. From this, men understand what kind of person I was among the Jews, who pursued the Church of Christ with zeal for the traditions of my fathers.
To walk in the law without complaint.
He adds: According to the righteousness which is in the law, I have been blameless. Your Love knows that it is said that Zachariah and Elizabeth walked blamelessly in all the commandments of the Lord. Scripture says, walking in all the justice of the Lord blamelessly. Behold, this was also our Paul, when he was Saul. He walked blamelessly in the law; and what was blameless in him, this made a great complaint about him. What then do we think, brothers, is it evil to be blameless according to the justice which is in the law? If it is evil to be blameless according to the justice which is in the law, then is the law in some way evil? But we have the same Apostle saying: Therefore the law is indeed holy, and the commandment holy, and just, and good. If the law is holy, and the commandment holy, and just, and good; how can it not be good, how can it not be holy, to walk blamelessly according to the justice which is from the holy law? Is it perhaps holy? Let us listen to the Apostle himself; see what he says: Whatever things were gain to me, those I considered loss for the sake of Christ. He calls them losses, and among his losses he counts that he was blameless in the justice which is in the law. Nevertheless, he says, and I count all things as loss for the excellence of the knowledge of Christ Jesus our Lord. I consider, he says, my praises, I compare them to the excellence of our Lord Jesus Christ. I desire that; I despise this. This is but little: For whom I have suffered the loss of all things, he says, and count them as dung, that I may gain Christ.
Justice from the law, why does it remove from Christ?
A great question has arisen, O Paul! If you lived blamelessly according to the righteousness that is in the law, and this you regard as loss, damage, and dung to gain Christ, does that mean that righteousness was prohibited by Christ? I beseech you, explain this a little. Rather let us pray to God, that He may enlighten us, by whom he himself was enlightened, who wrote this letter to us, not with ink but with the Spirit of the living God. You see, beloved, how arduous it is, how difficult it is to understand this; while it is agreed that the law is holy, and the commandment holy, just, and good; it is totally agreed among faithful Catholics; so that no one dissents, except he who does not want to be Catholic, that this law was given only by the Lord our God; according to that righteousness, which is in the law, living blamelessly was an impediment to the Apostle, so that he might not come to Christ; nor did he come to Christ, unless he reckoned this which was according to the righteousness that is in the law, blamelessly, among losses, detriment, and dung. Let us follow, then, and come a little closer, lest something shines forth for us in the very words of the Apostle, from which this obscurity may be removed and solved. Losses, he says, I have considered all these things, and I have regarded them as dung, that I may gain Christ. Pay attention, I beseech you. Losses, damages, and dung I have regarded them as, including this, that I was blameless according to the righteousness that is in the law. Therefore, I considered all these things as losses and dung, that I may gain Christ and be found in Him, not having my own righteousness which is from the law. You who have anticipated the understanding of the exposition, think you are walking as the swift with the slower ones on the way. Let the speed be restrained a little, lest the slower companion is abandoned. That I may gain Christ, he said, and be found in Him, not having my own righteousness, which is from the law. If he said my own, why did he add from the law? For if it is from the law, how is it yours? Did you impose the law upon yourself? God gave the law, God imposed the law, God commanded you to obey His law. If the law did not teach you how you should live, how could you have righteousness without blame according to the law? If you have it according to the law, how can you say: Not having my own righteousness, which is from the law, but that which is through faith in Christ, which is from God?
He approaches the solution of the question. Justice from the law, when the law is obeyed out of fear. The desire is not removed by the fear of punishment. The delight of justice is a gift of God.
Now therefore I will speak as best I can; may He who possesses you reveal it better, granting both understanding and affection. For He will grant effect if He grants affection. This is what I want to say; with the law of God set forth, for it indeed said: "You shall not covet"; with the law of God set forth, apart from those carnal sacraments which were shadows of things to come; with the law of God set forth, whoever fears it and thinks he can fulfill it by his own strength, and does what the law commands, not loving righteousness, but fearing punishment; indeed, according to the righteousness which is of the law, he was a man without complaint; he does not steal, does not commit adultery, does not bear false witness, does not commit murder, does not covet his neighbor's property; he can do this, he can perhaps; from what source? From the fear of punishment. Although, who from the fear of punishment does not covet, I think he still covets. With a great terror of arms and weapons, and perhaps by the approaching multitude or the one going before him, even a lion is called back from its prey; and yet the lion comes, the lion returns; the prey was not seized, wickedness was not put away. If you are such, there is still justice, but it is the kind of justice where you consult your own interests so as not to be tormented. What is great about fearing punishment? Who does not fear it? What thief, what criminal, what evildoer? But this is the difference between your fear and the thief’s fear, that the thief fears human laws, and therefore commits theft because he hopes to deceive human laws; but you fear His laws, you fear His punishment, whom you cannot deceive. For if you could deceive Him, what would you not do? Therefore, even your evil desire is not taken away by love, but suppressed by fear. To the sheepfold, the wolf; by the barking of dogs he is not taken away by love, but suppressed by fear. The wolf comes to the sheepfold; by the barking of dogs and the shout of shepherds, the wolf is driven away from the sheepfold; yet he is always a wolf. Let him be turned into a sheep. For indeed, the Lord makes this happen; but that is His justice, not yours. For as long as you have your own, you can fear punishment, not love righteousness.
The delight of justice is a gift of God.
Therefore, my brothers, does iniquity have its delights, and justice does not? Does evil delight, and good does not delight? It entirely delights; but: The Lord will give sweetness, and our land will yield its fruit. Unless He first gives sweetness, our land will have nothing but sterility. Therefore, it is this justice that the Apostle desired, he was delighted; he remembered God, and he was delighted; his soul desired, and it burned in the courts of the Lord; and all things he considered great became worthless, losses, detriments, filth.
Saul, the persecutor of the Church, because establishing his own righteousness.
For from there was also that which persecuted the Church, according to the zeal of paternal traditions; from there it was, because he was establishing his own righteousness, he was not seeking the righteousness of God. For see how he was persecuting the Church. What then shall we say? said the Apostle himself in another place: Because the Gentiles who did not pursue righteousness have attained righteousness. But what kind? The righteousness which is by faith. But the Gentiles who did not pursue righteousness, which is by law, as if their own, which is done out of fear of punishment, not out of love of righteousness; because they did not pursue righteousness, they attained righteousness; but the righteousness which is of faith. But Israel, he says, pursuing the law of righteousness, did not attain the law of righteousness. Why? Because it was not by faith. What does it mean: Because it was not by faith? He did not hope in God, he did not ask for it from God, he did not believe in Him who justifies the ungodly; he was not like the Publican lowering his eyes to the ground, beating his breast, and saying: Lord, be merciful to me a sinner. Therefore: Pursuing the law of righteousness, he did not attain the law of righteousness. Why? Because it was not by faith, but as if by works. For they stumbled at the stumbling stone. Behold why Saul persecuted the Church. For when he persecuted the Church, he stumbled at the stumbling stone. Christ lay humble on the earth; indeed, He was also in heaven, His flesh raised from the dead; but unless Christ lay on the earth, He would not have cried out to Saul: Why do you persecute me? Therefore He lay humble because He displayed humility; he stumbled because he did not see. And all this not seeing, where was it from? From the swelling of pride. What is it: From the swelling of pride? As if from his own righteousness. From the law, indeed, but his own. What is it: From the law? Because in the commands of the law. What is it: From his own? As if from his own strength. Love was missing, the love of righteousness, the love of the charity of Christ. And from where would he have love? Fear alone possessed him, but it kept a place in his heart for the love to come. While he raged upright, boasting, glorying among the Jews themselves that according to the zeal of paternal traditions he was persecuting the Church; while he seemed exalted to himself, he heard from above the voice of our Lord Jesus Christ, now sitting in heaven, and still commending humility: Saul, he said, Saul, why do you persecute me? It is hard for you to kick against the goads. I could let you go; for you would be troubled by my pricks, I would not be broken by your kicks; but I do not let you go. You rage, and I pity. Why do you persecute me? For I do not fear you, lest you crucify me again; but I want you to recognize me, so that you do not kill not me, but yourself.