Romans 13 · The Lantern

Omnis anima potestatibus sublimioribus subdita sit: non est enim potestas nisi a Deo: quæ autem sunt, a Deo ordinatæ sunt.

Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, ipsi sibi damnationem acquirunt:

nam principes non sunt timori boni operis, sed mali. Vis autem non timere potestatem? Bonum fac: et habebis laudem ex illa:

For if rulers are not a terror to a good work, how shall God, who is by nature good, be a terror to him who sins not? "If thou doest evil, be afraid," says the apostle.

"For rulers are not a terror to good works, but to the evil." For when he has given a deep wound, and stricken them down, he again uses gentler treatment, like a wise physician, who applies soothing medicines, and he comforts them, and says, why be afraid? why shudder? For does he punish a person that is doing well?

Then, when he says, for rulers, he assigns the reason for what he had said. First, he presents the reason; second, from this reason he draws a useful teaching, at do you will then to not fear the power?; third, he shows the necessity of this teaching, at but if you do evil.

Dei enim minister est tibi in bonum. Si autem malum feceris, time: non enim sine causa gladium portat. Dei enim minister est: vindex in iram ei qui malum agit.

As therefore the devil lied at the beginning, so did he also in the end, when he said, "All these are delivered unto me, and to whomsoever I will I give them." For it is not he who has appointed the kingdoms of this world, but God; for "the heart of the king is in the hand of God." And the Word also says by Solomon, "By me kings do reign, and princes administer justice.

The authorities are concerned for your safety. They also have the responsibility to see to it that if you sin you do not profit thereby, because God does not love the wicked and hates all who "work iniquity."

Fourth, he assigns the reason, saying: for he is God's minister to you for good. This is clear in regard to the proper order of rulers. For they are under the authority of God, the supreme ruler, as his ministers: because as ministers of his kingdom, you did not rule rightly (Wis 6:4).

Ideo necessitate subditi estote non solum propter iram, sed etiam propter conscientiam.

Therefore it is necessary to be subject, not only because of wrath, but also because of conscience. For on this account you also pay tributes. For they are God's ministers, attending upon this very thing.

This is helpful for understanding that because of this life we must be subject and not offer resistance if anyone wants to take something from us, if it is in his power to do so, because authority has been given to him over temporal things, which will pass away.

Then when he says, therefore, one must be subject, he draws the main conclusion, saying: therefore, i.e., for the reasons given, one must be subject to rulers of necessity, namely, because this is necessary for salvation, or be subject voluntarily to the necessity whereby the ruler's power inclines you to do right of necessity; not only for wrath, i.e., to avoid vengeance, whic…

Ideo enim et tributa præstatis: ministri enim Dei sunt, in hoc ipsum servientes.

For since man, by departing from God, reached such a pitch of fury as even to look upon his brother as his enemy, and engaged without fear in every kind of restless conduct, and murder, and avarice; God imposed upon mankind the fear of man, as they did not acknowledge the fear of God, in order that, being subjected to the authority of men, and kept under restraint by their laws…

Taxes can also mean taxes for the priests, which were set up for them by God. Or this may mean that you pay taxes to rulers because, in possessing the world, you subjected yourselves to them willingly. Paul calls them "God's servants," so that people might render to them what they owe, lest it seem that Christ taught his followers pride.

Then when he says, for therefore also you pay tribute, he urges men to show the sign of their subjection to authority: first, he mentions the sign of subjection; second, he urges them to render the sign of subjection, at render therefore.

Reddite ergo omnibus debita: cui tributum, tributum: cui vectigal, vectigal: cui timorem, timorem: cui honorem, honorem.

Moreover, concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions, in order that "we may lead a quiet and peaceable life." [1 Timothy 2:2] And it teaches us to render all things to all, "honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all." [Romans 13:7-8]

Even alms can be called a due. Revenue is ours to give to those who are passing by or to those who are seated by the roadside while we pass by.… Fear as well as honor must be given to those who are your superiors but only honor to your peers.

Then when he says, render therefore, he admonishes them to render the above-mentioned sign of subjection. First, in general, saying: Inasmuch as taxes are owed to rulers, as to God's ministers, render therefore to all men their dues.

Nemini quidquam debeatis, nisi ut invicem diligatis: qui enim diligit proximum, legem implevit.

Such shall he be "who cleaves to that which is good," according to the apostle, "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law." If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge."

Do not fail to repay debts. Only the debt of love should remain, because it can never be paid in full. According to the parable of the Lord, who bids us show mercy to everyone without distinction, we must think of every person as our neighbor. Paul mentioned love first because he was writing to the faithful and dealing with behavior proper to righteousness.

Having shown how believers should observe justice toward superiors, the Apostle now shows how they should behave toward everyone generally. In regard to this he does two things: first, he states his intention; second, he gives a reason, at for he that loves. First, therefore, he says: it has been stated that you must pay your debts to all, not in part but entirely.

Nam: Non adulterabis: non occides: non furaberis: non falsum testimonium dices: non concupisces: et si quod est aliud mandatum, in hoc verbo instauratur: diliges proximum tuum sicut teipsum.

Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's?

Every law either forbids evil or tells us to do good. Legislators pass the first kind of law in order that we should not harm one another and the second kind in order that we should help one another as far as possible. But they are all summed up in the one command that we should love our neighbor.

Then when he says for you shall not commit adultery, he proves his proposition: first, by induction; second, by means of a syllogism, at the love of our neighbor. In regard to the first he proceeds inductively by enumerating certain precepts which fulfill the love of neighbor.

Dilectio proximi malum non operatur. Plenitudo ergo legis est dilectio.

But that this is the first and greatest commandment, and that the next [has respect to love] towards our neighbour, the Lord has taught, when He says that the entire law and the prophets hang upon these two commandments.

Even not to do good is wrong. For if one sees that one's neighbor is in danger of starvation, does one not kill him if, while one has an abundance, one does not give him food, though one has not used up one's own provisions? For anyone who is able to help someone close to death in whatever situation of need kills that person if he does not come to his aid.

Then when he says, the love of our neighbor works no evil, he clarifies his proposition with the following syllogism: One who loves his neighbor does no evil to him. But the aim of every precept of the law is abstention from evil. Therefore, one who loves his neighbor fulfills the law.

Et hoc scientes tempus: quia hora est jam nos de somno surgere. Nunc enim propior est nostra salus, quam cum credidimus.

"For blessed are those that have seen the Lord," according to the apostle; "for it is high time to awake out of sleep. For now is our salvation nearer than when we believed. The night is far spent, the day is at hand.

It is the hour for you to strive for that which is more perfect and complete, for you should not always be children and infants.… Let us together rise from the sleep of idleness and ignorance, for now the knowledge of Christ shines forth. With the increase of knowledge our salvation is nearer than it was when we first believed.

After showing how man should behave in a pious manner toward God by using his gifts properly and paying his neighbor the debts owed him, the Apostle now shows how he should act with probity in regard to himself. With respect to this he does two things: first, he proposes the suitability of the time; second, he exhorts them to virtuous works, at let us therefore cast off.

Nox præcessit, dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, et induamur arma lucis.

For if people occupy their time with pipes, and psalteries, and choirs, and dances, and Egyptian clapping of hands, and such disorderly frivolities, they become quite immodest and intractable, beat on cymbals and drums, and make a noise on instruments of delusion; for plainly such a banquet, as seems to me, is a theatre of drunkenness.

Paul likens knowledge to the day and ignorance to the night, in accordance with what Hosea says: "I have likened your mother to the night; my people have become as those who have no knowledge." Let us therefore cast off the works of ignorance and put on the armor of light, that is, works of light.

Then when he says, the night is passed, but the day is at hand, he uses a figure of speech to clarify his proposition. The import is that the entire time of the present life is compared to night on account of the darkness of ignorance with which the present life is encumbered. We are swallowed up in darkness (Job 33:4).

Sicut in die honeste ambulemus: non in comessationibus, et ebrietatibus, non in cubilibus, et impudicitiis, non in contentione, et æmulatione:

We shall, however, treat of prayer in due course by and by. But we ought to have works that cry aloud, as becoming "those who walk in the day." "Let thy works shine," and behold a man and his works before his face. "For behold God and His works." For the gnostic must, as far as is possible, imitate God.

"Not in rioting and drunkenness." Not that he would forbid drinking, but the doing it immoderately; not the enjoying of wine, but doing it to excess. As also the next thing he states likewise with the same measure, in the words, "Not in chambering and wantonness;" for here also he does not prohibit the intercourse of the sexes, but committing fornication.

Third, he urges them to use the virtues and make progress when he says: let us walk honestly, as in the day. For these two things seem suited to the day: first, becoming conduct, for in the day everyone tries to present himself becomingly before others. But not so in the night.

sed induimini Dominum Jesum Christum, et carnis curam ne feceritis in desideriis.

Let the women wear a plain and becoming dress, but softer than what is suitable for a man, yet not quite immodest or entirely gone in luxury. And let the garments be suited to age, person, figure, nature, pursuits. For the divine apostle most beautifully counsels us "to put on Jesus Christ, and make no provision for the lusts of the flesh."

Those, therefore, who imitate Christ, imitate Him earnestly. For those who have "put on Christ" [Romans 13:14] in truth, express His likeness in their thoughts, and in their whole life, and in all their behaviour: in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, an…

Second, he explains how we should put on the armor of light, saying: but put on the Lord Jesus Christ in whom all the virtues were present most abundantly, according to Isaiah: seven women shall take hold of one man (Isa 4:1). We put on Jesus Christ, first, by receiving the sacrament: all you who have been baptized in Christ have put on Christ (Gal 3:27). Second, by imitation.

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