1 Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster;
Rabanus Maurus · AD 856 For all men by nature were vain, in whom there was ignorance of God. And if every living man is altogether vain, how much more vain are those who do not acknowledge their Creator. But all men are vain in whom there is no knowledge of God, that is, the fear and reverence of God.
Bonaventure · AD 1257 Second, concerning punishment through graver penalties ordained for condemnation, it is determined in two ways. But vain etc. Above he determined concerning the punishment of adversaries through lighter penalties ordained for correction, but here concerning their punishment through graver penalties ordained for condemnation.
2 But deemed either fire, or wind, or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world.
Rabanus Maurus · AD 856 For some worshipped fire as a divine power, which they called Vulcan; others worshipped the ether or air, which they named Jupiter or Juno; others worshipped excessive water, which they called Neptune; others the circle of stars, who distributed the positions and courses of the stars according to the various shapes of animals; others venerated the sun as God, which they called…
Bonaventure · AD 1257 But either fire, namely Vulcan, as the Chaldeans worshipping fire: or spirit, that is, the ether, namely the upper part of the air, which some understood by Jupiter the thunderer; or the swift air, that is, the lower part of the air, which they called Juno: or the circle of the stars, that is, the starry heaven, as those who worshipped the host of heaven, of whom it is said in…
3 With whose beauty if they being delighted took them to be gods; let them know how much better the Lord of them is: for the first author of beauty has created them.
Hesychius of Jerusalem · AD 450 "He could not answer God one time in a thousand," because in fact he is incapable of it. Not only does God speak innumerable words for the good of every person, but, indeed, with his powerful wisdom and his immeasurable greatness, he is above all creatures.
Bonaventure · AD 1257 If by their beauty. Here is shown their inexcusability, because they were able to know the Creator either through the beauty of creatures, or through their power: which is shown there: Or if their power etc.; or through both together, which is shown there: From the greatness etc.
4 But if they were astonished at their power and virtue, let them understand by them, how much mightier he is that made them.
Augustine of Hippo · AD 430 That God is a certain eternal life, unchangeable, intelligible, understanding, wise, making others wise, even some philosophers of this age have seen.
Rabanus Maurus · AD 856 It would have been fitting that the most beautiful and splendid Creator be recognized through beautiful creatures, but they became vain in their thoughts and chose to serve the creature rather than the Creator, who is blessed forever.
Bonaventure · AD 1257 Or if the power, that is, the greatness of their might, and their works, that is, the effects proceeding from their power, they marveled at, namely so much so that they believed them to be gods, let them understand from these things, that is, from the consideration of them, according to that passage in Job twelve: "Ask the beasts, and they will teach you"; that he who made thes…
5 For by the greatness and beauty of the creatures proportionably the maker of them is seen.
Cyril of Jerusalem · AD 386 If it is not possible to see the divine nature with eyes of flesh, it is possible to gain an image of the divine power of the Creator from his works.
John Damascene · AD 749 No one has ever known God, except the one to whom God has revealed himself. This is true not only for human beings but also among the supracosmic powers and, I would say, even among the cherubim and seraphim. Nevertheless, God did not abandon us in total ignorance. In fact, knowledge of God exists and has been implanted naturally by him in everyone.
Bonaventure · AD 1257 For from the greatness of the beauty that is, of the loveliness, and of the creature, that is, of the power of creatures, knowably, not sensibly, that is, by the intellectual eye, not the sensible one, the Creator of these things can be seen.
6 But yet for this they are the less to be blamed: for they perhaps err, seeking God, and desirous to find him.
Rabanus Maurus · AD 856 Paul the Apostle, writing to the Romans in his Epistle, as we have already shown above, expressed the likeness of this place, saying: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness, because that which is known of God is revealed in them, for God has revealed it to them.
Bonaventure · AD 1257 But yet etc. Here he shows the fault of those who worship creatures in comparison to other idolaters; and first they are shown to be in some way excusable in comparison to those others; second, it is shown that nevertheless they are simply inexcusable: But again.
7 For being conversant in his works they search him diligently, and believe their sight: because the things are beautiful that are seen.
Bonaventure · AD 1257 For when they are occupied with his works, namely by disputing about them as regards the intellect, according to that passage in Ecclesiastes 3: "He delivered the world to their disputation"; and by using them, namely as regards the affections and their effect, because Matthew 5: "He makes his sun to rise upon the good and the evil." They search, namely by reasoning, and they a…
8 However neither are they to be pardoned.
Bonaventure · AD 1257 But again, neither should these be pardoned. For simple ignorance merits pardon; whence 1 Timothy 1: "I obtained mercy, because I did it ignorantly"; but crass and supine ignorance does not: whence 1 Corinthians 14: "If anyone is ignorant, he shall be ignored."
9 For if they were able to know so much, that they could aim at the world; how did they not sooner find out its Lord?
Augustine of Hippo · AD 430 "If they were capable of sufficient knowledge to account for the universe, how is it that they did not more easily find its Lord?" They are blamed for having spent their time, their activity and their discussions scrutinizing, and in a certain way measuring, what is created.
Bonaventure · AD 1257 For if they were able to know so much as to be able to appraise the world, that is, to know the natures of worldly things: how did they not more easily find the Lord of this, namely of the world? As if to say: they could have known God more easily.
10 But miserable are they, and in dead things is their hope, who call them gods, which are the works of men’s hands, gold and silver, to show art in, and resemblances of beasts, or a stone good for nothing, the work of an ancient hand.
Rabanus Maurus · AD 856 They therefore come to the gods, not so much for the sake of religion, which can have no place in things ill-prepared and perishable, as to feast their eyes on gold, to gaze at the polish of refined marble or ivory, to handle with greedy contemplation the garments distinguished by little stones and colors, or cups adorned with shining gems; and the more decorative and beautiful…
Bonaventure · AD 1257 Their second error concerns two things. But unhappy etc. Here is set forth the error of those who worship their own handiwork, first, their own handiwork in metallic material; second, in wooden material: Or if someone.
11 Now a carpenter that fells timber, after he has sawn down a tree fit for the purpose, and taken off all the bark skillfully all around, and has made it handsomely, and made a vessel of it fit for the service of man’s life;
Rabanus Maurus · AD 856 This wisdom was brought forth to insult idols and idolaters, so that such makers and worshippers might understand how wicked and how close to eternal death it is to abandon the one omnipotent God and Creator of all things, and to worship various creations as divinity in contempt of God.
Bonaventure · AD 1257 Or if anyone. Here is set forth the error of those who worship their own handiwork in wooden material: and first their error in fashioning or carpentry is touched upon; second, in worshipping: And of the substance.
12 And after spending the refuse of his work to prepare his food, has filled himself;
Bonaventure · AD 1257 But the remnants of this work, that is, of the aforesaid wood, he uses up for the preparation of food, that is, he uses them, according to that passage of Isaiah forty-four: "He took from them and was warmed, he kindled a fire and baked bread."
13 And taking the very refuse among those which served to no use, being a crooked piece of wood, and full of knots, has carved it diligently, when he had nothing else to do, and formed it by the skill of his understanding, and fashioned it to the image of a man;
Bonaventure · AD 1257 And the remainder of these, namely of those things which have been put to human uses: which for no use, namely human use, avails, that is, is of any worth; I say that very crooked wood, namely in itself, and with knots, that is, nodes, full, namely on the outside; he carves diligently, namely by removing the knottiness, through his idleness, because however much he labors there…
14 Or made it like some vile beast, laying it over with vermilion, and with paint coloring it red, and covering every spot in it;
Bonaventure · AD 1257 Or compares it to some animal, that is, likens it: Romans 1: "Into the likeness of the image of corruptible man and of birds and of four-footed beasts," etc.; likewise in the Psalm: "They exchanged their glory for the likeness of a calf eating hay." Smearing over, that is, on the outside, with red ochre, that is, with a rule or a line drawn in red color, by which a marking is m…
15 And when he had made a convenient room for it, set it in a wall, and made it fast with iron:
16 For he provided for it that it might not fall, knowing that it was unable to help itself; for it is an image, and has need of help:
17 Then makes he prayer for his goods, for his wife and children, and is not ashamed to speak to that which has no life.
Augustine of Hippo · AD 430 The gods of gold, of wood, are as regards their costliness unequal; but as to "having eyes, and seeing not," they are equal. See to what sort of guardians learned men have entrusted Rome, to those "who have eyes, and see not." Or if they were able to preserve Rome, why did they first perish themselves? They say: "Rome perished at the same time." Nevertheless they perished.
Bonaventure · AD 1257 And concerning his substance, that is, concerning his outward possession, and concerning his children, that is, concerning the welfare of his children, and concerning marriages, namely those to be contracted, making a vow, namely to it, he inquires, namely from it, so as to seek what is necessary for himself and his children, although one ought not to make vows except to God, a…
18 For health he calls upon that which is weak: for life prays to that which is dead; for aid humbly begs that which has least means to help: and for a good journey he asks of that which cannot set a foot forward:
Bonaventure · AD 1257 And for health, that is, his own or of his own, he entreats one who is infirm, that is, altogether powerless, indeed, that is, certainly, and for life he asks one who is dead, that is, altogether lacking life, so that dead is understood negatively, not privatively, because, if privatively, then it would be understood that he once had life, but was afterwards deprived of it: whi…
19 And for gaining and getting, and for good success of his hands, asks ability to do of him, that is most unable to do anything.
Bonaventure · AD 1257 And for a journey, that is, direction on a journey, he asks of him who cannot walk, according to that of the Psalm: "They have feet, and they shall not walk," etc.; Baruch, last chapter: "Without feet they are carried on shoulders." And concerning acquiring, namely through commerce, and concerning working, namely through the mechanical arts, and concerning the outcome of all th…