Chapter 3
Presbyterial Conduct
Lecture 1
Behavior of bishops
3:1 A faithful saying: if a man desire the office of a bishop, he desires good work. [n. 86]
3:2 Therefore, it behoves a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher, [n. 91]
3:3 Not given to wine, not a striker, but modest, not quarrelsome, not covetous, but [n. 102]
86 . Above, he instructed Timothy on matters pertaining to the true faith and the worship of God; here he treats about the appointment to ecclesiastical offices:
first, the instruction;
second, the occasion or need for this instruction, at these things I write to you .
In regard to the first he does two things: first, he instructs him on matters pertaining to bishops;
second, on matters pertaining to deacons, at deacons in like manner .
87 . But since Dionysius declares that there are three orders, namely, bishops who rule, priests who enlighten, and deacons who cleanse, why does the Apostle make no mention of priests?
The answer is that priests are included under the term, bishop , not as though the two orders are not really distinct, but only nominally. For priest is the same as elder, and bishop the same as overseer. Hence priests and bishops are indiscriminately called both bishops and priests.
In regard to this, first, he discusses the desire of attaining to the episcopate;
second, he discusses the qualities of a bishop, at therefore, it behooves a bishop .
88 . He prefaces his instruction with the remark that it is a faithful saying , namely, what I am about to say or have said: these words are most faithful and true (Rev 22:6). If a man desires the office of a bishop, he desires good work . From these words some have taken occasion to aspire to the office of bishop and priest without correctly understanding the import of what is said here. For the Apostle wishes to show what pertains to the episcopate, which is a Greek word: for scopos is the same as ‘watcher,’ and epi means ‘above’; hence the word, episcopus means, as it were, one who watches from above: an overseer.
Hence two things must be considered in the bishop, namely, his higher office and his beneficial actions for the faithful. For some are perhaps attracted by the circumstances of his office, namely, that he receives honor and has power. One who desires the episcopate for those reasons does not know what a bishop is. Consequently, the Apostle describes what a bishop is, and what a person who desires to be a bishop is really desiring, namely, good work . Hence he does not say that he has a good desire, but that he desires good work , namely, the welfare of the faithful.
89 . But is it lawful to desire the office of a bishop? Augustine says: no: the higher place without which the people cannot be ruled, even though it be properly kept and administered, it is unbecoming to desire . The reason being that no one should desire what exceeds his powers, as though it equalled his powers; otherwise he would be a fool. Horace says: one who is ignorant of warfare should abstain from taking up arms .
Therefore, he can properly desire to be a bishop whose powers are equal to its demands. But no one is fit for this, because a prelate by reason of his lofty station and duties should excel all others in his manner of life and in his contemplation, so that in comparison to him the others are as a flock of sheep. For anyone to presume that he is fit for such a task would be guilty of extreme pride. Therefore, a person who desires to be a bishop is either attracted by its pomp and circumstances, and then he does not know what he is seeking, because this is not the episcopate; or he desires the work itself, and this is to be guilty of pride. Therefore, it should be refused, unless it is imposed.
90 . If you say that the episcopal state is more perfect than the religious state, and it is lawful to seek the latter; therefore, the other also.
I answer that perfection is not the same in the one as in the other, because the episcopal state presupposes perfection; consequently, unless one is perfect he should not seek the office of bishop. But the religious state is a road to perfection; consequently, it does not require that one be already perfect, but that he strive to acquire it, if he does not have it. This is evident from John where the Lord does not say to Simon, if you wish to be perfect, feed my lambs (John 21:17), and from Matthew, where the Lord does say to the young man: if you will be perfect, go sell what you have and give to the poor (Matt 19:21).
Therefore, the view to be taken of the office of bishop is that it is a good work : neither as lording it over the clergy, but being made a pattern of the flock from the heart (1 Pet 5:3). As if to say: if you desire the office of a bishop , this is what you are desiring, namely, good work .
91 . Then he mentions the qualities of a bishop, when he says it behooves a bishop to be blameless :
first, he describes him in general;
second, in detail, at the husband of one wife .
92 . He says, therefore: I say that he desires a good work; but not everyone is fit for this work: for he must be blameless . Hence it is said of Zachary that he walked in all the commandments and justifications of the Lord without blame (Luke 1:6); whosoever of your seed throughout their families has a blemish, he shall not offer bread to his God (Lev 21:17).
However, it should not be supposed that he must be eternally free of all fault, because it is said: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor should it be said, as some have said, that whoever has sinned mortally after baptism is not fit, because there would be so few. What is required is that he be blameless , i.e., not subject to any sin, because it is unbecoming for one who should be a reprehensor to be reprehensible: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother’s eye (Matt 7:5).
93 . Then when he says, the husband of one wife , he describes him in detail:
first, in himself;
second, in relation to the multitude, at having his children in subjection .
In regard to the first he does to things:
first, he lists the virtues with which he should be adorned;
second, from what things his mind should be immune, at not given to wine .
94 . But every moral virtue is concerned primarily with the passions: and there are two which make for sanctity, namely, chastity and sobriety; because the soul is mainly disturbed by the pleasures of touch. Therefore, he mentions, first of all, something that pertains to chastity, when he says, the husband of one wife . He says the same in his letter to Titus (Titus 1:6).
In the interpretation of this passage there is disagreement between Augustine and Jerome, for the latter says that this is to be understood after baptism, because if he had two wives before baptism, or one first and another later, that is no obstacle to ordination, because all this is obliterated by baptism. But Augustine and Ambrose say the opposite, namely, that if he had two before or after, he cannot be ordained.
95 . As a matter of fact, does baptism remove everything?
I answer that it does as far as sins are concerned, but not irregularities, some of which are incurred without sin, since they apply only to members of the Church; but marriage is not a sin even among pagans.
96 . But what is the reason for such a law? Would it not be a greater impediment to have a number of concubines?
I answer that this is interdicted not only by reason of the incontinence involved, but also by reason of what marriage represents, namely, the union between Christ and the Church: There is one spouse, Christ, and one Church: one is my dove (Song 6:8).
97 . Second, he deals with sobriety, when he says, sober : we should live soberly, and justly and godly in this world (Titus 2:12). Here he is stating that a bishop, who is called an overseer, should watch: and there were in the same country shepherds watching, and keeping the night watches over their flocks (Luke 2:8); whereas drunkenness is an obstacle to watchfulness: be sober and watch (1 Pet 5:8).
98 . Third, he describes a quality of mind, when he says, prudent , because prudence rules all the virtues, and a bishop is chosen to rule others: be prudent as serpents (Matt 10:16); who, you think, is a faithful and wise servant, whom his lord has appointed over his family, to give them meat in season (Matt 24:45).
99 . Then he lists the virtues which regulate external actions:
first, in relation to himself;
second, in relation to others.
100 . In relation to the bishop himself, he says, of good behavior, chaste . There is good behavior when the bishop has proper composure in his actions and words: for good behavior suggests beauty, which depends on proportion. He has good behavior, therefore, when he acts and speaks in a becoming manner: rich men in virtue, studying beaut y (Sir 44:6).
This is required in bishops, because we judge what is within from what appears outwardly: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27). Therefore, since the bishop is placed before the gaze of men, he should be a man of good behavior. Hence it is said of Ambrose that he refused to ordain certain men, because their gait was dissolute. Furthermore, it sometimes happens that one observes foul things in another’s words or actions. To react properly to these, he should have the chastity to feel ashamed, if he sees or hears them: the unchaste eye is the messenger of the unchaste heart (Augustine); for the grace of her modesty is above gold (Sir 7:21).
101 . Then when he says, given to hospitality, a teacher , he treats of the episcopate in relation to others. But a bishop is expected to feed his sheep. Now an alms is of two sorts, namely, spiritual and corporal. Hence he should feed them with both.
In regard to the corporal alms, he says, given to hospitality , i.e., to pilgrims and guests: pursuing hospitality (Rom 12:13); and do not forget hospitality (Heb 13:2); my door was open to the traveler (Job 31:32). In regard to spiritual alms he says, a teacher : and he gave some pastors and teachers (Eph 4:11). And this is the distinctive function of a bishop: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).
102 . Then when he says, not given to wine, not a striker, but modest , he removes the opposite vices. And he removes three things: one pertains to concupiscence; the second to anger; and the third to avarice.
In regard to the first he says, not given to wine . He means more than he actually says: be not drunk with wine wherein is luxury (Eph 5:18). As if to say: not a glutton, not a lush.
In regard to anger he mentions two things: first, in regard to the outward act, not a striker . It is significant that he mentions this after he spoke of wine; but drunkards very easily come to blows. But modest , i.e., patient: let your modesty be known to all men (Phil 4:5). And they shall be patient that they may show (Ps For when Christ was struck, he did not strike in return. Second, in regard to words, not quarrelsome : the servant of the Lord must not wrangle (2 Tim 2:24); but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16). And this, because bishops are the successors of the Apostles, whom Christ instructed to announce peace. Likewise, in his passion Christ said: peace I leave with you, my peace I give unto you (John 14:27).
In regard to temporal things he says, not covetous , because he is appointed judge and coordinator of the Church. If he is covetous, it will be easy for him to fall away from justice: neither shall you take bribes, which even blind the wise and pervert the words of the just (Exod 23:8). But alas! From the least of them even to the greatest, all are given to covetousness (Jer 6:13).
Lecture 2
Christian behavior
3:4 One who rules well his own house, having his children in subjection with all chastity. [n. 103]
3:5 But if a man does not know how to rule his own house, how shall he take care of the Church of God? [n. 105]
3:6 Not a neophyte: lest, being puffed up with pride, he fall into the judgment of the Devil. [n. 107]
3:7 Moreover, he must have a good testimony of those who are without: lest he fall into reproach and the snare of the Devil. [n. 108]
3:8 Deacons in like manner: chaste, not double-tongued, not given to much wine, not greedy of filthy lucre: [n. 109]
3:9 Holding the mystery of faith in a pure conscience. [n. 113]
3:10 And let these also first be proved: and so let them minister, having no crime. [n. 114]
3:11 The women in like manner: chaste, not slanderers, but sober, faithful in all things. [n. 115]
103 . Above, the Apostle outlined the qualities of a bishop in himself; now he describes the qualities he should have in view of his relationships to the multitude:
first, to the multitude of the domestic family;
second, to the multitude in the Church, at not a neophyte ;
third, to the multitude of unbelievers, at he must have a good testimony .
In regard to the first, he shows what he should be in relation to his own family;
second, the reason for this, at but if a man .
In regard to the first he does two things: first, he shows that it is expected of a bishop that he know how to rule his own family properly;
second, that he instruct his children well, at having his children in subjection .
104 . He says, therefore, that a bishop should rule his own house well, i.e., his family, to govern it properly. Good government involves not only the acquisition of goods, because these are not the end of economy, but its instruments: for its end is a correct life: living at peace in their house (Sir 44:6).
105 . The most important things in the home are the children; therefore he says in regard to them, having his children in subjection , i.e., that he rule his children without being softened by the tenderness of his life, with which he sometimes covers his children.
Among the things required of the children of bishops is that they be chaste; hence he adds, with all chastity , because their evil lives would be a witness against their parents and the bishop: as the judge of the people is himself, so also are his ministers; and what manner of man the ruler of a city is, such also are they who dwell within (Sir 10:2); for the children who are born of unlawful beds are witnesses of wickedness against their parents in their trial (Wis 4:6). The second reason is because people flock to the bishop’s house; therefore, his children should be chaste. The opposite of this is described in 1 Kings: when Heli was old, he learned all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle (1 Kgs 2:22). For this, Heli was punished by the Lord.
106 . Then when he says, but if a man does not know , he gives the reason for his admonition.
For it might be said: if a bishop rules his family well, what does that have to do with his care of the community? And so he says, if a man does not know how to rule his own house, how shall he take care of the Church of God? He that is faithful in that which is least, is faithful also in that which is greater (Luke 16:10).
Yet it frequently happens that some cannot govern a small family well, but do well in large families. But when he says, does not know , this nescience refers to negligence. For one who neglects small things easily neglects greater things; although one who is not bothered by trifles does sometimes do well in more important matters.
107 . Then he shows how he should behave in regard to the multitude within the Church, in which he should not be new in the faith, but seasoned. Hence he says, not a neophyte , i.e., just recently received into the faith: of these men who have companied with us all the time that the Lord Jesus came in and went out among us (Acts 1:21); gather unto me seventy men of the ancients of Israel whom you knowest to be ancients and masters of the people; and you shall bring them to the door of the tabernacle of the covenant and shall make them stand there with you (Num 11:16). But, as it is said: venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is gray hairs (Wis 4:8).
For it sometimes happens that grace abounds in certain neophytes, who, along with their youth, have the morals of older persons and who are dispensed from this requirement, as happened under the divine inspiration in the case of Ambrose. Hence what the Apostle says here applies to those who are neophytes both in age and in virtue. The reason for this is lest, being puffed up with pride, he fall into the judgment of the Devil . For when someone new in the faith is promoted to some state, he may think himself better than others and regard himself as indispensable; as though without him the Church could not function.
And he says, of the Devil , because he was damned because of the sin of pride.
108 . Then when he says, moreover, he must have a good testimony , he shows how the bishop must behave in relation to the multitude of unbelievers:
first, he must have a good reputation: walk with wisdom toward those who are without (Col 4:5); having your conversation good among the gentiles (1 Pet 2:12). And this is required of a prelate, because the character of the entire congregation is judged from the prelate.
But this seems to be opposed to what is stated in 2 Corinthians: by evil report and good report (2 Cor 6:8).
I answer that evil report sometimes arises from sin in the one concerning whom there is an evil report; and this is what he forbids here. But sometimes it arises from the malice of the detractor; and in this case one must be patient. And this is what the Apostle has in mind there. But here he is speaking on the question of elevating one to the office of bishop; if such a person is good and has become the target of evil reports, he must bear it patiently.
Second, he assigns the reason, when he says, lest he fall into reproach . Here he touches upon a double danger, namely, lest he fall into reproach and lose his authority: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother’s eye (Matt 7:5). Second, lest he fall into the snare of the Devil , for enduring impatiently and thus inciting his enemies to hatred or despair. That bishop is hateful to the laity is due to his negligence in worshiping God with divine praise: you have departed out of the way and have caused many to stumble at the law: you have made void the covenant of the Lord; therefore, have I also made you contemptible and base before all people (Mal 2:8).
109 . Then when he says, deacons in like manner , he shows what pertains to deacons, which in Greek means the same as ministers. For in the early Church there were three orders, as Dionysius says: bishops, priests, and minister, and they were not divided into various stages, but all were of one order because of the scarcity of ministers and the newness of the Church.
First, therefore, he shows how deacons should be in themselves;
second, in relation to others, at the women in like manner .
In regard to the first he does two things: first, he shows what qualities they should have in themselves;
second, how they are to be examined, at and let these also .
In regard to the first he does three things: first he shows the qualities of which they should be possessed in regard to their own bodies;
second, in regard to external things, at not greedy of filthy lucre ;
third, in regard to other things, at holding the mystery of faith .
In regard to the body he does two things:
first, in regard to the qualities of the whole body;
second, in regard to the bridling of the tongue, at not double-tongued .
110 . He says, therefore: I say that bishops are obliged to be chaste ; and the same applies to deacons, because the contrary makes one unfit for spiritual tasks, for it turns the spirit away from spiritual things, whereas it is necessary that the spirit be elevated for the performance of such tasks: be clean, you who carry the vessels of the Lord (Isa 52:11); let your loins be girt (Luke 12:35).
111 . Then he shows how they should be in regard to the tongue, which is used for speaking and for tasting. In regard to the first he says, not double-tongued : the tongue of a third person has disquieted many, and scattered them from nation to nation (Sir 28:16). For a double-tongued person has two tongues. Such deacons would not be ministers of peace.
In regard to the second he says, not given to much wine : who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely, they who pass their time in wine and study to drink off their cups (Prov 24:29); woe to you who are mighty to drink wine, and stout men at drunkenness (Isa 5:22).
112 . Then when he says, not greedy of filthy lucre , he shows how they should be in regard to external things.
For the desire of gain not only turns a person from justice, but also from the truth, so that he says things that are not becoming. Consequently, deacons are forbidden temporal gain, in which is understood no dishonest gain.
113 . But in regard to performing he says, holding the mystery of faith in a pure conscience : first, he instructs them in regard to the faith; second, in regard to purity of conscience.
Hence he says, the mystery of faith , and not faith, i.e., have not only the faith, but an understanding of that which is hidden under faith. For a mystery is something hidden: because ministers should know not only those matters about the faith which are known to the people, but also its mysteries, because they are obliged to instruct others: being ready always to satisfy everyone who asks you a reason of that hope which is in you (1 Pet 3:15).
Also a pure conscience , because an impure one makes one err in matters of faith: the end of the precept is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5).
114 . Then when he says, and let these also first be proved, and so let them minister , he shows how they should be examined.
For someone might say: I consider all men good; for this ought to be in your character. But for their promotion all are to be examined; hence they too are examined. Hence he says, and let these also first be proved and so let them minister ,
having no crime , i.e., no mortal sin. For he is not demanding that they be free of venial sin: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor does he say, had no crime , but having no crime , i.e., those who are notorious have the crime of bad repute. Otherwise, this would disgrace the keys of the Church.
115 . Then when he says, the women in like manner , he shows how they should be characterized:
first, he gives his instruction;
second, the reason, at for they who have ministered well .
In regard to the first he does two things:
first, he shows how they should have been characterized in regard to their wives, which they had in the early Church, and he speaks on behalf of that state;
second, in regard to their children, at who rule well their children .
In regard to the first he does two things:
first, he describes what their wives should be;
second, how they should be in regard to them, at let deacons .
116 . Of their wives he requires four things, namely, chastity, modesty, sobriety, and faithfulness.
He says, therefore, in like manner ; as he said of deacons, so of women he says that they should be chaste : a holy and shamefaced woman is grace upon grace (Sir 26:19). Likewise moderate in speech, not slanderers : if a serpent bit in silence, he is nothing better who backbites secretly (Eccl 10:11). And sober , which is the most brilliant of a woman’s ornamentation: in like manner women adorning themselves with modesty and sobriety (1 Tim 2:9). Faithful in all things , both to God in regard to the true faith, and to their husbands.
117 . But what sin is a deacon guilty of, if his wife is evil?
I answer that a person is excluded from an office not only for his own sins, but for any obstacle to its proper functioning. Therefore, if in addition to their own sins their women could be sinful, two obstacles would arise: first, since they are evil, they need more care, so that their husband has less time to devote to the Church’s ministry. Second, because men are depraved by their wives. He would also be in danger, because many of the Church’s ministers must enter other people’s houses.
118 . But the Cataphrygians said that since deacons must deal with women in their ministrations, let women be ordained to sacred orders.
But it should be noted in the law some women are sometimes called deaconesses, not because they have this order, but by reason of some other office they render the Church; as in Greek a minister is called a deacon.
Lecture 3
Deacons’ families
3:12 Let deacons be the husbands of one wife, who rule well their children and their own houses. [n. 119]
3:13 For they who have ministered well shall purchase to themselves a good degree and much confidence in the faith which is in Christ Jesus. [n. 122]
3:14 These things I write to you, hoping that I shall come to you shortly. [n. 123]
3:15 But if I tarry long, that you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth. [n. 125]
3:16 And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the Spirit, appeared unto angels, has been preached unto the gentiles, is believed in the world, is taken up in glory. [n. 129]
119 . Above, the Apostle showed what should be the character of deacons and their wives; here he shows how deacons should behave toward their wives and children and family:
first, he gives the advice;
second, the reason, at for they who have ministered well .
120 . He says, therefore: I have said that the wives of deacons should be chaste: and if chastity must be possessed by their wives for the good of the deacons, it is double necessary in the deacons, that they may be entirely free of contact with women. But because there would be so few men who could fulfill this requirement, he says that at least they should be husbands of one wife; because if they have had several, it is a sign of incontinence, and against the signification of the sacrament of matrimony. That is why the Lord instituted matrimony as a state of one to one. That is also why the first wife is blessed, but not the second.
121 . Then he admonishes him how he should behave toward his children, when he says, who rule well their children , by instructing them well in good discipline and a good life: have you children? Instruct them and bow down their neck from their childhood (Sir 7:24).
122 . Then he exhorts them to rule their whole house well, i.e., their family, namely, with gentleness: be not as a lion in your house, terrifying them of your household and oppressing those who are under you (Sir 4:35).
And he gives the reason for this when he says, for they who have ministered well shall purchase to themselves a good degree . As if to say: what you expect of bishops is reasonable, because they are prelates.
But why from a deacon, who is a minister? He answers this when he says, they who have ministered well shall purchase to themselves a good degree : first, he shows that the good use of this ministry is a path to a higher dignity; second, and a road to eternal life. In regard to the first he says, they who have ministered well in exercising the office of deacon, shall purchase to themselves a good degree , i.e., deserve to be promoted to a higher dignity: because you have been faithful over a few things, I will place you over many things (Matt 25:21). And he says, good , because, as said above: if a man desire the office of a bishop, he desires good work (1 Tim 3:1). But they do not put their end in this, but along with it they are rewarded by God: where I am, there also shall my minister be (John 12:36). And so he says, and much confidence , namely, in the help of grace in the present life and of glory in the future; and this in the faith which is in Christ Jesus , i.e., through the faith of Christ: and such confidence we have through Christ towards God (2 Cor 3:4); I will deal confidently and will not fear (Isa 12:2).
123 . Then when he says, these things I write to you , he presents the reason for all the above mentioned admonitions:
first, he excludes a supposed reason;
second, he states the true one, at but if I tarry ;
third, he assigns the reason, at which is the Church .
124 . In regard to the first it should be noted that from what Paul had written Timothy could suppose that he was never to see Paul again; otherwise, it would seem superfluous to write him letters. Hence he says, these things I write to you, hoping that I shall come to you shortly . He called him son, because he was very dear to him: for this cause have I sent to you Timothy, who is my dearest son (1 Cor 4:17). And he says, hoping , as though not certain: having more things to write unto you, I would not by paper and ink; for I hope that I shall be with you and speak face to face (2 John 1:12). I write, therefore, even though I have hope, because hope should not be prolonged too much: it is the part of man to prepare the soul; and of the Lord to govern the tongue (Prov 16:1).
125 . Hence he says, but if I tarry long ; for we would have come unto you, I Paul indeed, once and again: but Satan has hindered us (1 Thess 2:18); I write that you may know how you ought to behave yourself in the house of God : God makes men of one mind to dwell in a house (Ps 67:7).
126 . Then when he says, which is the Church of the living God , he gives the cause why he should behave himself in it; second, he gives the reason for this cause, which is twofold:
first, by commending the Church;
second, the unity of the Church, at and evidently great .
In regard to the first he does two things:
first, he commends the Church on the part of the one whose Church it is;
second, from the truth of the Church itself, at the pillar .
127 . On the part of the one whose Church it is, it is the Church of the living God . For a church is, as it were, an assembly, because in the Church is found the assembly of believers: whom he called, them he also justified (Rom 8:30). And they are assembled for God: that they also may be one in us (John 17:21). Hence he says, which is the Church of God , and adds, living , to distinguish from other gods unto whom the gentiles are assembled; for these gods are dead, but the God of the Church is living: as the Father has life in himself, so he has given to the Son also to have life in himself (John 5:26). Consequently, we must behave in it, so as to be spiritually alive: holiness becomes your house, O Lord (Ps 92:5).
128 . The second reason is from the truth of the Church. For it is natural for man to desire knowledge of the truth, since truth is the perfection of the intellect. Hence Augustine says that man’s end is happiness, which is nothing less than joy in the truth. This was discovered by philosophers from creatures (Rom 1:19); but they wavered, because they were not certain of the truth, both because they had been corrupted by errors, and because there is scarcely one truth in which all agree. But in the Church there is firm knowledge and truth; hence he says, the pillar : my throne is in a pillar of a cloud (Sir 24:7); their heads shall be of gold and the sockets of brass (Lev 26:37); they are called golden, because of themselves they are holy. And ground , namely, in relation to others, because they cannot be strengthened in the truth except by the sacraments of the Church: and you being once converted, confirm your brethren (Luke 22:32); I have established the pillars thereof (Ps 74:4). Therefore, because the Church is the assembly of God and gives knowledge of the truth, we ought to be in it.
129 . Then when he says, and evidently great , he commends the truth of the Church:
first, Christ, for whose manifestation it appeared;
second, its exaltation, at is taken up into glory .
But he commends Christ in two ways:
first, in regard to his divine nature;
second, in regard to the human, at which was manifested in the flesh .
130 . He says, therefore, and evidently great is the mystery of godliness , because a mystery, or sacrament, is the same as a secret sign. But nothing is as secret as what we keep in our hearts. Much more, then, what is kept in God’s heart is both secret and holy: the things that are of God, no man knows but the Spirit of God (1 Cor 2:11); my secret to myself (Isa 24:16); verily you art a hidden God (Isa 45:15). And this is the word of God in the Father’s heart: my heart has uttered a good word (Ps 44:2). Of course, this secret is the mystery of godliness . But a man’s secret is sometimes vain: the Lord knows the thoughts of men, that they are vain (Ps 93:11). Inasmuch as this mystery restores the world, it is called a mystery of godliness . Also great , because it is the true God who is immense.
131 . Therefore, this secret which was locked in God’s heart was made man; hence he describes him second in regard to his human nature: first, in regard to the flesh; second, in regard to the soul.
In regard to the first he says, which was manifested in the flesh . As a word concealed in the heart is manifested by an audible word, so the Word of God, lying in God’s heart, was manifested in the flesh: the Word was made flesh and dwelt among us (John 1:14).
In regard to the soul he says, was justified in the Spirit . This is explained in two ways: first, lest it be believed that the flesh was conceived beforehand, he says that it was not, because in the Spirit , i.e., it was conceived by the Holy Spirit: that which is conceived in her is of the Holy Spirit (Matt 1:20); therefore the Holy which shall be born of you shall be called the Son of God (Luke 1:35); and this is because the Holy Spirit shall come upon you (Luke 1:35). Or in the human Holy Spirit: and Jesus, crying again with a loud voice, yielded up the Spirit (Matt 27:50). And thus he manifested himself in the flesh, while yet with the Spirit. And I say with a justified Spirit, because he is just without any blemish.
132 . Then when he says, appeared , he declares his manifestation:
first, the one made to the angels;
second, to men, at has been preached .
133 . He says, therefore, that the sacrament which appeared to angels exceeded even their knowledge. But that is said to appear which has it in its power to be seen and not be seen, and is not subject to the power of the one seeing. Hence we do not say that a stone appeared to me, but I saw a stone. Therefore, if an angel had it in its own nature and power to see the Word, the Word would not be said to appear to the angel; but that it sees him when it wills. And, therefore, the Apostle says, appeared unto angels , because they did not see him in their own nature. But it is true that he appeared to angels from the very beginning, when after turning from themselves he deified them. But when he was incarnated, many mysteries were made known to the angels which were not known before. Accordingly, Bede says that at the nativity there appeared to the angels his brightness, which had never before been seen in its reality by men.
134 . And this in two ways: first, by the ministry of the apostles; second, in the knowledge of the faithful, to whom he was manifested.
In olden times it is true that he was known only to the Jews, but now also to the gentiles; hence he says, has been preached unto the gentiles : going, therefore, teach all nations (Matt 28:19); declare his glory among the gentiles (Ps 95:3). And this succeeded, because he is believed in the world , which is what the Lord prayed for (John 17:26). And it is remarkable that the whole world was converted by men who were simple, poor, powerless, and ignoble: there are not many wise according to the flesh, not many mighty, not many noble (1 Cor 1:26). And this that no flesh should glory in his sight (1 Cor 1:29).
135 . Second, he manifests that God’s truth alone does this, because he was taken up in glory , i.e., Christ, because after he was manifested, he was taken up into heaven: and the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16:19); every tongue should confess that the Lord Jesus Christ is in the glory of the Father (Phil 2:11).