CHAPTER 3
LECTURE 3
10 That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church,
11 * According to a pre-determining of the ages which he made in Christ Jesus our Lord;
12 * In whom we have assurance and access with confidence by the faith of him.
Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him (3:8), the Apostle here gives evidence of his office’s worth from the utility of its effect. This consists in the revelation of great realities to eminent persons. Three points are to be considered regarding this:
First, to whom the revelation is directed (3:10a).
Secondly, through whom it is made known, at through the church (3:10b).
Thirdly, what is revealed, namely, the manifold wisdom of God (3:10a).
The Apostle touches on four points in his description of this wisdom:
First, its many facets (3:10).
Secondly, how it is so manifold (3:11a).
Thirdly, the source of this multiplicity (3:11b).
Fourthly, the effect of its coming from that source (3:12).
The wisdom which is revealed is manifold . Job 11 (5) briefly speaks of this diversity: “And I wish that God would speak with thee, and would open his lips to thee, that he might shew thee the secrets of wisdom, and that his law is manifold.” “For in her,” namely, divine wisdom, “is the spirit of understanding: holy, one, manifold” (Wis. 7:22). Manifold that is, in her effects, yet one in her essence.
The way this revealed knowledge is many-sided is according to a pre-determining of the ages , * meaning the differentiation and limitation of the various times. For God plans something to exist at one time, and others at another time. In this fashion such wisdom is referred to as manifold according to a pre-determining of the ages since he provides different times with different events.
The source of this multiplicity is Christ; hence he says which God made in Christ Jesus our Lord, that is, through Christ. For he himself alters times and their states: “God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all in these days hath spoken to, us by his Son, whom he hath appointed heir of all things, by whom also he made the ages” (Heb. 1:1-2*). Which he made in Christ Jesus may refer to eternal predestination since the Father accomplishes this in his Son: “He chose us in him [Christ] before the foundation of the world, that we should be holy” (Eph. 1:4). For the Son himself is the wisdom of the Father, and nothing is determined or foreordained except through wisdom. Or which he made in Christ Jesus may refer to the fulfillment of eternal predestination which God the Father brings to completion through the Son. We are those “upon whom the ends of the ages have come” (1 Cor. 10:11*).
The effect of this source [ auctoris ] consists in a great fruit which comes to us from Christ. This is expressed at in whom we have assurance... Concerning this he does two things:
First, he puts down the blessings we receive.
Secondly, he designates through what we receive them (3:12b).
There are two goods which we obtain. One pertains to the hope of attaining [to our reward]; and in reference to this he says in whom , namely Christ, we have assurance of arriving at heaven and our eternal inheritance. “Have confidence, I have overcome the world” (Jn. 16:33). “Such assurance we have, through Christ, towards God” (2 Cor. 3:4*). The second good pertains to the power of attaining to [our reward]; in respect to which he states that we have access with confidence. “Let us go, therefore, with confidence to the throne of his glory” (Heb. 4:16*). * “Thou shalt call me father and shall not cease to walk after me” (Jer. 3:19). “By whom [Christ] also we have access through faith into this grace wherein we stand; and glory in the hope of the glory of the sons of God” (Rom. 5:2).
The means by which these are given us is by the faith of him, namely, of Christ. “Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ” (Rom. 5: 1).
That we might summarize [what has been said above] briefly, I assert that God’s many-faceted wisdom is revealed in the differentiation and pre-determining of the ages, which gives us assurance and access to the Father by faith in him.
He discusses those to whom the manifold wisdom of God is revealed in that text (3:10) previously not mentioned: that it may be made known to the principalities and powers , from which its greatness is evident. And, since there are also princes and potentates on earth, he adds in heavenly places meaning in heaven, where we shall be. Note here that Principalities and Powers are two ranks which, by their very names, designate a preeminence in action. The rank of Powers is ordered to check any hindrances to salvation, while the rank of Principalities takes the lead and gives commands that [salvation] might be carried into effect properly. The regulative function of the Principality rank is evident from that text of Psalm 67 (26-28): “Princes went before joined with singers... The princes of Juda are their leaders.” The repressive function of the Powers is clear in Romans 13 (3-4): “Wilt thou then not be afraid of the power? Do that which is good; and thou shalt have praise from the same. For he is God’s minister to thee, for good. But, if thou do that which is evil, fear; for he beareth not the sword in vain. For he is God’s minister; an avenger to execute wrath upon him that doth evil.” * Hence, those to whom [the mystery] is made known are eminent; the holy angels by whom the saints are directed and protected.
The means through which the manifold wisdom of God is made known to them is designated by his saying through the church. This presents no small problem. For a Gloss has “That is, through the Apostles preaching in the Church.” * This is one way it could be understood, the angels are taught by the Apostles, and this seems to have some grounds to it. For we notice that in heaven the higher angels, who are enlightened immediately by God, illumine and teach the lower angels who are not enlightened immediately by God. Therefore, it does not seem unreasonable that the Apostles should teach the angels since they were taught immediately by God according to John 1 (18): “The only begotten Son who is in the bosom of the Father, he hath declared him.”
However, another factor upsets the sufficiency of this [interpretation]. For there are two natures in Christ, the divine and the human. The Apostles were taught immediately by Christ in his human nature; but the angels immediately intuit the divine nature—even the lower angels, otherwise they would not be happy, since the beatitude of a rational creature can consist in the vision of the Divine Essence alone. *
It certainly would be unseemly and absurd for us to maintain that the saints in the fatherland could be taught by even the most perfect of those still on their way [to heaven]. Although among men born of women none greater than John the Baptist has arisen, yet “he that is the lesser in the kingdom of heaven is greater than he” (Lk. 7:28*). To hold that the demons could be instructed by men is, at first glance, credible. But that the blessed could be educated by pilgrims when they immediately behold the Word, the spotless mirror reflecting all being, this should not be held and does not appear proper.
Therefore, it must be asserted that the angels are instructed through the church, that is, through the apostolic preaching, as the Gloss maintains, in such a way that they are not taught by the Apostles, but in them. Augustine remarks, in his Super Genesim ad Litteram , * that before God created [material] beings, he impressed on the angelic minds the intelligible patterns of natural realities. The “before” designating the order of nature and not of time, since from the standpoint of time everything was created together. As a result, angels know natural things in two ways. They know them in the Word, and this is termed their morning knowledge; and they know them in their own proper natures, this is referred to as their evening knowledge.
Further, there exist certain intelligible patterns [operative in] the mysteries of grace which transcend the whole of creation. These intelligible patterns are not impressed on the angelic minds but are hidden in God alone. Thus the angels do not grasp them in themselves, nor even in God, but only as they unfold in the events [which the mysteries] effect. Now, the intelligible patterns relative to God’s manifold wisdom belong to this category. They are hidden in God and gradually unfold in external effects. Clearly, therefore, the angels will understand them neither in themselves, nor in the Word, nor by the Apostles or any other wayfarer. Rather, they know [the mysteries of grace] hidden in the Divine Mind as they unfold in the Apostles themselves. This is like the case of a house, or the concept of a house to be built, in the mind of an architect. As long as it remains in his mind it can be known to no one—except God who alone penetrates into human souls. However, once the concepts are realized externally in the construction, in the house after it is built, anyone can learn from the building what previously was concealed in the architect’s mind. Yet, they are not taught by the house but in the house. *
There is still another interpretation of that it may be made known to the principalities and powers in which the conjunction that is not taken causally, but in a certain way, consecutively. Thus it would read: To make known what is the dispensation of the mystery hidden for ages in God who has created all reality; hidden, nonetheless, in such a way that it was made known to Principalities and Powers. The sacrament was concealed in God in such a manner that he later revealed it to the Principalities and Powers, not from eternity but from the time they began to exist, for every creature has a beginning. * This was not through the earthly Church but through the heavenly one—the true Church who is our mother and to whom we tend; on her is our militant Church patterned. Thus the through signifies only a natural sequence, [the, mysteries] are made known “through the heavenly Church” in the sense that it is passed on from one to another. As when it is said: That fact is known throughout [per] a whole realm or city because the news travelled from one person to another in their conversations. Acts 9 (42) uses this figure of speaking in reference to St. Peter’s raising of Tabitha: “And it was made known throughout all Joppe; and many believed in the Lord.”
On the other band, the Teacher * comments on the text of Augustine in such a way that “to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God” (Eph. 3:9) occurs through the Church, that is, to all men who are in the earthly Church. But this is not in accord with Augustine’s thought. Here it could be asked whether the angels knew of the mystery of the Incarnation from the beginning of the world. The Teacher replies that it was known to the higher angels but not the lower ones. So the lower angels ask: “Who is this that cometh from Edom, with dyed garments from Bosra?” (Is. 63:1). This opinion contradicts that of Blessed Dionysius who sees in the Holy Scriptures two questions asked by the angels about Christ. * The first is from Psalm 23 (8): “Who is this King of Glory?” and the other is from Isaias 63 (1): Who is this that cometh from Edom?” According to Dionysius, the first is asked by the lower angels and the second by the higher. He bases this on the fact that God does not reply to the first, but someone else says: “The Lord of hosts, he is the King of Glory” (Ps. 23:10). Whereas the second is answered by God immediately: I, that speak justice and am a defender to save” (Is. 63:1). Hence, Dionysius prefers to say that both were ignorant of some [aspects of the mystery] and knew others. From the beginning all knew the mystery of the Incarnation in a general fashion, but as time passedor in the temporal process—they learned its detailed intelligible patterns when they were explicated in external events.