CHAPTER 5
LECTURE 2
3 But fornication and all uncleanness or covetousness, let it not so much as be named among you, as becometh saints;
4 Or obscenity or foolish talking or scurrility, which is to no purpose; but rather giving of thanks.
Having previously cautioned them, the Apostle taught the Ephesians to put off the old man and put on the new by forbidding spiritual vices (4:25). Now he also bans carnal sins. It is divided into two parts:
First, he prohibits the old way of carnal sins.
Secondly, he stimulates them on to the new life (5:15).
The first part has three subdivisions:
First, he rejects the old sins.
Secondly, he sets forth their punishment (5:5).
Thirdly, he precludes a fallacy (5:6).
The first section has two parts:
First, he bars certain principal vices.
Secondly, he rejects some vices associated with them (5:4).
And all uncleanness designates every impurity against nature, namely, when the act is not ordered toward the generation of offspring. “Now the works of the flesh are manifest, which are: fornication, uncleanness, immodesty, luxury” (Gal. 5:19).
Thirdly, he bans avarice in mentioning covetousness . But why this? Is it to be classed with carnal sins? I reply that it is neither identified with, nor completely separate from, carnal sin but midway between the spiritual and carnal sins. It can be explained this way. Sin contains two elements, the object of the sin and the gratification the object affords. Thus with certain sins both the object and the gratification are spiritual, such as anger. Both revenge, which is the objective of anger, and its gratification, are spiritual; the same holds true for vainglory. Other sins, however, are completely carnal both in their objects and their gratification; such as gluttony and voluptuousness. But covetousness is between each of these because its object is carnal, namely money, whereas its gratification is spiritual inasmuch as the mind finds rest in the possession of money. Therefore, covetousness is enumerated among The carnal sins by reason of its object, and among the spiritual ones by reason of the gratification it affords. “Let your manners be without covetousness” (Heb. 13:5).
Or it might be answered that covetousness is opposed to justice and thus is classed with the kind of sensuality known as adultery. The latter is the unjust use of another man’s woman and covetousness is the unjust use of money.
Above he said “He that stole, let him now steal no more” (Eph. 4:28). But here he says let it not so much as be named among you because in the spiritual battle carnal sins must first be conquered. In vain would anyone struggle against internal sins unless he had first overcome external, carnal ones—against which there will always be a struggle. Therefore he says let it not so much as be named among you , as becomes saints who refrain from such actions, thoughts and words. “I will destroy the name of Babylon, and the remains, and the bud, and the offspring” (Is. 14:22). “Take care of a good name” (Sirach 41:15) since this is fitting for saints. “In all things let us exhibit ourselves as the ministers of God” (2 Cor. 6:4).
Next he sets down some vices associated with the aforementioned. Regarding them he makes two points:
First, he rejects these vices.
Secondly, he encourages them to practice the contrary virtue.
Hence he bans three vices, namely, obscenity which consists in impure touches, embraces and lustful kisses. “But he who is an adulterer, for the folly of his heart shall destroy his own soul. He gathers to himself shame and dishonor” (Prov. 6:32-33). Then there is foolish talking which is words provocative of evil. “For her conversation,” that is, of an evil woman, “burns as fire” (Sirach 9:11). Finally there is scurrility consisting in jocose words with which some attempt to please others. “But I say to you that for every idle word that men shall speak, they shall render an account on the day of judgment” (Mt. 12:36). All of these are grave insofar as they are said or done in connection with mortal sins; for anything, even if it is generally good, becomes mortal to the degree that it is ordered toward mortal sins.
Then he introduces them to the opposite, namely, thanksgiving. Whence he says but rather giving of thanks . “Joy and gladness shall be found therein, thanksgiving and the voice of praise” (Is. 51:3).