See also the introductory essay and Latin text that accompany this translation. There is also an index of biblical citations for this text.
[1] You yourself know, venerable Father Primasius, that, aware of my
life and subject, just as I do not deny that I have an enthusiasm for
divine law, so I do not presume to say that I am a teacher of it, fearing
that prophetic verse: "But God said to the sinner, 'Why are you recounting
my acts of justice, and why do you take for yourself my covenant through
your mouth?'" (Ps 49[50]:16). But when the interest of [3] There are other remarkable records of that man. For I have heard
him rather subtly (as I think) explaining even blessed Paul's Letter to the
Romans, which explanation I snatched up from his mouth, lest its memory
slip away; but the thorns of cares and troubles keep us from bearing fruit
in the Lord's field (Mk 4:7, 18,19). This one rashness is enough, that for
the divine treasury from a manifest poverty I dare to cast these two mites
(Lk 21:2; Mk 12:41-44). There are those who shower it with talents, whence
they may be given to the poor; who can offer the divine sanctuaries the
jewels of virtues, the gold of life, the silver of knowledge. I have in
hand nothing more than these two mites, and themselves furnished by
another. But surely I am guaranteeing much for myself from the Evangelical
Weigher, because although others are able to bestow valuable things from
among very valuable things, and many things from among very many things, I
nevertheless have offered more because I gave my all.
D. Into how many primary parts is the science of divine law divided? M.
Into two, of which one properly belongs to the very surface of discourse,
the other is in the matters which Scripture itself thoroughly teaches us.
D. How many are the things properly belonging to the very surface of
discourse? M. Five. D. Which ones? M. The kinds of discourse, their
authority, the author, the mode, the arrangement.
[2] D. How many kinds of discourse are there? M. Four. For it is
either historical, or prophetic, or proverbial, or plainly didactic.
D. What is history? M. The narration of events past or present.
[2] D. In which books is divine history contained? M. In seventeen:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth,
Kings (four books according to us, two according to the Hebrews), the four
Gospels--according to Matthew, according to Mark, according to Luke,
according to John --, the Acts of the Apostles. D. Do no other books
belong to divine history? M. Many people add two books of Paraleipomena
[3] D. Is no other kind found in these books? M. The other kinds occur,
but not principally, because even if the persons by whom things were first
said spoke in keeping with the other kinds, nevertheless by him who wrote
the book the things were reported as history. For example, the blessings
of the patriarch Jacob were said by him indeed as prophecies, but Moses,
who reports them, narrates them in a historical format. And when Moses
himself says that in the beginning heaven was made, and the earth (Gn 1:1),
he indeed speaks with prophetic inspiration, but he narrates in the
historical form. Similarly, too, history sometimes sounds proverbial,
e.g., "Walking trees walked, to anoint a king over themselves" (Jgs 9:8).
Elsewhere he plainly teaches, e.g., "Hear, O Israel, the Lord your God is
the only God" (Dt 6:4). All things nevertheless, as I have said, are
composed in historical form.
[4] D. Why does the historical excel the other kinds? M. Because to it
the others are subject; itself, to none.
[5] D. What does it share with the others? M. It has in common with
plain teaching the fact that both seem to be clear on the surface, although
they are very often difficult to understand; for the other kinds have it
the opposite.
D. What is prophecy? M. The manifestation--from divine inspiration--of
hidden events, past, or present, or future.
[2] D. Give a prophecy in the case of past events. M. "By the word of
the Lord the heavens were established" (Ps 32[33]:6), and "because he
commanded, and they were made" (Ps 148:5), and "In the beginning God made
heaven and earth" (Gn 1:1). D. Give one in the case of present events. M.
The prophet saw in the present the knowledge of the theft done by Gehazi (2
Kgs 5:26); and for Ananias and Sapphira, Peter the apostle saw in the
present (Acts 5:3). D. Give one in the case of future events. M. "Behold!
a virgin will conceive and bear a son, and his name will be called Emanuel"
(Is 7:14), etc.
[3] D. Why has "hidden" been put in the definition? M. Because if
anyone says things already known, although they are future things,
nevertheless he is not a prophet, just as we, when we preach the
resurrection, are not prophets. But if he makes known the hidden things of
whatever time, then he is a prophet, just as already we have shown. D.
Prove this by the evidence of divine Scripture. M. Paul the Apostle, in
the first Letter to the Corinthians, says, "If the whole church is
assembled together, and all speak in tongues, but uninitiated persons come
in, will they not say that you are insane? But if all prophesy, and there
enters an unbeliever or an uninitiated person, he is refuted by all,
examined by all; the secrets even of his heart are made manifest, and then,
falling on his face, he will worship God, declaring that clearly God is
among you" (1 Cor 14:23-25). See, the Apostle pointed out the power of
prophecy in the manifestation of things secret. But even following in the
same Letter and in his others there are many such things.
[4] D. Why have we added, "from divine inspiration"? M. Because those
who either by the instigation of evil spirits or other means say hidden
things, although they could be called prophets, nevertheless are not
numbered among the authors of divine Scriptures.
[5] D. In which books is prophecy taken up? M. In seventeen: the book
of 150 Psalms, Hosea, Isaiah, Joel, Amos, Obadiah, Jonah, Micah, Nahum,
Habakkuk, Zephaniah, Jeremiah, Ezekiel, Daniel, Haggai, Zechariah,
Malachi.
But there is still doubt among the Easterners about John's Revelation.
[6] D. Is no other kind found in these books? M. The other kinds occur,
but not principally, except for a proof of a prophecy, as in Isaiah (cc. 7,
36, 37) a certain history, for example, of the kings Ahaz and Hezekiah is
reported; but the intention of the prophecy is not to compile exploits, but
to prove the outcome of things predicted. And in Jeremiah, when it is
said, "O land, land, hear the Word of the Lord" (Jer 22:29), he calls the
people living in it, proverbially, the "land." And when Isaiah says, "Not
such is the fasting I have chosen, says the Lord, but untie the whole knot
of wickedness" (Is 58:6), etc., he is for example plainly teaching, but he
proclaims these things as if bidden by prophetic inspiration.
[7] D. What does prophecy share with the others? M. It has in common
with proverbs the fact that both are difficult on the surface, but very
often are not difficult to understand.
D. Which kind is the proverbial? M. A certain figurative manner of
speaking, saying one thing, meaning another, and giving advice in present
time.
[2] D. In which books is this kind received? M. In two, Solomon's book
of Proverbs and the book of Jesus, grandson of Sirach. D. Is no other book
put under this kind? M. Certain people add the so-called book of Wisdom
and the Song of Songs.
[3] D. Do other kinds occur also in these books? M. Plain teaching
alone occurs, but not principally, except for an explanation or
recommendation of proverbs, as, "Fear of the Lord is the beginning of
wisdom" (Prv 9:10).
[4] D. What does the proverbial share with the other kinds? M. It has in
common with prophecy the fact that on the surface it seems difficult,
although very often it is not difficult to understand.
[5] D. What does the proverbial kind have as its own? M. The fact that
neither history nor prophecy is mixed with it; and it alone is that which
is so understood that the surface meaning of the words so to speak is done
away with.
[6] D. Why in this kind alone have we been allowed to consider not the
text of the Scripture itself but the sense, although in the other three
kinds we admit allegory so mystically that it is necessary to show the
reliability of the narrative? M. Because if we are willing to accept
allegory thus everywhere beyond the proverbial kind, with the result that
the accuracy of the narrative is lessened, we afford an opportunity to our
enemies of interpreting the divine books just as they wish.
[7] D. In how many ways is allegory recognized in divine law? M. Four:
either (1) according to transferral, or metaphor, for example, "Angry is
the Lord" (Ex 4:14) and "He came down" (Gn 11:5), and similar things which,
to insert causes unobtrusively, are transferred to God from human emotions;
or (2) according to vivid imagery, or hypotyposis, for example, in the
Gospel, "A certain man was coming down from Jerusalem to Jericho" (Lk
10:30), and again, the parable of the vineyard and the vinedressers (Mk
12:1-9). For the arrangement of the things which were being carried out is
reported by Christ, complete, for example, with the representation of
character and of another's business. Or (3) according to comparison, or
simile, as he says, "The kingdom of heaven is like a mustard seed" (Lk
13:19), etc. For it is not a narrative, as is written in the above example,
but the effects are merely compared to the causes. Or (4) according to the
proverbial mode, for example, "Drink water from your own vessels, and from
your own cistern, and from your own wells" (Prv 5:15), since Scripture
means to give a hint that carnal concupiscence should be held in check
within the license of marriage.
D. What kind is plain teaching? M. That by which we are plainly taught
about faith or about morals in the present time.
[2] D. Why has it received this name? M. Because, on the one hand, all
Scripture teaches something, but it is done under different kinds, which we
have mentioned above. This kind, on the other hand, neither composes
history nor prophecy, nor speaks proverbially, but just teaches plainly.
[3] D. Which books belong to plain teaching? M. Seventeen canonical
ones, i.e., Ecclesiastes, one book, the Letters of Paul the Apostle: one to
the Romans, two to the Corinthians, one to the Galatians, one to the
Ephesians, one to the Philippians, one to the Colossians, two to the
Thessalonians, two to Timothy, one to Titus, one to Philemon, one to the
Hebrews, Blessed Peter's first Letter to the Gentiles, and Blessed John's
first Letter. D. Do no other books belong to plain teaching? M. Very many
add five others which are named the Canonical Letters of the Apostles,
i.e., of James, Peter's second, one of Jude, two of John.
[4] D. Is no other kind found in these books? M. The other kinds occur,
but not principally, except for proof of a teaching. For when the Apostle
says, "And when I had come to the Troad for the Gospel of Christ, the door
was opened for me" (2 Cor 2:12), and where he says that he opposed Peter,
he seems to be composing something like history (Gal 2:11-14). Again, when
he says, "Behold, I tell you a mystery: we will indeed all rise again, but
we will not all be transformed" (1 Cor 15:51), he undertakes the work of a
prophet. Likewise, when he says, "Cretans are always liars, evil beasts,
lazy gluttons" (Ti 1:12), he uses proverbial language. All things
nevertheless are inserted, as we have said, for proof of a teaching.
[5] D. What does plain teaching have in common with the other kinds? M.
It has in common with history the fact that both seem easy on the surface,
although they are very often difficult in respect to examination and
understanding.
D. How is the authority of the divine books viewed? M. That certain
ones are of complete authority, certain of moderate, certain of none. D.
Which are of complete authority? M. Those canonical works which in their
several kinds we have completely enumerated. D. Which of moderate? M. The
ones which we have said are added by many. D. Which are of no authority?
M. All the rest.
[2] D. Are these distinctions found in all the kinds of discourse? M.
All these distinctions are found in history and plain teaching; but in
prophecy, books of moderate authority are not found, except for Revelation,
nor in the proverbial kind are there works altogether devoid of
authority.
D. By what method do we recognize the writers of the divine books? M.
In three ways: either from titles and prefaces, as the prophetic books and
the letters of the apostle, or from titles only, as the evangelists, or
from the tradition of the ancients, as Moses is traditionally said to have
written the first five books of history, although the title does not say
this, nor does he report, "The Lord said to me," but as if about another,
"The Lord said to Moses" (Ex 4:19). Similarly, too, the book of Joshua is
traditionally said to have been written by him from whom it is named. And
Samuel is held to have written the first book of Kings.
[2] Furthermore, it should be realized that the authors of certain books
are completely unknown, such as the book of Judges, and Ruth, and the three
last books of Kings, and other similar works; and therefore it should be
believed that this has been divinely disposed, in order that other divine
books also, not by the merit of the authors, but by the grace of the Holy
Spirit, may be perceived to have reached so great a pinnacle of
authority.
D. How many modes of divine Scripture are there? M. Two, for either
they are written in Hebrew meters in their own tongue or in plain prose.
D. What things have been written in meters? M. For example, the Psalms, and
the history of Job, and Ecclesiastes, and certain things in the Prophets.
D. What things have been written in plain prose? M. All the rest.
[2] D. Why among us have they not been written in the same meters? M.
Because no discourse preserves the meter in another language, unless it
changes the meaning and arrangement of the words.
D. What is the arrangement of the divine volumes? M. That certain are
of the Old Testament, certain of the New. D. Which belong to the New
Testament? M. The four Gospels, as it was said above, the Apostolic
Letters, and the Acts. D. Which belong to the Old Testament? M. All the
remaining.
[2] D. What things are characteristic of the Old Testament and of the
New? M. The purpose of the Old is to show the New by figures and
intimations, but of the New to incite human minds toward the glory of
eternal happiness.
D. Because enough was said about these things which were properly
belonging to the surface itself of Scripture, now I require the things
which there are that Scripture itself teaches us. M. Some three, for it
speaks either about God, or about the present age, or about the future.
12. With how many signs does Scripture speak about God?
D. With how many signs does Scripture speak about God? M. Four. For
either (1) it indicates his essence, which in Latin we also call substance,
for example, "I am who am" (Ex 3:14). Or (2) Persons, or according to the
Greeks, hypostases, for instance, "Go, teach all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Spirit" (Mt 28:19).
Or (3) operation, as has been written, "According to the working of the
power of his strength, which he worked in Christ, raising him from the dead
and making him sit at his own right hand" (Eph 1:19,20). Or (4) comparison
of him to his creatures, such as, "But to the King of the ages,
uncorrupted, invisible, the only God, be honor and glory for ever and ever"
(1 Tm 1:17).
D. In how many ways is the divine essence indicated? M. In two,
primarily and secondarily.
[2] D. With what words primarily? M. Eight. For he is called either
God, or Lord, or together Lord God, or Adonai, or Sabaoth, or Eli, or
Elohim, or He Is. D. Do these words indicate nothing other than God? M.
Two only are sometimes improperly said about others, God and Lord, with
Paul the Apostle as witness: "Because there are many gods and many lords"
(1 Cor 8:5). And, "You are gods and all sons of the Most High" (Ps
81[82]:6). But the remaining six are never said except about God. D. What
do these words indicate about God? M. Not what he is, but that he is, for
what God is cannot be comprehended.
[3] D. In what ways is God indicated secondarily? M. When Scripture
sets forth Persons, or operation, or comparison of him to his creatures.
For even when it names the Father, although a first hearing indicates "one
engendering," secondarily nevertheless we understand "God"; likewise, too,
when it names the Son or the Holy Spirit. And when it says, "almighty,"
although the term first intimates his operation, secondarily nevertheless
we understand "God." And when it says, "invisible," although it primarily
means "him who cannot be seen by mortals," and from comparison with us
assigns that which we are not to him who made us, secondarily nevertheless
we understand "God."
D. In how many ways does Scripture indicate the Persons, or existences,
of divinity? M. Similarly, in two, primarily and secondarily: primarily,
as when we say 'Father, Son, Holy Spirit'; secondarily, through those
D. In how many ways is the Father indicated? M. By the name of Father
one Person is understood, but not in one way, for he is called it specially
in regard to the Son, but generally in regard to his creature; there by the
reality of nature, here by the goodness of his grace.
[2] D. Is the Father indicated in this way only? M. Primarily, in this;
but secondarily, even from these things which indicate the essence of
godhead or operation or comparison to creatures in any way you wish. In
addition, even from the term 'Son' Father is secondarily understood; and by
the name of Holy Spirit the Father himself to be sure, to whom the Spirit
belongs, is tacitly understood.
[3] D. In the Trinity itself is the term 'Father' ascribed to no other
Person? M. A saying is read about the Son, "The Father of the future age"
(Is 9:6), but this was said according to the flesh, and figuratively, not
literally, in order that he might be shown as the cause and source of our
happiness, because through the resurrection of his flesh human nature
begins both to hope for and to gain the future life.
D. In how many ways does Scripture speak about the Son? M. Five. Now
for instance, (1) sometimes his godhead alone is indicated, and the
assumption of flesh is secondarily understood, e.g., "The only-begotten
Son, who is in the bosom of the Father" (Jn 1:18). But (2) sometimes human
nature alone has been taken up by him and, secondarily, godhead, e.g., "In
the final age he has spoken to us by his Son" (Heb 1:2). Sometimes (3)
both together, e.g., "Have this in mind in you which was also in Christ
Jesus, who, though he was by form God, did not think that to be equal to
God a thing to be grasped at, but emptied himself, taking the form of a
slave" (Phil 2:5-7). Sometimes (4) even with respect to the body there
seem to be sayings which must be referred primarily to godhead, e.g., "the
Son of Man, who is in heaven" (Jn 3:13). Again (5), sometimes there seem
to be things ascribed to divinity which are specifically traced back to the
flesh, e.g., "For if they had known, they would never have crucified the
Lord of glory" (1 Cor 2:8).
[2] D. Why does Scripture speak about the Son in these five ways? M. On
the one hand, separately it speaks then in keeping with his natures, in
order that it may show unconfused their peculiar properties; both alike
then, in order that it may assert unity. On the other hand, it alternates
human things with divine and divine with human, in order that both may be
shown as belonging to one Person and as indivisible.
[3] D. In how many ways is the Person of the Son usually indicated? M.
In two: even he, primarily and secondarily. On the one hand, he is
indicated primarily when he is called the Anointed One absolutely. For
when others are called anointed ones, something else is added, e.g., "the
anointed of the Lord" (1 Sm 24:7,11), or "my anointed" (Ps 104[105]:15).
But only God's Son by nature is absolutely said to be the Anointed One,
whence even this is declared to be characteristic of him alone.
Secondarily, on the other hand, the Person of the Son is understood both
from those three things by which even the Father is, and from the very term
'Father,' and from that of 'Holy Spirit,' because the Spirit, too, is said
to belong to the Father and of the Son.
D. In how many ways is the Person of the Holy Spirit indicated? M.
Primarily, in one, as is read, "Go, baptize all nations in the name of the
Father, and of the Son, and of the Holy Spirit" (Mt 28:19). And again,
"For you are the temple of the Holy Spirit" (1 Cor 6:19). But secondarily,
even from the grace which he bestows, which even itself is likewise called
the Holy Spirit, e.g., "The Holy Spirit will come upon you" (Lk 1:35).
And, "Receive the Holy Spirit" (Jn 20:22).
[2] Likewise, too, from these things by which is indicated divine
essence, or operation, or comparison to creatures, just as we said also
about the Son. But, too, the Person of the Father and of the Son indicates
the Holy Spirit secondarily, because whatever we state is theirs we
understand secondarily that it also indicates the Person of the Holy
Spirit, either as a coworker or as one who has the same substance.
18. What do the Persons of the Trinity have in common or as their own?
D. What do each of the Persons of the Trinity have as their own? M. The
fact that the Father is never called the Son, nor in related terms the Holy
Spirit, although separately he may be called both Spirit and holy. Nor can
the Son properly be called the Father or, conformably, the Holy Spirit.
Nor again is the name of 'Father' or 'Son' ascribed to the Holy Spirit.
[2] D. Which things are common to these Persons? M. All things which
are acknowledged to pertain to the indication either of essence or
operation or comparison to creatures, whence even it is agreed that the
Trinity is of one substance [by the terms 'Father' and 'Son' and 'Holy
Spirit'].
[3] D. What is indicated in these Persons? M. Not what they are, but
that they are. For what they are (as above we said about God) speech is
not able to unfold.
D. Through how many kinds is the efficient power, or operation, of
divinity pointed out--which the Greeks call energeia? M. Four: either by
creation, or by providence toward creatures, or by preparation of future
events for them, or by the outcome or result of things prepared.
[2] D. Give the things pertaining to operation. M. As when he is called
Good, especially because the things which did not use to exist he made and
makes exist; and Wise, because we discern that all things have been so
wonderfully arranged by him; and Mighty, because he was able to accomplish
the things which he so well and wisely willed. D. Are these things in God
by essence or by will? M. God is simple, nor is there in him an essence
other than will; whence come even all the terms for his operation; although
they differ among themselves in definitions, nevertheless in him no
difference, or diversity, is found. [2b] Therefore even by essence, or
nature, he creates, because nothing is accidental to him; and yet, also he
creates by will, because he accomplishes nothing out of necessity, or
compelled. For not --just as fire burns out of necessity of nature, or
bees manufacture waxes, or spiders webs, out of natural necessity-- thus
does God also work, but God therefore is said to create by nature, or
essence--lest will in him be demonstrated as something else--and therefore
by will, because he is not at all compelled to work; but essentially he
wills, and by will he exists.
[3] D. Give the things specifically pertaining to creation. M. As when
he is called Maker, Artificer, Creator, and the like, although he is said
also 'to make' in place of 'to dispose,' e.g., "He made salvation in the
presence of all the earth" (Ps 73[74]:12), but then it is said according to
a kind of providence. D. Give the things which specifically pertain to
providence. M. As when he is called Helper, Foreknowing, Almighty, and the
like. D. Give the things pertaining to the preparation of future events.
M. As when he is called the Way, and Hope, and Refuge, and the like. D.
Give the things pertaining to the result of the things prepared. M. As
when he is called Exultation, Joy, and other similar things. But all
things pertaining to operation are recognized not only in his names, but
also in notable events or similar revelations.
[4] D. Is divine operation made known only in these ways? M. There is
another figurative mode, when from human operations divine operation is
pointed out. D. In how many ways does it occur? M. In two, when either
the things which belong to our mind are figuratively said to be in God,
such as rage and anger and consciousness and regret, or those things which
are treated in regard to the body or through the body, e.g., feet, hands,
fingers. For occasionally even human operations are transferred to God, as
when it is said, "Take up your weapons and shield" (Ps 34[35]:2). All
these things nevertheless ought to be joined to the four aforesaid kinds of
operation in keeping with the nature of the sentiments.
D. In how many ways is God indicated from comparison to creatures? M.
In two, by acknowledgment and by negation. By acknowledgment, on the one
hand, when those things are said about God which in the same way do not
suit any creature, e.g., Simple, and Ancient of days, and Spirit before all
things, i.e., uncircumscribed, and the First and the Last, and the like.
For all these things are said about God, therefore, because they do not
suit any creature in comparison with him. Through negation, on the other
hand, comparison is made when, by means of privative prefixing, those
things are denied in God which are in a creature, e.g., Unbegotten,
Incorporeal, Uncreated, Immortal, Incorruptible, Incapable of passion, and
the like.
[2] D. What then? are these words never said about a creature? M. Indeed
they are said, but not in the same respect. For when a human being is
called simple, it is not because he is not compounded (for it is
characteristic of God alone to be simple essence), but a human being is
called simple because he does not employ the double-dealing of deceit. So,
too, when something is called invisible, it is not because it cannot be
seen by anyone insofar as it exists (for this is characteristic of God
alone), but because it escapes the notice of others. Similarly, too, the
rest.
[3] D. Which comparative things are there that are so said about God
that they cannot be said about a creature? M. The things which in him are
perfect and unique, such as Unbegotten, Sempiternal, Without beginning, and
the like.
D. Because it has been sufficiently told in how many ways Scripture
speaks about God, now I require the things which Scripture indicates when
speaking about the present world. M. Some five: either (1) its generation,
i.e., creation, or (2) its government, or (3) things accidental to natures,
or (4) things coming about because of acts of will, or (5) things
consequent as a result of will.
D. In how many ways has Scripture indicated the generation of the
world?
M. In three. For it is written either (1) that something was made by God's
will alone, e.g., "In the beginning God made heaven and earth" (Gn 1:1).
Or (2) by will and word together--either of command, e.g., "Let light be
made" (Gn 1:3), and, "Let a firmament be made" (Gn 1:6), or of
deliberation, e.g., "Let us make man in our image and likeness" (Gn
1:26).
Or (3) by will, word, and decree, e.g., "Grow and multiply, and fill the
earth" (Gn 1:28). And again, "Let the earth bring forth vegetation bearing
seed according to its own kind, and the fruit- bearing tree producing
fruit, whose seed [2] D. Is there any difference in these three? M. There is, because
those things which were made by will alone or also by word were made for
the first time, but those things which [3] D. Give the order of the things made during the six days. M. Indeed
in the very beginning of creation there were made heaven, earth, the
angels, air, and water. D. Prove that the angels, and water, and air were
made. M. Indeed that they were made is shown from different passages of
Scripture, for example, "who makes the winds his angels" (Ps 103[104]:4),
and, "Praise him, all you his angels" (Ps 148:2), and, "Let the waters
which are above the heavens praise the name of the Lord, because he spoke,
and they were made" (Ps 148:4,5). And air is shown in Scriptures by the
term 'sky,' for instance, "the birds of the sky" (Ps 8:9), since it is
certain that birds fly in air. Heaven, moreover, we have shown was made.
But that those things preceded the rest of the creatures even Scripture
demonstrates in the angels, inasmuch as in praises and blessings they are
preferred to the remaining creatures, and reason does also; for it had to
be that heavenly creation preceded the earthly ones. But concerning the
waters Scripture itself says that "The spirit of God moved over the waters"
(Gn 1:2).
[4] D. Go through the order of creation. M. In the beginning, on the
first day, light was made, but on the second the firmament, on the third
the sea and the produce of the earth, on the fourth the lamps of heaven, on
the fifth the fish and the birds, on the sixth the remaining animals and
the human being.
[5] D. What difference is there in the operation of the creatures
themselves? M. The fact that certain ones were made from nothing, such as
heaven, earth, and the other things which right until the completion of the
first day we said were made, but certain things were made from the things
already made on the first day. D. Give proofs of these. M. That as often
as Scripture desires to show that things were made from something, either
it openly indicates it, for example, "Let the earth bring forth" (Gn 1:11),
and, "Let the waters bring forth" (Gn 1:20), and the like, or at least from
the subtle meaning of words, as when it says, "Let there be a firmament"
(Gn 1:6), it certainly indicates that there was something fluid and liquid,
i.e., the waters, and in order that they might be shown to have been
solidified, that which was being made was called the 'firmament.' [5b] And
again, it called those things which were made on the fourth day 'lamps'
[luminaria], in a derivative fashion, in order that it might show that they
were made from light [lumen], which was made on the first day. But among
these things which were made on the first day, neither openly nor by subtle
word is it declared that anything was made from another. D. Then is
nothing after the first day shown to have been made from non-existent
things? M. Only the soul of the human being, in the case of whom even this
should be marked: that, although other things were made either from nothing
or from the things already made, the human being alone is compounded of
both.
[6] D. What other differences do we ascribe to creatures? M. That those
things which were made within the first six days came forth not naturally
nor from likeness; but the rest, which are made naturally, originate from
divine decree, except of course for miracles.
[7] D. Give the third difference. M. That some of the creatures, i.e.,
the rational ones, were made for the sake of themselves, such as angels and
human beings. But the rest are acknowledged to have been made not for the
sake of themselves, but for the sake of the aforementioned angels or human
beings. But the human being should be understood to have been made
principally, in view of his soul, for his own sake; for in view of his
body, consequentially. D. But what? beyond human beings and angels, were
not other creatures in need of themselves in turn? M. Certainly they were
in need, not for utility, but for adornment, for they are beneficial, not
to themselves, but to angels or humans, for whom they are acknowledged
indeed to have been made. [7b] But they also, in their turn, afford
adornment; to be sure, even heaven was unadorned, without celestial lamps,
and the lamps themselves, lest they might become superfluous, needed the
eyes of beholders; and the sea was unadorned until it either received its
own place or was filled with living beings; and the earth was unadorned,
except for the use of its inhabitants, i.e., native beings; and irrational
animals were lacking in judgment without the guidance of the human being;
and grass, since the animals' use of it was nonexistent, was superfluous.
Thus all things in turn were in need either of these that were made during
the six days or these that daily are made. But, as we have already said,
it is possible for one thing to be unadorned, another thing beneficial: for
it is declared that anything unadorned in itself is beneficial to
another.
[7c] D. In adornment itself is there any difference? M. There is. For some
things were adorned in six days, like heaven with its lamps, and earth with
grass, and with fish the sea. Certain things are being adorned so long as
the universe is alive, like the sea with ships, and the earth with
buildings, and the other things that are built by human ingenuity, and the
human being himself with knowledge. But certain things will in the future
acquire their own embellishment, as the body its incorruptibility, and
mortal things immortality, and the heavenly kingdom its habitation by the
saints. But in the matter of the adornments it should be noted that of
those things which are made by genius or arts the cause is in the human
being, but of the rest, in God.
[8] D. Give the fourth difference. M. That certain things emerged
created at the same time and as it were suddenly, such as those things that
we said were made within the first days, i.e., the grass, lamps, fish and
birds, and also the animals and quadrupeds of the earth. But certain
things were made not at the same time, but as it were with a certain delay,
as the sea, the earth, the human being; for even he is written to have been
made gradually, just as even the rest.
[9] D. Give the fifth difference of creatures. M. That certain of them
surpass the rest in reason, such as the rational beings; but certain things
are considered for use, as the heavenly lamps; certain things are
subservient by necessity of nature, as the birds and quadrupeds, and the
like.
[10] D. Give the sixth difference. M. That those which surpass the
rest, i.e., the rational beings, are moved by will and reason, but those
which are subservient by use or necessity are moved by nature. D. Those
things which have been made from something--how many materials have they
had? M. Six: earth, waters, air, fire, light, rib. D. Give their origins
in each case. M. From the earth: greenery, plants, and animals; from the
waters: firmament, sea, fish, and birds; but together from earth, water,
fire, and air: all things that are renewed through successive generations;
from light, the lamps; from rib, Eve. D. How is fire proved to have been
made, or from where, or when? [10b] M. Indeed that it was made we can prove
even from general Scripture, when it is said about God, "who made heaven
and earth, the sea, and everything which is in them" (Ps 145[146]:6),
because certainly fire, too, is in them, and from a specific declaration:
"Praise the Lord from the earth, you sea-monsters, and all you depths,
fire, hail, snow, ice, storm winds" (Ps 148:7,8), about which it had
previously said, "because he spoke, and they were made" (Ps 148:5). And
again: "Bless the Lord, all you works of the Lord" (Dn 3:57), and he added,
"Bless the Lord, you fire and heat" (Dn 3:66). But whether fire was made
from nothing (just as even other things were) or from something is
unresolved. For many people maintain that it is a particle of the heavenly
lamps, for to be sure now frequently we have seen that human beings by a
certain method borrow fire from the rays of the sun; if this is so, then it
was made on the first day. But Scripture more wisely called this 'light'
rather than 'fire,' in order that it might receive a name from a better
use.
[11] D. Give the seventh difference of creatures. M. That all things
which were made from something, or from which some things were made, are
corporeal. But some things are incorporeal, neither themselves made from
another nor from themselves. But these should be taken as incorporeal not
as God is said to be incorporeal, for in comparison with him nothing is
incorporeal, just as it is neither immortal nor invisible. For there is one
way in which these words suit divinity alone, another way in which it
speaks about creatures, such as souls or angels.
[12] D. How is God said to have worked in six days, and rested on the
seventh day, if he neither works when he does something so that rest may be
thought to be necessary for him, nor at any time does he cease, the Lord
saying in the Gospel, "My father works until now, and I work" (Jn 5:17)?
M. On the seventh day God is said to have rested, not from creating,
inasmuch as daily from his dispensation and providence all creation is
renewed or maintained, but this has been indicated: that after those six
days he created no kind of substance unknown to the world, or nature new
and untried. D. Can we ask in what way God made the world? M. This is
asked more foolishly than prudently. For it is not permitted to a human
being to perceive the method of any divine creation; for if someone knew in
what way any things were made from nothing, surely he would have been equal
to the Creator in knowledge and power.
D. Because it has been suitably handled concerning the creation of the
world, it remains that we ask, In how many ways is its government
indicated? M. In two: for either it is general or particular.
[2] D. Which is the general? M. That through which those things that
have been made remain in existence according to the manner in which they
were made; this is indicated whenever it is said, "God saw that it was
good" (Gn 1:4,10,12,18,21,25), and, that "they were very good" (Gn 1:31)
and "he blessed them" (Gn 1:28); this even blessed David shows, saying, "He
spoke, and they were made; he commanded, and they were created. He
established them for ever and ever; he imposed his rule, and it will not
pass away" (Ps 148:5,6).
[3] D. Which is the particular government? M. That through which
individual things are governed by God, and especially rational beings, such
as is the command in paradise concerning the tree (Gn 2:16,17). For just
as divine power maintains all creatures in order that they remain in
existence, so even rational beings it instructs on diverse occasions in
order that they may prosper.
D. Into how many kinds is general government divided? M. Into two: for
either it is maintained by successive generation or by permanent
condition.
By successive generation, as human beings or cattle, and the rest which,
perishing by death or disease, are renewed by the similarity of those born
anew. But by permanent condition, as those things which, not subject to
such natural effects, obey cosmic motions, like heaven, the sun, stars, or
the rest.
[2] D. What is another difference in these? M. That those things which
are preserved by renewal need also certain remedies, food and rain,
sometimes even the services of angels, and the other similar things. But
those things which subsist not through successive generation, without some
such mediation are divinely governed. But whether among them, too,
anything is done through the service of angels is a separate and difficult
question.
D. In how many ways does particular government occur? M. In three: for
either it is done by God in behalf of angels and humans, or by angels for
the sake of themselves and humans, or by humans for their own sake. D. How
is it done by God in behalf of angels and human beings? M. Through
lawgiving.
D. Into how many parts is lawgiving divided? M. Into two: into natural
discernment and into law externally ordained. D. Prove that natural
discernment is said to be a law. M. The Apostle says that "the gentiles,
who do not have the law, by nature do the things which pertain to the law;
these men, although not having the law, are themselves a law for
themselves" (Rom 2:14). According to this even Cain was guilty of killing
his brother. D. Into how many parts is externally established law
divided?
M. Into two: into deeds, i.e., repayment for acts, and into words.
D. In deed, through how many ways? M. Through four: either (1) through
general reward for the present, such as is the coming forth of fruits and
breezes, or (2) through particular reward for the present, such as is
Abraham enriched among foreigners or Noah preserved in the flood, or (3)
through general visible punishment, such as is a general famine or drought,
or (4) through a particular one, as Cain's or Saul's punishment. For all
these things, in the manner of the law, instruct angels and human beings;
to be sure, the devil's downfall thoroughly frightened and strengthened
even the angels, although it should be thought that angels are taught in
one way, humans in another. D. What is the intention of the entire
lawgiving? M. In the discernment of good and evil, which is recognized
either in teaching, i.e., the Faith, or in acts.
[2] D. Why have we said that punishments and rewards for the present are
the law? M. Because they are the very things which instruct in place of
the law. For future and eternal things will benefit neither those
suffering nor perceiving, when there is no longer a time for repentance.
D. Through which agents is this government read in the Scriptures to have
been done? M. Sometimes God through himself, as when he commanded Adam not
to touch the tree; sometimes through the angels, as the Apostle declares,
"if the word spoken through the angels proved to be valid" (Heb 2:2). And
again, the firstborn of Egypt are said to have been snuffed out by the hand
of an angel (Ex 12:29). Or through humans, as for example through
prophets. Or through beasts, as for example through serpents in the desert
(Nm 21:6), and the like. For, moreover, by means of these things--a
certain substantial and material law, so to speak-- D. Into how many parts is the law established in words divided? M. Into
two: for it commands something either immutable or temporary. D. How many
are the classes of the immutable? M. Two: love of God and love of
neighbor. D. Into how many parts are the temporary commands divided? M.
Into two: for either they have been kept for a long time, such as
circumcision, or for a short time, such as the gathering of the manna.
[2] D. What second difference of laws is there? M. That either they
command something, as, "Honor your father" (Ex 20:12), or forbid something,
as, "You shall not kill; you shall not commit adultery" (Ex 20:13,14).
[3] D. Give the third difference. M. That some things are beneficial in
themselves, others are necessary because of those. D. Which are those
beneficial in themselves? M. Love of God and neighbor. D. Which are those
necessary because of others? M. For example, "You shall not kill," for
love of brother is driven out by murder; and the keeping of the Sabbath,
for in its observation there is the commemoration of God's rest from the
work of creations, in which celebration the love of God as Creator was
being pointed out.
[4] D. Give the fourth difference. M. That certain commandments were so
to speak physical, as concerning clean and unclean animals, and leprosy,
and the like. Certain were spiritual, as, "You shall not hate your brother
in your heart" (Lv 19:17).
[5] D. Give the fifth difference. M. That certain commands belong
specifically to the Old Testament, such as concerning the year of jubilee
(Lv 25:8-17); certain ones, specifically to the New, such as, "Thus you
shall pray, 'Our Father, who art in heaven'" (Mt 6:9); certain are common
to both, such as, "You shall love the Lord your God" (Dt 6:5; Mt 22:37; Mk
12:30; Lk 10:27).
[6] D. Give the sixth difference. M. That some commands are understood
just as they sound, such as, "You shall not commit adultery" (Ex 20:14);
but others not as they sound, for example, "When you give alms, let not
your left hand know what your right is doing" (Mt 6:3).
[7] D. Give the seventh difference. M. That the transgression of some
commandments is severely punished, as for example, "An eye for an eye, a
tooth for a tooth" (Lv 24:20); for some it has no punishment, such as the
eating of the priestly bread by him who was not a priest (1 Sm 21:6[7]; Mt
12:4); but of others the transgression is even praiseworthy, as for
example, "if I have repaid evils to those rendering evils to me" (Ps 7:5).
For the law at that time used to command that evils be redressed with
evils. Therefore contempt for the law is found to be praiseworthy.
[8] D. Give the eighth difference. M. That some commandments pertain to
faith, others to morals, of which the subdivision is acknowledged as quite
extensive.
D. How does the government of angels for the sake of themselves and
humans occur? M. Openly indeed it is not written in Scripture;
nevertheless, since in it there are said to be ranks and orders of angels,
and running about for the sake of human life, such as in behalf of Tobit
and Daniel and others, without a doubt it is indicated that they govern
tasks enjoined on them in the world, by which in obeying the Creator they
have regard even for their own interests, and for the interests of humans
in providing for the administration of those tasks.
D. In how many ways does the government of human beings for their own
sake occur? M. In three: for either some one of men busies himself in
behalf of the state, such as a king, or in behalf of his home, such as the
head of a household, or in behalf of himself, as does any monk or destitute
person.
[2] D. Does government suit no other creatures? M. Indeed it suits them
all, for it suits all according to their nature, as for example the Creator
granted a certain discretion, as is read, "I wanted to gather your children
together, as a hen her chicks" (Mt 23:37), and the like. But neither the
intention of Scripture is to teach thoroughly and subtly about irrational
beings nor is there a desire of those making progress in it to waste time
in investigating these things.
D. Because enough has been said concerning the government of the world,
which things are accidental to natures? M. Indeed, nothing is accidental
to divine nature, for since it is incomprehensible, and always keeping
itself in the same condition, it does not admit a diversity of accidents.
D. Which things at least are accidental to creatures? M. To stand still,
such as for the earth, and according to Scripture to be moved by heaven,
such as for fire, and waters, and the rest of the things which come
forth.
Then there is time, place, number. For all things began even at some time,
and are in some place, and are one or many. Likewise, D. Because enough has been said concerning the accidents of natures, now
you must speak about things accidental to free will. What is free will? M.
The inviolable or spontaneous force of the soul, according to which diverse
and contrary thoughts and deeds are effected. D. Is this power natural in
us or spontaneous? There is a certain natural discernment of good and evil
in us; but spontaneous is the movement in these things which, having
already been discerned, must be carried out. Indeed, law instructs 13. Concerning the consequences from the occurrence of free will.
D. What are the consequences of free will? M. Some four. For in this
life either (1) good things happen to the good and evil things to the evil,
such as the prosperity of Abraham (Gn 13:6) and the punishment of Cain (Gn
4:11), or (2) conversely, good things to the evil and evil things to the
good, such as the rich man who in the Gospel is described as happy right up
to his death (Lk 16:19,20); in contrast, Lazarus is racked with sores and
poverty. Or (3) really, neither the good nor the evil have either form of
retribution: for example, for selling Joseph (Gn 50:21) no vengeance is
inflicted upon his brothers. Nor, although he may be praised by God when
giving his advice for guiding the people, does the father-in-law of Moses
perform for any pay (Ex 18:17-27).
[2] D. What do we say are the causes of this inconsistency? M. Here,
appropriate things are repaid to some people, lest the universe be thought
to be guided not by divine providence but by chance occurrences, in order
that together both an abundance of good things may console the good and the
punishment for similar things may deter the wicked. Or indeed, happiness
is allowed to the wicked, in order that the good may be tested and may
learn to despise those things which they see are shared by them with
unworthy people; and likewise, bad things happen to good people. Or here,
no semblance of compensation is granted to either class, in order that
elsewhere we may be able to get to know judgment and full retribution for
our acts.
[3] D. Give the fourth way. M. When those who have done neither any
evil by themselves nor any good share in good things or bad things, such as
infants; or perhaps in neither, such as stillbirths, concerning both the
condition and the worthiness of whom both the case is subtle and the
treatment is uncertain.
D. Because we have finished all the parts of the principles concerning
the present world, what things do we believe pertain to the future? M.
Some four. For either (1) there is acceptance, or calling, or (2) figure,
or (3) prediction, or (4) effect, or outcome, of things predicted.
D. What do we call acceptance, or calling? M. That, of course, by which
God deigns to unite to himself certain persons or peoples by the favor of a
special grace, and shows more divine indulgence and as it were familiar
favors with regard to them than with regard to the other human beings.
[2] D. How many acceptances are there? M. Ten. D. Give the order of
the acceptances. M. First is that of blessed Abraham; second, of Isaac;
third, of Jacob and the twelve patriarchs born from him; fourth, of the
tribe of Judah; fifth, of his entire people in Egypt; sixth, of holy David;
seventh, of the very house of David and through it the entire tribe of
Judah; eighth, of the return of his people from captivity; ninth, of our
Lord Jesus Christ according to the flesh which the Son of God, upon coming,
took for himself from the line of David, and through it from Abraham and
even from Adam he provided for the salvation and forgiveness of us all;
tenth, of all the nations through the dispensation of the very incarnation
of our God and Savior.
[3] D. What then? were there not persons just and pleasing to God before
Abraham? M. There were indeed, inasmuch as those who had been engendered
from Seth were called "sons of God" (Gn 6:2), and Enoch was translated (Gn
5:24), and Noah became the renewer of a perishing world (Gn 6-9), and
Melchizedek the model of the high priest (Gn 14:18). But in these persons
divine acceptance, i.e., that special familiarity and partiality, is not
shown, but their righteousness is declared. But God's frequent address to
Abraham and as it were intimate association, and management through
individual things, the promised rewards of the testing, and the remembrance
of his posterity show the astonishing power of divine acceptance (Gn
12-22). Similarly, too, with regard to the other persons mentioned above,
a certain particular favor of divinity, in other words an openly managed
direction as if through individual acts of life, declares the extraordinary
help of grace.
[4] D. Why do we say that these things pertain to the future world,
although they were carried out in the present one? M. Because each and
every thing is perceived from its effect, and that which is the intention
of the doer is the cause of the deed. D. Prove that the causes of these
acceptances look to the future. M. The faith of the nations follows the
Christian religion because of the hope of eternal life. For Christ the
Lord himself by the entire remedy of his teaching and the miracles of his
acts, and also by his resurrection and ascension, taught the future life,
promised it, proved it, granted it. Who is now ignorant of the other
acceptances, effected on account of the Lord and his covenants, if he is
promised to Abraham, Isaac, Jacob to be going to bestow salvation upon the
nations? [4b] On account of him the seed of Abraham is separated from the
other nations; on account of him the tribe of Judah both excels in blessing
and is led into captivity last and saved first, because from it the Lord
deigned to have taken flesh, so that from that tribe all Jews were named.
He is again promised to David and his house and tribe to be going to reign
forever from his seed (2 Sm 7:11-16; Ps 88[89]:20-38). Therefore if the
faith of the nations was carried out because of the future life, the
incarnation of Christ carried out because of the nations, the rest carried
out because of Christ's incarnation, it is inferred from the intention
itself that every series of acceptances pertains to the future world. But
all these things are easily proved even from the proofs of the New and of
the Old Testament, since they are scattered throughout.
D. What is a type? M. That which we call a figure, or form, as for
example the Apostle says, "For all things happened to them by way of a
figure" (1 Cor 10:11). And again, "Adam, who is the form of the one to
come" (Rom 5:14). Nor indeed is it beside the point that some one thing is
indicated by many terms. D. What then is a type, or figure? M. The
manifestation of unknown things, present, or past, or future, through deeds
(in view of the fact that they are deeds).
[2] D. Give the types of past things. M. For example, the lowliness of
the catechumens. For they bear the type of Adam, shut out of paradise and
from an awareness of his sins fearing the divine gaze, because of which
they walk even in public with heads covered.
[3] D. Give in present things. M. For example, Aaron's robe, which bore
the names of the twelve tribes engraved in stones (Ex 28:9-12), showing
that he so to speak was supplicating on behalf of all the people.
[4] D. Give concerning future things. M. In these there is no
difficulty; still, from an overabundance, as for example the two Testaments
were shown in the case of the two sons of Abraham (Gal 4:24).
[5] D. Since we have said that there is almost the same definition even
concerning prophecy, what is the difference? M. That in prophecy by means
of words (in view of the fact that they are words) future things are
indicated; but events are declared in types from events. Nevertheless,
these two can be so confused in definition that we say that prophecy is a
type in words, in view of the fact that there are words, and conversely, a
type is a prophecy in events, to what extent the events are recognized to
exist.
D. How many kinds of types, or figures, are there? M. Principally,
four. For either the pleasant are indicated by the pleasant, or the sad by
the sad, or the pleasant by the sad, or the sad by the pleasant.
[2] D. Give examples for the individual kinds. M. The pleasant indeed
are indicated by the pleasant, as for example our Lord's resurrection
according to the flesh and his dwelling in heaven is a form of our
resurrection and evidence of future dwelling in heaven for the righteous,
as for example the Apostle says, "For you have died, and our life has been
hidden with Christ in God" (Col 3:3).
[3] But sad are prefigured by sad, as the casting down of the devil and
his angels and the promise of their future punishment is a figure of those
who because of a similarity of deeds will be thrust down by similar
punishments; as for example even blessed Peter employs the same form to
deter sinners, saying about God that even "the angels when they sinned he
did not spare, but to the underworld of darkness he handed them over" (2 Pt
2:4).
[4] The third kind is when pleasant things are indicated with sad, as
for example the transgression of Adam was a type of the justice of our
Savior, as the blessed Apostle teaches that "just as by the disobedience of
one man the many were established as sinners, so also by the obedience of
one man the many will be established as just. For death reigned from Adam
up to Moses even over those who did not sin in the likeness of the
transgression of Adam, who is a form of him who was to come" (Rom 5:19,14),
i.e., a type. For in the Greek "type" is specifically read. Therefore the
grace of the second Adam, i.e., Christ, was a form, or type, of Adam's
transgression, depicted of course by the opposite.
[5] The fourth kind is when sad things are depicted with pleasant
things, as baptism is a figure of the death of our Lord, as for example the
Apostle says, "For as many of you as have been baptized have been baptized
in the death of Jesus" (Rom 6:3). For what is either more pleasant than
baptism, where we are cleansed from sin and by which we become children of
God, or sadder than death, to which he, too, who had been about to take it
upon himself voluntarily, nevertheless sadly came?
[6] D. What other things are accidental to types? M. The difference of
times. For certain things are before the Law, as the killing of Abel by
his brother was prefiguring Christ's passion (Gn 4:8), and Noah's ark the
Church (Gn 7:7), and the other things similar. But certain things are
under the Law, as the death of Moses himself and the glory of Jesus.
Certain things are under Grace, as the garments of the baptized, and the
robes of the priests, and the sharing in the Lord's body (1 Cor 10:16), and
other individual things; to show all these things by types pertains not to
the teaching of principles, but to the exposition of the text.
[7] D. For what reason do we say that figures, or types, pertain to the
future world? M. Because, on the one hand, figures of the Old Testament
look to the New in intention; the New, on the other hand, promises the
happiness of the future life; and thus all things from their very intention
run toward the hope of the future world.
D. Because we have spoken of the principle of types, let us see about
predictions. What is prediction? M. The manifestation of future
undetermined events by means of words (to what extent they are words).
[2] D. What things are accidental to predictions? M. Principally,
three: that certain things were before the Law, certain things under the
Law, certain things under Grace.
D. Before the Law in how many ways were predictions made? M. Five.
Either (1) generally, such as, "Therefore a man will leave his father and
mother, and cleave to his wife, and the two will be in one flesh" (Gn 2:24;
Mt 19:5). And again, "Cursed is the earth in your works" (Gn 3:17). For
this, through one human being, is acknowledged to have been foretold for
the whole human race. Or (2) in part, or by half, "I will multiply your
sorrows, and you will bring forth children in sorrow; and your turning will
be toward your husband, and he will have dominion over you" (Gn 3:16). For
this was said not to the whole human race, but to all women. Or (3)
individually, for instance, "And Adam called the name of his wife Eve,
because she is the mother of all the living" (Gn 3:20). [1b] Or (4) in
regard to the beginning of the Old Testament, for example, "Cursed be
Canaan; he will be a slave to his brothers" (Gn 9:25). Or (5) in regard to
the New Testament chiefly; for when it is said, "Let us make man in our
image and likeness" (Gn 1:26), and, "Come, let us go down and confound
their tongues" (Gn 9:7), the plural number is evidence of the Trinity,
which is more openly proclaimed by the New Testament. And when it is said,
"The blood of your brother cries aloud to me from the earth" (Gn 4:10), the
passion of our Lord is foretold, the Apostle being witness in the Letter to
the Hebrews (Heb 12:24): that the sprinkling of Christ's blood was more
able to cry aloud to God for us than the blood of Abel had cried aloud
against his brother.
D. Under the Law, in how many ways were predictions made? M. In two.
Either in regard to these events which happened under the Law or in regard
to these which happened under Grace.
D. In regard to these things which happened under the Law, how many
kinds of predictions do we find? M. About twenty-two. For either (1) the
increase of the people is foretold, such as to Abraham, "And you will be as
a great and strong nation" (Gn 12:2). Or (2) a promise of inheritance,
such as, "To your seed I will give this land" (Gn 12:7). Or (3) the
separation of the unworthy, such as, "Cast out this slave-girl and her son,
for the son of the slave-girl will not be heir with the son of the free
woman" (Gal 4:30 < Gn 21:10). Or (4) punishment for enemies of the people,
and reward for friends, for instance, "I will bless the ones blessing you,
and curse the ones cursing you" (Gn 12:3). Or (5) the liberation of the
people from their enemies, such as, "Your seed will be foreign in a land
not their own, and . . . they will go out from there with a great deal of
baggage" (Gn 15:13,14), etc. [1b] Or (6) the generations and names of some
persons, such as Isaac (Gn 17:19) and Samson (Jgs 13:7-24). Or (7) the
loftiness of descendants, as, "Kings will stem from you" (Gn 17:6). Or (8)
the manner of one's end, for example, "And you will go to your fathers
peacefully, nourished in a good old age" (Gn 15:15). Or (9) the difference
in peoples, e.g., "One people will surpass the other, and the elder will
serve the younger" (Gn 25:23). Or (10) abundance, such as, "God will give
you from the dew of heaven, and from the fatness of the earth, abundance of
grain and wine" (Gn 27:28). Or (11) divine assistance, such as, "See, I am
with you, guarding you on the whole journey" (Gn 28:15). Or (12) the
choosing of the priesthood, or educated class, such as, "I will divide them
in Jacob, and will scatter them in Israel" (Gn 49:7). [1c] Or (13) the
strength and immutability of inheritance, such as, "Judah, the lion's
whelp; from a shoot, my son, you have grown up; reclining you have slept
like the lion, and like the lion's whelp; who will rouse him?" (Gn 49:9).
Or (14) the plan of life, such as, "Even Zabulon himself as a traveler will
inhabit the ports of ships" and "knowing rest, that it is good" (Gn
49:13,15), etc. Or (15) transgression, as it is said, "For I know that
after my death you will do wickedness, and will turn aside from the way
which I have commanded you" (Dt 31:29). Or (16) punishment, such as, that
"Evils will come upon you in the latter times" (Dt 31:29). Or (17) a
general expulsion, as it is said, that "They have angered me with their
gods, and have provoked me with their idols, and I will anger them for a
non-people, I will hand them over for a foolish people" (Dt 32:21). Or
(18) the result of virtue and its reward, e.g., "Lord, who will dwell in
your tent, or who will rest on your holy mountain? He who walks without
stain, and does justice" (Ps 14[15]:1,2), etc. [1d] Or (19) a kind of
punishment, such as, "Gad came to David and announced, saying to him,
'Choose to happen for you either famine for three years over the earth, or
to flee for three months from the face of your enemies pursuing you, or for
three days for a pestilence to happen in your land'" (2 Sm 24:13). Or (20)
signs, such as, "And this will be a sign to you, that God has anointed you
ruler over his heritage" (1 Sm 10:1), and the rest. Or (21) the choosing
of a prophet, such as, "And you, child, will be called the prophet of the
Most High" (Lk 1:76). D. Give the predictions (22) about the nations in
regard to the people. M. For example, "his hand upon everyone, and
everyone's hand upon him" (Gn 16:12), and, "Arise and leave this place,
because the Lord will destroy the city" (Gn 19:14).
[2] Visions, too, of Nebuchadnezzar and Pharaoh, and of other kings or
nations told by prophets, refer indeed to the nations' affairs;
nevertheless, the intention looks toward the people, in regard to whose
punishing individual things came forth.
D. How many are the kinds of predictions in the matter of Christ? M.
About twenty-six. Either (1) concerning his conception and name, for
example, "See, a virgin will conceive a son in her womb and will bear him,
and they will call his name Emanuel" (Is 7:14; Mt 1:23). Or (2) concerning
the place of his birth, such as, "And you, Bethlehem, city of Judah, are in
no way least among the cities of Judah, for from you will come forth a
leader who will rule my people Israel" (Mt 2:6 < Mi 5:2). Or (2) in regard
to these things that he carried out in his early training, for example,
"before the child knows how to recognize evil and to choose good" (Is
7:16). Or (3) concerning his justice and judgment, such as, "You have
loved justice and hated wickedness; therefore God, your God, has anointed
you with the oil of gladness above your fellow kings" (Ps 44[45]:8). [1b]
Or (4) concerning his divinity, such as, "Who will recount his generation?"
(Is 53:8). Or (5) concerning the visitation of his human assumption, for
example, "What is man, that you are mindful of him? or the Son of Man, that
you visit him?" (Ps 8:5). Or (6) in regard to the unity of godhead and
human flesh, e.g., "A child is born to us; a son has been given to us" (Is
9:6), and afterwards it has added, "God the Mighty" (Is 9:6). Or (7)
concerning his power and kingship, e.g., "And I have been established as
king by him over Zion, his holy mountain" (Ps 2:6). Or (8) concerning the
smashing of his enemies, for instance, "You have cast all things under his
feet" (Ps 8:8). Or (9) concerning his education, e.g., "Handsome in beauty
are you above the sons of men" (Ps 44[45]:5). Or (10) concerning the
benefit of his education, for example, "because of truth, and clemency, and
justice" (Ps 44[45]:5). [1c] Or (11) in regard to wonderful deeds, for
example, "And your right hand will conduct you wondrously" (Ps 44[45]:3).
Or (12) concerning the glorification which he justly receives from the
faithful, e.g., "Therefore the peoples will praise you for ever and ever"
(Ps 44[45]:18). Or (13) concerning the pronouncing of praise, for
instance, "O Lord, our Lord, how wonderful is your name in all the earth!"
(Ps 8:2). Or (14) concerning priesthood, e.g., "You are a priest forever"
(Ps 109 [110]:4). Or (15) concerning his judgment and justice, for
example, "in the radiance of holiness" (Ps 109[110]:3); and again, "He will
do judgment on the nations, he will pile up corpses, he will smash heads in
the land of many" (Ps 109[110]:6). Or (16) concerning the toils of his
life, e.g., "From the brook by the wayside he will drink" (Ps 109[110]:7).
Or (17) Scripture indicates the mystery of the incarnation which is
pleasing to the Father, e.g., "Here is my servant, dear to me, in whom my
soul has been well pleased" (Is 42:1; Mt 3:17; Lk 3:22). [1d] Or (18) the
imbuing with the Holy Spirit, which surely humanity, having been assumed by
him, merited either in the beginning of his incarnation, or in his
increase, or in his baptism, or in his wonderful deeds, or in his teaching,
or in his resurrection, such as, "I will put my Spirit upon him" (Is 42:1;
Mt 12:18), and, "The Spirit of the Lord is upon me; therefore he has
anointed me" (Is 61:1; Lk 4:18), and the rest. Or (19) his care with
regard to his disciples, e.g., "He will not speak nor cry aloud, nor will
anyone hear his voice in the streets" (Is 42:2; Mt 12:19). Or (20) his
sitting upon the beast of burden, such as, "Do not fear, O daughter Zion,
see, your king has come, sitting upon the foal of an ass" (Zec 9:9; Mt
21:5). [1e] Or (21) his sufferings and burial and their causes, as it is
said, "We saw him, and he did not have beauty nor grace, but his appearance
was unhonored, inferior to all men"; and again, "a man of sufferings, and
knowing how to bear baseness, because his face was hidden and despised, and
he was valued at naught. He carries our sins, and for us he grieves; and
we have thought that he is sorrowful and stricken and afflicted. But he
was wounded for our iniquities and he was weakened for our sins" (Is
53:2-5). Or (22) the dividing of his garments, as, "They divided my
garments for themselves, and over my robe they cast lots" (Ps 21[22]:19; Mt
27:35; Jn 19:24). Or (23) it indicates the resurrection of the Lord, as,
"You will not abandon my soul in the nether world, nor will you let your
Holy One see corruption" (Ps 15[16]:10; Acts 2:31). Or (24) the calling of
the Son in accordance with his assumption of humanity, such as, "Out of
Egypt I called my son" (Hos 11:1; Mt 2:15). Or (25) the generation of his
divinity before the beginning, such as, "From the womb before the daystar I
begot you" (Ps 109[110]:3). Or (26) his second coming, such as, "See, one
like the Son of Man [2] D. Are all the predictions understood about our Savior alone? M. We
usually take them in two ways. For certain things have been so foretold in
reference to his Person that they cannot suit another, as for example it is
read, "The prince from Judah will not fail, nor a ruler from his thigh,
till he come for whom things have been set aside" (Gn 49:10). But certain
things are said under the occasion of the person of another, and yet they
look to Christ in meaning, for example: "In you and in your seed, all the
nations of the world will be blessed" (Gn 22:18 or 28:14).
D. Because we have examined the predictions spoken about Christ in the
old Law, give those which have been set down about the calling of the
nations. M. About the calling of the nations we hear that predictions have
been set down in about seventeen ways. For (1) sometimes they indicate the
calling of these when it is said, "I will provoke them for a non-people; I
will anger them for a foolish nation" (Dt 32:21). Sometimes (2), their
infirmities, the forgiveness of their sins, and the teaching of better
conditions, when it is said, "He has sent me to bring good news to the
poor, to proclaim release to the captives, and vision to the blind" (Is
61:1); sometimes (3), a favor which they received, either of adoption or of
wonderful deeds, when it is said, "There are daughters of kings in your
honor; the queen has stood at your right hand" (Ps 44[45]:10). Sometimes
(4), a warning, such as that which follows, "Hear, O daughter, and see, and
incline your ear, and forget your people" (Ps 44[45]:11). [1b] Sometimes
(5), glorification, which we owe to Christ, when it is said, "for He is the
Lord your God, and you shall worship him" (Ps 44[45]:12). Sometimes (6),
happiness and virtue, which the faithful merit, when it is said, "Her
maidens will be brought to the king after her" (Ps 44[45]:15). Sometimes
(7), the gladness in which they are, seeing their own progress, when it is
said, "They will be brought in with joy and exultation" (Ps 44[45]:16).
Sometimes (8), priesthood and ecclesiastical service, when it is said, "in
place of your fathers sons have been born to you" (Ps 44[45]:17).
Sometimes (9), the spiritual edification of the Church, when it is said,
"From ivory halls, from which they delighted you" (Ps 44[45]:9). Sometimes
(10), ecclesiastical authority, when it is said, "You will make them
princes over all the earth" (Ps 44[45]:17). Sometimes (11), abundance of
believers, when it is said, "All the earth shall be filled with his
glory!
May it be! May it be!" (Ps 71[72]:19). [1c] Sometimes (12), the enduring
of either trial or persecution, when it is said, "until he lead forth
justice in victory, and the nations will hope in his name" (Is 42:4).
Sometimes (13), destruction of enemies, when it is said, "And his foes will
lick the dust" (Ps 71[72]:9). Sometimes (14), peace in which the Church
rejoices after persecutions, when it is said, "In his days justice will
arise, and abundance of peace, till the moon be taken away" (Ps
71[72]:7).
Sometimes (15), the errors of heretics, and the presence of Elijah, when it
is said, "See, I am sending you Elijah the Tishbite, and he will call back
the hearts of the fathers to their children" (Mal 4:5,6[3:23,24]).
Sometimes (16), the hope of the faithful and the second coming of the
Savior, when it is said, "And he will be the expectation of the nations"
(Gn 49:10). Sometimes (17), John's baptizing, when it is said, "See, I am
sending my messenger before your face" (Mal 3:1).
24. Concerning the kinds of predictions which have been given in Grace.
D. Because we have spoken of the kinds of predictions which are in the
Law, give those which are read to have been uttered in Grace. M. The kinds
of predictions which have been made in Grace are discovered to be
thirty-two. For either (1) the begetting and life of John the Baptizer is
foretold, as is that whole speech by the angel to his father Zechariah, and
the prophecy of Zechariah himself (Lk 1:13-17,68-79). Or (2) the
extraordinary conception and birth of the Savior, as is the prediction
which the angel spoke to holy Mary (Lk 1:28-37) and the revelation of the
magi (Mt 2:1-12), or (3) the unbelief of the Jews and their conversion, as
for example it is said, "See, he has been destined for the downfall and the
rise of many in Israel, i.e., a sign for contradicting" (Lk 2:34). Or (4)
the reward of the heavenly kingdom, as for example, "Repent, for the
kingdom of heaven is at hand" (Mt 3:2), and the rest. [1b] Or (5) the
calling of the nations, as for instance it is said, "Many will come from
the east and from the west, and will feast with Abraham and Isaac and Jacob
in the kingdom of heaven" (Mt 8:11). Or (6) the exclusion of the Hebrews,
for example as follows, "But the children of this kingdom will be put forth
into the darkness outside" (Mt 8:12). Or (7) salvation through the
preaching of the apostles, as when it is said, "Come, follow me; I will
make you fishers of men" (Mt 4:19). Or (8) the glory of wonderful deeds,
as it is said, "He who believes in me, the works that I do he also will do,
and greater than these he will do" (Jn 14:12). Or (9) the trial and
persecutions of the righteous, as it is said, "For they will deliver you up
to councils, and scourge you in their synagogues" (Mt 10:17), etc. Or (10)
the bearing up of the faithful against adversity, as when it is said about
the Church, "And the gates of hell shall not prevail against it" (Mt
16:18). And again, "The kingdom of heaven endures violence, and the
violent seize it by force" (Mt 11:12). [1c] Or (11) the contemplation of
the heavenly kingdom and of the second coming, which even in this life the
souls of the saints thoroughly enjoy, for instance, "For the Son of man
will come with his angels in the glory of his Father, and then he will
render to each one according to his works. And I say to you that there are
some of those standing here who will not taste death, till they see the Son
of Man coming in his kingdom" (Mt 16:27,28). Or (12) the retribution of
the good or the bad, as when it is said, "And these will go into
everlasting punishment, but the just into everlasting life" (Mt 25:46). Or
(13) the assistance of the Holy Spirit given to the apostles, such as, "I
will ask my Father, and he will send you another Helper, to dwell with you
forever, the Spirit of truth" (Jn 14:16,17). [1d] Or (14) the authority of
the Church is foretold, as for example it is said, "And I will give you the
keys of the kingdom of heaven; and whatever you bind on earth will be bound
also in heaven" (Mt 16:19). Or (15) the death, passion, and resurrection
of the Savior, as for instance it is said, "From that time Jesus began to
show his disciples that it was necessary for him to go to Jerusalem, and to
suffer many things at the hands of the elders and chief priests, and to
die, and on the third day to rise again" (Mt 16:21). Or (16) the general
resurrection, as when the Apostle says, "Just as in Adam all die, so also
in Christ all will be made to live" (1 Cor 15:22). Or (17) Christ's and
our resurrection together, as for instance it is said, "When I am lifted up
from the earth, I will draw all to myself" (Jn 12:32). Or (18) the
betrayal of Judas, as for instance it is said, "Did I not choose you
twelve, and one of you is a devil?!" (Jn 6:71). [1e] Or (19) the manner of
trial and death of some disciples, as for example the Lord foretold to
Peter both his future denial and form of suffering, saying, "Before the
cock crows, three times you will deny me" (Mt 26:34), and, "When you are
old you will stretch forth your hands, and another will bind you, and lead
you to where you do not wish" (Jn 21:18). Or (20) the presence of the
arresters of Christ, when he says, "Rise, let us go; see, he who betrays me
is at hand" (Mt 26:46). Or (21) the scattering of the apostles, as for
example, "I will smite the shepherd, and the sheep of the flock will be
scattered" (Mt 26:31; Zec 13:7). Or (22) the finding of the ass's foal,
which the Lord predicted in the Gospel was to be brought by his disciples
(Mt 21:1-3). Or (23) the presence of the Antichrist, as when it is said,
"Let no one deceive you in any way, since D. Because we have already shown three parts of those that we said
pertain to the future world, i.e., acceptances and figures and predictions,
now the fourth part remains, that we treat of effects. What then are
effects? M. Effects are the outcomes of events which either the intention
of acceptances was looking forward to, or the comparison of types was
depicting, or the science of predictions was foretelling.
[2] D. How many are the times of effects? M. Three. For either the
things that were being foretold were effected during the time of the Law,
or now are happening under Grace, or are to be accomplished in the future
world.
D. If all things which have been done in the present world were looking
toward the future, what need was there that the present world be made by
God? M. Because it was fitting that rational creatures first learn, and be
challenged by uncertainties, and then later on enjoy eternal things; and
that, rightly, eternal things seem to have been given to those who had been
tested; and that the eternal things become more enjoyable to those
recalling past struggles; and that the creatures glorify more the giver who
both aided the pious in this world in order that they might conquer and
granted eternal rewards to the victors.
D. In how many ways is the education of rational beings accomplished in
this world? M. In two. Either by the understanding of things done, as for
example the Apostle says that "From the creation of the world his invisible
D. What are the things which we should be careful of in the
comprehension of the divine Scriptures? M. That those things which are
spoken be suitable for the speaker; that they not differ from the reasons
for which things have been said; that they agree with the times, places,
arrangement, intention.
[2] D. What do we say is the aim of divine teaching? M. That which the
Lord himself said, that we love the Lord with our whole heart, and with our
whole soul, and our neighbors as ourselves (Dt 6:5; Mt 22:37,39). But the
corruption of his teaching is, on the contrary, not to love God or
neighbor. D. What is the cause of this contrariety? M. The cause of evils
is in those who are evil, because when in chaotic fashion rational
creatures use their free will well granted by God, they have been the cause
of both wickedness and punishment for themselves.
D. Whence do we prove that the books of our religion have been composed
with divine inspiration? M. From many things, first of which is the truth
of Scripture itself. Second, the arrangement of the material, the harmony
of the precepts, the manner of speaking without circumlocution, and the
plainness of the words. In addition, there is the condition of the writers
and preachers: that humans would not have handed down godly things, humble
persons lofty things, inarticulate persons subtle things, unless they had
been filled with divine inspiration. Third, the power of the preaching,
which gained the world, although it was preached by a few despised
people.
[2] In addition to these, there is the evidence of opponents, for
example, prophets and philosophers; the expulsion of adversaries, the
benefiting of its followers, the outcomes of those things which were
predicted through acceptances and figures and predictions. Finally, the
wonderful things continually done until the Scripture itself was taken up
by the nations, concerning which this now suffices to the nearest degree as
a miracle: the fact that Scripture is understood to have been taken up by
everyone.
D. But if divine Scriptures are sufficient for proofs, why is faith
necessary for religion? M. Our faith is indeed above our reason;
nevertheless, it is not thoughtlessly and irrationally adopted: those
things which reason teaches faith understands; and where reason lags
behind, faith runs ahead. For we do not believe things heard from whatever
source, but those things which reason does not disprove. But those things
which reason cannot fully catch up with we acknowledge with a faithful
wisdom.
BOOK I
1. Concerning the parts of divine law.
2. Which things belong to the surface of the Scriptures?
3. Concerning history.
4. Concerning prophecy.
5. Concerning Proverbs.
6. Concerning plain teaching.
7. Concerning the authority of the Scriptures.
8. Concerning the writers of the divine books.
9. Concerning the modes of the Scriptures.
10. Concerning the arrangement of the Scriptures.
11. Concerning these things which Scripture thoroughly teaches us.
13. Concerning the signs of divine essence.
14. Concerning the signs of the Trinity.
15. In how many ways is the Father indicated?
16. In how many ways is the Son indicated?
17. In how many ways is the Person of the Holy Spirit indicated?
19. Through how many ways is the operation of divinity indicated?
20. In how many ways is God indicated from comparison to creatures?
BOOK II
1. What does Scripture indicate concerning the present world?
2. How many ways and differences Scripture has set down in the
operation of creatures.
3. Concerning these things which pertain to the government of the
world.
4. In how many ways does general government occur?
5. In how many ways particular government occurs.
6. Concerning lawgiving and its differences.
7. Concerning law through deeds.
8. Concerning law through words.
9. Concerning angelic government.
10. Concerning human government by human beings.
11. Concerning things accidental to nature.
12. Concerning things accidental to free will.
14. Concerning these things which pertain to the future world.
15. Concerning acceptances.
16. Concerning types.
17. Concerning the differences of types.
18. Concerning predictions.
19. In how many ways were predictions made before the Law?
20. In how many ways under the Law were predictions made?
21. How many predictions are there in regard to things done under the
Law?
22. Concerning predictions under the Law in the matter of Christ.
23. Concerning predictions pertaining to the calling of the nations
under the Law.
25. Concerning the effects of predictions.
26. What reason there was for making the present world.
27. Concerning the education of rational beings in this world.
28. What things should be observed in the understanding of the
Scriptures?
29. From what source are the books of the catholic claimed to be?
30. Where faith is necessary to religion.