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Dist. 44, Art. 3, Q. 1

Book II: On the Creation of Things · Distinction 44

Textus Latinus
p. 1009

Articulus III. De necessitate subiacendi potentiae praesidendi.

Consequenter quaeritur de necessitate subiacendi potentiae1 praesidendi2. Et circa hoc quaeruntur duo.

Primo quaeritur, utrum Christiani teneantur subiacere tyrannis in aliquibus.

Secundo quaeritur, utrum religiosi teneantur subiacere praelatis suis in omnibus.

Quaestio I. Utrum Christiani teneantur subesse tyrannis sive potestati saeculari in aliquibus.

Circa primum sic proceditur et quaeritur, utrum Christiani teneantur subesse tyrannis sive potestati saeculari in aliquibus. Et quod sic, videtur.

1. Primae Petri secundo3: Servi, subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam discolis.

2. Item, ad Romanos decimo tertio4: Omnis anima potestatibus sublimioribus subdita sit; et post: Reddite omnibus debita, cui tributum tributum, cui vectigal vectigal. Et si tu dicas, quod haec est admonitio propter scandalum vitandum; contra: paulo ante5: Necessitate subditi estote, non solum propter iram, sed etiam propter conscientiam.

3. Item, hoc ipsum ostenditur ratione, quam Apostolus facit ibidem6. Non est, inquit, potestas nisi a Deo; sed quae a Deo sunt, ordinata sunt: ergo omnis potestas ordinata est ordinatione divina: itaque qui resistit potestati Dei ordinationi resistit; sed qui resistit ordinationi Dei damnationem sibi acquirit: ergo etc.

p. 1010 4. Item, servire homini non est culpa nec malum, immo meritorium7: ergo videtur, quod ab illa servitute non absolvatur per baptismum: ergo sicut non-Christiani servi sunt aliorum, ita, etiamsi Christiani fiant, servire tenentur.

5. Item, ad hoc ipsum sunt multae auctoritates, quae possunt sumi quasi ab omnibus Epistolis8 beati Pauli, in quibus monet servos subiacere dominis suis.

Sed contra: 1. Matthaei decimo septimo9: Reges terrae a quibus accipiunt censum? a filiis, an ab alienis? et post infra: Ergo liberi sunt filii; et Glossa ibi: «Liberi sunt filii regni in omni regno, multo magis liberi sunt filii illius regni, sub quo sunt omnia regna in quolibet regno terreno»: si ergo boni Christiani sunt filii regni illius, videtur, quod sub nullius regis terreni potestate sint astricti: ergo non tenentur ei subesse in aliquo tributo.

2. Item, Iacobi primo10: Qui autem prospexerit in lege perfectae libertatis; Glossa exponit, quod «lex perfectae libertatis est lex Evangelica»: ergo si perfecta libertas liberat ab omni servitute, videtur, quod omnis qui inhaeret legi Evangelii, absolutus sit ab omni servitute regis terreni.

3. Item, caritas omnia membra Christi facit unum et omnia facit communia; unde primae ad Corinthios tertio11: Omnia vestra sunt, sive mors, sive vita etc. Omnia facit unum, quia dicit Apostolus et ad Ephesios et ad Colossenses: Omnes unum sumus in Christo, nec est distinctio servi et liberi: ergo si caritas reducit omnia membra ad aequalitatem et communitatem, videtur igitur, quod in habentibus caritatem non sit aliqua obligatio servitutis.

4. Item, maius est vinculum legis divinae, quam sit vinculum constitutionis humanae; sed lex Evangelica absolvit ab onere servitutis legalis, quae quidem a Deo per Moysen lata fuerat12: ergo multo fortius absolvit ab onere humanae servitutis et legis civilis.

5. Item, Anselmus in libro: Cur Deus homo, capitulo quinto13: «Per se redimere voluit, ut in pristinam redigeret libertatem, et sibi homo subiectus esset, non homini»: si ergo empti sumus pretio magno, videlicet sanguine agni incontaminati et immaculati; videtur, quod ipsius solius servi simus: ergo non videtur, quod vir christianus, qui renatus est in Christo, astrictus sit alicui servituti terreni imperii.

Conclusio

Christiani terrenis dominis sunt obligati, non tamen in omnibus, sed solum in his quae non sunt contra Deum, et quae secundum rectam consuetudinem rationabiliter statuta sunt.

Respondeo: Dicendum, quod cum servitus opponatur libertati, secundum quod triplex dicitur esse libertas, videlicet a coactione et a culpa et a miseria14; sic servitus potest dici tripliciter, quae attenditur in libertatis arctatione. Secundum enim arctationem libertatis a culpa attenditur servitus peccati, de qua Ioannis octavo15: Qui facit peccatum servus est peccati; et ad Romanos sexto: Non regnet peccatum in vestro mortali corpore. — Secundum vero arctationem libertatis a miseria attenditur servitus poenae et mortis, de qua dicitur ad Romanos sexto16: Christus resurgens a mortuis iam non moritur, mors illi ultra non dominabitur. — Secundum autem arctationem libertatis a coactione attenditur servitus conditionis, de qua dicitur primae ad Corinthios septimo17: Servus vocatus es? non sit tibi curae; sed et si potes liber fieri, magis utere. Haec autem servitus attenditur in coarctatione libertatis a coactione, non quantum ad interiorem motum voluntatis, quae cogi non potest, sed quantum ad exteriorem18. Unde et servitus introducta fuit in hoc, quod unus alterum vicit et servituti suae addixit, ut non liceat facere contrarium eius quod ipse mandaverit.

Cum igitur triplex sit servitus, una habet ortum ab altera; nam non esset servitus poenae, nisi praecessisset servitus culpae; nec servitus conditionis subsequeretur, nisi illa duplex praecederet. Cum ergo aliquis regeneratur in Christo et efficitur Christianus, liberatur a servitute peccati; sed tamen non sic liberatur, quin etiam possibilitatem et facilitatem et pronitatem habeat redeundi in idem genus servitutis; et hinc est, quod propter eius promotionem et humiliationem relinquit Dominus eidem19 servitutem mortis et conditionis. Unde ita moriuntur Christiani, sicut et alii; et propter pronitatem ad malum et concupiscentias militantes in membris, ex quibus consurgunt bella et lites20, ita indigent regi terreno principe, sicut et aliae gentes — et ideo non solum secundum humanam institutionem, sed etiam secundum divinam dispensationem inter Christianos sunt reges et principes, domini et servi — et secundum distinctionem potestatis ei subiiciuntur et tenentur secundum plus et minus. Et hoc ipse Dominus dicit Matthaei vigesimo secundo21: Reddite quae sunt Caesaris Caesari, et quae sunt Dei Deo. Et Apostolus primae ad Timotheum ultimo hoc docet et contrarium praedicantes condemnat. Ait enim sic: Quicumque sunt sub iugo servitutis, dominos suos omni honore dignos arbitrentur, ne nomen Domini et doctrina blasphemetur. Si quis autem aliter docet et non acquiescit sanis sermonibus Domini nostri Iesu Christi, superbus est, nihil sciens etc. Et hoc ipsum probat ad Romanos decimo tertio22, et in pluribus aliis locis docet et mandat. — Et ideo concedendum est, quod Christiani sunt terrenis dominis obligati, non tamen in omnibus, sed in his solum, quae non sunt contra Deum; nec in his omnibus, sed in his quae secundum rectam consuetudinem rationabiliter statuta sunt, sicut tributa et vectigalia et consimilia. — Unde auctoritates et rationes, quae hoc probant, concedendae sunt.

p. 1011 1. Ad illud ergo quod primo obiicitur de textu et Glossa, decimo septimo Matthaei, dicendum, quod textus intelligit de Christo, quod Christus non tenebatur reddere tributum, et de his qui sunt eius imitatores perfecti, utpote de Apostolis, pro eo quod naturaliter erant liberi et omnia bona temporalia dimiserant23; et ideo censum vel tributum ab eis reges terrae accipere non debebant. In aliis autem Christianis, vel qui sunt servilis conditionis, vel qui abundant temporalibus bonis, illa auctoritas non habet intelligi.

2. Ad illud quod obiicitur, quod lex Evangelica est lex perfectae libertatis; dicendum, quod ideo dicitur lex perfectae libertatis, quia liberat a servitute praevaricationis, sive etiam a servitute Legis, dum in ea datur spiritus caritatis, qui est spiritus libertatis secundum id quod dicit Apostolus ad Romanos octavo24: Non accepistis spiritum servitutis iterum in timore, sed spiritum adoptionis filiorum; et ideo ex hoc non sequitur, quod homo, qui est sub lege Evangelii, sit liberatus a servitute terreni dominii.

3. Ad illud quod obiicitur, quod caritas omnia unit et communia facit; dicendum, quod hoc verum est per quandam participationem, sed non est verum per dominii auctoritatem25. Omnes etiam unit, sed hoc est secundum affectionem, non secundum gradus et dignitatis indistinctionem; nam in corpore Christi magna est membrorum distinctio, quamvis quantum ad conformitatem affectionum magna sit unio26.

4. Ad illud quod obiicitur, quod absolvit lex Evangelica ab onere legis Moysaicae, ergo multo fortius a lege humana; dicendum, quod non est simile, quia lex ista legem illam implet et evacuat, tanquam veritas figuram27. Non sic autem est de lege institutionis humanae, quae multum adiuvat ad observantiam legis divinae. Unde et Apostolus mandat rogari pro principibus, primae ad Timotheum secundo28: ut quietam et tranquillam vitam sub eis agamus.

p. 1012 5. Ad illud quod obiicitur, quod Christus ideo per se redimere voluit, ut in pristinam libertatem redigeret; dicendum, quod ibi notatur effectus plenus redemptionis factae per Christum. Sed tamen illum effectum non plene assequimur in praesenti, quousque creatura ingemiscit et parturit, donec liberetur a servitute corruptionis in libertatem gloriae filiorum Dei29. Unde hic inchoatur libertas a culpa, sed ibi consummabitur libertas a miseria et ab omni potestate humana. Unde non sequitur, quod si sumus empti a Christo, quod propter hoc non simus servi alterius, quia dominium Christi bene compatitur secum dominium hominis, in his maxime, qui nihil iubent contra Deum; sed non compatitur secum dominium diaboli vel peccati, secundum illud Matthaei sexto30: Non potestis duobus dominis servire. Ideo quamvis redemptione Christi eruamur a servitute mortalis peccati, non tamen eruimur a servitute conditionis, vel mortis.

Scholion

I. Principia supra (a. 2. q. 1.) exposita hic specialiter applicantur ad potestatem saecularem; simul autem sana et catholica doctrina de libertate et auctoritate concinne exponitur. Nemo est, qui nesciat, infinitos fere et sibi oppositos errores circa hanc doctrinam a saeculis mundum obruisse, vel sub praetextu falsae libertatis, vel per usurpationem nimiamque amplificationem potestatis saecularis, qua derogatur legitimae libertati Ecclesiae et iuribus familiae et etiam singularium personarum. Inter alia plura haec tria magni momenti principia inter catholicos omnino constant. — 1. Ipsum ius legitimum potestatis tum spiritualis tum saecularis non dependet praecise a dignitate vel indignitate personae in praelatione constitutae. Contraria opinio Wicleffi (et Hussii) damnata est a Martino V. et Concil. Constantiensi, scilicet eiusdem prop. 15: «Nullus est dominus civilis, nullus est praelatus, nullus est episcopus, dum est in peccato mortali». Item communiter tenetur, quod «distinctio fidelium et infidelium, secundum se considerata, non tollit dominium et praelationem infidelium supra fideles» (S. Thom., S. II. II. q. 10. a. 10; cfr. ibid. q. 12. a. 2, et Aegid. R., hic q. 2. a. 2.). — Alius etiam error cuiusdam Fr. Dionysii Sulecbat O. Min. (qui retractavit) damnatus est ab Urbano V. 1368, scilicet prop.: Haec benedicta, immo superbenedicta lex amoris omnem aufert proprietatem et dominium». — (Censura) falsa, erronea, haeretica (D'Argentré Collectio iudiciorum t. I. pag. 382 seqq.). — 2. Quoad modum acquirendi dominium potest esse iniustitia, quae impedit ius legitimae potestatis (cfr. supra a. 2. q. 1.); unde obedire usurpatoribus per se non est debitum, nisi forte postea ab ipsis per sanationem acquisitum sit ius legitimae possessionis. — 3. Quoad usum potestatis iura qualiscumque potestatis, a Deo communicatae, sunt determinatis limitibus circumscripta; et si usus potestatis terminos istos irrationabiliter egreditur, iniustus est et abusus nec est a Deo. In tantum autem subditus tenetur obedire, in quantum potestas praecipientis est a Deo, non autem, in quantum non est a Deo; immo in his quae sunt contra Deum, tenetur non obedire iniusto homini, sed Deo (Act. 4, 19.). — De obedientia erga Summum Pontificem S. Bonav. egregie tractat in quaest. quadam inedita: Utrum omnes Christiani teneantur obedire uni.

II. Alex. Hal., S. p. III. q. 48. m. 2. a. 1. 2. — S. Thom., hic q. 2. a. 2; S. II. II. q. 104. a. 3. 6, et I. II. q. 96. a. 4. — B. Albert., hic a. 7. — Petr. a Tar., hic q. 3. a. 1. — Richard. a Med., hic a. 3. q. 1. — Aegid. R., loc. cit. — Durand., hic q. 3. — Dionys. Carth., hic q. 4.

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English Translation

Article III. On the necessity of being subject to the power that presides.

Next there is inquiry concerning the necessity of being subject to the power1 that presides2. And concerning this two questions are asked.

First it is asked, whether Christians are bound to be subject to tyrants in some things.

Second it is asked, whether religious are bound to be subject to their prelates in all things.

Question I. Whether Christians are bound to be subject to tyrants or to the secular power in some things.

Concerning the first one proceeds thus, and it is asked whether Christians are bound to be subject to tyrants or to the secular power in some things. And that they are, it seems.

1. First Peter, chapter two3: Servants, be subject in all fear to your masters, not only to the good and the gentle, but also to the froward.

2. Likewise, to the Romans, chapter thirteen4: Let every soul be subject to the higher powers; and afterwards: Render to all their dues, tribute to whom tribute is due, custom to whom custom. And if you say that this is an admonition for the sake of avoiding scandal; on the contrary, a little before5: Be subject of necessity, not only because of wrath, but also for conscience' sake.

3. Likewise, this same thing is shown by the reason which the Apostle makes in the same place6. There is no power, he says, but from God; but the things that are from God are ordained: therefore every power is ordained by divine ordination: and so he who resists the power resists the ordinance of God; but he who resists the ordinance of God acquires damnation to himself: therefore etc.

4. Likewise, to serve a man is neither fault nor evil, nay rather it is meritorious7: therefore it seems that one is not absolved from that servitude through baptism: therefore just as non-Christians are servants of others, so too, even if they become Christians, they are bound to serve.

5. Likewise, to this same effect there are many authorities, which may be drawn as it were from all the Epistles8 of blessed Paul, in which he admonishes servants to be subject to their masters.

On the contrary: 1. Matthew, chapter seventeen9: Of whom do the kings of the earth receive tribute? of their own children, or of strangers? and afterwards below: Then the children are free; and the Gloss there: «The children of the kingdom are free in every kingdom; much more are the children of that kingdom free, under which are all kingdoms in any earthly kingdom whatever»: if therefore good Christians are children of that kingdom, it seems that they are bound under the power of no earthly king: therefore they are not bound to be subject to him in any tribute.

2. Likewise, James, chapter one10: But he who has looked into the law of perfect liberty; the Gloss explains that «the law of perfect liberty is the law of the Gospel»: therefore if perfect liberty frees from all servitude, it seems that everyone who cleaves to the law of the Gospel is absolved from all servitude to an earthly king.

3. Likewise, charity makes all the members of Christ one and makes all things common; whence first to the Corinthians, chapter three11: All things are yours, whether death, or life etc. It makes all things one, because the Apostle says both to the Ephesians and to the Colossians: We are all one in Christ, nor is there distinction of servant and free: therefore if charity reduces all members to equality and community, it seems then that in those who have charity there is no obligation of servitude.

4. Likewise, the bond of the divine law is greater than the bond of human constitution; but the law of the Gospel absolves from the burden of legal servitude, which indeed had been laid down by God through Moses12: therefore much more strongly does it absolve from the burden of human servitude and of the civil law.

5. Likewise, Anselm in the book Why God Became Man, chapter five13: «He willed to redeem by himself, that he might restore [man] to his pristine liberty, and that man might be subject to himself, not to a man»: if therefore we are bought with a great price, namely with the blood of a lamb unspotted and undefiled; it seems that we are servants of him alone: therefore it does not seem that a Christian man, who is reborn in Christ, is bound to any servitude of an earthly empire.

Conclusion

Christians are obligated to earthly masters, yet not in all things, but only in those which are not against God, and which according to right custom have been reasonably established.

I respond: It must be said that, since servitude is opposed to liberty, according as liberty is said to be threefold, namely from coercion and from fault and from misery14; so servitude can be spoken of in three ways, which is considered in the restriction of liberty. For according to the restriction of liberty from fault there is considered the servitude of sin, of which John, chapter eight15: He who commits sin is the servant of sin; and to the Romans, chapter six: Let not sin reign in your mortal body. — But according to the restriction of liberty from misery there is considered the servitude of punishment and of death, of which it is said to the Romans, chapter six16: Christ rising from the dead dies now no more, death shall no more have dominion over him. — But according to the restriction of liberty from coercion there is considered the servitude of condition, of which it is said first to the Corinthians, chapter seven17: Were you called as a servant? care not for it; but if you can be made free, use it rather. And this servitude is considered in the restriction of liberty from coercion, not as to the interior motion of the will, which cannot be coerced, but as to the exterior18. Whence servitude too was introduced in this, that one conquered another and bound him to his own servitude, so that it is not permitted to do the contrary of what he himself has commanded.

Since therefore servitude is threefold, one takes its origin from another; for there would be no servitude of punishment, unless the servitude of fault had preceded; nor would the servitude of condition follow, unless that twofold one preceded. When therefore someone is regenerated in Christ and becomes a Christian, he is freed from the servitude of sin; but yet he is not so freed that he does not also have the possibility and the facility and the proneness of returning to the same kind of servitude; and hence it is that, on account of his advancement and humiliation, the Lord leaves to him19 the servitude of death and of condition. Whence Christians die just as others do; and on account of the proneness to evil and the concupiscences warring in their members, from which arise wars and strifes20, they need an earthly ruling prince, just as do other peoples — and therefore not only according to human institution, but also according to divine dispensation among Christians there are kings and princes, masters and servants — and according to the distinction of power they are subjected to him and bound according to more and less. And this the Lord himself says, Matthew, chapter twenty-two21: Render the things that are Caesar's to Caesar, and the things that are God's to God. And the Apostle in first to Timothy, the last [chapter], teaches this and condemns those who preach the contrary. For he says thus: Whoever are under the yoke of servitude, let them count their masters worthy of all honor, lest the name of the Lord and the doctrine be blasphemed. But if anyone teaches otherwise and does not acquiesce in the sound words of our Lord Jesus Christ, he is proud, knowing nothing etc. And this same thing he proves to the Romans, chapter thirteen22, and in many other places he teaches and commands. — And therefore it must be granted that Christians are obligated to earthly masters, yet not in all things, but in those alone which are not against God; nor in all these, but in those which according to right custom have been reasonably established, such as tributes and customs and the like. — Whence the authorities and reasons which prove this are to be granted.

1. To that, therefore, which is objected first concerning the text and the Gloss, the seventeenth of Matthew, it must be said that the text is to be understood of Christ, that Christ was not bound to render tribute, and of those who are his perfect imitators, such as the Apostles, for the reason that they were naturally free and had given up all temporal goods23; and therefore the kings of the earth ought not to receive census or tribute from them. But in other Christians, either those who are of servile condition, or those who abound in temporal goods, that authority is not to be understood.

2. To that which is objected, that the law of the Gospel is the law of perfect liberty; it must be said that it is therefore called the law of perfect liberty, because it frees from the servitude of transgression, or even from the servitude of the Law, since in it is given the spirit of charity, which is the spirit of liberty according to what the Apostle says to the Romans, chapter eight24: You have not received the spirit of servitude again in fear, but the spirit of the adoption of sons; and therefore from this it does not follow that a man who is under the law of the Gospel is freed from the servitude of earthly dominion.

3. To that which is objected, that charity unites all and makes [all things] common; it must be said that this is true through a certain participation, but it is not true through the authority of dominion25. It also unites all, but this is according to affection, not according to an indistinction of grade and dignity; for in the body of Christ there is a great distinction of members, although as to the conformity of affections there is a great union26.

4. To that which is objected, that the law of the Gospel absolves from the burden of the Mosaic law, therefore much more strongly from human law; it must be said that it is not the same, because this law fulfills and empties that one, as truth does a figure27. But it is not so with the law of human institution, which greatly helps toward the observance of the divine law. Whence the Apostle too commands that prayer be made for princes, first to Timothy, chapter two28: that we may lead a quiet and tranquil life under them.

5. To that which is objected, that Christ therefore willed to redeem by himself, that he might restore [man] to his pristine liberty; it must be said that there is noted the full effect of the redemption made by Christ. But yet we do not fully attain that effect in the present, so long as the creature groans and travails, until it be delivered from the servitude of corruption into the liberty of the glory of the children of God29. Whence here liberty from fault is begun, but there liberty from misery and from all human power will be consummated. Whence it does not follow that, if we are bought by Christ, on account of this we are not servants of another, because the dominion of Christ is well compatible with the dominion of a man, especially in those who command nothing against God; but it is not compatible with the dominion of the devil or of sin, according to that of Matthew, chapter six30: You cannot serve two masters. Therefore although by the redemption of Christ we are rescued from the servitude of mortal sin, we are not yet rescued from the servitude of condition, or of death.

Scholion

I. The principles set forth above (a. 2, q. 1) are here applied specially to the secular power; and at the same time the sound and catholic doctrine concerning liberty and authority is fittingly set forth. There is no one who does not know that almost infinite and mutually opposed errors have for ages overwhelmed the world concerning this doctrine, either under the pretext of false liberty, or through the usurpation and excessive amplification of the secular power, whereby the legitimate liberty of the Church and the rights of the family and even of individual persons are infringed. Among many other things, these three principles of great moment are altogether settled among catholics. — 1. The legitimate right itself of power, whether spiritual or secular, does not depend precisely on the worthiness or unworthiness of the person constituted in prelacy. The contrary opinion of Wycliffe (and Hus) was condemned by Martin V and the Council of Constance, namely its proposition 15: «No one is a civil lord, no one is a prelate, no one is a bishop, while he is in mortal sin». Likewise it is commonly held that «the distinction of the faithful and the unfaithful, considered in itself, does not take away the dominion and prelacy of the unfaithful over the faithful» (S. Thom., S. II–II, q. 10, a. 10; cf. ibid. q. 12, a. 2, and Aegidius R., here q. 2, a. 2). — Another error too, of a certain Fr. Dionysius Sulecbat, O. Min. (who retracted it), was condemned by Urban V in 1368, namely the proposition: «This blessed, nay super-blessed law of love takes away all property and dominion». — (Censure) false, erroneous, heretical (D'Argentré, Collection of Judgments, vol. I, p. 382 ff.). — 2. As to the manner of acquiring dominion there can be an injustice which impedes the right of legitimate power (cf. above a. 2, q. 1); whence to obey usurpers is of itself not a duty, unless perhaps afterwards the right of legitimate possession is acquired from them through ratification. — 3. As to the use of power, the rights of any power whatever, communicated by God, are circumscribed by determinate limits; and if the use of power irrationally exceeds those bounds, it is unjust and an abuse and is not from God. But the subject is bound to obey in so far as the power of the one commanding is from God, but not in so far as it is not from God; nay, in those things which are against God, he is bound not to obey the unjust man, but God (Acts 4, 19). — Concerning obedience toward the Supreme Pontiff St. Bonaventure treats admirably in a certain unpublished question: Whether all Christians are bound to obey one.

II. Alex. of Hales, Summa p. III, q. 48, m. 2, a. 1–2. — St. Thomas, here q. 2, a. 2; S. II–II, q. 104, a. 3, 6, and I–II, q. 96, a. 4. — Bl. Albert, here a. 7. — Peter of Tarentaise, here q. 3, a. 1. — Richard of Mediavilla, here a. 3, q. 1. — Aegidius R., loc. cit. — Durandus, here q. 3. — Dionysius the Carthusian, here q. 4.

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Apparatus Criticus
  1. August., XIX. de Civ. Dei, c. 15: Nullus autem natura, in qua prius Deus hominem condidit, servus est hominis aut peccati. Verum et poenalis servitus ea lege ordinatur, quae naturalem ordinem conservari iubet, perturbari vetat; quia si contra eam legem non esset factum, nihil esset poenali servitute coercendum. — Vide scholion ad praecedentem quaest.
    Augustine, On the City of God XIX, c. 15: But no one is by nature — in which God first created man — a servant of man or of sin. Moreover the penal servitude too is ordained by that law which bids the natural order be preserved and forbids it to be disturbed; for if nothing had been done against that law, there would be nothing to be coerced by penal servitude. — See the scholion to the preceding question. (This note belongs by anchor to the close of the preceding question, a2-q2; it is rendered here as the lead of the inherited p.1009 R-col footer block — see Notes.)
  2. Vat. praesidenti. Codd. H T W et alii nec non ed. 1 omittunt paulo inferius in aliquibus.
    The Vatican edition reads praesidenti. Codices H, T, W and others, as well as ed. 1, omit a little below in aliquibus.
  3. Vers. 18.
    Verse 18. (1 Peter 2:18.)
  4. Vers. 1. — Seq. loc. Script. est ibid. v. 7.
    Verse 1. — The following scriptural passage is in the same place, v. 7. (Romans 13:1, 7.)
  5. Loc. cit. v. 5.
    Loc. cit., v. 5. (Romans 13:5.)
  6. Rom. 13, 1. seq. Ita fere legitur in pluribus antiquis edd. Vulgatae; nunc autem: quae autem sunt, a Deo ordinatae sunt. — Paulo inferius pro itaque edd. (excepta 1, quae habet sed) substituunt ita quod.
    Romans 13:1 ff. So it is read in nearly the same way in many old editions of the Vulgate; but now: but the things that are, are ordained by God. — A little below, for itaque the editions (except ed. 1, which has sed) substitute ita quod.
  7. Cfr. Iac. 4, 1. seq. Cfr. etiam Aristot., II. Polit. c. 3. (c. 2.), ubi Platonis doctrina de communitate bonorum impugnatur.
    Cf. James 4:1 ff. Cf. also Aristotle, Politics II, c. 3 (c. 2), where Plato's doctrine concerning the community of goods is impugned.
  8. Ephes. 6, 5; Coloss. 3, 22; Tit. 2, 9.
    Ephesians 6:5; Colossians 3:22; Titus 2:9.
  9. Vers. 24. In Vulg. ante censum habetur tributum vel. — Seq. loc. Script. est ibid. v. 25. — Glossa, in qua Vat. et nonnulli codd. pro illius regni substituunt illius regis, est ordinaria et habetur apud Strabum et Lyranum. Mox pro nullius regis codd. B bb exhibent nullius regni, ut Vat., omissa vocula sub, quae vocula etiam in ceteris edd. desideratur, cum edd. 3, 4 pro potestate ponit potestati.
    Verse 24. In the Vulgate before census stands tribute or. — The following scriptural passage is in the same place, v. 25. — The Gloss, in which the Vatican edition and several codices for of that kingdom substitute of that king, is the ordinary Gloss and is found in Strabus and Lyranus. Shortly, for of no king codices B and bb give of no kingdom, as the Vatican edition, the word under being omitted, which word is also lacking in the other editions, while editions 3, 4 for power (abl.) put power (dat.).
  10. Vers. 25. Vulgata et Vat. cum paucis codd. perspexerit pro prospexerit, et pro in lege perfectae libertatis Vulgata in legem perfectam libertatis. Glossa est ordinaria apud Lyranum.
    Verse 25. The Vulgate and the Vatican edition, with a few codices, read perspexerit for prospexerit, and for into the law of perfect liberty the Vulgate has into the perfect law of liberty. The Gloss is the ordinary one in Lyranus.
  11. Vers. 22. — Ex Epist. ad Ephes. huc pertinent 2, 14. seqq. et 4, 4. seqq., ex Epist. ad Coloss. verba illa omnibus nota (3, 11.): «Ubi non est Gentilis et Iudaeus... servus et liber, sed omnia et in omnibus Christus». Similiter Apostolus loquitur Gal. 3, 28: Non est Iudaeus neque Graecus, non est servus neque liber... Omnes enim vos unum estis in Christo Iesu.
    Verse 22. — From the Epistle to the Ephesians there belong here 2:14 ff. and 4:4 ff.; from the Epistle to the Colossians those words known to all (3:11): «Where there is not Gentile and Jew... servant and free, but Christ is all and in all». Similarly the Apostle speaks in Galatians 3:28: There is neither Jew nor Greek, there is neither servant nor free... for you are all one in Christ Jesus.
  12. Cfr. Act. 15, 5. seqq.
    Cf. Acts 15:5 ff.
  13. Liber. I. c. 5: An non intelligis, quia quaecumque alia persona [praeter personam divinam] hominem a morte aeterna redimeret, eius servus idem homo recte iudicaretur? Quod si esset, nullatenus restauratus esset in illam dignitatem, quam habiturus erat, si non peccasset; cum ipse, qui non nisi Dei servus et aequalis Angelis bonis per omnia futurus erat, servus esset eius qui Deus non esset, et cuius Angeli servi non essent. — Minor huius arg. sumta est ex 1. Cor. 6, 20. et 1. Petr. 1, 19, ubi Vulgata pro sanguine agni incontaminati et immaculati habet sanguine quasi agni immaculati Christi et incontaminati.
    Book I, c. 5: Do you not understand that whatever other person [besides the divine person] should redeem man from eternal death, the same man would rightly be judged that person's servant? And if that were so, he would in no way be restored to that dignity which he was to have had if he had not sinned; since he who was to be the servant of God alone and equal to the good angels in all things, would be the servant of one who was not God, and whose servants the angels were not. — The minor of this argument is taken from 1 Corinthians 6:20 and 1 Peter 1:19, where the Vulgate, for with the blood of a lamb unspotted and undefiled, has with the blood, as it were, of an unspotted and undefiled lamb, [namely] Christ.
  14. August., XIX. de Civ. Dei, c. 13: Et utique felicius servitur homini quam libidini, cum saevissimo dominatu vastet corda mortalium, ut alias omittam, libido ipsa dominandi. Hominibus autem illo pacis ordine, quo aliis alii subiecti sunt, sicut prodest humilitas servientibus, ita nocet superbia dominantibus. — Paulo inferius post absolvatur cod. O supplet quis.
    Augustine, On the City of God XIX, c. 13: And surely it is happier to serve a man than lust, since lust itself — to omit other matters — lays waste the hearts of mortals with most savage dominion, the very lust of domination. But for men, by that order of peace by which some are subjected to others, just as humility profits those who serve, so pride harms those who dominate. — A little below, after absolvatur codex O supplies quis.
  15. Vers. 34. — Seq. loc. Script. est Rom. 6, 12.
    Verse 34 (John 8:34). — The following scriptural passage is Romans 6:12.
  16. Vers. 9. Vulgata: ex mortuis.
    Verse 9 (Romans 6:9). The Vulgate: from the dead.
  17. Vers. 21. — Pro primae ad Corinthios codd. et primae edd. perperam exhibent ad Romanos.
    Verse 21 (1 Corinthians 7:21). — For first to the Corinthians the codices and the first editions wrongly give to the Romans.
  18. Cfr. supra d. 23. p. II. q. 4. seq. — Unde servitus originem duxit (de quo in seqq. sermo est), inde et in lingua Latina nomen servi derivatum esse vult August., XIX. de Civ. Dei, c. 15: Origo autem vocabuli servorum in Latina lingua inde creditur ducta, quod hi qui iure belli possent occidi, a victoribus cum servabantur, servi fiebant, a servando appellati. — Paulo post pro addixit codd. C F K O S et edd. 1, 2 adduxit.
    Cf. above d. 23, p. II, q. 4 f. — Whence servitude took its origin (of which there is discourse in what follows), thence also in the Latin tongue the name servus is derived, as Augustine holds, On the City of God XIX, c. 15: But the origin of the word for servants in the Latin tongue is believed to be drawn from this, that those who by the law of war could have been killed, when they were preserved by the victors, became servants (servi), being so named from being preserved (servando). — Shortly after, for addixit codices C F K O S and editions 1, 2 read adduxit.
  19. Pro eidem codd. B C I K R S (T a prima manu) V ee idem, codd. D M W hominem, cod. L eundem, cod. O (P a secunda manu) eum. Codd. E F Q (T a secunda manu) bb et edd. 1, 2, omissa voce eidem, pro servitutem substituunt (cum cod. P) sub servitute, codd. I L W exhibent in servitute. Paulo ante pro relinquit Vat. cum edd. 3, 4 habet reliquit, et paulo inferius post et conditionis codd. D W addunt servilis, ut et mori necesse habeat et dominio possit arceri.
    For to him (eidem) codices B C I K R S (T by a first hand) V ee read idem, codices D M W the man, codex L the same (eundem), codex O (P by a second hand) him. Codices E F Q (T by a second hand) bb and editions 1, 2, omitting the word eidem, for servitude substitute (with codex P) under servitude, while codices I L W give in servitude. A little before, for leaves (relinquit) the Vatican edition with editions 3, 4 has left (reliquit), and a little below after and of condition codices D W add servile, so that he must both die of necessity and can be restrained by dominion.
  20. Epist. Iac. 4, 1: Unde bella et lites in vobis? Nonne hinc? ex concupiscentiis vestris, quae militant in membris vestris?
    Epistle of James 4:1: Whence are wars and strifes among you? Are they not hence? from your concupiscences, which war in your members?
  21. Vers. 21. — Seq. verbum Apostoli habetur loc. cit. v. 1, 3. seq. Vulgata post Iesu Christi addit et ei quae secundum pietatem est doctrinae.
    Verse 21 (Matthew 22:21). — The following word of the Apostle is found in the place cited, v. 1, 3 ff. The Vulgate, after Jesus Christ, adds and to that doctrine which is according to godliness.
  22. Vers. 1. — De aliis Script. locis lectorem remittimus ad notam 2, pag. 1010.
    Verse 1 (Romans 13:1). — For the other scriptural passages we refer the reader to note 2, p. 1010.
  23. Matth. 19, 27: Ecce nos reliquimus omnia. Cfr. Ambros., IX. Expos. in Luc. n. 35, ubi ait: Cur dedit [Christus] censum? Non de suo dedit, sed reddit mundo quod erat mundi. Et tu, si vis non esse obnoxius Caesari, noli habere quae mundi sunt; sed si habes divitias, obnoxius es Caesari. Si vis nihil regi debere terreno, relinque omnia tua et sequere Christum. — Paulo superius pro tenebatur cod. T substituit tenetur, et in fine arg. non habet locum nec intelligi pro non habet intelligi.
    Matthew 19:27: Behold we have left all things. Cf. Ambrose, Exposition on Luke IX, n. 35, where he says: Why did [Christ] pay the census? He did not pay from what was his own, but renders to the world what was the world's. And you, if you wish not to be liable to Caesar, do not have the things that are the world's; but if you have riches, you are liable to Caesar. If you wish to owe nothing to an earthly king, leave all that is yours and follow Christ. — A little above, for was bound (tenebatur) codex T substitutes is bound (tenetur), and at the end of the argument it has no place for intelligi in place of non habet intelligi.
  24. Vers. 15. Cfr. supra pag. 680, nota 2. — Edd. paulo inferius omittunt homo.
    Verse 15 (Romans 8:15). Cf. above p. 680, note 2. — The editions a little below omit man (homo).
  25. Cfr. Act. 4, 32. 34. seqq.
    Cf. Acts 4:32, 34 ff.
  26. Cfr. Rom. 12, 4. seqq. et 1. Cor. 12, 12. seqq.
    Cf. Romans 12:4 ff. and 1 Corinthians 12:12 ff.
  27. Cfr. Matth. 5, 17; Ioan. 1, 17; 1. Cor. 10, 11.
    Cf. Matthew 5:17; John 1:17; 1 Corinthians 10:11.
  28. Vers. 2.
    Verse 2 (1 Timothy 2:2).
  29. Rom. 8, 21. 22: Quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei. Scimus enim, quod omnis creatura ingemiscit et parturit usque adhuc.
    Romans 8:21–22: Because the creature also itself shall be delivered from the servitude of corruption into the liberty of the glory of the children of God. For we know that every creature groans and travails even until now.
  30. Vers. 24.
    Verse 24 (Matthew 6:24).
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