Power And The Gospel

Non enim erubesco super evangelium, virtus enim Dei est in salutem omni credenti... Hoc est, sicut quidam doctores erubescebant, qui doctrinam coelestem adjunctis miraculis corroborare nequibant. Virtus enim Dei est, etc. Nulla major virtus est quam quae, devicta morte, homini perditam reddidit vitam, quamvis incredulis infirmitas videbatur? Definiens ergo quid sit evangelium, pronuntiat. Virtus enim Dei est, inquit, in salutem omni credenti. Quod autem dixit quod virtus Dei est in salutem, videtur ostendere, quod sit aliqua virtus Dei quae non sit ad salutem, sed ad perditionem: sicut in Psalmis legitur: In virtute tua disperde illos; virtus enim in dextera est qua salvamur, ut virtus in qua disperdit, sinistra dicatur Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.18c-d

For I am not ashamed of the Gospel, it is a power of God for the salvation of all who believe ... 1 That is, not as certain teachers who have been ashamed, who were unable to confirm heavenly teaching with adjoining miracles. 'For it is a power of God.' What power is greater than that which having conquered death returns a destroyed life to a man, although weakness deemed it unbelievable? Therefore he proclaims the definition of the Gospel, that it is a power of God for the salvation of all who believe. That he said it is a power of God for salvation, seems to show that there is a power of God that is not for salvation, but for damnation, as is read in the Psalms, 'With your power scatter them.' 2 For as there is a power of the right hand by which we are saved, so it may be said there is a power of the left hand by which He scatters. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.16 2 Ps 58.12

Separated For The Gospel

Segregatus in evangelium Dei. Εὐαγγέλιον, bonum nuntium interpretatur, quo peccatores ad indulgentiam convocantur. Apostolus autem quo modo in Judaismo locum doctoris habebat, ut pote Pharisaeus, ita a Judaismi praedicatione separatum se dicit in evangelium Dei, ut a lege dissimulans Christum praedicaret. Aliter: Segregatus, hoc est, a grege apostolico separatus, ut gentibus praedicaret. Sicut in Actibus apostolorum Spiritus sanctus dicit: Segregate mihi Saulum et Barnabam, in opus ad quod elegi eos. Segregatus dicitur in evangelium Dei, sicut alibi ipse de se dicit: Cum autem placuit Deo, qui me segregavit de utero matris meae, ut revelaret Filium suum in me: ex quo intelligimus, quod justi separentur a ventre. Ergo et Paulus quidem segregatus in Evangelium dicitur, segregatus a ventre matris suae. Causas in eo et merita quibus in hoc segregari debuerit, vidit ille quem non latet mens: praevidit enim quod abundantius quam caeteri omnes laboraturus esset in evangelio, quod in siti, et in fame, et in frigore, et in nuditate, in periculis latronum, in periculis fluminum, in periculis maris praedicaturus esset evangelium Christi. In evangelium Dei. Unum atque idem est dicere, et evangelium Dei, evangelium Christi, quod ipse Dominus dicit: Ego et Pater unum sumus. Et iterum dicit ad Patrem: Omnia mea tua sunt, et tua mea. Ergo evangelium Patris, evangelium Filii est. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.12a-c

Separated for the Gospel of God... 1 Euaggelion is translated as good news, by which sinners are called to forgiveness. The Apostle held the position of teacher in Judaism, while a Pharisee, and thus he says that he was separated from the preaching of Judaism for the Gospel of God, so that detached from the law he might preach for Christ. Otherwise, he was separated from the flock of the Apostles so that he might preach to the Gentiles. As in the Acts of the Apostles when the Holy Spirit says, 'Set apart for me Saul and Barnabas, I have chosen them for a work.' 2 It is said, then, he was separated for the Gospel of God and also elsewhere he says of himself, 'When it was pleasing to God, he separated me from the womb of my mother, so that He might reveal His Son in me.' 3 From which we understand that the righteous are separated from the womb. Therefore Paul is said to be separated for the Gospel by being separated from the womb of his mother. The reasons and merits by which he deserved to be separated for this, He sees whom nothing escapes, for He foresees that he would labour more abundantly then any other in the the Gospel, so that in thirst and in hunger, and in cold and in nakedness, and in peril of bandits and in peril of rivers and of seas, he would preach the Gospel of Christ. 4 'For the Gospel of God.' One and the same thing is it to say the Gospel of God and the Gospel of Christ, since the Lord says, 'I am the Father are one.' And again He says to the Father, 'Everything mine is yours and yours is mine.' 5 Therefore the Gospel of the Father is the Gospel of the Son. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.1 2 Acts 13.2 3 Galat 1.15-16 4 2 Cor 11.27 5 Jn 10.30, 17.10

The Spirit And Sons

Quotquot enim spiritu Dei aguntur, hi filii sunt Dei Plus est agi quem regi. Qui enim regitur aliquid agit: et ideo regitur, ut recte agat. Qui autem agitur agere ipse aliquid vix intelligitur. Et tamen tantum praestat voluntatibus nostris gratia Salvatoris, ut non dubite Apostolus dicere. Quotquot spiritu Dei aguntur, hi filii sunt Dei. Aguntur quippe filii Dei, ut quod agendum est agant; et cum egerint, illi a quo aguntur, gratias againt, quia sicut agendum est illud agant, id est cum delectatione et dilectione justitiae, et suavitatem quam dedit Dominus, ut terra ejus dare fructum suum, ab eo se accepise guadeant. Nomen enim adjutoris praescribit agenti, quia et ipse aliquid agit. Filii ergo Dei sunt, quicunque aguntur spiritu, non littera, non lege praecipente, minante, promittente, sed spiritu excitante, illuminante, adjuvante. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VIII, Caput XIV Source: Migne PG 180.631a-b

As many as are led by the Spirit of God, are sons of God. 1 It is better to be led than ruled. For he who is ruled does something and is ruled so that he might do it correctly. But he who is led does something he scarcely can grasp. But this can only be with the grace of the Saviour in our wills, so that the Apostle does not hesitate to say, 'As many as are led by the Spirit of God, are sons of God.' Certainly the sons of God are led so that they do what they should, and when they have done they give thanks to the one who led them, because as it should be done so they have done, that is, with delight and a love of righteousness, 'and the Lord gave such sweetness that His earth gave forth its fruits,' 2 from whom receiving it they rejoice. And He is named as a helper in the deed, because He himself acts. Therefore the sons of God are any of those who are led by the Spirit, who are not commanded by the letter and the law, nor threatened or given promises, but roused by the Spirit, and illuminated by Him and helped by Him. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 7, Chapter 14 1 Rom 8.14 2 Ps 84.13

Grace And Apostleship

Per quem accepimus gratiam et apostolatum... Per quem, sicut reconciliatorem pro peccais nostris, accepimus gratiam, id est ipsorum remissionem peccatorum, per quem, sicut per sapientiam in contemptum praesentium, sapit nobis gratia futurorum. Per quem, inquit, accepimus gratiam et apostolatum: gratiam ad laborum patientiam, apostolatem ad praedictionis auctoritatem, gratiam in persuadendo ea quae persuadenda sunt, apostolatu in coercendo eos qui coercendi sunt. Ad obediendum fidei in omnibus gentibus. Tantam etenim gratiam in hujusmodi apostoli adepti sunt, ut gentes quae erant alienae a testamento Dei and conversatione Israel, non solum in suscipiendo fidem praedictoribus crederent, sed etiam novum vitae modum et religiosae conversationis ordinem pro nominis Christi reverentia suscipere obedirent. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber I, Caput I Source: Migne PG 180.551c-d

Through whom we have received grace and apostleship... 1 'Through whom,' as reconciliation for our sins, 'we have received grace,' that is, for forgiveness of sins. And 'through whom,' as through the wisdom that is contempt of present things he knows the grace of future things for us. Thus 'through whom,' he says, 'we have received grace and apostleship,' grace for patience in toil, and apostleship for authority in preaching, and grace for persuading those things that must be persuaded, and apostleship for ordering those who need to be ordered. 'For the obedience of faith among all peoples.' So great is the grace that this Apostle has received that the peoples who were far estranged from the testament of God and the ways of Israel not only have believed in the taking up of the faith by preaching, but are obedient in the adoption of a new way of life and the rule of religious conduct out of reverence for the name of Christ. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 1, Chapter 1 1 Rom 1.5

Many Spirits

Quicunque enim Spiritu Dei aguntur, hi filii sunt Dei... In quo utique ipsum Dei spiritum dicit. Et iterum in sequeti: Non enim acceptistis, inquit, spiritum servitutis iterum in timore. In hoc ostendit spiritum servitutum servituts alium esse quam illum quem supra dixit Spiritum Dei. Et propterea subjungit: Sed acceptistis spiritum adoptionis filiorum, in quo clamamus: Abba. In hoc spiritum adoptionis ostendit ipsum esse quem dixit supra Spiritum Dei, de quo et repetit: Ipse enim Spiritus testimonium reddit spiritui nostro, hoc est, ipse Spiritus Dei, in quo Patrem Deum clamamus, testimonium reddit spiritui nostro. Qui spiritus noster alius sine dubio est quam vel ille spiritus servitutis, qui datur in timore, vel hic qui ei de invocatione Patris testimonium reddit. Omnes ergo homines, ut videtur, aguntur aliquo spiritu, sicut ipse Paulus scripsit: Scitis autem et vos, cum essetis gentes, quomodo ad idola mutu agebamini. In hoc ostendit quia etiam gentes ad idola aguntur aliquo spiritu. Est ergo Spiritus Dei idem qui est et Spiritus Christi, idemque ipse et Spiritus sanctus est. Sed et spiritus adoptioinis idem dici videtur, sicut praesens apostolicus declarat sermo. David quoque qui dicit, Spiritum sanctum tuum ne auferas a me, et, Spiritu principali confirma me, de eodem dicere videtur: quemque principalem Spiritum propterea arbitror nominatum, ut ostenderetur esse quidem multos spiritus, sed in his principatum et dominationem hunc Spiritum sanctum, qui et principalis appellatur, tenere. Sicut enim multi sunt filii Dei, ut Scriptura dicit: Ego dixi Dii estis, et filii Excelsi omnes, unus tamen est natura Filius et Unigenitus de Patre, per quem omnes filii appellantur, ita et spiritus multi quidem sunt, sed unus est qui vere ex ipso Deo procedit, et caeteris omnibus vocabuli ac sanctifactionis suae gratiam donat. Quod autem plures sint spiritus declarat idem Apostolus ad Hebraeos scribens et dicens: Nonne omnes sunt ministeriales spiritus ad ministerium missi propter eos qui haereditatem capiunt salutis? Sed et David dicit: Qui facit angelos suos spiritus. Et Daniel nihilominus testatur, et dicit: Bendicite, spiritus et animae justorum, Dominum. Et in praesenti loco Pauls, Ipsa Spiritus, inquit, testimonium reddit spiritui nostro, et in aliis, Ut integer spiritus vester, et anima, et corpus in die Domini nostri Jesu Christi servetur. Quae omnia dubium non est quin de rationabilibus spiritibus dicta sint. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber VII, Interprete Rufino Aquileiense Source: Migne PG 14.1103a-1104a

For all who are led by the Spirit of God are sons of God... 1 In which he is speaking of the same spirit of God. And again in what follows he says, 'For you have not received a spirit of slavery again unto fear,' and shows that the spirit of slavery is something different from Him whom above he called the Spirit of God. And because of this he adds, 'But you have received the spirit of adoption, by which we cry, Father.' In this he shows that the spirit of adoption is the same as Him whom above he called the Spirit of God, concerning whom he says again, 'The Spirit Himself bears witness with our spirit,' that is, the same Spirit of God by whom we cry out to God, 'Father' bears witness with our spirit. Which spirit of ours is without doubt different both from the spirit of slavery given unto fear, and from Him who gives testimony concerning the invocation of the Father. Therefore it seems that all men are led by some spirit, as Paul himself wrote. 'You yourselves know that when you were Gentiles you were being led to dumb idols.' 2 By that showing that even the Gentiles are led to idols by some spirit. Thus the Spirit of God is the same as the Spirit of Christ who is Himself the same as the Holy Spirit. But even the spirit of adoption seems to be called the same Spirit, as the Apostle's present passage declares. David also, who says, 'Do not take your Holy Spirit from me,' and 'With the perfect spirit strengthen me,' 3 seems to be speaking of the same Spirit, which I judge was named the perfect spirit so that it might be shown that there are indeed many spirits, but among them it is the Holy Spirit who is named perfect, who holds sovereignty and dominion. For just as there are many sons of God, as Scripture says, 'I have said you are Gods and sons of the Most High,' 4 and yet there is only one who is by nature the Son and Only Begotten from the Father, through whom all sons are named, so there are many spirits, yet only one Spirit who truly proceeds from God Himself. It is He who gives the grace of His own name and sanctification to all the others. And that there are more spirits this same Paul also declares in writing to the Hebrews, saying, 'Are they not all ministering spirits sent to minister to those who seize on the inheritance of salvation?' 5 Moreover David says, 'He who makes his angels spirits.' And Daniel bears witness and says, 'Praise the Lord, you spirits and souls of the righteous...' And in the present passage Paul says, 'The Spirit Himself bears witness with your spirit,' and elsewhere, 'So that your whole spirit and soul and body may be preserved on the day of our Lord Jesus Christ.' 6 It is not a matter of doubt, then, that all these things had been said of rational spirits. Origen, from the Commentary on the Letter of Paul to the Romans, Book 7, Translated by Rufinus of Aquileia. 1 Rom 8.14 2 1 Cor 12.2 3 Ps 50.11-12 4 Ps 82.6 5 Heb 1.14 6 Ps 104.4, Dan 3.86 LXX, Rom 8.16

Wrath And Treasure

Secundum duritiam autem tuam, et cor impoenitens, theasurizas tibi ipsi iram in die irae, et revelationis justi judicii Dei, qui reddet unicuique secundum opera ejus. Cor durum in Scripturis dici videtur, cum mens humana velut cera frigore iniquitais obstricta signaculum imaginis divinae non recipit. Hoc idem alibi cor crassum appellatur, sicut cum dicitur: Incrassatum est cor populi hujus. Contrarium vero est duro molle,quod in Scripturis cor carneum nominatur; et crasso subtile, vel tenue, quod Apostolus spiritalem hominem vocat eum qui examinat omnia. Igitur cum quis scit quae bona sunt,et non agit bona,per duritiam cordis contemptum omnium bonorum habere credendus est. Crassitudo vero cordis est, ubi subtilis et spiritalis intelligentiae non recipitur sensus; et ita  cor impoenitens effectum thesaurizat sibi ipsi iram in die irae, et revelationis justi judicii Dei, dum bonum opus non agitur per duritiam; intellectus vero bonus per crassitudinem is excluditur. De ira autem Dei et superius, quantum res pati voluit, et in aliis locis saepe dissertum est. Quod vero dicit, Thesaurus tibi ipsia iram in die irae, considerandum est. Thesaurus appelatur, quo diversi generis opes, et divitiae congregantur. Hujus in Scripturis significantiam triplicem legimus. Dicitur enim in Evangelio thesaurus esse quidam in terris, in quo prohibet Dominus thesaurizari: et alius thesaurus in coelo, in quo jubet fideles quosque opes suas recondere: et hic nunc Apostolus dicit irae thesauros. Omnes ergo homines per haec quae agunt in hoc mundo, in uno aliquo ex istis tribus congregant thesauros. Aut enim infidelis est quis et iniquus, et per duritiam cordis, et cor impoenitens in thesauro irae actus suos recondit. Aut terrenus est, et de terra sapit, ac de terra loquitur, et cum ei attulerit ager fructus uberes, destruit horrea sua, et majora aedificat, et theasaurizat in terra. Et ille quidem durus, hic autem stultus appellatur. Dicitur enim ad eum, Stulte, hac nocte repetent abs te animam tuam, et quae parasti, cujus erunt? Aut sapiens est, et in Deum dives, et in terris ambulans conversationem habet in coelis, atque omnia quae agit digna sunt regno coelorum: et iste talis divitiarum suarum thesauros condit in coelis. Ita igitur uniuscujusque thesauri possessor et conditor potest alius quidem carnalis, alius vero animalis homo, alius autem spiritualis appellatur. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.875a-876a

According to your hardness and an impenitent heart, you have heaped up the treasure of anger for yourself on the day of wrath and the revelation of the just judgement of God, who shall return to each one according to his works. 1 It seems that a hard heart is spoken of in the Scriptures when the human mind like wax inured by the frost of wickedness does not receive the impress of the Divine image. Elsewhere this same thing is called a dull heart, as when it is said, 'The heart of this people has become dull.' 2 On the contrary, however, hardness is softened when in the Scriptures the heart is named fleshly, and dullness becomes a light or tenuous weight, which the Apostle calls the spiritual man who examines all things. 3 Therefore when someone knows what good things are and does not do those goods things because of hardness of heart, he should be thought to have contempt for all goods. But dullness of heart is when the mind does not receive the subtle and spiritual understanding. And thus the impenitent heart heaps up for itself wrath on the day of wrath and the revelation of the just judgement of God while it does not perform good works because of hardness, but good understanding is prevented by dullness. Regarding the anger of God above, how great are the things ordained to be suffered has often been spoken of in other places, but what is said with 'a treasure of wrath for yourself on the day of wrath,' must be considered. What is named a treasure is something in which there are different types of wealth and a gathering of riches. We read a threefold meaning of this in the Scriptures. For it is said in the Gospel that there is a certain treasure on the earth that the Lord prohibits us to heap up, and another treasure in heaven, which He commands the faithful to store up, 4 and here the Apostle speaks of a treasure of anger. Therefore because of what they do in the world all men gather their treasure in one of these three ways. For either a man is faithless and wicked and through hardness and impenitence of heart he heaps up a treasure of wrath with his deeds. Or he is a worldly fellow and knows the things of the earth and speaks of the things of the earth, 5 and when he has gathered up the rich yield of his field he tears down his barns and makes bigger ones, and his treasure is on the earth, and that man is hardened, but he is called a dull fellow, for it is said to him, 'Fool, this night your soul is asked of you, and what you have prepared, whose shall it be?' 6 Now the wise man is rich in God, and walking on the earth he has his conversation with heaven, 7 and everything which he does is worthy of the kingdom of heaven, and he is the one who stores up the treasure of his riches in heaven. Thus one may call each one of these a possessor and founder of his treasure, and one is a carnal man, and one is an animal man, and one is a spiritual man. Origen, from the Commentary on the Letter of Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.5-6 2 Mt 13.15, Isaiah 6.10 3 Ezek 11.19, 36.26, 1 Cor 2.15 4 Mt 6.19-20 5 Jn 3.31 6 Lk 12.16-18 7 Phil 3.20

Sin And Patience

Aut divitias bonitatis ejus, et sustentationis, et patientiae contemnis? Ignoras quonaim benignitas Dei ad poenitentiam te adducit? Divitias bonitatis Dei ille agnoscere potest,qui considerat quanta in terris mala quotidie homines gerunt, et quomodo pene omnes declinantes, et simul inutiles facti, latam et spatiosam perditionis ambulant viam, angusto vitae itinere neglecto, et tamen his omnibus Deum productentem solem suum quotidie, et pluvias ministrantem, et qui considerat quanti quotidie in Deum blasphemant, et in coelum extendunt linguas suas. Jam quid de fraudibus, de vi, de scelere, de sacrilegiis et piaculis dicam? Quibus tamen omnibus in hoc loco illi videntur in scelere praeferri, qui alios judicantes,ipsi commitunt quae in caeteris puniunt. Si quis ergo hanc bonitatem Dei et sustentationem ejus, et patientiam contemnit, ignorat quod per haec ad poenitentiam provocatur. Sustentatio vero a patientia hoc videtur differre, quod qui infirmitate magis, quam proposito delinquunt,sustentari dicuntur: qui vero pertinaci mente velut exsultant in delictis suis, ferri patienter dicendi sunt. Sed sicut omnia in mensura fecit Deus,et pondere, et numero,ita etiam patientiae ejus certa mensura est: quam mesuram credendum est esse consumatam vel ab his qui diluvio perierunt vel ab his qui in Sodomis colelesti igne vastati sunt. Unde et de Amorrhaeis dicitur: Nondum enim repleta sunt peccata Amorrhaeorum usque nunc. Fert ergo Deus patienter, et exspectat uniuscujusque poenitentiam. Sed non nos dissolvat hoc, et tardos ad conversionem faciat,quia rursus patientiae ejus et sustentationis certa mensura est. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.874b-875a

Or do you scorn the riches of His kindness and endurance and patience? Are you ignorant that the kindness of God is to lead you to penance? 1 He is able to recognise the riches of the kindness of God who considers how much evil in the world men do every day, and how everyone goes astray and at the same time do worthless things, walking in the way of ruin that is wide and easy and neglecting the narrow way of life, and yet for all these God brings forth His sun every day and serves them with rain. 2 And consider how many blaspheme God everyday and thrust out their tongues to heaven. 3 What then shall I say of lies and violence and crimes and sacrilege and shameful acts? By all which things they also appear bearing wrong, who condemn others and then do what they punish in others. If, then, someone should scorn the kindness and endurance and patience of God, he neglects that which calls him to penance. Now endurance seems to differ from patience in this way: endurance pertains to him who wanders from what is wished because of weakness, but patience is a bearing with one who exults in his wickedness because of an obstinate mind. But as God takes the measure of all things, and weighs them, and reckons them, 4 so His patience has a certain measure, which measure must be thought to have been filled up either with those who perished in the flood, or with those who were consumed by heavenly fire in Sodom. Whence it is said of the Amorites: 'Not yet even now are the sins of the Amorites filled up.' 5 Therefore God is patient and hopes for the penance of everyone. But this should not cause us to relax and make us tardy for conversion, because His patience and endurance has a certain measure. Origen, from the Commentary on the Letter of Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.4 2 Mt 7.13-14, 5.45 3 Ps 72.9 4 Wisd 11.21 5 Gen 15.16

Faith And Sin

Omne enim quod non est ex fide peccatum est... Non enim omnis actus tantum, sed omnis infidelium vita peccatum est. Ubi enim deest agnitio incommutabilis veritatis, falsa virtus est, etiam in optimis moribus. Nam, sicut jam dictur est, et saepe dicendum est et firmiter credendum est, optima opera fiunt ab homine, fides autem fit in homine, sine qua nulla bona opera fiunt ab ullo homine, quia peccatum est quidquid ex fide non est. Peccat ergo, qui non cum fide manducat, semetipsum vero ille judicat, cujus exemplo infirmus peccat. In suo enim genere curandum est quod ad melius interum perduci non potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VII, Caput XIV Source: Migne PG 180.686a

Everything that is not from faith is sin. 1 And not even every act but the whole life of the faithless is sin. Where there is the lack of the immutable truth, virtue is false, even in the best conduct. For as has been said, and as must often be said and firmly believed, the best works come from a man, but faith is made in a man, without which no good works come from any man, because whatever is not from faith is sin. Therefore he sins who does not eat with faith, however he judges himself, by whose example the weak man sins. For his care must be for his own kind which meanwhile cannot lead to what is better. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 7, Chapter 14 1 Rom 14.10

Judging And Judgement

Existimas autem hic, O homo omnis qui judicas eos qui talia agunt, et facis illa, quia tu effugies judicium Dei? Si omnia quae Lex loquitur, his qui in lege sunt loquitur; et quae Evangelium, vel Apostolus nunc loquitur, non principibus saeculi, nec regibus mundi, sed Ecclesiarum rectoribus et principibus loquitur, his videlicet qui judicant eos qui intus sunt, id est episcopis, vel presbyteris et diaconibus. His ergo dicit ne existiment se effugere judicium Dei, si ea commitant ipsi, de quibus alios judicant et condemnant. Et ideo oportet unumquemque de sua prius conscientia judicate, et tunc ejus quem judicat, gesta discutere. Quod si fieret, omnis penitus adeundi honoris ecclesiastici abscinderetur ambitio, si se judicandos potius quam judicatoros hi qui praeesse volunt populis cogitarent. Nemo ergo existimet quod effugere possit judicium Dei, sicut et Propheta dicit: Quo ibo a spiritu tuo, et a facie tua quo fugiam? Et quia haec ad eos maxime dicuntur qui praesunt judiciis populorum, idcirco et alibi dicit, quod de domo Dei incipiet judicium. Et item alibi Dominus dicit: In his qui approximent mihi sanctificabor; sicut in Nadab et Abiud gestum est, cum alienum ignem, id est non sacrum, divinis altaribus obtulerunt. Incipit ergo judicium a filiis prius. Flagellat enim Deus omnem quem in numerum recipit filiorum. Verum, ut ego existimo, nec, si posset quis, deberet velle effugere judicium Dei. Non venire enim ad judicium Dei, hoc est ad emendationem, vel ad sanitatem, et remedium non venire. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.873c-874b

Do you think, O man, that when you judge those who do such things and then you do them, that you will escape the judgement of God? 1 If everything which the Law speaks is spoken for those who are in the Law, then what the Gospel or the Apostle speaks is not for the rulers of the age, nor the kings of the world, but speaks to the leaders and rulers of the Churches, obviously those who judge those who are within, that is, the bishops, or priests, or deacons. To these, therefore, he speaks, that they should not think that they might escape the judgement of God if they do those things for which they judge and condemn others. And therefore it is necessary that everyone should first judge himself by his own conscience, and then cut himself off from what he convicts himself. For if it should be that every ambition for the obtaining of ecclesiastical honours should be cut off, let those who wish to be preeminent among the people think that they should judge themselves rather than be those who judge. Therefore let no one think that he can escape the judgement of God, as even the prophet says: 'Where shall I go from your spirit, and where shall I flee from your face?' 2 And because these things are said especially to those who are preeminent in judgement among the people, therefore it says elsewhere that 'judgement begins from the house of God.' 3 And again in another place the Lord says: 'I shall be holy to those who come near me.' As happened with Nadab and Abiud, when they brought foreign fire to the holy altars, that is, when they brought that which was not sacred. 4 Therefore judgement first begins with the sons. 'For God tries all who wish to be reckoned as sons.' 5 Truly I think that even if it were possible to do so, no one should flee the judgement of God. For not to come to the judgement of God is not to come to improvement and healing and cure. Origen, from the Commentary on the Letter of Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.3 2 Ps 138.7 3 1 Pet 4.17 4 Levit 10.1-3 5 Prov 3.12

Giving And Receiving Gifts

Enim desidero, inquit, videre vos, ut aliquod tradam vobis donum spiritale ad confirmandum vos, id est, consolari in vobis per eam, quae invicem est, fidem vestram atque meam. Primo omnium discere debemus opus esse apostolicum desiderate fratres, sed non aliam ob causam, nisi ut vel conferamus eis aliquid doni spiritalis si possumus, vel si non possumus, ipsi ut accipiamus ab his. Sine hoc enim non est probabile desiderium circumeundi fratres. Quod autem dicit, ut aliquod tradam vobis donum spiritale, videtur indicare esse aliquid quod donum quidem sit, non tamen spiritale. Nam donum fidei sine dubio spiritale est, et donum sapientiae, et scientiae, et virginitatis similiter. Ubi autem dicit de nuptiis et virginitate loquens: Sed unusquisque proprium habet donum a Deo, alius sic, alius autem sic; donum quidem dicit esse nuptias, quoniam, sicut scriptum est, a Deo aptatur mulier viro; sed non istud donum est spiritale. Possunt et alia multa dona Dei dicit, ut divitiae et fortitudo corporis, ut formae decor, ut regnum terrestre. A Deo enim etiam haec donantur, sicut et Daniel dicit: Quia ipse facit reges, et commutat; sed non sunt haec dona spiritlia. Beati sunt ergo illi quibus spiritalem gratiam tradere vult Apostolus ad confirmationem fidei, ut ultra non sint parvuli, neque circumferantur omni vento doctrinae. Quod cum fit a Paulo, et ipse consolationem capit, opus suum firmum et stabile videns: et illi consolantur qui apostolicae gratiae participes fiunt. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.857b-858a

'For I desire to see you,' he says, 'that I might give you some spiritual gift for your strengthening, that is, to be comforted in you by it,  and so mutually, your faith and mine.'1 First of all we should learn that it is a part of the Apostolic work to wish to see brothers, but not for any reason unless to bring to them some spiritual gift if we are able, and if we are not able, that we shall receive something from them. Without this is it not likely there will be a wish to visit brothers. Now when he says, 'that I might give you some spiritual gift', it seems to indicate what sort of gift it might be, yet not what sort of spiritual one. For the gift of faith is without doubt spiritual, and the gift of wisdom and knowledge and chastity likewise. But where he speaks of chastity and marriage he says: 'But each one has his own gift from God, one man this, another that,' 2 he does speak of marriage as a gift, because, as it is written, 'by God a woman inclines to a man,' 3 but this gift is not spiritual.  One can speak of many gifts of God, such as wealth, and strength of body, and beauty of form, and a worldly kingdom, and indeed these are given by God, as Daniel says, 'Because he makes kings, and he changes them,' 4 but these are not spiritual gifts. Therefore they are blessed to whom the Apostle wishes to bring spiritual grace for the strengthening of faith, so that they be children no more, and be no more tossed about by the teachings of the world. 5 And when it is done by Paul, this is his comfort, that he looks upon his work as something firm and stabile, and they are strengthened who partake of the Apostolic grace. Origen, from the Commentary on the Letter of Paul to the Romans, Book 1, Translated by Rufinus of Aquileia. 1 Rom 1.11-12 2 1 Cor 7.7 3 Prov 19.14 4 Dan 2.21 5 Ephes 4.14

Calling On The Name

Omnis enim quicunque invocaverit nomen Domini, salvus erit. Nomen Domini invocat, qui servus Domini esse desiderat; desiderat esse servus ejus, quicunque intelligit nomen ejus. Nomen ejus intelligeunt, qui in semetipsis experiuntur dominatum ejus. Ipsi sunt qui cognoscunt in semetipsis gratiam Dei, et ingrati non sunt, et ideo invocantes nomen Domini salvi sunt. Sic ergo fides Jesu Christi Domini nobis salutem, et quanta nobis hic inchoatur in spe, et quanta dabitur in re. Quod autem dicit, salvus erit, utique sicut a febre, sicut a peste, quia non est sanis opus medicus, sed male habentibus. Si ergo omni invocanti salus promittitur, nec est distinctio Judaei et Graeci, omnibus invocandum est. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VI, Caput X Source: Migne PG 180.655d-656a

For all who shall call on the name of the Lord shall be saved. 1 He calls on the name of the Lord who desires to be a servant of the Lord. He desires to be His servant who understands His name. He understands His name who in Himself experiences His rule. These are the ones who know the grace of God in themselves, and they are not unthankful, and therefore calling on the name of the Lord they are saved. As therefore faith in Jesus Christ our Lord is our salvation, as much as it begins in hope for us, just as much it shall be given in truth. But because Paul says here, 'shall be saved' it is as from a fever or a plague, because there is no work for a physician with the healthy, but with those who are sick. 2 If, therefore, salvation is promised to all who call, nor is there any distinction between Jew and Greek, for all must call. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 6, Chapter 10 1 Rom 10.13 2 Mt 9.12, Mk 2.17, Lk 5.31

Thanks And The Romans

Primum quidem gratis ago Deo meo per Jesum Christum pro omnibus vobis... Quoniam ad quosdam scribens Apostlus, dicit pro omnibus se gratias agere, sicut et nunc ad Romanos; ad alios vero scribens gratias quidem agit, sed no addit pro omnibus; observans invenies quod ubi dicit pro omnibus se gratias agere, culpas aliquas graves aut probra in eos non exaggerat; ubi autem notat aliquos vel arguit, non addit ad gratiarum actionem, quod pro omnibus gratias agat, sicut et ad Corinthos vel ad Colossenses. Ad Galatas vero omnino nec ponit gratiarum actionem, quod eos miratur tam cito transferri ab eo qui vocavit eos, in aliud Evangelium. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.853b

First I give thanks to my God through Jesus Christ for all of you...1 Since in writing to them the Apostle says that he gives thanks 'for all', as he now does here with the Romans, and in writing to others he gives thanks, but does not add 'for all,' observe that you will find that where he says he gives thanks 'for all,' he does not hold any fault or disgrace among them. And when he notes something or disputes it, he does not add to his giving of thanks that he gives thanks 'for all,' as with the Corinthians or the Colossians. 2 And then with the Galatians he does not make mention of giving thanks at all, but rather he wonders that they have so quickly turned away from the one who called them to another Gospel. 3 Origen, from the Commentary on the Letter of Paul to the Romans, Book 1, Translated by Rufinus of Aquileia. 1 Rom 1.8 2 1 Cor 1.4, Colos 1.3 3 Galat 1.6

Endurance And Reward

Existimo ergo quod non sint condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis. Exhortatio haec ad superiora pertinet, per quam ostendit parva esse, quae hic possunt a perfidis irrogari, ad comparationem decreti muneris in futuro saeculo. Propterea nos jubet ad omnia exitia paratos esse debere, quia magna pro his repromissa sunt praemia; ut in tribulatione consoletur se animus, et spe crescat. Nam et quosdam, immo multos scimus pro praesentibus lucris, ad modicum utique profuturis, quam asperos et duros subire labores, et ad quae tendunt aliquando, quia ipsa vita fragilis est et incerta, pervenire non possunt. Nautae pro quibus commodis tantis se procellis et tempestatibus credunt; cum sciant in his magis mortem ante oculos esse, quam vitam? Et milites spe praesentis praemii, cum incerta victoria sit, in gladios insurgere non dubitant. Quanto ergo magis pro Christo patiendum est, cujus etiam protelata sunt nobis beneficia: qui pro parvis magnifica, pro terrenis coelestia, et pro temporalibus perpetua praemia cum gloria pollicetur! Pro Christo dicimur pati, cum nobis non illi proficiat, quod patimur: sed quia ille occasionem quaerit remunerandi nos, hoc praecipit; ut bonus enim vel profusus largitor causam quaerit, quomodo donet aut indignis, aut verecundis. Denique ut ipsa exitia tolerari possint, ipse suggerit vires. Ambrosiaster, In Epistolam ad Romanos, Caput VIII Source: Migne PL 17.124a-b

Therefore I judge that the sufferings of this time are not worth comparing to the glory that shall be revealed to us. 1 This exhortation relates to what we have just read, by which he shows that the things it is possible may inflicted by the wicked here are small in comparison with the reward decreed in the future age. Because of which he admonishes us to be prepared for every sort of mischief, because the rewards promised for these things are so great, whence the soul may be consoled in tribulation and grow in hope. We know how bitter and hard are the labours we undergo for present gain, and for the little we get in the future, and that because life is fragile and uncertain that sometimes there is no gain at all. Consider how sailors give themselves to such great storms and tempests for such things, when they know that in these things death is more likely to be set before their eyes than life. And that soldiers do not hesitate to take up the sword for the hope of present reward, when victory is uncertain. How much more, therefore, should we suffer for Christ, whose blessings are spread out before us, He who offers great things for little things, heavenly things for worldly things, eternal rewards for temporal ones. We are said to suffer for Christ, when it benefits us and not Him, but because He seeks for an occasion to reward us, this is what He commands. For like a good and generous benefactor, He seeks a reason to give to those who are either unworthy or bashful. And then, that adversities be endured, He even supplies the strength. Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 8 1 Rom 8.18

Arms Of Righteousness

Sed exhibete vos Deo, tanquam ex mortuis viventes, et membra vestra arma justitiae Deo. Intuere per singula sapientiam Pauli. Ubi dicit arma non esse praebenda peccato vel iniquitati non nos, sed membra nostra ponit. Ubi vero suadet, ut nos Deo exhibeamus, non tam membra nostra quam nos ipsos exhiberi vult Deo, hoc est anima vel propositum cordis: ut primum nosmetipsos exhibuerimus, et erimus adhaerentes Deo, tunc demum etiam membra nostra efficiamus arma justitiae. Rursus si peccati concupiscentiam mortificemus in corpore nostro mortali, efficiemur tanquam ex mortuis viventes, mortui peccato, et viventes Deo; et membra nostra arma justitiae militantia ei, cui ea deservire justissimum est. Bene autem metaphoram superius propositam exequitur ut in regno peccati membra nostra arma nominaret iniquitatis, rursumque arma justitiae nominaret in regno Dei. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber III, Caput VI Source: Migne PG 180.608b-c

But exhibit yourselves to God as those living from the dead, and your members as the arms of righteousness for God. 1 Observe the wisdom of Paul in each thing. When he says our arms must not be offerred to sin or wickedness, it is not us but our members he specifies. But when he exhorts us to exhibit ourselves to God, it is not so much our members but ourselves he wishes to be exhibited to God, that is, the soul or the intent of the heart, so that first we exhibit ourselves, and we are those who adhere to God, and then at last we make our members the arms of righteousness. Again if we mortify the lust for sin in our mortal bodies, we are made as living men from the dead, those dead in sin, and we live to God, and our members are the arms of righteousness for Him, Him whom it is most right to serve with all diligence. Well employed is the metaphor above, so that he might name our members as the arms of wickedness in the kingdom of sin, and again that he might name them the arms of righteousness in the kingdom of God. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 3, Chapter 6 1 Rom 6.13

Partaking Of The Resurrection

Qui traditus est propter peccata nostra, et surrexit propter justificationem nostram. Mors Christi et significat, et exigit mortificationem veteris hominis nostri, et resurrectionem ad justitiam. Propter quod implacabiliter exosum habere debet homo peccatum suum, propter quod scit traditum esse Dominum suum. Nemo ergo fidem quam habet in eum, arbitretur sibi reputandam ad justitiam, nisi depostio veteri homine cum actibus suis, et novo induto, conformem et comparticipem se fecerit mortis ejus et resurrectionis. Alioqui nulla conventio injustitiae ad justitiam. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber II, Caput IV Source: Migne PG 180.590a

He who given over for our sins and rose for our justification. 1 The death of Christ both signifies and demands the mortification of our old man and the resurrection to righteousness. Because of which a man should have implacable hatred for his own sin, because of which he knows that the Lord was given over. Therefore no one has faith in Him that shall be reckoned to him as righteousness, 2 unless he casts off the old man with his deeds and puts on the new, and makes himself conform and be a participant in His death and resurrection. 3 Certainly there is no agreement between unrighteousness and righteousness. 4 William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 2, Chapter 4 1 Rom 4.25 2 Gen 15.6, Rom 4.22 3 Ephes 4.22-24 4 2 Cor 6.14

Resurrection And Revelation

Qui praedestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Jesu Christi Domini nostri. Filium Dei dicens, Patrem signficavit Deum; addito autem spiritu sanctificaitonis, ostendit mysterium Trinitatis. Hic ergo qui incarnatus, quid esset, latebat; tunc praedestinatus est secundum spiritum sanctificationis in virtute manifestari Filius Dei, cum resurgit a mortuis, sicut scriptum est in psalmo octogesimo quarto: Veritas terra orta est. Omnis enim ambiguitas et diffidentia resurrectione ejus calcata est, et compressa; siquidem adhuc in cruce positum, centurio videns magnali, Dei Filium confitetur. Nam et discipuli in morte ejus dubitaverunt, dicente Cleopha in Emmaus: Nos putabamus quia ipse erat, qui incipiebat liberare Israel. Et ipse Dominus ait: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ipse ego sum; et iterum: Cum exaltatus fuero a terra, omnia traham ad me, id est, tunc cognsocar ominum esse Dominus. Ideo autem non dixit ex resurrectione Jesu Christi, sed ex resurrectione mortuorum; quia resurrectio Christi generalem tribuit resurrectionem. Haec enim major videtur virtus in Christo et victoria, ut ea potestate operaretur mortuus, qua operatus fuerat et vivus. Quo facto apparuit illusisse mortem, ut redimeret nos; unde Dominum nostrum hunc vocat. Ambrosiaster, In Epistolam ad Romanos, Caput I Source: Migne PL 17.49a-c

Who was predestined the Son of God in power according to the Spirit of sanctification by the resurrection from the dead, Jesus Christ our Lord. 1 Saying 'the Son of God,' he signified God the Father and adding 'the Spirit of sanctification,' he revealed the mystery of the Trinity. Thus, He who was incarnated, hid what He was, and then predestined according to the Spirit of sanctification, He is revealed in power as the Son of God, when He rose from the dead, as it is written in the eighty fourth Psalm: 'Truth has risen from the earth,' 2 All uncertainty and hestitation by His resurrection was crushed and suppressed, even if while yet on the cross the centurion, seeing great deeds, confesses Him to be the son of God. 3 For even the disciples doubted because of His death, with Cleopas on the way to Emmaus saying: 'We thought that He was the one who was to begin the liberation of Israel.' 4 But the Lord Himself says, 'When you shall lift up the Son of Man, then you will know that I am He.' 5 And again: 'When I am lifted up from the earth, I shall draw all things to me.' 6 That is, then I will be recognised to be the Lord of all. Therefore the Apostle does not say, 'by the resurrection of Jesus Christ,' but, 'by the resurrection from the dead' because the resurrection of Christ sets forth the general resurrection, since in Christ appears this greater power and victory, that when He was dead He worked that same power He had worked when He was alive. From which is it made apparent that He made a fool of death to redeem us, whence the Apostle calls him our Lord. Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 1 1 Rom 1.4 2 Ps 84.12 3 Mt 27.54 4 Lk 24.21 5 Jn 8.28 6 Jn 12.32

Called And Chosen

Vocatus Apostolus... Nomen hoc, id est vocatus, quia ad omnes pertinet qui in Christo credunt, generale potest videri sed unusquisque secundum id quod in eo praevidit et elegit Deus, aut apostolus vocatur, aut propheta, aut magister, aut liber ab uxore, aut servus in conjuge; et pro diversitate gratiae completur illud quod scriptum est: Multi sunt vocati, pacui autem electi. Sciendum tamen est quod possibile est aliquem esse vocatum apostolum, aut vocatum prophetam, aut vocatum magistrum, et si neglexerit vocationis suae gratiam, decidere ex ea, sicut et Judas, qui apostolus vocactus est, et negligens vocationis suae gratiam, ex apostolo effectus est proditor. Et fuit quidem vocatus apostolus, sed non fuit electus apostolus. Sed et ille prophet qui in tertio Regnorum libro refertur prophetasse de Jeroboam, vocatus propheta fuit; si autem electus, ipse discutito, quonaim quidem prohibitus panem manducare in Israel, manducavit, et interemptus est a leone. Sunt et multi vocati magistri per omnes Ecclesias Dei, et vocati ministri; sed necscio qui in his electi magistri sint, et electi ministri. Sic et puto esse quosdam vocatos quidem ut patiantur pro Christo, non tamen electos; id est, vocatos martyres, sed non electos martyres; ut sunt illi qui post tormentorum agones et carcerum, non usque ad finem in confessionis tolerantia perdurarunt. Est et vocata virgo, sed non electa virgo; quae scilicet non fuerit sancta corpore et spiritu. Et est vocatus pastor, sed non electus pastor, qui praeest quidem gregi, et lacte ejus utitur, et lanis ejus operitur; sed infirmum non requirit, et claudum non colligit, et fortem circumscribit in labore. Ita est et vocatus abstinens, sed non electus abstinens, scilicet qui jejunat tristis, et exterminans faciem suam ut hominibus placeat. Sed et per singulos gratiarum gradus similiter invenies multos quidem vocatos, paucos autem electos. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.840a-842a

Called to be an Apostle...1 This word, that is 'called,' because it pertains to everyone who believes in Christ, it is possible to consider generally, but each one, according to what God foresees and chooses in him, either is called to be an Apostle, or prophet, or teacher, or free from a wife, or a servant in marriage, and according to the diversity of grace it is fulfilled with is written, 'Many are called, few are chosen.' 2 It must be known, however, that it is possible that someone is called as an Apostle, or prophet, or teacher, and if he neglects the grace of his vocation, he is cut off from it, as Judas, who was called an Apostle, and neglecting the grace of his vocation was made a traitor from an Apostle. And certainly he was called to be an Apostle, but he was not a chosen Apostle. Even that prophet in the third book of Kings who was said to have prophesised to Jeroboam, was called a prophet, but if chosen, he ruined himself, because being prohibited to eat bread in Israel, he ate and was slain by a lion. 3 There are many who are called teachers throughout all the Churches of God, and ministers, but I do not know who among them are chosen teachers and ministers. So I think there are some called to suffer for Christ, but they are not chosen, that is, they are called martyrs, but they are not 'chosen' martyrs. They are the ones who after the agony of torments and prison, do not endure in the patience of confession to the end. She is called to be a virgin, but not a chosen virgin, who shall not be holy in body and spirit. And he is called a shepherd but not a chosen shepherd, who has charge of the flock, and makes use of its milk and covers himself in its wool, but he does not seek out the weak, and he does not attend to the lame, and he heaps toil on the strong. 4 Thus a man called abstains, but in abstincence he is not chosen, as he who grieves to fast and disgures his face that he might please men. 5 And through each step of grace similarly we find many who are called and few who are chosen. Origen, from the Commentary on the Letter of Paul to the Romans, Book 1, Translated by Rufinus of Aquileia. 1 Rom 9.3 2 Mt 22.14 3 3 Kings 13.1-25 4 Ezek 34.3-4 5 Mt 6.16

Conquering Evil

Noli vinci a malo, sed vince in bono malum. Haec interpretatio Apostoli est cohortantis, ne vicem reddamus inimicis, sicut dictum est. Multum enim proderit nobis, si malitiae cedamus; vincit enim malum, qui ad tempus vinci videtur ab illo. Etenim Salvator sic vicit malum, dum non restitit; contra se enim agit malitia, et dum vincitur, vincere se putat. Id enim agit inimicus, ut et nos de proposito nostri abstrahat, occassionem quaerens quomodo peccemus. Ideo si provocati ab illo, vicem illi non reddamus, vincimus illum in bono; ideo enim non resistimus, ut bonum servemus, neglecta justitia; quia cogit justitia ad retribuendum. Ambrosiaster, Commentaria In Epistolam ad Romanos, Caput XII Source: Migne PL 17.162c

Do not conquer with evil but conquer evil with good 1 The understanding of the Apostle's exhortation is that we should not return the same to enemies, as is said. For we shall be benefited greatly if we refrain from wickedness. He conquers evil who for a time seems to be conquered by it. Indeed so the Saviour conquered evil while He did not resist. Evil acts against itself, and while it is being conquered, it thinks itself to be conquering. For that which the enemy does is so that he might draw us away from our intention, seeking somehow to make us sin. Therefore if we have been provoked by him, we should not return the same to him, and thus we shall conquer him with good. Therefore we do not resist, that we might guard the good, neglecting justice, because justice drives to retribution. Ambrosiaster, Commentary On Saint Paul's Letter to The Romans, Chapter 12 1 Rom 12.21

Dying And Living

Itaque, fratres mei, et vos mortificati estis legi per corpus Christi. Id est umbrae per rem, litterae per spiritum, legi per gratiam, ita jam non sitis uxor vel sponsa ejus qui mortuus est, sed ejus qui ex mortuis resurrexit, ut jam non fructificetis in operibus mortuis mortuo; sed in fructibus vitae Deo. Nam et lex tale quid adumbrabat, praecipiens ut mulier primo viro mortuo, de quo semen non susceperit transeat, in torum ejus, qui frater fuerit defuncti, et suscitet semen fratri suo, quod ille suscitate non potuit. Frater enim videtur litterae fecundior spiritualis intellectus. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber IV, Cap VII Source: Migne PG 180.614a

Therefore, my brothers, even you are dead to the Law through the body of Christ. 1 That is, to the shadow by the thing, to the letter by the spirit, to the Law by grace. Thus now you are not a wife or a bride of him who is dead, but of him who rose from the dead, so that now you do not put forth your fruit in works of death for death, but in fruits of life for God. For such was the Law that foreshadowed, commanding that a woman whose first man had died, whose seed she did not receive, should pass into the bed of the brother of the man who had died, that she receive the brother’s seed, which the former was not able to give. And the brother appears as the spiritual understanding, more fertile than the letter. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 4 Chapter 7 1 Rom 7.4

A Different Birth

In Isaac vocabitur tibi semen ... Promissionis enim verbum hoc est: secundum hoc tempus veniam: er erit Sarae filius. Non, ergo, inquit, per ordinem nativitatis carnalis Isaac nascitur; quippe cum jam Abraham emortui esset corporis, et mortua vulva Sarae, sed per virtutem promittentis. Merito ergo non carnis, sed Dei filius dicitur qui ex adventu et sermone Dei nascitur. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber V, Caput IX Source: Migne PG 180.646a

Through Isaac your seed shall be known ... For this was the word of His promise: at this time I shall come and Sarah shall have a son. 1 Thus He says that it is not according to the carnal order of birth that Isaac shall be born, since Abraham was already barren in his body and Sarah was barren in her womb, but through the power of the promise. Rightly then he is not called a son of the flesh but of God, he who is born from the coming and the word of God. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 5, Chapter 9 1 Rom 9.7-9, Gen 18.10