Hope For The Future

Et promissa ipsius exspectamus, in quibus justitia habitat. Justitia habitat in futuro saeculo, quia tunc cuique fidelium pro modo sui certaminis reddetur corona justitiae, quod in hac vita nequaquam fieri potest, juxta illud Salomonis: Vidi sub sole in loco judicii impietatem, et in loco justitiae iniquitatem. Et dixi in corde meo: Justum et impium judicabit Deus, et tempus omni rei tunc erit. Et iterum: Vidi, inquit, calumnias quae sub sole geruntur, et lacrymas innocentium, et consolatorem neminem, nec posse resistere eorum violentiae cunctorum auxilio destitutos, et laudavi magis mortuos quam viventes. Ideo namque magis mortuos innocentes quam viventes laudavit, quia illi adhuc in certamine positi, isti autem perpetuae beatitudinis sunt mercede donati. Ideo autem sub sole calumnias se vidisse querebatur, quia supra solem noverat Judicem esse justum, qui in altis habitat, et humilia respicit, supra solem mansiones in quibus justi debita justitiae suae praemia percipiant. Potest hoc quod ait: in quibus justitia habitat, etiam juxta illud Psalmistae intelligi: Haec porta Domini, justi intrabunt per eam. Et in Apocalypsi, de civitate superna Joannes: Nec intrabit in eam, inquit, aliquid coinquinatum et faciens abominationem et mendacium, nisi qui scripti sunt in libro vitae Agni. Sancta Beda, In II Epistolam Sancti Petri, Caput III Source: Migne PL 93.82d-83b

And let us hope for His promises, in which justice dwells. 1 Justice dwells in the future age, because then shall be given to each of the faithful a crown of righteousness because of his struggle, which is not at all possible in this life. As Solomon says: 'I saw beneath the sun wickedness in the place of judgement, and in the place of righteousness iniquity, and I said in my heart, God shall judge the just man and the impious man, and then shall be the time of every thing.' 2 And again he says, 'I saw wrongs done beneath the sun, and the tears of the innocent, and they had no one to comfort them, nor could they resist the violence of them, utterly destitute of help, and I praised the dead more than the living.' 3 Thus he praised the innocent dead more than the living because the latter are still involved in the struggle and the former have received the reward of eternal beatitude. Therefore, having looked on wrongs beneath the sun, he complains to himself because he knows that above the sun there is a righteous judge, who dwells in the heights, 'who looks down on the humble,' 4 and there are those resting places above the the sun where the righteous receive the fitting reward of righteousness. 5 It is possible that when he says, 'in which justice dwells,' that it may be understood in the manner of Psalmist: 'This is the gate of the Lord, the righteous shall enter through it.' 6 And John says in the Apocalypse, concerning the heavenly city, 'They shall not enter into it who are defiled, and who make abominations, and who lie, but only those who are written in the book of life of the Lamb.' 7 Saint Bede, Commentary on the Second Letter of Peter, Chapter 3 1 2 Pet 3.13 2 Eccle 3.17 3 Eccle 4.2 4 Ps 112.5-6 5 Jn 14.1-2 6 Ps 117.20 7 Apoc 21.27

The Needed Lamp

Cui bene facitis, attendentes, quasi lucernae lucenti in caliginoso loco... Ordo sensus est: Cui attendentes, quasi lucernae lucenti in caliginoso loco, bene facitis. In hujus etenim saeculi nocte tenebrosis tentationibus plena, ubi difficile quisquam invenitur qui non offendat, quid essemus si lucernam prophetici sermonis non haberemus? Sed nunquid lucerna semper erit necessaria? Non utique. Donec dies lucescat. Mane enim astabo et contemplabor. Ad lucernam interim nocturnam pertinet quod filii Dei sumus, et nondum apparuit quid erimus. Et in comparatione quidem impiorum, dies summus, Paulo dicente: Fuistis aliquando tenebrae, nunc autem lux in Domino. Sed si comparemus illi vitae in qua futuri sumus, adhuc nox sumus, et lucerna indigemus. Sancta Beda, In II Epistolam Sancti Petri, Caput I Source: Migne PL 93.73a

To which you do well to be attentive, as to a lamp shining in a dark place... 1 The order of the sense is this: 'to which attending, as to a lamp shining in a dark place, you do well.' In the night of this age full of dark temptations, where it is difficult to find anyone who does not stumble, what are we if we do not have the lamp of the prophetic word? But shall a lamp not always be necessary? Not so. 'Until the day comes,' he then says. 'For in the morning I will stand and see.' 2 Meanwhile the lamp in the night means that we are the sons of God 'and it has not yet appeared what we shall be.' 3 Certainly in comparison to the impious we are the day, as Paul says: 'You were once in darkness, but now light in the Lord.' 4 But if we compare it to the life which we shall have, we are yet night, and we have need of a lamp. Saint Bede, Commentary on the Second Letter of Peter, Chapter 1 1 2 Pet 1.19 2 Ps 5.5 3 1 Jn 3.2 4 Ephes 5.8

Virtue And Knowledge

Vos autem curam omnem subinferentes, ministrate in fide vestra virtutem, in virtute autem scientiam, in scientia autem abstinentiam, in abstinentia autem patientiam, in patientia autem pietatem, in pietate autem amorem fraternitatis, in amore autem fraternitatis caritatem. Hæc enim si vobiscum adsint, et superent, non vacuos nec sine fructu vos constituent in Domini nostri Jesu Christi cognitione. Cui enim non praesto sunt haec, caecus est... Oculus scientiam, manus operationem designat. Caecus est autem et menu tentans, qui, scientiam rectae operationis non habens, quidquid sibi rectum videntur operatur, et lumen veritatis ignorans quasi manum ad opus quod non videt extendit, gressus in iter quod non praevidet attollit, ideoque repente miser in ruinam perditionis, quam praescire nequibat, incidit. Talis autem est omnis cui non praesto sunt haec quae Petrus loquitur, quia per incrementa virtutum spiritualium ad consortium divinitatis pervenire nos conveniat. At contra Salomon sapientem monens auditorem: Et palpebrae tuae praecedant gressos tuos. Quod est patenter suggerere, ut in cunctis actibus nostris qui nos finis sequatur, sedula intentione praevidere curemus, quid secundum Dei voluntatem, quid aliter agatur solerter exploremus. Sancta Beda, In II Epistolam Sancti Petri Source: Migne PL 93.71a-b

And you also attend with every care, crowning your faith with virtue, virtue with knowledge, knowledge with continence, continence with endurance, endurance with piety, piety with fraternity, and fraternity with charity. These, when they are yours and abound, will establish you neither empty nor without fruit in the knowledge of our Lord Jesus Christ. For whoever does not have these things is blind... 1 The eye indicates knowledge, the hand the deed. For blind is he who taking something in hand has no knowledge of the right way of doing it, but whatever seems right to him he does, and ignorant of the light of truth he puts his hand to a work he does not see, not looking ahead over the way in which he walks, and therefore suddenly the wretch comes to ruin, falling into that which he was unable to see. So Peter speaks to all who do not have these things, because by steps of spiritual virtue it befits us to come to fellowship with the Divine. So Solomon warns the wise hearer: 'Let your vision go before your feet.' 2 Which more openly counseled is that we have care to look ahead to the ends which follow all our deeds, diligently attentive to what is accordance with the will of God, that we become accustomed to see how else it may be done. Saint Bede, Commentary on the Second Letter of Peter 1 2 Pet 1.5-9 2 Prov 4.25

Righteous Before The Lord

Proper quod, charissimi, haec exspectantes, satagite immaculati... Ilae sunt vigiliae sanctae, de quibus Dominus ait: Beati servi illi quos, cum venerit dominus, invenerit vigilantes. Vigilat namque qui se a sordibus vitiorum immunem custodit, qui, quantum in se est, cum omnibus hominibus pacem habet, qui, in seipso pace felicissima utens, omnes carnis illecebras spiritus regimini subdit. Et bene cum diceret: Satagite immaculati et inviolati inveniri, addidit ei, id est, Domino, quia ille solum perfecte mundus est, qui divino judicio mundus est. Unde in laude bonorum conjugum dicitur: Erant autem justi ambo ante Deum. Bene ante Deum, quia humana saepe judicia fallunt. Sancta Beda,  In II Epistolam Sancti Petri  Source:  Migne PL 93 83

On account of which, beloved, hoping for these things, do all to be immaculate... 1 These are the holy and vigilant ones of whom the Lord said, 'Blessed are those servants whom when the Lord comes are found vigilant.' 2 For he is vigilant who guards his cleanliness from the filth of vice, who, as much as it is in him, is at peace with every man, who in himself is in happy tranquility, all urges of the flesh subdued beneath the reign of the spirit. And when he says 'Do all to be immaculate and to be found inviolate,' he then adds, 'by Him' that is, by the Lord, because He alone is perfectly pure who in the Divine judgement is pure. Whence in praise of those joined in goodness it is said, 'They were both righteous before the Lord.' 3 And well it is said, 'Before the Lord,' because human judgement often deceives. Saint Bede, from the Commentary on the Second Letter of Peter 1 2 Pet 3.14 2 Lk 12.37 3 Lk 1.6

False Prophets And Blasphemy

Fuerunt vero et pseudoprophetae in populo... Quae secta Latine, Graece dicitur haeresis, cum quis stulta obstinatione errorum quem semel coepit semper sectari nullatenus cessat. Quod haereticorum proprium esse quis nesciat? Et eum qui emit eos Dominum negant... De hoc emptore et Paulus ait: Empti enim estis pretio magno, glorificate et portate Deum in corpore vestre. Merito autem sibi celerem perditionem superducunt, qui Redemptorem summ negantes, hunc recte confitendo glorificare, et bene faciendo suo in corpore ferre detrectant: quod omnes faciunt haeretici; nam et Arius, qui Redemptorem nostrum in divinitate Patre minorem dicit, et Photinus, qui dicit: Christus homo est, Deus non est, et Manichaeus, qui dicit, Christus Deus tantum est, homo verus non est, et Ebion, qui dicit: Christus ante Mariam non erat, ex ipsa originem sumpsit, et Apollinaris, quid dicit: Christus tantum Deus ? caro est, animam rationalem nunquam suscepit, et Pelagius, qui dicit: Christus Redemptor parvulorum in baptismo non est, quia sine iniquitatibus concepti, et sine delictis a matre sua geniti, nullum prorsus habent peccatum quod sibi debeat dimitti, ideoque Christus non est Salvator omnium electorum; et caeteri cum his haeretici Dominum profecto, qui emit eos pretio sanguinis sui, negant, quia illum non qualem veritas ostendit, sed qualem ipsi sibi fingunt praedicant. Et propterea a Redemptore alieni facti, nihil certius quam foveam perditionis exspectant. Et multi sequenter eorum luxurias... Via veritatis blasphemabitur per haereticos non solum in eis quos suae haeresi eductos associant, sed in eis quoque quos per impurissima sua facta et sacrificia, vel mysteria exsecranda quae faciunt, in odium Christiani nominis concitant, existimantibus imperitis omnes Christianos hujusmodi flagitiis esse mancipatos. Qualibus dicit Scriptura: Per vos nomen meum blasphematur in gentibus. Sancta Beda,  In II Epistolam Sancti Petri, Caput II Migne PL 93 74

However, there were false prophets among the people... 1 What is known in Latin as 'sect' is named 'haeresis' in Greek, which once begin in the foolish obstinacy of error never ceases to divide. Who knows the actual number of heresies? And He who redeemed them, The Lord, they deny... Concerning this redemption Paul says, 'You have been bought at great price, glorify and carry God in your body.' 2 And so with merit they who deny their own Redeemer are led off into the obscuring darkness, the one in whom it is right to glory in confession and in which body they belittle it is good to remain, for all the heretics do this, Arius speaks of our Redeemer being less in Divinity than the Father, and Photinus says, 'Christ is a man, not a God,' and Manicheus says, 'Christ is God alone and not truly a man,' and Ebion says , 'Christ was not before Mary, from her He had His origin,' and Apollonaris says, 'Christ is God? Only as regards flesh, the rational soul he did not take up,' and Pelagius says, 'Christ is not the Redeemer of little ones in baptism, because they are conceived without sin, and without fault they are brought forth from their mothers, and thus they have no sin which should be removed, and therefore Christ is not the saviour of all the elect', and others who He redeemed with the price of His blood with these heretics deny Him, because they do not not reveal the truth but they preach that which they have made for themselves. And on account of this they are alienated from the Redeemer, and nothing more certain may they hope for than the pit of destruction. And many will follow them in their lusts... The way of truth will be blasphemed not only by heretics among those who they have led away to associate with them in their heresy, but also by those who by impure deeds and sacrifices make the sacraments execrable, thus arousing hatred of the Christian name, and by those who judge poorly all Christians are bound up with those who commit these crimes. Concerning which Scripture says, 'Because of you my name is blasphemed among the nations.' 3 Saint Bede, from The Commentary on the Second Letter of Saint Peter, Chapter 2 1 2 Pet 2.1 2 1 Cor 6. 20 3 Isai 52.5

Peter On Paul, Paul On Peter

Sicut et charissimus frater noster Paulus secundum datam sibi sapientiam scripsit vobis. Paulum illis scripsisse commemorat, quia etsi Paulus ad quasdam specialiter scripsit Ecclesias, omnibus tamen generaliter, quae per orbem sunt, quaeque unam catholicam faciunt, scripsisse probatur Ecclesiis. Et notandum quod hic Petrus Pauli sapientiam laudat, ipse autem Paulus de se dicit: Ego enim sum minimus apostolorum, qui non dignus vocari apostolus, quoniam persecutus sum Ecclesiam Dei. Ecce se Paulus priscae suae infidelitatis memor humiliat, et aliorum apostolorum innocentiam praefert. Ecce primus apostolorum, quasi oblitus sui prioratus, et datarum sibi clavium regni, datam Paulo sapientiam miratur. Quia nimirum moris est electorum ut aliorum magis quam suas mirentur virtutes, per quas se ad profectum excitent. Itemque notandum quod Paulus in Epistolis suis  dicit: Cum autem venisset Cephas Antiochiam, in faciem ei restiti, quia reprehensibilis erat. Reprehendit ergo Paulus in Epistolis suis Petrum, et tamen ipse Petrus, easdem epistolas relegens, laude eas dignas judicat. Quia nimirum hoc ipsum quod se in illis merito reprehensum invenit, non quasi injuriam aspernanter, sed gratulanter quasi officium devotionis accepit. Tales esse ad invicem non quilibet mortalium, sed illi soli norunt, qui didicerunt a Domino mites esse et humiles corde, qui sciunt honore invicem praevenire. Sancta Beda,  In II Epistolam Sancti Petri Migne PL 93 83-84

As even our most dear brother Paul, according to the wisdom given to him, wrote to you. 1 He recalls that Paul wrote to them, because even if Paul wrote to certain designated churches, yet to everyone in general, throughout the whole world, whoever are of the one Catholic faith, he has written what is approved by the churches. And it should be noted here that Peter praises the wisdom of Paul, that same Paul who said concerning himself, 'I am the least of the Apostles, one who is not worthy to be called an Apostle, because I persecuted the Church of God.' 2 Behold Paul humbling himself in the recollection of his old unfaithfulness and bringing forward the innocence of the other Apostles. And behold the first of the Apostles, first because he forgets his own priority and the giving to him of the keys of the kingdom, 3 and admires the wisdom given to Paul. Truly it is the way of the elect that they admire more the virtues of others than their own, by which they rouse themselves to improvement. And again let us note that Paul said in his letters 'When Cephas came to Antioch, I opposed him to his face, because he was worthy of reproach.' 4 Thus in his letters Paul reproves Peter, and yet when Peter composes his own letters, he judges Paul worthy of praise, because he finds that he did indeed merit reproof in these things, and he smarts at it not as an injury, but gladly receives it as the duty of devotion. That such things be is not given to mortal men, but they alone know it who are taught by the Lord to be meek and humble in heart, who understand that they should come before one another with honour. 5 Saint Bede, from the Commentary on the Second Letter of Saint Peter 1 2 Pet 3.15 2 1 Cor 15.9 3 Mt 16.19 4 Galat 2.11 5 Rom 12.10