St. Thomas Aquinas on the Commendation and Division of Sacred Scripture. Compiled from Various...

7/30/2019 St. Thomas Aquinas on the Commendation and Division of Sacred Scripture. Compiled from Various Sources by Ba

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St. Thomas Aquinas on the Commendation

and Division of Sacred Scripture

Compiled from Various Sources

By Bart A. Mazzetti

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COMMENDATION OF AND DIVISION OF

SACRED SCRIPTURE

The Commendation of Sacred Scripture

This is the book of the commandments of God, and the law that is for ever. All that keep it shall

come to life: but they that have forsaken it, to death.

Baruch 4:1

According to Augustine in On Christian Doctrine 4.12, one skilled in speech should so

speak as to teach, to delight and to change; that is, to teach the ignorant, to delight the

bored and to change the lazy. The speech of Sacred Scripture does these three things in thefullest manner. For it firmly teaches with its eternal truth. Psalm 118.89: Thy word, O

Lord, stands firm for ever as heaven. And it sweetly delights with its pleasantness. Psalm

118.103: How sweet are thy words to my mouth! And it efficaciously changes with itsauthority. Jeremiah 23.29: Are not my words as fire, saith the Lord?

Therefore in the text above Sacred Scripture is commended for three things. First,

for the authority with which it changes: This is the book of the commandments of God.Second, for the eternal truth with which it instructs, when it says, and the law that is for

ever. Third, for the usefulness with which it entices, when it says, All that keep it shallcome to life.

The authority of this Scripture is shown in three things. First, its origin, becauseGod is its origin. Hence it says, the commandments of God. Baruch 3.37. He found out

all the way of knowledge. Hebrews 2.3: For it was first announced by the Lord and was

confirmed unto us. Such an author is infallibly to be believed, both on account of thecondition of his nature, because he is truth; John 14-4: I am the way and the truth and the

life. And on account of his fullness of knowledge: Romans 11:33: Oh, the depth of the

riches of the wisdom and of the knowledge of God! And also on account of the power ofthe words; Hebrews 4.12: For the word of God is living and efficient and keener than any

two-edged sword.

Second, it is shown to be efficacious by the necessity with which it is imposed.Mark 16.16: He who does not believe shall be condemned. The truth of Sacred Scripture

is proposed in the manner of a precept, hence the text says, the commandments of God.

These commandments direct the intellect through faith: You believe in God, believe also

in men. John 14.1; inform the affections with love: This is my commandment, that youlove one another, John 15.12; and induce to action: Do this and you shall live, Luke

10.28.

Third, it is shown to be efficacious by the uniformity of its sayings, because all whoteach the sacred doctrine teach the same thing. 1 Corinthians 15.11: Whether then it is I or

they, so we preach, and so you have believed. And this is necessary because they all had

one teacher. Matthew 23.8: Your teacher is one. And they had one spirit, Have we not

walked in the same spirit? and one love from above, Now the multitude of believers wereof one heart and one soul (Acts 4.32). Therefore, as a sign of the uniformity of doctrine, it

says significantly, This is the book.

The truth of this teaching of Scripture is immutable and eternal, hence the words,and the law that is for ever. Luke 21.33: Heaven and earth will pass away but my words

shall not pass away. This law will endure for ever because of three things: First, because

of the power of the lawgiver. Isaiah 14.27: For the Lord of hosts hath decreed, and whocan disannul it. Second, on account of his immutability. Malachi 3.6: For I am the Lord

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and I change not; Numbers 23.19: God is not a man, that he should lie: nor like the son of

man, that he should be changed. Third, because of the truth of the law. Psalm 118.86: Allthy commandments are faithful. Proverbs 12.19: The lip of truth shall be steadfast for

ever. 3 Ezra 4.38: Truth remains and gathers strength eternally.

The usefulness of this scripture is greatest: I am the Lord they God that teach theeprofitable things. Hence our text continues: All that keep it shall come to life. Which

indeed is threefold: First it is the life of grace, to which Sacred Scripture disposes. John

6.64: Thy words that I have spoken to you are spirit and life. For through this life thespirit lives in God. Galatians 2.20: It is now no longer I that live, but Christ lives in me.Second is the life of justice consisting in works, to which Sacred Scripture directs. Psalm

118.93: Thy decrees I will never forge, for by them thou hast given me life. Third is the

life of glory which Sacred Scripture promises and to which it leads. John 6.69: Lord, towhom shall we go? Thou hast words of everlasting life. John 20.31: But these are written

that you may believe that Jesus is the Christ, the Son of God, and that believing you may

have life in his name.

The Division of Sacred Scripture

Sacred Scripture leads to this life in two ways, by commanding and by helping.

Commanding through the mandates which it proposes, which belong to the Old Testament.

Ecclesiasticus 24:33: Moses commanded a law in the precepts of justice. Helping,

through the gift of grace which the lawgiver dispenses, which pertains to the NewTestament. Both of these are touched on in John 1:17: For the Law was given unto Moses;

grace and truth came through Jesus Christ.

Hence the whole of Sacred Scripture is divided into two principal parts, the Old andNew Testaments, which are mentioned in Matthew 13:52: So then every Scribe instructed

in the kingdom of heaven is like a householder who brings forth from his storeroom things

new and old. And Song of Songs 7.13: In our gates are all fruits, the new and the old, mybeloved, I have kept for thee.

The Old Testament is divided according to the teaching of the commandments, for

the commandment is of two kinds, the binding and the warning. The binding is the

command of a king who can punish transgressors. Proverbs 20.2: As the roaring of a lion,so also is the dread of a king. But a warning is the precept of a father who must teach.

Ecclesiasticus 7.25: Hast thou children? Instruct them. The precept of a king is of two

kinds, one which establishes the laws, another which induces to observance of the law,which is customarily done through his heralds and ambassadors. Thus it is that three kinds

of command are distinguished, that of the king, that of the herald and that of the father. On

this basis the Old Testament is subdivided into three parts, according to Jerome in hisprologue to the Book of Kings.

The first part is contained in the Law which is proposed by the king himself. Isaiah

33.22: For the Lord is our judge, the Lord is our lawgiver, the Lord is our King.The second is contained in the Prophets who were, as it were, ambassadors and

heralds of God, speaking to the people in the person of God, and urging them to

observance of the law. Aggeus 1.13: And Aggeus, the messenger of the Lord, as one of

the messangers of the Lord, spoke.The third is contained in the works of the hagiographers, writers who were inspired

by the Holy Spirit and spoke as for themselves and not for God. Hence they are called

saintly writers because they were writers of the sacred, agios meaning sacred, and

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graphia meaning scripture. Thus the precepts found in them are paternal. As is evident in

Proverbs 6.20: My son, keep the commandments of they father.Jerome mentions a fourth kind of book, namely, the apocryphal, so called from

apo, that is, especially, and cryphon, that is, obscure, because there is doubt about their

contents and authors. The Catholic Church includes among the books of Sacred Scripturesome whose teachings are not doubted, but whose authors are. Not that the authors are

unknown, but because these men were not of known authority. Hence they do not have

force from the authority of the authors but rather from their reception by the Church.Because there is the same manner of speaking in them and in the hagiographical works,they are for now counted among them.

The first part, which contains the law, is divided into two parts, insofar as there are

two kinds of law, public and private.A private law is imposed for the observance of one person or one family. Such law

is contained in Genesis, as is evident from the first precept given to man, But of the tree of

knowledge of good and evil, thou shalt not eat (2.17), and to Noah, Saving that flesh withblood you shall not eat (9.4), and to Abraham, And again God said to Abraham: And

thou therefore shalt keep my covenant, and thy seed after thee in their generations (17.9).

The public law is that which is given to the people. For the divine law was given tothe Jewish people through a mediator, because it was not fitting that the people should

receive it immediately form God. Deuteronomy 5.5: I was the mediator and stood between

the Lord and you at that time to show you his words. Galatians 3.19: What then was the

Law? It was enacted on account of transgressors, being delivered by angels through amediator. Thus a twofold level is found in legislation, First, when the law comes from the

Lord to the mediator, and this pertains to three books, Exodus, Leviticus and Numbers.

Hence we frequently read in them, God spoke to Moses. Second, when the law is givento the people by the mediator, and this pertains to Deuteronomy, as is evident from its very

beginning, These are the words which Moses spoke to all Israel.

These three books are distinguished by the three things in which people should beordered. First, precepts bearing on equity of judgement, and this is found in Exodus.

Second, in sacraments with respect to the establishment of worship, and this in Leviticus.

And third, in offices, with respect to they administration of the community, and this in

Numbers.The second part, which is the prophets, is subdivided insofar as a herald ought to do

two things. He should manifest the beneficence of the king, so that men will be inclined to

obey, and he should declare the edict of the law.There is a threefold divine beneficence that the prophets expose to the people. First,

the effect of heredity, and this in Joshua, or which Ecclesiasticus 46.1 says, Valiant in war

was Joshua. Second, the destruction of armies, and this in the book of Judges, of whosedestruction Psalm 82.10 says, Do to them as to Madian, as to Sisara. Third, the exaltation

of one person, and this in Ruth, and a public which is of the whole people, and this in

Kings, which benefice God grants to them, Ezekiel 16.13: And thou wast adorned withgold and silver. For these books, according to Jerome, are placed in the rank of prophets.

In other books which are commonly said to be of the prophets, the prophets posed

divine edicts for the observance of the law. And this is said, first, in general, in the major

prophets who were sent to the whole people and called for the observance of the wholelaw; second, in particular, and this in the minor prophets, different ones of whom were sent

for different reasons to special tribes, as Osee to the ten tribes of Joel, Jonah to the

Ninevites, and so with the rest.

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The major prophets differ according to the different ways the prophets sought to

lead the people to observance of the law, namely, cajoling by the promise of benefits,frightening with the threat of punishment, arguing by condemnation of sins. Although each

of these is found in every prophet, Isaiah chiefly cajoles, as is said in Ecclesiasticus 48.27:

With a great spirit he saw the things that are come to pass at last, and comforted themourners in Sion. Jeremiah chiefly warns, hence Jeremiah 38.4: He weakened the hands

of the men of war that remain in this city. But Ezekiel argues and scolds. Ezekiel 16.3:

Thy father was an Amorrhite and thy mother a Cethite.They can be distinguished in another way, insofar as Isaiah chiefly foretells themystery of the Incarnation, which is why he is read during the time of Advent by the

Church, and Jeremiah the mystery of the Passion, hence he is read in Passiontide, and

Ezekiel the mystery of the Resurrection, hence his book finishes with the raising of thebones and the repair of the temple. Daniel, however, is included among the prophets

insofar as he predicted future events in a prophetic spirit; although he did not speak to the

people in the person of the Lord, he dealt with the divinity of Christ. Thus the fourprophets answer to the four evangelists, and also to the call to judgement.

The third part, which contains the hagiographic and the apocryphal books, is

subdivided according to the ways fathers instruct their sons in virtue, namely, by word anddeed, since in morals examples are no less important than words. Some teach by deed

alone, some by word alone, some by word and deed.

By deed, however, in two ways. One, instructing about the future by warning, and

this in Joshua, whom Jerome places among the hagiographers. For although one is aprophet because of the gift of prophecy, this is not his office, because he was not sent by

God to prophesy to the people. Hence what is said in Wisdom 8.8 can be applied to the

prophet: She knoweth signs and wonders before they are done. In another way speakingof past events as examples of virtue. There are four principal virtues, namely, justice,

which serves the common good, an example of which is given in Parapelomenon, in which

the condition of a whole people who were governed with justice is described. The secondis temperance, an example of which is given in Judith, which is why Jerome says, Take

Judith as an example of the chaste widow. Judith 15.11: For thou hast done manfully, and

thy heart has been strengthened, because thou hast loved chastity. Third is fortitude, which

has two attributes. To attack, and an example of this is found in the Book of Maccabees;and to endure, and an example of this is found in Tobit 2.12: Now this trial the Lord

therefore permitted to happen to him, that an example might be given to posterity of his

patience. The fourth is prudence, by which dangers are avoided, and an example of this isgiven in Ezra, For in that book we are shown how Ezra and Nehemiah and other princes

prudently guarded against the plots of enemies wishing to impede the building of the

temple and the city. It also pertains to prudence wisely to repel the violent, and an exampleis given in Esther, where it is shown how Mardocheus and Esther handled the deceptions

of the most powerful Aman.

The hagiographical and apocryphal books which instruct by word, are dividedinsofar as words work in a twofold way to instruct, in one way, by asking for the gift of

wisdom, Wisdom 7.7: Wherefore I have wished, and understanding was given me, and I

called upon God, and the spirit of wisdom came upon me. This is how the psalter

instructs, speaking to God in prayer. In another way, by teaching wisdom, and this in twoways according to a twofold work of wisdom, one of which is to expose the liar, and Job

who drove out errors by way of disputation exhibits this. Job 13.3-4: But yet I will speak to

the Almighty and I desire to reason with God, having first shown that your are forgers oflies and maintainers of perverse opinions. The other work is not to lie about what it

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knows, and thus we are instructed in a twofold way, because either wisdom is commended

to us, and this in the book of Wisdom, or the precepts of wisdom are proposed, and this inthe three books of Solomon, which indeed differ according to the three grades of virtue

that Plotinus, in Enneads I.1.2.2-7, distinguishes, since the precepts of wisdom ought to

concern only the acts of virtue. In the first grade, according to him, are political virtues,whereby a man moderately uses the things of this world and lives among men, and this in

the Proverbs. In the second grade are the purgative virtues, whereby a man regards the

world with contempt, and this in Ecclesiastes, which aims at contempt of the world, as isclear from Jeromes prologue. In the third grade are the virtues of the purged soul, wherebya man, wholly cleansed of worldly cares, delights in the contemplation of wisdom alone,

and this is found in the Song of Songs. In the fourth grade are the exemplar virtues existing

in God, concerning which precepts of wisdom are not given but are rather derived fromthem.

In word and in deed Ecclesiasticus instructs. Hence the precepts of wisdom in

praise of fathers close his book, as is clear in Chapter 44 and after.

The New Testament, which is ordered to eternal life not only through precepts but also

through the gifts of grace, is divided into three parts. In the first the origin of grace istreated, in the Gospels. In the second, the power of grace, and this in the epistles of Paul,

hence he begins in the power of the Gospel, in Romans 1.16 saying, For I am not ashamed

of the Gospel, for it is the power of God unto salvation to everyone who believes. In the

third, the execution of the aforesaid virtues is treated, and this in the rest of the books ofthe New Testament.

Christ is the origin of grace. John 1.16-17: And of his fullness we have all

received, grace for grace. For the Law was given through Moses: grace and truth camethrough Jesus Christ. In Christ a twofold nature is to be considered, a divine, and the

Gospel of John is chiefly concerned with this, hence he begins, In the beginning was the

Word and the Word was with God, and the Word was God. And a human, and the otherGospels treat chiefly of this, and they are distinguished according to a threefold dignity

that belongs to the man Christ. With respect to his royal honour, Matthew speaks. Hence in

the beginning of his Gospel he shows that Christ descended from kings and was adored by

the Magi kings. With respect to his prophetic honour, Mark speaks, hence he begins withthe preaching of the Gospel. With respect to his priestly dignity, Luke speaks, and he

begins with the temple and the priesthood and ends his Gospel in the temple, and

frequently returns to the temple, as the Gloss says about Luke 2.46: And they found himsitting in the temple in the midst of the teachers.

[The part dealing with the power of grace as exemplified in the epistles of Paul is

missing from the text.]The execution of the power of grace is shown in the progress of the Church, in

which there are three things to consider. First, the beginning of the Church, in which there

are three things to consider. First, the beginning of the Church, and this is treated in theActs of the Apostles, hence Jerome says, in his preface to the Pentateuch, that The Acts of

the Apostles seem to give the bare history of the birth and to clothe the infant Church.

Second, the progress of the Church, and to this is ordered the apostolic instruction of the

canonical epistles. Third, the end of the Church, with which the whole content of Scriptureconcludes in the Apocalypse, with the spouse in the abode of Jesus Christ sharing the life

of glory, to which Jesus Christ himself conducts, and may he be blessed for ever an ever .

Amen. (tr. Ralph McInerney)

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PARS 1

Commendatio sacrae Scripturae

[70806] Hic est liber, pars 1Secundum Augustinum, in IV de doctrina Christiana,eruditus eloquens ita eloqui debet ut doceat, ut delectet, ut flectat: ut doceat ignaros; ut

delectet tediosos; ut flectat tardos. Haec tria completissime sacrae Scripturae eloquium.

Docet enim firmiter aeterna sua veritate, Psalm.: in aeternum, domine, permanet verbum

tuum. Delectat suaviter sua utilitate, Psalm.: quam dulcia faucibus meis eloquia tua. Flectit

efficaciter sua auctoritate, Ier. XXIII: nunquid non verba mea sunt quasi ignis, dicit

dominus? Et ideo sacra Scriptura in verbo proposito commendatur a tribus: primo ab

auctoritate qua flectit, cum dicit: hic est liber mandatorum Dei. Secundo, ab aeterna

veritate qua instruit, cum dicit: et lex quae est in aeternum. Tertio, ab utilitate qua allicit,

cum dicit: omnes qui tenent eam pervenient ad vitam. Auctoritas autem huius Scripturae ex

tribus ostenditur efficax. Primo ex origine; quia Deus origo eius est. Unde

dicit: mandatorum Dei; Baruch III: hic adinvenit omnem viam disciplinae; Hebr. II: quae

cum initium accepisset enarrari per dominum, ab eis qui audierunt, in nos confirmata est.

Cui quidem auctori infallibiliter credendum est; tum propter naturae suae conditionem,

quia veritas est, Ioan. XIV: ego sum via, veritas et vita; tum propter scientiae plenitudinem,

Rom. XI: o altitudo divitiarum sapientiae et scientiae Dei; tum propter verborum virtutem,

Hebr. IV: vivus est sermo Dei et efficax, et penetrabilior omni gladio ancipiti . Secundo,

ostenditur efficax ex necessitate quam scilicet imponit, Marc. ult.: qui autem noncrediderit condemnabitur, et cetera. Unde per modum praecepti veritas sacrae Scripturae

proponitur; unde dicit: mandatorum Dei. Quae quidem mandata intellectum per fidem

dirigunt, Ioan. XIV: creditis in Deum et in me credite ; per dilectionem affectum informant,

Ioan. XV: hoc est praeceptum meum ut diligatis invicem, sicut dilexi vos ; quod ad actum et

executionem inducunt: hoc fac, et vives. Tertio, ostenditur efficax ex dictorum

uniformitate, quia omnes qui sacram doctrinam tradiderunt, idem docuerunt, I Cor.

XV:sive autem ego, sive illi sic praedicamus, et sic credidistis. Et hoc necesse est quia

omnes habuerunt unum magistrum, Matth. XXIII: unus est magister vester, etc.; unum

habuerunt spiritum, II Cor. XII: nonne eodem spiritu ambulavimus? Unum insuper

affectum, Act. IV: multitudinis credentium una erat anima et cor unum in Deo. Et ideo in

signum uniformitatis doctrinae dicitur singulariter: hic est liber. Veritas Scripturae huius

doctrinae est immutabilis et aeterna. Unde sequitur: et lex quae est in aeternum. Luc.

XXI: caelum et terra transibunt; verba autem mea non transibunt. Permanet autem in

aeternum haec lex propter tria: primo, propter legislatoris potestatem, Isa. XIV:Deus

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exercituum decrevit, et quis poterit infirmare? Secundo, propter eius immutabilitatem,

Malach. III: ego Deus et non mutor. Num. XXIII: non est dominus quasi homo ut

mentiatur; nec ut filius hominis ut mutetur. Tertio, propter legis veritatem, Psal.: omnia

mandata tua veritas. Prov. XII: labium veritatis firmum erit in perpetuum. III Esdr.

IV:veritas manet et invalescit in aeternum. Utilitas autem huius Scripturae est maxima,

Isai. XLVIII: ego dominus Deus tuus docens te utilia. Unde sequitur: omnes qui tenent

eam pervenient ad vitam; quae quidem triplex est. Prima est vita gratiae, ad quam sacra

Scriptura disponit, Ioan. VI: verba quae ego locutus sum vobis, spiritus et vita sunt. Per

hanc enim vitam spiritus Deo vivit, Gal. II: vivo autem, iam non ego: vivit vero in me

Christus. Secunda est vita iustitiae in operibus consistens, ad quam sacra Scriptura dirigit,

Psal.: in aeternum non obliviscar iustificationes tuas; quia in eis vivificasti me . Tertia est

vita gloriae, quam sacra Scriptura promittit et ad eam perducit, Ioan. VI: domine, ad quem

ibimus? Verba vitae aeternae habes. Eodem, XX: haec autem scripta sunt ut credatis; et ut

credentes vitam habeatis in nomine ipsius.

PARS 2

Partitio sacrae Scripturae

[70808] Hic est liber, pars 2Ad hanc autem vitam sacra Scriptura perducit dupliciter: scilicet,

praecipiendo et adiuvando. Praecipiendo per mandata quae proponit, quod pertinet ad vetus

testamentum, Eccli. XXIV: legem mandavit nobis Moyses. Adiuvando autem per donum

gratiae quod legislator largitur, quod pertinet ad novum testamentum. Ioan. I: lex per

Moysen data est, gratia et veritas per Iesum Christum facta est. Unde tota sacra Scriptura

in duas partes principaliter dividitur, scilicet, in vetus et novum testamentum; quae duo

tanguntur Matth. XIII: omnis Scriba doctus in regno caelorum similis est ei qui profert de

thesauro suo nova et vetera. Et Cant. VII: omnia poma, nova et vetera, dilecte mi, servavi

tibi. Vetus autem testamentum dividitur secundum doctrinam mandatorum, est enim

duplex mandatum, scilicet coactorium et monitorium. Coactorium est mandatum regis qui

potest transgressores punire, Prov. XX:sicut rugitus leonis, ita et terror regis. Sedmonitorium est praeceptum patris qui habet erudire, Eccli. VII: filii tibi sunt? Erudi illos.

Praeceptum autem regis est duplex, scilicet unum, quo legem statuit; aliud quod ad

observantiam statutae legis inducit, quod consuevit per suos praecones et nuntios

promulgare. Et sic distinguuntur tria praecepta, scilicet regis, praeconis et patris. Et

secundum haec tria vetus testamentum dividitur in tres partes, secundum Hieronymum in

prologo libri regum. Prima pars continetur in lege, quae est quasi praeceptum ab ipso rege

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propositum, Isai. XXXIII: dominus rex noster, dominus legifer noster. Secunda continetur

in prophetis, qui fuerunt quasi nuntii et praecones Dei ex persona Dei populo loquentes et

ad observantiam legis inducentes, Aggaei I: dixit Aggaeus, de nuntiis domini. Tertia

continetur in Agiographis, qui spiritu sancto inspirati locuti sunt non tamen ex parte

domini, sed quasi ex se ipsis. Unde Agiographi dicuntur quasi sacri scriptores, vel quasi

sacra scribentes, ab agios quod est sacrum et graphia quod est Scriptura: et sic praecepta

quae in eis continentur sunt quasi paterna. Ut patet Prov. VI: fili mi, custodi praecepta

patris tui,et cetera. Ponit tamen Hieronymus quartum librorum ordinem, scilicet,

apocryphos: et dicuntur apocryphi ab apo, quod est valde et cryphon, quod est obscurum,

quia de eorum sententiis vel auctoribus dubitatur. Ecclesia vero Catholica quosdam libros

recepit in numero sanctarum Scripturarum, de quorum sententiis non dubitatur, sed de

auctoribus. Non quod nesciatur qui fuerint illorum librorum auctores, sed quia homines illi

non fuerunt notae auctoritatis. Unde ex auctoritate auctorum robur non habent, sed magis

ex Ecclesiae receptione. Quia tamen idem modus loquendi in eis et in Agiographis

observatur, ideo simul cum eis computentur ad praesens. Prima autem pars, quae legem

continet, in duas partes dividitur; secundum quod duplex est lex, scilicet, publica et privata.

Privata lex est quae uni personae vel familiae imponitur observanda. Et talis lex in Genesi

continetur, ut patet de primo praecepto homini dato, Gen. II 17: de ligno scientiae boni et

mali ne comedas; et Noe, Gen. IX 4: carnem cum sanguine non comedetis; et Abrahae:

Gen. XVII 9: custodies pactum meum et semen tuum post te in generationibus suis. Lex

autem publica est quae populo traditur. Lex enim divina populo Iudaeorum tradita est per

mediatorem, quia non erat idoneus populus ut immediate a Deo susciperet, Deut. V,

unde: ego sequester fui et medius inter vos et dominum. Gal. III: lex ordinata est per

Angelos in manu mediatoris. Et ideo in legislatione duplex gradus attenditur. Unus quo lex

a domino ad mediatorem pervenit, et hoc pertinet ad tres libros, scilicet: Exodum,

Leviticum, numeros. Unde frequenter in illis libris legitur: locutus est Deus ad Moysen.

Secundus gradus est quo lex per mediatorem populo exponitur; et hoc pertinet ad

Deuteronomium, ut patet ex hoc quod in eius principio dicitur: locutus est Moyses, et

cetera. Tres autem libri praedicti distinguuntur secundum tria in quibus oportebat populum

ordinari: primo in praeceptis quantum ad iudicii aequitatem, et hoc fit in Exodo; secundo in

sacramentis quantum ad cultus exhibitionem, et hoc fit in Levitico; tertio in officiis,

quantum ad rei publicae administrationem, et hoc fit in libro numerorum. Secunda autem

pars, quae est prophetarum, dividitur in duas partes, secundum quod nuntius duo debet

facere. Debet enim exponere regis beneficium ut inclinentur homines ad obediendum; et

debet proponere legis edictum. Triplex autem beneficium divinum prophetae populo

exposuerunt: primo haereditatis consecutionem, et hoc in Iosue, de quo Eccli. XLVI:fortis

in bello Iosue; secundo hostium destructionem, et hoc in libro Iudicum, de quorum

destructione in Psalmo:fiat illis sicut Madian et Sisarae; tertio populi exaltationem; quae

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quidem est duplex, scilicet: privata unius personae, et de hoc in Ruth; et publica quae est

totius populi, usque ad regiam dignitatem, et de hoc in libro regum: quod beneficium Deus

improperat eis Ezech. XVI: decora facta es vehementer. Hi enim libri, secundum

Hieronymum in ordine prophetarum ponuntur. In aliis autem libris qui communiter

prophetarum dicuntur, prophetae posuerunt divina edicta ad legis observationem. Et hoc

dicitur, primo in communi; et hoc in prophetis maioribus qui ad totum populum

mittebantur et ad totius legis observantiam inducebant; secundo in particulari; et hoc in

prophetis minoribus, quorum diversi, propter diversa ad speciales gentes mittebantur, sicut

Osee ad decem tribus; Ioel ad senes Israel; Ionas ad Ninivitas; et sic de aliis. Prophetae

autem maiores dividuntur secundum ea quibus ad observantiam legis prophetae populum

induxerunt: scilicet blandiendo per promissiones beneficiorum; terrendo per

comminationem paenarum; arguendo per vituperationes peccatorum. Quamvis haec tria in

singulis prophetarum inveniantur, tamen Isaias principaliter blanditur; de quo dicitur Eccli.

XLVIII: consolatus est lugentes in Sion; Ieremias vero comminatur, unde dicebat: de

industria dissolvit manus virorum bellantium Ier. XXXVIII; sed Ezechiel arguit et

vituperat, Ezech. XVI:pater tuus Amorrhaeus et mater tua Cethaea. Potest tamen aliter

distingui, ut dicatur quod Isaias praenunciat principaliter incarnationis mysterium, unde

tempore adventus in Ecclesia legitur; Ieremias vero mysterium passionis, unde legitur

tempore passionis; Ezechiel mysterium resurrectionis, unde in resurrectione ossium et

templi reparatione librum suum finit; Daniel autem secundum quod inter prophetas

computatur ex hoc quod spiritu prophetico praedixit futura, quamvis non ex persona

domini populo loqueretur, prosequitur de divinitate Christi, ut quatuor prophetae quatuor

Evangelistis respondeant, vel etiam de advocatione ad iudicium. Tertia autem pars, quae

continet Agiographos et apocryphos libros, in duo distinguitur, secundum duo quibus

patres instruunt filios ad virtutem, scilicet verbo et facto; quia exempla in moralibus non

minus valent quam verba. Quaedam autem instruunt facto tantum; quaedam verbo tantum;

quaedam verbo et facto. Facto autem dupliciter. Uno modo instruendo de futuro ad

cautelam; et hoc est in Iosue, quem Hieronymus inter Agiographos ponit. Quamvis enim

propheta ex dono prophetiae esset, non tamen ex officio; quia non fuit a domino missus ad

prophetandum populo. Unde quod Sap. VIII dicitur, de eo intelligi potest:signa et monstra

scit antequam fiant. Alio modo narrando ad exemplum virtutis praeterita. Virtutes autem

principales sunt quattuor, scilicet: iustitia, qua est bonum commune, cuius exemplum

ponitur in Paralipomenis, in quo totius populi status describitur qui per iustitiam

gubernatur. Secunda est temperantia, cuius exemplum ponitur in Iudith; unde

Hieronymus: accipite Iudith viduam castitatis exemplum. Iudith XV:fecisti viriliter eo

quod castitatem amaveris. Tertia est fortitudo, cui duo competunt, scilicet, aggredi; et

quantum ad hoc ponitur exemplum in libro Machabaeorum; et sustinere et quantum ad hoc

ponitur exemplum in Thobia, Thob. II: hanc autem tentationem ideo permisit dominus

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evenire illi, ut posteris daretur exemplum patientiae eius. Quarta est prudentia, cuius est

obviare insidiis; et quantum ad hoc ponitur exemplum eius in Esdra. In illo enim libro

ostenditur quomodo Esdras et Neemias et alii principes prudenter caverunt insidias

inimicorum volentium impedire aedificationem templi et civitatis. Est etiam prudentiae

sagaciter repellere violentias; et quantum ad hoc datur eius exemplum in libro Hester: ubi

ostenditur quomodo Mardocheus et Hester Aman potentissimi fraudes eliserunt. Libri

autem Agiographi et apocryphi, qui tantum instruunt verbo, distinguuntur secundum quod

verbum dupliciter ad instructionem operatur: uno modo petendo sapientiae donum, Sap.

VII: optavi et datus est mihi sensus, invocavi et venit in me spiritus sapientiae . Et ad

instructionem operatur Psalterium, per modum orationis Deo loquens. Secundo modo

sapientiam docendo, et hoc dupliciter, secundum duplex opus sapientis; quorum unum est

mentientem manifestare posse: et quantum ad hoc est liber Iob, qui per modum

disputationis errores elidit, Iob XIII: disputare cum Deo cupio prius vos ostendens

fabricatores mendacii et cultores perversorum dogmatum. Aliud opus eius est non mentiri

de quibus novit; et sic dupliciter instruimur: quia vel commendatur nobis sapientia, et hoc

in libro sapientiae; vel sapientiae praecepta proponuntur, et hoc in tribus libris Salomonis:

qui quidem distinguuntur secundum tres gradus virtutum quos Plotinus distinguit; quia

praecepta sapientiae non nisi de actibus virtutum esse debent. In primo gradu, secundum

eum, sunt virtutes politicae, quibus homo moderate rebus mundi utitur et inter homines

conversatur; et secundum hoc est liber proverbiorum. In secundo gradu sunt virtutes

purgatoriae, quibus homo se a rebus mundi exuit per contemptum; et secundum hoc est

Ecclesiastes qui ad contemptum mundi ordinatur, ut patet per Hieronymum in prologo. In

tertio gradu sunt virtutes purgati animi, quibus homo, saeculi curis penitus calcatis, in sola

sapientiae contemplatione delectatur; et quantum ad hoc sunt cantica. In quarto autem

gradu sunt virtutes exemplares in Deo existentes, de quibus praecepta sapientiae non

dantur, sed magis derivantur ab eis. Verbo autem simul et facto instruit Ecclesiasticus.

Unde praecepta sapientiae qui proposuit, in laude patrum librum suum terminavit, ut patet

a XLIV capitulo et deinceps. Novum autem testamentum, quod ad vitam aeternam ordinat,

non solum per praecepta, sed per gratiae dona, dividitur in tres partes. In prima agitur de

gratiae origine: et hoc in Evangeliis. In secunda de gratiae virtute: et hoc in epistolis Pauli;

unde in principio a virtute Evangelii incipit dicens: virtus Dei est in salutem omni credenti.

Rom. I. In tertia agitur de virtutis praedictae executione: et hoc in reliquis libris novi

testamenti. Origo autem gratiae Christus est, Ioan. I: de plenitudine eius omnes accepimus,

gratiam pro gratia, quia lex per Moysen data est, gratia et veritas per Iesum Christum

facta est. In Christo autem est considerare duplicem naturam, scilicet: divinam: et de hoc

est principaliter Evangelium Ioannis, unde incipit: in principio erat verbum et verbum erat

apud Deum, et Deus erat verbum; et humanam: et de hac principaliter tractant alii

Evangelistae, qui distinguuntur secundum tres dignitates, quae Christo homini competunt.

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De ipso enim quantum ad dignitatem regiam determinat Matthaeus; unde in principio sui

Evangelii eum secundum carnem a regibus descendisse ostendit et a magis regibus

adoratum. Sed quantum ad dignitatem propheticam determinat de eo Marcus; unde a

praedicatione eius Evangelium incipit. Quantum vero ad sacerdotalem dignitatem

determinat de eo Lucas; unde a templo incipit et a sacerdotio, et in templo finit

Evangelium, et frequenter circa templum versatur, ut dicit quaedam Glossa Luc. II super

illud: invenerunt eum in templo sedentem in medio doctorum. Vel aliter, ut dicatur quod

Matthaeus determinat de Christo principaliter quantum ad mysterium incarnationis; et ideo

in figura hominis describitur; Lucas quantum ad mysterium passionis; et ideo describitur in

figura bovis, quod est animal immolatitium; Marcus vero quantum ad victoriam

resurrectionis; et ideo describitur in figura leonis; Iohannes vero, qui ad alta divinitatis eius

volat, per aquilam designatur. Executio autem virtutis gratiae ostenditur in progressu

Ecclesiae, in quo est tria considerare. Primo Ecclesiae initium; et de hoc agitur in actibus

apostolorum; unde dicit Hieronymus: actus apostolorum nudam videntur sonare historiam

et nascentis Ecclesiae infantiam texere. Secundo Ecclesiae profectum; et ad hunc ordinatur

instructio apostolica in epistolis canonicis. Tertio Ecclesiae terminum; in quo totius sacrae

Scripturae continentiam Apocalypsis concludit, quousque sponsa in thalamum Iesu Christi

ad vitam gloriosam participandam; ad quam nos perducat ipse Iesus Christus, benedictus in

saecula saeculorum. Amen.

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Commencement of Brother Thomas Aquinas

at his inception at the University of Paris as Biblical Baccalaureate

On the Praise and Division

of Sacred Scripture

translated by Eric J. Kingsepp

TABLE OF CONTENTS

The Praise of Sacred Scripture

o Its Authority

o Its Trutho Its Profitableness

The Division of Sacred Scripture

o The Old Testament

The Law

The Prophets

The Writings and Apocrypha

o The New Testament

The Gospels

The Catholic Epistles and Apocalypse

I. Praise of Sacred Scripture

THIS IS THE BOOK of the commandments of God, and the law which is eternal;

all who believe it find life. (Baruch 4,1)

1199. --- According to Augustine, in IV De doctrina christiana [chap. 12, PL 34,

101], the learned man who discourses must do so in order to teach, to delight, andto persuade: specifically, to teach the ignorant, to delight the weary, and to

persuade the sluggish of will.

These three are found most completely in the discourse of Sacred Scripture: It

teaches ably with its eternal truth -- Ps. 118,89-90: Your word, Lord, stands firm ineternity. It delights pleasantly with its profitableness -- Ps. 118,103: How sweet are

your promises to my lips! And it persuades effectively with its authority -- Jer.

23,29:Are not my words like fire? says the Lord.

Similarly, Sacred Scripture is praised for these same three things in the verse aboveus: First for the authority by which it persuades, when it says: This is the book of

13
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the commandments of God. Second, for the eternal truth by which it teaches, when

it says: and the law which is eternal. Third, for the profitableness by which itdelights, when it says:All who believe it find life.

1200. --- Now the AUTHORITY of Scripture is shown to be effective in three

ways. First by its origin, which is God; whence the verse says: the Commandments

of God; -- Bar 3,37:He has discovered the whole way of knowledge and Heb. 2,3:

The promise was first announced by the Lord Himself, and is guaranteed to us bythose who heard him. Indeed this author is infallibly to be believed for three

reasons: because of the nature of his being, which is truth -- John 14,4: I am theway, the truth and the life, -- because of the fulness of his knowledge -- Rom.

11,33:How rich are the depths of Gods wisdom and knowledge! -- and because of

the power of his words -- Heb. 4,12: The word of God is living and effective, more

penetrating than any two edged sword.

Second, Scripture is shown to be effective by the necessity which it imposes -- Mk

16,16: He who does not believe will be condemned. Hence it is in the manner of a

precept that the truth of Holy Writ is proposed; whence the verse says:

Commandments of God. Now these commandments guide the intellect by faith -- Jn14:1: You believe in God; believe also in me; -- inform the affections by love -- Jn

15:12: This is my commandment: love one another, as I have loved you; -- and

[quod ad actum et executionem inducunt] -- Lk 10,28:Do this, and live.

Third, Scripture is shown to be effective by the unity of its teachings, since all who

hand on sacred doctrine teach the same thing -- I Cor. 15,11: For whether I or they,

so we have preached, and so you have believed. And this is necessary because allhave had one teacher -- Matt. 23,8: For one is your teacher. -- one spirit -- II Cor.

12,18:Have we not walked in the same spirit? -- and one will also -- Acts 4,32: the

multitude of believers had but one soul and one heart in God. And it is also a sign

of this unity of teaching that it is said in the singularThis is the book.

1201. --- The TRUTH of the teachings of Scripture is immutable and eternal. So

the verse continues: and the law which is eternal. -- Lk 21,33: heaven and earth

shall pass away, but my words shall not pass away. Now this law will remain

forever on account of three things: First, because of the power of the lawmaker --Is. 14,27: the God of hosts has decreed it, and who can disannul it? Second,

because of his immutability -- Mal. 3,6: For I am God and I do not change, and

Num. 23,19: God is not a man, that he should lie; nor as the son of man, that heshould be changed. Third, because of the truth of the law -- Ps 118,86: All your

commandments are truth, Prov.12,19: Truthful lips will be steadfast forever, and III

Esdras 4,38: Truth remains and prevails for eternity.

1202. --- Now the PROFITABLENESS is the greatest -- Is. 48,17: I am the Lordyour God, who teaches you profitable things. Hence the verse continues: all who

believe it find life; which life is threefold: First is the life of grace, to which Holy

Writ disposes us -- Jn 6,64: The words I have spoken to you are spirit and life. Forthrough this life the spirit lives for God -- Gal 2,20: For I live, now not I, truly

Christ lives in me. Second is the life of justice which consists in works, to which

Holy Writ directs us -- Ps. 118,93: Your justifications I will never forget, for by

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them you have given me life. Third is the life of glory, which Holy Writ promises

and to which it leads -- Jn 6,69:Lord, to whom shall we go? You have the words ofeverlasting life, and Jn 20,31: This is written that you should believe; and

believing, you will have life in his name.

II. Division of Sacred Scripture

1203. --- Now Sacred Scripture brings us to this life in two ways, namely, bycommanding and by assisting: Commanding by the commandments it puts forth,

which belongs to the Old Testament -- Ecclus 24,33: Moses commanded a law. and

assisting by the gift of grace that the lawmaker bestows, which belongs to the NewTestament -- Jn 1,17: The law was given through Moses; grace and truth came

through Jesus Christ.

Thus all of Holy Writ is divided into two principle parts, namely the Old and the

New Testament, both of which are mentioned in Matt 13,52: Every scribe

instructed in the kingdom of heaven is like to a man that is a householder, whobrings forth out of his treasure things old and new, and Cant. 7,13: All fruits, the

new and the old, my beloved, I have kept for thee.

1204. --- Now the OLD TESTAMENT is divided according to the manner of

teaching of its commandments, for the authority to command is twofold, namely the

authority of compulsion and the authority of admonition. Compulsion belongs to

the authority of the king, who has the power to punish transgressors -- Prov. 20,2:As the roaring of a lion, so also is the dread of a king. The authority of admonition

carried by the precept of the parent, who has the job of instructing -- Ecclus. 7,25:

Do you have children? Instruct them. Now kingly precepts are of two types, by onehe establishes a law, and by the other he fosters observation of the already-

established law; this latter he is wont to promulgate with his public announcers and

messengers. Thus we distinguish three types of precepts: those of the king, themessenger and the parent. And it is according to these three is the Old Testament

divided into three sections, following Jerome in hisPrologue to the books of Kings

[PL 28, 598-600]:

The first section, contained in the Law, is like the precept set forth by the kinghimself -- Is. 33,32: The Lord is our king; the Lord is our lawgiver.

The second section is contained in the Prophets, who were like the messengers and

public announcers of God, speaking to the people in the person of God, and

inducing them to observation of the law, Hag. 1,13: And Haggai spoke as one ofthe messengers of God.

The thirdsection is contained in the Holy Writings which, while inspired by the

Holy Spirit, nevertheless spoke not on Gods part, but as from themselves. Thus the

authors of the Holy Writings [agiographi] are said to be authors of sacred scripture

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[sacra scriptura], or to have written sacred things, from agios which is holy

[sacrum], and graphia which is writing[scriptura]; and so the commands that arecontained in them are like parental commands, as is clear from Prov. 6,20:My son,

keep the commandments of thy father, etc.

Now Jerome [op cit., PL 28, 601 ss.] lists as a fourth sections of books the

Apocrypha, so called from the Greek apo, which is exceedingly, and cryphon,

which is covered, since there are doubts about their sayings or their authors. To besure, the Catholic Church has accepted into the number of Sacred Scripture not

books whose sayings are in doubt, but only whose authors are in doubt; and this notbecause the authors are unknown , but because they were not men of recognized

authority. Hence these books have force not from the authority of their authors, but

rather from their acceptance by the church. Yet because the manner of speaking inthese and in the Writings is visibly the same, they are now grouped together with

the Writings.

1205. --- Now thefirstsection, which contains the LAW, is divided into two parts,

according to two types of law, namely, public and private.

Aprivate law is one whose observance is imposed upon one person or family. Andthis kind of law is contained in Genesis, as is clear from the first command given to

Adam -- Gen. 2,17: Of the tree of the knowledge of good and evil you shall not eat

-- and to Noah -- Gen. 9,4: Meat with blood you shall not eat-- and to Abraham --Gen. 17,19: You shall keep my covenant, and your seed after you in their

generations.

Apublic law is the kind given to the whole people. Yet the divine law was given to

the Jewish people through a mediator, because it was not fitting that the peopleshould receive it directly from God -- Dt. 5,5: I was a mediator between you and

the Lord, and Gal. 3,19: The law was ordained by angels in the hand of a mediator.

Thus we can see two phases in the making of this Law. In the first phase the lawcomes to the mediator from God, which belongs to the three books of Exodus,

Leviticus and Numbers to relate; hence it is frequently read in these books: God

spoke to Moses. In the second phase the mediator explains the law to the people,

which belongs to Deuteronomy, as is clear from what is read at the beginning --Moses spoke, etc.

Now the three books of Exodus, Leviticus and Numbers are distinguished

according to the areas in which the people require ordering: first for thedeterminations of justice (precepts), which is done in Exodus; second for the

administration of worship (the sacraments), which is done in Leviticus; and third in

civil administration (offices), which is done in Numbers.

1206. --- Now the second section containing the PROPHETS is divided into twoparts according to the two tasks a messenger must perform. He must expound on

the kings goodness so as to incline men to obedience; and he must lay out the

requirements of the law.

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Now there are three aspects of the divine goodness that the prophets explained to

the people. First the acquisition of their inheritance, which is set forth in Joshua;hence Ecclus. 46,1 says: Valiant in war was Joshua. Second, the destruction of the

enemy, set forth in the book of Judges; hence Ps. 82,10: Do to them as you did to

Midian and Sisera. Third, the elevation of the people, which is twofold, namelyprivate, i.e. of an individual, as seen in Ruth; and public i.e., evelation of the whole

people, even up to the level royal dignity, as seen in the books of Kings. God

reproached them with this beneficence in Ez. 16,13: You were made exceedinglybeautiful. For these books, according to Jerome, are put in the order of prophets.

In the other books which are more commonly called Prophetic, the prophets set

forth divine commands in order to foster observance of the law. We may speak of

this, first, in general; as in the major prophets, who were sent to the whole peopleand exhorted observance of the whole law; and second, in particular, as different

minor prophets were sent to different places for the sake of particular people, as

Hosea to the ten tribes [of the Northern Kingdom]; Joel [to the elders of Israel?];

Jonah to Nineveh; and so on with the others.

Now, the major prophets are divided according to how they led the people toobservance of the law: e.g., soothing with promise of benefits; frightening with the

threat of punishment; accusing them with reproof for their sins. Although these

three are found in each of the prophets, still it is Isaiah principally who soothes;hence Ecclus. 48,27 says: He comforted the mourners in Zion; Jeremiah mainly

threatens, as in Jer 38,4:For on purpose he weakens the hands of the men of war;

but Ezekiel accuses and reproaches -- Ez. 16,3: Your father was an Amorite andyour mother a Hittite.

The Prophetic books may also be divided another way: It is said that Isaiah

announced mainly the mystery of the Incarnation, so in the Church he is used in the

time of Advent; Jeremiah announced mainly the mystery of the Passion, so he isread at the time of the Passion; and Ezekiel announced the mystery of the

Resurrection, whence he ends his book with the raising of the bones and the

rebuilding of the Temple. Now Daniel, counted among the prophets insofar as hepredicted the future with a prophetic spirit (although he did not speak to the people

in the person of the Lord), traced the divinity of Christ. So the four prophets would

correspond to the four evangelists, or even from the call to judgment.

1207. --- Now the third part of the Old Testament, containing the HOLYWRITINGS and APOCRYPHAL BOOKS, is divided according to the two ways

parents instruct their children in virtue, namely by word and deed -- since in

morality examples have no less force than words. Now some of these booksinstruct by deed alone, some by words alone, and some by word and deed.

Now instruction by deed may be done in two ways. One way is to teach by

cautioning about the future; and this is in Joshua. Jerome classifies Joshua among

the Holy Writings because, while he was a prophet from his having the gift ofprophecy, he was not by office -- he was not sent by God to prophesy to the people.

Hence what is said in Wis. 8,8: He knows signs and wonders before they are done,

may be perceived about him. The other way to use deeds for instruction is to

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recount past deeds as examples of virtue. Now the principal virtues are four. An

example of justice, from which comes the common good, is set down inParalipomenon, where the state of the whole people, which is governed by justice,

is described. An example of temperance, is set down in Judith; hence Jerome

[Praef. in lib. Iudith PL 29, 41]: Take note of the widow Judith, as an example ofchastity -- Judith 15,11: You have done manfully, because you have loved chastity .

Now fortitude two aspects: undertaking [tasks], which we find in the book of the

Macchabees; and enduring [trials], which we find in Thobias -- Tob 2,12: Now thistrial the Lord therefore permitted to happen to him, that an example might be givento posterity of his patience. An example of prudence, which endures unexpected

hardships is set down in Esdras. For in this book is shown how Esdras and

Nehemias and other leaders prudently guarded against the plots of enemies whowished to hinder the building of the Temple and the community. It also belongs to

prudence to repel violence through wisdom; and this is exemplified in the book of

Esther, which shows how Mordecai and Esther stamped out the crimes of thepowerful Aman.

Now the Holy Writings and apocryphal books that teach by word alone are

distinguished by the fact that instruction uses words in two ways. One way is by

asking for the gift of wisdom -- Wis. 7,7: I desired and prudence was given me; Iprayed and the spirit of wisdom came to me. And the Psalter works for instruction,

speaking in the manner of prayer to God. The second way is by teaching wisdom,

and this is done according to the twofold work of wisdom: First, it is able to exposefallacies, as is done in the book of Job, which refutes errors through the mode of

debate -- Job 13,3-4: I wish to reason with God, but you are glossing over

falsehoods and offering vain remedies. Second it does not mislead concerning the

things it knows. Now here we are instructed in two ways: for either wisdom isrecommended to us, as in the book of Wisdom, or its precepts are laid out for us, as

in the three books of Solomon. These three, moreover, are distinguished according

to the three levels of virtue identified by Plotinus -- for the precepts of wisdommust concern nothing if not virtuous acts: On the first level, according to him, are

the social virtues, by which man uses the things of the world with moderation, and

lives among other men. These precepts of wisdom are laid out in the book ofProverbs. On the second level are the purgative virtues, by which man scorns and

puts off the things of the world. These precepts of wisdom are laid out in

Ecclesiastes, which is ordered towards contempt of the world, as is clear fromJerome in hisPrologue [Praef., PL 23, 1061]. On the third level are the virtues of

the purified soul, by which man, his worldly cares stamped out, delights solely in

the contemplation of wisdom; the precepts of wisdom concerning these virtues are

laid out in the Canticles. Now on the fourth level are the exemplar virtues whichexist in God. There are no precepts of wisdom given concerning these, rather

wisdoms precepts are themselves derived from them.

Now in the third division of Holy Writings, Ecclesiasticus instructs by both word

and deed. Hence the precepts of wisdom that it puts forth conclude with praise ofthe fathers, as is seen from chapters 44 to the end.

1208. --- Now the NEW TESTAMENT is ordered to eternal life not just by

precepts, but through the gift of grace, and is divided into three parts. The first part

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deals with the origin of grace, which is covered in the Gospels. The second part

deals with the power of grace, and this is covered in the Epistles of Paul; hence atthe beginning Paul starts with the power of the Gospel, saying: It is the power of

God unto salvation for everyone that believes (Rom. 1,16). The third part of the

New Testament treats of the accomplishment of the power that has been preached,and this is found in the remaining books of the New Testament.

Now the origin of grace is Christ -- Jn 1,16-17: Of his fullness we have allreceived, grace upon grace. For the law was given through Moses; grace and truth

came through Jesus Christ. Now in Christ there are two natures: His divine natureis treates principally by the Gospel of John, hence it begins, In the beginning was

the Word, and the Word was with God, and the Word was God. The other Gospels

treat principally of Christs human nature, which is distinguished according to thethree dignities which belong to the man Christ. Matthew treats of Him according to

his royal dignity, hence at the beginning of his Gospel he shows Him to have

descended from kings according to the flesh, and adored by kings (the Magi). Mark

treats of Christ according to his prophetic dignity, so he begins his gospel withChrists public preaching. And Luke treats of Christ according to His priestly

dignity; hence he begins with the Temple and priesthood, and ends his gospel in the

Temple, and frequently occupies himself with the Temple, as a certain gloss sayson Lk 2,46: They found him in the Temple, sitting in the midst of the teachers.

Oralternately, it is said that Matthew treats of Christ principally according to the

mystery of the Incarnation, and for this reason he is represented in the figure of a

man. Luke treats principally of the mystery of the Passion, and for this reason isrepresented in the figure of an ox, which is a sacrificial animal. Mark treats

principally of the victory of the Resurrection, and thus is represented in the figure

of a lion. Finally, John, who sours to the height of His divinity, is represented by aneagle.

[The second part of the New Testament -- on the Power of grace, which is treated

in the Epistles of Paul -- is missing from the manuscript.]

Now the accomplishments of the power of grace are manifested in the progress of

the Church, which has three phases. First, the beginning of the Church is treated inthe Acts of the Apostles; hence Jerome says, The Acts of the Apostles seems to

combine the telling of plain history and the infancy of the nascent Church. Second

is the growth of the Church, to which the apostolic instruction found in the catholicepistles is ordered. Third is the end [terminus] of the Church, in which the

Apocalypse concludes the entire contents of Sacred Scripture, as far/long as the

Bride into the abode of Jesus Christ to participate in the life of glory, and to whichmay Jesus Christ Himself, blessed forever and ever, lead us. Amen.

# # #

Online Translation Copyright 2002 by Eric J. Kingsepp

URL:

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http://www.firstphilosophy.net/bible/HicEstLiber.html

2/22/07

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Outline of St. Thomass LectureHic Est Liber:

On the Praise and Division of Scripture

I. Discourse to teach (the truth), to delight (with profitableness) and to persuade (with

authority). Scripture has all these to the highest degree.

A. Authority of Scripture:1. its origin (from God)

2. its necessity. The Commandments of God:

a. guide the intellectb. inform the affections

c. lead to accomplishment that which is ordered to action

3. its uniformity in saying, which comes from:a. one teacher

b. one spirit

c. one willB. Truth of Scripture, which is immutable

1. b/c of the power of the lawmaker2. b/c of the immutability of the lawmaker

3. b/c of the truth of the lawC. Profitableness of Scripture, since all who believe it find life, which is

threefold:

1. the life of grace2. the life of justice

3. the life of glory

II. Scripture leads us to this threefold life in three ways: by commanding [OT] and by

assisting [NT]

A. by commanding, in the OLD TESTAMENT1. commands by compulsion, from the King establishing the Law

Himself [Pentateuch]a. Private Law: imposed on only one person or family

[Genesis]

b. Public Law: given to the people, in two steps:i. the Law is given to the mediator

to order precepts for determinations of justice

[Exodus]

to order sacraments, for administration of

worship [Leviticus]

to order offices for civil administration[Numbers]

ii. the Law is explained to the people by the mediator[Deuteronomy]

2. commands by compulsion, through the Kings messengers

[Prophets]

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a. Messengers expound on the kings beneficence to incline

men to obedience.i. expound on the acquisition of their inheritance

[Joshua]

ii. expound on the destruction of the enemy [Judges]iii. expound on the exaltation of the people:

private [Ruth]

public [(Samuel and) Kings]b. Messengers lay out the commands of the law. (These booksare more commonly called Prophetic.)

i. in general [the major prophets]

soothing with promises of benefits [Isaiah]

frightening with threat of punishment

[Jeremiah]

accusing with reproof for sins [Ezekiel]

-- or --

announcing the mystery of the Incarnation(used in Advent) [Isaiah]

announcing the mystery of the Passion (used

in Passiontide) [Jeremiah]

announcing the mystery of the Resurrection

[Ezekiel]

announcing the divinity of Christ [Daniel]

ii. in particular [the minor prophets]

to the ten tribes [Hosea]

to the elders of Israel? [Joel]

to Nineveh [Jonah]

(others not mentioned)

3. commands by admonition, from the Parenta. Books whose sayings and authors are not in doubt [Holy

Writings]

i. Admonitions by Deed alone

cautioning about the future [Joshua]

narrating past deeds of virtue

o of justice [Paralipomenon]

o of temperance [Judith]o of fortitude [Maccabees]

o of prudence [Ezra and Nehemiah]

ii. Admonitions by Word alone

asking for the gift of Wisdom [the Psalter]

teaching wisdom, according to wisdoms

twofold work:

o exposing fallacies [Job]

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o not deceiving concerning what one

knows commending wisdom to us

[Wisdom]

laying the precepts of wisdomout for us, according to

Plotinus 3 levels of virtue:

1. social virtues[Proverbs]

2. purgative virtues

[Ecclesiastes]

3. virtues of the purifiedsoul [Canticle]

4. (the exemplar virtues

existing in God)iii. Admonitions by Deed and Word [Ecclesiasticus]

by word: Ch. 1-43

by deed: Ch. 44 to the end

b. Books whose authors are in doubt (as to authority, notidentity) [Deuterocanonical]

B. by Assisting, through the gift of grace, in the New Testament

1. the Origins of grace: the Gospelsa. Christ in his Human Nature, according to His 3 dignities

i. His royal dignity [Matthew]

ii. His prophetic dignity [Mark]iii. His priestly dignity [Luke]

b. Christ in his Divine Nature [John]

-- or --

c. concerning the Incarnation, represented by a man [Matthew]

d. concerning the Passion, represented by an ox [Luke]e. concerning the Resurrection, represented by a lion [Mark]

f. concerning his Divinity, represented by an eagle [John]

2. the Power of grace: the Epistles of Paul3. the Practice of the Virtues: the rest of the NT

a. the beginning of the Church [Acts]

b. the growth of the Church [Catholic Epistles]c. the end of the Church [Apocalypse]

URL

http://www.firstphilosophy.net/bible/HicEstOutline.html2/22/07

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Cf. Michael Waldstein, On Scripture in the Summa Theologiae The Aquinas Review,

Vol. 1, No. 1 1994, III. The Fourfold Sense of Scripture and Christ, pp. 82-86:

In his inaugural lecture asBaccalarius Biblicus in Paris (De Commendatione et PartitioneSacrae Scripturae), St. Thomas offers the following outline of Scripture to guide his

hearers through the complex labyrinth of texts.

Scripture Leads to Eternal Life

(1) By giving commandments (praecipiendo): Old Testament

(A) Commandments of the King who can punish: the Law

(I) Private law given to an individual or a family Genesis

(II) Public law given to the people

(a) The law passes from God to his mediator, Moses: And God said to Moses...

(i) Equity in judgment Exodus

(ii) Visible mysterious signs (sacramenta) pertaining to the cult Leviticus

(iii) Offices and the administration of the commonwealth Numbers

(b) The law is set forth by the mediator, Moses, to the people: And Moses said...

Deuteronomy

(B) Exhortation by the kings Envoys to follow his Law: the Prophets

(I) Prophets that set forth the benefits offered by the king to incline the people to obey the

Law

(a) The attainment of the bequest (the land) Joshua

(b) The destruction of the enemies Judges

(c) The exaltation of the people

(i) The private exaltation of one person Ruth

(ii) The public exaltation of the whole people, culminating in kingship 1-4 Kings

(II) Prophets that propose the Law as a law that must be obeyed

(a) To all (in communi)

(i) Loving caresses (blandiendo) in the promise of benefits: (1) Announces Incarnation

Isaiah

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(ii) Terrifying through the threat of punishment:

(2) Announces Passion Jeremiah

(iii) Persuasion through the castigation of sins

(3) Announces Resurrection Ezekiel

[(4) Christs Divinity Daniel]

(b) To particular groups (in particulari) Minor Prophets

(C) Commandments of the Father who educates: the Hagiographers and Apocrypha

(I) By deeds, since deeds have no less power than words in moral matters

[(a) Instruction about the future bearing on caution Joshua]

(b) Narrative of the past bearing on the virtues

(i) Justice 1-2 Chron

(ii) Temperance Judith

(iii) Courage

(a) In attacking 1-2 Maccabees

(b) In enduring suffering Tobit

(iv) Prudence

(a) In repelling insidious attacks Esdras

(b) In repelling violence Esther

(II) By words

(a) Asking for the gift of wisdom; instruction in wisdom through prayer to God Psalms

(b) Teaching wisdom, according to the two tasks of the wise person

(i) Exposing liars Job

(ii) Saying what is true

(a) Wisdom is commended Wisdom

(b) The precepts of wisdom are proposed in the three books of Solomon

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* First degree of virtue: political virtue and the proper use of the world Proverbs

* Second degree of virtue: purifying virtues, leading to contempt of the world Ecclesiastes

* Third degree of virtue: virtues of the purified soul: delight in wisdom alone Canticle

[(III) By words and deeds together (ends in praise of the fathers of the people) Sirach]

(2) By helping (adiuvando) through the gift of grace: New Testament

(A) The origin of grace

(I) Christs human nature emphasized

(a) Christs dignity as King:

(a) Mystery of the Incarnation Man Matthew

(b) Christs dignity as Prophet:

(b) Victory of the Resurrection Lion Mark

(c) Christs dignity as Priest

(c) Mystery of the passion Ox Luke

(II) Christs divine nature emphasized

(d) The heights of divinity Eagle John

(B) The power of grace Paul

(C) The power of grace works itself out

(I) In the beginning of the Church Acts

(II) In apostolic instruction ordered to the growth of the Church Canonical Letters

(III) In the Churchs fulfillment: the bride joins the wedding-banquet of the bridegroom:

eternal life Revelation

The overall intention of Scripture, according to this outline, is to lead to eternal life. The

Old Testament leads to life by giving the law, summarized in the love of God andneighbor. The New Testament leads to life by pointing to the gift of grace. Both

Testaments have a three-step rhythm of increasing fulfillment. The Old Testament begins

with the law of love promulgated by the King who can threaten punishment (Pentateuch).It continues with the kings emissaries, the prophets, who exhort the people to follow the

law of love (Joshua to the minor prophets). And it culminates in Gods fatherly education

of his people in the ways of love. The high-point of this third part is found in the Song of

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Songs. The New Testament begins with an account of the origin of grace in the life and

suffering of Jesus (Gospels). It continues with Paul, the emissary or apostle par excellence,who unfolds the power of grace. And it culminates in the texts that show how the power of

grace is consummated. The high-point of this third part is found in the wedding feast of the

Lamb (Revelation to John 21-22).

A single principle shapes both of these structural levels, namely, Gods providence leading

along a path to life from promise to fulfillment. This principle is clearest in thecorrespondence between the theological high-points of the two Testaments, namely, the

Song of Songs and the wedding feast of the Lamb (Revelation to John 21-22). The Song ofSongs, the song of love par excellence, points ahead to the consummation of all love in the

wedding of the Lamb (Revelation to John 21-22). It is at this point, the central point of

biblical theology, that one can understand why the multiple senses of Scripture (literal andspiritual) are so important to St. Thomas. Scripture speaks not merely as a text (literal

sense) but, inasmuch as the final plans of Gods providence are revealed in it, it opens up

Gods speech through things themselves. The sense of the text (literal sense) remains the

foundation, but Gods revelation carries further, making use of what the text signifies tosignify something further.

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Supplement

THE MATTER, ORDER, AND DISTINCTION

OF THE EPISTLES OF ST. PAUL

(St. Thomas Aquinas)

The matter of these epistles is signified by the name of Christ; e.g. this doctrine orteaching as a whole is about Christ

This doctrine as a whole is about the grace of Christ:

Grace as it is in its head, namely, Christ: The Epistle to the Hebrews

Grace as it is in the principal members of the mystical body:

the epistles to the Prelates [see below] Grace as it is in the mystical body itself, which is the Church

(the epistles sent to the Gentiles):

Grace as it is in itself: The Epistle to the Romans

Grace as it is in the sacraments of grace: First and Second Corinthians

The first treats about the sacraments themselves: First Corinthians

The second about the dignity of its ministers: Second Corinthians

The superfluous sacraments are excluded against those who wished to join

the old sacraments to the new in The Epistle to the Galatians

The grace of Christ according to the state or passion of unity, which it has

made in the Church:

The institution of ecclesiastical unity: The Epistle to the Ephesians Its confirmation and progress: The Epistle to Philippians

Its defense against errors: The Epistle to the Colossians

Against present persecutions: First Thessalonians Against future errors, principally in the time of Anti-Christ :

Second Thessalonians

The grace of Christ as it instructs the Prelates of the Church, both spiritual

and temporal:

About the spiritual:

The institution, instruction, and governing of ecclesiastical unity:

First Timothy About its firmness against persecutors: Second Timothy

About its defense against heretics: The Epistle to Titus

St. Paul instructs temporal lords in The Epistle to Philemon

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Cf.Lectures on the Letter to the Romans by Saint Thomas Aquinas . Translated by Fabian

Larcher. Edited by Jeremy Holmes with the support of the Aquinas Center for TheologicalRenewal:1

1 The Structure of the Pauline CorpusAccording to St. Thomas Aquinas

I. All of the letters are about the grace of Christ. Nine letters consider the grace of Christ asit exists in the mystical body itself:

A. This grace is considered in three ways. First, in itself, and this is how it is treated in the

letter to the Romans.

B. Second, in the sacraments which communicate it:

1. In 1Corinthians, the sacraments themselves are considered;

2. In 2 Corinthians, the ministers of the sacraments are discussed;

3. In Galatians, certain sacraments (namely those of the Old Law) are excluded;

C. Third, in its effect, namely the unity of the mystical body, the Church:

1. First, the unity itself is discussed:

a) In Ephesians, the foundation [institutio] of the Churchs unity is considered;

b) In Philippians, the progress and confirmation of the Churchs unity is set forth;

2. Second, its defense:

a) Against error, in the letter to the Colossians;

b) Against persecution:

(1) In the present in 1Thessalonians;(2) In the future (and chiefly at the time of the Anti-Christ) in 2Thessalonians

II. Four letters consider the grace of Christ as it exists in the chief members of the Church,namely the prelates:

A. First, in the spiritual prelates, in 1&2 Timothy and Titus;B. Second, in temporal prelates, and this is how it is considered in the letter to Philemon;

III. One letter, that to the Hebrews, considers the grace of Christ as it exists in the head ofthe body, Christ himself.

1 (http://nvjournal.net/files/Aquinas_on_Romans.pdf[4/29/13])

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Supplement

The Catholic Encyclopedia, Vol. XIII (1912), s.v. Scripture.

Scripture

Sacred Scripture is one of the several names denoting the inspired writings which make up

the Old and New Testament.

I. USE OF THE WORD

The corresponding Latin word scriptura occurs in some passages of the Vulgate in the

general sense of writing; e.g., Ex., xxxii, 16: the writing also of God was graven in the

tables; again, II Par., xxxvi, 22: who [Cyrus] commanded it to be proclaimed through all

his kingdom, and by writing also. In other passages of the Vulgate the word denotes aprivate (Tob., viii, 24) or public (Ezra 2:62;Nehemiah 7:64) written document, a catalogue

or index (Ps. lxxxvi, 6), or finally portions of Scripture, such as the canticle of Ezechias

(Isaiah 38:5), and the sayings of the wise men (Ecclus., xliv, 5). The writer of II Par., xxx,

5, 18, refers to prescriptions of the Law by the formula as it is written, which is renderedby the Septuagint translators kata ten graphen; para ten graphen, according to Scripture.

The same expression is found in I Esdr., iii, 4, and II Esdr., viii, 15; here we have thebeginning of the later form of appeal to the authority of the inspired books gegraptai

(Matthew 4:4, 6, 10; 21:13; etc.), or kathos gegraptai (Romans 1:11; 2:24, etc.), it is

written, as it is written.

As the verbgraphein was thus employed to denote passages of the sacred writings, so the

corresponding noun he graphe gradually came to signify what is pre-eminently the writing,

or the inspired writing. This use of the word may be seen in John, vii, 38; x, 35; Acts, viii,32; Rom., iv, 3; ix, 17; Gal., iii, 8; iv, 30; II Tim., iii, 16; James, ii, 8; I Pet., ii, 6; II Pet., i,

20; the plural form of the noun, ai graphai, is used in the same sense in Matt., xxi, 42; xxii,29; xxvi, 54; Mark, xii, 24; xiv, 49; Luke, xxiv, 27, 45; John, v, 39; Acts, xvii, 2, 17; xviii,24, 28; I Cor., xv, 3, 4. In a similar sense are employed the expressions graphai hagiai

(Romans 1:2), ai graphai ton propheton (Matthew 26:56), graphai prophetikai (Romans

16:26). The word has a somewhat modified sense in Christs question, and have you notread this scripture (Mark 12:10). In the language of Christ and the Apostles the expression

scripture or scriptures denotes the sacred books of the Jews. The New Testament uses

the expressions in this sense about fifty times; but they occur more frequently in the Fourth

Gospel and the Epistles than in the synoptic Gospels. At times, the contents of Scriptureare indicated more accurately as comprising the Law and the Prophets ( Romans 3:21;Acts

28:23), or the Law of Moses, the Prophets, and the Psalms (Luke 24:44). The Apostle St.

Peter extends the designation Scripture also to tas loipas graphas (2 Peter 3:16), denotingthe Pauline Epistles; St. Paul (1 Timothy 5:18) seems to refer by the same expression to

both Deut., xxv, 4, and Luke, x, 7.

It is disputed whether the wordgraphe in the singular is ever used of the Old Testament as

a whole. Lightfoot (Galatians 3:22) expresses the opinion that the singulargraphe in the

New Testament always means a particular passage of Scripture. But in Rom., iv, 3, he

modifies his view, appealing to Dr. Vaughans statement of the case. He believes that theusage of St. John may admit a doubt, though he does not think so, personally; but St.

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Pauls practice is absolute and uniform. Mr. Hort says (1 Peter 2:6) that in St. John and St.

Paul he graphe is capable of being understood as approximating to the collective sense (cf.Westcott. Hebr., pp. 474 sqq.; Deissmann, Bibelstudien, pp. 108 sqq., Eng. tr., pp. 112

sqq., Warfield, Pres. and Reform. Review, X, July, 1899, pp. 472 sqq.). Here arises the

question whether the expression of St. Peter (II, Pet., iii, 16) tas loipas graphas refers to acollection of St. Pauls Epistles. Spitta contends that the term graphai is used in a general

non-technical meaning, denoting only writings of St. Pauls associates (Spitta, Der zweite

Brief des Petrus und der Brief des Judas, 1885, p. 294). Zahn refers the term to writings ofa religious character which could claim respect in Christian circles either on account oftheir authors or on account of their use in public worship (Einleitung, pp. 98 sqq., 108).

But Mr. F.H. Chase adheres to the principle that the phrase ai graphai used absolutely

points to a definite and recognized collection of writings, i.e., Scriptures. Theaccompanying words, kai, tas loipas, and the verbstreblousin in the context confirm Mr.

Chase in his conviction (cf. Dict. of the Bible, III, p. 810b).

II. NATURE OF SCRIPTURE

A. According to the Jews

Whether the terms graphe, graphai, and their synonymous expressions to biblion

(Nehemiah 8:8), ta biblia (Dan., ix, 2), kephalis bibliou (Psalm 39:8), he iera biblos (2

Maccabees 8:23), ta biblia ta hagia (1 Maccabees 12:9), ta iera grammata (2 Timothy3:15) refer to particular writings or to a collection of books, they at least show the

existence of a number of written documents the authority of which was generally accepted

as supreme. The nature of this authority may be inferred from a number of other passages.According to Deut., xxxi, 9-13, Moses wrote the Book of the Law (of the Lord), and

delivered it to the priests that they might keep it and read it to the people; see also Ex., xvii,

14; Deut., xvii, 18-19; xxvii, 1; xxviii, 1; 58-61; xxix, 20; xxx, 10; xxxi, 26; I Kings, x, 25;III Kings, ii, 3; IV Kings, xxii, 8. It is clear from IV Kings, xxiii, 1-3, that towards the end

of the Jewish kingdom the Book of the Law of the Lord was held in the highest honour as

containing the precepts of the Lord Himself. That this was also the case after the Captivity,

may be inferred from II Esdr., viii, 1-9, 13,14, 18; the book here mentioned contained theinjunctions concerning the Feast of Tabernacles found in Lev., xxiii, 34 sq.; Deut., xvi, 13

sq., and is therefore identical with the pre-Exilic

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