Second Catholic Epistle of Saint Peter

CAPITA OF THE SECOND CATHOLIC EPISTLE OF PETER

1. Of the calling confirmed by faith through works, which are in virtue and the hope of future goods. 2. An exhortation to the admonition of doctrine, recalling it to memory: and how on Mount Tabor he heard the voice of God concerning Christ. 3. A prophecy of the fraudulent insurrection of heretics, of their impiety, and of their future punishment. 4. A repetition concerning the malice of heretical men: in which it is also discussed how suddenly Christ will come at the consummation of this age: and thus he says that it is necessary to be adorned with every virtue.

THE SECOND CATHOLIC EPISTLE OF PETER THE APOSTLE

CHAPTER I.

1, 1, 2. Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained the like precious faith with us, in the justice of our God and Saviour Jesus Christ. Grace to you and peace be multiplied, in the knowledge of God and of Jesus our Lord.

« Simon. » It is also written Simeon. For Simon is a diminutive of Simeon, just as Metras is of Metrodorus, Menas of Menodorus, and Theudas of Theodosius. But straightway from the beginning he lifts up the minds and souls of the believers, exciting them to an equal zeal regarding the preaching as the apostles. For it is not just that those who have obtained the equally honourable gift should in anything be behind those to whom they have been declared equal. Moreover, he greets them everywhere with peace, yet not that which is of the world, but that which is situated in the knowledge of God. For this alone is called peace, as it delivers us from ^C offence and enmity toward God. Therefore also Christ, departing to the Father, granted this to us, and when He had risen from the dead, crying out, « Peace be to you. » And in the churches we pray that the angel of peace be given to us: and the priest

^A at the altar frequently distributes this to the people; and we also use this in our mutual address, because it is the mother of all good things, and the substance of our joy. And for this reason, the Lord, when His disciples entered into houses, ordained that they should offer this first: « Grace to you and peace. » The connection is as follows: « Grace to you and peace be multiplied, as all things that pertain to life and godliness have been given unto you in the knowledge of God and of Jesus our Lord, through His divine power, which has granted unto you the knowledge of Him, the glory, and the virtue; through which the greatest promises have been given: that by escaping the worldly corruption, which comes from lust, you might become partakers of the divine nature. » — « In the knowledge of God. » The connection: « To us, who have obtained an equally honorable faith with ourselves through the justice of our God, may grace and peace be multiplied in the knowledge of God and of our Lord Jesus. » Or the connection is in this way: « In the knowledge of God and of our Lord Jesus, which knowledge, through His divine power, has granted all things that pertain to life and godliness, as well as the knowledge of Him who called us by glory and virtue, by which glory and virtue the precious and greatest promises were given, that you might become partakers of the divine nature, by escaping from the corruption of worldly lust. But to this ^B very thing, or for this very thing, having brought in all diligence, supply in your faith virtue, in virtue knowledge, in knowledge temperance, in this patience, in patience godliness, in this brotherly kindness, and in brotherly kindness love.

« As all things have been given to us by His divine power, which pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which the precious and greatest promises have been given to us, that through these you might become partakers of the divine nature, having escaped the corruption that is in the world through lust, and for this very reason having brought in all diligence, supply in your faith virtue, and in virtue knowledge, and in knowledge temperance, and in temperance patience, and in patience godliness, and in godliness brotherly kindness, and in brotherly kindness love. For these things being present and abounding in you, make you not idle nor unfruitful in the knowledge of our Lord Jesus Christ. For he who lacks these things ^C is blind and short-sighted, having received forgetfulness of the purification of his former sins. »

This is set forth with a long sequence, but the meaning is this: As those who have received myriads of good things through the appearing of Christ, through which we are able both to become partakers of the divine nature and to be led to life and godliness, we ought to conduct ourselves in such a way as to supply virtue in faith, and to walk through this way toward progress in godliness, until we come to the perfection of good things, which is love. But of the divine ^D

^A nature we have become partakers through the coming of the Lord and God, who assumed the firstfruits of our nature in Himself, and by assuming them, sanctified them. For if the firstfruits are holy, so also is the lump. But the lump of the firstfruits is nothing other than those from whom the firstfruits come. He speaks of the corruption which is from worldly desire, as being composed of corruptible things and concerning corruptible things. He teaches the degrees of progress: first, faith, which is the foundation and base of good things. Then the second degree, virtue, that is, works. For without these, faith is dead, as James says. In addition to these is knowledge. And what is this? The knowledge of the secret mysteries of God, which does not come to just anyone, but to one who has practiced himself in the habit of better works. After these is temperance. For one who has reached the measure [of these gifts] also needs this, so that he may not become wanton by the greatness of the gift. Since it is not possible for one who uses temperance for a short time to possess the gift firmly (for the passions always desire to lead those who have been liberated from their previous condition back to the worse), patience entered in and accomplished the whole matter, and won for us godliness, ^B by bringing about a more perfect confidence in God. For this reason, brotherly love was also added to godliness—it would not have been added had godliness not provided an approach that is kindly toward all. And above all, the completion of all good things is love, as it seems to Paul and to Truth. For this compelled both the Son of God and His Father: the one to give His beloved Son, and the Son to pour out His own blood for us. "For when these things are present with you." What are these? Faith, virtue, knowledge, temperance, patience, godliness, brotherly love, love; which not only ought to be present, but also to abound. For if their presence is profitable, much more so is their abundance. And what is the utility that follows from these? To have boldness at the second coming of the Lord. For to him who does not possess these, when the Judge arrives in glory and shines like the sun, blindness follows; and even if he were ^C strong in his vision, he would not even so be able to gaze without harm upon that most splendid thing, since by its nature it always shines in a wondrous manner with light, and blinds those who lean toward it with weak eyes. "Myopia" (short-sightedness) is said for "blindness," from the subterranean mice that are altogether blind. "Having taken forgetfulness of the purification of his long-past sins." This is similar to what was said by the blessed James, that "If any one is a hearer of the word and not a doer, such a one is like a man observing the face of his birth in a mirror; for he observed himself and went away, and immediately forgot what kind he was." And indeed this man, having known himself to have been purified through holy baptism—that he had been washed from a multitude of sins—ought to have known that having been purified and having received holiness, he needed to be vigilant so that he might always guard that holiness, without which no one shall see the Lord; but he forgot. ^D

COMMENTARY ON THE SECOND EPISTLE OF SAINT PETER

CHAPTER II

^A Exhortation to the admonition of doctrine, recalling it to memory: and on how he heard the voice of God concerning Christ on Mount Tabor.

^B 1:10-15. "Quapropter, fratres, potius operam date, ut vocationem et electionem vestram firmam efficiatis. Hæc enim si feceritis, non labemini unquam. Siquidem ad hunc modum abunde subministrabitur vobis introitus ad æternum regnum Domini nostri et Salvatoris Jesu Christi. Quapropter haud negligam vos semper commonere de his, tametsi sciatis et confirmati sitis in præsenti veritate. Attamen justum arbitror quamdiu sum in hoc tabernaculo, excitare vos per commonitionem: cum sciam brevi futurum ut deponam hoc tabernaculum meum: quemadmodum et Dominus noster Jesus Christus significavit mihi. Dabo autem operam et semper habere vos post meum exitum, ut horum mentio fiat."

"Quapropter," he says, "my brothers, devote yourselves all the more, showing your calling and election to be permanent and unchangeable"—that is, the course of instruction which you heard at the time of your election and calling—"so that you may be irreproachable, lest you be judged as having forgotten the gift of God; rather, remain holding your calling firm." "For if you do these things." What things? Those previously mentioned, such as virtue, knowledge, self-restraint, and those that follow. Notice how, having first exhorted them by means of the fearful judgment seat of the Judge, he now directs them through good works toward the entry into the eternal kingdom of the Lord. "Although you know." ^C Lest they seem to be constantly reminded of the same things, as if reproved for living in idleness, and thus be saddened, for this reason he adds: "Although you know and are confirmed in the present truth." Giving the reason for his constant admonition, he adds that he knew his release from this body was soon to take place.

As for what is added, namely: "I will also make it my effort, even after my departure, to have you always,"—that is, daily and continuously—"keep these things in memory," some wish to show from this that even after death the saints remember those things which they accomplished here for the living. But others, handling the saying more simply, understand it this way: "I will make it my effort that even after my departure you have a remembrance of these things"—that is, do not be surprised, nor consider it burdensome, ^D that there is constant mention of these things made to you. For I do not do this condemning your lack of understanding, but through the continuity of the teaching concerning these things, I work for you a steadfast and immovable grasp of them, so that, having been confirmed by them, you may have, even after my passing, the teachings concerning these things as living and indelible.

1:16-21. "For we have not followed artfully composed fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his

majesty. For he received from God the Father honor and glory, when there came such a voice to him from the magnificent glory: This is my beloved Son, in whom I am well pleased. And this voice we heard borne from heaven, when we were with him on the holy mount. And we have the more firm prophetic word, to which you do well to attend, as to a lamp that shines in a dark place, until the day dawns, and the morning star rises in your hearts. Knowing this first, that no prophecy of scripture is given by private interpretation. For prophecy was never brought by the will of man, but the holy men of God spoke, carried along by the Holy Spirit."

^B Having said that they ought to be diligent, clearly in regard to the things that had been preached to them by him, and having spoken at length about these matters, and frequently—although they knew them and had heard them in various ways—he now appends their confirmation and says: "I do not show diligence regarding these things in vain, but because I know that their truth is certain and indubitable, I dwell on them to such an extent." And what is this? That we have not used human wisdom toward you, nor have we used embellished discourses to beguile your hearing, to make known to you the power and coming of the Lord, as Greeks and heretics do. Greeks, indeed, by employing flowery diction and deceiving; heretics, however, by feigned discourses: just as the Valentinians, who prodigiously invent "depths" and "silence." For it is likely that they were already beginning to arise. There is, therefore, nothing of this sort to be discovered in us, but by a simple and humble discourse we have delivered the doctrine to you: which ^C Paul also says to the Corinthians; and those things which we have from the sight of our own eyes, who together with him ascended the holy mountain. He speaks of the glory shown to them on the holy mountain over the Only-Begotten, and the voice which they heard brought from the Father from heaven for the sake of the Lord. Since, however, we have learned through the things themselves and by experience what had been proclaimed by the prophets, we judge, he says, their prophecy to be the more firm through these things: for the events themselves followed the words and oracles. Therefore, you also do well to attend to prophecy, that is, to the things foretold by the prophets, even if they were said by them obscurely at that time, and in the likeness of a lamp burning in a dark place. For such is a squalid place, scorched by the heat of the sun and deprived of the moisture that gives form to the air. Whence it is necessary that the air which serves the solar ray, since it is in danger of losing its own property, offers itself as an illegitimate minister to the sun, and the ray, carried as through an illegitimate vehicle, displays the dimness of its own splendor. But attending to those things which were so obscurely said by the prophets, you shall not be cheated of your hope, for the things, he says, arriving at their own proper time...

having called it ^A a day—he spoke very wisely in the trope (for he spoke of a lamp and a dark, that is, a gloomy and obscured place, which also the night is). But to every night there follows a day. When the day, therefore, he says, arrives—I mean the presence of the events—you will have the Day-star rising in your hearts (that is, the knowledge of Christ, or his presence and advent, preached by the prophets, and as a true light illuminating your hearts).

Then he adds, explaining why the prophets did not interpret the words spoken by them, and at the same time he distinguishes true prophecy from that of demons and falsehood, which is also found operating in heretics, and he says: "No prophecy of Scripture is of private interpretation," that is, in that the prophets receive the prophecy indeed from God, but not as they themselves will, but as the divine Spirit moving them works. And they knew and understood the prophetic word sent down to them, yet they did not make the interpretation of it. And that the prophets, moved by the divine Spirit, knew that the word was sent down to them from God, is manifest from the fact that they ministered it willingly, and spoke what they willed, but what they did not will they kept silent; as Jonas the prophet refusing the preaching of Nineveh; and Balaam ordered to speak the things suggested to him. But the ^B false prophets or the oracles of the Greeks did not have this; for they did not know, while they were being moved, but being carried away by a mania, they were ignorant of what they were suffering, like those who are drunk.

But the holy prophets, I mean the ancients, although they understood, yet they were not required to interpret the things foretold by them, but they ministered these to others (namely, to us). And at the same time, this was so that the coming of the Lord might remain hidden, and no snares be prepared for Him by the wicked. For although, being plotted against, He could have escaped through the exceeding power of God, yet it is likely that, had the evasion occurred at times in wondrous ways, the Incarnation would have appeared as a portentous event. And that this is true is apparent from the prophets who were in the New Testament, who also interpreted themselves while they prophesied, although not in all things, as the divine Paul in his first Epistle to the Corinthians says; for there was no suspicion of any such thing in the New Testament. ^C Furthermore, that the prophets did not prophesy while taken out of their senses is also manifest from this. For since they who were in the Old and in the New Testament prophesied by one Spirit, Paul says: "But if any thing be revealed to another sitting, let the first hold his peace." For it is clear from this that the prophets, remaining in their natural state and understanding, prophesied willingly. Therefore also, when another rises to whom it is inspired, the one speaking first is commanded to be silent: which one could not find in the case of those who are in a frenzy. For how will he keep silent who does not even know what he is doing? And that the energy is of the Holy Spirit in the prophets, the same Paul says, speaking thus: "To one is given the word of wisdom, to another..." ^D

« To one indeed is given the word of wisdom, to another the word of prophecy. » Furthermore, this is also shown by the things proposed. « For He received from God the Father. » This participle is placed here in place of the indicative verb, that is, He received; since, according to the sequence of the participle, the discourse does not follow later. Or if this does not please, and someone wishes to take it as literally a participle, the discourse will necessarily fall into an irregular structure; but if the participle is taken for an indicative verb, what follows will be coherent, such as: For He received glory from God the Father. And we have from this a firmer assurance of whatever was previously announced about this by the prophets; not that there is any prophecy concerning the voice delivered from above by the Father, but that from the heavenly voice of the Father, which testified that He is the Son, we have been confirmed that every prophecy of the prophets is brought forward as witnessed beyond dispute by the Father. « This is my Son. » Three times was testimony given to the Son by the Father: at the baptism, during the passion, when He said, "I have both glorified it, and will glorify it again," and on the mount. « Knowing this first, » and the rest. The prophets knew what was inspired in them by the prophetic spirit, and of what things they spoke, but not exactly how each thing would be fulfilled. Therefore, they also, being understanding, desired to see the outcome of these things, just as the Lord says.

CAPUT III. Prophecy regarding the deceitful insurrection of heretics, and of their impiety and future punishment.

^C II, 1-3. "But there were also false prophets among the people, as there will be also among you false teachers" (that is, false doctors) "who will secretly introduce destructive sects, even denying the Lord who bought them, bringing upon themselves swift destruction. And many will follow their destruction: by reason of whom the way of truth will be reviled: and through covetousness shall they with feigned words trade in you. Whose judgment now of a long time lingereth not, and their perdition slumbereth not."

Since the name of prophecy is common, and is referred both to prophets and to false prophets, he confirms now that one must not attend to false prophets. And Paul differs a little from this, while he teaches that no one says "Lord Jesus" except by the Holy Spirit. From here, however, he begins to go against the heresy of the Nicolaitans, saying that their malice is twofold. For they are most impious in their dogma, which they have demonstrated through their blasphemy against the Lord Christ, and most obscene in their life. And this he indicates now through "shameful gain," but having progressed a little, he will bring it forward more openly. For saying "covetousness" now, he has indicated "shameful gain." For covetousness sometimes signifies injustice, and sometimes simply gain. Whence, showing that he is speaking more specifically, he added: "They will trade." But alienating them altogether from divine teaching, with feigned words...

^A they will use against you. "But they will have," he says, "the wages of impiety, namely death." And the word "of old" is indicative of God's foreknowledge; and just as he prepared good things for the good through foreknowledge, so too for the wicked he prepared the place appropriate for them. "Who," and the rest. The order is: Who are bringing upon themselves swift destruction, will bring in sects of perdition, and denying the Master who bought them, and in greed will trade with you through feigned words. "Does not slumber." It does not cease, or it will not be idle, sluggish, or ineffective. ^B

II, 4-7. *For if God did not spare the angels who sinned, but having cast them down into the pit of darkness, delivered them into custody for judgment, and did not spare the ancient world, but preserved Noah, the eighth herald of righteousness, having brought a flood upon the world of the ungodly, and condemned with destruction the cities of Sodom and Gomorrah, having set them as an example for those who were to live ungodly, and rescued righteous Lot, who was oppressed by the shameless conduct of the lawless; for that righteous man, dwelling among them, day after day was tormenting his righteous soul with their lawless deeds.*

For if God neither spared the angels who sinned, nor the ancient world, but even condemned the cities of Sodom and Gomorrah, destroying them with overthrow and reducing them to ashes, and set them as an example to all those who would act ungodly after them; yet He preserved Noah, the herald of righteousness, having brought a flood upon the world of the ungodly; and furthermore, He rescued Lot, who was oppressed by the wicked—when, that is, the Sodomites sought the angels who had taken up hospitality, and he was daily provoked to zeal for their wicked deeds, and then tormented his own soul through abstinence and temperance, and by abstaining from them—shall He not much more in this present time deliver them to destruction, just as the transgressing angels and those who were at the time of the flood, and furthermore the Sodomites? And shall He not ^C save you who dwell in the world with these, just as He saved Noah and Lot who at that time dwelled among the wicked? No one doubts but that He will surely do so. For He knows how to rescue the pious from temptations, and to keep the unjust to be punished in the day of judgment. Observe, moreover, that having set forth the example of the wicked above, He now puts forward that of the righteous; and through this, He consoles those who emulate the righteous, in that they are held to be more precious than the wicked. For this reason, Christ also gives the reward first to the righteous, who are as sheep on the right hand, and then to those on the left, as goats, the punishments. Inasmuch as the delightful are also preferred to the grievous. "Did not spare the angels who sinned." He begins from those who were first lopped off, and says: If the angels, who because of the incorruptibility of their substance were in honor before God, when they had shaken off ^D

^A their yoke and sinned, did not obtain pardon, how much less will He show mercy to men, who are bound to their own formation, if they sin? « But with chains of gloom, » he signifies the inevitability of the condemnation. For we punish those who have been strictly condemned by you with such chains. But someone will say: Whence is such a condemnation of the demons manifest? From the demons themselves, clearly. For in the Gospel they beseech him not to cast them into the abyss, as if all others also had suffered this. One must know, however, that the argument is brought forward hypothetically, and is not actually so in reality. For it does not have the counter-statement. But it is proposed in this way by form only, whereas in truth it is a simple, exemplary proof. And why? It shall be stated. For if it were according to the form, it would proceed thus: If He did not spare the angels who sinned, if He did not spare the ancient world, if He did not spare Sodom and Gomorrah, then will He spare these? Not at all. Or even thus: He will not spare these at all. He does not simply attempt it from the more honorable, but wishing to show how they are more liable to punishment when they sin. Since, therefore, these also have a more honorable station, as having been called to the apostolate, but having turned aside from the divine way, they have a greater condemnation. Having moved the exemplary proof from a hypothesis, he did not render the consequent of the form. For he combines the example with the inclusion of the just, and being obliged to make the counter-statement on what was proposed from the beginning, that is, of those who had sinned, for whose sake the example was also taken, and to say: If He did not spare those, then will He spare the present lascivious ones? Or according to the negation: Much more will He not spare these either; he does not do this. Why? Because this counter-statement, given the two proposed examples, of the good, that is, and of the bad, would be found to apply only to the bad, and no longer to the good, for evil things are not rendered to the good. Since, therefore, one counter-statement was not sufficient to complete what was proposed, he continued in the phrasing in another way, and by an epiphonema he completed what was due. But why he mixes the examples of the good with the bad, shall be told in the appropriate place. « But the eighth, » and what follows. As we said beforehand, not according to the form of the manifest discourse does the understanding of the things proposed follow. For the counter-statement that is accustomed to follow such compositions is not subjoined, but it is a simple exemplary proof, both of those who are punished for sins and of those who are honored for justice: as if he said, The Lord knows how to punish sinners inevitably and without sparing them, as the angels who sinned, as those at the time of the flood, as the cities of Sodom; and again to honor those who practice justice, just as Noah, just as Lot. And the arrangement is of this kind: When he had said that the false teachers would be punished for their blasphemies, for their lascivious life, he brings in the examples. For God did not spare the angels who sinned, nor the ancient world.

^A Nor did the cities of the Sodomites escape destruction, but, reduced to ashes, they lie subject as a warning to the ungodly. And again, God knows how to honor those who have practiced justice, such as Noah and Lot. And he explains for what justice of each one [this was granted]: because he preserved both Noah and Lot from the destruction of the men of their time on account of their temperance. For Noah was not carried away by the impiety of those before the flood, and Lot did not imitate any of the licentiousness of those in Sodom. He was, as it were, stung day after day by the sight of those living licentiously, and though enticed toward these very licentious acts, he yielded nothing. For this is what is meant by ^B "in sight and hearing." Since he had many things inciting him toward licentiousness—sight, hearing, association with wicked men—yet he did not surrender to them even the angels who had been entertained by him in the guise of men, to those who were demanding them for the sake of licentiousness, even though he suffered myriad insults from these who were demanding them. For this is what he indicated by "being oppressed." And to these he adds, as an epiphonema: "The Lord knows how to deliver the pious," and so forth. Although he had previously said nothing about the righteous, but only about the ungodly and their punishment, he here interjected the examples of the righteous. First, because history simultaneously mentions both the destruction of the ungodly and the salvation ^C of the righteous; and second, because from the comparison of these, he increases the evil of those who sinned and makes bright the good work of those who acted uprightly. Furthermore, he also persuades his hearers to hate licentiousness because of the punishments, and to embrace right conduct because of salvation. Hence, in the epiphonema he mentions both—the ungodly and the pious, and the punishment and the salvation. What he aims at by this has already been said: that he wishes them to loathe the wickedness of the former and to emulate the virtue of the latter. For "the righteous man in sight and hearing," he says, having many things inciting, inflaming, and enticed toward licentiousness—sight, hearing, association with the wicked—he was not prone to the emulation of any of these. "The Lord knows how to deliver the godly out of temptation, ^D and to keep the unrighteous under punishment for the day of judgment, especially those who walk after the flesh in the desire of uncleanness and despise authority. Audacious, self-willed, they do not tremble to blaspheme glories, whereas angels, who are greater in power and might, do not bring a railing judgment against them before the Lord. But these, as irrational brute beasts born by nature for capture and corruption, blaspheming in matters they do not understand, will perish in their own corruption, receiving the wages of injustice, counting as pleasure the reveling in the daytime." "Especially those who walk after the flesh." From here, he moves skillfully from the aforementioned examples to the present subject. He speaks about the accursed Nicolaitans, or Gnostics, or

Cerdonians. For their wickedness is multifold, and as it is found in their vile deeds, so too is it found in their names, all in confusion. ^A For these people, as we have already said, having posited the Abyss and Silence as the primeval sources of the world's constitution, and having spun myths about certain mothers and aeons—from whom Marcion also received his evil seeds—then, having rejected the lordship and oversight, or governance, of the world through these, they pushed forward fearlessly into every type of carnal impurity.

And if anyone wishes to learn about these, by taking into his hands the book composed by the blessed man Irenaeus the Gaul, which he entitled *Against False-named Knowledge*, he will discover their impurities, especially because of Marcus, that most obscene man, and the wretched women who were deceived and corrupted by him.

"Audacious, self-willed." One must mentally supply: "Who are they?" Having therefore rejected the overseer and creator of the world, it is no wonder that such people are audacious and self-willed, that is, pursuers of their own gratifications. But he also calls them "revilers." For if those who act out of contempt do not fear the lordship, what is surprising if they also persist fearlessly against every splendor? ^B The blessed Apostle Jude speaks more clearly about these, where he also makes mention of the body of Moses. For he (Peter) here has only touched on it lightly, grazing the subject and then settling the discourse on this matter. Taking our lead, then, from that occasion and about the subjects before us, we say that "[they] do not tremble at glories" means that they treat every preeminent glory with contempt by speaking evil of it. And wishing to check their audacity regarding such things, he says, "Whereas angels, who are greater in might and power, do not bring a reviling judgment against them before the Lord," saying the same thing as the blessed Jude, as we said; since he, too, ^C in restraining the petulance and idle talk of the tongues of certain people, makes his admonition from the same example, but does so more broadly in what he says: "Yet Michael the archangel," and so forth, "did not venture to bring a reviling judgment."

Such, therefore, is what Peter also now wishes to say, namely, that these evil spirits do not spare anything by heaping revilings upon the "glories." Yet not even those who are greater in power and might—obviously than these impure ones—bear, or bring forward, a reviling judgment before the Lord against them, namely, the "glories." And the witness of this is Michael the archangel. ^D For since the devil also participates in some glory, in that he is a beginning of the Lord's creation, he did not bring a reviling word against him. And there is a more effective argument from these things in this way: For if the devil, who is more worthy of having revilings cast at him, nevertheless, because he participates in splendor, did not receive this from Michael before the Lord, they would in no way be prudent who rashly assail every splendor or those endowed with splendor with revilings, since they are much inferior to the angels in honor; for he says "glories," whether referring to the divine powers, or to the ecclesiastical authorities, against which these swinish ones are borne...

and do not cease to insult them with curses. And the angels, indeed, act in this way. ^B "But these, as natural, irrational animals," that is, living by sense alone, not by mind and intellectual life, wherefore they are easily captured by corruptible things, that is, by the circumvention of a corrupt life, driven and carried away by anger and desire in matters of which they are ignorant—or rather, by their own voluntary ignorance bringing curses upon themselves—"shall perish in their own corruption," receiving the reward of injustice, which they willingly procured for themselves. "Accounting the delights of the day as pleasure." Truly, he says, they place the desirable, the true and lovely joy and pleasure in the daily enjoyment of the throat. Yet it must be known that when divine Scripture rebukes something, it likens those things which naturally happen to men, that is, those things which befall them as animals, to the irrational creatures themselves, saying, "Man, when he was in honor, did not understand; he was compared to the senseless beasts" (Ps. XLVIII, 13); and, "Do not be as the horse and the mule" (Ps. XXXI, 9); and, "Horses becoming lustful for females" (Jerem. v, 8); and, "Be prudent as serpents, and guileless as doves" (Matth. X, 16); not that by saying this it changes their natures—for that is impossible—but it invites them to avoid those natural inclinations of theirs, and to embrace the others as natural. But when it commands something salutary, it transmits a likeness to better things, as when it says, "Be merciful, as also your heavenly Father is" (Luc. VI, 36), not even here changing nature, but prescribing that they do this as far as virtue allows.

^D "Spots and blemishes, feasting together in their deceits with you. Having eyes full of an adulteress and unceasing sin. Enticing unstable souls, having a heart exercised in covetousness. Children of cursing. Having left the straight way, they were led astray, having followed the way of Balaam of Bosor, who loved the reward of injustice, but had a reproof for his own lawlessness. A mute beast of burden, speaking with a human voice, restrained the madness of the prophet."

"Spots and blemishes." The sequence is thus: Spots and blemishes having a heart exercised in covetousness, that is, exercised through covetousness; children of cursing, feasting together with you; having eyes full of adulteresses and unceasing sin; they entice unstable souls, whom Paul also called "silly women, weighed down with sins." These same men, having left the straight way, were led astray by the way of Balaam of Bosor, and so on. "And these are fountains without water, clouds driven by a storm," and so on. And for what reason is darkness reserved for them in the coming age? Because of their immense vanity, through which they entice those who had previously lived in error, and had truly fled from it, in lasciviousness and fleshly desires, as a dog to its

^A own vomit. The words which are placed in between serve to declare and confirm the vanity of these men. "Spots and blemishes". Having nothing, he says, that is fixed in purity, but like spots on a clean garment, through long-continued intercourse they fasten themselves on and stain all things; when they have called some away and have been able to make those who dwell with them, both men and women, unchaste, they consider this act a delight, fulfilling their own lasciviousness: but, he says, even when they feast with you, they do not do this out of love, or because they partake of salt (as the saying goes), but because they find this time convenient for the deception of women. For these men, though they have eyes, look at nothing else but adulteresses, and sinning incessantly in this, as children of execration, they entice unstable souls. ^B For their heart is exercised in nothing else than covetousness, whether of unchastity or of possessions, on account of both of which they abandoned the way that was leading them to salvation, and swerved from it, faring the same as Balaam the son of Bosor. For even he loved the wages of iniquity because of the giving of gifts, but he had a rebuke for his own iniquity, namely, the brute beast of burden, which, speaking with a human voice, prevented the prophet's infatuation. From this, therefore, we learn that because of his passion for money, which Balaam fostered through his frantic divination, he—having once been forbidden by God—hastened to set out a second time with contentiousness toward Balak; and being hindered by the fear of God, and by the terrors that befell him on the way, ^C he did not alter the word of blessing, which did not belong to divination (for we said that divination is uttered from a frantic soul and one that is ignorant of what is being said), but to prophecy. For the prophets speak knowing what they speak. Whence he also called him a prophet, as one knowing what he says. For he would by no means have chosen better things while ignorant of what he was saying: the blessing, therefore, was not of divination, but of the power of God.

17-22. These are wells without water, clouds carried about by a tempest, for whom the mist of darkness is reserved forever. For having spoken swelling words of vanity, they entice, through the desires of the flesh, in lasciviousness, those who had truly escaped those who were wandering in error, promising them liberty, ^D while they themselves are slaves of corruption. For by whom anyone is overcome, to him he is also brought into bondage. For if afterward they have escaped the defilements of the world through the knowledge of the Lord and Savior Jesus Christ, but yet are again entangled in these and overcome, the last state has become worse for them than the first. For it would have been better for them not to have known the way of righteousness than, having known it, to turn back from the holy commandment delivered to them. But it has happened to them according to the true proverb: The dog that has returned to its own vomit, and the sow, after washing, to the wallowing in the mire.

Having spoken many things in the meantime, among which he also brought forward the example of Balaam, he again resumed the discourse concerning the impure Gnostics. And he compares them...

to waterless fountains, as those who have lost the water of life, that is, the pure and potable water of the preaching, which the Lord possesses and promised to refresh many of those who come to Him. ^A And he also compares them to clouds driven by a spirit, the contrary one, clearly. Therefore he also called it a storm, as it twists and disturbs that which is being driven. For this is what a storm is accustomed to do. They are not, therefore, he says, pellucid clouds, like the saints, but mists full of darkness; for whom the darkness has been reserved for an age (by this he means the coming judgment). And why? He subjoined the reason: because by speaking ^B arrogant things out of vanity, they entice through carnal desire and lasciviousness those who had truly escaped, and those who were formerly wandering in error. So those who commit these things are guilty of lasciviousness, arrogance, and impiety. But they are also slaves, he says, of the aforesaid uncleanness, which he also rightly calls corruption, promising freedom to those who are being deceived—not indeed of the true life, but of that which is according to self-indulgence. Therefore he also adds a logical argument as to why they are slaves of sin, saying something admirable, that whatever passion someone is overcome by, ^C to this he is also enslaved. Then he confirms this again by another proof, how one who is defeated by something is also a slave to it. And he makes the attempt from a premise: "For if they had escaped." He establishes two things through the present discourse: that it is necessary for him who is defeated to be a slave to the one by whom he is defeated, and that those who after the acknowledgment of the truth fall back into their former things, have fallen into worse evils than the former ones. To these he also adds the proverb as a supporter. The whole discourse, therefore, is to be arranged thus: "For if, after having escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome by them, they certainly are also enslaved to them, ^D and they have become worse in the slavery of these things than they were before the knowledge, as our treacherous Satan zealously strives that they be carried off to worse things, as a repayment for their long cessation from evil works." Therefore the Apostle also says that since this happens to them, that they "sing the palinode" of evils, it would have been better for them not to have known the truth at all, than after having known it, to be captured by worse things. Since even a dog returning to its own vomit is more abominable. For that which nature loathed and compelled him to cast off, this he again holds as a delight, and eating it as if it were a decayed thing, and as things aborted by nature, he is more abominable; and a sow again seeking to wallow, if it does this in mire, will appear more filthy than its former filth.

CAPUT IV.

"This is now, beloved, the second letter I write n.b. "to you" is understood in context of the source text starting at the bottom of the page"

to you, in which I stir up your sincere mind by way of reminder, ^A that you should remember the words spoken beforehand by the holy prophets and the commandment of us the apostles of the Lord and Savior: knowing this first, that scoffers will come in the last days, walking according to their own lusts, and saying, 'Where is the promise of His coming? For since the day the fathers fell asleep, all things continue as they were from the beginning of creation.'"

From these things we learn that there are two letters of Peter in total. Furthermore, the phrase, "In which I stir up your sincere mind by way of reminder," must be understood by means of hyperbaton in this way: "In which epistles," that is, "by means of which epistles, I stir up the sincere mind that is in you." For it is the mark of a sincere and pure mind to remember the things that have been heard or the saving truths that have been entrusted, and to be stirred up with every virtue and promptness of soul to return to the operation of these things. Now these were entrusted through the prophetic discourses and the apostolic preachings.

For this reason, Paul also says: ^B "Built upon the foundation of the apostles and prophets." For all of these proclaimed the Lord’s coming, both the first and the second, and it is not fitting to distrust such great and such witnesses. What, he says, do I mean by prophets and apostles, because they proclaimed both the first and the second coming of our Lord and Savior? The word order should be taken in this way: "That you should remember the words spoken beforehand by the holy prophets, by the commandment of us the apostles, by the commandment of the Lord and Savior." For the preposition "by" is taken in common. And why he orders this memory to be awakened, he adds: "Because those who live passionately according to their own lusts, seeing some fearing the Lord’s coming, which along with other God-inspired men the Lord Himself also foretold, and because of this holding their own shameful lives of little account—then also seeing that the words were not immediately fulfilled in effect, but were being delayed on account of the salvation of many—they attack the faithful as if they were scoffers, saying: 'Where is the promise of His coming?'" For because of this single promise, which by a certain economy has not yet been fulfilled, they corrupt the other saving commandments of the Lord, so that no ^C faith might be held in them. Now these ideas were being maligned in those times by the Gnostics or Naasenes, who were also themselves Lampetians and Euchites. All of whom, he says, are willfully ignorant. For they shut their eyes to the truth of their own accord, just as we have also said before.

^D III, 5, 9. "For they willfully forget that by the word of God the heavens were of old, and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water. But now the heavens and the earth are reserved by the same word, being kept for fire until the day

of judgment and the perdition of ungodly men. ^A But do not let this one thing escape you, beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord does not delay his promise, as some deem it delay, but is long-suffering toward us, not wishing for any to perish, but for all to come to repentance.

And what is it that they do not know? That just as in the flood there were heavens by the water, according to the creation of the world narrated by Moses (for he himself says that God commanded a firmament to be made in the midst of the water, that is, a more solid substance of the waters), and the earth likewise appeared from the waters by the command of the Creator, having previously been submerged beneath them. And just as the flood came unexpectedly upon the heaven and earth formed out of the waters, ^B so also now it is decreed that the corruption of the universe shall come through fire, with which the ungodly also shall perish. For there being two of the most cohesive elements of the universe, water and fire, from which the other two elements also derive their existence—air from the vaporizing of the waters, and earth from their condensation; and as regards vaporization occurring from fire and condensation [occurring from the same], no one who has any sense doubts this (for the nature of fire received this power from the God who created it)—since these two, I say, always exist, and since the destruction of the ungodly occurred ^C previously through water, it is necessary, he says, that the destruction of those who act impiously should again occur through fire. That the destruction of this world should come to pass is an opinion held not only by Christians, but also by the wise men of the Greeks; as by Heraclitus of Ephesus and Empedocles of Aetna.

But someone will say: And what is the reason for it having been created, if the world were to be reduced to nothing again? And we will say that the world will not tend entirely to corruption, but to renovation; for which reason the Prophet also says: "And you shall renew the face of the earth." For just as the sensible creation, existing from God from the beginning, was good, and was not good in some way or by mere chance; yet by the transgression of man, the creation itself was made subject to vanity, that is, to not having a fixed being, but being in a flux and reflux. Then, in the flood, when a few men had persevered in divine worship, the world again, as it were, took a beginning of ^D reconstitution through Noah and those who were saved in the ark together with the animals, for the seed to be established anew; yet not even then did human nature persevere in its former state, but flowed down to things worse than the former. From these, neither the law given by Moses, nor the presence of the Lord, averted them, save that a few turned toward those things that were salutary. For how great is the heap of those who are saved if you compare it to the multitude of those perishing who are born daily? Because of this, it seems to me that the time of the consummation is deferred, so that the number of those to be saved may be completed. Since, therefore, the calling to salvation has been in diverse ways, and the perdition from incredulity is manifold, therefore a cataclysm of fire is necessary—a destruction, indeed, though not altogether perfect: not, of course, of souls, nor yet of bodies.

^A For we must all appear before the judgment seat of Christ, not as souls stripped of bodies, but with bodies, and these incorruptible. For how could a soul stripped of its body receive recompense for the things done through the body? It is not the way of a just judge, when two have sinned in the same matter, to let one go and lay the whole weight of the crime upon the other. Moreover, if we are accustomed to melt down materials with fire, not in order to consign them to absolute non-existence, but to render them pure and sincere, why should anyone disbelieve that God, in promising the consummation through fire, either will not bring it to pass, or, in bringing it to pass, does so for the destruction of the world? But even if He should destroy, what would He destroy? The superfluous things related to this present life. And what are these? Beasts, grass, plants. For grass is for the beasts, and beasts are for the service of this corruptible life: "Bringing forth grass for the cattle, and herb for the service of men." ^B And of plants, some are for shelter and building houses, while others are for the provision of food. But that animals require food is a sign of corruption. For what else could hunger and satiety portend than corruption? These, therefore, which are superfluous to the immortal life, would be destroyed. "He will create new heavens and a new earth," yet not different as to their matter. For he who builds a new house will not build it out of matter that did not previously exist. So too, God once and for all created and formed matter at the beginning, as much as was necessary for the use of that time. But for the incorruptibility which will be after the present state, He will destroy only what is useless and superfluous. But if anything be useful, He will reshape it into immortal and incredible beauty, that it may perfect and complete the second and incorruptible world. ^C "And the earth out of the water." The earth is from water as from a material principle, and through water as through a perfecting principle. For water contains the earth, existing as a kind of glue for it. For if it were not present, the earth would necessarily dissolve and dissipate into air. But someone may perhaps assault us with a foolish thought, saying: For what reason did God, who produced this visible world, not create it firm and immutable from the beginning, but subject to changes? Whence it was even necessary for it to be immediately repaired, in the time of Noah through water, and at the consummation through fire, as Peter now says? To whom we shall say that it was not possible for it to possess immutability. For how could it, when it received existence from change? For it was brought from non-existence into existence, which no sensible person would say is not a change. And since the change progressed toward the worse, being mingled with worse things, it was necessary for its Creator to lead it back toward the better; in the time of Noah He made the purification through water, and at the consummation through fire, just as we too are accustomed to melt down materials with fire, not for annihilation, but for purification. "By which"—that is, through the heaven and the earth, the one having been flooded by water, and the heavens having released their cataracts, that is to say,

as though through cataracts urging the water for the descent. ^A "The world that then was, being overflowed with water, perished." "Perished" is not to be understood of the whole world, but only of the living creatures, which in a way form the whole world. For a place deserted of living creatures would not even be thought of as a world. And the words, "Reserved unto fire against the day of judgment and perdition," are to be understood as follows: "Reserved unto the day of judgment and unto the day of perdition." For the word "unto the day" is used in common for both. And "judgment" is used for "condemnation." ^B "The Lord is not slack." Having concluded the discourse concerning the consummation—that it will be, and necessarily so, and through fire, all of which we have explained at greater length—he transitions to the extension or delay of the time in which the world is to be consumed, and he says, "The Lord is not slack concerning his promise, as some men count slackness, but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." Since He is infinite and an illimitable sea of existence, nothing is prolonged for Him; rather, a thousand years are as one day with Him. Or rather, according to David, not even the smallest fraction of a day. For he says thus: "For a thousand years in thy sight, O Lord, are but as yesterday when it is past, and as a watch in the night." By "watch," he signifies the shortest interval of the night. For the night is divided into four watches, since the Lord also comes to the holy apostles during the fourth watch.

Ⅲ. 10-14

He indicated the uncertainty of the Lord's coming and its unexpectedness by means of "the thief" and "the night." By "the night," he indicated the uncertainty, for everything in the night is uncertain; and by "the thief," the unexpectedness. For no one who expects a thief will be robbed; rather, those who are not expecting him, those are the ones who will be robbed. Therefore, the Lord also says that as it was in the days of Noah, men were enjoying themselves with marriages and drinking, and were unthinking of the calamity that was about to overtake them, until the flood came upon them,

^A and thus the coming of the Lord will come upon the ungodly unexpectedly. The word "rushing sound" signifies that which is accompanied by a noise. And such a sound is proper to fire among things consumed by fire. Observe, however, that he said the earth and those things upon it would be burned up, but not men; for he spoke only of the destruction of the ungodly, or rather of their ungodliness. For the way of the ungodly shall perish, but not the ungodly man himself. "According to his promise." For he promised the faithful, saying, "I will come and receive you," and, "In my Father's house there are many mansions." Therefore Paul also says that, when the angel sounds the trumpet from heaven, and the dead rise incorruptible, they too shall meet the Lord in glory, ^B signifying by "in glory" immortality. And if they are immortal and incorruptible, they are certainly new. And if these are new, it is evident that the creation also, being naturally joined to the state of men, is changed; and it becomes corruptible because of the destruction of men, but incorruptible because of the renovation of men. Consider also that he says the delay of time until the coming of the Lord, and his forbearance, are for our salvation.

III, 15-18. "As also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things. In which are some things hard to understand, which the unlearned and unstable twist, as they do also the rest of the Scriptures, to their own destruction. You therefore, beloved, knowing this beforehand, beware, ^C lest, being led away with the error of the lawless, you fall from your own steadfastness; but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and to the day of eternity. Amen."

"As also our beloved brother Paul." And where has Paul said such a thing? In these words where he says: "The goodness of God leads thee to repentance." But if God’s forbearance leads to repentance, and repentance is salutary for us, then the forbearance of God is certainly for our benefit and salvation. He calls them "hard to understand," which he says the ungodly also interpret perversely; ^D for this is what he wants "to twist" to mean. And that I may demonstrate the whole matter from this one instance: when Paul said, "Where sin abounded, grace did much more abound," they, twisting it, said that Paul says this: "Let us sin more, so that we may be more forgiven." But this, he says, they do to their own destruction. For just as those who killed the prophets and the apostles, so also do those who destroy their words through perversion; they are subject to the same judgment, since those killed them, preventing those who were being taught salutary things by them from being helped by them, and these likewise twist—

distort it so that none may work out their salvation through these words. He calls faith in the Lord our own proper stability. And just as he ends with prayers in his other epistles, so too in this one, he prays for them to have increase in faith in the Lord.

The end, by the grace of God, of the second catholic epistle of Peter.

ARGUMENT OF THE FIRST CATHOLIC EPISTLE OF JOHN

^A This was written by the same John who wrote the Gospel, suggesting these things to those who had already believed in the Lord. And first, just as in the Gospel, so also in this Epistle he speaks theologically concerning the Word, showing him to have been always in God, and teaching that the Father is light, so that in this way also we might acknowledge the Word to be as a radiance from Him. By speaking theologically, he explains that the mystery which exists among us is not a new thing, but that it existed indeed from the beginning and always, yet has now been manifested through the Lord, who is eternal life and the true God. And he sets forth the cause of His coming and manifestation, saying it to be this: that He might destroy the works of the devil, and that we might be liberated from death, and that we might know the Father and the Son Himself, our Lord Jesus Christ. He writes, therefore, to every age: to children, to young men, to elders, because God has been known, and the diabolical energy has henceforth been vanquished, with death abolished. ^B Then, throughout the remainder of the Epistle, he teaches about love, wishing us to love one another, and proving that we must love one another, since Christ also loved us. He explains, therefore, the difference between fear and love, and between children of God and children of the devil, and concerning sin that is unto death and that which is not unto death, and the diversity of spirits. And further, he distinguishes which spirit is from God and which is of error, and when we are known to be children of God and when of the devil, and concerning what sort of sin we ought to pray for those who sin, and concerning what sort one ought not to pray; and that he who does not love his neighbor is not worthy of the calling, nor can he be called Christ’s. He also shows the unity of the Son with the Father, and that he who denies the Son does not have the Father. He maintains in this Epistle, saying that this is the proper

^A mark of the Antichrist, to say that the Son is not Jesus Christ himself, so that—evidently, since he does not exist—he may call himself the liar. Throughout this entire Epistle he encourages those who believe in the Lord not to lose heart if they are hated in the world, but rather to rejoice, because the hatred of the world shows that the believers have passed over from this world and henceforth have their conversation in heaven. And at the end of the Epistle he again brings to memory that the Son of God is eternal life and true God, and that we should serve Him and keep ourselves from idols.

CAPITULA OF THE FIRST CATHOLIC EPISTLE OF JOHN

1. Evangelic theology concerning Christ. In which he also deals with confession and the effort not to sin, [showing] that the keeping of God's commandments confirms the knowledge of Him. 2. Concerning charity, without which there is impiety. In which there is encouragement concerning grace according to each person's age, and concerning turning away from the love of the world. 3. Concerning false brethren who deny God; and that piety toward Christ is the confession of the Father. For the glorification of the Father is the theology of the Son. In which he also deals with the divine and spiritual gift in sanctification, in hope of arriving at the knowledge of God; [showing] that everyone who is in Christ is outside of sin. For he who sins is of the devil. 4. Concerning charity toward one's neighbor and a generous disposition. In which he also deals with a good conscience, which is through faith in Jesus Christ; and concerning distinguishing the spirits by the confession of the Lord’s incarnation. 5. Concerning brotherly love leading to piety toward God. 6. Concerning the theology of the Son in the glory of the Father, and concerning victory against the Wicked One through faith in Jesus Christ, unto life. 7. Concerning the support of a sinning brother through prayer, and that it is not sin. In which he also deals with abstinence from the worship of demons.

THE FIRST CATHOLIC EPISTLE OF JOHN THE APOSTLE

CHAPTER ONE

^AEvangelical theology concerning Christ; in which it deals also with confession and the watching against sin, and that the keeping of God's commandments confirms the knowledge of Him.

I, 1, 2. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life: and the life was manifested, and we have seen it, and do testify."

This he says against both Jews and Greeks, because they slander the mystery that is among us as though it were something recent. He shows, therefore, that it is also ancient, because it is "from the beginning," that is, together with the principle that is conceived. Or, that it is higher not only than the Law, but also than this visible creation itself: for that had a beginning, ^B but this was even before this beginning. For concerning the Greek [mysteries] of yesterday and the day before, what can anyone even say? Those that are ruled by unbridled passion, which lately and with difficulty received an unsubstantial existence, when impurity was already prevalent among men, of which this is both a lesson and a reminder—and a falling away from the Better One into our diffused night.

Representing, therefore, the greatness of our mystery through this very antiquity, he adds that this is also Life, and life not measured by a temporal interval, but subsistent, and always existing with the Father, saying these things in conformity with those which he spoke in his own Gospel. For there too, he says: "And the Word was with God, and the Word was God." But the "was" does not signify a temporal existence, ^C but the essence of a perduring thing, and the beginning, base, and foundation of all those things which have obtained existence, and without which these could not subsist. For each of the generated things is said to be something determined, for example, to be an angel, to be the sun, the heaven, and all other things. But the Son alone is said to be in an absolute sense, of whom all things that proceed to existence partake. On account of which Paul also says: "In him we live and move and have our being." Whoever first receives the hearing of this according to introductory instruction, comes to see Him not bodily, but scientifically after much exercise and investigation, which is also said to be the handling of the Word of life