Sunday, April 24, 2022

Excerpts from Pelagius' Commentary on Ephesians, Philippians, and Colossians

English text used: Pelagius, Commentaries on the Thirteen Epistles of Paul with the Libellus Fidei (trans. Thomas P. Scheck; Ancient Christian Writers 76; New York: The Newman Press, 2022), hereafter “Scheck”

 

Latin text consulted: Alexander Souter, Pelagius's Exposition of Thirteen Epistles of St. Paul, II: Text and Apparatus Criticus (Cambridge: Cambridge University Press, 1926), hereafter “Souter”


Eph 1:1

 

All saints are faithful, [not all the faithful are saints, since they can also be catechumens (non omnes fideles sancti, quia possunt etiam catechumini)]. (Scheck, 247; Souter, 344)

 

Eph 2:8-10

 

2:8 “for by grace you are saved through faith, and that not of yourselves.” Not by the merits of one’s former life, but by faith alone (sed sola fide), yet not without faith. “But it is the gift of God, 2:9 not of works, [that] no one would boast.” [Boast] that he had received anything in baptism by his own merits (Se suis meritis aliquit in baptismo accepisse). 2:10 “For we are his workmanship, created in Christ [Jesus] in good works, which God prepared that we should walk in them.” For we were recently reborn in Christ [cf. John 3:3, 5], in order that we should walk in good works, which have been shown in the gospel [cf. Matt 5:16] (Qu[i]a nuper sumus in Christo renati, ut in bonis operibus ambulemus, quae in euangelio sunt ostensa). (Scheck, 252; Souter, 353)

 

Eph 4:30

 

“In whom you were sealed into the day of redemption.” On the day of your baptism you received the seal of the Holy Spirit. You began to have a new seal (Signaculum sancti spiritus in die baptismi accepistis, nouum signaculum habere coepistis). (Scheck, 261; Souter, 371)

 

Phil 1:2

 

Here we understand bishops as the priests. For there would not have been multiple bishops in a single city, but this is likewise found in the Acts of the Apostles [cf. Acts 20:28]. (Scheck, 270)

 

I believe that Pelagius’s view is the same as Jerome’s, that initially priests were not distinguished in their office from bishops. Jerome writes in his Commentary on Titus 1:5b (St. Jerome’s Commentaries on Galatians, Titus and Philemon, trans. Thomas P. Scheck [Notre Dame, IN: University of Notre Dame Press, 2010], 289-90): “Philippi is a single city in Macedonia, and at least in one city several were not able to be bishops, as they are now thought. But because that time they called the same men bishops whom they also called priests, therefore he has spoken indifferently of bishops as if of priests.” Jerome then cites Acts 20:28 as further proof and says, “And observe here very carefully how, by summoning the priests of the single city of Ephesus, later he has spoken of the same men as bishops. If anyone wants to receive that epistle which is written in Paul’s name to the Hebrews, even there care for the church is shared equally by many.” He then cites Heb 13;17 and 1 pet 5:1-2 for further corroboration and concludes, “These things [have been said] in order to show that to the men of old the same men who were the priests were also the bishops; but gradually as the seed beds of dissensions were eradicated, all solicitude was conferred on one man.” A Plummer, A Commentary on St. Paul’s Epistle to the Philippians (London: Robert Scott Rexburghe House, 1919), 5, notes that in the NT and Clement of Rome, bishop and priest are convertible terms. (Scheck, 402-3 n. 1)

 

Phil 2:12-13

 

2:12 “And so, my dearly believed [brethren], as you have always obeyed.” By the example of him who “obeyed to the point of death” [cf. Phil 2:8]. “not as [in] my presence only.” As slaves performing eye service [cf. Eph 6:6]. “But much more now in my absence.” Since if you acted somewhat more freely when I was present, you could be [more quickly amended or] corrected. “With fear and trembling work our your salvation.” Not with negligence, but as Job [says]: “I feared all my works [because of God], knowing that you did not spare the offender” [Job 9:28 Vulg], and the Holy Spirit of God rests upon “the lowly and quiet and the one who trembles at the words” [Isa 66:2 LXX]. 2:13 “For it is God who works in you, both to will [and] to perfect.” He works to will by persuasion and by promising rewards (Uelle operatur suadendo et praemia promittendo); he works to perfect when he says, “Whoever perseveres unto the end shall be saved” [Matt 24:13]. But if the perfecting is not entirely our own, neither is the willing, since in this passage both are contained by the same definition (ceterum si perficere non est nostrum omnino, nec uelle, quia utrumque eadem hoc loco definitione tenetur). “For the sake of good will.” If you abide in these things (Si in ea maneatis). (Scheck, 276; Souter, 400)

 

A. Dupont and G. Malavasi, “The Question of the Impact of Divine Grace in the Pelagian Controversy: Human Posse, Velle et Esse according to Pelagius, Jerome, and Augustine,” Revue d’Histoire Ecclesiastique 112 (2017): 546, cite this passage to confirm their summary of Pelagius’s doctrine that he accepts that God works in us the desire for what is good. “However, Pelagius adds, God acts only in three ways: first, by the greatness of the glory to come; second, by the revelation of his wisdom; and finally, by urging or persuading (suadet) toward everything that is good.” (Scheck, 403 n. 6)

 

Phil 4:22

 

[The brethren who are with me greet you.] Therefore there were holy people (sancti) [all of] whom alone he [also] commands to be greeted, just as he also does in all his letters, and doubtless one should believe that he spoke the truth. And if they were truly holy, surely they were not sinners, and those who were not sinners but saints were both able to be what they were, and were not able to be what they were not. Therefore, it is possible by this reckoning that human beings be saints (igitur sanctos homines esse hac ratione possibile est). (Scheck, 284; Souter, 416)

 

The possibility of sanctity is a key Pelagian tent that was accused by two of his ecclesiastical opponents, Augustine and Jerome, but for diverse reasons. Augustine claimed (De Haeresibus 88) that Pelagius’s intention in affirming the possibility of sanctify was to deny the need for the church to pray the Our Faither daily. “Forgive us our debts.” Jerome claimed (Ep 133.1 to Ctesiphon) that Pelagius’s intent was to equate human beings with God himself. Both inferences strike me as unjust to Pelagius’s real purpose. (Scheck, 404 n. 17)

 

Col 1:15

 

Firstborn in accordance with the form of man he assumed [cf. Phil 2:7], [first], not in respect to time but dignity (Primogenitus secundum adsumpti hominis formam, non tempore sed honore), in accordance with the following: “Israel [is] my first born son” [Exod 4:22]. (Scheck, 286; Souter, 454)

 

Col 2:9

 

“For in him dwells all the fullness of the divine corporeality.” All the fullness of the divine nature dwells in his body (Omnis plenitudo diuinae naturae in corpore eius inhabitat). (Scheck, 289; Souter, 459)