![]() These words are relevant to the matter of this epistle. Sicut enim supra ostendit qualiter spirituales praelati habeant se ad subditos: sic hic qualiter temporales domini ad temporales servos, et quomodo servus fidelis quoad dominum eius. Haec autem verba conveniunt materiae huius epistolae. For you are all one in Christ Jesus.’ Matthew 23:8: ‘And all you are brothers.’ There is neither Jew nor Greek there is neither slave nor freeman there is neither male nor female. Galatians 3:27: ‘For all you who have been baptized into Christ, have put on Christ. As for his use, he should be treated like a brother, for he is a brother, both with respect to generation of nature, because they have the same author -Job 31.13: ‘If I have despised to abide judgement with my man-servant’ Malachi 2:10: ‘Have we not all one father? Did not one God created us?’ -and with respect to the generation of grace, which is the same for both. Acts 4.32: ‘Now the multitude of the believers were of one heart and one soul.’ By which we are given to understand that there is a consensus of master and servant, when the faithful servant becomes a friend. For this is proper to friends, that they are of one mind in what they will and what they do not will. Proverbs 20:6: ‘But who shall find a faithful man?’ The master ought to feel towards his servant as a friend, hence it is said, ‘as his own soul’. Matthew 24-45: ‘Who, do you think, is the faithful and prudent servant.’ And he says, ‘if he is faithful’, because fidelity is found in few. From the servant fidelity is asked, for in this he is a good servant, because what he is and all that he has he ought to give to the master. ![]() ![]() ![]() The wise man shows three things concerning master and slave, namely, what is required on the side of the servant what ought to be the feeling of the master towards the servant and what is the use of the servant. III, 27 s.: quicumque enim in Christo baptizati estis, Christum induistis non est Iudaeus, neque Graecus, non est servus, neque liber, non est masculus, neque foemina, omnes enim vos unum estis in Christo Iesu. II, 10: numquid non unus pater omnium nostrum? Numquid non Deus unus? Et quantum ad generationem gratiae, quae est eadem. Iob XXXI, 13: si contempsi subire iudicium cum servo meo. Usus eius est, ut tractetur ut frater nam frater est, et quantum ad generationem naturae, quia eodem auctore. In quo datur intelligi, quod est quidam consensus inter dominum et servum, quia servus fidelis transit in amicum. IV, 32: multitudinis credentium erat cor unum et anima una. Hoc enim est proprium amicorum, ut eorum anima una sit in nolendo et volendo. XX, 6: virum fidelem quis inveniet? Talis ergo servus debet haberi a domino, sicut amicus in affectu. Et dicit si est fidelis, quia fidelitas apud paucos est. XXIV, 45: fidelis servus et prudens, et cetera. Ex parte servi requiritur fidelitas, in qua est bonum servi, quia et quod est et omnia sua debet dare domino. Ostendit sapiens tria circa dominum et servum, scilicet quid requiratur ex parte servi item qualis debet esse affectus domini ad servum item qualis usus servi. ‘If you have a faithful servant, let him be to you as your own soul’ (Sirach 33:31). Heb 1:1-2 Proeomium PROLOGUE Servus si est tibi fidelis, sit tibi quasi anima tua, et cetera. Revised and html-edited by Joseph Kenny, O.P. Thomas Aquinas, Selected Writings (Penguin, 1998) Thomas Aquinas translated by Ralph McInterny
0 Comments
Leave a Reply. |