Original Douay–Rheims AnnotationsPhilippians 3

My justice.

^{[1] [2]} Diverse Lutherans in their translations do shamefully mangle this sentence by transposing the words, and false pointing of the parts thereof, to make it have this sense, that the Apostle would have no justice of his own, but only that justice which is in Christ. Which is a false and heretical sense of the words, and not meant by S. Paul: who calleth that a man's own justice, which he challengeth by the works of the Law or nature without the grace of Christ: and that God's justice (as S. Augustine expoundeth this place) not which is in God, or by which God is just, but that which is in man from God and by his gift. li. 3. cont. 2 ep. Pelag. c. 7. de Sp. & lit. c. 9.

• 1 The objection against inherent justice, answered.
• 2 Magdeburg. cent. 1. li. 2. c. 4. pag. 222.

Not that now.

^◦ No man in this life can attain the absolute perfectness either of justice or of that knowledge which shall be in heaven: but yet there is also another perfectness, such as according to this state a man may reach unto, which in respect of the perfection in glory, is small, but in respect of other lesser degrees of man's justice and knowledge in this life, may be called perfectness. And in this sense the Apostle in the next sentence calleth himself and others perfect, though in respect of the absolute perfectness in heaven, he saith here, he is not yet perfect nor hath yet attained thereunto.

• ◦ Double perfection: here, and in the life to come.

Otherwise minded.

^[1] When Catholic men now a days charge Heretics with their horrible divisions, dissensions, combats, contentions, and diversities among themselves, as the Catholics of all other ages did challenge their Adversaries most truly and justly for the same, (both because where the Spirit of God is not, nor any order or obedience to Superiors, there can be no peace nor unity, and specially for that it is, as S. Augustine saith (li. de agone Christ. c. 29.) the just judgement of God that they which seek nothing else but to divide the Church of Christ, should themselves be miserably divided among themselves) therefore (I say) when men charge the Protestants with these things, they flee for their defence to this, that the old Fathers were not all of one judgement in every point of religion: that S. Cyprian stood against others, that S. Augustine and S. Hierom wrote earnestly in a certain matter one against another, that our Domninicans and Franciscans, our Thomists and Scotists be not all of one opinion in diverse matters, and therefore divisions and contentions should not be so prejudicial to the Zuinglians and Lutherans, as men make it. Thus they defend themselves: but ridiculously and against the rule of S. Paul here, acknowledging that in this imperfection of men's science in this life, every one cannot be free from all error, or think the same that another thinketh: ^[2] whereupon may rise differences of understanding, opinion, and judgement, in certain hard matters which God hath not revealed or the Church determined, and therefore that such diversity is tolerable and agreeable to our human condition and the state of the way that we be in: always provided, that the controversy be such and in such things, as be not against the set known rule of faith, as he here speaketh, and such as break not mutual society, fellowship, and communion in prayer, service, Sacraments, and other offices of life and religion.

For such divisions and differences come never but of Schism or Heresy, and such are among the Heretics, not only in respect of us Catholics, but among themselves: as they know that be acquainted with the writings ^[3] of Luther against Zuinglius, or Westphalus against Calvin, or the Puritans against the Protestants, not only charging one another with Heresy, Idolatry, Superstition, and Atheism, but also condemning each other's ceremonies or manner of administrations, till it come to excommunication, and banishment, yea sometimes burning one of another. Thus did not S. Cyprian, S. Augustine, S. Hierom, the Dominicans, Franciscans, Thomists, Scotists, who all agree in one rule of faith, all of one communion, all most dear one to another in the same, all (thanks be to God) come to one holy Mass, and receive the same Sacraments, and obey one head throughout all the world. S. Augustine li. 2 de Bapt. c. 5. shall make up this matter with this notable sentence: ^[4] We are men (saith he) and therefore to think somewhat otherwise than the thing is, is an human tentation: but by loving our own sentence too much, or by envying our betters, to proceed unto the sacrilege of dividing the mutual society and of making schism or heresy, is devilish presumption: in nothing to have other opinion than the truth is, that is Angelical perfection. And a little after, if you be any other wise minded, this God will reveal: but to them only (saith he) that walk in the way of peace, and that stray a side into no division or separation. Which saying would God all our dear country men would mark, and come into the Church, where only, God revealeth truth.

• 1 The heretics' foolish defence of their dissensions and divisions among themselves.
• 2 The difference between the disagreeing of ancient fathers or other Catholics, & the Heretics' dissensions among themselves.
• 3 The spiteful writings of Heretics, one Sect against another.
• 4 A notable place of S. Augustine.