Peter of Tarantasia

Having dealt with when it is lawful to eat of things sacrificed to idols and when not, here he shows what, in both cases, they ought to intend: first with respect to God, because they ought to seek his glory; second with respect to the neighbor, because they ought to guard against his offense, at "be without offense," etc. In the first part, he first introduces a manifold act; second, he urges the due intention of the acts, at "all things in the glory of God," etc.

He says therefore "whether... therefore," etc., as if to say: because these evils occur, therefore whether you eat, or drink, which are works of necessity, or do anything else, do all things to the glory of God, and with invocation of the Creator, with that intention, that God may be praised and glorified. Matthew 5:16: "thus let your light shine before men," etc. Colossians 3:17: "whatever you do, in word or deed, do all things to the glory of God." Augustine, on Psalm 34, sermon 2, at the end: "If these things are done rightly, they are praises of God. Let not therefore only your voice sound the praises of God, but let your works also agree with your voice. For when God is praised for a good work, you praise God, and when God is blasphemed for your evil work, you blaspheme God."

Then when he says "be without offense," etc., he warns them to guard against the offense of others, and he urges this first by word, second by example, at "as I also in all things," etc. Where he sets himself as an example: first, of peaceable conduct; second, of fruitful action, at "not seeking what is profitable to me," etc.; third, of right intention, at "that they may be saved." Happy is he whose conduct is lovable, whose action is useful, whose intention is wholesome.

He says therefore "without offense," etc., as if to say: that all things may be done to the glory of God, be without offense to the Jews, who do not worship idols, and are therefore scandalized by such eating; and to the Gentiles, who worship idols, and are therefore confirmed in error by such eating; and to the Church of God, as regards those weak in faith, who are offended by it. The Jews are under the law, but are not under faith; the Gentiles are neither under the law, nor in faith; the Church of God is both under the law and in faith. Romans 12:18: "if it be possible, as much as is in you, having peace with all men." "As I also in all things please all men," as one who conducts himself without scandal. "I," he says, "not seeking what is profitable to me only, but what is profitable to many." Behold the best way of pleasing all: if the benefit of all, not private advantage, is sought. "Charity," I say, "does not seek the things that are her own." What is profitable, I say, to many, and this not for some temporal advantage, but to this end, that they may be saved. Philippians, last chapter: "I seek not the gift, but the fruit."

It should be noted that there are many things which deservedly make men pleasing. First, prudence in counsels, as an advocate pleases his client, a steward pleases his prince. Genesis 41:37: "the counsel pleased Pharaoh, and all his servants." Ecclesiasticus 20:29: "a prudent man will please the great." Second, cleanness in deeds, as a spouse pleases a spouse, an instrument pleases its user. 1 Kings 2:26: "but the child Samuel grew and advanced, pleasing both God and men." Not so the sons of Heli. Third, piety in intercessions, as a physician pleases the sick, a staff pleases the old man. Whence concerning the burial of Abner it is said, 2 Kings 3:36: "all things that David did pleased them," etc. Fourth, wisdom in words, as light pleases the traveler, greenness pleases the sight. Joshua 22:33: "the word pleased all who heard it." Ecclesiasticus 20:29: "a wise man in words will advance himself, and a prudent man will please the great." Fifth, clemency in answers, as flavor pleases the taste, melody pleases the ear. 2 Chronicles 10:7: "if you will please this people, and soothe them with clement words, they will serve you at all times." Sixth, fortitude in wars, as a boxer pleases the one who hires him, a soldier pleases his prince. 1 Kings 18:22: "the servants of Saul said to David: behold, you please the king, and all his servants love you." Seventh, generosity in benefits, as rain pleases the parched earth, as a spring pleases the thirsty. 1 Maccabees 14:4, concerning Simon: "he sought the good of his nation, and his power pleased them."

Here a question is raised concerning that saying, "I would not have you be partners of demons." The Gloss: to this kind belong the things that are done by hanging or binding certain things. On the contrary: therefore the hanging of herbs around the neck, or of little papers, which is customarily done, pertains to idolatry. Response. Either the herbs have from nature a natural power toward that effect, or they do not. In the first case it does not pertain to idolatry, but in the second it does. Similarly with little scrolls: either they contain only sacred words, and are believed on this account to have power, or not. In the first case it does not pertain to idolatry, but in the second it does.

Again, concerning that saying, "all things are lawful to me," the Gloss: by the power of free will, and the teaching of the natural law. On the contrary, according to the natural law many things are unlawful. I respond. Here he speaks specifically about foods.

Again, in the same place, the Gloss: those things are forbidden by the precept of the Lord. I respond. Those precepts were for a time, and have been revoked.

Again, "asking nothing." On the contrary, Tobit 2:21: "see lest perhaps it be stolen." I respond. It is not similar, because it is not lawful to eat stolen food in itself, but it is lawful to eat what has been sacrificed to an idol, unless on account of another's scandal.

Again, "do all things to the glory of God." On the contrary: therefore no act is indifferent. I respond. This reference to the glory of God is understood either in act, or in the aptitude for being so referred, which is found not only in good things, but also in indifferent things.

Again, "the earth is the Lord's, and the fullness." On the contrary, the same reasoning held under the law. Therefore if all things are now clean, because they are the Lord's, they were so then too. I respond. They were called unclean by the reckoning of the law, but not by their own nature.

Again, "as I in all things please all men." On the contrary, Galatians 1:10: "if I pleased men, I should not be the servant of Christ." Again, how did he please his persecutors? I respond to the first: he wished to please men for God's sake, not for his own. To the second argument, this is understood not of all generally, but of churchmen, according to the Gloss.