LatineEnglish
QUESTION IV. Why God translated Enoch in this way.1
QUAESTIO IIII. Cur Deus sic Henoch transtulerit.
Cur autem Deus ita Henoch transferre voluerit, breviter respondendo tres causas afferre possumus. Primò quidem, ut fidem faceret immortalitatis Adamo promissae ac praestandae, nisi Dei legem ipse violasset. Qualis enim tot annorum millia vivit et usque ad extremum mundi tempus victurus est Henoch -- scilicet vegeto corpore, illibata sanitate, integris viribus, et ab omni malo et molestia vacuus -- talis omnino Adam, si praeceptis Dei obtemperasset, omni tempore dum in terris ageret futurus erat. Deinde, voluit Deus in Henoch specimen quoddam praebere nobis eius immortalitatis quam post resurrectionem adepturi sumus, corporibus ad vitam revocatis et ex terra in coelestes sedes sublatis iísque beatis et immortalibus. Cur enim non credamus Deum hoc sanctis praestaturum, quem legimus tot annorum millia Henoch non tantùm ab interitu sed etiam ab omni molestia et incommodo corporis, ac fortasse etiam sine ullo cibo potúque, in terris conservare? Ad haec illud quoque addi potest: sic esse à Deo Henoch translatum et usque ad consummationem saeculi in hac mortali vita conservandum, quod novissimo mundi tempore, ut antiqua fert traditio et fidelium persuasione creditum
But why God willed to translate Enoch in this way we can, answering briefly, bring forward three causes. First, that he might give assurance of the immortality promised to Adam and to be granted him, had he not himself violated God's law. For such as Enoch now lives for so many thousands of years, and will live until the last time of the world -- namely with a vigorous body, unimpaired health, full strength, and free from all evil and trouble -- such altogether would Adam have been, had he obeyed God's commands, for all the time he passed on earth. Next, God willed in Enoch to furnish us a certain specimen of that immortality which we shall obtain after the resurrection, when our bodies are recalled to life and raised from earth into the heavenly seats, blessed and immortal. For why should we not believe that God will grant this to the saints, whom we read to preserve Enoch on earth for so many thousands of years not only from death but also from all trouble and discomfort of body, and perhaps even without any food or drink? To these may also be added this: that Enoch was so translated by God, and is to be preserved in this mortal life until the consummation of the age, because in the last time of the world, as ancient tradition holds and as is believed by the persuasion of the faithful,2
creditum est, praedicator et propugnator fidei Christi et doctrinae Evangelicae adversus oppugnationem et persecutionem Antichristi futurus sit. Verùm hac de re diligenter et accuratè disputatum à nobis est in libro 15 Commentariorum nostrorum in Danielem, super illis verbis capitis 12 libri Danielis, In illo tempore consurget Michaël, etc. His libet attexere alias quasdam causas cur Deus sic Henoch transferre voluerit, à Chrysostomo et Theodoreto expositas. Chrysostomus igitur homilia 21 in Genesim ita scribit: Quia post transgressionem Adae inventus est homo qui ad virtutum culmen ascenderet et primi parentis peccatum revocaret, ob suam quam apud Deum habebat gratiam (vide boni Dei excellentem misericordiam), quia, inquam, invenit aliquem qui potuit peccatum Adae revocare, monstrando reipsa quia non volens mortem humano generi invehere propter mandati transgressionem eum qui mandatum acceperat condemnaverit, nunc viventem illum transfert. Et placuit, inquit, Henoch Deo, et non est inventus, eò quòd transtulit illum Deus. Vides sapientiam Domini? Viventem transtulit, non immortalitatem largitus est, ut peccandi metum enutriret, sed morti in humanum genus suum ius reliquit. Propter hoc iterum obscurè, ut ita dicam, et latenter revocare vult sententiam quam contra Adam protulit, sed manifestum hoc non facit, ut timor illius emendationem servet: et idcirco Henoch, cùm sibi multùm placeret, transtulit. Et paulò post: Vidisti benignitatem Domini, quomodo inventum virum qui virtute operatus est non fraudavit dignitate quam protoplasto ante mandati transgressionem largitus erat, docens nos quòd et illum, nisi daemonis deceptione maioris culpae fecisset quam mandatum, eodem vel maiori honore dignatus fuisset. Sic Chrysostomus.
it is believed, he will be a preacher and champion of the faith of Christ and of Gospel doctrine against the assault and persecution of Antichrist. But this matter has been diligently and accurately disputed by us in book 15 of our Commentaries on Daniel, upon those words of chapter 12 of the book of Daniel, 'In that time Michael shall arise,' etc. To these it is fitting to add certain other causes why God willed thus to translate Enoch, set forth by Chrysostom and Theodoret. Chrysostom, then, writes thus in homily 21 on Genesis: 'Because after Adam's transgression a man was found who ascended to the height of virtues and reversed the first parent's sin, on account of the grace he had with God (behold the excellent mercy of the good God) -- because, I say, he found one who could reverse Adam's sin, showing in very deed that, not willing to bring death upon the human race, he had condemned for the transgression of the command the one who had received the command, he now translates him alive. And it says, Enoch pleased God, and was not found, because God translated him. Do you see the Lord's wisdom? He translated him alive; he did not bestow immortality, that he might nourish the fear of sinning, but kept his own right of death over the human race. For this reason again he wishes, obscurely, so to speak, and secretly, to revoke the sentence he pronounced against Adam; but he does not do this openly, that fear may preserve amendment: and therefore he translated Enoch, since he pleased him greatly.' And a little after: 'You have seen the Lord's kindness, how he did not defraud the man he found -- who had wrought by virtue -- of the dignity he had bestowed on the first-formed before the transgression of the command, teaching us that him too, had he not by the devil's deception committed a greater fault than the command, he would have deemed worthy of the same or greater honor.' Thus Chrysostom.3
Theodoretus autem 45 quaestione in Genesim, cùm quaesisset et quem in locum et quam ob causam Deus Henoch transtulisset, ita respondet: Non inquirenda sunt quae silentio sunt tradita, sed veneranda quae scripta sunt. Ego verò puto Deum omnium hoc fecisse ad consolandos virtutis athletas. Cùm enim Abel, primus iustitiae fructus, immaturus adhuc radicitus abscissus esset, nulláque resurrectionis spes tum homines consolaretur, transtulit omnium Deus ipsum Henoch sibi gratissimum, eúmque seiunxit à mortalium vita, ut quicumque piè vivere statuerit animadvertat quanto in honore habendus sit: cùm Deus omnium, qui iustus est et iustè gubernat universa, Henoch honore prosecutus sit, Abel quoque ornamento carere non permittet. Hac de causa illum quidem occidi conspexit, Henoch autem transtulit, ut huius praedicatione futuram indicaret resurrectionem. Qui enim in hac vita virtutis remunerationem non fuerit adeptus, illam in altera vita certò consequetur. Haec Theodoretus.
Theodoret, in question 45 on Genesis, having asked both into what place and for what cause God translated Enoch, answers thus: 'The things handed down in silence are not to be inquired into, but the things that are written are to be venerated. For my part I think that the God of all did this to console the athletes of virtue. For since Abel, the first fruit of justice, had been cut off at the root while yet unripe, and no hope of resurrection then consoled men, the God of all translated Enoch himself, most pleasing to him, and separated him from the life of mortals, so that whoever resolves to live piously may consider in how great honor he is to be held: since the God of all, who is just and governs all things justly, has attended Enoch with honor, he will not permit Abel either to lack his adornment. For this cause he beheld the one indeed slain, but translated Enoch, that by this he might indicate the future resurrection. For whoever has not obtained the reward of virtue in this life will certainly attain it in the other life.' Thus Theodoret.4
Translator’s notes
- Fourth quaestio of the disputation on Enoch. ↩
- Marginal gloss: 'Three causes for which God translated Enoch.' (1) To give assurance of the immortality promised to Adam had he not sinned -- Enoch's ageless, healthy life is what Adam's would have been in obedience; (2) to furnish a specimen of the immortality we shall gain after the resurrection; (3, beginning) because in the last times, by ancient tradition, [Enoch will return as champion against Antichrist]. Continues on the next page (catchword 'creditum'). ↩
- Marginal gloss: 'Why Enoch was translated, from St. Chrysostom.' Completion of the third cause: Enoch will be preacher and champion of Christ's faith against Antichrist -- treated fully in Pererius's Commentary on Daniel, book 15, on Dan 12:1 ('In that time Michael shall arise'). Then Chrysostom (hom. 21 on Genesis): because after Adam's fall a man reached the height of virtue and reversed the first parent's sin, God translated him alive -- showing he did not willingly bring death on mankind -- yet did not grant immortality, lest the fear of sinning be weakened; he keeps his right of death but obscurely revokes Adam's sentence in Enoch. ↩
- Theodoret, Questions on Genesis 45: what is passed over in silence is not to be inquired into. He holds God translated Enoch to console the athletes of virtue: since Abel, the first fruit of justice, was cut off young with no hope of resurrection then, God translated his most-beloved Enoch as a sign that virtue is honored and that the reward not received in this life is certainly obtained in the next -- and to indicate by it the future resurrection. ↩