Commentary on Romans 8:5–11 by Denis the Carthusian
Note: Denis the Carthusian (1402–1471), also known as Dionysius Cartusianus, was a prolific Catholic theologian, mystic, and biblical commentator. His works combine scholastic precision with devotional warmth. This text is excerpted from his commentary on the Epistle to the Romans. Translated by Qwen.
On Romans 8:5: Those Who Are According to the Flesh vs. The Spirit
"FOR THOSE WHO ARE ACCORDING TO THE FLESH"
That is, those who live carnally, who indeed attend to themselves according to their carnal and sensitive being, not according to their spiritual and intellectual being.
"MIND THE THINGS OF THE FLESH"
That is, they taste carnal sensible things and attend to temporal things with the flavor of sensuality.
"BUT THOSE WHO ARE ACCORDING TO THE SPIRIT"
That is, conversing spiritually and pondering their supreme being in which the image of the Trinity shines forth.
"SENSE THE THINGS OF THE SPIRIT"
That is, they understand spiritual and divine things savorously, ponder them delightfully, fulfill them solicitously, and are continually occupied in such things.
On Romans 8:6: Prudence of the Flesh vs. Prudence of the Spirit
"FOR THE PRUDENCE OF THE FLESH"
That is, carnal and secular prudence.
"IS DEATH"
That is, mortal sin, inferring the death of guilt in the way (in via) and the death of punishment in Gehenna. It is called the prudence of the flesh in this place by which man establishes his end for himself in carnal and worldly goods and cautiously disposes his works for the attainment of such an end. This prudence is not true prudence but is called prudence on account of the apparent similarity which it has with true prudence. Whence the Savior says: "The sons of this world are more prudent than the sons of light in their generation" (Luke 16:8). And James: "This is not wisdom," that is, prudence, "from God, but earthly, sensual, and demonic" (James 3:15).
"BUT THE PRUDENCE OF THE SPIRIT"
That is, true and spiritual prudence, which conveniently disposes the works of man in order to the ultimate end.
"IS LIFE AND PEACE"
That is, the cause of life and peace in the present inchoatively, in the future perfectly. For now it effects in us the life and peace of grace; in the homeland (in patria), however, it merits or rather acquires the peace and life of glory.
The Apostle does not now distinguish between prudence and wisdom. For properly it belongs to wisdom to savor spiritual things. Therefore, regarding this spiritual prudence, that saying of James is to be understood: "The wisdom that is from above, first indeed is chaste, then peaceable, modest, persuasive, consenting to the good" (James 3:17).
It is also to be known that peace is directly and properly the effect of charity, according to that in the Psalm: "Much peace have they that love thy law" (Psalm 118:165). Peace is also an effect of justice, as removing the impediments of peace. Wherefore it is said through Isaiah: "The work of justice shall be peace" (Isaiah 32:17). But now peace is said to be the effect of prudence, as directing our affections in the way of peace.
On Romans 8:7–8: Enmity Against God
"BECAUSE THE WISDOM OF THE FLESH IS ENEMY TO GOD"
That is, contrary to the Divine will and true wisdom. Behold, now he puts "wisdom" in place of "prudence," from which it is certain that he does not distinguish between wisdom and prudence here.
"FOR IT IS NOT SUBJECT TO THE LAW OF GOD"
This carnal, worldly, and vain wisdom is not subject to the law of God because it neither believes nor acts what the Divine law teaches to be believed or done. Wherefore the Savior says: "I confess to thee, O Father, because thou hast hidden these things from the wise and prudent, and hast revealed them to little ones" (Matthew 11:25). And Jeremiah: "They are wise to do evils, but to do good they have no knowledge" (Jeremiah 4:22).
"NEITHER INDEED CAN IT BE"
For this wisdom cannot be subject to the Divine law. For one of opposites is not subject to the other but repugns it. Moreover, the Divine law teaches that the ultimate end is to be constituted in God; but this [carnal wisdom] constitutes it in carnal goods.
"BUT THOSE WHO ARE IN THE FLESH"
That is, live carnally and finally stop in sensible goods.
"CANNOT PLEASE GOD"
Insofar as they are of this sort. However, they can be converted and reconciled to God. To this saying agrees that of the Savior: "No man can serve two masters" (Matthew 6:24).
On Romans 8:9: The Condition of the Faithful
"BUT YOU ARE NOT IN THE FLESH"
O truly faithful Christians, you are not in the flesh, that is, you are not detained in the things and vices of the flesh, but you seek spiritual and divine things, having your conversation in heaven.
"BUT IN THE SPIRIT"
That is, you are in the Holy Spirit through charity and grace and because of spiritual regeneration by which you are born again of water and the Holy Spirit. Or, you are in your spirit, that is, you live according to the judgment of reason, according to that which is written: "Return, ye transgressors, to the heart" (Hosea 14:1).
"IF INDEED THE SPIRIT OF GOD DWELLS IN YOU"
That is, the Holy Spirit. ** "DWELLS"**, that is, remains in you through grace making pleasing (gratiam gratum facientem), as Christ speaks: "I will ask the Father, and he shall give you another Paraclete, that he may abide with you forever" (John 14:16). And again He says: "The Holy Spirit shall abide with you, and shall be in you" (John 14:17).
"BUT IF ANY MAN HAVE NOT THE SPIRIT OF CHRIST"
That is, whose soul is not inhabited by the Holy Spirit, who is the Spirit of Christ because He proceeds from Him and by Him is given and sent, as He Himself protests: "When the Paraclete is come, whom I will send you from the Father" (John 15:26). And again: "He shall receive of mine" (John 16:14). And to designate this, He breathed on His disciples and said: "Receive ye the Holy Spirit" (John 20:22).
But who has the Holy Spirit unless he be quiet and humble, simple and just? For it is written: "Upon whom shall my spirit rest, but upon the quiet and the humble?" (Isaiah 66:2). And again: "The Holy Spirit of discipline will flee the counterfeit" (Wisdom 1:5).
"THIS ONE IS NOT HIS"
That is, he does not belong to the members of Christ according to present justice and merit, although sometimes he belongs according to eternal predestination and number, just as Paul when he stoned Stephen.
On Romans 8:10–11: The Utility of the Indwelling Spirit
Then the Apostle unfolds what utility the faithful obtain from the inhabitation of the Holy Spirit.
"BUT IF CHRIST BE IN YOU"
Through faith and charity, just as elsewhere it is read: "That Christ may dwell by faith in your hearts" (Ephesians 3:17). And the Savior Himself: "Behold," He says, "I am with you all days" (Matthew 28:20).
"THE BODY INDEED IS DEAD BECAUSE OF SIN"
That is, your flesh is mortal and fragile, subject to the necessity of dying because of original sin.
"BUT THE SPIRIT LIVETH"
That is, your soul lives through grace.
"BECAUSE OF JUSTIFICATION"
Conferring to it by Christ, that is, because sins are remitted to it which wounded the spirit. Or, because of justification, that is, through the exercise of justice. For good operation is the life of the soul. Whence the Savior says: "I am come that they may have life, and may have it more abundantly" (John 10:10).
"BUT IF THE SPIRIT OF HIM"
That is, of God the Father.
"WHO RAISED UP JESUS CHRIST FROM THE DEAD"
Dwells in you perseveringly until the end of the present life, so that you depart in grace.
"HE WHO RAISED UP JESUS CHRIST FROM THE DEAD"
Namely God the Father.
"SHALL QUICKEN ALSO YOUR MORTAL BODIES"
That is, will resuscitate to immortal life.
"BECAUSE OF HIS SPIRIT THAT DWELLETH IN YOU"
On the last day, just as Job most openly professes: "I know that my Redeemer liveth, and in the last day I shall rise out of the earth... and I shall be clothed again with my skin" (Job 19:25–27). Through Isaiah also the Lord asserts: "Thy dead men shall live, my slain shall rise again" (Isaiah 26:19).
"BECAUSE OF HIS SPIRIT THAT DWELLETH IN YOU"
That is, by the virtue and grace of the Holy Spirit. Or because of the benignity by which He makes the Holy Spirit dwell in your minds. Or because of the merit which you have obtained from the inhabitation and grace of the Holy Spirit. Indeed, because of both of these simultaneously, namely because of the mercy of God and your good works, your bodies will be resuscitated to an impassible life.
Conclusion
From the aforesaid the Apostle infers, and the faithful are bound to obey: reason not sensuality, spirit not flesh.
CONTINUE:
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