{"slug":"stoa0022.stoa045.opp-lat1","id":"latin:ogl-pl:stoa0022.stoa045.opp-lat1","title":"De Trinitate. Alias In Symbolum Apostolorum Tractatus","title_source":"De Trinitate. Alias In Symbolum Apostolorum Tractatus","author":"Ambrosius","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:53:27Z","cost_usd":0.007081},"source":{"registry_id":"latin:ogl-pl:stoa0022.stoa045.opp-lat1","work_id":"stoa0022.stoa045.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0022/stoa045/stoa0022.stoa045.opp-lat1.xml"},"stats":{"passages":73,"english_words":19087,"coptic_letters":0,"source_letters":73297,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0022/stoa045/stoa0022.stoa045.opp-lat1.xml"}],"checks":{"work":"stoa0022.stoa045.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":73,"translated":73,"commentary_passages":0,"commentary_units":0,"english_words":19087,"source_letters":72897,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 73 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: Isaiah 7:14; John 1:1."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":73},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE TRINITATE, ALIAS IN SYMBOLUM APOSTOLORUM, TRACTATUS.\n\nCAPUT PRIMUM.-Nullusigitur qui sanum sapit omnipopentemDeum, qui Trinitaset spiritus est, corpusaliquod visibile aut palpabilearbitretur: sed simplicem rationabilem, invisibilemque naturam intelligat, a et quæ nulla omnino compage solidata, aut aliquid si extrinsecus, aut aliunde videatur adjunctum: quem nulla substantia, nulla creatura, nulla umquam dominatio antecedit. Fonsergo et principium virtutum omnium. visibilium et inviaibi. lium creaturarum, idest, cœlestium et terrestrium condilril. sancia et inseparabilis Trinitas esi, quæ in se recipit nihil externum; ne circumscripta vidcatur, aut alicujus rei indiga esse inveniatur. eum pura et unimoda ac mystica, et ut ita dicam, unione recunda semper est. Tanta est eHim in tribus inseparabilis et inconfusa unitatis essentia,ut nihil extra se sancta Trinitas agere videatur: in qua sancta et inseparabili Trinitate vera est æternitas, immutabilis veritas, et æterna ae perfecta est charitas. Et ideo verius cogitatur Deus, quam dicitur;quia incomprehensibilissemper est. Deuso go omnipotens qui nec sexum habet, nee tetatem, nec definita corporis membra, sic se voluit excellentissime, evidentissime,. atque magnificentissime prædicari. Æternitas ergo in Patre, species in imagine, usus in munere est (August. I. VI deTrin. c. 10, es fliilar. I.","english":"ON THE TRINITY, OTHERWISE A TREATISE ON THE APOSTLES' CREED.\n\nCHAPTER ONE. No one, then, who is sound in mind should suppose that omnipotent God, who is Trinity and spirit, is any visible or palpable body; but let him understand that He is a simple, rational, and invisible nature, which is in no way compacted by any joining together of parts, nor has anything added to it from without or from elsewhere; whom no substance, no creature, no dominion whatsoever precedes. The fount, therefore, and principle of all virtues, of visible and invisible creatures—that is, of heavenly and earthly—is the holy and inseparable Trinity, which receives nothing external into itself, lest it be seen as circumscribed or be found to be in need of anything. Since it is always pure and of one mode, and, so to speak, rich in mystic union. For so great is the essence of the inseparable and unconfused unity in three, that the holy Trinity seems to do nothing outside itself; in which holy and inseparable Trinity is true eternity, immutable truth, and eternal and perfect charity. And therefore God is thought more truly than He is spoken; because He is always most incomprehensible. God omnipotent, therefore, who has neither sex, nor age, nor defined members of a body, willed thus to be proclaimed most excellently, most evidently, and most magnificently. Eternity, therefore, is in the Father, species in the image, use in the gift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"II de Trinit.): et hæc tria, unns est Deus; non tamen in unius sinsularitatepersonæ, sed unius Trinitatis essentiaconstans. Unus ergo diligens eum, qui de illo est: et unus diligens eum, de quo eat: et ipsa dilectio idem unus utrorumque, id est, Spiritus saflelus. Et limen tria haec, ut dictum est, unus honus, vcrua, justus, lumen, vita, veritas, spiritus atque charitas est Deus. Deus ergo, quia æternus et auctor est omnium, compositIs intelligi non potest:na anteriora Deo sint, quibus putatur esse compositus. Cunctam ergo creaturamquæ non est quod ipse, non fecit nisi ipse. Ergo æternus appellari non potest, nisi is qui initio ct fine caret, id est, Deus Pater, qui coæternum sibi et coornnipotens Verbum et Spiritum habeL Quod intellectum perspicus probat substantiam Filii ac Spiritus sancti ente omnem creaturam exsistere, et extra omnia tempora, atquo principium in Deo Patre semper permanere. SpiritUs ergo sanctus non est genitus. sed genitoris genitique suavitas, sanctitas atque æternitas est. Nam cum Pater sit Spiritus, et Filius Spiritus: et,Pater sanctus, et Filius sanctus; proprie tamen de Spiritu dicitur Spiritus sanClus. Qnia ergo coæternus est, et communis ambobus, id ipse vocatur, quod ambo sont.","english":"And these three are one God; not, however, in the singularity of one person, but consisting in the essence of one Trinity. One, therefore, is he who loves him who is of him; and one is he who loves him of whom he is; and the love itself is the same one of both, that is, the Spirit of truth. And these three, as has been said, are one God: true, just, light, life, truth, spirit, and love is God. God, therefore, because he is eternal and the author of all things, cannot be understood as composite, since there would be things prior to God by which he is thought to be composed. All creation, therefore, which is not what he himself is, he himself made. Therefore he cannot be called eternal except he who lacks a beginning and an end, that is, God the Father, who has as coeternal and co-omnipotent with himself the Word and the Spirit. Which, when clearly understood, proves that the substance of the Son and of the Holy Spirit exists above all creation, and beyond all times, and that the beginning always remains in God the Father. The Holy Spirit, therefore, is not begotten, but is the sweetness, holiness, and eternity of the begetter and the begotten. For since the Father is Spirit, and the Son is Spirit; and the Father is holy, and the Son is holy; yet properly it is of the Spirit that it is said, the Holy Spirit. Because, therefore, he is coeternal and common to both, he is himself called that which both are.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"CAPUT II. — e Quanta jam temeritate et infelicitate censentur Ariani, qui dicunt: Erat tempus quando non erat Filius, lector intelligit. Numquid euim potuit esse tempus quando Pater sine vita, sine sapientia, sine virtute, sine Verbo, quod Christus est, fuerit? Absit; cum manifeste ipse declaret Pater dicens: Eructavitcor meum Verbum bonum (Psal. XLlV, 2). Quod comprobans beatus Joannes dicit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoe erat in principio apud Deum. Omnia per ipsum facIa sunt,el sine ipao factum eat nihil (Joan. I, 1-3). Quidquid ergo incorporale est et invisibile, diversitate locorum non potest scparari. Si enim noster.sermo, aut virtus, aut sapientia, a nobis separari non potest, nisi cum e corpore abscedimus. quomodo hæc ab immortali et omnipotente Deo, qui omnia per Verbum suum ex nihilo lecit, poterunt separari? Nam cujus erit Pater secundum impios hæreticos, si ab eo Filii natura separatur? Et rursus Filius cujus erit Filius, si non origo sua referatur ad Patrem; ut sit ille qui genuit, et ille qui ex eo genitus est? Pater ergo qui origo est deitatis et bonitatis, recte et in Filio et in Spiritu sancto intelligitur et sentitur: in illo, id est, in Filio, velut Verbo, virtute et sapientia: in hoc autem. a velut Spiritu ab ipso procedente.","english":"CHAPTER II. — With how great rashness and unhappiness the Arians are judged, who say: There was a time when the Son was not, the reader understands. For could there ever have been a time when the Father was without life, without wisdom, without power, without the Word, which is Christ? Far be it; since he himself plainly declares, the Father saying: My heart has brought forth a good Word (Ps. XLIV, 2). Confirming this, blessed John says: In the beginning was the Word, and the Word was with God, and God was the Word. This was in the beginning with God. All things were made through him, and without him was made nothing (John I, 1-3). Whatever, therefore, is incorporeal and invisible cannot be separated by diversity of places. For if our speech, or power, or wisdom cannot be separated from us, except when we depart from the body, how can these be separated from the immortal and omnipotent God, who made all things from nothing through his Word? For whose Father will he be, according to the impious heretics, if the nature of the Son is separated from him? And again, whose Son will the Son be, if his origin is not referred to the Father; so that he is the one who begot, and he the one who was begotten from him? The Father, therefore, who is the origin of deity and goodness, is rightly understood and perceived both in the Son and in the Holy Spirit: in the Son, that is, as in the Word, power, and wisdom; in the Spirit, however, as in the Spirit proceeding from himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"Ita ergo rectum et catholicum est, ut et unum Deum secundum veritatem substantiae fateamur, et Patrem et Filium, et Spiritum sanctum in sua quemque suh. sistentia sentiamus. Absque ulla est ergo fine credenda sanctae Trinitatis divinitas, et ad sentiendum etiam ipsi menti difficilis. Et hoc solum est, quod ex ea comprehendimus, quia comprehendi uon potest. Una est ergo in tribns deitas, et tria sunt in quibus deitas. Nulla ergo in unitate confusio, nequc in divinitate discidium est. Et ideo pariter abjiciendaest et stultiSabellii commixtio, et impii Arii separatio: cuntraria etenim sibi, sed aeque impia protulerunt. Sabellius enim dum omnia nominari putat, nihil esse unumquodque designat; quoniam quidem desinit esse quod est, cum in alterutrum, id quud esse dicitur uniuscujusque, transfunditur: Arius autem dum creaturam Patris Filium, Spiritum vero sanctum Filii impie asserit esse creaturam.","english":"Therefore it is right and catholic to confess one God according to the truth of substance, and to perceive the Father and the Son and the Holy Spirit each in his own subsistence. The divinity of the holy Trinity is therefore to be believed without any end, and it is difficult even for the mind itself to perceive. And this alone is what we comprehend of it, that it cannot be comprehended. One, therefore, is the deity in three, and three are those in whom the deity is. There is no confusion in the unity, nor division in the divinity. And therefore both the mixture of the foolish Sabellius and the separation of the impious Arius must alike be rejected; for they have brought forth things contrary to one another, yet equally impious. For Sabellius, while he thinks that all things are named, designates nothing as being each one; since indeed it ceases to be what it is, when that which is said to be the property of each is poured over into the other. But Arius, while he impiously asserts that the Son is a creature of the Father, and the Holy Spirit a creature of the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"CAPUT III. — Sed abjectis istis impietatibus et spretis, lIobis, sicut beatus Paulus apostulus ait: Unus est Deus Pater, ex quo Othnia; et unus Dominus Jesus Christus, per quem omnia; et unus Spiritua sanctus, ill quo omnia (IGor. VIII, 6). Hoc ipsum autem quod dicimus, ex quo, et per quem, et in quo onmia; non naturam secamus, sed unitatem et naturæ, et voluntatis, et operationis conlitemnr. Unus ergo Deus in his tribus, et hæc tria unus est Deus. Quod ita esse idem comprobat Apostolus dicens: Ex ipso, et per ipsum, et in ipso omnia: ipsi gloria in sœcula sœculorum, amen (Rom. XI, 55). Cujus rei congruens D:lvid propheta dicit: Benedicat nos Delis, Deus noster, benedicat noa Deus; et metuant eum omnes fines terræ (Psal. LXVI, 8). Pater ergo pater est sine initio; neque enim est aliud aliquid unde Patcr sit: et Filius Filius est absque initio dumlaxat; de Patre enim est, et creator omnium temporum est.ct ideo non sumit initium ex tempure (Joan. I, 1), qnia Verbum, quia virtus, quia sapientia est, quæ omne tempus et fecit et antecedit (I Cor. I, 24). Spiritus autem sanctus tere Spiritus est, procedens quidem ex Patre: sed non est et ipse Filius; quia non generatur, sed procedit a Patre. Omne enim quod est, aut ingenitum est, aut genitum, aut factum.","english":"CHAPTER III. — But setting aside and spurning these impieties, let us say, as the blessed Paul the apostle says: There is one God the Father, from whom are all things; and one Lord Jesus Christ, through whom are all things; and one Holy Spirit, in whom are all things (1 Cor. 8:6). But this very thing that we say — from whom, and through whom, and in whom are all things — we do not divide the nature, but we confess the unity of both nature and will and operation. One God, therefore, in these three, and these three are one God. The same Apostle proves that this is so, saying: From him, and through him, and in him are all things: to him be glory forever and ever, amen (Rom. 11:36). Agreeing with this, David the prophet says: May God, our God, bless us; may God bless us; and may all the ends of the earth fear him (Ps. 66:8). The Father, therefore, is Father without beginning; for there is not anything else from which he is Father; and the Son is Son without any beginning; for he is from the Father, and he is the creator of all times, and therefore he does not take a beginning from time (John 1:1), because he is the Word, because he is power, because he is wisdom, which both made all time and precedes it (1 Cor. 1:24). But the Holy Spirit is truly Spirit, proceeding indeed from the Father; but he himself is not also the Son, because he is not begotten, but proceeds from the Father. For everything that exists is either unbegotten, or begotten, or made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Est ergo quod xeque natum, neque factum est: est quod natum esi, et factum non est: et est quod neque natum, neque factum est: et esi qnod factum est, et natum. non est: et est quod factum est, et natum est, et renatum est: et est quod factum est, et nalum est, et renatum non est. Nunc autem propositorum memores, singulis jam rebus substantias designemus, Quod ergo neque natum, neque f.ctum eSI, Pater est: non enim ab aliquo est. Quod autem natum est, et factum non esi, Filius est, qui a Patre genitus est. Quod vero neque natum neque factum eSI, Spiritus sanctus est, qui a Patre i procedit. Quod etiam factum est, et natum non cst, cœlum, et terra, et caetera quae sunt. Quod amem tactum est, et natum est, et renatum eSI, homo est, qui primo nascitur carnalis, et in baptismo renascitur spiritualis. Quod vero factum est, et natum eSI, et renatum non est, animalia sunt.","english":"There is, then, that which is neither born nor made; there is that which is born and not made; and there is that which is neither born nor made; and there is that which is made and not born; and there is that which is made, and born, and reborn; and there is that which is made, and born, and not reborn. But now, mindful of what has been set forth, let us assign substances to each individual thing. That, therefore, which is neither born nor made is the Father; for he is not from anyone. But that which is born and not made is the Son, who is begotten of the Father. But that which is neither born nor made is the Holy Spirit, who proceeds from the Father. That also which is made and not born is heaven, and earth, and the rest of the things that exist. But that which is made, and born, and reborn is man, who is first born carnal and in baptism is reborn spiritual. But that which is made and born and not reborn is the animals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"CAPUT IV. — Ut ergo singula doceamus rxempHs; de Patre enim ita scriptum est: Unus enim Deus. Pater, ex quo cmnia ( I Cor, VIII, 6); de Filio autem: Unus DominusJesus Christus, per quem omnia (Ibid.); et iterum: Unus enim Deus, unuset mediator Dei et hominumhomo Christus Jesus (I Tim. II, 5); de Spiritu vero sancto: Nemo enim novit quæ sunt hominis, quæ in ipso sunt, nisi spiritushominis, qui in ipso est: ita et quæ Dei sunt, hominum nemo Mont, nisi Spiritus Dei (I Gor. II, 11); et iterum: Spiritus antem scrutatur eliam alta liei (Ibid., to). Quod autem Pater et Filius et Spiritus sanctus initio careat, exinde de monstratur, quia quod Pater est, esse non caepit; et si non coepit, nec Filius caepit: Spiritus autem sanctus, a qui a Patre procedit, nec ipse cœpit; quia processio ejus continua est, et ab eo est, qui non caepit: non enitn Pater caepit esse, et quia non caepit, nec Spiritus cœpit esse; ea ratione quia et in ipso est, et ejus est. De Filio iterum quod non coepit, evangelista testatur dicens: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoe erat in prinCipio apud Deum (Joan. I, i, 2). Ergo quia erat, Mon coepit; et quia apMd Deum erat, non cœpit: etquia Deuurat, non cœpit: et quia hoc erat ill principio apud Deum, non coepit: quia ita Deus ex Deonatus est, ut coepisse nesciat.","english":"CHAPTER IV. — So then, let us teach each point by examples. For concerning the Father it is written: For there is one God, the Father, from whom are all things (1 Cor 8:6); but concerning the Son: One Lord Jesus Christ, through whom are all things (ibid.); and again: For there is one God, and one mediator between God and men, the man Christ Jesus (1 Tim 2:5); but concerning the Holy Spirit: For no one knows the things of a man, which are in him, except the spirit of the man, which is in him: so also no one knows the things of God, except the Spirit of God (1 Cor 2:11); and again: But the Spirit searches even the deep things of God (ibid., 10). But that the Father and the Son and the Holy Spirit are without beginning is shown from this, that what the Father is, he did not begin to be; and if he did not begin, neither did the Son begin; but the Holy Spirit, who proceeds from the Father, neither did he himself begin, because his procession is continual, and he is from him who did not begin; for the Father did not begin to be, and because he did not begin, neither did the Spirit begin to be; for the reason that he is both in him and is his. Again, that the Son did not begin, the evangelist testifies, saying: In the beginning was the Word, and the Word was with God, and God was the Word. This was in the beginning with God (Jn 1:1-2). Therefore, because he was, he did not begin; and because he was with God, he did not begin; and because he was God, he did not begin; and because this was in the beginning with God, he did not begin; because he was so born God from God, that he knows not to have begun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Neque ergo fraudatus est Pater, eo quod ingenitus csl, aut quia genuit Filium: neque Filius defraudatus, eo quod generatus est, aut quia ex ingenito generatur: neque Spiritus sanctus defraudatus est, quia utrorumque, id est, Patris et Filii est. Sic tamen eorum est, ut neque in Patre, neque in Filio refundatur; quia Deus est, neque initium, neque ullum finem habens, utpote qui Patri et Filio et coæternus est; quia ubi vult, et quos vult, et quantos vult, ct quantum vult, inspirat sua propria voluntate (Joan. III, 8). Replet ergo gratia sua quos vult, et quantos vult, et quantum vult; non ipse repletur: perfectionem præstat, non accipit: sanctificat, non autem ipse sanctificatur.\n\nCAPUT V. — Hic ergo sicut Pater ac Filius et vita, cst et vivificans, et lux est et illuminans, et bonus et bonitas, et sanctus et sanctitas (Rom. vtu, i5): hic est Spiritus adoptionis, hic eSI qui dona sua dividit singulis, prout vult (I Cor. XII, ): hic est Spiritua sapientiæ et intelleCllul, scientiæ et pietatis, consilii et virtutis actimoris Dei (Esai. XI, 2): hic est Spiritus sanctus, per quem Pater agnoscitur, et Filius glorilicatur; et a quibus solis ipse cognoscitur, et qui solus omnia eorum per unitatem naturae novit: hic est de quo Filius dixit: Et Pater meus dabit bona petentibus se (Matth. VII, i i ), hoc est, aut ipsum, aut omnes gratias ejus.","english":"Therefore the Father is not defrauded, either because He is unbegotten or because He begot the Son; nor is the Son defrauded, either because He was begotten or because He is generated from the unbegotten; nor is the Holy Spirit defrauded, because He belongs to both, that is, to the Father and the Son. Yet He is theirs in such a way that He is poured out neither into the Father nor into the Son, because He is God, having neither beginning nor any end, inasmuch as He is coeternal with the Father and the Son; because where He wills, and whom He wills, and as many as He wills, and as much as He wills, He inspires by His own will (John 3:8). Therefore He fills with His grace whom He wills, and as many as He wills, and as much as He wills; He is not Himself filled: He bestows perfection, He does not receive it: He sanctifies, but is not Himself sanctified.\n\nCHAPTER V. — Here then, just as the Father and the Son, He is both life and life-giving, and light and illuminating, and good and goodness, and holy and holiness (Rom 8:15): this is the Spirit of adoption, this is He who divides His gifts to each one, as He wills (1 Cor 12): this is the Spirit of wisdom and understanding, of knowledge and piety, of counsel and fortitude, and of the fear of God (Isa 11:2): this is the Holy Spirit, through whom the Father is known and the Son is glorified; and by whom alone He Himself is known, and who alone knows all their things through the unity of nature: this is He of whom the Son said: And my Father will give good things to those who ask Him (Matt 7:11), that is, either Himself, or all His graces.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Sicut ergo Dominus Christus et Verbum, et virtus, et sapientia, et justitia, et margarita, et lux, et via, et resurrectio, et caetera quae de eo scripta sunt, appellatur; ita et Spiritus sanctus sapientiae, intellectus, consilii, fortitudinis, scientiæ, pietatis ac timoris, ut jam dictum est, nuncupatur. Non tamen quod diversus sit juxta differenHas nominum, sed quod unus atque idem cunctarum virtutum fons sit atque principium, qui ill Domino Christo, utpote suae naturæ consorte, semper inhabitavit. Isti sunt septem oculi, qui in Zacharia propbela in uno lapide (Zach. III, 9), id est, Domino Christo d:cuntur inesse. Proprietas ergo, unicuique immobilis: sed unus cultus, una veneratio, una sanctificatio semper Panis et Filii et Spiritus sancti est. Neque euim dignam est aut Filium defuisse Patri, aut Spiritum sanctum defuisse Filio, sicut impii hæretici mentiuntur. Nos ergo haec præcaventes, servemus bonum propositum, quod a sanctis Patribus suscepimus. Adoremus Patrem et Filium et Spiritum sanctum. in Filio Patrem, in Spiritu autem sancto Patrem et Filium intelligentes: dividentes antequam conjungamus, et jungentes autequam dividamus: unitatem in Trinitate venerantes, et Trinitatem in unitate confitentes.","english":"Just as therefore the Lord Christ is called both Word and power and wisdom and righteousness and pearl and light and way and resurrection and the other things that are written of him, so too the Holy Spirit is named [as] of wisdom, understanding, counsel, fortitude, knowledge, piety, and fear, as has already been said. Not, however, that he is different according to the diversity of names, but that he is one and the same fount and principle of all the virtues, who always dwelt in the Lord Christ, as being of his own nature and consort. These are the seven eyes that in Zechariah the prophet are said to be in one stone (Zech. 3:9), that is, in the Lord Christ. Therefore the property is immovable for each one: but one worship, one veneration, one sanctification always of the Father and the Son and the Holy Spirit. For neither is it worthy that either the Son should have been absent from the Father, or the Holy Spirit from the Son, as the impious heretics falsely claim. We therefore, taking precautions against these things, let us preserve the good purpose that we have received from the holy Fathers. Let us adore the Father and the Son and the Holy Spirit, understanding the Father in the Son, and the Father and the Son in the Holy Spirit: dividing before we unite, and uniting before we divide: venerating the unity in the Trinity, and confessing the Trinity in the unity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Tota ergo a nobis sancta Trinitas adoranda est; quia tota regalis est, quia unius potestatis est, et unius gloriae est supra mundum, supra tempora, increata, invisibilis, incomprehensibilis, investigabilis: quae quo ordine apud semetipsam sit, ipsa sola cognoscit; a uobis autem aeqnaliter adoratur. In quainvisibili et ineffabili sancta Trinitate nihil tam proprium, tam filum intelligere debemus, quam pacem et quietem. Neque enim dissensio ulla in natura Dei eSI, quia nec dissolvi posse sentienda est, utpote quæ pax semper et charitas est. Si enim quatuor substantiæ, ill est, calor, sanguis, flegma et humor, hominem faciunt, et unus homo est; tu in unitate Trinitatem, aut in Trinitate unitatem quomodo non intelligis? Deus ergo Pater omnipotens, omnipotens Verbum et Spiritum habens, supra humanam intelligentiam est, et ultra quam cogitari potest, incomprehensibilis et alternus: quem tunc, quantum fas imbecillitatis nostrae permittit, possumus agnoscere; quando Dominum Christum, qui ejus e forma, et unicus filius est, noverimus; quia sicut ipse ait: Qui vidit Filium, vidit et Patrem, gui misit eum, et gui in eo est, et qui ira co manet (JoaM. XIV, 9); et iterum: Hæc eae autem vita æterna, ut cognoscant te Deum verum, et quem misisti, Jesum Christum (Joan. XVII, 5).","english":"Therefore the whole holy Trinity must be adored by us, because the whole is royal, because it is of one power and of one glory, above the world, above the ages, uncreated, invisible, incomprehensible, unsearchable; in what order it stands with itself, it alone knows; but by you it is adored equally. In that invisible and ineffable holy Trinity we ought to understand nothing so proper, so filial, as peace and quiet. For there is no dissension at all in the nature of God, since it must not be thought that it can be dissolved, inasmuch as it is always peace and love. For if four substances—that is, heat, blood, phlegm, and moisture—make a man, and it is one man, how do you not understand unity in the Trinity, or the Trinity in unity? God therefore the Father almighty, having the almighty Word and Spirit, is above human understanding, and beyond what can be thought, incomprehensible and eternal: whom then, as far as the weakness of our nature allows, we can know, when we have known the Lord Christ, who is of his form and is his only Son; because, as he himself says: He who has seen the Son has seen also the Father who sent him, and who is in him, and who remains in him; and again: This is eternal life, that they may know you, the true God, and Jesus Christ whom you have sent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ergo omnipotens Pater nomen Patris per Filium sortitus est; quia nemo sine filio pater esse vel dici potest, neque filius sine patre. Unigenitum vero Dei Filium, Verbum, et sapientiam, ac Spiritum ejus sanctum substantialiter æquales per omnia Patri confiteri honorificum est. Nam quis revera aut colorem, aut habitum, aut magnitudinem Verbi et sapientiae, juxta quod sapientia est, ac Spiritus sancti coaptavit; ut gradus illic requirat, et ordines faciat, ubi omnia invisibilia et unita ac pacifica semper permanent?\n\nCAPUT VI. — Primum ergo omnium credendum est unum esse Deum, qui cuncta ex nihilo per Verbum suum fecit, et per Spiritum sanctum animavit: qui cum universa capiat, ipse a nemine capitur. Quod ita esse uno versiculo David propheta comprehendit dicens: Verbo Domini cœli firmati sunt, et Spiritu oris eju. omnis virtus eorum (Pial. XXXII, 6). Iste est Spiritus sanctus, qui in principio et fabrica mundi ferebatur super aquas (Gen. I, 2). Iste est in quo Moyses et Aaron coram Pharaone rege Ægypti signa fecerunt, et de quo Magi dixerunt: Nic digitus Dei tat (EMd. VIII, 9). Iste est qui in Moyse, et in omnibus sanctis patriarchis et prephetis atque apostolis locutus est (II Petri. I, it ); de quo Apostolus dicit: Et nea omnes uno Spiritu potati sumus (I Cor. XII, i 3). Iste est, qui rarnem Verbi Dei in sacrum Virginis uterum fabricarit (Luc.","english":"Therefore the almighty Father received the name of Father through the Son, since no one can be or be called a father without a son, nor a son without a father. But it is honorable to confess that the only-begotten Son of God, the Word, and Wisdom, and his Holy Spirit are substantially equal to the Father in all things. For who, in truth, has fitted together either the color, or the appearance, or the magnitude of the Word and Wisdom, insofar as it is Wisdom, and of the Holy Spirit, so as to look for degrees there and establish orders, where all things invisible and united and peaceful forever remain?\n\nCHAPTER VI. — First of all, therefore, it must be believed that there is one God, who made all things from nothing through his Word, and gave them life through the Holy Spirit; who, though he contains all things, is himself contained by no one. The prophet David comprehended that this is so in a single verse, saying: By the word of the Lord the heavens were established, and by the Spirit of his mouth all their power (Ps. 32:6). This is the Holy Spirit who in the beginning and in the making of the world was borne above the waters (Gen. 1:2). This is the one in whom Moses and Aaron performed signs before Pharaoh, king of Egypt, and of whom the magi said: This is the finger of God (Exod. 8:9). This is the one who spoke in Moses, and in all the holy patriarchs and prophets and apostles (2 Pet. 1:21); of whom the Apostle says: And we have all been given drink of one Spirit (1 Cor. 12:13). This is the one who fashioned the flesh of the Word of God in the sacred womb of the Virgin (Luke","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"I, 56): iste est, quem post baptismum Pater super Filium misit (Mattia. III,: iste est, cujus virtute Jesus plenus reversus est a Jordane, et regressus est ia Galilæam (LMc. n, 14): iste est quem Pater petentibus se dat (Luc. XI, 13): iste est, qui a Filio advocatus nostor apud Patrem, et alius paraclitus appellatur, quem Filius ad nos missurum se esse promisit (Joan, XIV, 16). Si ergn unus nilturæ non esset cum Patre et Filio, numquam alius a Filio paraclitus diceretur:idcirco ergo alius paraclitus dicitur, ut æqualitatem naturæ ac potestatis agnoscamus. Alius ergo a nobis ad Patrem ascendens, alius ad noa a Patre veniens, paternum erga nos semper ae piissimum affectum declarat. Qui numquam nos in tentationibus istius mundi et miseriis nec sine advocato hec sine consolatore esse patitur. Iste est, qui una cum Patre Filium pro salute generis humanimisit, sicut Esaias propheta ex persona Filii loquentis testatur dicens: Dominus misit me, et Spiritus ejus (Esai. XLVIII, i6; Mauh. XII, 28); Iste est, in quo Jesus dæmonia ejiciebat: iste est, quem Dominus Jesus Christus post tertiam diem rcsurgens a mortuis, dedit discipulis suis dicens: Accipite Spiritum sanctum quorum. remiseritis peccata, remissa sunt; quorum autem retinneritis, retenta sunt (Joan. xt, 22, 23). Iste est, qui die Pentecostes supcr apostolos descendens, diversas eis impertitus est linguas et gratias (Act.","english":"This is he whom the Father sent upon the Son after baptism (Matt. 3): this is he by whose power Jesus returned full from the Jordan and went back into Galilee (Luke 4:14): this is he whom the Father gives to those who ask him (Luke 11:13): this is he who is called by the Son our advocate with the Father, and another Paraclete, whom the Son promised that he would send to us (John 14:16). If therefore he were not of one nature with the Father and the Son, he would never be called another Paraclete from the Son; therefore he is called another Paraclete so that we may recognize the equality of his nature and power. Therefore the one who ascends from us to the Father, and the other who comes to us from the Father, declares the Father's always most loving and devoted affection toward us. He never allows us to be in the temptations and miseries of this world without an advocate or without a comforter. This is he who together with the Father sent the Son for the salvation of the human race, as the prophet Isaiah testifies in the person of the Son speaking, saying: The Lord sent me, and his Spirit (Isa. 48:16; Matt. 12:28); this is he in whom Jesus was casting out demons: this is he whom the Lord Jesus Christ, rising from the dead on the third day, gave to his disciples, saying: Receive the Holy Spirit; whose sins you forgive, they are forgiven; and whose you retain, they are retained (John 20:22-23). This is he who, descending upon the apostles on the day of Pentecost, distributed to them various tongues and graces (Acts).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"II, 3), sancti Joel prophetæ vaticinium (Joel II, 28) complens. Iste est, qui in sanctis martyribus loquens, diabolum et adversarios Christi vicit: iste est, qui Paulum implevit, et ° in apostolatum 8Pgregavit (Act. XIII, 3). Iste est, qui diversa dona sun in singula membra Domini Christi usque in finem mundi operatur (I; Cor, XII, 6), Iste est, qui non salum a nobis tristitias et mærores et malas turpitudinum cogitationes expellit; verum etiam Dei in nobis memoriam) tribuit, ut merito cum David propheta dicere possimus: Memor fui Def, et delectatus lam (PIal. LXXVI, 4); et iterum: Memor ere mirabilium tuorum (Ibidem, 12), Iste est, qui nobis recto credentibus, et Irene operantibus adveniens, tenebras et angustias ae pusillanimitatem cardis et sua nos luce illuminus, miscet sensni nostro sensum Christi; lit vitam nostram, qure in Christo est abscondita, cogitemus; et in æternis et superventuris sæculis; qui noster status sit, consideremus, sequentes Jesum Filium De!, qui penetravit cælos, et in dextera Dei sedens, et in omni consistens loco, nihil suae præsentiæ vacuum dereliquit. Si tamen non eum unius loci spatio contineri pro dispensatione corporis pro nostra salute suscepti putemus, ani circumscriptum secantium divinitatis et incoporalitatis suæ naturam.","english":"fulfilling the prophecy of the holy prophet Joel (Joel 2:28). This is he who, speaking in the holy martyrs, conquered the devil and the adversaries of Christ; this is he who filled Paul and set him apart for the apostleship (Acts 13:3). This is he who works diverse gifts in the individual members of the Lord Christ even to the end of the world (1 Cor. 12:6). This is he who not only drives out from us sorrows and griefs and evil thoughts of shameful things, but also grants the memory of God within us, so that we may rightly say with David the prophet: I remembered God, and was delighted (Ps. 76:4); and again: I remembered your wondrous works (ibid., 12). This is he who, coming to us who believe rightly and work peace, illuminates the darkness and narrowness and faintness of heart with his light, mingles the mind of Christ with our mind, so that we may think upon our life, which is hidden in Christ, and in the eternal and ages to come consider what our state is, following Jesus the Son of God, who penetrated the heavens and sits at the right hand of God and stands in every place, leaving nothing void of his presence. Yet let us not think that he is confined within the space of one place by reason of the dispensation of the body he took for our salvation, or circumscribed according to the nature of his divinity and incorporeality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Diversitate locorum divinitas noh potest separari; quod ita esse ipse Salvator comprobavit dtcens: Nemo ascendit ire cœlum, nisi qai de cœlo descendit, Filius hominis, qui est in cœlo (Joan. Ut, i!!). Non ergo ad explenda opera sua loco indiget Spiritus, Verbum, virtus, sapientia, splendor, imago, vapor, et splendor Dei siue macula: quae omnia sine dubio personam Filli demonstrant. Nullum ergo exstitit tempus, quando Pater siue Filio, aut Filius sine Patre, aui Spiritus sanctus sine Patre ac Filio fuerit.\n\nCAPUT VII. — Proprium ergo Dei est non cœpisse, sed semper idem esse, quod semper est. Quod ita esae de semetipso comprobat Deus loquens ad Moysen: Vade, et die filiis Israel: Qui eat, misit mead vos (Exod. tu, 14), e Iste est Spiritus sanctus, qui neque natus, neque factus est: sed est infectus, sicut Pater ae Filius. late est Spiritus sanctua, qui lapsos erigit; et jacentibus occasionem tribuit resurgendi, singulaque juxta varietatem metitorum, et voluntatem Patris ac Filii dispensat, quorum omnia nun per investigationem, sed per unitatem naturae novit. Ipse est, de quo propheta ait: Spiritus Domini multiplex, mundus, incoinquiRatus, et sanctus est (Sap. VII, 22). Sicut ergo lumeu tenebras nonrecipit, sic et Spiritus sanctus per naturam habet, ut omnium sordium incapax ait. late est, qui 8e transfert a cogitationibus, quæ siue Deo sunt.","english":"The divinity cannot be separated by diversity of places; the Savior himself proved this to be so, saying: \"No one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven\" (John 3:13). Therefore the Spirit, the Word, power, wisdom, splendor, image, vapor, and the splendor or spotless one of God does not need a place to accomplish his works: all of these without doubt demonstrate the person of the Son. Therefore there was no time when the Father was without the Son, or the Son without the Father, or the Holy Spirit without the Father and the Son.\n\nCHAPTER VII. — It is therefore proper to God not to have begun, but always to be the same, because he always is. God proves that this is so concerning himself, speaking to Moses: \"Go, and say to the children of Israel: He who is has sent me to you\" (Exodus 3:14). And this is the Holy Spirit, who was neither born nor made, but is uncreated, just as the Father and the Son. This is the Holy Spirit who raises up the fallen and gives those who lie low the opportunity to rise again, and dispenses each thing according to the variety of merits and the will of the Father and the Son, whose all things he knows not through investigation but through unity of nature. He is the one of whom the prophet says: \"The Spirit of the Lord is manifold, pure, undefiled, and holy\" (Wisdom 7:22). Therefore just as light does not admit darkness, so too the Holy Spirit has by nature that he is incapable of all defilement. This is he who turns himself away from thoughts that are not of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"late est, qui se in animas sanctas infundit et amico8 Dei atque prophetas constituit. Risi ergo quis Spiritum sanctum habuerit, nee Pater dec FIlius, quorum est, et cum quibus unus est Deus, ad tURI veniunt; ut apud eum mansionem faciant. Iste est spiritus sapientiæ, qui ideo multiplex appellatur, eo quod multa in se habea., e et quæ habet, hoc et est, et per omnia unus eat, nee in aliquid eorum, quæ operatur, ipse mutatur; sicut imago ex annulo, quæ in ceramtransit, et annulumm non relinquit. Quod isa esse Dominuscomprobat, ad Moysen dicens: Auferam igitur de Spiritu, quitat in fe; et dudo illis septuaginta (Num. at, 17), quasi scilicet ignis de igniculo traHsferator, absque detrimento ejus, onde sumitur. Ob hanc ergo incommutabilitatėm et diversam operationem dictum est a Domino de sancto Jeanne Baptista, quod in spiritu ac virtute Eliæ venerit (Luc. I, 17). Iste est, quem Deus misit iit corda nostra clamantem: Abba pater (Galat. t\", 6); et in quo olamamus: Abba pater, utrumque enim dictum est, et accepisse nos Spririlum clamentem: Abba pater; et accepisse nas Spiritum in quo clamamus: Abba pater (Rom. VIII), 15). Exposuit ergo quod dixit, clemantem, hoc eat, clamare nos facientem. Iste est SpirUua, qui gemitibus inenarrabilibus postulat pro nobis, quando quid orare oporteat, humaM fragilitas ignorat (Ibidem 26).","english":"He it is who pours himself into holy souls and makes them friends of God and prophets. Therefore, whoever has the Holy Spirit—and the Father and the Son, whose Spirit he is and with whom he is one God—comes to him, so that they may make a dwelling with him. This is the spirit of wisdom, which is for that reason called manifold, because it has many things in itself, and what it has, that it also is, and through all things it is one, nor in any of the things that it works is it itself changed; like the image from a ring, which passes into the wax and does not leave the ring. The Lord proves that this is so, saying to Moses: \"I will therefore take from the Spirit that is in you, and give to them seventy\" (Num 11:17), as if fire were transferred from a little fire without loss of that from which it is taken. For this reason, then, on account of this immutability and diverse operation, it was said by the Lord concerning holy John the Baptist that he came in the spirit and power of Elijah (Luke 1:17). This is he whom God sent into our hearts, crying out: \"Abba, Father\" (Gal 4:6); and in whom we cry: \"Abba, Father\"—for both are said: that we have received the Spirit crying out, \"Abba, Father,\" and that we have received the Spirit in whom we cry, \"Abba, Father\" (Rom 8:15). He has therefore explained what he said: \"crying out,\" that is, making us cry out. This is the Spirit who, with inexpressible groanings, petitions for us, when human frailty does not know what it ought to pray for (ibid. 26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Quod in scipso sanctus Apostolus non tantum verbo nos edocuit, verum etiam sue nobis demonstravit exemplo (II Cor. XII, et 8), hinc quando contra utilitatem suam ac perfectionem nesciens orabat, ut discederet ab uo stimulus carnis, qui eum colaphizabat: quem poitea ab ipso Spiritu sanctob eruditus, ideirco cum dixit datum sibi, ne magnitudine revelationum suarum extolleretur, et aliquod boni damnum pateretur. Ned quia cum Dominus diligebat, qui semper divinitatis suæ potentiam par infirma quæque consuevit ostendere, non fecit quod ignoranter petebat. Ipse Mt Spiritus sanctus, qui M Ecclesia catholica teto orbe terrarum diffusa ornai se gratiarum fente diffudit. Iste tit. Spiritus Domini Jesu (Ibidem 9), qui ill fine mundi antichristum potentia sua intericiet (II That. II, 8). Iste eas Spiritu sanctus, quem nullus hæreticorum habet; qui licea omnes habere M Christi baptisma putent, tamen pisi voniant ad Ecclesium Christi, Spiritum Mn poterunt babere Christi. Quod ita esse comprebat beatus Paulus apostolus dicens: Si quis Spiritum Christi non habet, hic non est ejus (Rom. VIII, 9). Et iterum: Nemo potest dicere, Dominus Jesus, nisi in Spiritus sancto (1 Cor. XII, 3). Quod confirmans beatus Joannes apostolus et evangelista (I Joan.","english":"What the holy Apostle taught us not only in word but also demonstrated to us by his own example (2 Cor 12; 8): hence, when against his own advantage and perfection he unknowingly prayed that the thorn of the flesh, which was buffeting him, might depart from him—later, instructed by the Holy Spirit himself, he therefore said that it had been given to him, lest he be exalted by the greatness of his revelations, and lest he suffer some loss of good. Nor, because the Lord loved him, who is always accustomed to show the power of his divinity equal to even the weakest things, did he do what he was ignorantly asking. The Holy Spirit himself, who, poured out through the whole world in the Catholic Church, has adorned her with the fountain of graces. This is the Spirit of the Lord Jesus (ibid. 9), who at the end of the world will destroy the Antichrist by his power (2 Thess 2:8). This is the Holy Spirit, whom none of the heretics has; for although they think all have the baptism of Christ, yet unless they come to the Church of Christ, they will not be able to have the Spirit of Christ. That this is so the blessed Apostle Paul proves, saying: If anyone does not have the Spirit of Christ, he is not his (Rom 8:9). And again: No one can say, Lord Jesus, except in the Holy Spirit (1 Cor 12:3). Confirming this, the blessed John the Apostle and Evangelist (1 John","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"IV, et 3), dicit: In hoc cognoscitur Spiritus Dei, omnis spiritus qui confisetur Jesum Christum ili carne venisse, M Deo est, et omnis spiritus, qui solvit Jesum, ex Deo non est: It hic eat antichristus, quem audistis quoniam venit; et nunc jana iH mundo est; et iterum; Quis eat qui vincit mundum, nisi qui credit quoniam Jesus III Filius Dei (I Joan. v, 5, et seq). Hic est qui venit per aquam et sanguinem Jeaas Christus, non in aqua solum, aed in aqua III sanguine. Et Spjiritus tat qni testificatur quonium Jesus est veritas; quia tres sunt, qui testimonium dant in terra, spiritus, aqua et sanguis, et tres unum sunt.\n\nCAPUT VUL - Juste ergo eis qui ewn sine Spiritu sancto Dominum confitentur, dicturus est in judicio: Quid autem vocatis me, Domine, Domine, et non fecistis quæ dixi (Luc. VI, 46); et mecum noa culligentes sparstis populos et membra mea, pro quibua ego sangulnem fudi meum? Et ideo ohlatio hæreticorum, qui Spiritum sanctum non habent, ron in Dei cultum, aed a in cultum dæmonum profieM. Quidquid enim in synagogis suis hæretici, id est, in conventiculis Satanæ loquuntur, non est doctrina Domini, * sed ululatus et præstigia dæmonum suaM. Isti enim runt, quibus Spiritus sanctus per Esoiam prophetam dicis populum Judæorum vaMsse mensum dicens: lit parabatis mensam Fertunæ (Esai.","english":"(1 John 4:3) he says: By this is the Spirit of God known: every spirit that confesses Jesus Christ to have come in the flesh is of God, and every spirit that dissolves Jesus is not of God; and this is the antichrist, of whom you have heard that he is coming, and even now he is already in the world. And again: Who is he that overcomes the world, but he that believes that Jesus is the Son of God (1 John 5:5 and following)? This is he that came by water and blood, Jesus Christ—not in water only, but in water and blood. And it is the Spirit that testifies that Jesus is the truth; because there are three that bear witness on earth—the spirit, the water, and the blood—and the three are one.\n\nCHAPTER — Rightly, therefore, to those who confess the Lord without the Holy Spirit, he will say in judgment: But why do you call me Lord, Lord, and do not do the things I say (Luke 6:46)? And you who did not gather with me scattered the peoples and my members, for whom I shed my blood. And therefore the offering of heretics, who do not have the Holy Spirit, profits not for the worship of God but for the worship of demons. For whatever heretics speak in their synagogues, that is, in the little gatherings of Satan, is not the doctrine of the Lord, but the howlings and deceits of his demons. For these are they to whom the Holy Spirit, through the prophet Isaiah, says that the people of the Jews made a table, saying: You prepared a table for Fortune (Isa.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"LXV, 11); et ideo tam ipsos qoam peccatores, q8i semetipsos Hon judicantos, audacter ad sucrosanctum corpus et sanguinem Christi accedunt, increput Apostolus dicens: Non potestis mensæ Dotrini participes esse, et mensæ dæmoniorum: non petestis calicem Domini bibere et calicem dæmoniorum (I Gar, X, 21). e Hæc de oblatione hæreticorum diota sufficiant; nunc autem aJ ordinem revertamur.\n\nCAPUT iX. — Quidquid ergo de Spiritu sancto diximus, hoc similiter et a Patre et a Filio fieri intacta et indiscussa dimisimus; lim pre certo neverimus quia sancta et inseparabilis Trinitas numquam aliquid extra se noverit operari. Et ut i.. esse clateant quae dixi, breviter insinuabe. Incarnationem Verbi Trinitas fecit, et tamen non pertinet incarnatio nisi ad Verbum (Augustin. tii. cons. Serm. Arian. ł. 15). Vecem de cœlo super Filium post buptismum Trinitas fecit,.t tamen non pertinet nisi ad Patrem.h Adventum Spiritus sancti supra Fiłium in specie columbæ (Luc. III, 22) Trinitas fecit, et tamen nOR pertinet nisi ad Spirlium sanctum. i Quam trinam operationem in unitate manentem comprobat beatus Apostolus dicens: Divisiones enim gratiarum sunt, unus autem, Spiritus; et divisiones ministeriorum sunt, unus autem Dominus: et divisiones operationum sunt, unus autem Deus qui operatur omnia in omnibus (I Cvr. XII, et seq).","english":"(1 Corinthians 10:21); and therefore the Apostle rebukes both them and sinners who, not judging themselves, boldly approach the most holy body and blood of Christ, saying: You cannot be partakers of the table of the Lord and of the table of demons; you cannot drink the cup of the Lord and the cup of demons. Let these things said concerning the offering of heretics suffice; now let us return to the order.\n\nCHAPTER IX. Whatever therefore we have said concerning the Holy Spirit, we have left it undiscussed and unexamined that this is done similarly by the Father and by the Son; but let us know it for certain that the holy and inseparable Trinity never knows how to work anything outside itself. And so that what I have said may be clear, I shall briefly suggest it. The Trinity made the Incarnation of the Word, and yet the Incarnation pertains only to the Word. The Trinity made the voice from heaven over the Son after baptism, and yet it pertains only to the Father. The Trinity made the coming of the Holy Spirit upon the Son in the form of a dove (Luke 3:22), and yet it pertains only to the Holy Spirit. This threefold operation remaining in unity the blessed Apostle approves, saying: There are divisions of graces, but one Spirit; and there are divisions of ministries, but one Lord; and there are divisions of operations, but one God who works all things in all (1 Corinthians 12:4 ff.).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Tria ergo hæc unam eredentibus tribunal gratiam, quia non alia atque alia est substantia sanctæ et inseparabilis Trinitatis. Cum ergo singula et Poter et Filius et Spiritus sanctus dicantur eperarl, omnia tamen pariter operantur. Sapientia condidit, Spiritu animavit, et justo ordinavit judicio. I,.. ergo justitia sua mundum in varias formas distribuit, et gratia sus ordinante, tanta iłłius membra incomprehensibiliter dispensat, continet ut gubernat: cujus providentiæ gubernatio Lam justa, tam arcana, tam occulta cst; ut quae putatur pœna, medicina sit patienti. Unus ergo Deut in sancta Trinitate consistens hæc operatur: quod ipse de se comprobans, per Esaiam prophetam dicit: Ego Deminus, et non est a amplius extra me (Esai. XLV, et 7), hoc est, praeter Verbum et Spiritum meum, virtutem ac sapientiam meam, quae in me est semper; nullus est alter Deus atque salvator, de quo idem propheta dicit: Et mittet eia Dominus salvatorem, qui toa sa/vos jaciat a peccatis eorum (Ibidem 5). Et iterum ex persona Patris supra scriptus propheta dicil: In memetipso juravi, quia egredietur ex ore meo verbum, et ad me vacuum non revertetur (Esai. XIX, 20; XLV, 33; LV, 11). Non est revera Verbum Patris ad eum vacuum reversum, animam quia obsides salutis nostrae, id est, veram et verum corpus suscepmm in dexteram collocavit Patris.","english":"These three therefore bestow one grace upon those who believe, because the substance of the holy and inseparable Trinity is not one thing and another. For although individually the Father and the Son and the Holy Spirit are said to work, yet all things work together. Wisdom founded, the Spirit gave life, and by righteous judgment ordered. He therefore by his own righteousness distributed the world into various forms, and by his grace ordering it, he dispenses, contains, and governs the members of that one so incomprehensibly; the governance of whose providence is so just, so mysterious, so hidden, that what is thought to be punishment is medicine to the one who suffers. One God therefore, subsisting in the holy Trinity, works these things: which he himself, confirming concerning himself, says through the prophet Isaiah: I am the Lord, and there is no other besides me, that is, besides my Word and my Spirit, my power and my wisdom, which is always in me; there is no other God and savior, of whom the same prophet says: And the Lord shall send them a savior, who shall save all from their sins. And again, in the person of the Father, the prophet written above says: I have sworn by myself, that a word shall go forth from my mouth, and shall not return to me empty. Truly the Word of the Father did not return to him empty, because he placed at the right hand of the Father the pledge of our salvation, that is, a true soul and a true body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Quod ita esse futurum in Spiritu propheta intuens dicit: Vere tu es Deus absconditus ( Esai. XLV, 15), id cst, in carnc, Deus Israel Salvator; et iterum: Absconditus vultus eju. et despectus (Esai. LIII, 2);lit scilicet humano corpore divina potentia celaretur; et iterum: Et homo est, et quis cognoscit eum (Jerem. XVII, 9)? Et iterum: Nic Deus nOller, non æstimabitur ad eum alius, qui in terris visus elt, et cum hominibus conversatus eat (Baruc. III, 36), et iterum: Nomo in dolore, et sciens ferre infirmitates (I td. 38); verum scilicet corpus hominis per haec verba, et veram demonstrans animam, gui sciens ferre infirmitates divinitate superavit, pacificant per sanguinem crucia suæ, sire quæ in cœlis sunt, sive quæ in terra (Esai. LIII, 4; Goloss. I, 28). Claruit enim per haec verba, in Dominum Jesum Chriatum, non ex parte veritatem, et ex parte mendacium: sed omnem in eo esse veritatem, id est, et Dei et hominis.","english":"The prophet, beholding in the Spirit that this would come to pass, says: Truly you are a hidden God (Isa. 45:15), that is, in the flesh, the God of Israel, the Savior; and again: His face was hidden and despised (Isa. 53:2), namely, so that the divine power might be concealed in a human body; and again: And he is a man, and who knows him (Jer. 17:9)? And again: This is our God, no other will be esteemed beside him, who was seen on earth and conversed with men (Bar. 3:36), and again: A man in sorrow, and knowing how to bear infirmities (ibid. 3:38); by these words he demonstrates, of course, the true body of a man and also the true soul, which, knowing how to bear infirmities, overcame them by its divinity, making peace through the blood of his cross, whether the things in heaven or the things on earth (Isa. 53:4; Col. 1:20). For by these words it has become clear that in the Lord Jesus Christ there is not truth in part and falsehood in part, but that all truth is in him, that is, both of God and of man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"CAPUT X. — Sed hoc non intelligit humana saplentia, quant condemnat beatus Apostolus dicens: Fides vestra non ait in sapientia homillum, quorum Dominus cogitationes nOtJit, quoniam vanæ sunt: sed in virtute Dei (I Cor, II, 5); et iterum: NOli edocti humanæ sapientiæ verbis, ted edocti Spiritu sancto (Ibidem 13). Ergo fides non sit in hominum sapientia, et hæresis non est. In Patre ergo semper Filius et Spiritus sanctus est; quod ita esse ipse Filius confirmat dicens: Ego et Pater unum sumus (Joan. a, 50): unum propter naturam divinitatis, sumus propter personarum proprietates; et Uerum: Ecce nenit hora... ut me solum relinquatis; et non lum lolliS, quia Pater mecum eat (Joan. XVI, 32); et iterum: Upera quæ ego facio, Pater in tne manens, ipse facit ea (Joan. XIV, 10). Ipse est ergo semper in Patre Filius, qui ad Moysen dicit: Qui esl, misit Die ad not (Exod. III, 14). Ipse est, cui perfecto orbe congaudebat Pater; qnia tantam molem terrae fundasset super maria, et super flumina collocasset eam; ut eletnentum gravissimum super tenues aquas ejus penderet arbitrio. III stabilitate ergo orbis terrarum, quando illius fundamenta Pater 6rmabat, nullus erat cum eo praeter eos, qui erant in eo, id eSI, Filius et Spiritus sanctus.","english":"CHAPTER X. — But human wisdom does not understand this, which the blessed Apostle condemns, saying: Your faith was not in the wisdom of men, whose thoughts the Lord knows, that they are vain, but in the power of God (1 Cor. 2:5); and again: Not taught in the words of human wisdom, but taught by the Holy Spirit (ibid. 13). Therefore let faith not be in the wisdom of men, and heresy is not. In the Father, therefore, the Son and the Holy Spirit always are; which the Son himself confirms to be so, saying: I and the Father are one (John 10:30): one on account of the nature of the Godhead, are on account of the properties of the persons; and again: Behold, the hour comes... that you may leave me alone; and I am not alone, because the Father is with me (John 16:32); and again: The works that I do, the Father abiding in me, he does them (John 14:10). He is therefore always in the Father, the Son, who says to Moses: He who is, sent me to you (Exod. 3:14). He it is with whom the Father rejoiced when the world was made perfect; because he had founded so great a mass of the earth upon the seas, and had set it upon the rivers; so that the heaviest element should hang upon its light waters at his will. In the stability, therefore, of the world, when the Father was establishing its foundations, no one was with him except those who were in him, that is, the Son and the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Erubescant ergo impii haeretici, qui Filium Dei aut Spiritum sanctum creaturam dicunt, aut fuisse tempus, quando non ruerint; neque enim temporum conditor habet aliquando principium. Quidquid ergo Filius loquitur, verba sunt Patris et verba suut Spiritus sancti: quidquid Pater loquitur, verba sunt Filii, verba sunt Spiritus sancti: quidquid Spiritus sanctus loquitur, verba sunt Patris, verba suut Filii Dei. Ergo unius, qui complet omnia, et ill quo suut omnia, his verbis sub mysterio sancta; Trinitatis notitia prædicatur; ait enim Filius: Spiritus sanctus a Patre procedit (Joan. XV, i6); lamen propter societatem unitatemque naturae a Filio mittitur: qui Filius ab Isaia propheta in regnantis habitu visus est, sed propter consortium majestatis unitatemque subSLantiæ Spiritus sanctus in propbeta est locutus: in Cherubim.. sane et Seraphim, ubi ipsa visio facta describitur, ex parte ostenditur Dominus, et ex parte celatur; duabus siquidem alis velabant faciem ejus, et duabus velabant pedes ejus, et duabus volabant (Esai. VI, 3). Velantur ergo ea, quæ ante mundum fuerunt, et ea quae post mundum erunt, quæ. nec oculus vidit, nec auris audivit (I Cor. II, 9): ea vero quae in sei diebus facta sunt, nobis in notitiam per sacram lectionem venerunt.","english":"Let the impious heretics therefore blush, who say that the Son of God or the Holy Spirit is a creature, or that there was a time when they did not exist; for the Creator of times has no beginning at any point. Whatever the Son speaks, therefore, are the words of the Father and the words of the Holy Spirit; whatever the Father speaks are the words of the Son and the words of the Holy Spirit; whatever the Holy Spirit speaks are the words of the Father and the words of the Son of God. Therefore by these words, under the mystery of the holy Trinity, the knowledge of one God, who fills all things and in whom are all things, is proclaimed; for the Son says: The Holy Spirit proceeds from the Father (John 15:26); yet because of the fellowship and unity of nature, he is sent by the Son. The Son was seen by the prophet Isaiah in the likeness of one reigning, but because of the sharing of majesty and the unity of substance, the Holy Spirit spoke in the prophet. In the Cherubim indeed and Seraphim, where that vision itself is described as having taken place, the Lord is shown in part and in part concealed; for with two wings they covered his face, and with two they covered his feet, and with two they flew (Isaiah 6:2). Those things are therefore veiled which existed before the world, and those which will be after the world, which neither eye has seen nor ear heard (1 Corinthians 2:9); but those things which were made in six days have come to our knowledge through the sacred reading.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Nos ergo in Patre et Filio et Spiritu sancto non solum unam opcrationem, sed et æqualitatem confitemur; e quia ubi æqualitas, ibi eadem natura, eademque substantia eSI. Propterea, inquit Evangelista (loan. v, 19), cum Judaei persequebantur, quia non solum solvebat sabbatum, sed etiam Filium Dei se dicendo, æqualem se faciebat Deo. Quod ipse Dominus comprobat dicens: Ego et Pater unum sumus, et ego in Putre, et Pater in me eat; et iterum: Pater quod dedit mihi, majus omnibus eat; et nemo potest rapere de manu mea; statimque infert: Et nemo potest ropere de manu Patria (Joan. x, 30; XIV,; x, 29). Si ergo de manu Filii quae Pater dedit, nemo potest rapere, et hæc eadem in manu Patris sunt, quae non rapiuntur ab eo; liquido comprobatur omnia Patris et Filii ac Spiritus sancti, qui et Patris et Filii est, esse communia: et Filii manu teneri, quæ Patris sunt; et Patris manu teneri, quae Filii sunt. Dominus ergo Christus Dei et hominis filius, qui semper erat cum Patre et in Patre, duobus locutus est modis, id est, nunc secundum divinitatis suæ gloriam, nunc secundum nostrae naturae hominem susceptum. Pater ergo in Filio, et Filius in Patre est, in utroque Spiri tus sanctus est: a et ideo recta confessio mysterii sanctae et inseparabilis Trinitatis ignoratio nostra est; cum enim sanctus Apostolus judicia Dei inscrutabilia esse testetur (RoM.","english":"We therefore confess in the Father and the Son and the Holy Spirit not only one operation, but also equality; because where there is equality, there is the same nature and the same substance. For this reason, the Evangelist says, when the Jews were persecuting him because he was not only breaking the Sabbath, but also by calling himself the Son of God was making himself equal to God. The Lord himself confirms this, saying: I and the Father are one, and I am in the Father, and the Father is in me; and again: What the Father has given me is greater than all, and no one can snatch them out of my hand; and immediately he adds: And no one can snatch them out of the Father's hand. If therefore no one can snatch out of the hand of the Son what the Father has given, and these same things are in the Father's hand, which are not snatched from him, it is clearly proved that all things of the Father and of the Son and of the Holy Spirit, who is both the Father's and the Son's, are common: and that the things of the Father are held in the Son's hand, and the things of the Son are held in the Father's hand. The Lord Christ therefore, Son of God and of man, who was always with the Father and in the Father, spoke in two ways, that is, now according to the glory of his divinity, now according to the man he took on of our nature. The Father therefore is in the Son, and the Son in the Father; in both is the Holy Spirit; and therefore the right confession of the mystery of the holy and inseparable Trinity is our ignorance; for since the holy Apostle testifies that the judgments of God are unsearchable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"XI, 33), jam ipse cujus inscrutabilia et occulta sunt, quam inscrutabilis ct occultus sit, sapiens lector intelligit. Qui tamen sanctus Apostolus non dixit: Difficile inveniuntur judicia Dei, aut numquam; ne spem penitus inqui rentium amputare videretur: sed ait, Inscrutabilia sunt judicia Dei. Quamvis ergo proficiat quis in scientia, et sapientiae deditus, arcana rimetur; tamen creata natura increati substantiam numquam potest comprehendere. Cum enim aliqua illvenerit, rursum alia se offerunt quæstioni; cum illa repererit, i alia innumera quoque inveniet. Tanta itaque investiganti semper materia suggeritur, ut reliquorum ignoratio Involvat priorum scientiam. Unde et sa pientissimus Salomon e naturas rerum difficultates que cognoscens, et imponens mensuram sapientiæ suæ ait: Dixi, lapiens efficiar, et ipsa longius reeeøit a me quam erat, et excelsa profunditas, quis inveniet eam et iterum: Plura enim opera Domini in absconditis sunt; et iterum: Quemadmadmodum neseia quæ ait via spiritus, et qua ratione compingantur ossa in venire prægnantis; sic nescis opera Dei, gui fabricator eat omnium; et iterum: Altiora te ne quæsieris, et fortiora te ne scrutatus (ueris; et iterum: Quemadmodum qui mel multum comedit, uon est ei bonum; sic qui scrutator est majeatatis opprimitur gloria (Sap. VII, i7; Eccl. VII, et 35; XI, 5; III, 12).","english":"The wise reader understands how inscrutable and hidden is he whose judgments are inscrutable and hidden. Yet the holy Apostle did not say, \"The judgments of God are found with difficulty,\" or \"never,\" lest he seem to cut off entirely the hope of those who seek; but he said, \"The judgments of God are inscrutable.\" Therefore, however much one may advance in knowledge and, devoted to wisdom, search out hidden things, created nature can never comprehend the substance of the uncreated. For when it has discovered one thing, other questions present themselves; when it has found those, it will find countless others besides. So great is the material always suggested to the investigator that ignorance of the remaining things envelops the knowledge of the former. Hence even the most wise Solomon, recognizing the difficulties of the natures of things and setting a measure to his own wisdom, said: \"I said, I will become wise, and it withdrew farther from me than it was, and the depth is lofty—who will find it?\" And again: \"For many works of the Lord are in hidden places.\" And again: \"Just as you do not know the way of the spirit, and by what reason the bones are joined together in the womb of a pregnant woman, so you do not know the works of God, who is the maker of all things.\" And again: \"Do not seek the things higher than yourself, and do not search out the things stronger than yourself.\" And again: \"Just as one who eats much honey—it is not good for him, so he who is a searcher of majesty is overwhelmed by glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Et revera nibil tam verum, nihil tam manifestum; scriptum est enim: Delicta quis intelligit (Paal XVIII, 5)? Si ergo delicta sua homines non inlellisunt; quanto magis naturam Dei et consilia ejus minime poterunt invenire! Quod comprobans propheta dicit: Generationem ejus quia enarravit (Esai. LIII, 8)?\n\nCAPUT XI. — In hunc ergo unum Deum Patrem omnipotentem credimus, visibilium et invisibilium conditorem, cujus judicia atque consilia occulta sunt, iniqua autem numquam. Qui tamen Pater sine ullo sibi patre Pater est: et idcirco Filius de hoc genitus, cujus generationem humauus sermo edicere non valet, inferior ab eo esse non potest; quia, ut dictum est, verbum, virtus et sapientia ejus est. Deum ergo Dominum fatemur, Deum Filium Det Patris altissimi, unici unicum, et cum Patre ac Spirim sancto unum Deum esse confitemur; cujus licet æqualitatem humanus sermo explicare nequeat, incarnationis tamen ejus sacrosancta ac veneranda mysteria a sancto Gabriele Archangelo sanctam virginem Mariam, e quae verbo feta sola conscia aure maritata est, alloquente cognovimus. Ait enim: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi; ideoque et quod nascetur ex te sanctum, vocabitur Filiu, Dei (Luc. I, 35).","english":"And truly nothing is so true, nothing so manifest; for it is written: Who understands his offenses? If, then, men do not understand their own offenses, how much less can they discover the nature of God and his counsels! Confirming this, the prophet says: Who shall declare his generation?\n\nCHAPTER XI. In this one God, therefore, the Father almighty, we believe, the creator of things visible and invisible, whose judgments and counsels are hidden, but never unjust. Yet he is Father without any father to himself: and therefore the Son begotten of him, whose generation human speech cannot declare, cannot be inferior to him; because, as has been said, he is his word, power, and wisdom. We confess, then, God the Lord, God the Son of God the most high Father, the only-begotten of the only one, and we confess that with the Father and the Holy Spirit he is one God; whose equality, though human speech cannot explain, yet we have come to know the sacrosanct and venerable mysteries of his incarnation from the holy archangel Gabriel, when he addressed the holy virgin Mary, who alone, made fruitful by the word, was conscious of it in her ear though married. For he says: The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; and therefore also the holy thing that shall be born of thee shall be called the Son of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Non ergo hæc generato, qua de virgine pro salute nostra natus est, posteriorem eum facit Patri sive tempore, sive potestate; quia non est temporalis genitor, ut Filio præjudicetur ex tempore, quia aeternus Pater Filium genuit coaeternum: nec extrinsecus natum aut factum, ut haeretici mentiuntur, sed ex propria aubstantia Patris generatum vera fides babet. Ex Deo ergo vero, in quo æternitas et omnipotentia perfectas et sanctae Trinitatis consistit, verum Filium confiteri honorificum est: et ideo sicut in Patre nos convenit credere, ita et in Filio; i quia hoc omnino est ille qui genitus est, quod ille qui genuit. Credimus et in Spiritum sanctum, cujus majestatem, potentiam ct æqualitatem, quam cum Patre et Filio possidet, ipso donante, jam superius ostendimus, procedentem ex Patre, et communem cum Patre et Filio deitatem, operationem, ac substantiam possidentem: et distinguentes personas in proprietatibus suis; deitatem tamen sanctae Trinitatis inseparabilem confitemur; quia quod nominibus, et personis dirimimus, hoc potestate et deitate et unitate jungimus. Ergo voca. bulum sanctae Trinitatis grande mysterium et arcanum est; et ideo quando de spiritualibus nobis sermo est, nihil de carnalibus est omnino ante oculos cordis proponendum.","english":"Therefore this generation, by which he was born of a virgin for our salvation, does not make him later than the Father, either in time or in power; because the begetter is not temporal, so that prejudice should be done to the Son from time, since the eternal Father begot the Son coeternal; nor was he born or made from outside, as the heretics lie, but the true faith holds that he was begotten from the Father's own substance. From the true God, therefore, in whom eternity and omnipotence are perfect and the holy Trinity consists, it is honorable to confess the true Son; and therefore just as it befits us to believe in the Father, so also in the Son; because he who was begotten is entirely that which he who begot is. We believe also in the Holy Spirit, whose majesty, power, and equality, which he possesses with the Father and the Son, as he himself grants, we have already shown above, proceeding from the Father and possessing with the Father and the Son a common divinity, operation, and substance; and distinguishing the persons in their own properties, nevertheless we confess the divinity of the holy Trinity to be inseparable; because what we divide by names and persons, we join by power and divinity and unity. Therefore the term of the holy Trinity is a great mystery and secret; and therefore when our discourse is concerning spiritual things, nothing carnal at all should be set before the eyes of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Sanctæ ergo et inseparabili Trinitati J lux invisibilis, virtus inseparabilis, substantia incomprehensibilis, vita interminabilis est, cui pax sempiterna omnis assistit, quam nulla umquamcreaturapenetrat, nullaconturbat. Si quis ergo extra Patris majestatem aut Filium vocat, aut Spiritum sanctum, videtur cibi spem de semetipso petere, id est, de simili, non de superiori natura; omne enim quod creatum est quantam ad hoc pertinet, ex eo quod non erat, factum est, et simile sibi est. Ergo Domino Christo Deus Pater a propria ge neratio est; nobis autem adoptione voluntaria ilIi pater est per naturam, nobis per gratiam: illi Deus est unitate mysterii, nobis autum potestate. Qui ergo aliud quam hoc tenet, et non ita credit, ana thema sit.\n\nCAPUT XII.—Spiritus autem sanctus ipse est, sic ut jam dictum est, qui et Patris et Filii est: ipse est, qui sicutPater ac Filius replet orhem terræ: ipse est, qui a Filiosanctuset bonus pronuntiatus est:ipse est, qui a David propheta,d sicut Dominus Christus, bonus et rectus pronuntiatur (Luc. XI, 13); ait enim: RectumestVerbum Domini, boc de Filio; et: Eructavit W meum Verbum honum. ne Spiritu autem sancto: Spiritum rectum innova in visseribus meis; et: Spiritus tuus banus deducet me in niam rectam (Psal. I, 14; XXXII, 4; XLIV, i; L, 12;CXLII, 10).","english":"To the holy and inseparable Trinity, therefore, belongs the invisible light, inseparable power, incomprehensible substance, and interminable life, which all eternal peace attends, which no creature ever penetrates, which nothing disturbs. If anyone, then, calls either the Son or the Holy Spirit outside the majesty of the Father, he seems to seek the hope of his food from himself, that is, from a like nature, not from a superior one; for everything that has been created, insofar as it pertains to this, was made out of what was not, and is like itself. Therefore God the Father is [the source of] generation to the Lord Christ from his own nature; but to us he is a father by voluntary adoption: to him he is Father by nature, to us by grace; to him he is God by the unity of the mystery, to us by power. Whoever, therefore, holds anything other than this, and does not so believe, let him be anathema.\n\nCHAPTER XII.—But the Holy Spirit himself is he, as has already been said, who is both the Father's and the Son's: he it is who, like the Father and the Son, fills the whole earth: he it is who was pronounced holy and good by the Son: he it is who is proclaimed good and right by David the prophet, just as the Lord Christ (Luke 11:13); for he says: The word of the Lord is right, this concerning the Son; and: My heart has brought forth a good word. But concerning the Holy Spirit: Renew a right spirit in my inmost being; and: Your good Spirit will lead me into the right way (Psalms 1:14; 32:4; 44:1; 50:12; 142:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Ipse est, qui futura tamquam præsentia prævidet; ipse est, qui nobis Christi Domini pativitatem, mirabilia, persecutionem, passionem, crucem, mortem, sepulturam, resurrectionem, in cœlisascensionem, et ad judicium ° venturum ante plurimos prænunciavit annos. Sicut ergo Pater sine princinio, lia et Spifilum sanctumat Filiumhabet sine principiocoæteroum, genitum ex se, nan post se. Etideo sicut Pater omnem antiquitatem temporum antecedit, æternitate consumit, longævitatesuperat; ita et Filium genuit tam sibi in virtute, quam in hac, quam diximus, æqualitate consortem; sed hæc virtus, hæc sapientia, hoc Verbum, quod Filius est, ut verbis utur Apostoli (Philip. II, et seq.), cum iti forma Dei esset. non rapinam arbitratus est, ut esset æqualis Deo; sed semetiosum exinanivit, formam servi accipiens, iri similitudine hominum fuctus, et habitu inventus ut homo, Humiliavit semetipsum usque ad mortem, mortem autemcrucis, propter quod et Deusexaltavit illum, et dedit illi nomen, quod est super omnenomen; ut in nomine Jesu omne genuflectutur, cælestium, terrestrium et infernorum, et omnislingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris.","english":"He it is who foresees future things as though they were present; he it is who announced to us many years beforehand the suffering of Christ the Lord—his wonders, persecution, passion, cross, death, burial, resurrection, ascension into heaven, and his coming to judgment. Therefore, just as the Father is without beginning, so too the Holy Spirit has the Son as coeternal with himself without beginning, begotten from him, not after him. And therefore, just as the Father precedes all antiquity of times, consumes it by eternity, and surpasses all length of ages, so also he begot the Son as a sharer with him both in power and in that equality which we have mentioned; but this power, this wisdom, this Word, which is the Son—as the Apostle says (Phil. 2 and following)—when he was in the form of God, did not consider it robbery to be equal with God; but he emptied himself, taking the form of a servant, made in the likeness of men, and found in habit as a man. He humbled himself even to death, even death on a cross; for which reason God also exalted him, and gave him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Ob hoc ergo mysterium Filius Dei Christus vocatur; qupd tapten nativitatem ejus secundum caruem, passionem, montemque significat: sed ista mirabilis et singularis nativitas, qua Christus genitus est, de Spiritu et sancto et Maria virgine facta est, liicut fides i sancti symboli testatur. Hic ergo unicus in divinitate Filius Dei, etiam in nativitate carnali per quam hominem nostrum, ut salvaret, assumpsit, unicus invenitur; solus est enim natus ex Virgine, quæ nec prægnationem de viru, nec corruptionem sensit cx partu. De sancto ergo Spiritu et Maria virgine secundum carnem eum natum fatemur; sie etenim et beatæ Mariae virgini futurum, ut jam dictum eat, Gabriel Archangelus promiserat dicens: Spiritus sanctus superveniet in te, et virtus Altissimi ahumbrabit tibi; et ideo quod nascetur ex te sauctum, vocabitur Filiu, Dei (LMc. t, 35). Qui Filius i Dei pro nos)ra salute sub Pontio Pilato crucifixus est, ac sepultus. Vera ergo caro ex Virgine suscepta, vora crucifixa, vera sepulta, vera est post tertiam diem resuscitata. Ad viscera igitur sacræ Virginis.","english":"For this mystery, therefore, Christ is called the Son of God, because it signifies both his birth according to the flesh and his passion and the mount; but that wondrous and singular nativity, by which Christ was begotten, was accomplished of the Holy Spirit and the Virgin Mary, as the faith of the holy symbol testifies. This, therefore, the only-begotten Son of God in divinity, is found to be also unique in his carnal nativity, through which he assumed our humanity in order to save it; for he alone was born of the Virgin, who experienced neither conception by a man nor corruption from childbirth. We confess, therefore, that he was born according to the flesh of the Holy Spirit and the Virgin Mary; for thus Gabriel the Archangel had promised to the blessed Virgin Mary that it would come to pass, as has already been said, declaring: The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; and therefore that which shall be born of thee, holy, shall be called the Son of God (Lk 1:35). This Son of God, for our salvation, was crucified under Pontius Pilate and buried. True, therefore, is the flesh received from the Virgin, truly crucified, truly buried, truly raised again after the third day. To the womb, then, of the sacred Virgin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"et suscipiendi inde carnem, et formandi illic hominem Spiritus sanctus opifex et sanctificator accessit; ut conjunctione Verbi et hominis a prima informatione perfecte Christus modiator nei et hominum pasceretur, sine fraude humanitatis, siue corruptione deitatis exoriens: ohimurus morte, quia creatus; superaturus autem morlis vincula, quasi Cfeator. Non ergo inter Verbum et assumptum ab eo hominem aliqua separatio dicenda estA quia ex duabus naturis, id est,divina et humana mystica ratioxe compositis unum Christum Dei Filium confilemur.\n\nCAPUT XIII.— Credere ergo nobis hæc, non discutere licet: humiliter quærere, uon superbe ill qui.. rere. Verbum argo et substantia Dei, quae pec omnia incorporea est, inseri in corpore humano nou poterat, nisi aliqua spirituali natura mediante, idest, anima. Amma ergo in secreta rationabili ante Verbum Dei capiente, absque ulla contagione viri, Deus natus ex Virgine ast. o Sicut ergo participatione sui Filius Dei præbens omnibus exemplum, justa id quod Dei Verbum est atque sapientia, non minuituæ communione participii; ita sancta Jesu anima, quæ propter nostra peccata et tristis fuil, et conturhata est, nihil exinde contraxit. Hæc est, quam dilexit Deus præ participibus suis (Ambr. ill buc., l. x, a. 127): hæc vita nostra, de qua Apostolus ait: Et vita vestra abscondita est cum Christo in Deo (Coloss.","english":"and the Holy Spirit, as craftsman and sanctifier, came to undertake the flesh from there and to form the man there, so that by the conjunction of the Word and of man, from the first formation, Christ the mediator between God and men might be perfectly nourished, arising without deceit of his humanity or corruption of his divinity: destined to die, because he was created; but destined to overcome the bonds of death, as Creator. Therefore no separation is to be asserted between the Word and the man assumed by him, because from two natures, that is, divine and human, mystically composed, we confess one Christ, the Son of God.\n\nCHAPTER XIII.—To believe these things, then, is permitted to us, not to discuss them; to seek them humbly, not to scrutinize them proudly. For the Word and substance of God, which is incorporeal above all things, could not be inserted into a human body except through some spiritual nature as a mediator, that is, the soul. Therefore the soul, in its secret rational capacity, first receiving the Word of God, without any contagion of man, God was born of the Virgin. Just as, therefore, the Son of God, by the participation of himself, offering an example to all, insofar as he is the Word of God and Wisdom, is not diminished by the communion of participation; so the holy soul of Jesus, which because of our sins was both sorrowful and troubled, contracted nothing from that. This is the soul whom God loved before his companions; this is our life, of which the Apostle says: And your life is hidden with Christ in God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"III, 3): hæc est, quæ dilexit justitiam, et odivit iniquitatem (PIal. XLIV, 8): hæc tristis non pro morte, sed usque ad mortem fuit (Matth. XXVI, 38): hæc in cruce non pro se, sed pro nobis turbata est: non virtus, non Sapientia, non \"Verbum Dei, a qui eam pro nostrarum animarum salute assumpsit, et omni virtutum ac sanctitatis decore adornans, in consortium deitatis perduxit. Pc hac ergo, quæ pcr omnia nostrarum animarum similis est, Salvator ait: Potestatem habeo ponendi animam meam, et iterum sumendi eam; et: Nemo eam tollit a me, sed ego pono eam a me ipso, et iterum sumo eam (Joan. X, 18) Hæc est beata anima, quæ in cruce ad divinitatem clamavit. dicens Deus, Deus meus, vespice tit tus, quare me dereliquisti (Matth. XXVII, 46)? Clamavit ergo homo divinitatis separatione moriturus: nam cum divinitas mortis libera sit, utique mors esse nou poterat, nisi vita discederet, quia vita divinitas est;numquam enim patitur vet mortem, vel corruptionem, quod immortale semper et incorruptum est. Deus ergo qui Verbum et Spiritus est, qui ubi vult inspirat (Jocm. III, 8), carnem scu animam susceptam non deseruit invitus: sed quia voluit, ubi voluit, quomodo voluit, et quando voluit, relinquens eposuit eam, et iterum as sumpsit eam. Non ergo cujusquam jure ac potestate exutus est carne, sed ipse se exuit; nam qui potest non mori, si nollet, procul dubio, quia voluit, mortuus gst.","english":"This is she who loved righteousness and hated iniquity; this is she who was sorrowful not for death, but even unto death; this is she who on the cross was troubled not for herself, but for us: not the Power, not the Wisdom, not the Word of God, since he took her up for the salvation of our souls, and adorning her with every beauty of virtues and holiness, led her into fellowship of the Godhead. Concerning her, therefore, who in all things is like the souls of our own, the Savior said: I have power to lay down my soul, and to take it up again; and: No one takes it from me, but I lay it down of myself, and again I take it up. This is the blessed soul which on the cross cried out to the Godhead, saying, My God, my God, why have you forsaken me? The man, therefore, cried out, about to die by the separation of the Godhead; for since the Godhead is free from death, death assuredly could not be, unless life departed, because the Godhead is life; for that which is always immortal and incorruptible never suffers either death or corruption. God, therefore, who is the Word and the Spirit, who breathes where he wills, did not abandon the flesh or the soul he had taken up unwillingly; but because he willed it, where he willed, in the manner he willed, and when he willed, leaving he set it aside, and again he took it up. Not, therefore, by anyone's right and power was he stripped of the flesh, but he stripped himself; for he who could not die, had he not willed it, undoubtedly died because he willed it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Quod ita esse comprobans Apostolus, ait: Spolians se carne, principatus et potestates exspolia vit,triumphans illos in semetipso (Coloss. II, 15), per mortem scilicet hominis suscepti; ut, sicut idem di cit beatus Apostolus, per mortem kominis suscepti destrueret eum, qui habebat mortis, imperium ( Hebr. II, 14), id est, diabulum, et liberaret eos, qui per totam vitam obnoxii erant servituti. Quod ita futurum multo ante Esaias propheta praedixerat dicens: Sicut ovis ad occisionem ducitur, et sicut agnus coram tondente se obmutuit; et iterum: Oblatus eat, quia ipse voluit. ad multorum exhaurienda peccata; et iterum: Tradidit in martem animam suam, et cum sceleratis, reputatus est;et ipse peccaa multorum tulit, et pro trangressoribus ipse rogavit (Esai. LUI, et seq.). Non ergo necessitate crucem Christus dominus, sed voluntate sustinuit, dicens ad Petrum qui timoris fragilitate ad crucis mysterium scandalizabatur e' humano pavore trepidabat: Vade retro, Satanas, scandalum mihi es; quia non sapis quæ Dei sunt, sed quæ hominum. Calicem euim quem dedit milii Paler, non vis. ut bibam ilium (Matth. XVI, 23; Joaa. XVIII, 11; Matth. XXVI. 23). Alioquin si non propria voluntate oblatus esset, et crucem sustinere voluisset, qui indicare et prædicere poterat proditorem, et apostolis \"iceuat: Omnes VOl in hac nocte scandalum mei sustinehitis (Maub. XXVI, 31)?","english":"The Apostle confirms that this is so, saying: \"Stripping himself of the flesh, he despoiled the principalities and powers, triumphing over them in himself\" (Col. 2:15), that is, through the death of the man he had taken up; so that, as the same blessed Apostle says, \"through the death of the man he had taken up he might destroy him who held the empire of death\" (Heb. 2:14), that is, the devil, \"and might free those who throughout their whole life were subject to slavery.\" That this would come to pass, the prophet Isaiah had foretold long beforehand, saying: \"As a sheep he is led to the slaughter, and as a lamb before its shearer he was silent\"; and again: \"He was offered up, because he himself willed it, to exhaust the sins of many\"; and again: \"He delivered his soul to death, and was reckoned among the wicked; and he himself bore the sins of many, and he himself pleaded for the transgressors\" (Isa. 53 and following). Therefore the Lord Christ endured the cross not from necessity, but by his own will, saying to Peter, who through the weakness of fear was scandalized at the mystery of the cross and trembled with human dread: \"Get behind me, Satan, you are a scandal to me; because you do not savor the things that are of God, but the things that are of men. For the cup that my Father has given me, do you not wish that I should drink it?\" (Matt. 16:23; John 18:11; Matt. 26:23). Otherwise, if he had not been offered up by his own will, and had not willed to endure the cross—he who could indicate and foretell the traitor, and said to the apostles: \"All of you will be scandalized because of me this night\" (Matt. 26:31)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Potem eos qui ad cum comprehendendum missi erant, declinare: quibus intrepidus occurrit et dixit: Quem quæritis (Joan. XVIII, 4)? Qui statim ceciderunt retrorsum; quia vocem præsentis Dei ferra non poterant, Nuc ergo neccessitatis fuit ut pateretur, sed voluntatis; non tam suæ, sed et Patris, cui dicit: Ut facerem voluntatem tuam, Deus meus, volui (Psal. XXXIX, 9). Per veram ergo carnem immortalis mediatoris Dei et hominum nos mortales redempti, vivificati! salvati atque liberati sumus a laqueis et captivitate diaboli, super quon nobis potestatem dedit dicens: Ecce dedi vobis potestatem calcare super serpentes e( scorpiones, et super omnem virtutem inimici (Luc. I, t9). e Omnis ergo humilitatis ac mysterii incarnatio ob hoc facta est Į 4t nas potestatem super diabolum acciperemus, qui se facturam per superbiam cognoscens, in tantam dementiam decidit, ut æqualem se lacere voluerit altissimo creatori, dicens: Ponam thronum meum ad aquilonem, et similis ero Altissimo (Esai. XIV, H). Quod ita esse comprobat Apostolus dicens: Nam quod impossibile erat Legit, in quo infirmabatur, pcr carnem Deus Filium suum mittens in similitudinem carnis peccati, et de peccato, id est, primi hominis, damnavit peccatum in carne; ut sicut ill Adam amnes mariuntur, ita et in Christo, qui nobis per passionem crucis de latere suo lavacrum et potum martyrio dedicavit, omnes vivificarentur (Rom.","english":"Then those who had been sent to seize him he eluded; but he met them fearlessly and said: \"Whom do you seek?\" (John 18:4). At once they fell backward, because they could not bear the voice of the God present. So then it was not of necessity that he suffered, but of will—not so much his own as also the Father's, to whom he says: \"To do your will, O God, I have desired\" (Ps. 39:9). Through the true flesh, then, of the immortal mediator between God and men, we mortals have been redeemed, given life, saved, and freed from the snares and captivity of the devil, over whom he gave us power, saying: \"Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy\" (Luke 10:19). The whole incarnation, then, of humility and mystery was brought about for this purpose, that we might receive power over the devil, who, knowing himself to be a creature, through pride fell into such great madness that he wished to make himself equal to the most high Creator, saying: \"I will set my throne to the north, and I will be like the Most High\" (Isa. 14:13). The Apostle proves that this is so, saying: \"For what was impossible to the Law, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin\"—that is, of the first man—\"condemned sin in the flesh; so that just as in Adam all die, so also in Christ, who through the passion of the cross from his side dedicated to martyrdom a washing and a drink for us, all might be given life\" (Rom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"VIII, 3; Coloss. II. 15; I Cor. XV, 22).\n\nCAPUT XIV. - Ob hoc e;go nos convenit diligentius intueri, quis offerat, cui offerat, i quid offerat, et pro quibm offerat is, qui uobis via, veritas, et porta effectus est; de qua porta Spiritus sanctus per Prophetam ait: Hæc porta DQlijini, justi introibunt per eam; at iterum: (Psal. CXVII, 20). Non confundetur, dum loquetur inimicissuis ira porta (Psal. CXXVI, 5). Sed ad istam portam uon venient, nisi hi qui mcruerint per Dei gratiam et adjutorium de portis morus exaltari, buc est, peccatis. Ejus ergo supplicia, cui credo, constanti prufessione commemoro, nec mepudet eorum, quæ Redemptor mundi et pro mea salute suscepit, et pro sua virtutesuperavit. Rideas licet, Judæe atque gentilis, quod ill eo spem meam locem, quem crucifixum mortuumque profitear; ego tamen in his vulneribus glorior, per quae me placere Redemptori meo, quod III ignoras, intelligo: Verbum enim crucia, ut ait Apostolas, pereuntibus stultitia est, salvis autem futuris virtus Dei est (I Cor. I, et 25). Ecce Pilati judicis facio mentionem, a quo judicatus est, qui est mundi judex futurus. A Quid amem dignitatem fidei meae mordeant poenae illius beati corporis, quas celer resurrectio consecuta destruxit? Neque enim hic finis fidei mes confessionisque est: sed quid sequatur accipito.","english":"For this reason it behooves us to consider more carefully who it is who offers, to whom he offers, what he offers, and for whom he offers—he who has become for you the way, the truth, and the door. Of this door the Holy Spirit speaks through the Prophet: \"This is the door of the Lord; the righteous shall enter through it\" (Ps. 117:20). And again: \"He shall not be put to shame when he speaks with his enemies in the gate\" (Ps. 126:5). But they will not come to this door except those who have merited, through God's grace and help, to be lifted up from the gates of death—that is, from sins. Therefore I commemorate with steadfast confession the sufferings of him in whom I believe, and I am not ashamed of those things which the Redeemer of the world both undertook for my salvation and overcame by his own power. Laugh though you may, Jew and Gentile, that I place my hope in him whom I confess to have been crucified and dead; yet I glory in these wounds, through which I understand—what you do not know—that I am made pleasing to my Redeemer. For the word of the cross, as the Apostle says, is foolishness to those who are perishing, but to those who are being saved it is the power of God (1 Cor. 1:18, 25). Behold, I make mention of Pilate the judge, by whom he was judged who is to be the judge of the world. Why should the punishments of that blessed body—which a swift resurrection followed and destroyed—gnaw at the dignity of my faith? For this is not the end of my faith and confession; but hear what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Tertia die resurrexit a mortuis, ascendit in coelos, sedet ad dexteram Patris, inde venturus est judicare vivos et mortuos (Aet. X, 42), id eat, etjustos et peccatOres, et Gentiles et Judæos, Mu animas et corpora. Videturne tibi jam stabilis esse, atque felix nostra credulitas, quæ ei innititur, cui nec ipsa mors obviare ac resistere poterit?\n\nCAPUT XV. — Denique numquam magis quanta clementia et patientia Rcdemptor noster abundarei, apparuit; quam cum mysterii hujus agressus officium est, ut suscipiendo scilicet nostram substantiam, et patibuli et tumuli jura susciperet. Nostris ergo prosperis adversa ejus impensa sunt, et divina atque humana in nostro Redemptore natura quoddam inter se sacrum iniere commercium; ut testimonium ab humanitate divinitas, præmium a divinitate ferret humanitas, hoc est, ut vulneribus corporis Deus noster magnitodinem erga nos sui amoris ostenderet, et consortio divinitatis e repensari sibi obedientiae gratiam, et animus noster et corpus agnoscerent.","english":"On the third day he rose from the dead, ascended into heaven, sits at the right hand of the Father, and from there he will come to judge the living and the dead—that is, both the righteous and sinners, both Gentiles and Jews, both souls and bodies. Does it not seem to you that our faith is now firm and blessed, since it rests upon him whom not even death itself could withstand or resist?\n\nCHAPTER XV. Finally, never did it appear more clearly how great was the clemency and patience with which our Redeemer abounded than when he undertook the office of this mystery—namely, that by taking up our substance he should also take up the rights of the cross and the tomb. For our prosperity was purchased at the cost of his adversity, and the divine and human natures in our Redeemer entered into a certain sacred commerce with each other: so that divinity should receive testimony from humanity, and humanity should receive its reward from divinity—that is, that by the wounds of his body our God should show the greatness of his love toward us, and that by the fellowship of divinity the grace of obedience should be repaid to him, and that both our soul and our body should come to know it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Qua igitur fide, quave devotione huic Domino tantorum in nos donorum munifico adhaerere ac servire debeamus, intuendum est; qui ita nullum largiendi modum habuit, ut tantum fidelibus donaret in praemio, quantum ipse possidebat in regno: etiam ut credefumus nus ejus fieri posse cohaeredes, etiam naturæ nostræ consors esse detegit; non tamen lit substallliam a divinitatis arce detruderet, sed ut nos intirmos, ct in extrema mortis vilitate ac necessitate dcgentes ad gloriam resurrectionis attraheret. Quia ergo in se, quidquid nobis pollicebatur, ostendit; et non perire carnis istius substantiam resurgendo perdocuit: ct ubi ei post resurrectionem futura esset habitatio, ascensione monstravit. Hoc est ergo magnum, et prorsus magnum pietatis sacramentum, quod in carne manifestatum esse (I Tim. III, i6), ut rerum proventus, ita gentium Doctor annuntiavit. Justificatum autem claret in Spiritu; quoniam mediator Dei et hominum homo Christus Jesus (I Tim. II, 5) non solum i sperandac nobis felicitatis, sed etiam capessendae præbuit i veritatis exemplum.","english":"With what faith, then, and with what devotion ought we to cling to and serve this Lord, so generous toward us in gifts so great, is something to be considered; for he set no limit to his giving, but bestowed upon the faithful as a reward as much as he himself possessed in his kingdom—so that we even believe that we can become his co-heirs, and he reveals that our nature is made a partaker with him; not, however, that he might thrust us down from the citadel of divinity into some lower substance, but that he might draw us, weak and dwelling in the utmost vileness and necessity of death, to the glory of the resurrection. Since, therefore, he showed in himself whatever he was promising to us, and by rising again he taught us plainly that the substance of this flesh does not perish, and by his ascension he showed where his dwelling place would be after the resurrection. This, then, is the great, and truly great, sacrament of godliness, which was manifested in the flesh, as the Teacher of the Gentiles announced, both the outcome of things and this. But he was clearly justified in the Spirit, since the mediator between God and men, the man Christ Jesus, provided for us an example not only of the happiness to be hoped for, but also of the truth to be grasped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Quod sane sacramentum pietatis, per quod nos conditor noster ac redemptor amplectitur, sicut testimonio virtutis resplenduit, ita etiam in ascensione assumptum in gloria, celebratum est obsequiis Angelorum; et ideo non est despicienda carnis humanæ natura, quae in sanctæ Trinitatis substantiam atque consorUum per Dominum Christum ingredi meruit. Puto sane quod, Deo donante, de mysterio sanctae Trinitatis, et incarnatione Domini Salvatoris salis dictum sit: verum quoniam in fine dogmatis nostri carnis nostrae ponitur resurrectio; eadem a nobis sunt firmius propter haereticos ac saepius repetenda.\n\nCAPUT XVI. — Verbum enim Dei, quod dominus Christus est, qui est prirnogenitus omnis creaturæ, et qui est primogenitus ex mortuis, all imaginem suam, quam prius ipse condiderat, venit; de qua imagine scriptum est: Et plasmavit Deus hominem ad imaginem et similitudinem suam (Gen.I, 27); et carnem propter carnem, mediante anima rationabili, ex sancta virgine Maria slIscipiells, et similia, id est, animam et carnem per similia purificans, factus est per omnia homo absque peccato. Mediante ergo anima Deo et carni, hie, qui omnes, sicut ait Apostolus, divites faciens, pauper effectus est, ut illius inopia nos divinis atque cœlestibus divitiis ditaremur (II Cor. VIII, 9): per signum illud salutis, quod Deus generi dedit hurnano, dicente Esaia propheta (Esai. VII?","english":"That this sacrament of piety, through which our Creator and Redeemer embraces us, shone forth by the testimony of power, so too, taken up in glory at the ascension, it was celebrated by the services of angels; and therefore the nature of human flesh is not to be despised, which through the Lord Christ merited to enter into the substance and fellowship of the holy Trinity. I think indeed that, with God giving it, enough has been said about the mystery of the holy Trinity and the incarnation of the Lord and Savior; but since at the conclusion of our doctrine the resurrection of our flesh is set forth, these same things must be repeated by us more firmly and more often on account of the heretics.\n\nCHAPTER XVI. — For the Word of God, which is the Lord Christ, who is the firstborn of every creature, and who is the firstborn from the dead, came to his own image, which he himself had first created; of which image it is written: And God formed man in his own image and likeness (Gen. 1:27); and he took flesh for the sake of flesh, by the mediation of a rational soul, from the holy virgin Mary, and purifying like things through like things, that is, soul and flesh through like things, he became in all things man without sin. Therefore, with the soul mediating between God and the flesh, this one, who, as the Apostle says, making all rich, became poor, so that by his poverty we might be enriched with divine and heavenly riches (2 Cor. 8:9): through that sign of salvation, which God gave to the human race, as the prophet Isaiah says (Isa. 7?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"et seq.): Ecce Domitus dabit vobis signum, ecce Virgo concipiet in utero, et pariet filium, et vocabitur \"omen ejus Emmanuel, quod est interprelatum, nobiscum Deus: qui antequam sciret vocare patrem aut matrem suam, butyrum et mel manducavit, id est, Spiritu sancto repletus est, cujus doctrina nobis duldor super mel et favum est: qui spolia Samariae a Magis accipiens, homo, rei, et Deus comprobatus est. De hoc etiam mirabili signo sanctus Simeon ad Mariam virginem dicit: Ecce hic positus est in ruinam et ill resurrectionem multorum in Israel, et in signum cui contradicetur (Lue. II, 34). De quo signo et beatus apostolus Paulus ait: Judæi signa petunt, et Græci sapientiam quærunt (I Cor. I, 22). Pro imagine ergo sua Christus, quam in primo condiderat homine, quam viderat in homine diaboli arte fucatam, venit in similitudinem a peccati; ut hominem per passionem crucis et mortem ad pristinam revocaret imaginem (Rom. VIII, 3): quæ imago per incuriam quidem obscurari potest, deleri autem per naturam non potest. De hac im3gine ait Propheta: Quamquam in imagine Dei perambulet homo, tamen vane conturbabitur (Psal. XXXVIII, 7). Nullus ergo est, qui non aliquam imaginem habeat, id est, aut sanctitatis aut peccati. In imaginem Dei amhulalllus, quaoJo cogitationes bonae, quæ nobis a Deo insitæ sunt, in nobis permanent, et ad opera nos bona perducunt.","english":"Behold, the Lord will give you a sign: behold, the virgin shall conceive in her womb and bear a son, and his name shall be called Emmanuel, which is interpreted, God with us; who, before he knew how to call his father or his mother, ate butter and honey, that is, was filled with the Holy Spirit, whose teaching is sweeter to us than honey and the honeycomb; who, receiving the spoils of Samaria from the Magi, was proved to be man, king, and God. Concerning this wondrous sign also Saint Simeon says to the virgin Mary: Behold, this one is set for the fall and resurrection of many in Israel, and for a sign that shall be contradicted. Concerning which sign also the blessed apostle Paul says: The Jews ask for signs, and the Greeks seek wisdom. Therefore, for the sake of his image, which he had established in the first man, which he had seen falsified in man by the devil's craft, Christ came in the likeness of sinful flesh, so that through the passion of the cross and death he might recall man to his original image; which image can indeed be obscured through negligence, but by nature it cannot be erased. Concerning this image the Prophet says: Though man walks in the image of God, yet he will be vainly troubled. There is no one, therefore, who does not have some image, that is, either of holiness or of sin. Walking in the image of God means that the good thoughts which have been implanted in us by God remain in us and lead us to good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Isaiah 7:14","text":"The English carries the scriptural phrase “the virgin shall conceive”, which matches Isaiah 7:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":39,"ref":"p39","source":"Memoria ergo Dei excludit a corde nostro cuncta flagitia atque peccata, quæ diabulus nititur in corde nostro seminare atque depingere. Unde dicitur a Propheta: Domine, ire civitate tua imagines corum adnihilum rediges (Psal. LXXII, 20). Nihil ergo prodest legisse vel audisse, nisi ca quæ aut legeris, aut audieris bona, in memoriæ thesauro reposueris. Sicut ergo tria sunt in homine, id est, corpus, anima, et spiritus; sic tria sunt eminentiora, quæ nos aut ad bona aut ad mala perducunt, hoc est, aut cogitatio, aut locutio, aut operatio. Quæ tria breviter Spiritus sanctus in primo psalmo comprehendit dicens: Beatus fir, gui Hon abiit in consilio impiorum, et in bia pecealorum non stetit, et in cathedra pestilentiæ non sedit (Psal. I, 1). Isti sunt J terni stratores diaboli, qui miseræ insidiantur animæ; ut aut in dicto, aut in facto, aut in cogitatu eam incitentad peccatum. Spiritu ergo, anima, et corpore aut bene agimus, aut male; aut casti sumus, aut fornicamur: et ideo sicut avari atque raptores servi sunt mammonæ; et sicut gluttones et ebriosi servi sunt ventris atque libidinis; sic omne peccatum dominatur bominibus, probante hoc propheta ac dicente: Erunt quinque civitates in terra Ægypti, loquentes lingua Chanaan (Esai.","english":"The memory of God therefore excludes from our heart all shameful deeds and sins, which the devil strives to sow and paint in our heart. Whence it is said by the Prophet: Lord, in your city you will bring their images to nothing (Ps. LXXII, 20). Nothing therefore profits having read or heard, unless the good things which you have either read or heard you have laid up in the treasury of memory. Just as therefore there are three things in man, that is, body, soul, and spirit; so there are three more eminent things which lead us either to good or to evil, that is, either thought, or speech, or action. These three the Holy Spirit briefly comprehends in the first psalm, saying: Blessed is the man who has not gone in the counsel of the impious, and has not stood in the way of sinners, and has not sat in the chair of pestilence (Ps. I, 1). These are the three agents of the devil, who lie in wait for the wretched soul; so that either in word, or in deed, or in thought they stir it up to sin. By spirit, therefore, soul, and body we either act well or ill; we are either chaste or we fornicate: and therefore just as the avaricious and robbers are servants of mammon; and just as gluttons and drunkards are servants of the belly and of lust; so every sin rules over men, the prophet approving this and saying: There shall be five cities in the land of Egypt, speaking the language of Canaan (Isa.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"XIX, 18), hoc est, quinque sensus carnates, qui miserae animæ tenebris Ægypti oppressae loquuntur; Ægyptus enim persequens sive tribulans atque coarctans interpretatur. Nisi ergo aquilonem frigidissimum ventum calore fidei, Christo nos juvante, qui bona Pol ducet ct delectatur, vicerimus; statim nobis calorem concupiscentiæ atque libidinis suscitabit. Attenuetur ergo jejuniis caro, et circumcidatur omni concupiscentiæ cultro, nec regoet peccatum in nostro mortali corpore (Rom. VI, 12), ut eSugerc consortia mundi ct opprobria diaboli possimus. Jejunium ergo, contritio atque humiliatio animae est; afflictio autem corporis.\n\nCAPUT XVII. — Haec de imagine Dei, ad quam factus est homo, dicta sufficiant. Nuuc autem ad ordinem revertamur. Ex matre ergo virgine natus est inter hom ines, sine homine patre; quia patrem Denm habebat in cœlis, quem negare non venerat, ut ex alio nasceretur. Propter sententiam ergo Evae virginis (Cen. III, 16), quam post peccatum eicepit, quæ cum immortalis esset, post transgressionem effecta mortalis est, ipse per Virginem venit: et sicut per \"irgillem mors dominata est; ita per Mariam virginem venit ille, qui mortem vinceret. Occasio mortis ingressa per lignum est, sed morte Domini per lignum exclusa est: mulier lie latere viri dormientis producta est (Gtn.","english":"XIX, 18), that is, the five carnal senses, which speak to the wretched soul oppressed by the darkness of Egypt; for Egypt is interpreted as persecuting, or troubling and constraining. Unless therefore, with Christ's help, who leads and delights in good, we have conquered the coldest north wind by the warmth of faith, at once he will stir up in us the heat of concupiscence and lust. Let the flesh therefore be thinned by fasts, and be circumcised with the knife of every concupiscence, and let not sin reign in our mortal body (Rom. 6:12), so that we may be able to shun the company of the world and the reproaches of the devil. Fasting therefore is contrition and humiliation of the soul; but affliction of the body.\n\nCHAPTER XVII. — Let these things said concerning the image of God, after which man was made, suffice. Now however let us return to the order. From a virgin mother therefore he was born among men, without a human father; because he had God the Father in heaven, whom he had not come to deny, so that he might be born from another. On account of the sentence therefore of Eve the virgin (Gen. 3:16), which she received after sin, who when she was immortal was made mortal after the transgression, he himself came through a Virgin: and just as through the virgin death reigned, so through Mary the virgin came he who would conquer death. The occasion of death entered through the tree, but by the Lord's death it was shut out through the tree: the woman was brought forth from the side of the sleeping man (Gen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"II, 23); similiter autem et Ecclesia de latere Christi in cruce per passionem et soporem mortis formata est. Ex latere viri furmat3 est femina; et ideo in latere percutitur Dominus, ut pro mulicre vir patiatur, ex cujus latere formata est, quae eum suasit. Sed videamus, quia locus ex petit, jam quid haereticis respondendum sit, qui animam Adae aut portionem Dei esse volunt, aut ante eum factam, quam ejus corpus de terra fingeretur: quod prorsus alienum a fide catholica, et extraneum est. Scriptum namque est quia plasmavit Deus hominem de limo terræ, et post plasmationem insufflavit in eo spiritum vitæ; et factus est homo in animam viventem (Gen. II, 7; Cap. xv, ).Quod ita esse Evæ mulieris nou edocet exemplum, quae cum de costa Adae in mulierem formata esset, postea ammam a Uco accepit; quae creationis forma usque ad finem mundi ill uobis servatur, i sicut Esaias propheta testatur dicens: Qui format spiritum hominia ill eo; et David: Qui finxit singillatim corda eorum (Psal. XXXII, 15). Ergo secundum i tam evidens exemplum,nec prior est anima corpore, nec antea condita, nec cx Dei substantia, nec in corporeis atque irrationabilibus creaturis, ut ha'retici volunt, multo ante jam tempore nescio ubi fuisse conversala, quod unde probent, non habent.","english":"II, 23); and in like manner the Church too was formed from the side of Christ on the cross through his passion and the sleep of death. From the side of the man the woman was formed; and therefore the Lord is pierced in his side, that the man may suffer for the woman, from whose side she was formed, who persuaded him. But let us see, since the place demands it, what must now be answered to the heretics who wish the soul of Adam either to be a portion of God, or to have been made before his body was fashioned from the earth: which is wholly alien and foreign to the catholic faith. For it is written that God formed man from the slime of the earth, and after the forming breathed into him the breath of life; and man became a living soul (Gen. II, 7; Cap. xv). That this is so, the example of Eve the woman teaches us, who, when she had been formed into a woman from the rib of Adam, afterwards received a soul from God; which pattern of creation is preserved among you even to the end of the world, as the prophet Isaiah testifies, saying: Who forms the spirit of man in him; and David: Who fashioned the hearts of them one by one (Psal. XXXII, 15). Therefore according to so evident an example, the soul is neither prior to the body, nor created beforehand, nor of the substance of God, nor did it, among corporeal and irrational creatures, as the heretics wish, dwell long before in some place I know not where, which they have no means of proving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"CAPUT XVIII. — Quotidie ergo Deus majestatis in plasmatis jam corporibus animas facit, et immittit, sicut Moyses legislator de mulieribus prrognantibus testatur: quae formatum, aut necdum formatum infantem habent (Exod. XXI, et 24). Quod ita esse comprobat Dominus dicens: Pater meus usque modo operaMur, et ego operor (Johan. V, 17). Sicut ergo impium est anima hominis de substantia Dei, vel animam ex anima dici: ita impium est dicere quod ante plasmationem corporis facta sit; cbm ipse Adam proclamet, dicens: Aoc nunc os ex ossibus meis, et caro de carne mea (Cell. II,!3). Aliud ergo est Deus, aliud anima hominis; quia ab eo, non db eo facta est. Deus enim ° invisibilis est, incorruptibilis, impenetrabilis, incoinquinabilis, qui nulla et parte corrumpi potest, et cui nulla ex parte noceri potest: anima autem horniniS, quæ Dius non est, peccati apax est, et in ærumna versatur, et in falsitatem ducintr, teW tIIr, cacatur, conturbatur, Corrumpitur, captivatur; et ideo virtute indiget liberatoris. Hæc ergo mutatio animæ, hæc varietas ostendit mihi manifeste, quod anima hominis nee Deus, nec de ejus substantia sit; nam si anima hominis substantia Dei est, secundum illos qui boc di. cunt, contristatur substantia Dei, pecipitur substantia Dei, cæcatur substantia Dei, corrumpitur substantia De!, captivatur substantia Dei; et modo ju.","english":"CHAPTER XVIII. — Every day, therefore, the God of majesty makes souls and sends them into bodies already formed, as Moses the lawgiver testifies concerning pregnant women, who have an infant either formed or not yet formed (Exod. 21, and 24). The Lord confirms that this is so, saying: My Father works even until now, and I work (John 5:17). Just as it is impious to say that the soul of man is of the substance of God, or that a soul comes from a soul, so it is impious to say that it was made before the forming of the body; since Adam himself proclaims, saying: This now is bone of my bones, and flesh of my flesh (Gen. 2:23). God, therefore, is one thing, and the soul of man another; because it was made by him, not from him. For God is invisible, incorruptible, impenetrable, undefilable, who can be corrupted in no part, and who can be harmed in no respect; but the soul of man, which is not God, is capable of sin, and is beset with distress, and is led into falsehood, is darkened, is blinded, is troubled, is corrupted, is taken captive; and therefore it needs the power of a deliverer. This change, then, of the soul, this variability, shows me plainly that the soul of man is neither God nor of his substance; for if the soul of man is the substance of God, according to those who say this, the substance of God is saddened, the substance of God is led into sin, the substance of God is blinded, the substance of God is corrupted, the substance of God is taken captive; and now ju-","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"dicatur, et ill dic judicii carne suscepta cum diabolo in ælerllo igne damnabitur: quod quam sit impium, qui Sanum sapit, inlelligit. Clamat ipse Dominus apostolos suos confurlalls, ac dicit: Nolite timere eos, qui occidunt corJlua, animam autem nou possunt occidere; sed eum timete, qui potest et animam et corpus perdere in gehennam (Matth. II, 28). Numquid secundum istos vesanos, nt jam dicium est, portionem aut namram suam Deus judicabit? Absit. Et ideo in ipsis corporibus, quibus naU sumus, e ct ex quibus animæ nostræ egressæ mortui sumus, in ipsis post resurrectionem animæ nostræ, Deo jubente, introeullt; et resurgunt, si bona fecerunt, in resurrectionem vitæ ad gloriam regni coelorum percipiendam: si autem mata egerunt, resurrectionem judicii et opprob, ium et confusionem sempiternam. Quod ita futurum comprobat beatus Apostolus dicens: Omnes uos manifestari oportet ante tribunal Christi, ut recipiat unusquisque propria corporis sui, proti gessit, sive bonum, sive malum (II Cor. v, 10). Tunc enim secundum vaticinium Esaiæ prophetæ (Esai. XXIV, 2), nulla erit diversitas inter nobilem et ignobilem, sacerdotem et laicum, servum et domilium, ancillam et dominam ejus, divitem et pauperem, feneratorem et eum qui ære premitur alieno, inter ementem et vendentem (lla llieron. in eumd. loc. Esai.).","english":"...it is said, and that he, having taken up flesh for judgment, will be condemned with the devil in eternal fire: how impious this is, anyone who thinks soundly understands. The Lord himself calls his apostles together and says: Do not fear those who kill the body, but cannot kill the soul; rather fear him who can destroy both soul and body in hell (Matt. 10:28). Surely, according to these madmen, as has already been said, will God judge a portion or a nature of his own? Far be it. And therefore into the very bodies in which we were born, and from which our souls departed when we died, into those same bodies after the resurrection our souls, at God's command, will enter; and they rise again, if they have done good, unto the resurrection of life, to receive the glory of the kingdom of heaven; but if they have done evil, unto the resurrection of judgment and everlasting reproach and confusion. That this will so come to pass the blessed Apostle confirms, saying: It is necessary that all of us be made manifest before the tribunal of Christ, so that each one may receive what is due for his own body, according to what he has done, whether good or evil (2 Cor. 5:10). For then, according to the prophecy of Isaiah the prophet (Isa. 24:2), there will be no distinction between noble and ignoble, priest and layman, slave and master, maidservant and her mistress, rich and poor, the moneylender and the one pressed by another's debt, between buyer and seller (Jerome, Commentary on the same passage of Isaiah).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Omnes ergo ex æquo stabunt ante tribunal Christi, nec erit personarum acceptio apud Deum. Quod et sanctos Job iisdem propemodum verbis annuntiat dicens: Parvus et magnus ibi sunt, et servus ete liber a Domino auo (Job III, i9). Et Sa!vator in Evangelio, cui omne judicium propter gtoriosant passionem haminis suscepti traditum est, pleno sermone testatur dicens: Cum enim venerit Filius Itominis cum angelis sanctis in majestate Patria sui, lunc reddet unicuique secundum opera ejus (Matth. XXV, 31). Hæc omnia ergo fotura sunt; quia quod foturum est, per prophetas Dominus est locutus, qui dicil: Ego visiones mulliplicavi, et ill manu prophetarum assimilatus sunt (Osce XII, 10).\n\nCAPUT XIX.- Ad quad incarnationis secretum supra scriptus propheta miratur ac dicit: custos quid de nocte? guid de nocte custos? Secretum meum mihi, secretum meum mihi. j Væ mihi. Cum, inquit prophela, hæc audissent (F.sai. XXI, 11; Esai. XXIV, 16); quod videlicet Deus majestatis carnem esset induturus et vaticinium in eum explendum esse prospicerem: locutus sum mihi interno cordis affeclu; quia non possum cuncta narrare, quae cerno: hæret lingua faucibus meis, vox dolore ac pavore concluditur; quod tanta mysteria ante oculos versantur meos. Video enim præsentia, quæ futura sunt: intelligo qnod custos Samaritanus i ille est ejus, qui de Hierusalem descendens in Hierichr\" incidit in latrones. (Luc. x, 53).","english":"All, therefore, will stand equally before the tribunal of Christ, and there will be no respect of persons with God. This same thing holy Job also proclaims in almost the same words, saying: The small and the great are there, and the servant free from his lord (Job 3:19). And the Savior in the Gospel, to whom all judgment has been given because of the glorious passion of the man he took up, testifies in full discourse, saying: For when the Son of Man shall come with his holy angels in the majesty of his Father, then he will render to each one according to his works (Matt. 25:31). All these things, therefore, will come to pass; because what is to come, the Lord has spoken through the prophets, who says: I have multiplied visions, and I have been likened by the hand of the prophets (Hos. 12:10).\n\nCHAPTER XIX.—To this secret of the incarnation the prophet written of above marvels and says: Watchman, what of the night? what of the night, watchman? My secret is to myself, my secret is to myself. Woe is me. When, says the prophet, these things had been heard (Isa. 21:11; Isa. 24:16); namely, that the God of majesty was to put on flesh and that the prophecy concerning him was to be fulfilled: I have spoken to myself with the inward affection of the heart; because I cannot narrate all that I see: my tongue cleaves to my jaws, my voice is shut in by grief and fear; because such great mysteries are turned before my eyes. For I see present things that are to come: I understand that that Samaritan is the watchman of him who, going down from Jerusalem into Jericho, fell among robbers (Luke 10:30).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Iste est custos, cui beatus Job dixit (Job. VII, 20): U custos hominum, quare posuisti me contrarium tibi, et factus sum mihimetipsi gravis? Cur non tollis peccatum meum, et quare non aufers iniquitatem meam? Iste est custos qui dicit: Super custodiam meam ego sum jugiter, -tot diebus et noctibus stans (Esai. XXI, 8); et de quo Propheta dicit: Ecce non dormitabit, neque obdormiet, qui custodit Israel (Psal. CXX, 4). Propter hæc ergo vocabu)a, prophetæ, ct quia commutantur saepius personac in eis plurimæ ac parabolæ, obscuri sunt. Sed nunc jam ad ordinem revertamur.\n\nCAPUT XX. — Solent igitur nobis hæretici, qui carnis negant resurrectionem, ilIud beati Apostoli testimonium opponere, quo cit: Caro et sanguis regnum Dei non possidebunt (I Cor. xv, 50); reticentes ilIud callide, quod sequitur. Cum enim dixisset: Caro et sanguis regnum Dei non possidebunt, sequitur ac dicit; Nee corruptio incorruptelam possidebit (I bidem). Hæc ergo dicta sunt, non quo dispereat natura corporum sanctorum nostrorum, sed quo corrua ptivum hoc induat incorruptionem, sicut idcm comprobat Apostolus dicens: Sic et resurrectio mortuorum; seminatur in corruptione, surget in incorruptione: seminatur in igllobilitale, surget in gloria: seminatur in infirmitate, surget in virtute: seminatur r.orpus artimale; surget corpus spirituale (Ibidem, et seq.).","english":"This is the guardian of whom blessed Job said: O guardian of men, why have you set me contrary to you, and I have become burdensome to myself? Why do you not take away my sin, and why do you not remove my iniquity? This is the guardian who says: I am over my watch continually, standing through so many days and nights; and of whom the Prophet says: Behold, he will neither slumber nor sleep, who keeps Israel. On account of these words, therefore, of the prophets, and because very many persons and figures are changed quite often in them, they are obscure. But now let us return to the order.\n\nCHAPTER XX. — The heretics, then, who deny the resurrection of the flesh, are accustomed to set against us that testimony of the blessed Apostle, in which he says: Flesh and blood will not possess the kingdom of God; craftily keeping silent about what follows. For when he had said: Flesh and blood will not possess the kingdom of God, he continues and says: Nor will corruption possess incorruption. These things, therefore, were said not because the nature of our holy bodies perishes, but because this corruptible thing puts on incorruption, as the same Apostle confirms, saying: So also is the resurrection of the dead; it is sown in corruption, it rises in incorruption; it is sown in dishonor, it rises in glory; it is sown in weakness, it rises in power; it is sown a natural body, it rises a spiritual body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Isti sunt enim quatuor ordmes resurrectionis, qui in virga illa sacerdotali, quæ tit tabernaculo Domini floruit; præfigurabantur Nam. XVIII, 8; Levit. XXVI, 19). Sic ergo accipiendum est: Caro et sanguis rtgnum Det non possidebunt, quomodo illud, quod comminatur Detis populo peccatori, dicens: Ponam cælum, quod super vos ell, æneum; et terram, quam cacatis, ferream: non quod elementorum natura mutetur, sed quod per æs et ferrum pœnarum ma gułtudo monstretur. Veram ergo resurrectionem futuram In semetipso hobis Dominus Christus manifestavit, qui post tertiæ diei resurrectionem typos clavorum et lanccæ vulnus discipulis dubitantibus demonstravit (Luc. xxti, d0).\n\nCAPUT XXI. — Non ergo contemnabus carnem nostram male et luxurlose vivendo, ili qua Dominus Christus et natus 6t passus est, et resurrexit: non despiciamus lutum carnis nostrae, quod in Domini CUHsti deitatem, qtiæ ignis est, excoctum in testam purssimam regnat in cœlis. Quærenfidum sane est, cur Apostolus dixerit: Elenini Deus noster ignis consumens est ( Hebr. XII, 23),: Deus enim noster, qui ignis vivus; divinus et æternus est, non istas materias corporales; sM conscientias peccatorum consumit, et iii sui charitate corda nostra succendit. Et ideo Angeli qui pleni sunt charitate,et ipsi ignis appellantur (Psal.CIII,4).","english":"For these are the four orders of resurrection, which were prefigured in that priestly rod that flowered in the tabernacle of the Lord. Therefore it must be understood thus: \"Flesh and blood shall not possess the kingdom of God,\" in the same way as that which is threatened to the sinful people of God, saying: \"I will make the heaven that is over you bronze, and the earth that you tread iron\"—not that the nature of the elements is changed, but that through bronze and iron the magnitude of punishments is shown. Therefore the Lord Christ manifested to us in himself the true resurrection that is to come, who after the resurrection on the third day showed to his doubting disciples the marks of the nails and the wound of the spear.\n\nCHAPTER XXI. — Therefore let us not condemn our flesh by living wickedly and luxuriously, in which the Lord Christ both was born and suffered, and rose again; let us not despise the clay of our flesh, which, baked into purest earthenware in the divinity of the Lord Christ, which is fire, reigns in the heavens. It is indeed to be asked why the Apostle said: \"For our God is a consuming fire,\" for our God, who is living, divine, and eternal fire, does not consume these bodily materials but the consciences of sinners, and kindles our hearts in love of himself. And therefore the angels, who are full of love, are themselves called fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Sed et sancti quique, qui illo igne accensi sunt, de quo Dominus ait: I gnem vent mittere in terram, a et quam volo at accendatur (Luc, XII, 49)! et iterum: Sint tumbi vestri præcincti, et lucernæ ardentes, iri manibusvestris (Ibidem 35). De dUo et Apostolus xit: Spirila ferventes, Domind servientes (HifflI. in, 11). Ergo divinus sermo ignitus est et fervens. Quod Ipse Dominus Ecce comprobat dicens ad Hicremian prophetam: dedi verba mea in ore tlib sicut ignem (let. v, 14); quem ignem intra se ipse proplieta exæstuantetri declarat dicens: Factumque est in corde meo quasi ignisexæstuans (Ibid. iic, 9). Qiiod ergo dictum est: Deus noster ignis. consumens est, ita dictum est, nonquo Deus qui spiritus eSt, ignis sit; sed quo justos illuminet, sus inentibus vero pœnam ignsi sse videntur. M de eo quod dictum est: Deus noster ignis, consumens est. Nunc atl ordinem revertamur.","english":"But also each of the saints, who were kindled by that fire of which the Lord says: \"I came to cast fire upon the earth, and how I wish it were already kindled!\" and again: \"Let your loins be girded, and lamps burning in your hands.\" Concerning this the Apostle also said: \"Fervent in spirit, serving the Lord.\" Therefore the divine word is fiery and fervent. The Lord himself confirms this, saying to the prophet Jeremiah: \"I have given my words in your mouth like fire\"; and the prophet himself declares that this fire burns within him, saying: \"And it was made in my heart like a burning fire.\" What therefore was said: \"Our God is a consuming fire,\" was said not because God, who is spirit, is fire, but because he enlightens the just, while to those who despise him he appears as the punishment of fire. On this point, concerning what was said: \"Our God is a consuming fire.\" Now let us return to the order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"CAPUT XXII. — Quomodo ergo resurrectio carnis negatur, cum multo ante per prophetam ex persona sua Dominus Christus dixerit: Caro mea requiescit Caro in spe ( Act. Psal. iv, ); et, in alio loco:ejus non videbit corruptionem (, ); et iterum: cSepultura ejus sublata est: et iterum: Et videbit omnis caro salutare Did; et iterum: Veniet omnis caro, quæ adoralura est in conspectu Domini ( Esai. LXIX, 23; Тim. It; ), id est; aut ill Hierusalem cœlesti, aut iit omni loco, ubi corruerit, aut sepulla fuerit, secundum illud Apostoli! Volb viros orare in omni loco, terantes manus mundas; si enim sol; qui creatura est, Cui præcipitur tit oriatur, in omni orbe tetrarum videtur, ab radios suos extendit; quanto magis creatUr et omnipotens Deus e in omni credendus est consistere loco!Cui Propheta dicit i Quo ibo a facie tua? Si descendero in infernum, edea (Paat. CXXXVIII, et 8); et cætera. Si ergo omnis earo adoratura est Dominum, et e contrario cadavera virorum, qui prævaricati sunt iii Demo, æternis tradentur ardoribus; in utramque partem tera carnis erit resurrectio.","english":"CHAPTER XXII. How, then, is the resurrection of the flesh denied, when long before the Lord Christ spoke through the prophet in his own person: \"My flesh rests in hope\"; and in another place: \"his flesh shall not see corruption\"; and again: \"His sepulchre has been taken away\"; and again: \"And all flesh shall see the salvation of God\"; and again: \"All flesh shall come, which shall worship in the sight of the Lord,\" that is, either in that heavenly Jerusalem, or in every place where it has fallen or been buried, according to that saying of the Apostle: \"I will that men pray in every place, lifting up pure hands.\" For if the sun, which is a creature, to which it is commanded that it rise, is seen in every part of the world and extends its rays, how much more is the Creator and almighty God to be believed to be present in every place! To whom the Prophet says: \"Whither shall I go from thy face? If I descend into hell, thou art there\"; and the rest. If therefore all flesh shall worship the Lord, and on the other hand the corpses of men who have transgressed against God shall be delivered to eternal fires, then in both directions there will be a resurrection of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Et ideo neC ad desteram, nec Nd sinistram ab hac sancta et catholica fide declinandum nobis St, Id est, ut nec jadaicum, nec hæreticum errorem sequamur; quorum alii qui carMId suOt; solas diligunt carnes: aHi ingrati beneficiorum DeI habere detrectant, qUod Dominus Jesus Christus et natus habuit; et resurgens possidet in æternum. Hæc est enim vera resurrectio, quæ sic gloriam carm tribuit, tit non auferat veritatem, sicut jam dictum est, dicit Apostolus: Corruptibile hoc induel incorruptionem, et mortalehoc induet immortalitatem; et Iterum: Nolumus igitur spoliari, subaudi carne: sed superindui cupientes gloriam, quæ de cæld est; et iterum: Ut vestiti et non nudi inveniamur, ut devoretur, quod mortale tat; a vita (I CDt. iT, 53; II Cor. v, 2, 3). Nemo ergo superinduitur, nisi qUi ante vestitus est; sicut et Dominus noster, qui iti monte transfiguratus ast tit gloriam, tunc quando Moysen et Etiam ad testimonium exhibuit sunm (Matth. XVII. 5); cujus nOli solum vestimenta, sed et faciesfulgebat ut sol; ubi autem facies nominatur; æstimo quod et cætera a membra conspecta sint.","english":"And therefore we must not turn aside to the right or to the left from this holy and catholic faith, that is, we must follow neither the Jewish nor the heretical error; of whom some, who are carnal, love only flesh; others, ungrateful for the benefits of God, refuse to hold that the Lord Jesus Christ had, even when born, that which He possesses forever in rising again. For this is the true resurrection, which so grants glory to the flesh that it does not take away its reality, as the Apostle has already said: \"This corruptible shall put on incorruption, and this mortal shall put on immortality\"; and again: \"We would not therefore be unclothed,\" that is, of the flesh, \"but desiring to be clothed upon with the glory which is from heaven\"; and again: \"That we may be found clothed and not naked, so that what is mortal may be swallowed up by life\" (1 Cor. 15:53; 2 Cor. 5:2, 3). No one, therefore, is clothed upon unless he has first been clothed; as also our Lord, who was transfigured on the mountain into glory, when He then brought forward Moses and Elijah as a testimony to Himself (Matt. 17:5); whose not only garments but also face shone as the sun; and where the face is mentioned, I judge that the other members also were seen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"CAPUT XXIII. — Ad itanc igitur clarificationem, justi omnes in resurrectione transformabuntUr, probante hoc Joanne Evangelista ac dicente: Charissimi, filii Dtt samus, et nondum apparuit, quia erimlla. Scimus qulatUli apparuerit, similes et erimus( Joan. III, j. Et justusdictt: autem cum justitia apparebo in conspecta lao I satiabordum manifestabitu. mihi gloria tua ( Psal. att ) 15). Resurgent ergo corpora nostra in aeternum aut ad gloriam utpaenam mansura (Dall. XII, 2). Cujus testes sunElias et Henoc, qui per tot series annorum ita usque ad secundum adventum Domini Christi permanent. Quod ita esse comprobat beatus Job dicens: a Scio qUid Redemptor meus vivit, et in novissimo dia de terra surrecturus sum; et rursus circumdabor pelle mea, et in carne mea videbo Deum. Reposita est hœc spes mea in sinu meo (Job XIX, et seq.). Erubescant ergo hæretici, qui aerium aut phantasticum corpus aut Domini fuisse, aut nostrum futurum esse, aut metempsychosin mentiuntur.","english":"CHAPTER XXIII. — For this clarification, therefore, all the just shall be transformed in the resurrection, as John the Evangelist affirms and says: Beloved, we are the sons of God, and it has not yet appeared what we shall be. We know that when it has appeared, we shall be like him (1 John 3:2). And the just man says: But I shall appear with justice in your sight; I shall be satisfied when your glory is manifested to me (Psalm 16:15). Our bodies, therefore, shall rise again, to remain forever either unto glory or unto punishment (Daniel 12:2). Of this the witnesses are Elias and Enoch, who through so many successions of years thus endure until the second coming of the Lord Christ. That this is so, blessed Job confirms, saying: I know that my Redeemer lives, and on the last day I shall rise from the earth; and again I shall be clothed with my skin, and in my flesh I shall see God. This hope of mine is laid up in my bosom (Job 19:25 and following). Let the heretics, therefore, be ashamed, who falsely claim that the Lord's body was either airy or phantasmal, or that ours will be so, or who invent metempsychosis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"CAPUT XXIV. — Satis re vera impium est et injustum, ut Job, qui oculis suis vulnera conspexit sua, et putredines ac vermes corporis sui manibus palpavit suis (Job. VII, 5), in aliam dicatur aut carnem aut animam resurgere. Quod ergo de beato Job diximus, hoc de Petro, hoc de Paulo, et de omnibus sanctis, qui diversis pro Deo tormentis animas posuerunt. Quaeritur sane illusorie a uobis ab hærelicis, utrum in resurrectione diversitas seius sit, id est aet feminae cum viris resurgant, ignorantes caeci sententiam Domini dicentis: Regina austri surget ill judicio cum viris generationis hujus, et condemnabit eoa (Lue. XI, 31). Ubi ergo vera caro, ibi diversitas sexus est; et ubi diversitas sexus, ibi Joannes Joannes est, et Maria Maria est. Vera ergo carnis resurrectio sine operibus carnis erit; quia sicut veritas ait: Neque nubent, neque uxores accipient, aed eruat sicut Angeli in cœlo (Matth. XXII, 30). Similitudoergo nobis angelica promittitur, uon substantia carnis negatur; quando enim dicitur: Neque nubent, neque nubentur; de his dicitur, qui possunt nubere, et tamen non nubent. Si enim hic in ista vita, quæ tentatio est super terram, multi propter regnum cœlorum semetipsos castrantes, non nubunt; et non solum viri, sed etiam feminae, hoc, Christo juvante, faciunt: e quanto magis hoc in illa beata vita non dicamus fieri, sed nec eogitare licebit!","english":"CHAPTER XXIV. — It is truly impious and unjust enough that Job, who with his own eyes beheld his own wounds and with his own hands felt the putrefaction and worms of his body (Job 7:5), should be said to rise again in some other flesh or soul. What therefore we have said of blessed Job, this we say of Peter, this of Paul, and of all the saints who laid down their lives for God under various torments. It is indeed asked in mockery by you—by the heretics—whether there will be diversity of sex in the resurrection, that is, whether women will rise again together with men, not knowing, blind as they are, the sentence of the Lord who says: The queen of the south shall rise in judgment with the men of this generation, and shall condemn them (Luke 11:31). Where therefore there is true flesh, there is diversity of sex; and where there is diversity of sex, there John is John, and Mary is Mary. The true resurrection of the flesh will therefore be without the works of the flesh, because, as the Truth says: They shall neither marry nor take wives, but shall be as the angels in heaven (Matthew 22:30). A likeness to the angels is therefore promised to us, not the substance of the flesh denied; for when it is said, They shall neither marry nor be given in marriage, it is said of those who are able to marry and yet do not marry. For if here in this life, which is a temptation upon earth, many for the kingdom of heaven make themselves eunuchs and do not marry—and not only men but even women do this, with Christ's help—how much more should we say that this happens in that blessed life, and indeed it will not even be permitted to think it!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Catholicum ergo et rectum est utrumque sexum in carnis resurrectione sine sexus operibus confiteri: cum, ut jam dictum est, adhuc in hac vita positi nitamur cum Dei adjutorio opera carnis, quæ contra spiritum concupiscit, non implere; probante hoc Apostolo, ac dicente: Vos in carne noa estis, aed in spiritu (Rom. VIII, 9); negando enim eos in earlie, quos in carne esse constabat, non carnis substantiam, sed peccata, id est, opera carnis in eis damnavit; et iterum: Ut absorbeatur quod morlale est, a vila (II Cor. v, 4); quia licet exterior homo noster corrumpitur, K sed renovatur interior: quod tamen non solum ill regno cœlorum et baptismate, sed etiam in poenitentibus quotidie fieri noverimus, in quibus carnis interitus ad profectum cedit spiritualem. Cui ergo nec opera carnis erunt, nee augmenta membrorum. nec capillus crescit aut unguis:quia omnes in virum perfectum,qui Christus est, rrsurgemus (Ephes. IV, 13). Si enim Patribus in eremo quadraginta annis non capilli, non ungues creverunt, aut vestimenta aut calceamenta attrita sunt (Deut. XXIX, ); hoc in regno cœlorum, ubi aufugiet dolor, et gemitus, et tristitia, i quaeri quam impium sit, sapiens lector intelligit.","english":"Therefore it is catholic and right to confess both sexes in the resurrection of the flesh without the works of sex: since, as has already been said, while we are still placed in this life we strive with God's help not to fulfill the works of the flesh, which lusts against the spirit; the Apostle approving this and saying: \"You are not in the flesh, but in the spirit\" (Rom. 8:9); for by denying that they were in the flesh, whom it was evident were in the flesh, he condemned in them not the substance of the flesh, but sins, that is, the works of the flesh; and again: \"That what is mortal may be swallowed up by life\" (2 Cor. 5:4); because although our outer man is corrupted, yet the inner is renewed: which nevertheless we know happens daily not only in the kingdom of heaven and in baptism, but also in penitents, in whom the destruction of the flesh yields to spiritual profit. For whom neither works of the flesh will be, nor increase of members, nor does hair grow or nail: because we shall all rise again into a perfect man, who is Christ (Eph. 4:13). For if for the Fathers in the desert for forty years neither hairs nor nails grew, nor were their garments or sandals worn out (Deut. 29), how impious it is to seek this in the kingdom of heaven, where pain, and groaning, and sadness will flee away, the wise reader understands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"CAPUT XXV. — Sed contra hanc tam veram, tam firmam doctrinam, et tam clara documenta et omni virtute subnixa, solent nobis hæretici illud Apostoli op-ponere (Tertul.l, de Relurr. e. 52), quod ait: Non omnis caro eadem enro, sed alia caro hominis, alia pecoris, alia volucrum (I Cor. xv, 39), et cætera; non intelligentes miseri beatum Apostolum corporis hoc hooore, non generis differentia dixisse. Alia est ergo caro hominis, id est, servi Dei, alia pecoril, id est, ethuici, et peccatoris, atque hæretici, qui cum in honore eMet, sanguine Christi rcdemptus atque honoratus, non intellexit, aed comparatus eat jumentis imsipienlibus, et similis factus eat illis (Psal. XLVIII, 13). Alia volucrum, id est, martyrum, qui ad coelestia pennis Spiritus sancti subvecti conscendunt. Alia piscium, id est, qui post salvatoris baptismi aquam assumuntur. Alia gloria solis, id est, Christi: alia gloria lunœ, id est, Ecclesiae: et alia gloria,cellarum, id est, seminis Abrahæ, et eorum qui se per fidem, et opera bona lilios ejus ostendunt; stella enim ab stella differt min gloria (I Cor. XV, 41), id est, apostoli et prophetæ illi, qui cupierunt videre et audire Cbristum: isti autem qui viderunt et audierunt eum, net corpora coelestia, et corpora terrestria, id est, christianorum et Judæorum.","english":"CHAPTER XXV. — But against this doctrine so true, so firm, and against testimonies so clear and supported by every virtue, the heretics are accustomed to set before us that saying of the Apostle, where he says: Not all flesh is the same, but one flesh of man, another of cattle, another of birds, and the rest; not understanding, wretched men, that the blessed Apostle said this of the honor of the body, not of a difference of kind. Therefore one is the flesh of man, that is, of the servant of God; another of cattle, that is, of the heathen, and of the sinner, and of the heretic, who when he was in honor, redeemed by the blood of Christ and honored, did not understand, but was compared to senseless beasts and made like to them. Another of birds, that is, of the martyrs, who, borne up on the wings of the Holy Spirit, ascend to heavenly things. Another of fishes, that is, of those who are taken up after the water of the Savior's baptism. Another is the glory of the sun, that is, of Christ; another the glory of the moon, that is, of the Church; and another the glory of the stars, that is, of the seed of Abraham, and of those who show themselves as his lilies through faith and good works; for star differs from star in glory, that is, those apostles and prophets who desired to see and hear Christ; but these who saw and heard him, and heavenly bodies and earthly bodies, that is, of Christians and of Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Postremo autem, ut omnium resurrectionem ostenderet, sic conclusit sententiam suam, dicens: sic et resurrectio mortuorum (Ibidem 42), Quod ° ut ita possit intelligi, nostrae conditionis, quæ in hoc sæculo fit, ponamus exempta. Infans enim cum in puerum creverit, puer vero in juvenem, juvrnis autem in virum, et vir ill senem, nequaquam per singulas males perit, sed semper idem est, qui tuit. Paulatim ergo hic aetas, non autem natura Eadem Rom. edit.,et in mensuram plenitudinis ejus resurgemus. perit.ln illa autem Hierusalem cœlesti, ubi sol iste ac luna septuplum lucebunt, diversitates nun erunt ætatum; ibi enim nec infans, nec senex, nec parvus erit, qui nou impleat dies suos, utpote filius resurrectionis, et in mensuram perveniat ætatis plenitudinis Christi, ut nec desint alicui annorum spatia, nee supersint. In illo a ergo tempore, cum aetas fuerit una eunctorum, et sanctus et peccator erunt simili reo surrectione perfecti, nec inter se variabunt tempore: sed alius ad præmia æterna, et in centuplum bona recipielldia, alius ad supplicia pertrahitur aeterna. Cum ergo ill genere humano aliter et aliter nascantur homines, in carnis resurrectione una omnibus et similis erit resurrectio; aliter enim Adam, aliter Eva, aliter Cain etAhel, et omnes homines nati sunt atque nascuntur: aliter autem homo Christus Jesus, qui est mediator Dei et hominum, natus est (Gen.","english":"Finally, however, to show the resurrection of all, he thus concluded his statement, saying: so also is the resurrection of the dead (Ibidem 42). So that this may be understood, let us set forth examples from our own condition, which takes place in this world. For when an infant has grown into a boy, and the boy into a youth, and the youth into a man, and the man into an old man, he by no means perishes through the individual stages, but is always the same person that he was. Gradually, therefore, here the age passes away, but not the nature. But in that heavenly Jerusalem, where this sun and moon shall shine sevenfold, there will be no diversities of ages; for there neither infant, nor old man, nor little one shall be, who does not fulfill his days, as being a son of the resurrection, and comes to the measure of the full stature of Christ, so that neither shall the spans of years be lacking to anyone, nor shall they be in excess. From that time, therefore, when there shall be one age for all, both saint and sinner shall be made perfect in a like resurrection, nor shall they differ among themselves in time: but one is drawn to eternal rewards, and receives good things a hundredfold, another is dragged to eternal punishments. Since, therefore, in the human race men are born in one way and another, in the resurrection of the flesh there shall be one and a like resurrection for all; for in one way Adam, in another Eve, in another Cain and Abel, and all men have been born and are born: but in another way the man Christ Jesus, who is the mediator of God and men, was born (Gen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"II, 22; IV; i; I Tim. II, 5). Licet ergo diversis exordiis homo nascalur, una tamen hominis natura non differt resurrectione carnis omniumque membrorum: quæ omnia membra una Domini sententia declarantur, cum de illo homine IOfJueretur, qui non habuit vestem nuhtialem (Mallh. XXII, 11). nec servavit illud mandatum: Omni tempore munda sint vestimenta tua; quem manibus pedibusque constringi jussit et auferri, ne recumberet ill convivio, lae sederet in solio, ne staret ad dexteram Dei: scd mitti in gehennam ignis, ubi estfletus oculorum, et stridor demium (Conf. Tertull..de Resurr. Carn. cap. 55).\n\nCAPUT XXVI.--Porro de capillis nostris dubitare satis impium est,quos Dominus dinumeratos esse I signavit (Matth.x,30).Frustra ergo numerati sunt si aliquando perituri sunt: sed non pereunt, quia in similitudinem Domini Christi cum omnibus membris resurrecturi sumus. Si enim in istum ignem temporalem, qui omne quod accipit, absumit, omnipotens Deus potentiam suam in tribus pueris ostendit, qui in camino ignis ardentis capillus eorum intactos reservavit (Dati. III, 50); in resurrectione capillus nostros nOli resuscitabit? Resuscitabit plane sine aliquo augmento vel deIrimento. Nulla ergo in resurrectione mortuorum varietas aut differentia crit, sicut nunc fragilis in nubis est carnia infirmitas, quae sui oneris mule deprimitur, i quae fucatur.","english":"II, 22; IV; i; 1 Tim. 2:5. Although therefore man is born from different beginnings, nevertheless the one nature of man does not differ in the resurrection of the flesh and of all its members; all which members are declared by one sentence of the Lord, when it was said concerning that man who did not have a wedding garment (Matt. 22:11), and did not keep that commandment: Let your garments be clean at all times; whom He ordered to be bound hand and foot and taken away, lest he recline at that banquet, or sit on the throne, or stand at the right hand of God; but to be sent into the fire of hell, where there is weeping of the eyes and gnashing of teeth (cf. Tertullian, On the Resurrection of the Flesh, chap. 55).\n\nCHAPTER XXVI. — Furthermore, to doubt concerning our hairs is impious enough, which the Lord signified have been numbered (Matt. 10:30). In vain therefore are they numbered if they are at some time to perish; but they do not perish, because we shall rise again in the likeness of the Lord Christ with all our members. For if in that temporal fire, which consumes everything it receives, almighty God showed His power in the three youths, who in the furnace of burning fire preserved their hairs intact (Dan. 3:50), will He not raise our hairs in the resurrection? He will raise them plainly without any increase or loss. There will therefore be no variety or difference in the resurrection of the dead, just as now there is fragile weakness in the flesh, which is weighed down by its own burden and is discolored.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"fœdatur, caecatur, injuriatur, vulneratur, sanatur, moritur, corrumpitur, et in terram ac pulverem revocatur; et tamen post haec omnia in die judicii in simplicis gloria primi Adae atque secundi reformamtur. Vera ergo in carne resurrectio mortuorum, atqne diversitas sexus erit sine opere carnis et sanguinis: Veniet, tit Dominus, hora, in qua omnes qui in monumentis sunt, audient uocem Filii Dei, et procedent (JQan. v, et 29). Audient ergo auribus, et procedent pedibus, sicut Lazarus, et omnes quos Salvator suscitavit (JoaH. XI, 44). ipsi ergo procedent de monumentis, qui in monumentis illati fuerant. Yeniet ergo omnis caro non solum de terra, sed etiam de mari, et de fluminibus; ut videant salutare Dei (Terlull. I. de Resurr. Carn. cap. 31). Mandabit enim piscihus ac fluminibus maris, et bestiis terræ, et volatilibus cœli; et eructabunt ossa et carnes omnium mortuorum; ut resurgant, alii in vitam apternam, alii in opprobrium et confusionem sempiternam. Tunc videbunt justi impiorum pœnas atque cruciatus; quoniam vermis eorum non morietur et ignis eurum nun exstinguetur, et erunt in aspectu omni carni (Esai. Lim, 24). Quia ergo verissime hanc habemus spem sicut, exhibuimus membra nostra famulari immunditiae, et iniquitati ad iniquitatem (Rom.","english":"it is defiled, blinded, injured, wounded, healed, dies, decays, and is called back to earth and dust; and yet after all these things, on the day of judgment, they are reformed into the glory of the simple first Adam and the second. Therefore the resurrection of the dead is truly in the flesh, and the diversity of sex will be without the work of flesh and blood: The hour will come, says the Lord, in which all who are in the tombs will hear the voice of the Son of God, and will come forth (John 5:28-29). They will therefore hear with ears, and come forth with feet, like Lazarus, and all whom the Savior raised (John 11:44). Therefore those who had been carried into the tombs will themselves come forth from the tombs. Therefore all flesh will come, not only from the earth, but also from the sea and from the rivers, that they may see the salvation of God (Tertullian, On the Resurrection of the Flesh, ch. 31). For he will command the fishes and the rivers of the sea, and the beasts of the earth, and the birds of the sky; and they will belch forth the bones and flesh of all the dead, so that they may rise again, some to eternal life, others to reproach and everlasting confusion. Then the righteous will see the punishments and torments of the wicked; for their worm will not die and their fire will not be extinguished, and they will be in the sight of all flesh (Isaiah 66:24). Since therefore we have this hope most truly, just as we have presented our members to serve uncleanness and iniquity unto iniquity (Rom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"VI, 13); ita exhibeamus ca famulari justitiæ in sanctificationem vitæ: ut resurgentes a mortuis, i in novitate vitæ ambulemus, ut vita nominis Jesu manifeatetur in carne nostra mortali propter Spiritum ejus habitantem in nohis (II Cor. III, 18). Justum ergo est, et vere justum, ut qui semper mortificationem Christi in cropore nostro circumtulimus (II Cor. IV, 12), vita quoque ejus in corpore nostro manifestetur. S\"oliantes ergo nos, sicut dicit Apostolus (Colou. III, 9). veterem hominem cum actibus suis, erroris tunicam ac i peccati non requiramus; ut novam, qui Christus est, induamus (Ephes. IV, 2ł), imitantes sponsam ejus dicentem nocte: Exui me tunicam meam, quomodo induar illam? Lavi pedes meos, quomodo inquinabo illos (Cant. v, 3)?\n\nCAPUT XXVII. — Hanc ergo majestatis ac potentiæ artem, id eSI, resurrectionem figulus ille facil, qui per Hieremiam prophetam ad populum loquitur peccatorem, dicens: Numquid sicut figulu\" isle non potero vos reformare ac redintegrare domus I srael (Jerem. XVIII, 6)? Qui eliam hanc mirabilem majestaUs suæ D operam in manu Moysi ostendit ( Exod. IV, et 7), quam ill candore mutatam deinceps colori pristino restituit. Sed et ipsum resurrectionis tocabulum apene significat, non aliud mori, et aliud resuscitari. Quod ergo in homine mor hur, hoc et vivificatur. Ita ergo secundum resurrectionem murtuorum ° nec cunt errat, ignorat.","english":"Let us therefore present our members as slaves to righteousness for sanctification of life, so that, rising from the dead, we may walk in newness of life, so that the life of the name of Jesus may be made manifest in our mortal flesh because of his Spirit dwelling in us. It is therefore just, and truly just, that we who have always carried about the mortification of Christ in our body should also have his life made manifest in our body. Stripping off, then, as the Apostle says, the old man with his deeds, let us not seek again the tunic of error and of sin, so that we may put on the new man, who is Christ, imitating his bride who says in the night: I have put off my tunic; how shall I put it on? I have washed my feet; how shall I defile them?\n\nCHAPTER XXVII. — This art, then, of majesty and power, that is, the resurrection, that potter accomplishes, who through the prophet Jeremiah speaks to the sinful people, saying: Can I not, like this potter, reform and remake you, house of Israel? He also showed this wonderful work of his majesty by the hand of Moses, which, changed to whiteness, he afterwards restored to its former color. But even the very word of resurrection signifies almost nothing other than that one thing dies and another is revived. For what dies in a man, that same is also made alive. Thus, therefore, according to the resurrection of the dead, he neither errs nor is ignorant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Vulneratus denique ille teneris Hiericuntinus (Luc., 34,) totus refertur ad stabulum, et delictorum plagæ per miscientis gratiam immortalitate sanantur. Prophetia ergo, quæ pendebat vere ih Domini Christi carne completa est, quam Spiritus sanctus IIOS cupiens edocere locutus est; ait enim: Quæ est istaquæ as cendit dealbuta, innitens supra fratruelem suum, et deliciis affluens? Et iterum: Fratruelis meus candidus et rubicundus (Cant. VIII, 5; V, 10). Rubicundus igitur ex incarnatione candidus autem ex divinitate. Quod ita esse comprobat beatus Joannes Evangelista, cum dicit quia equus super quem sedebat Dominus, rubeus erat (Apoc. VI, 4), corpus scilicet san ctum, quod ex sancta Virgine assumpsit. Cui in cœlis ascendenti dicitur:Quis est iste, qui venit de Eodoin tinctis vestibus a de Bosra; et: Quare rubrum est vestimentum tuum et indumenta tua quasi calcantium in torculari (Esai. LXIII, 1, 2)? ct est sensus: Quis est iste, qui ascendit terra, cujus vestimenta sanguine sunt aspersa? Illud autem quod in Zacharia propheta dicitur (Zach.I, 8), quia sequebantur eum equi variorum colorulII, id est, qui vel ill martyrio rubri, vel sturnini in volatu, id est varii in virtutibus, vel candidi in virginitate monstrantur. Quod autem equus iste rufus, albus denuo a sancto Joanne describitur (Apoe. XIX, 11), divinitas, immortalitas et incorruptio ejus ostenditur.","english":"Finally, that wounded man of Jericho, so tender, is carried back whole to the inn, and the wounds of his sins are healed by immortality through the grace of the one who has mercy on him. The prophecy, then, that hung fulfilled in the true flesh of the Lord Christ, the Holy Spirit spoke, desiring to teach us; for it says: Who is this that comes up whitened, leaning upon her kinsman, and abounding in delights? And again: My kinsman is white and ruddy. Ruddy, therefore, from the incarnation, but white from the divinity. That this is so the blessed John the Evangelist confirms, when he says that the horse on which the Lord sat was red, that is, the holy body which he took from the holy Virgin. To him ascending into heaven it is said: Who is this that comes from Edom, with dyed garments from Bozrah; and: Why is your garment red, and your clothing like those who tread in the winepress? And the meaning is: Who is this that ascends from the earth, whose garments are sprinkled with blood? But that which is said in the prophet Zechariah, that horses of various colors followed him—that is, those shown either red in martyrdom, or dappled in flight, that is, various in virtues, or white in virginity. But that this horse, red, is again described by the holy John as white, shows his divinity, immortality, and incorruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Et idco omnes, qui eum sequuntur, candidis non solum utuntur vestividelicet et immortalibus corporibus. Et ideo hunc omnes sancti, ipso juvante, imitantur; quia vestimenta sua non coinquinant, ac virgines, gratia ipsius donante, permanellt. Et idco ill albis vestibus, ut dictum est, erunt sequentes agnum c, qui tulit peccatum mundi.\n\nCAPUT XXVIII. —Totum ergo hominem, sicut di ctum est, Filius Dei suscepit ex Virgine, totum integrum resuscitabit, id est, animam et corpus, adimplens sententiam suam, qua ait: Omne quod dedit mihi Pater, non perdam ex eo quidquam; sed ego resuscitabo illud in novissimo die (Joan. VI, 39): quod dictum tam de se quam de membris suis Dominum Christum dixisse intelligimus, qui suo et membrorum suorum ore in omnibus sanctis loquitur libris. Clamat ergo ad Deum et caput in corpore, et corpus in capite, hoc est, et Ecclesia in Christo, et Christus in Ecclesia; quia in nullo membra a capHe, neque caput separatur a membris. Tunc ergo videbunt eum adversarii, ejus, qui eum compunxerunt, et clamaverunt: Tolle, tolle, crucifige eum ( Joan. XIX, 15). Tunc Angelorum vaticinium comprobabitur, qui stupentilus apostolis dixerunt: Viri Galilæi, quid statis aspicientes ill cœlum? Sie veniet, quemadmodum vidistis eunt euntem in cœlum (Act. I, 11). Et sane hoc quærendum est, utrum post resurrectionem comesFuri sumus (Tertul. de Resur. Carn. cap.","english":"And therefore all who follow him use not only white garments, but indeed also immortal bodies. And therefore all the saints, with his help, imitate him, because they do not defile their garments, and by the gift of his grace they remain virgins. And therefore they shall be in white garments, as it is said, following the Lamb who took away the sin of the world.\n\nCHAPTER XXVIII. — The Son of God, then, as has been said, took up the whole man from the Virgin; he will raise up the whole man entire, that is, soul and body, fulfilling his own sentence, by which he said: Everything that the Father has given me, I will lose nothing of it; but I will raise it up on the last day (John 6:39): which we understand the Lord Christ to have said both of himself and of his members, who speaks in all the holy books by the mouth of himself and of his members. Therefore both the head cries out to God in the body, and the body in the head, that is, both the Church in Christ and Christ in the Church; because in no respect are the members separated from the head, nor is the head separated from the members. Then, therefore, his adversaries shall see him, those who pierced him and cried out: Take him away, take him away, crucify him (John 19:15). Then the prophecy of the angels shall be confirmed, who said to the astonished apostles: Men of Galilee, why do you stand looking into heaven? He shall come in the same way as you saw him going into heaven (Acts 1:11). And indeed this must be asked, whether after the resurrection we are to be","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"60), ac bibituri in regno coelorum, sicut et Dominus post resurreclitlnelll, ut verum corpusosienJeret, comedit ac bibit, ac sicut Lazarus (Joan. XI, 44), et cæteri quos suscitavit. Comedit ergo Dominus, ut veritatem corporis ostenderet (Luc. XXIV, '3), et dubitantes apostolos confirmaret, qui eum spiritum ac phantasma putabant: comedit favum, ut prophetiam impleret, quæ ex persona ejus Inquitur dicens: comedid favum cum melle meo; comedite, amici, et inebriamini, vicini (Cant. V, 1). Ob hanc ergo prophetiam, et verum corpus manifestandunt post. resurrectionem comedit Dominus ac bibit, probante hoc beato Petro apostolo, ac dicente: e Nobis autcm manifestatus est, qui manducavimus, ac bibimus cum eo, postquam resurrexit a mortuis (Act. X, et 41). Nobis ergo post resurrectionem cibus Verbi, et visio Dei, et laudes ejus, et alleluia erunt, et illa quæ nec oculus uidit, nec auris audiuit, nec in cor hominis ascenderunt, quæ præparavit Deus diligentibus se (I Gor. II, 9). Non ergo post resurrectionem manducandum nobis ac bibendum est nec incorrupta et immortalia corpora alimoniis sustentanda terrenis sunt; alioquin ubi cibi, sequuntur et morbi, et cætera, qum ill hoc sæculo perpetimur.","english":"and are going to drink in the kingdom of heaven, just as the Lord also, after the resurrection, ate and drank so that he might show his body to be real, and as Lazarus and the others whom he raised. The Lord therefore ate to show the truth of his body and to strengthen the doubting apostles, who thought him a spirit and a phantom. He ate a honeycomb to fulfill the prophecy which is spoken in his person, saying: I ate the honeycomb with my honey; eat, friends, and be drunk, neighbors. For the sake of this prophecy, therefore, and to make manifest his true body after the resurrection, the Lord ate and drank, with the blessed apostle Peter confirming this and saying: But he was made manifest to us, who ate and drank with him after he rose from the dead. For us, then, after the resurrection, our food will be the Word, and the vision of God, and his praises, and alleluia, and those things which neither eye has seen, nor ear heard, nor have entered into the heart of man, which God has prepared for those who love him. Therefore after the resurrection we are not to eat and drink, nor are incorrupt and immortal bodies to be sustained by earthly nourishment; otherwise, where there is food, there follow also diseases and the rest of what we endure in this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"CAPUT XXIX.- Sicut ergo vcram carnem Doniiuus suscepit, et vere passus est, et vere resurreait, et veru post resurrectionem manus et latus ostendit discipulis (joan. XX,; Luc. XXIV, 40); i!a et vere manducavit, vere pedibus ambulavit, et vera lingua cum omnibus apostolis, et cum Cleopha locutus est, et vero cubitu cum eis in caena discuut, et vers manibus accepit panem et benedixit ac fregit et porrexit illis. Qnod autem ex oculis corum repente evanuit, divinæ virtutis fuit, non umbræ aut phantasmalis: alioquin et ante passionem cum tenuissem, et eduxissent cum de Nazareth, tit præcipitarent eum cle supercilio montis (Luc. IV, 29) super quem civitas corum posita erat; trans;vit per medium eorum, id eSI, lapsus est de man!bus corum. Aut numquid carnem nOli habuit, qUI flagellum de fune fecit, et omnes unimicos ac persecutores suos de templo eliminavit (Joan. II, 15; Jean. xX, 2G)? ubi omnis divinitatis ejus potentiA claruit. Illud autem quod post resurrectionem ad discipulos clausis ingressus est jannis, ejusdem virtutis fuit, cujus et ex oculis evancescere. Dicunt enim homines sæculi istius quod Apollonius magus, cnm ante Domitianum imperatorem in consistorlo staret, repente nou comparuisset (Philost. Lemn. lib. VIII, cap.; Lactan. de Instit. v, c. 5). Hæc tamen nos dixiimus, non quo magum dæmone repletum Domino Christo comparemus, sed ut hæreticorum insaniam confutaremus.","english":"CHAPTER XXIX. Just as therefore the Lord took true flesh, and truly suffered, and truly rose again, and after the resurrection truly showed his hands and side to the disciples, so too he truly ate, truly walked on his feet, and with a true tongue spoke with all the apostles and with Cleophas, and at the supper truly reclined with them, and with true hands took bread and blessed and broke it and gave it to them. But that he suddenly vanished from their eyes was the work of divine power, not of a shadow or a phantom; otherwise, even before the passion, when they had seized him and led him out of Nazareth, so as to cast him down from the brow of the mountain on which their city was built, he passed through the midst of them, that is, he slipped from their hands. Or did he not have flesh, he who made a whip of cords and drove all his enemies and persecutors out of the temple, where the whole power of his divinity shone forth? But that after the resurrection he entered to the disciples with the doors closed was of the same power as vanishing from their eyes. For the men of this world say that Apollonius the magician, when he stood in the consistory before the emperor Domitian, suddenly was not to be seen. Yet I have said these things not to compare a magician full of a demon with the Lord Christ, but to refute the madness of the heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Qnod ergo mago licet, si tamen verum est, Domino non licet? Lunceus, lit fabulæ ferunt, videbat trans parletem (Plin. l. VIII Nat. Hist., cap. 8): Dominus clausis ostils, nisi phantasma luent, intrare non poterat (Matth. XIV, )? qui certe et ante resurrectionem pendulo super mare ambulavit itrtessu. et hoc ipsum, apostolo præbuit Petro, qui cum a fide super aquas ambularet infidelitate postea mergi coepit, nisi cum citius dextera Domini continuisset (Hieron. in Isai. sub fin. Item ire cap. Matth. ). Aquilæ et vultures transmarina sentiunt cadavera: Salvator apostolus suos, nisi ostia aperuerit, hon videbit? ad postremum, dicas velim, mini quid majus sit, tantam terræ magnitudinem tribus appendere digitis (Esai. XL, 12), et super aquas incertas librari; ali Deum per clausam creatu. ram transire? 'Creatori qnod majus e,t tribuis, et quod minus calumniaris. Petrus apostolus, ut jam dictum est, super aquas ambulavit (Matth. xiv, 36), et gravit et sOlido corpori mollis unda, nisi paululum dubitasset, non cesserat: et tu Deum calumniaris, quare clausis ingressus sit ostils? Paululum ergo fides Petri dubitavit, ct statim naturam suam corpus agnovit; ut nos sciremuS super aquas nou corpus ambulasse, sed fidem.","english":"What then is permitted to a magician, if indeed it is true, is not permitted to the Lord? The lynx, as the fables report, sees through a wall; the Lord, with the doors closed, could not enter unless he were a phantom? He who certainly even before the resurrection walked with suspended step upon the sea, and granted this very thing to the apostle Peter, who, when he walked upon the waters by faith, afterward began to sink through unbelief, unless the Lord's right hand had quickly held him up. Eagles and vultures perceive carcasses across the sea: shall the Savior not see his apostles unless he opens the doors? Finally, I would like you to tell me which is greater, to weigh such a vast mass of earth with three fingers and to balance it upon uncertain waters, or for God to pass through a closed creation? You attribute to the Creator what is greater, and you bring a charge concerning what is less. The apostle Peter, as has already been said, walked upon the waters, and the soft wave yielded to a solid body—had he not doubted a little, it would not have yielded; and do you bring a charge against God as to why he entered with the doors closed? Peter's faith therefore doubted a little, and immediately his body recognized its own nature, so that we might know that it was not the body that walked upon the waters, but faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"CAPUT XXX.— Noli ad judicium tuum potentiam Domini illagorum præstigiis alit æquare aut inferiorem facere; tit videatur fuisse qnod noh fuit, ut putetur comedisse sine dehlibus, fregisse panem sine manibus, amburasse sine pedibus, lOCUlus fuisse sine lingua, aut capite, latus monstrasse sine corpore. Et quomodo, inquit, non cognoscebant eum ill itinere si ipsum habebat corpus, quod ante habuit? Erras enim 6t multum erras, qui noh hudis Evangelistam dicentem: Quid ocult eorum tenebantur, ne eum agnoscerent; et paulo post: Aperti sunt, inquit, oculi eorum, et cognoverunt eum (Lue. aim, 16, 31). Numquid in tantum desiples, ut eum alium fuisse dicas, quando cognoscebatur; et alium quando non cognoscebatur? Et certe unus atque idem crat. Cugnoscere brgo et non cognoscerc videntium oculis fuit, doti ejus qui videbatur, ut vaticinium sancti Hieremiæ compleretur, quo ait: e Quare sicut colonus futaras est in terra, et sicut air declinans ad manendum (Jerem. XIV, 8)? Denique ut scias errorem, qUi versabatur in rilcdio, non torporis Domini, sed oculorum fuisse clausorum: Aperti sunt oculi eorum (Joan. XX, 16), et mox cognoverunt eum. Nam ct Maria Magdalene quamdiu vivam quærebat inter mortuos, hun cognoscebat Jesum; at ubi eum agnovit, mox Dominum confitetur. In navi etiam una omnibus discipulis positis, lesus stabat in littore (Joan.","english":"CHAPTER XXX. Do not equate the Lord's power with the tricks of sorcerers, or make it inferior, so that he might seem to have been what he was not—so that he might be thought to have eaten without teeth, to have broken bread without hands, to have walked without feet, to have spoken without tongue, or to have shown his side without a body, or a head. And how, someone says, did they not recognize him on the road, if he had the same body that he had before? For you are mistaken, and greatly mistaken, who do not hear the Evangelist saying: Their eyes were held, lest they recognize him; and a little later: Their eyes were opened, he says, and they recognized him (Lk 24:16, 31). Are you really so foolish as to say that he was one person when he was recognized and another when he was not recognized? And surely he was one and the same. Therefore to recognize and not to recognize belonged to the eyes of those who saw, not to the one who was seen, so that the prophecy of the holy Jeremiah might be fulfilled, in which he says: Why have you become like a stranger in the land, and like a traveler turning aside to stay? (Jer 14:8). Finally, so that you may know that the error which was at work in their sight was not due to any dullness of the Lord but to their closed eyes: Their eyes were opened (Jn 20:16), and at once they recognized him. For even Mary Magdalene, as long as she was seeking the living among the dead, did not recognize Jesus; but when she recognized him, she at once confessed him as Lord. Also, on the ship, when all the disciples were placed there, Jesus stood on the shore (Jn","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"XXI, ); caeteris autem non cognoscentibus eum, Joannes prior agnovit, et dixit: Dominus est. Decebat revera, et salis congruum erat, ut virginitas virginale prius agnosceret corpus. Idem ergo erat, et non idem ab omnibus videbatur.\n\nCAPUT XXXI. — Statimque subjungens Evangelista, dicit: Et nemo audebat eum amplius interrogare: Tu quis es (Joan. Xli, 12)? Quia vescentes pariter ac bibentes cum eo, hominem verum ac Deum videbant; non tamen quod alter Deus, alter homo esset: sed unus atque idem esset Filius Dei et Filius hominis; cognoscebatur enim ut homo, adorabatur ut Deus, complens illud, quod eis ipse Dommus imprecatus fuerat, dicens ad Patrem: Hæc est autem vita æterna, ut cognoscant te unum et tet tun Deum, et quem misisti, Jesum Christum (Jolin. XVII, 3). Dignum ergo eSI, et satis dignum, ut caro hominis cœtis inferretur, cujus habitator Deus esse dignatus est: nec potest videri hominem contra meritum factum eSse incolam cœli, cujus vaginam non est dedignatris Spiritus, qui Deus est. Justum ergo fuit ut corpuS, ill quo Deus habitando terram visitare dignatus eSt, per quod particeps nostri factus est, ad immortalitatem perduceret, et in coelestibus collocaret.","english":"But the others did not recognize him; John recognized him first and said, It is the Lord. It was fitting indeed, and altogether appropriate, that virginity should recognize the virginal body first. He was therefore the same, and yet he did not seem the same to all.\n\nCHAPTER XXXI. And immediately the Evangelist adds, saying: And no one dared to question him any further, Who are you? Because those who ate and drank with him saw a true man and God; yet not that one was God and another man, but that the same one was both Son of God and Son of man. For he was recognized as a man, worshiped as God, fulfilling what the Lord himself had prayed for them, saying to the Father: This is eternal life, that they may know you, the one and true God, and Jesus Christ whom you have sent. It was fitting, then, and entirely fitting, that the flesh of man be brought into the heavens, flesh whose inhabitant God deigned to be; nor can it seem that a man was made a dweller of heaven contrary to his merit, when the Spirit, who is God, did not disdain his sheath. It was just, therefore, that the body in which God deigned to visit the earth by dwelling, through which he became a partaker of our nature, should be brought to immortality and placed in the heavenly realms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ubi ergo Dei habitatio esse debuit, nisi in regno Dei ubi autem regnum Dei, nisi in cœlis ubi et nos omnes, ipso donante atque juvante, tunc (ututi sumus, quando corruptivum hoc induerit incorrupliollem, et mortale hoe induerit immortalitatem (I Cor. XV, 53); ut omnis caro videat salutare nei (Esai. XL, 5), et agnoscat quod redemptor atque salvator ille sit, qui luctatus est cum Jacoh (Gen. XXXII, 24), qui virtus et auxiliator fuit ipsi Jacob, qui in passione voluntaria I superatus, quod illa luctu præfigurabat, crucifigentes se benediceret, atque pro eis oraret, dicens: Pater, ignosce eis, non enim sciutlt quid faciunt (Luc. XXIII, 34), confirmans et illud, quod per David ante prædixerat: j Dum appropinquarent mihi, qui edebant carnes meas, ego autem orabam (Psal. CVIII, 4). Caro ergo Verbi, non Verbum editur: caro, non Deus, qui spiritus est, cOllledilur. Vos me, ait, persequentes flagellastis, vs faciem meam conspuistis, vos me crucifixistis: ego vos tamem ad poenitentiam provdho: Nolo enim mortem peccatoris, sed tantum lit revertatur, et vivat (Ezech. XVIII, 32). Quod ita esse comprobat beatus Apostolus dicens: Et vos cum essetis aliquando alienati cr inimici sensu carnis vestræ in operibus malis, reconciliavit ros in corpore carnis suæ per mortem (Coloss. I et 22).","english":"Where, then, ought the dwelling-place of God to be, except in the kingdom of God? And where is the kingdom of God, except in the heavens, where we all shall be, by his gift and help, when this corruptible shall have put on incorruption and this mortal shall have put on immortality; so that all flesh may see the salvation of God, and may acknowledge that he is the redeemer and savior who wrestled with Jacob, who was the strength and helper of Jacob himself, who in his voluntary passion was overcome—which that wrestling prefigured—so as to bless those who crucified him and pray for them, saying: Father, forgive them, for they know not what they do, confirming also that which he had foretold beforehand through David: When they who ate my flesh drew near to me, I prayed. Therefore it is the flesh of the Word that is eaten, not the Word; the flesh is consumed, not God, who is spirit. You, he says, persecuted me and scourged me, you spat in my face, you crucified me; yet I lead you to repentance: for I do not desire the death of the sinner, but only that he turn back and live. The blessed Apostle proves that this is so, saying: And you, when you were once alienated and enemies in mind through the flesh in evil works, he reconciled in the body of his flesh through death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"CAPUT XXXII. - Illud autem quod objiciunt dixisse Apostolum: Qui autem in carne sunt, Deo placere non possunt (Rom. VIII, 8); hæc dicta sunt, non quo carnis natura damnetur, cujus conditor Deus est, et in qua plurimi sanctorum placuerunt Deo, et regnant cum Christo): sed quo sensus et opera carnis repudientur (Terlul. I. de ReMur. carn. cap. 46). Cum ergo lutum carnis nostræ, A ut jam dictum est, spiritualibus pennis cum subvectione angelorum volaverit ad caelum, ibi verum et pacificum suae salutis obsidem habet in æternum, ad quem rapiemur in nubibrr, obviam Christo in aera (I Thess. IV, t6), sicut Esaias propheta testatur dicens: Super humeros. lollentur, et portabuntur ad loca sua (Esai. LXVI, 12); et iterum: Qui sunt isti, gui ut nubes volant, et quasi columbæ ad fenestras suas (Esai. u, 8)P id est, ad mansiones meritorum suorum, de quibus Dominus dicit: Multæ mansiones sunt apud Patrem meum (loan. XIV, 2); et iterum: Et adducent omnes fratres uestros de cunctis, genlibu. in Hierusalem in equis, et mulis, et quadrigis, et carrucis, et lecticis, dicit Donrinu, Deas (Esai. LXVI, 20). Quod ne alicui forte dubium videatur hominem in corpore isto positum in aera posse volitare, confirmat hoc idem Apostolus dicens: Fide Henoch translatus est, ne videret mortem (Nebr.","english":"CHAPTER XXXII. But as for their objection that the Apostle said, \"Those who are in the flesh cannot please God\" (Rom. 8:8): these words were spoken not because the nature of the flesh is condemned—since God is its creator, and in it very many of the saints pleased God and reign with Christ—but because the sense and the works of the flesh are rejected. When, therefore, the clay of our flesh, as has already been said, has flown to heaven on spiritual wings with the conveyance of angels, there it has a true and peaceable pledge of its salvation for eternity, to which we shall be caught up in the clouds to meet Christ in the air (1 Thess. 4:16), as the prophet Isaiah testifies, saying: \"They shall be lifted up on shoulders and carried to their places\" (Isa. 66:12); and again: \"Who are these that fly like clouds, and like doves to their windows?\" (Isa. 60:8)—that is, to the dwelling-places of their merits, of which the Lord says: \"There are many dwelling-places with my Father\" (John 14:2); and again: \"And they shall bring all your brethren from all the nations into Jerusalem, on horses and mules and in chariots and carriages and litters, says the Lord God\" (Isa. 66:20). And lest this should perhaps seem doubtful to anyone—that a man placed in this body can fly in the air—the Apostle confirms this same thing, saying: \"By faith Enoch was translated, that he should not see death\" (Heb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"II, 5): nam et Elias in corpore isto positus, in quo nunc usque est, curru igneo, id est, angelorum subvectione, qai Sunt spiritus et flamma ignis, qui faciunt voluntatem nd, e quasi u.que ad caelum raptus (IV Reg. II, 2): et Habacuc propheta de Judaea in Chaldæam ' ab angelo ductus et reductus est in momento temporis (Dan. xiv, 35): et ipse apostulus Paulus raptus est usque ad tertium cœlum (II Cur. XII, 2), et in paradisum; et inde reductus est in mundum. Ut autem manifestius clareat vehicula ista sanctorum \"pirilus esse, id est, angelos Dei, docet nos exemplum sancti Philippi unius ex septem, quem spiritus Domini de Gaza rapiens, subito posuit in Azotum (Aet. VIII, et 40). Enucleatius hæc, et membratim quodammodo articulatimque scrutata, quantum intentionem meam Dominus adjuvare dignatus est, dicta sufficiant. Tamen ne omisisse aliquid videamur, ipsius Domini ac Salvatoris nostri probanda sunt verbis; ait enim, cum de agro et tritico ac zizania, loqueretur: In consummatione enim sæculi i mittet Puter meus angelo.. gui separent zizania (Jlalth. XIII, 41), id est, peccatores, a tritico, Loc est, a justis. Isti sunt angeli, qui Lazarum ill agone paupertatis simul et infirmitatis probatum in sinum ac requiem sustulerunt Abrahæ (Luc. XVI, 22).","english":"For Elijah too, placed in that body of his in which he remains even now, was caught up as if all the way to heaven in a chariot of fire—that is, by the conveyance of angels, who are spirits and a flame of fire, who do the will of God (2 Kings 2:11). And the prophet Habakkuk was led from Judea into Chaldea by an angel and brought back in a moment of time (Dan. 14:35). And the apostle Paul himself was caught up to the third heaven (2 Cor. 12:2) and into paradise, and from there was brought back into the world. But that it may be more clearly evident that these vehicles of the saints are spirits—that is, angels of God—the example of Saint Philip, one of the seven, teaches us: the Spirit of the Lord snatched him away from Gaza and suddenly set him down in Azotus (Acts 8:39-40). These things, examined more thoroughly and, as it were, limb by limb and joint by joint, so far as the Lord has deigned to assist my understanding, may suffice as spoken. Nevertheless, lest we seem to have omitted anything, these things must be confirmed by the words of our Lord and Savior himself; for when he was speaking about the field and the wheat and the tares, he said: \"At the consummation of the age my Father will send his angels, who will separate the tares\" (Matt. 13:41)—that is, sinners—\"from the wheat,\" that is, from the righteous. These are the angels who carried Lazarus, proven in the agony of poverty and infirmity alike, into the bosom and rest of Abraham (Luke 16:22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"CAPUT XXXIII. — Vere, sicut scriptum est, probavi te in camino paupertatis (Isai. XLVIII, 10). Diversis crgo modis probantur homines, id est, alius per inopiam et infirmitatem corporis, alius per divitias et sanitatem corporis. QuiB tamen omnia nec summa bona, nec summa mala sum; summum enim matum mors ælerlla est, et summum bonum vita aeterna est. Ista ergo omnia, quæ vita mortalium habet ł media sunt; in utroque enim tentatio est: plerosque enim quos nec inopia nec infirmitas fregit, fregitsanitas, ct exstinguunt divitiæ. Quæ comprobat sapientissimes Salomon, dicens ad Dominum: Divitias et paupertatem ne dederis mihi, tribue autem tantum victui meo necessaria (Prov. xxx, 8); scilicet, ne aut ill illis extulleretur, aut in istis factis pejeraret, aut blasphemaret. Quod autem hæc. quae media diximus, ahena sint a nubis, comprobat Dominus dicens: Si ill alieno fideles Mon ffuistis, quod vestrum elt, quis dabit vobis (Ambr. I. VII in Luc. sub fin.; Ibid., l. VIII, n. 85)? Alienæ ergo a nobis sunt divitiæ, quia extra nostram naturam sunt; neque enim nobiscum nascuutur, aut transeunt. Et ideo hæc scientes non serviamus alienis, qui nullum Deum habere debemus, nisi Christum. Hospites ergo sumus rerum nostrarum; quidquid enim de sæculo est, ill saeculo remanet: et quidquid hæredum conquirimus nobis, perdimus; quia nobiscum non aliud, nisi aut bma aut mata opera portamus.","english":"CHAPTER XXXIII. — Truly, as it is written, I have proved you in the furnace of poverty (Isa. XLVIII, 10). In various ways, then, men are tested: one by want and bodily weakness, another by riches and bodily health. Yet all these things are neither the highest goods nor the highest evils; for the highest evil is eternal death, and the highest good is eternal life. All these things, therefore, which the life of mortals contains, are intermediate; for in both there is temptation: for many whom neither want nor weakness broke, health has broken, and riches have destroyed. This the most wise Solomon confirms, saying to the Lord: Give me neither riches nor poverty, but grant me only what is necessary for my sustenance (Prov. XXX, 8); that is, lest he be lifted up in the one, or in the other be made to swear falsely or to blaspheme. But that these things which we have called intermediate are foreign to us, the Lord confirms, saying: If you have not been faithful in what is another's, who will give you what is your own (Ambr. l. VII in Luc. sub fin.; Ibid., l. VIII, n. 85)? Riches, then, are foreign to us, because they are outside our nature; for they are not born with us, nor do they pass away with us. And therefore, knowing this, let us not serve foreign things, who ought to have no God but Christ. We are therefore strangers to our own possessions; for whatever is of the world remains with the world: and whatever we acquire for ourselves from heirs, we lose; because we carry with us nothing other than either good or evil works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Non ergo malae sunt divitiae, sed male utentibus malac sunt;quia bona, quae Deus fecit, bona sunt valde. Ei ideo philosophi mundi istius non dicunt summum bonum, nisi pacem, bonestatem atque virtutem; et summum malum non ponunt, nisi malitiam, inhonestatem, avaritiam atque turpitudinem. Omnium ergo bonorum repromissio ac retributio vita æterna est: et omnium malorum comminatio ac retributio mors secunda est.\n\nCAPUT XXXIV. — Hæc licet extrinsecus dicta videantur, tamen necessaria nobis et utilia sunt: et ideo nunc nobis ad ordinem revertendum est. Cum ergo lutum carnis nostræ, ut jam dictum est, in testam fuerit excoctUm; ut quae prius gravi pondere premebatur in terram, acceptis pennis gratiæ spiritualis cum subvectione angelorum volet aJ cælum, ibi verum et pacificum suas salutis obsidem habet in aeternum. Quid tam verius, tam manifestius, tam lucidius inveniri potest? Tamen ne aliquid omisisse videamur, accipe plenissimum atque firmissimum hujus spei nostrae specimen, alitem illum Orientis, qui phoenix nominatur, peculiarem, de singularitate famosum, et de posteritate monstruosum: qui semetipsum libenter funerans, naturali One discindens atque succindens, iterum phoenix, iterum ipsa est, et non alia (Tertul. de Resurr. carn. e. 13; Auctor. Const. Apost, l. v, c. 6; Cyrill. catech. i8; Lactan., Ambr.","english":"Riches, then, are not evil, but they are evil to those who use them badly, because the good things that God made are very good. And therefore the philosophers of this world call nothing the highest good except peace, honor, and virtue; and they place nothing as the highest evil except malice, dishonor, greed, and baseness. The promise and reward of all good things, therefore, is eternal life; and the threat and retribution of all evils is the second death.\n\nCHAPTER XXXIV. — Although these things seem to be said by way of external illustration, nevertheless they are necessary and useful for us; and therefore we must now return to our order. When, then, the clay of our flesh, as has already been said, has been baked into a vessel, so that what was previously pressed down to the earth by a heavy weight, having received the wings of spiritual grace, may fly to heaven with the carrying of angels, there it has a true and peaceful pledge of its salvation forever. What can be found more true, more manifest, more clear than this? Yet, lest we seem to have omitted anything, receive the fullest and firmest proof of this our hope: that bird of the East, which is called the phoenix, peculiar, famous for its uniqueness, and monstrous in its offspring; which willingly burying itself, by a natural death tearing itself apart and cutting itself down, is again a phoenix, again the same, and not another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"et alii), Cui rei documentum ad spei nostrae firmitatem, etiam Spiritus sanctus, qui Deus eSI, in Scripturis posuit sanctis dicens: Et florebunt velut phœnix, hoc est, florebunt de morte, de funere suo, sicut phoenix resurget de pulvere suo. Si ergo caro avis de cineribus suis resurgit, caro hominis de cineribus suis non resurget? Et ubi est, quod Dominus Christus multis passeribus meliores esse pronuntiavit? Ubi est et illud, quod nobis per Prophetam promisit, dicens: Renovabitur sicut aquilæ juventua tua ( Vide Rabbi Kimhi et alios Interpr. in hunc loc.; item P. Damiani Opusc. 52, e. 23; Albert. Mag. I. XlIII de Animal.; Gesner., Aldrov. et alios)? Cujus avis naturam hanc esse tradunt: cum enim ad sammam venerit senectutem, dicitur tamdiu in acra sublimari, ut usque ad nubes et ignem perveniat: quo igne contacta, mox se in secretissimum fontem præcipitem dans, tertio mergit; et mox ad pristinæ juventutis vires atque speciem revocatur. Quod nobis ita futurum beatus Apostolus promisit, dicens: Uniuscujusque qrcale ait opus, ignis probabit. Aves enim diversae glutiunt uvam, olivam, et caetera poma; et post nimium calorem grana eorum per stercora digerentes, rursum vites, rursum arbores renascuntur. Si ergo hoc aves propter te, Deo jubente, faciunt; de te Deus propter fidem et retributionem suam non faciet?","english":"And for this, as a proof for the strengthening of our hope, even the Holy Spirit, who is God, has set it down in the holy Scriptures, saying: And they shall flourish like the phoenix—that is, they shall flourish from death, from their own funeral, just as the phoenix rises again from its own dust. If, then, the flesh of a bird rises again from its ashes, will the flesh of a man not rise again from its ashes? And where is that saying in which the Lord Christ declared that we are better than many sparrows? Where is that also which he promised us through the Prophet, saying: Your youth shall be renewed like the eagle's? They hand down that this is the nature of this bird: for when it has come to extreme old age, it is said to be lifted up so long in the air that it reaches even to the clouds and the fire; touched by that fire, it presently plunges headlong into a most secret fountain, and a third time dives in; and soon it is recalled to the strength and appearance of its former youth. The blessed Apostle promised that this would thus happen for us, saying: The work of each one, he says, the fire will test. For various birds swallow the grape, the olive, and other fruits; and after too much heat, digesting their seeds through their droppings, vines again, trees again are reborn. If, then, birds do this for your sake, at God's command, will God not do it for you, for the sake of his faithfulness and his reward?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Crede mihi quia faciet propter promissum suum; cum enim nihil essemus aliquando, Domino omnium creaturarum heo ipso jubente, facti sumus. Qui ergo fecit ex nihilo, quod non erat, poterit iterum facere id, quod ante ex nihilo fecerat.\n\nCAPUT XXXV. — Nam si caro hominis, ut cæci hæretici mentiuntur, non resurget, quomodo Esaias Spiritu Dei plenus, qui non tam propheta, quam evangelista dicendus est, dicit: Veniet omnia caro, quæ adoratura est in conspectu Domini, in Hierusalem; ut uideat cadavera hominum mortuorum, gui prævaricati sunt in Deum (id est, vel Judæos, cel impios, vel peccatores), vermis eorum non morietur, et ignis eorum non exstinguetur (Hieron. in enp. ult. Isai.). Quem vermem aut ignem multi conscientiam peccatorum, quæ torqueat in suppliciis consUtutos, intelligi volunt, quare vitio suo atque peccato, tanto caruerint bono, juxta illud quod scriptum est: Ambulate ill lumine ignis vestri, et flamma quam auccendistis vobis (Isa. L, 11); et iterum: Sicut linea vestimentum, et vermis, comedit lignum, lie mœror excruciat cor t'iri (Prof. xxv, 3). Sicut enim animi lætilia interdum corporis dolores mitigat, sic dotor animi corpus deprimit et excruciat, dicente propheta: Animus gauden, aetatem floridam facit, spiritus tristis exsiccat ossa (Pror. XVII, 22). Si ergo eveniat, ut ad ægrotationem corporis accedat animi aegritudo, duplicatur illfarmilas.","english":"Believe me that he will do it because of his promise; for when we were once nothing, at the command of the Lord of all creatures, we were made. He, therefore, who made from nothing what was not, will be able again to make what he had formerly made from nothing.\n\nCHAPTER XXXV. — For if the flesh of man, as the blind heretics falsely claim, does not rise again, how is it that Isaiah, full of the Spirit of God, who is to be called not so much a prophet as an evangelist, says: All flesh shall come, which shall worship in the sight of the Lord in Jerusalem; that they may see the corpses of dead men, who have transgressed against God (that is, either Jews, or the impious, or sinners), their worm shall not die, and their fire shall not be quenched. Many wish this worm or fire to be understood as the conscience of sins, which torments those set in punishments; therefore by their own fault and sin they have lacked so great a good, according to that which is written: Walk in the light of your fire, and in the flame which you have kindled for yourselves; and again: As a garment and a worm consume wood, so grief torments the heart of a man. For just as sometimes joy of mind mitigates bodily pains, so grief of mind weighs down and torments the body, as the prophet says: A joyful mind makes a flourishing age, a sorrowful spirit dries up the bones. If, therefore, it happens that sickness of mind is added to sickness of body, their infirmity is doubled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Hæc tamen ita dicta sunt, ut non negetur prævaricatorum et Deum negantium æterna esse supplicia, dicente Scriptura: Dominus omnipotens vindicabit in eia ill diem judicii, dare ignem et vermes in carnea ipsorum; et eomburentur, ut sentiant in ælernum (Judilh, XVI, et 21). Quod ita futurum DOminus noster atque Salvator confirmat dicens: Et resurgent omnes de terræ pulvere qui bona fecerunt, in resurrectionem judicii (Joan. v, 29); et iterum: Ite in ignem æternum, gui præparatus eat diabolo, et angelis eju, (Matth. xxv, 41); et iterum de illo qui vestem non habuit nuptialem dicitur: Tollite eum, et ligatil manibus ac pedibu, ejus, mittite eum ill tenebra, exteriores, illic erit fletus et atridor dentium (Ibidem XXII, 15). Cum ergo ct manus, et pedes, et fletus, et tenebras exteriores, quae ad oculos pertinent, et stridorem dentium a Domino in carne futura resurrectione verissime pronuntiatur, miror quosdam hæreticos, qui aerium corpus, et paulatim in auras tenues dissolvendum post resurrectionem conantur introducere. Quomodo ergo sanctus vestimentum Dei eSI, et vestitur salutis atque lætitiæ tunica; sic e contrario peccator, quI portat imaginem veteris hominis atque terreni, meretur audire: Ecce vos omnes quali vestimentum, retus tinea devorabit (Isai. LI, 8). Morum ergo diversitas variis in Scripturis sanctis signamr nominibus.","english":"These things, however, are said in such a way that the eternal punishments of the wicked and of those who deny God are not denied, since Scripture says: The Lord Almighty will take vengeance on them on the day of judgment, to give fire and worms in their flesh; and they shall be burned, that they may feel forever (Judith 16 and 21). Our Lord and Savior confirms that this will so come to pass, saying: And all who are in the dust of the earth shall rise again, those who have done good, unto the resurrection of judgment (John 5:29); and again: Go into the eternal fire, which is prepared for the devil and his angels (Matthew 25:41); and again, of him who did not have a wedding garment it is said: Take him, and bind his hands and feet, and cast him into outer darkness; there will be weeping and gnashing of teeth (Ibid. 22:15). Since, therefore, both hands and feet, and weeping, and outer darkness, which pertains to the eyes, and the gnashing of teeth are most truly pronounced by the Lord to be in the flesh at the future resurrection, I marvel at certain heretics who attempt to introduce an airy body, to be gradually dissolved into thin airs after the resurrection. Just as, then, the saint is the garment of God, and is clothed with the tunic of salvation and gladness, so on the contrary the sinner, who bears the image of the old and earthly man, deserves to hear: Behold, you are all like a garment, and the moth shall devour you (Isaiah 51:8). The diversity of conduct, then, is signified in the Holy Scriptures by various names.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Sicut ergo diversitas arborum ac musicorum in Scripturis divinis diversitatem significat gratiæ spiritllalis; ita ct diversitas ferarum atque serpentium diversitatem significant peccatorum. Qua: tamen diversa genera musicorum ideo Deus majestatis in libris divinis nominari et uti voluit, ut populum Judaeorum de carnalibus sacrificiis auferens, ad spiritales et laudabiles hostias invitaret.\n\nSed nuuc jam sufficiant ista, quae dicta sunt; quamquam pro rei magnitudine numquam aliquid sufficienter de causis et rebus superius nominatis dici potest. Et ideo sancta, veneranda, perfecta, atque inseparabilis Trinitas, quæ tota nubis fide colenis atque adoraris, tuum est boc opos, quod ego ex Patrum famulorum tuorum libris, te adjuvante atque illuminante, ad ædificationem meam excerpsi; tuaque perfectio ad gloriam et laudem nominis tat per omnia saecula sæculorum. Amen.","english":"Just as, therefore, the diversity of trees and of musical instruments in the divine Scriptures signifies the diversity of spiritual grace, so too the diversity of wild beasts and of serpents signifies the diversity of sins. Yet God of majesty willed that these diverse kinds of musical instruments be named and used in the divine books, so that, drawing the people of the Jews away from carnal sacrifices, he might invite them to spiritual and praiseworthy offerings.\n\nBut now let these things that have been said suffice, although, in proportion to the magnitude of the matter, nothing can ever be said sufficiently concerning the causes and things named above. And therefore, holy, venerable, perfect, and inseparable Trinity, who art wholly believed in and adored by the faithful, this work is thine, which I, with thy help and illumination, have excerpted from the books of thy servants the Fathers for my own edification; and may thy perfection be unto the glory and praise of thy name through all ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}