{"slug":"stoa0162.stoa050.opp-lat1","id":"latin:ogl-pl:stoa0162.stoa050.opp-lat1","title":"Translatio Homiliarum Novem In Visiones Isaiae Origenis Adamantii","title_source":"Translatio Homiliarum Novem In Visiones Isaiae Origenis Adamantii","author":"Hieronymus","genre":"homily","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":"2026-11-15T19:49:35Z","cost_usd":0.007164},"source":{"registry_id":"latin:ogl-pl:stoa0162.stoa050.opp-lat1","work_id":"stoa0162.stoa050.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/stoa0162/stoa050/stoa0162.stoa050.opp-lat1.xml"},"stats":{"passages":72,"english_words":20165,"coptic_letters":0,"source_letters":74283,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"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/stoa0162/stoa050/stoa0162.stoa050.opp-lat1.xml"}],"checks":{"work":"stoa0162.stoa050.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":72,"translated":72,"commentary_passages":0,"commentary_units":0,"english_words":20165,"source_letters":73958,"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: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 72 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"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":72},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. EUSEBII HIERONYMI STRIDONENSIS PRESBYTERI TRANSLATIO HOMILIARUM ORIGENIS IN VISIONES ISAIÆ.\n\nHOMILIA I.\n\nVisio i. Et factum est in anno quo mortuus est Ozias rex, vidi Dominum sedentem super solium excelsum.\n\ni. Quandiu Ozias rex vixit, non potuit visionem videire Isaias propheta. Erat enim Ozias peccator, et faciens malignum ante conspectum Domini, et agens adversus voluntatem divinae legis. Ingressus est templum et Sancta sanctorum, et ob hoc lepra perfusus in fronte est, ita ut foras civitatem vadens inter immundos computaretur. Talem igitur principem animae oportet mori, ut visioncm Dei vidcre possimus. Ncque euim frustra scriptum cst ( cap. VI, vers. i): Et factum eat in anno quo mortuus est Ozias rex, vidi Dominum. Unicuique nostrum vivit Ozias sive Pharao, ct non suspiramus Ægyptia opera facientes. Si autem moritur, tunc suspiramus, ut in Exodo scriptum est. Si Ozias vivit, non videmus gloriam Dci; si autem moritur, tunc videmus statim ut moritur Ozias gloriam Dei. tantum boc sit ut regnet in nobis sermo ejus qui dixit: Ego autem constitutus sum rex ab eo 27, et non regnet ira. Est quidem et peccati rex. Apostolus ita sciens, ait: Non ergo regnet peccatum in mortali vestro corpore 28. Miserabilis illc homo cui peccatum regnat, qui tali se tradit regi, despiciens regnum Dei, et subjiciens se voluptati. Propierea voluptatis amator, non est amator Dei.","english":"The Translation of the Homilies of Origen on the Visions of Isaiah, by Saint Eusebius Jerome, Presbyter of Stridon.\n\nHOMILY I.\n\nThe First Vision. And it came to pass in the year in which King Uzziah died, I saw the Lord sitting upon a throne, high and lifted up.\n\n1. As long as King Uzziah lived, the prophet Isaiah could not see the vision. For Uzziah was a sinner, doing evil in the sight of the Lord and acting against the will of the divine law. He entered the temple and the Holy of Holies, and for this reason was struck with leprosy on his forehead, so that going outside the city he was counted among the unclean. Such a ruler of the soul, then, must die, so that we may be able to see the vision of God. Nor is it in vain that it is written (chapter 6, verse 1): And it came to pass in the year in which King Uzziah died, I saw the Lord. In each one of us Uzziah lives, or Pharaoh, and we do not sigh while performing the works of Egypt. But if he dies, then we sigh, as it is written in Exodus. If Uzziah lives, we do not see the glory of God; but if he dies, then as soon as Uzziah dies we see the glory of God—provided only that his word reigns in us who said: But I have been established as king by him, and that anger does not reign. There is indeed also a king of sin. The Apostle, knowing this, says: Therefore let not sin reign in your mortal body. Wretched is that man over whom sin reigns, who hands himself over to such a king, despising the kingdom of God and subjecting himself to pleasure. For this reason, the lover of pleasure is not a lover of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Et secundum Apostolum do quibusdam dicitur: Amantes voluptatem magis quam Deum 29. Et quidem idipsum non de his dictum est, qui omnino sunt infideles, scd de his qui intrinsecus commorantur, voluptatem magis quam Deum amantes, qui habent figurationem pietatis, virtutem autem ejus negantes. Hæc propter mortem rcgis Oziæ, post cujus interitum vidisse se ait visioncm propheta. Quæ cst autem visio? Vidi Dominum sedentem super thronum excelsum et elevatum, etc. Non omnis qui vict Deudi, vidct eum sedentem super thronum excelsum et elevatum. Scio alium prophetam vidissc Dominum, ct vidisse eum super thronum sedentem, sed non excelsum, neque elevatum. Disserens scripturam Daniel, dicit: Throni positi sunt 31, et non erat excelsus ille thronus. Et: Veniam, III sedeam ad judicandum populum in valle Josaphat 32. Ergo hic iti valle sedit, et in valle eum judicaturus est, quem cst condemnaturus. AHud autem esi videre euin sedentem super thronum excelsum ct elevatum. Et in Michæa cgreditur, et descendit Deus \". L. ut videat Sodomam, descendit. Descendens, ait, vi debo si secundum clamorem eorum venientem ad me consummaverunt 34. Igitur Dcus aliquanJo sursum, aliquando deorsum juxta dignitatem videtur nego. Uorum. Vidi ergo Dominum, Isaias ait, sedentem super thronum excelsum et elevatum. Si video Deum ill his qui hic sunt regnantem, non cum video super thronum excelsum et elevatum.","english":"And according to the Apostle, it is said of certain people: Lovers of pleasure rather than of God. And indeed this very thing is not said of those who are entirely unbelievers, but of those who dwell within, lovers of pleasure rather than of God, who have a form of godliness but deny its power. This is on account of the death of King Uzziah, after whose death the prophet says he saw the vision. And what is the vision? I saw the Lord sitting upon a throne high and lifted up, etc. Not everyone who sees God sees him sitting upon a throne high and lifted up. I know that another prophet saw the Lord, and saw him sitting upon a throne, but not high, nor lifted up. Discussing the Scripture of Daniel, he says: Thrones were set in place, and that throne was not high. And: I will come, and I will sit to judge the people in the valley of Jehoshaphat. Therefore here he sat in the valley, and in the valley he will judge him whom he is to condemn. But it is one thing to see him sitting upon a throne high and lifted up. And in Micah, God goes out and comes down—that is, he comes down to see Sodom. Coming down, he says, I will see whether they have accomplished according to their cry that has come to me. Therefore God is seen sometimes above, sometimes below, according to the worthiness of those who see him. I saw therefore the Lord, Isaiah says, sitting upon a throne high and lifted up. If I see God reigning in those who are here, I do not see him upon a throne high and lifted up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Si video cum regnantem coelestibus virtutibus, video eum sedentem super thronum excelsum et elevatum. Quid est quod dicit cœlestibus virtutibus? throni, dominationes, principatus, potestates, vii tutes cœlestes sunt. Et si video cum, quomodo eis regnet in verbo, vidi Dominum sedentem super thronum excelsum et elevatum. EI plena erat domus gloria ejas. Sursum quoque clevatus est thronus ejus plenaque est domus gloria cjus. Non arbitror, quia plena est domus gforia ejus; hæc quæ in terra est. Domini est terra et plenitudo ejus 35. Plenitudinem autem gloriæ Dei non invenies in præsenti: aed si quis ædificaverit templum Dco, videbitur gloria Dei, et si servat hoc quod dictum est, plena domus videtur glria Dei. Nescio autem an sic doms gloriacompleatur. Et in Levitico quartum ad praesens pertinet negotium, Deo largiente, repitur in collecta quae sequitur, quia praecepit Dominus quædam fieri ut videatur Domini gloria. Nec unquam apparebit gloria Dei, si non hæc fiant. Cognoscimus autem ila cum lecta fucrinL","english":"If I see him reigning over the heavenly virtues, I see him sitting upon a throne high and lifted up. What is it that he says, \"over the heavenly virtues\"? Thrones, dominions, principalities, powers, virtues—these are heavenly. And if I see him, how he reigns over them in the Word, I have seen the Lord sitting upon a throne high and lifted up. And the house was full of his glory. His throne also has been lifted up on high, and the house is full of his glory. I do not think that the house full of his glory is this house which is on earth. The earth is the Lord's and the fullness thereof. But you will not find the fullness of God's glory in the present; yet if anyone has built a temple for God, the glory of God shall be seen, and if he keeps what has been said, the house appears full of the glory of God. But I do not know whether the house is thus filled with glory. And in Leviticus, the fourth matter pertaining to the present business, God granting, is found in the collection that follows, because the Lord commanded certain things to be done so that the glory of the Lord might be seen. Nor will the glory of God ever appear unless these things are done. But we know them when they have been read.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"i. Vers. i. Et seraphim stabant in circuitu ejus, sex arm ulli, et sex alæ alteri. Duo video seraphim: et unumquodque eorum in semetipso habens lex alas. Deinde dispositio alarum. Et duabus quidem alis vehabant faciem, non propriam, sed Dei; duabus alis velabant pcdes, non proprios, sed Dei; duabus autcin alis volabant. Juxta quod scriptum est, contrarium sibi videtur. Si stabant, volare non poteram. Scriptum vero est: Seraphim duo stabaM' in circuitu ejus, sex alœ uni et sex ala alteri: et duabus quidem velabant faciem, ei duabus velabant pedes, et duabus volabant, et clamabant aller ad alterum. Verum hæc seraphim quae circa Deum sunt, quæ sola cognitione dicunt: Sanctus, sanctus, sanctus, propter hoc servant mysterium Trinitatis, quia et ipsasunt sancta. His enim in omnibus quæ sunt, sanctius nihil est. Et nou leviter dicunt alter ad alterum: Sanctus, sanctus, sanctus, sed salutarem omnibus confessionem clamore pronuntiant. Quae sem isia duo seraphim? Dominus meus Jesus et Spiritus sanctus. Nec putcs Trinitatis dissidere uaturam, si nominum servantur officia. Operiebant faciem Dei. Exordium enim Dei ignotum est. Sed et pedes. Novissimum enim quod in Deo nostro est non comprehenditur. Sola enim media videntur. Ante ista quae fuerint, nescio; ex iis quæ sunt, intelligo Deum. Post ista quae futura sunt, juxta quod futura sunt, nescio. Quis pronuntiavit ei? dixit Eeclesiastes.","english":"And the seraphim stood round about him, each with six wings, and the other with six wings. I see two seraphim, and each of them has six wings in itself. Then comes the arrangement of the wings. With two wings they covered the face—not their own, but God's; with two wings they covered the feet—not their own, but God's; and with two wings they flew. According to what is written, this seems contrary to itself. If they stood, they could not fly. But it is written: \"Two seraphim stood round about him, six wings to the one and six wings to the other; and with two they covered the face, and with two they covered the feet, and with two they flew, and they cried one to another.\" Truly these seraphim who are around God, who alone by knowledge say, \"Holy, holy, holy,\" for this reason guard the mystery of the Trinity, because they themselves are holy. For among all things that exist, nothing is more holy than they. And not lightly do they say one to another, \"Holy, holy, holy,\" but with a cry they proclaim the confession that brings salvation to all. What then are these two seraphim? My Lord Jesus and the Holy Spirit. And do not think that the nature of the Trinity differs, if the offices of the names are preserved. They covered the face of God. For the beginning of God is unknown. But also the feet. For the last thing that is in our God is not comprehended. For only the middle things are seen. What things were before these, I do not know; from the things that are, I understand God. What things are to come after these, according as they are to come, I do not know. \"Who has declared it to him?\" says Ecclesiastes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Annuntiate mihi priora ct novissima quae crunt, et dicam quoniam dii estis. Hinc et Isaias ait: Priora annuntiate nobis, et ponemus cor no:trum, et sciemus, et novissima eorum quæ ventura sunt indicate nobis, Quæ ventura sunt, in futurum nuntiate, et dicemus quoniam dii estis 36. Ex quo si quis dixerit præterita, ct poterit novissima diccre: Deus est: quis erge potest dicere præter seraphim: Sanctus, sanctus, sanctus? Seraphim autem nudaverunt quamdam partem Dei, ut ita ditam, medictatem ejus, et clamabant aliud ad aftud assistentia Deo, atque dicentia: Sanctus, sanctus, sanctus. Stant igitur et moventur, stant cum Deo, moventur demostrantia Deum. Intellige euim quia velant faciem, velant pedes, uon moventur quae velata suut, non velantur quæ volant, et dicunt (vers. 5): Sanctus sanctus, sanctus Dominus Deus Subaoth, plena est omnis terra gloria ejus. Domini mci Jesu Christi nuntiatur adventus, nunc itaque plena est omnis terra gloria ejus. Aut certe necdum plena cst, sed futurum ut impleatur, cum expleta fuerit oratio, qua Patrem nos ipse Dominus jussit orare. Cnm oraveritis, inquiens, dicite: Pater noster qui es in cœlis, sanctificetur nomen tuum.Adveniat regnum tuum.","english":"Declare to me the former things and the last things that shall be, and I will say that you are gods. Hence Isaiah also says: Declare to us the former things, and we will set our heart, and we shall know, and indicate to us the last things of them that are to come. Declare to us the things that are to come hereafter, and we shall say that you are gods. Whence, if anyone has spoken the past and can also speak the last things, he is God. Who, then, can speak these things except the seraphim: Holy, holy, holy? But the seraphim have laid bare a certain part of God—so to speak, his half—and they cried one to another, standing near to God and saying: Holy, holy, holy. They stand, therefore, and they are moved; they stand with God, they are moved while they declare God. Understand, then, that they veil the face, they veil the feet; the things that are veiled are not moved, the things that fly are not veiled, and they say: Holy, holy, holy, Lord God of hosts, the whole earth is full of his glory. The coming of my Lord Jesus Christ is proclaimed; now, therefore, the whole earth is full of his glory. Or certainly it is not yet full, but it shall come to pass that it is filled, when the prayer has been completed which the Lord himself commanded us to pray to the Father. When you pray, he says, say: Our Father who art in heaven, hallowed be thy name. Thy kingdom come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"tat voluntas tua sicut in cælo et in terra Adhucin cœlo voluntas est Patris, in terris needum voluutas ejus expleta est, ut ipse Jesus juxta dispensationem carnis quam induerat, ait: Dedit mihi universam potestatem, utl in cælo et in terra 38. Nunquid potestatem non haberet in terra is qnt habebat in cælis? et aliquid de mundo acciperet, qui in sua venerat? Sed ut ita crederetur Deus in terra, quomodo credebatur hi cælo, ergo accepit potestatem homo Christus, quati ante non habuit, et usquead praesens necdum habct in terra omnium potestatem. In his quippe qui peccant, needum regnat, sel quando ei dala cat ct horum potestas, cum ci subdita fuerint omnia, tunc complebitur potestas, ct perambulabit subjiciens sibi omnia. Quidam autem necdum volunt subjici ei, verum adhuc inimicis ejus subjiciuntur. Nos pono dietmus: Nonne Deo subjecta erit unirta mea? Apud Deum enim salutare meum.","english":"Your will be done on earth as it is in heaven. Even now the Father's will is in heaven, but on earth his will is not yet fulfilled, as Jesus himself says according to the dispensation of the flesh he had put on: All power has been given to me, as in heaven so on earth. Would he not have power on earth who had power in the heavens? And would he receive something from the world, who came into his own? But so that he might be believed to be God on earth just as he was believed in heaven, therefore Christ as man received power, as though he had not had it before, and even to the present he does not yet have all power on earth. For in those who sin he does not yet reign, but when the power of these too has been given to him, when all things have been subjected to him, then his power will be complete, and he will go about subjecting all things to himself. But some do not yet wish to be subject to him; indeed they are still subject to his enemies. I, however, have said: Will not my soul be subject to God? For my salvation is with God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Vers. 2, 3, 4. Et duabus volabant, ei dicebat alter ad alterum: Sanctus, sanctus, sanctus Dominus Deus Sabaoth, plena est omnis terra gloria ejus. Et elevatum eat supertiminare a voce qua clamabant, voce Jesu Christi et voce Spiritus sancti. Si aliquis e nobis clamantium audierit vocem Jesu Christi et Spiritus sancti, elevatur superliminare, ct altius fit quam eo tempore cum elevatum est, cumque dictum cst: Attollite portas principes vestras, et elevamini portæ œternales, et introibit rex gloriae 40.\n\nVers. 4. Et do,..... impleta est fumo. Ex remissione ignis cuncta impleta est domus. Fumus autem vapor ignis est. (vers. 5) Et dixi: miser ego quoniam compunctus IMM, quia cum at homo, et immunda labia habeam! Non possum sentire quare humiliaverit seipsum Isaias. Verum dicit: testimonium enim dat Scriptura, quia ejus mundantur. labia ab uno ex scraphim qui missus est ad auferenda ejus peccata. Unus autem ex seraphim Dominus meus Jesus Christus est, qui ad auferenda peccata nostra a Patre missus est, et dicit: Ecce abstuli iniquitates tuas, ct peccata tua circummundavi. Nee putes naturæ contumeliam, si Filius a Patre mittitur. Denique ut unitatem deitatis in Trinitate cognoscas, solus Christus in praesenti lectione nunc peccata dimittit, et tamen certum est a Trinitate peccata dimitti. Qui euim in uno crediderit, credit in omnibus.","english":"Verses 2, 3, 4. And with two they were flying, one said to the other: Holy, holy, holy is the Lord God of Hosts; the whole earth is full of his glory. And it was lifted up above the threshold by the voice with which they cried out, the voice of Jesus Christ and the voice of the Holy Spirit. If any one of us who cry out has heard the voice of Jesus Christ and of the Holy Spirit, he is lifted up above the threshold, and becomes higher than at the time when it was lifted up, and when it was said: Lift up your gates, O princes, and be lifted up, you everlasting gates, and the King of glory shall enter in.\n\nVerse 4. And the house was filled with smoke. By the remission of the fire the whole house was filled. Now smoke is the vapor of fire. (Verse 5) And I said: Woe is me, for I am pierced through, because, though I am a man, I have unclean lips! I cannot understand why Isaiah humbled himself. Yet he speaks truly, for Scripture bears witness that his lips were cleansed by one of the seraphim who was sent to take away his sins. Now one of the seraphim is my Lord Jesus Christ, who was sent by the Father to take away our sins, and he says: Behold, I have taken away your iniquities, and I have cleansed your sins all around. Nor should you think it an insult to his nature if the Son is sent by the Father. Finally, so that you may know the unity of the Godhead in the Trinity, Christ alone in the present reading now forgives sins, and yet it is certain that sins are forgiven by the Trinity. For he who has believed in one has believed in all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Deferatur ergo mihi de altario cœlesti forceps ut tangat labia mea. Ferceps Domini si tetigit labia mea, mundat ca. Et si mundaverit ea, et circumciderit a vitiis, ut nuper diximus, aperiam verbo Dei os mcum, nec ulterius sermo immUndus exiet et ore meo: quia cum sim homo, et immunda labia habcam, in medio quoque populi immunda latia habentis habito. Seraphim quod missum fuit, mundavit labia prophetæ, non mundavit autem hibia populi. Coufessus est enim ipse inunuuda labia se habere, ct in medio populi immunda labia habentis habitare. Sed hoc quod missum est seraphim, non judicavit dignos csse de populo, ut et iliorum labia emundaret, ct idcirco adhuc impie agunt, idcirco adhuc Domino meo Jesu Christo repuguant, adhuc ei maledicunt immundis labiis. Ego autem precor, ut veniens seraphim emundet labia mea.\n\nEt regem Dominum Sabaothi vidi oculis meis. CUt non dicamus in præsenti traditionem quamdam Judæorum verisimilem quidem, nec tamen veram, et solutionem ejus qUare non invetiamus Aiunt ideo Isaiam esse sectum a populo, quasi legem prævaricantem, et extra Scripturas annuntiantem. Scriptura enim dicit: Nemo videbit faciem meant, et vivet 41. Iste vero ait: Vidi Dominum Sabaoth. Moyses, aiunt, non vidit, ct tu vidisti. Et propter hoc cum secuerunt, et condemnaverunt eum lit impium. Non enim sciebant quia duabus alis velaverunt facient Dei seraphim.","english":"Let the tongs therefore be brought to me from the heavenly altar, that it may touch my lips. If the tongs of the Lord has touched my lips, it cleanses them. And if it has cleansed them and cut them off from vices, as we have just said, I will open my mouth by the word of God, and no longer will an unclean word go out from my mouth, because, since I am a man and have unclean lips, I also dwell in the midst of a people that has unclean lips. The Seraphim that was sent cleansed the lips of the prophet, but did not cleanse the lips of the people. For he himself confessed that he had unclean lips and dwelt in the midst of a people having unclean lips. But this Seraphim that was sent did not judge any from the people worthy that their lips also be cleansed, and for this reason they still act impiously, for this reason they still resist my Lord Jesus Christ, for this reason they still curse him with unclean lips. But I pray that the Seraphim, coming, may cleanse my lips.\n\nAnd I saw the King, the Lord of Hosts, with my eyes. Lest we should now mention a certain tradition of the Jews, plausible indeed but not true, and its solution, why we do not find it. They say that Isaiah was cut apart by the people, as one who transgressed the law and announced things outside the Scriptures. For the Scripture says: No one will see my face and live. But this man says: I saw the Lord of Hosts. Moses, they say, did not see, and you saw. And on account of this they cut him apart and condemned him as impious. For they did not know that the Seraphim covered the face of God with two wings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Vidi Dominum, sed facient non vidit Isaias, nec Moyses vidit. Posteriora vidit, ut scriptum est, Moyses. Verumiamen vl lit Dominum, etsi faciem ejus non vidit. Et hic ergo vidit, licet faciem nou viderit. Male igitnr condemnaverunt prophetam. (vers. 5, 6) Et regem DominumSabaoth vidi oculis meis, et missus est ad me unus de seraphim. Nun est unus Domini mei Jesu Christi adventus quo descendit ad terras: ct ad Isaiam vcnit, et ad Moysen venit, et ad populum venit, ct ad unumquemque prophetarum venit; neque tu liincas: etiam si jam coelo receptus est, iterum veniet. Quia autem et ante præsentiam carnalem ad homines venerit, ipsum accipe testem denuntiantem atque dicentem: Hierusalem, Hierusalem, quæ occidis prophetas, et lapidas eus qui missi sant ad te, quoties vutui colligere filios tuos 42. Quoties volui. Non dicit, non vidi tc nisi isto adventu: sed dicit, quoties volui. Et per singulos prophetarum convertens se, ego, inquit; eraiu Christus, qui loquebar per prophetas. Dixi, nequc tu timeas, et nunc mittitur Jesus Christus. Non mentitur. Vobiscum sum, ait DominUs, omnes dies usque ad consummationem sœculi 43. Non mentitur. Ubi duo vel tres collecti sunt in nomine meo, et ego sum in medio eorum 44.","english":"I saw the Lord—but they make it that Isaiah did not see, nor did Moses see. Moses saw the back parts, as it is written. Nevertheless he saw the Lord, even if he did not see His face. And so this man also saw, although he did not see the face. Therefore they have wrongly condemned the prophet. (vers. 5, 6) And I saw the King, the Lord Sabaoth, with my eyes, and one of the seraphim was sent to me. Is there not one coming of my Lord Jesus Christ, by which He descended to the earth? And He came to Isaiah, and He came to Moses, and He came to the people, and He came to each one of the prophets; nor should you hesitate: even if He has now been received into heaven, He will come again. But that He also came to men before His presence in the flesh, take Him Himself as witness, declaring and saying: Jerusalem, Jerusalem, who kill the prophets and stone those who are sent to you, how often I wished to gather your children. How often I wished. He does not say, I did not visit you except in this coming; but He says, how often I wished. And turning Himself through each one of the prophets, He says: I am the Christ who spoke through the prophets. I have spoken, and do not you fear, and now Jesus Christ is sent. He does not lie. I am with you, says the Lord, all the days even to the consummation of the age. He does not lie. Where two or three are gathered in my name, I also am in the midst of them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Quoniam igitur præsto est, et assistit Jesus Christus, et paratus est et praecinctus summus sacerdos offerre Patri interpellationes nostras, surgentes per ipsum sacrificia Patri offeramus. Ipse enim propitiatio est pro peccatis nostris, cui est gloria et imperium in sæcula sæculorum. Amcn.\n\nHOMILIA II.\n\nDe eo quod scriplum est: Ecce virgo in utero con cipiet, ctc. (cap. vn).\n\nI. Quantum ad dictum attici, verccunde fecit Achaz Cum ei fuisset imperatum, ut pcterct signum in profundum aut in excelsum, et rationem reddidit cur petere noluerit. Ait quippe (cap. Vii, vers. 12): Non petam, et uon tentabo Dominum. Est tamen super hoC verbo culpatus. ct dicitur ad eum (vers. 13): Audite nunc, domus David. Nunquid modicum vobis præstare certamen hominibus, et quomodo Domino præstatis certamen? Deinde dicitur haec repromissio (vers. 14): Ideo Dominus ipse dabit vobis signum. Ecce virgo in utero accipiet, et pariet filium, et vocabis nomen ejus Emmanuel. Hæc ex. ponantur, et de reliquis videbimus, indigentes et iii illis gratia Dci ut manifestentur. Jubetur ut pelat signum, non simpliciter, sed sibi ipsi. Sermo qUippe ait (vers. 11): Pete tibi signum a Domino Deo tuo iit profundum aut in excelsum. Propositum est signum Domninus meus Jcsus Christus. Huc enim est signum quod jubetur ut sibi postulet it! profundum aut in excelsum. In profundum quidem, quia qui descendit, ipse est.","english":"Since therefore Jesus Christ is at hand and stands by, and the high priest is ready and girded to offer our petitions to the Father, let us rise and through him offer sacrifices to the Father. For he himself is the propitiation for our sins, to whom be glory and dominion forever and ever. Amen.\n\nHOMILY II.\n\nOn what is written: Behold, a virgin shall conceive in the womb, etc. (chapter 7).\n\nI. As far as what was said by Achaz is concerned, he acted modestly when he had been commanded to ask for a sign either in the depth or in the height, and he gave the reason why he was unwilling to ask. For he says (chapter 7, verse 12): I will not ask, and I will not tempt the Lord. Yet for this word he is blamed, and it is said to him (verse 13): Hear now, house of David. Is it a small thing for you to strive with men, and how do you strive with the Lord? Then this promise is given (verse 14): Therefore the Lord himself will give you a sign. Behold, a virgin shall conceive in the womb, and shall bear a son, and you shall call his name Emmanuel. Let these things be set forth, and we shall see concerning the rest, needing also in those things the grace of God that they may be made manifest. He is commanded to ask for a sign, not simply, but for himself. For the word says (verse 11): Ask for yourself a sign from the Lord your God in the depth or in the height. The sign that is set before us is my Lord Jesus Christ. For this is the sign that he is commanded to ask for himself in the depth or in the height. In the depth indeed, because he who descended is himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"In excelsum vero, quia qui ascendit super omnes coelos, ipse est. Mihi autem hoc signum propositum Dominus incus Jesus Christus in profundum et in excelsum, nihil prodest, si non mihi liat mysterium de profundo et excelso ejus. Cum cniin ego recepero mysterium de ChrisLo Jcsu, de profundo et excelso, tunc accipiam signum secundum præceptum Domini, et dicotur mihi qUasi habenti in memetipso profundum ct excelsum: Neque dixeris in core tuo: Quis ascendit in cœlum? Hoc est Christum deducere. Aut quis descendit in abyssum? Hoc cat Christum ex mortuis reducere Juxta est verbum tuum vehemens in ord tuo, et in corde tuo 46. Praecipitur ergo nobis omnihus, ut pctamus nobis hoc signum, ut nobis utile fiat signum quod dat Dominus Deus in profundum ct in excelsum. Si quis autem est qui sciat, et rationabili contemplatione cognoscat hoc quod dictum est, in profundum et in excelsum, non disjunctive esse dictum, significat enim hoc quod utrum que possit. Pete tibi signum « Domino in profundum et in excelsum. Ei in promissione autem dixit Apostolus: Vt cognoscamus quid sit profundum et excelsum, et longitudo, et latitudo 46. Et dixit Achaz: Non petum. Incredulus fuit. T ixit eniam: Pete tibi ipsi. Populus autem usque hoJie non petit signum, propterea non babet illum, et praebet Domino certamen populus qui non recipit Dominum moum Jesum Christum. Deinde alia se.juitur quæstio.","english":"But “in the height,” because he who ascended above all the heavens is himself. But for me this sign was set forth by the Lord Jesus Christ “in the depth and in the height”; it profits nothing unless the mystery of his depth and height is made mine. For when I have received the mystery concerning Christ Jesus, concerning the depth and the height, then I shall receive the sign according to the command of the Lord, and it shall be said to me, as one who has within myself the depth and the height: Do not say in your heart, Who has ascended into heaven? That is, to bring Christ down. Or who has descended into the abyss? That is, to bring Christ back from the dead. The word is near you, mighty in your mouth and in your heart. It is commanded, then, to us all that we ask for this sign for ourselves, that the sign which the Lord God gives in the depth and in the height may become useful to us. But if there is anyone who knows and by rational contemplation understands what was said, “in the depth and in the height,” that it was not said disjunctively—for it signifies that he can be both—ask for yourself a sign from the Lord in the depth and in the height. And in the promise the Apostle also said: that we may know what is the depth and the height, and the length, and the breadth. And Ahaz said: I will not ask. He was unbelieving. For he also said: Ask for yourself. But the people to this day do not ask for a sign, and therefore do not have it, and the people who do not receive my Lord Jesus Christ offer contention to the Lord. Then another question follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Islo enim dicente: Non petam, neque tentubo Dominum; et æstiante tentationem esse si peleret signum, ait: Audite nunc, domui David Nun I.d no:bis modicum est prœstare certamen hominibus, et quomodo Domino prœstatis certamen? Non præstat autem certamen Domino, ncquc honainibus eum arbitror præstare certamen qui petit signum in profundum aut in excelsum. Certamen quippe Dei est, quomodo salvet hominem.Non præstat igitur C rlamen Domino qui confugii ad salutem. Qui vcro Domino certante ut salvet hominem, fugit a salutite, et procuI recedit a Domino, præstat Domino certamen. Ideo dabit Dominus ipse vobis sigim. Ecce virgo in utero accipiet, et pariet filium, et vocabit nomen ejus Emmanuel. Vcrilas exemplarium prophetæ hujus dicit, vocabis. In Matthæo porro scimus lectitari: Et vocabitur nomen ejus Emmanuel 47. Non possumus dicere,;uia oporteat minus aliquid facere de prOpIcIa. Quomodo vero Evangelium hanc habet scripturam? Utrum ab aliquo non in.: telligente, ct ad faciliora currente, quomodo et iti aliis multis factum est; an sic a principio, ut dicat forsitan aliquis editum esse Evangelium; qui vult deliberet. Propheta quidem manifeste habcl, et vocabis nomen ejus Emmanuel. Novi quemdam in exordio scripturarum Evangelii legentem: Et t'ocubis nomen ejus Emmanuel, dixisse intra scipsum: Quid est, vocabis? Quis tocabiL? Achaz.","english":"For when he says, \"I will not ask, nor will I tempt the Lord,\" and when, being in doubt whether it is a temptation if one asks for a sign, he says: \"Hear now, house of David: is it a small thing for you to strive with men, and how do you strive with the Lord?\" But he does not strive with the Lord, nor do I think that he strives with men who asks for a sign in the depth or in the height. For it is God's striving, how he may save a man. Therefore he does not strive with the Lord who has fled for refuge to salvation. But he who, while the Lord strives to save a man, flees from salvation and withdraws far from the Lord, strives with the Lord. Therefore the Lord himself will give you a sign. Behold, a virgin shall conceive in the womb, and shall bear a son, and shall call his name Emmanuel. The truth of the copies of this prophet says, \"you shall call.\" But in Matthew we know it is read: \"And his name shall be called Emmanuel.\" We cannot say that anything less ought to be made of the prophet. But how does the Gospel have this reading? Whether by someone not understanding and running to the easier reading, as has also been done in many other places; or whether it was so published from the beginning, as someone perhaps may say—let him who wishes consider it. The prophet indeed manifestly has, \"and you shall call his name Emmanuel.\" I know a certain man, at the beginning of the writings of the Gospel, reading: \"And you shall call his name Emmanuel,\" said within himself: What is this, \"you shall call\"? Who shall call? Ahaz.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Et quomodo potuit Achaz de Salvatore qui postgenerationcs multas venit, audire: Vocabit nomen ejut Emmanuel; atque ita pro eo quod est, rocabia, scripsisse, vocabitur. Sed vide quia non Achaz dicitur: Et vocabis nomen ejus Emmanuel, sed donni David vide manifeste dictum: Audite nunc, domus David: Nunquid modicum vobis est prœstare certamen hominibus, et quomodo Domino prœstatis certamen? Ideo dabit Dominu. ipse vobis signum. Ecce virgo in utero concipiet, et pariet filium, et vocabis nomen ejut Emmanuel. Sed quando itaque non intelligimus hoc quod dictum est, nihil ex eo minus faciamus, neque ad faciliora curramus, sed exspectemus donec gratia Dei subjiciat nobis per illuminationem scientiæ explanationem quaestonis; aui certe rursum gratia Dci per quem vult illuminet nos, ut non ullra quæramus, sed quaestio nostra solvatur. Si autem temere ad non intellecta prorumpimus, nos ipsos causabimur. Quae est ergo domus David? Si David Christus est, ut frequenter probavi, domus David nos sumus Ecclesia Dei; et dicitur nobis qui Ecclesia sumus, ut non praestemus certamen Deo supra dictam, sed dante Domino si gnum suscipiamus illud. Nobis, non domui David ista dicuntur. Ef prophetatur, quia si quis est domus David, 'vocabit nomen ejus Emmanuel. In adventu enim Christi sora Ec lesia nostfi de Christo dicit: Nobiscum Deus. His ut dedit gratia Dci cxplanatis, alia jam quæramus ænigmata.","english":"And how could Ahaz have heard concerning the Savior who came after many generations: \"She shall call his name Emmanuel,\" and thus, in place of what is \"rocabia,\" have written \"she shall be called\"? But see that it is not said to Ahaz, \"And you shall call his name Emmanuel,\" but plainly to the house of David: \"Hear now, house of David: is it a small thing for you to strive with men, and how do you strive with the Lord? Therefore the Lord himself will give you a sign. Behold, a virgin shall conceive in the womb and bear a son, and you shall call his name Emmanuel.\" But when we do not understand what has been said, let us do nothing less because of it, nor run to the easier things, but let us wait until the grace of God subjects to us, through the illumination of knowledge, the explanation of the question; or certainly again let the grace of God illuminate us through whom it wills, so that we seek no further, but our question is resolved. If, however, we rush rashly upon things not understood, we shall have ourselves to blame. What, then, is the house of David? If David is Christ, as I have often proved, the house of David is we, the Church of God; and it is said to us who are the Church, that we should not present to God the contest mentioned above, but, with the Lord giving it, that we should receive that sign. These things are said to us, not to the house of David. And it is prophesied that if anyone is of the house of David, he shall call his name Emmanuel. For at the coming of Christ our whole Church says concerning Christ: \"God with us.\" With these things explained as the grace of God has given, let us now seek other dark sayings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Vers. 15. Butyrum et mel manducabit. Quomodo Christus prophetatur butyrum et mel comeslurus? Si hoc fuerit expsitum DominO tribuente, rursus ea quæ sequuntur, aliam nobis ingerent quaestionem. Utinamque omnes faceremus illui quod scriptum es!: Scrutamini Scripturas w. Plura ex corporalibus cibis nominata sunt in Scripturis pro escis spiritalibus. Quasi modo nati parvuli rationabile et sine dolo lat desiderate 49. Ergo tst sine dubio lac rationabile, et oportet nohis istiusmodi lac quaerere. Rursum in Proverbiis de melle scriptum: Mel inveniens comede quod sufficit, ne forte plenus evomas 50. Num curavit Spiritus sanctus de melle isto quod notum est, ne forte plus comcdamus? Sed sentiens utique Spiritus sanctus mel spiritale ait: Met inveniens comede quod sufficit. Quid autem sentiens Spirhus sanctus praecepit nobis, nt si inveniremus mel, invenibile esi si qui!cm mel, comedamus quod sufficit? Vade, ait, ad apem, ei disce quomodo operatrix HIO Et inveniuntur prophetæ apes l'sse. Fingunt siquidem ceras, et mella conficiunt, et siandi. nti mihi expedit dicere, favicorum scripturæ sint quas reliquerunt. Et volens veni ad Scripturas, et inveni mel. Sed comede mel. Et in Proverbiis rursus dicitur: Bonus est enim favus, ut indulcentur fauces tuœ 51. Putasne hoc dicit Spiritus sanctus, comedc me! quod in uso est, bonum enim est?","english":"Verse 15. He shall eat butter and honey. How is Christ prophesied to eat butter and honey? If, with the Lord granting, this has been explained, the things that follow will again bring us another question. And would that we all did that which is written: Search the Scriptures. Many things named among bodily foods in the Scriptures stand for spiritual foods. As newborn babes, desire the rational and guileless milk. Therefore that rational milk is without doubt milk, and we ought to seek milk of this kind. Again in Proverbs it is written concerning honey: Having found honey, eat what is sufficient, lest perhaps, being full, you vomit it up. Did the Holy Spirit care about that honey which is known, lest perhaps we eat too much? But the Holy Spirit, certainly understanding spiritual honey, says: Having found honey, eat what is sufficient. But what did the Holy Spirit, understanding this, command us—that if we should find honey, since honey is findable, we should eat what is sufficient? Go, he says, to the bee, and learn how she is a worker. And the prophets are found to have been bees. They indeed fashion wax, and make honey, and stand. If it does not benefit me to say it, the Scriptures are the honeycombs which they left behind. And wishing to come to the Scriptures, I found honey. But eat the honey. And again in Proverbs it is said: For the honeycomb is good, so that your jaws may be indulged. Do you think the Holy Spirit says this: Eat the honey that is in use, for it is good?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Ego non audeo dicere quia de melle corporeo mihi præcipiat Spiritus sanctus, comede mel. EcCe non habeo, aut certe nalurac hujusmodi sum, ut de melle comedere non possim: qua ratione mihi dicit, comede mel, et noli comedere carnes, sed comede, fili, niel, bonum est enim. Si videas apes prophetas, et opus corum mella vel favos, tunc videbis quomodo pro dignitate sancti Spiritus intelligas, comede met, fili, bonum est enim. Si quis meditatur eloquia divina, et nutritur sermonibus Scripturarum, complet mandatum divinum jubens, comede mel, fili; ct faciens quod jussum est, potitur sermone qui sequitur, bonum est enim. Quia honum est hoc mel, quod in Scripturis invenitur. Quod antem dicitur: Vade ad apem, istiusmodi cst. Est quædam, ut ita dicam, apis supcr apcs: et quomodo inter apes rex quidam est qui nominatur esse rex, sic princeps apum Dominus est Jesus Chri.. stus, ad quem mittit me Spiritus sanctus ut comedam mel, bonum cst enim, et favus ejuc ut indulcentur fauces meæ. Et fortc subtiliores litteræ favi erunt, mel vero cst qui in liis cst intellectus. Iste porro qui est natus ex virgine Enunanuel, butyrum et mel manducat, et quaTit ab unoquoque nostrum butyrum manducare. Quomodo a singulis nostrum butyrum quaerit et mel, sermo edocebit. Opera,nostra dulcia, sermones nostri suavissimi et utiles, mella sunt quæ manducat Emmanuel, quæ manducat iste qui natus est de virgine.","english":"I do not dare to say that the Holy Spirit commands me concerning bodily honey: Eat honey. For behold, I do not have it, or at any rate I am not of such a nature that I cannot eat honey. On what grounds does he say to me, Eat honey, and do not eat meat, but eat, son, honey, for it is good? If you see the prophets as bees, and their work as honey or honeycombs, then you will see how, in accordance with the dignity of the Holy Spirit, you may understand: Eat honey, son, for it is good. If anyone meditates on the divine utterances and is nourished by the words of the Scriptures, he fulfills the divine command that bids him, Eat honey, son; and doing what was commanded, he obtains the saying that follows: for it is good. Because this honey, which is found in the Scriptures, is good. But what is said—Go to the bee—is of this sort. There is, so to speak, a certain bee above bees; and just as among bees there is a kind of king who is called the king, so the prince of bees is the Lord Jesus Christ, to whom the Holy Spirit sends me that I may eat honey, for it is good, and his honeycomb, that my jaws may be sweetened. And perhaps the finer letters will be the honeycomb, while the honey is the understanding that is in them. Furthermore, this Emmanuel who is born of the virgin eats butter and honey, and he asks butter of each one of us. In what way he asks butter and honey of each of us, the discourse will teach. Our works, our words most sweet and useful, are the honey that Emmanuel eats, that this one born of the virgin eats.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Si vero sermones nostri amaritudine pleni sunt, ira, animositate, molestia, turpiloquio, vitiis, contentione, dedit in os meum fel, et non comedit ab his sermonibus Salvator. Comedet autem Salvator de sermonibus qui sunt apud homines, si fuerint sermones corum mel. Approbemus hoc de Scripturis: Ecce sto ad ostium, et pulso. Si quis aperuerit mihi ostium, ingrediar ad eum, et coenabo cum illo et ille mecum 52. Igitur ipse pollicetur se ex nostris cœnaturum nobiscum esse. Certum est autem qu:a et nos cum illo coenamus, si coenemus illum. Comedens quippe de nostris bonis sermonibus, operibus et intellectu, repascit nos suis escis spiritalibus, et divinis, et melioribus. propterea quia hea.tum est suscipcre Salvalorem, apertis ostiis principalis cordis nostri, præparemus ei mella, et omnem coenam ejus; ut ipse nos ducat ad magnam coenam Patris in regno cœlorum, quæ est in Christo Jcsu, cui est gloria et imperium in saecula saeculorum. Amen.","english":"But if our words are full of bitterness—anger, animosity, vexation, foul speech, vices, contention—he has put gall into my mouth, and the Savior does not eat of these words. But the Savior will eat of the words that are among men, if their words have been honey. Let us confirm this from the Scriptures: Behold, I stand at the door and knock. If anyone opens the door for me, I will come in to him, and I will dine with him, and he with me. Therefore he himself promises that he will dine with us from our own things. But it is certain that we also dine with him, if we dine on him. For eating of our good words, works, and understanding, he feeds us in turn with his own spiritual foods, divine and better. Therefore, because it is blessed to receive the Savior, with the doors of our heart's principal chamber opened, let us prepare honey for him, and his whole supper; so that he himself may lead us to the great supper of the Father in the kingdom of heaven, which is in Christ Jesus, to whom is glory and dominion for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"HOMILIA III.\n\nDe septem mulieribus (cap. IV).\n\ni. Septem mulieres patiuntur opprobrium, et circumeunt quærentes eum recipere, qui possit auferre opprobrium carum. Ipsæ septem mulieres repromittunt ut suum panem manducent, ct vestimentis suis operiantur. Non necesse habent panem ejus, sed nomen ejus qui opprobrium earum possit auferre. Non indigent vestimentis hominis quem assumunt. Meliora habent vestimenta quam potest eis homo praestare. Lautiores habent cibos, quam conditio potest humana largiri. Cujus ergo sint septem mulieres, et quod sit opprobrium earum, dignum est considerare. Septem mulieres una sunt, Spiritus enim Dei sunt. Et est ista una, septem sunt. Spiritus enim Dci est spiritus sapientiae et intellectus, spiritus consilii et virtutis, spiritus scientiae ct pictatis, spiritus timoris Domini. Ista sapicntia patitur opprobrium a multis sapientiis insurgentibus in se. Iste vcrus intellectus sustinet opprobrium ab intellectibus falsis. Istud magnum consilium opprobratur a multis consiliis non bonis. Ista virtus maledicitur a quadam, quae cum non sit virtus, repromittit se esse virtutem. Ista scientia patitur opprobrium a quadam fais! nominis scientia nomen suum subripiente. Ista pietas exprobratur ab eI, quæ cum se dicat esse pietatem, impietas est, et impios instruit. Iste timor patitur opprobrium ab eo qui putatur esse timor.","english":"HOMILY III.\n\nOn the Seven Women (Chapter IV).\n\ni. The seven women suffer reproach, and they go about seeking to receive him who can take away their reproach. These same seven women promise that they will eat their own bread and be covered with their own garments. They have no need of his bread, but of his name, who can take away their reproach. They do not need the garments of the man whom they take. They have better garments than a man can provide for them. They have richer foods than the human condition can bestow. It is therefore worth considering whose the seven women are, and what their reproach is. The seven women are one, for they are the Spirit of God. And this one is seven. For the Spirit of God is the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of the Lord. This wisdom suffers reproach from the many wisdoms that rise up against it. This true understanding endures reproach from false understandings. This great counsel is reproached by many counsels that are not good. This virtue is cursed by a certain thing which, since it is not virtue, promises that it is virtue. This knowledge suffers reproach from a certain knowledge of a false name that steals its name. This piety is reproached by that which, while it calls itself piety, is impiety, and instructs the impious. This fear suffers reproach from that which is thought to be fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Multi enim pollicentur divinum metum, sed non cum scientia metuunt. Quomodo ergo istæ septem patiuntur opprobrium consideremus. Vide sapientiam sæculi hujus, vide sapientiam principum mundi hujus, quomodo exprobrant sapientiam Christi mei, et quomodo exprobrant sapientiam Judaismi veri, juxta quem nos circumcidimur spiritaliter, isti vero præciduntur. Intellige itaque quomodo sapientia sarculi hujus et principum mundi istius, malcdicunt sa pientiae; et ob hoc quæritur homo qui cum istis septem spiritalibus velut mulieribus sit, ut auferat earum opprobrium. Proprie unus est homo qui auferat carum opprobrium. Quis est iste homo? Jesus qui exivit juxta carnem de radice Jesse factus ex semine David secundum carnem, prœdestinatur Filius Dei in virtute juxta spiritum justificationis I. Exiit quippe virga de radice Jesse. Virga non est primogenitus omnis creaturae, virga non est qui in principio erat apud Deum Deus Verbum, sed virga de radice Jesse, qui juxta carnem natus est. Exiit ergo virga de radice Jesse, et flos de radiec ejus ascendit 54. Quis est flos et quæ cst radia? Ambo enim in unum idipsum subjacent. Differentia autem est negotiorum. Nam si peccator es, non est tibi flos, neque videbis florcm qui est ex radico Jesse. Venict cnim et ad te virga, quomodo disoipulus virgae et Oloris loquitur. De virga quidem dicit: Quid vultis, in virga veniam ad vos?","english":"For many promise divine fear, but they do not fear with knowledge. Let us therefore consider how these seven women suffer reproach. Look at the wisdom of this world, look at the wisdom of the princes of this world, how they reproach the wisdom of my Christ, and how they reproach the wisdom of true Judaism, according to which we are circumcised spiritually, while they are cut off. Understand, then, how the wisdom of this age and of the princes of this world speak evil against wisdom; and for this reason a man is sought who may be with these seven spiritual women, as it were, so as to take away their reproach. Properly there is one man who takes away their reproach. Who is this man? Jesus, who came forth according to the flesh from the root of Jesse, made from the seed of David according to the flesh, predestined Son of God in power according to the spirit of sanctification. For the rod came forth from the root of Jesse. The rod is not the firstborn of every creature, the rod is not he who in the beginning was with God, the Word God, but the rod from the root of Jesse, who was born according to the flesh. Therefore the rod came forth from the root of Jesse, and a flower ascended from his root. Who is the flower, and what is the root? For both are subject to the same thing. But there is a difference of matters. For if you are a sinner, the flower is not for you, nor will you see the flower that is from the root of Jesse. For the rod will come even to you, as the disciple of the rod and the flower speaks. Concerning the rod indeed he says: What do you want, shall I come to you with a rod?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Dc flore vero: An in charitate Dei et spiritu mansuetudinia? Exiit ergo de radice Jesse virga sapientiæ ei qui suppliciis plectitur, virga ei qui indict incre patione, virga ei qui necesse habet ut arguatur; flos vero ei qui jam cruditus est, et non indiget dura correctione, vet certe non indiget poenis, sed valenti jam florere incipere, et ad perfectum fructum exire. Primum enim flos ostenditur, deinde post florem virga fit et ad fruclum exit. Exiit virga de radice Jesse, et nos de radice ejus ascendet, et requiescent super eum septem mulieres, spiritus Domini, spiritns sapientiæ et intellectus requiescet super eum 56. Spiritus enim sapientiae non requie.. vit in Moyse, spiritus sapientiae non requievit iu Jrsu Navc, spiritus sapientie non requievit in singulis prophetarum, in Isaia, in Jeremia.\n\nNee vero quasi blasphemantem inc lapidetis dum velim glorificare Dominum meum Jesum Chrisium: sed sustinentes considerate quQjd dicitqr, ct videbitis quia in nullo eorum requieverit spiritus, non quod ad nullum eorum venerit, sed quod in nullo requieverit. Venit super Moysem, et non crpdidit Moyses post spiritum sapientiæ qui venit ad eum. Audite enim, ait, contumaces: Nunquid ex petra ista educam vobis aquam57? Venit super omnes iustos, venit et super Isaiam; sed quid ait? Immunda labia habens; et in medio populi immunda labia habentis, ego habito 58.","english":"But concerning the flower: Is it not in the love of God and the spirit of meekness? There came forth, then, from the root of Jesse a rod of wisdom for him who is punished with torments, a rod for him who is rebuked with reproof, a rod for him who has need to be reproved; but the flower for him who is already instructed and does not need harsh correction, or certainly does not need punishments, but is already beginning to flourish and to go forth to perfect fruit. For first the flower is shown, then after the flower it becomes a rod and goes forth to fruit. There came forth a rod from the root of Jesse, and he shall ascend from his root, and seven women shall rest upon him—the spirit of the Lord, the spirit of wisdom and understanding shall rest upon him. For the spirit of wisdom did not rest in Moses, the spirit of wisdom did not rest in Joshua son of Nun, the spirit of wisdom did not rest in each of the prophets, in Isaiah, in Jeremiah.\n\nAnd do not stone me as though I were blaspheming, when I wish to glorify my Lord Jesus Christ; but patiently consider what is said, and you will see that the spirit rested in none of them—not that it did not come to any of them, but that it rested in none. It came upon Moses, and Moses did not believe after the spirit of wisdom that came to him. For hear, he says, you rebels: Shall we bring water for you out of this rock? It came upon all the righteous, it came also upon Isaiah; but what does he say? I have unclean lips, and I dwell in the midst of a people that has unclean lips.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Venit spiritus sapien tiæ post illam forcipem, et ignem, venit ad immunda labia habentem, sed non requievit. Ministro quidem eo usus est, nun autem requievit. Tribulatur ad quemcumque vcnerit. hominem. peccat eaim omnis homo, nec est juStus super terram qui faciat bonum, et nou peccet. Nemo mundus a sordibus, neque si una die sit vita ejus; numerati autem menses ejus, Igitur super nullum requiescit. Possumus et de Evangelio probare, quia venit spiritus super multos, et non mansit io cis. Ante paululum lectum est: Non permanebit spiritui meus in hominibus istis in æternum 59. Non ait, non erit, sed, non permanebit. Unum vidit Joannes solum in auo permansit, et sir gnum boc crat: Super quem videris Spiritum descendentem, et manentem in eo, iste est Filius Dei 60. Ministravit quidem verbo Pci spiritu descendente: post modicum peccat, post modicum otiosum ver-J bum loquitur: nescio autem si et sine peccato maneat. Putasne praesente spiritu peccare conceditur? Super nullum ergo requievit spiritus Dei secundum quod scriptum est: Exiit rirga de radice Jesse et flos de radice ejus ascendit, et requiescit super eum spiritus Dei, spiritus sapientiæ, spiritus intellectus, spiriritus consilii et virtutis 61.","english":"The spirit of wisdom came after that forceps and fire; it came to one who had unclean lips, but it did not rest. It used him as a servant, but it did not rest. It is troubled by whatever man it comes to. For every man sins, and there is no just man on earth who does good and does not sin. No one is clean from defilement, not even if his life be but one day; his months are numbered. Therefore it rests upon no one. We can also prove from the Gospel that the spirit came upon many and did not remain in them. A little before, it was read: My spirit shall not remain in these men forever. It does not say, it shall not be, but, it shall not remain. John saw one alone in whom it remained, and this was the sign: Upon whom you see the Spirit descending and remaining in him, this is the Son of God. It served the word of God by descending; shortly after he sins, shortly after he speaks an idle word; but whether he remains even without sin, I do not know. Do you think that one is permitted to sin while the spirit is present? Upon no one, therefore, did the Spirit of God rest, according to what is written: There went forth a rod from the root of Jesse, and a flower ascended from his root, and the Spirit of God rests upon him, the spirit of wisdom, the spirit of understanding, the spirit of counsel and might.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Propter hoc magoi consiiii est angelus, propter hoc invaluit, et invalescens ascendit, et mirantur eum virtutes ascendentem, et dicunt de eo; Iste est Dominus fortis et potens in ' praelio. Ad. hunc ergo dipam in coelestia ascendentem, vel ad fortitudinem ejus. Et requievit super eum spiritus consiliiet fortitudinis. fortitudo mea, et laus mea Dominus, et factus eat mihi in salutem 62. Requievit ergo super eum spiritus Dei, spiritus sapientiæ et intelleclus, spiritus consilii et fortitudinis, spiritus sapientæ et pietatis, et implevit eum spiritus timoris Domini.\n\nMulieres igitur quærentesd quem assumant, apprehendent septem unum hominem. Et boc ex prioriHI. pendet, et opportet, prirno cognoscere quando recipiant septem mulieres unum hominem. Cum fortes Hierusalem humiliati fuerint, cum luxerint thecæ eorum ornamenta filiarum Sion, cum derelicta fuerit illa sola, cum elisa fuerit ad terram, tunc apprehendent septem mulieres unum hominem dicentes: Panem nostrum manducabimus, et vestimentis nostris openemur; verumtamen nomen tuum invocetur super noa 62. Tunc apprehendent et vere tenebunt septem mulieres hominem unum Jesum Christum Dominum nostrum juxta quod intelligitur homo, juxta quod naHts est, juxta quod corpus assumpsit. Apprehendent septem mulieres hominem unum, dicentes: Panem nostrum manducabimus.","english":"For this reason the angel is called a counselor, for this reason he prevailed, and prevailing he ascended, and the powers marvel at him as he ascends, and they say of him: This is the Lord, strong and mighty in battle. To him, then, who ascends to the heights of heaven, or to his strength. And the spirit of counsel and strength rested upon him. The Lord is my strength and my praise, and he has become my salvation. The Spirit of God therefore rested upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of wisdom and piety, and the spirit of the fear of the Lord filled him.\n\nTherefore the women who seek whom they may take hold of will seize one man, seven of them. And this depends on what came before, and one must first know when seven women receive one man. When the mighty men of Jerusalem have been humbled, when their boxes of the ornaments of the daughters of Zion have mourned, when that one woman has been left alone, when she has been dashed to the ground, then seven women will seize one man, saying: We will eat our own bread, and we will be covered with our own garments; nevertheless let your name be invoked upon us. Then seven women will seize and truly hold one man, Jesus Christ our Lord, according to what is understood as man, according to what he was born, according to the body he took up. Seven women will seize one man, saying: We will eat our own bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Multi ambulant homines, et nullum apprehendunt mulieres, nullus eis placet homo. Non enim propter inopiam hominum unum hominem apprehendunt, non propter raritatem bominis qualem voluerunt, talem quæsierunt; unuin solum repererunt hominem quem apprehenderunt, ut dicant ei: Panem nostrum manducabimus, et vestimentis nostris operiemur. Est quidam cibas sapientiae, est quidam cibus similiter intellectus et rer. quorum spirituum. Quis est iste cibus? Non timeo dicere, cibus alius est extra Istos, forte ut meus est eibus sermo Dei, qui ait: Ego sum panis vivens qui de cælo descendi, et vitam do mundo 64; sic sapientiæ cibus ipse pater. Propter hoc est: Meus cibus est, ut faciam voluntatem ejus qui me misit, ut consummem opus ejus 65. Nec putandum est aliquo indigere sapientiam et intellectum, caeterosque spiritus, quia alium cibum habeant, cam totius dispensationis unus ait cibus natura Dei. Panem nostrum manducabimus, et vestimentis nostris operiemur. Est quidam Ornatus sapientiae quo decoratur. Ornata est sermone sapientia. Singulae harum - mulierum habent ornamenta. Verumtamen nomen tuum invocetur super nos, aufer opprobrium nostrum. Quod est nomen sapientiæ? Jesus. Quid est: Invocetur nomen tuum super nos?","english":"Many men walk about, and the women grasp none of them, no man pleases them. For it is not because of a scarcity of men that they grasp one man, not because of the rarity of a man such as they wished did they seek such a one; they found one man alone whom they grasped, so as to say to him: We will eat our own bread, and we will be covered with our own garments. There is a certain food of wisdom, and likewise a certain food of understanding and of the realities of spirits. What is this food? I do not fear to say it: there is another food besides these—perhaps, as mine is, the word of God, who said: I am the living bread that came down from heaven and gives life to the world. Thus the food of wisdom is the Father himself. For this reason it is said: My food is to do the will of him who sent me, that I may accomplish his work. Nor is it to be thought that wisdom and understanding and the other spirits lack anything, because they have another food, since the one food of the whole dispensation is the nature of God. We will eat our own bread, and we will be covered with our own garments. There is a certain adornment of wisdom with which she is adorned. Wisdom is adorned with speech. Each of these women has her own ornaments. Nevertheless, let your name be invoked upon us; take away our reproach. What is the name of wisdom? Jesus. What is it: Let your name be invoked upon us?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Ego sum sapientia, volo tuo nomine vocari ut ego sapientia dicar Jesus, ut intellectus et consilium magnum et fortitudo, et scientia et pietas et timor Dei nominentur Jesus, ut omnia in omnibus nomen tuum GaL Nomen tuum invocetur super nos, ąufer opprobrium nostrum. Revera abstulit opprobrium Jesus. Idcirco surgentes, oremus Deum qui hunc misit hominem. ut septem mulierum spiritus in eo requiesceret, ut et nobis iste homo tribuat communionem harum mulierum; ut assumentes eas fiamus sapientes, intelligentes in Deo et hominibus, virtutibus adornantes animam nostram In Christo Jesu, cui est gloria et imperium in saecula sæcutorum. Amen.\n\n1114-15 HOMILIA IV.\n\nDe visione Dei et seraphim (cap. VI).\n\nImpossibile est invenire principium Dei. Principium ortus Dei nusquam comprehendis. Non dieo tu, sed neque aliquis, neque aliud quidquam eorum quæ subsistunt. Solus Salvatoret Spiritus sanctus qui semper fuerunt cum Deo, vident faciem ejus; et forte angeli qui vident jugiter faciem Patris qui est in coelis, vident et principia negotiorum. Sic autem et pedes abscondunt ante homines seraphim. Novissima enim ut sunt, non valent enarrari. Quis annuntiavit de novissimis? ait Scriptura. Quæ videmus (ut tamen concrdatur, quia aliqua vidcmus) mcdia suni.: quæ ante mundum fuerint, ignoramus. Fuerunt porto quædam ante mundum. Quæ post mundum secutura sint, ad certum non apprehendimus.","english":"I am wisdom, I wish to be called by your name, so that I may be called Jesus—wisdom, understanding, great counsel, strength, knowledge, piety, and fear of God—so that all things may be named Jesus in all things. Let your name be invoked upon us; take away our reproach. Truly Jesus has taken away our reproach. Therefore let us rise and pray to God who sent this man, that the spirit of the seven women might rest in him, and that this man might grant us communion with these women; so that taking them up we may become wise, understanding in God and among men, adorning our soul with virtues in Christ Jesus, to whom is glory and dominion forever and ever. Amen.\n\nHOMILY IV.\n\nOn the vision of God and the seraphim (chapter VI).\n\nIt is impossible to find the beginning of God. You will nowhere comprehend the beginning of God's origin. I do not say this of you, nor of anyone, nor of anything else among the things that exist. Only the Savior and the Holy Spirit, who have always been with God, see his face; and perhaps the angels who continually see the face of the Father who is in heaven also see the beginnings of things. In this way, too, the seraphim hide their feet before men. For the last things, as they are, cannot be explained. Who has declared the last things? says Scripture. The things we see (though it must be granted that we see some things) are the middle things; what existed before the world, we do not know. There were indeed certain things before the world. What will follow after the world, we do not grasp with certainty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Erunt autem alia post mundum. Ea igitur quæ scripta sunt: In principio fecit Deus cœlum et terram, terra autem ernt invisibilis et incomposita, et tenebœ erant super abyssum, et spiritus Dei ferebatur super equas 61, apprehenduntur. Mundæ crant aqure istæ, in quibus incubabat spiritus Dei. Sed et tenebra quae super abyssum erant, non sunt ingenitæ. Utrumque enim ex nihilo crcatum est. Audi in Isaia dicentem Dominum: Ego Deus qui construxi lucem, et feci tenebras 68. Audi sapientiam in Proverbiis praedicantem: Ante omnes abyssos nata sum 60. Non erant ista ingenita, sed quando, vel quomodo sunt nata, nescio. Velantur enim a seraphim priora operum Dei, id est facies Dci; similiter autem et pedes. Ea quæ post extremum sæculum futura sunt in saecula saeculorum, quis potest exponere? Garrulorum est hominum horum notitiam polliceri, nescicntium quia homo ea tantum potest capere quæ media sunt, et ea quæ post mundum usque ad consummationem in judicio sunt futura, de poenis, de retributione. Et horum quoque multa absconsa sunt nobis, ut propter hoc quidem scriptum sit (Vers. 2): MIC Duabus velabant faciem. Non solum autem velabant, sed et contegebant, hi est sic velabant, ut nec modicum videretur priorum, dico autem faciei; neque paululum quid agnosceretur novissimorum, hoc est pedum ejus. Duabus volabant. Aperta sunt media ad contemplandum. Et clamabant alter ad alterum.","english":"But there will be other things after the world. Therefore those things which are written: In the beginning God made heaven and earth, but the earth was invisible and unformed, and darkness was over the abyss, and the Spirit of God was borne over the waters, are grasped. These waters were clean, in which the Spirit of God was brooding. But even the darkness that was over the abyss was not unbegotten. For both were created from nothing. Hear the Lord speaking in Isaiah: I am God who built the light, and made the darkness. Hear Wisdom proclaiming in Proverbs: Before all the abysses I was born. These things were not unbegotten, but when or how they were born, I do not know. For the first works of God are veiled by the seraphim, that is, the face of God; and similarly also the feet. Those things which are to be after the end of the age into the ages of ages, who can expound? It belongs to garrulous men to promise knowledge of these things, not knowing that man can grasp only those things that are in the middle, and those things which after the world until the consummation are to be in judgment, concerning punishments, concerning recompense. And of these too many are hidden from us, so that on this account indeed it is written: With two they veiled the face. But not only did they veil, but they also covered, that is, they so veiled that not even a little of the former things might be seen—I mean of the face—nor might even a little of the last things be known, that is, of his feet. With two they flew. The middle things are open for contemplation. And they cried one to another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Non alter ad plures, sed alter aij alterum. Audire ciiim sanctitudinem Mei quae annuntiatur a Salvatore, juxta dignitatem rei nemo potest nisi Spiritus sanctus; quomodo rursum inhabitare sanctimoniam Dci quae annuntiatur a Spiritu sancto, nemo potest nisi solus Salvator. Ob id alter ad alterum clamabant, et dicebant: (Vers. 3) Sanctus, sanctus, sanctus. Nun eis sufficit semei clamare: Sanctus, neque bis, sed perfectum numerum Trinitatis assumunt, ut multitudinem sanctitatis manifestent Dei. quæ est trinæ sanctitatis repetita communitas, sanctitas Patris, sanctitas unigeniti Filii, et Spiritus sancti. Etenim sanctificans et sanctificati ex uno omnes 70. Qui sanctificat Salvator est, juxta hoc quod homo est a Deo Patre accipiens sanctitatem. Dicunt itaque: Sanctus, sanctus, sanctus Domitus Deus Sabaolh. Interpretatur Sabaoth, ut Aquila tradidit, Dominus militiarum.","english":"Not one to many, but one to another. For no one can hear the holiness of God which is announced by the Savior, according to the dignity of the matter, except the Holy Spirit; and again, no one can inhabit the holiness of God which is announced by the Holy Spirit except the Savior alone. For this reason they cried out one to another and said: Holy, holy, holy. It is not enough for them to cry out once: Holy, nor twice, but they take up the perfect number of the Trinity, so that they may make manifest the abundance of God's holiness, which is the repeated community of a threefold holiness: the holiness of the Father, the holiness of the only-begotten Son, and of the Holy Spirit. For both the one who sanctifies and those who are sanctified are all from one. The one who sanctifies is the Savior, according to this, that as man he receives holiness from God the Father. And so they say: Holy, holy, holy is the Lord God of hosts. Sabaoth is interpreted, as Aquila handed down, as Lord of armies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"i. Plena eat omnis terra gloria ejus. Olim plena domus erat gloria, nunc vera his qui super terram sunt, a seraphim prophetatur, quia futurum sit ut universam terram gloria Dei mei Christus impleat. In omnibus quippe qui conversationc sua glorificent Deum, gloria Dei est, atque ita universa terra plena est gloria Dei. Olim non omnis terra plena erat gloria 9ci, sed unus angulus terræ, quando dicebatur: Notus in Judœa Deus, in Israel magnum nomen ejus 71. Gloria Deo, qui misil Filium suam, ut omnis terra plena fieret gloria sua. Sed quid tibi prodest, si terra plena sit propter ecclesias beatorum, qui ubicunque sunt, gloria Dei, tu autem non sis particeps gloriae plenitudinis Dei? Et tu ergo labora, et in cunctis enitere ut sis gloriam Dei quærens, ut inhabitet et inveniat locum in te, et Sas etiam tu cum omni terra in qua est gloria Dei plena, gloria ejus. Quomodo fit pcr singulos nostrum plenitudo gloriæ Dei? Si quæ facio, quae loquor, in gloriam Dui flant, plenus sermo meus et actus fit gjoria Dei. Si et processus, et ingressus meus in gloriam Dei est, si cibus, si potus meus, si omnia quae facio, in gloriam Dei fiant, et ego particeps sum istius dieti: Plena est terra gloria ejus. Cum ergo omnia ista fecero, elevatum est superliminare a voce seraphim, qua clamabant.","english":"i. The whole earth is full of his glory. Once the house was full of glory, but now by the seraphim it is prophesied concerning those who are upon the earth, that it will come to pass that Christ my God will fill the whole earth with his glory. For in all who by their conduct glorify God, the glory of God is present, and so the whole earth is full of the glory of God. Once not the whole earth was full of the glory of God, but one corner of the earth, when it was said: God is known in Judaea, in Israel his name is great. Glory to God, who sent his Son, that the whole earth might be made full of his glory. But what does it profit you, if the earth is full of the glory of God because of the churches of the blessed, who are everywhere, while you yourself are not a partaker of the fullness of the glory of God? Therefore labor also yourself, and strive in all things to be one who seeks the glory of God, so that it may dwell and find a place in you, and you too with all the earth in which the glory of God is full may be his glory. How is the fullness of the glory of God brought about through each one of us? If the things I do and the things I speak are done for the glory of God, my speech and my action become full of the glory of God. If my going out and my coming in is for the glory of God, if my food, if my drink, if all things that I do are done for the glory of God, then I too am a partaker of that saying: The earth is full of his glory. When therefore I have done all these things, the threshold is lifted up by the voice of the seraphim, who were crying out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Beatum est itaque unumquemque nostrum ita laborare ut particeps fiat ostii, et superliminaris ostii, quod juxta intellectum est Christus Dens. Neque enim indecens dictu reor ostium carnem, et snperliminaro verbum nuncu- ' pari.\n\n3.Vers. 4, 5. Elevatum eat superliminare a voce qua clamabant, et domus repleta eat fumo. Fumus iste donum est de gloria Dei. Et dixi: miser ego, qnoniam compunctus sum! Antequam videas visionem, non confiteris te esse miserum, o Isaia? Non ait: quandiu vixit Osias, nique in sensum meum venit quia miser essem. Incipio autem nosse quia miser sum, quando video visionem moriente mihi Osia rege leproso, et dico: miser ego! Nunc incipio et ego confiteri Domino, et dicere de memetipso: miser ego! Quomodo Isaias dicit: miser ego. Proxime autem hpic et Apostolus dicit: Miser ego homo, quis me liberatit, de corpore mortis hujus? Beatumest ergo ut miserum me fatear. Si me humiliavero, et poenitens super peccatis meis flevero, exaudiet me Deus, et dabit mihi liberatorem, et dicam: Gratias Qeo per Jesum Christum Dominum nostrum 73. Verum ex corde dicamus: Miser ego sum. Unusquisque recordetur causas miseriarum suarum et delicta, et dicamus surgentes ad orationem, memores quidem quasi confitentes, obliti autem quasi jam uon facientes, et dicamus: Miser ego,quoniam. compunctus sum.","english":"Blessed is each one of us, therefore, who labors in such a way as to become a partaker of the door and of the lintel of the door, which, according to the spiritual understanding, is Christ God. For I do not think it unfitting to say that the door is the flesh and the lintel is the Word.\n\n3. Verses 4, 5. The lintel was lifted up at the voice with which they cried out, and the house was filled with smoke. That smoke is a gift from the glory of God. And I said: Woe is me, for I am pierced to the heart! Before you see the vision, do you not confess that you are wretched, O Isaiah? He does not say: As long as Uzziah lived, it did not even enter my mind that I was wretched. But I begin to know that I am wretched when I see the vision, with King Uzziah dying a leper before me, and I say: Woe is me! Now I too begin to confess to the Lord and to say of myself: Woe is me! In what way does Isaiah say: Woe is me? And recently here the Apostle also says: Wretched man that I am, who will deliver me from this body of death? It is blessed, then, for me to confess that I am wretched. If I humble myself and, repentant, weep over my sins, God will hear me and give me a deliverer, and I shall say: Thanks be to God through Jesus Christ our Lord. But let us say from the heart: I am wretched. Let each one recall the causes of his wretchedness and his sins, and let us say as we rise for prayer, mindful as it were in confessing, but forgetful as though we no longer commit them, and let us say: Woe is me, for I am pierced to the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Non est compunctus antequam videret visionem, antequam Osias moreretur: cum incipit pœnitentiam agere, statim dicit: quoniam compunctus sum. Si quis sine sensu est juxta interiorem hominem, cum peccator sit, non compungitur; sed quasi in exteriora membra lice4 adhibeas slimnlum, non sentit mortuum corpus, eodem modo si adhibeas peccatori verba divina mortificato per peccatum, et uon agenti pœnitentiam, neque mœstus est, neque poenitet, neque Irabet tristitiam operantem confessionem, tristitiam quæ secundum Deum est. Si quis autem vult salvaJ'i, et audierit sermones arguentis se, et corripientis, statim dicit: miser ego. Nee sufficit dicere, miser ego; apponendum est ei, quia compunctus sum. Utinamque amplius compungamur! Quanto enim pius compungimur, tanto plus nobis peccatorum vincula laxantur. Propter hoc Achab iio non multuiu utilitatis est consecutus, quia non multum compunetus est; sed compunctus quidem esy semel tautum. Quamobrem dictum est: Vidisti quomodo J compunctus est Achab 74. Si vero quis talis fuerit ut non cesset compungi, dicit similiter ut Apostolus: Nou sum dignus vocari apostolus propter hoc quod persecutus sum Ecclesiam Dei 75; ct: Mihi minimo omnium sanctorum data eat ista gratia 76; et: Fidelis Deus quia Jesus Christus venit in hunc mundum peccatores salvare, quorum primus ego suna 77.","english":"He was not compunct before he saw the vision, before Uzziah died; when he begins to do penance, he says at once: \"because I am compunct.\" If anyone is without feeling according to the inner man, though he is a sinner, he is not compunct; but just as if you apply a goad to the outer limbs, a dead body does not feel it, in the same way if you apply divine words to a sinner deadened by sin and not doing penance, he is neither grieved nor repents, nor does he have the sorrow that works confession, the sorrow that is according to God. But if anyone wishes to be saved and hears the words of one who rebukes and corrects him, he says at once: \"wretched man that I am.\" Nor is it enough to say \"wretched man that I am\"; there must be added to it, \"because I am compunct.\" And would that we were compunct more! For the more devoutly we are compunct, the more the bonds of our sins are loosened for us. For this reason Ahab did not obtain much benefit, because he was not much compunct; but he was compunct only once. Wherefore it was said: \"You have seen how Ahab is compunct.\" But if anyone is such that he does not cease to be compunct, he says similarly as the Apostle: \"I am not worthy to be called an apostle, because I persecuted the Church of God\"; and: \"To me, the least of all the saints, was this grace given\"; and: \"God is faithful, that Jesus Christ came into this world to save sinners, of whom I am the first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Videsne quia multum compunctus est, et non semel, sed semper scribens, et loquens, et agens compunctus cst? Quomodo et Isaias in præsenti, qui dicit (vers. 5): miser ego sum, compunctus sum, qnia cum sim homo, et immunda labia habeam, et in medio quoque populi immunda labia habendi habitem. Adnotemus et aliud quiddam, quia peccata Isaiæ non in factis, sed tantum in sermonibus erant. Propter quod ait: Quia cum homo sim, et immunda labia haveam. Erat autem et populus immunda labia habens. Non decuit eum accusare populum, et dicere plura peccata in eo esse quam immundorum labiorum.\n\nEt regem Dominum Sabaoth vidi oculis meis. Si quando de Deo cogitaverimus, cum adhuc sumus peccatores, et nos dicamus quae nune dicit propheta (vers. 6): Et missus est ad me unus de seraphim. Quam bonus Deus! Quia, inquit, audio contitentem Isaiam; dixit enim: miser ego; quoniam audio poenitentem, ait quippe: Compunctus sum; quia propria delicta pronuntiavit dicens: Quia cum sim homo, et immunda labia habeam, in medio quoque populi immunda labia habentis habitem, et ego adhuc loquente co dico, ecce adsum. Et missus eat ad me unus de seraphim, et in manu sua habebat carbonem. Carbo defertur ad prophetam ut per Ignis ustionem purgentur labia ejus, quai aliquando peccaverant. Quis est iste unus de seraphim?","english":"Do you see that he was greatly compunct, and not once only, but always—writing, speaking, and acting with compunction? Just as Isaiah is in the present passage, who says: \"Woe is me, I am compunct, because being a man and having unclean lips, I also dwell in the midst of a people that has unclean lips.\" Let us note also another point: that Isaiah's sins were not in deeds, but only in words. For this reason he says: \"Because being a man, I have unclean lips.\" But the people also had unclean lips. It was not fitting for him to accuse the people and to say that there were more sins in them than unclean lips.\n\nAnd I saw the King, the Lord of Sabaoth, with my own eyes. If ever we have thought about God while we are still sinners, let us also say what the prophet now says: \"And one of the seraphim was sent to me.\" How good God is! Because, he says, I hear Isaiah confessing; for he said: \"Woe is me\"; because I hear him repenting, he says indeed: \"I am compunct\"; because he declared his own offenses, saying: \"Because being a man, I have unclean lips, and I dwell in the midst of a people that has unclean lips\"—and while I am still speaking, he says, behold, I am present. And one of the seraphim was sent to me, and in his hand he had a coal. The coal is brought to the prophet so that by the burning of fire his lips may be purified, because they had once sinned. Who is this one of the seraphim?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Dominus meus Jesus Christus: iste juxta dispensationem carnis missus est habens in manu sua carbonem, et dicens: Igllem veni mittere super terram, et utinam jam ardeat!\n\nEt missus est ad me unus de seraphim, et ist manu ejus habebat carbonem, quem acceperat forcipe de altari. Non quocunque simpliciter et fortuito propheta igne purgatur, sed qui est de altari Dei. Si purgatus non fueris altaris igne, residet tibi ille de quo dictum est; lle a me in ignem œternum gui prœparatus est Zqbulo et angelis ejus 79. Non est talis ignis de altari. Omnes igni tradendi sunt, sed, non omnes uni igni, alios de altari ignis exspectat, alios ignis qui præparatus est Zabulo et angelis ejus. Tangat ergo labia mentis et animae hostræ sermo corripiens, ut et nos dicamus, et tetigit os meum. Si mundavero os meum, ut nihil otiosum, nihil fatuum, nihil turpe, nihil scurrile (ut omnia semel nominem), nihil eorum quae interdicta sunt loquar, tunc possumus dicere, tetigit os meum. Porro quandiu immunda Iabia habeo, et immundas res gero, propter verba peccati non tangit os meum Ignis de altari, neque mittitur ac me unus de seraphim.","english":"My lord Jesus Christ: he, according to the dispensation of the flesh, was sent having a coal in his hand, and saying: \"I came to cast fire upon the earth, and would that it were already kindled!\"\n\nAnd there was sent to me one of the seraphim, and he had in his hand a coal, which he had taken with tongs from the altar. Not in any casual or chance manner is the prophet purged by fire, but by that fire which is from the altar of God. If you have not been purged by the fire of the altar, that fire remains for you of which it is said: \"Depart from me into the eternal fire which is prepared for the devil and his angels.\" Such a fire is not from the altar. All must be handed over to fire, but not all to one fire; some are awaited by the fire of the altar, others by the fire which is prepared for the devil and his angels. Let therefore the reproving word touch the lips of our mind and soul, that we too may say, \"and it touched my mouth.\" If I have cleansed my mouth, so that I speak nothing idle, nothing foolish, nothing shameful, nothing scurrilous (to name them all at once), nothing of those things which are forbidden, then we can say, \"it touched my mouth.\" But as long as I have unclean lips and carry about unclean things, because of the words of sin the fire from the altar does not touch my mouth, nor is one of the seraphim sent to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Vers. 7. Et dixit: Ecce tetigi labia tua, et abstuli iniquitates tua., et peccata tua circumpurgavi. Mordeat nos sermo divinus, exurat aniinas nostras: dicamus audientes: Nonne cor nostrum ardens erat in nobis? ut suferantur iniquitates nostrae atquc peccata, et mundi effecti mundo ore mundoque corde, et munda tota conscientia gratias agamus omnipotenti Deo, in Christo Jesu, cui cst gloria et imperium in saecula saeculorum. Amen.\n\nHOMILIA V.\n\nDe eo quod sci iptum est: Quia elevavit ab oriente justitium (XLI, 2), et de visione iterum aliter (eap. VI).\n\ni. Ait prophetes esse Christum viventem jusunam, et putabamus nos ab Apostolo dictum esse, quia Christus sit justitia, et sanctificatio, et redemptio, et sapientia 81. Forte autem et Apostolus instructus a prophetis, novit animatam esse justitiam et viventem. Quæ est ista justitia? Unigenitus Dei. Quia autem non ab Apostolo ortum est Christum esse justitiam, et viventem, et subsistentem justitiam, sed invenies et a propheticis sermonitus boc nobis mysterium extibitum, certum et a capitulo in quo nunc lectio conquievit. Quis cnm, inquit, surgere fecit ab orIente justttiam, et vocavit eam ad pedes suos 82? Vocavit justitiam. Manifestum est animatam eam esse si ambulet vocata.","english":"Verse 7. And he said: Behold, I have touched your lips, and I have taken away your iniquities, and I have purged your sins all around. Let the divine word bite into us, let it burn our souls: let us say as we listen: Was not our heart burning within us? so that our iniquities and sins may be taken away, and, made clean, we may give thanks with a clean mouth and a clean heart and a wholly clean conscience to almighty God, in Christ Jesus, to whom is glory and power for ages of ages. Amen.\n\nHOMILY V.\n\nOn the passage: Because he has lifted up justice from the east (XLI, 2), and on the vision again in another way (chap. VI).\n\n1. The prophet says that Christ is living justice, and we thought it was said by the Apostle that Christ is justice, and sanctification, and redemption, and wisdom. But perhaps the Apostle also, instructed by the prophets, knew that justice is animate and living. What is this justice? The Only-begotten of God. But that it did not originate with the Apostle that Christ is justice, and a living and subsistent justice, you will find this mystery also set forth to us from the prophetic discourses, and certainly from the chapter at which the reading has now come to rest. For who, it says, made justice rise from the east, and called it to his feet? He called justice. It is manifest that it is animate if it walks when called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Vocavit autem Christum Pater, quo pb nostram salutem ad nos iter faceret, et descenderet de coelo ad nos: Nemo enim ascendit in cœlum nisi qui de coelo descendit Filius hominis 62. Vocavit eum de oriente: non de isto sensibili, sed de oriente lucis verae. Propter quod scriptum est: Quis exsurgere de oriente fecit justitiam, et vocavit eam ad pedes suos? Pater vocavit Filium, imo ut vere dicamus, Dens hominem vocavit justitiam ad pedes suos, id est incarnationem Filii sui. Idco et adoramus scabellum pedum illius, juxta quod scriptum est: Adorate scabellum pedum ejus, quia sanctum est. Caro siquidem Domini honorem Deitatis assumit. Quia autem principium lectionis altiori indiget expositione, oremus summum Regem ut sermo qui vocatus abierat, ad nos iterum revertatur, ut pauca juxta possibilitatem nostram edisseramus.\n\nEt factum est in anno quo moriMus eat rex Osias: vidi Dominum sedentem supra thronum excelsum, et plena erat domus gloria ejus, et seraphim stabant in circuitu eus, sex ulce uni, et sex alæ alteri; et duabus quidem velabant faciem ejus, et duabus velabant jedes, et duabus volubant, ct clamabant alter ad alterum, et dicebant: Sanctus, sanctus, sanctus Dominus Deus Sabaotli, plena eat terra gloria ejus 84, et reliqua. V crum ut et nos videamus visionem quam vidit Isaias, vocemus Jcsum qui non videntibus largitus est oculos.","english":"But the Father called Christ, so that he might make his way to us for our salvation and descend from heaven to us: for no one has ascended into heaven except the one who descended from heaven, the Son of Man. He called him from the east: not from this perceptible east, but from the east of the true light. For this reason it is written: Who has raised up justice from the east, and called it to his feet? The Father called the Son—or, to speak truly, God called the man justice to his feet, that is, the incarnation of his Son. Therefore we also adore the footstool of his feet, according to what is written: Adore the footstool of his feet, because it is holy. For the flesh of the Lord assumes the honor of the Godhead. But because the beginning of the reading requires a deeper exposition, let us pray to the supreme King that the word which had been called and had departed may return to us again, so that we may set forth a few things according to our ability.\n\nAnd it came to pass in the year in which King Uzziah died: I saw the Lord sitting upon a throne, high and lifted up, and the house was full of his glory, and the seraphim stood round about him, six wings to one, and six wings to the other; and with two indeed they veiled his face, and with two they veiled his feet, and with two they flew, and they cried one to another, and said: Holy, holy, holy is the Lord God of Sabaoth, the whole earth is full of his glory, and the rest. But so that we too may see the vision which Isaiah saw, let us call upon Jesus, who has granted eyes to those who do not see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Potest enim etiam nunc venire et facere, ut ea quae in lectione sacramenta dicta sunt, apertis oculis intueamur; repromittamus ei jam nos non ultra facere corpus Christi corpus meretricis, nee tacere opera digna Inctu. Unusquisque nostrum haec corde loquatur ad Deum, et precemur ut adventus ejus etiam nunc fiat. Si euim non advenerit Jesus, ista videre non possumus. Precor ut mittatur etiam ad me seraphim, et comprehenso de forcipe carbone purget labia mea, et quid dico labia mea? Isaias sanctus erat, et idco tantum labia ejus purgata sunt, quia labiis tantum, id cst sermone deliquerat. Ego vcro pon sum talis, ut possim dicere, quod solum immunda labia habeo, sed metuo ne immundum cor habeam, immundos oculos, immundas aures, immundum os. Quandiu in omnibus istis pecco, totus immundus sum. Si videro mulierem ad concupiscendum, jam mœchatus sum eam in. corde meo. Ecce immundos oculos habco. Si de pectore meo exeant cogitationes pessimae, adulteria, fornicationes, falsa testimonia, ecce cor immundum habco. Quam formosi pedes evangelizantium pacem, evangelizantium bona 85. Ego vero timeo ne currens ad mala immundos pedes habeam. Extendo ad Dominum manus meas. Et forte avertens faciem suam dicit: Si extenderitis manus, avertam faciem meam a vobis 86. Quis ergo me mundat? Quis lavat pedes meos?","english":"For even now he can come and bring it about that we behold with open eyes the sacraments that have been spoken of in the reading; let us promise him that we will no longer make the body of Christ the body of a harlot, nor keep silent about works worthy of mourning. Let each of us speak these things in his heart to God, and let us pray that his advent may take place even now. For if Jesus does not come, we cannot see these things. I pray that the seraphim be sent even to me, and that, having taken the coal from the tongs, he may purify my lips—and why do I say my lips? Holy Isaiah was such that only his lips were purified, because he had sinned only with his lips, that is, in speech. But I am not such that I can say I have only unclean lips; rather I fear that I have an unclean heart, unclean eyes, unclean ears, an unclean mouth. As long as I sin in all these, I am wholly unclean. If I look upon a woman to lust after her, I have already committed adultery with her in my heart. Behold, I have unclean eyes. If from my breast go forth evil thoughts, adulteries, fornications, false testimonies—behold, I have an unclean heart. How beautiful are the feet of those who preach peace, who preach good things. But I fear that, running toward evil, I have unclean feet. I stretch out my hands to the Lord. And perhaps, turning away his face, he says: If you stretch out your hands, I will turn my face away from you. Who, then, purifies me? Who washes my feet?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Jesu, veni, sordidos habeo pedes, propter me fias servus, mitte aquam tuam in pelvim tuam; veni, lava pedes meos. Et scio temerarium esse quod dico, sed timeo comminationem dicentis: Si non lavero pedes tuos, non habebis partem mecum 87.Ideo lava pedes meos, ut habeam partem lecum. Sed quid aio, lava pedes meos? Petrus hoc potuit diccre, qui non habuit nocesse, nisi tantum ut pedes ejus lavaren'ur; totus quippe mundus erat. Ego potius cum semel lotus sim, illo indigco baptismatc, dc quo Dominus ait: Ego aliud baptisma habeo baptizari. Cur ista diximus? Præparo et me et audientes ad majora mysteria. Si tamen veniat, si descendat ad nos sermo Dci, timeo cnim ne me fugiat, ne benedictionem quoque meam dedignetur. Fugit quondam sermo populum propter Achar unum peccatorem; fugit, inquam, sermo populum propter unum peccatorem Achar, filium Zambri, filii Zara, ex tribu Juda, qui inobediens fuit Deo, et ideo anathematizatus est 89.Et quia nunc populi multitudo cst propterParasceven, et maxime in Dominica die, quæ passionis Christi commemoratiix est (neque enim resurrectio Domini semel in anno, et non semper post septem dies celebratur), orate Deu,.. omnipotentem, ut veniat ad nos sermo ejus, Etiamsi peccatores estis, orate Dominum. Peccateres exaudit Deus.","english":"Jesus, come, I have dirty feet; become a servant for my sake, put your water into your basin; come, wash my feet. And I know that what I say is rash, but I fear the threat of him who says: If I do not wash your feet, you will have no part with me. Therefore wash my feet, that I may have a part with you. But what am I saying—wash my feet? Peter could say this, who had no need except only that his feet be washed; for he was entirely clean. I, rather, since I have been washed once, need that baptism of which the Lord says: I have another baptism to be baptized with. Why have we said these things? I am preparing both myself and the hearers for greater mysteries. If only he comes, if only the word of God descends to us; for I fear lest he flee from me, lest he also disdain my blessing. Once the word fled from the people because of one sinner, Achar; the word, I say, fled from the people because of one sinner, Achar, son of Zambri, son of Zara, from the tribe of Judah, who was disobedient to God and was therefore anathematized. And because there is now a multitude of people on account of the Parasceve, and especially on the Lord's day, which is the commemoration of Christ's passion (for the Lord's resurrection is not celebrated once a year, and not always after seven days), pray to God almighty that his word may come to us. Even if you are sinners, pray to the Lord. God hears sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Quod si limctis illud quod in Evangelio dicitur: Scimus quia peccatores non ex audiat Deus 90, nolite pertim scere, nolite credere. Caecus crat qui hoc dixit. Magis autemcredite ci qui dicit, et non mentitur: Et si fuerint peccata vestra ut coccinum, ut lanam dealbabo. Et si volueritis, et audieritis me, bona terræ edetis 91. Si vultis vel nunc audire, oremus in commune Dominum, ut saltem nunc, adveniente Verbo, prophetica verba dicta valeamus advertere.\n\n5, Factum cst, inquit, in anno quo mortuus est Osias rex, vidi Dominum sedentem super thronum excelsum. Visio ascripta est. Cur regis tempus significatuin? Intendite quando oborta sit visio. Cum mortuus est Osias rex. vidit Isaias Dominum Sabaoth sedentem super thronum excelsum. si quis ex nostris novit qui fuert Osias, ct quæ gesserit, ille potest nosse quid docuerit propheta per spiritum, quid exhibeat nobis sermo divinus. Vadam ad vitam Osiæ, et requiram ex Regnorum libris, ct ex Paralipomenon historia de Osia; ibique videbo quia necessarium sit, si futurum sit ut videam Dominum Sabaoth sedentem super thronum excelsum, mihi mori Osiam regem. Iste Osias ex semine David descendens, ct regnans in populo Juda, quandiu quidem vixit Zacharias qui intelligebat (sic enim seriptum est secundo libro Paralipomenon), fecit rectum in conspectu Domini 92.","english":"But if you have read what is said in the Gospel: We know that God does not hear sinners, do not be afraid, do not believe it. It was a blind man who said this. Rather believe him who says, and does not lie: And if your sins be as scarlet, I will make them white as wool. And if you are willing, and hear me, you shall eat the good things of the land. If you are willing even now to hear, let us pray to the Lord together, that at least now, when the Word comes, we may be able to attend to the prophetic words that have been spoken.\n\nIt came to pass, he says, in the year in which King Uzziah died, I saw the Lord sitting upon a throne high and lifted up. The vision is ascribed to a time. Why is the time of the king indicated? Attend to when the vision arose. When King Uzziah died, Isaiah saw the Lord Sabaoth sitting upon a throne high and lifted up. If anyone among us knows who Uzziah was, and what he did, he can know what the prophet taught through the Spirit, what the divine word sets before us. I will go to the life of Uzziah, and I will seek from the books of Kings, and from the history of Chronicles concerning Uzziah; and there I will see that it is necessary, if it is to be that I see the Lord Sabaoth sitting upon a throne high and lifted up, that King Uzziah die to me. This Uzziah, descending from the seed of David, and reigning among the people of Judah, as long as Zechariah lived who understood (for so it is written in the second book of Chronicles), did what was right in the sight of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Nec sufficiens isto, fecit luminaria magna Domino, et composuit templum Dei, ct multae fucrunt in religione ejus virtutes. Quando autem mortuus est Zacharias intelligens, tunc fecit malignum. Quis hic qui fecit malignum? Rex crat, non sacerdos. Alius ordo regius, alius ordo sacerdotalis. Voluit ingredi in templum, et locum agere sacerdotis et facere opus quod non fuerat ci concessum. Introiit præveniens sacerdotes, et assumpsit vas libaminis. Ingressus autem et princeps sacerdotum, qui tempore illo erat, Et octoginta sacerdotes cum co, dixit ad cum princeps sacerdotum: Nonne tu es Osias, et non sacerdos?Violenter perseveravit, ct lepra ascendit in frontem ejus. Projectus est mortuus, egressus est de templo, eduxit cum Dominus. Igitur leprosus factus est propter prævaricationem legis. Unusquisque sub regno Cii, sive peccati sive justitie. Si peccatum mihi regnat, unus sum de regibus Israel, qui templum violenter ingressi sunt. Si juslus sum juxta mensuram profectus mei, et facio rectum, et persevero ante conspectum Dei, regnat mihi justitia. Quandiu vero vixit leprosus, Isaias immunda labia babuit. Quandiu vixit iniquus non potuit Isaias Dominum Sabaoth viderc, et immunda labia tiabuit, sub iniquo quippe rege erat. Quando enim incipit videre visionem Dei? anno quo mortUus est Osias. His similia et de multis scriptis potcris dicere tribuente iVo.","english":"And not content with this, he made the great lights for the Lord, and established the temple of God, and many were the virtues in his religion. But when Zacharias the understanding died, then he did evil. Who is this who did evil? He was a king, not a priest. One is the royal order, another the priestly order. He wished to enter the temple, and to act the part of a priest and to do the work that had not been granted to him. He went in, forestalling the priests, and took up the vessel of libation. But when the high priest who was at that time, and eighty priests with him, had entered, the high priest said to him: Are you not Uzziah, and not a priest? He persisted violently, and leprosy rose upon his forehead. He was cast out dead, he went out from the temple, the Lord led him out. Therefore he was made a leper because of the transgression of the law. Each one is under the kingdom of this one, whether of sin or of righteousness. If sin reigns in me, I am one of the kings of Israel who entered the temple by violence. If I am righteous according to the measure of my progress, and do what is right, and persevere in the sight of God, righteousness reigns in me. But as long as the leper lived, Isaiah had unclean lips. As long as the wicked man lived, Isaiah could not see the Lord Sabaoth, and he had unclean lips, for he was under a wicked king. For when does he begin to see the vision of God? In the year in which Uzziah died. You will be able to say similar things also concerning many of the Scriptures, with God's help.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"In Exodo istiusmodi quiddam scriptum est: Et factum esl post dies aliquot, mortuus eat rex Ægypti, et suspiraverunt filii Israel, et ascendit clamor eorum ad Deum 94. Quandiu vixit Pharao, non suspiraverunt filii Isracl, et in pejus positi ne gemendi quidem habuerunt libcram facultatem. Vivobat quippe rex qui imperabat eis et laiercs et paleas facere Quandiu vixit Pharao, non suspiraverunt ad Deum; cum mortuus est Pharao, tunc valuerunt madida Qctibus ora sustollere. Vivit rex malignus in pectorc nostre, quandiu vivit Pbarao Zabulus. Tunc lateres operamur et palcas, tunc lacrymas intra silentium devoramus, et iniquitatis opera prima facimus. Cum autem mortuus fuerit, Domino Deo nos visitante, tunc suspiramus ad Dominum, Idcirco oremums Dominum, ut regnum peccati quod est in mortali uostro corporc, moriatur. Peccatum enim, ait, mortuum eat, ego autem revixi. Et rursum: Peccatum revixit, ego autem mortuus sum 95. Moriente uno qui potitur regno peccati Osia, moritur ct Pharao. Cum moritur rex pessimus, erigo ad cœlum oculos, et exaudivit vocem meam Deus, quomodo Abraham, et Isaac, et Jacob; et video Dominum Sabaoth sedentem et regnantem super excelsum solium, quem populus non vidit. Nondum cuim Osias mortuus fuerat. Volo quiddam simile interponere bontn rei, qux huic contraria est.","english":"Something of this kind is written in Exodus: And it came to pass after some days that the king of Egypt died, and the children of Israel sighed, and their cry went up to God. As long as Pharaoh lived, the children of Israel did not sigh, and being placed in worse conditions they did not even have the free ability to groan. For the king lived who commanded them to make bricks and straw. As long as Pharaoh lived, they did not sigh to God; when Pharaoh died, then they were able to lift their faces wet with tears. The wicked king lives in our breast, as long as Pharaoh the devil lives. Then we make bricks and straw, then we swallow our tears in silence, and we do the works of iniquity first. But when he has died, with the Lord God visiting us, then we sigh to the Lord. Therefore let us ask the Lord that the kingdom of sin, which is in our mortal body, may die. For sin, he says, died, and I revived. And again: Sin revived, and I died. When the one who holds the kingdom of sin, Uzziah, dies, Pharaoh also dies. When the worst king dies, I lift my eyes to heaven, and God heard my voice, like Abraham and Isaac and Jacob; and I see the Lord of hosts sitting and reigning upon a high throne, whom the people did not see. For Uzziah had not yet died. I wish to interpose something similar concerning a good thing, which is contrary to this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Iste ipse Osias, quandiu vixit- Zacharias intelligens, non fecit peccatum in conspectu Dei; moriente Zacharia declinavit a Domino, ubi imperavit populo, et rexit urbem. Hæc diebus et noctibus legentes et audientes Dominum dicentem: Oportuit te mittere pecuniam meam ad mensam, et ego veniens cum usuris eam exegissem 96, non colligemus in sudario mnam creditam, nec pecuniam mittamus in terram, sed feneremur eam populis. Et cum nos crediderimus Dominicam rationem vobis, erit videndum quomodo credita cum usuris exsolvatis. Quam, etc. Amen$.\n\nHOMILIA VI.\n\nDe eo quod scriptum est: Quem mittam, el quis ibit nobis, etc., usque ad eum locum in quo aiL, et convertuntur, et sanem eoa (cap. vi;.\n\nI. Videns Isaias Dominum Sabaotb sedentem super thronum excelsum et elcvatum, videns autem et seraphim circumstantia cum, et rcmissam peccatorum accipiens per eum ignem, qui allatus de altario labia ejus contactu purgavit, ait se audisse vocem Domini non rmperantis, sed excitantis atque dicentis (vers. 8, 9); Quem mittam, et quis ibit ad populum ipsum? Dcinde dicit se respondisse Domino: Ecce sum ego, mitte me. Factus autem in hoc loco, et scrutans ea quae scripta sunt, invenio aliud fecisse Moysen, aliud Isaiam, Moyses enim electus ad eductionem populi de terra Ægypti, ait: Provide alium quem mittus 97, etiam videtur contradicere Deo.","english":"This same Uzziah, as long as he lived—understanding Zacharias—did not commit sin in the sight of God; when Zacharias died, he turned away from the Lord, when he ruled over the people and governed the city. Reading and hearing these things day and night, and hearing the Lord say: You ought to have deposited my money with the bankers, and I, coming, would have exacted it with interest, we shall not gather up in a napkin the mina that was entrusted, nor shall we send money into the earth, but we shall lend it at interest to the peoples. And when we have entrusted the Lord's account to you, it will be for you to see how you repay what was entrusted with interest. Which, etc. Amen.\n\nHOMILY VI.\n\nOn that which is written: Whom shall I send, and who will go for us, etc., up to that place in which he says, and they are converted, and I heal them (chapter 6).\n\nI. Isaiah, seeing the Lord Sabaoth sitting upon a throne high and lifted up, and seeing also the seraphim standing around him, and receiving the remission of sins through that fire which, brought from the altar, purified his lips by its touch, says that he heard the voice of the Lord, not commanding but rousing and saying (verses 8, 9): Whom shall I send, and who will go to that people? Then he says that he answered the Lord: Behold, here am I, send me. But having come to this place and searching what is written, I find that Moses did one thing and Isaiah another; for Moses, chosen to lead the people out of the land of Egypt, says: Provide another whom you may send, and he even seems to contradict God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Isaias vero non electus, sed audiens: Quem mittam, et quis ibii? Ecce, inquit, ego sum, mille me. Dignum est ergo spiritalibus spiriialia comparare, et requirere quis e duobus melius fecerit: Moysesne, qui postquam electus est, recusavit; an Isaias qui ne electus quidem ipse obtulit ut mineretur ad populum. Nescio enim si potest quis eam contrarietam negotiorum quae in utroque videtur, intendens, dicere quia id ipsum fecerit Moyses, qnod Isaias. Ego audacter feci comparans duos sanctos et beatos viros, et decernens, et dicens verccundius Moysen fecisse quam Isaiam. Moyses quippe magnitudiucm considerabat, praeesse populo ad educendum cum de terra Ægypti, et repugnare Ægyptiorum iucantationibus et maleficiis. Propter hoc ait: Provide alium quem mittas. Iste autem non exspectans audire qpid ei juberetur ut diceret, ac si electus fuisset: Ecce, inquit, sum ego, mitte me. Unde quia iguoraos quid ei jubcretur ut diceret, ac si electus fuisset: Ecce, ait, ego sum, mitte me; hæc jubetur ut dicat quæ erant inoptata dicenti. Annon erat inoptabile statim jussum prophetizare, a maledictionibus incipere dicentem (vers. 9,10): Aure audietis, et non intelligetis, ei videntes cernctis, et non ridebitis: incrassatum est enim cor populi hujus, et reliqua.","english":"But Isaiah was not chosen, yet he heard: Whom shall I send, and who will go? Behold, he says, I am here, send me. It is fitting, then, to compare spiritual things with spiritual things, and to ask which of the two did better: Moses, who after he was chosen refused; or Isaiah, who, though not even chosen, himself offered to be sent to the people. For I do not know whether anyone, considering the opposition of circumstances that appears in each, can say that Moses did the very same thing as Isaiah. I have boldly made a comparison of two holy and blessed men, and I decide and say that Moses acted more modestly than Isaiah. For Moses was considering the greatness of leading the people and bringing them out of the land of Egypt, and of opposing the incantations and sorceries of the Egyptians. For this reason he said: Provide another whom you may send. But this one, not waiting to hear what he was to be commanded to say, as if he had been chosen, said: Behold, I am here, send me. Hence, because he did not know what he was to be commanded to say, as if he had been chosen, he says: Behold, I am here, send me; and he is commanded to say things that were unwelcome to the one who spoke. Was it not unwelcome to be commanded at once to prophesy, to begin with curses, saying: You will hear with your ears, and you will not understand, and seeing you will see, and you will not perceive: for the heart of this people has grown fat, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Forte ergo, si tamcn audenter expedit dicere, Lemeritatis et audaciae mercedem consecutus est, ut ea jubeatur dicere quæ prophetizare nolebat. Qu'a autem comparavimus isaiam et Moysen, componamus ct aliam proximam comparationem Isaiæ et Jonæ 98. Ille mittitur prædicare eversionem Ninivitis post tres 4ies, et piget cuw proficisci nolentem causa malorum civitatis. Iste vero non exspetans quid ei imperaretur ut diceret, ait: Ecce ego sum, mitte mo. Bonum est non prosilire ad eas quae a De sunt dignitates et principatus, et ministeria Ecclesiæ, sed imitari Moysen, et dicere cum eo: Provide alium quem mittas. Neque nim ad principatum Ecclesiæ venit qui salvari, vult, et si præest, sed ad, servtutem Ecclesi, si oportet dicere et de Evangelio: Principes quidem gentium dominantur eis, et qui potestatem habent in illis magistratus vocantur. Non sic autem erit in vobis 99; ne enim domnautur principes in vobis, sed qui vult vestrum esse major, erit omnium minimus. Qui vult esse primus, erit omnium novissimus. Qui vocatur ergo ad episcopatum, non ad principatum jocatur, sed ad servitutem totius Ecclesiæ. Si. vis credere de Scripturis, quia ia Ecclesia servus sit omnium qui praeest, suadeat tibi ipse Salvator ei Dominus, qui talis tantusque factus est in medio discipulorum, non quasi discumbens, sed quasi ministrans.","english":"Perhaps, then—if indeed it is permitted to speak boldly—he obtained the reward of rashness and audacity, so that he was commanded to say the things he did not wish to prophesy. But since we have compared Isaiah and Moses, let us also set out another, closely related comparison of Isaiah and Jonah. The latter is sent to preach the overthrow of the Ninevites after three days, and it grieves him to set out, unwilling, because of the evils of the city. But the former, not waiting for what he was to be commanded to say, said: Behold, I am here, send me. It is good not to rush forward to the dignities and principalities that are from God, and to the ministries of the Church, but to imitate Moses and say with him: Provide another whom you may send. For he does not come to the leadership of the Church who wishes to be saved, even if he presides, but to the service of the Church—if indeed we must also speak of the Gospel: The rulers of the Gentiles lord it over them, and those who have power over them are called magistrates. But it shall not be so among you; for the rulers shall not lord it over you, but whoever wishes to be the greater among you shall be the least of all. Whoever wishes to be first shall be the last of all. Therefore he who is called to the episcopate is not called to leadership, but to the service of the whole Church. If you wish to believe from the Scriptures that in the Church he who presides is the servant of all, let the Savior himself and the Lord persuade you, who, being such and so great, became in the midst of his disciples not as one reclining at table, but as one ministering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Accipiens enim linteum postquam exutus est vestimentis, præcinxit se, et mijtens aquam in pelvim cœpit lavare pedea discipulorum, et detergere linteo quo erat præcinctus. Et dopens quales pporleat esse principes tanquam servos, ait: Vos vocatis me Magistrum et Dominum, et bene dicitis, sum etenim. Si ergo Dominus et Magister vester lavi vobis pedes, et vos debetis alterutrum lavare pedes 1. In servitutem igitur vocatur Ecclesiae princeps, ut possit ex servitute ista ire ad solium caeleste, sicut scriptum est: Sedebitis super thronos duodecim, judicantes duodecim tribus lsrael I. Audi vero et Paulum tam præclarum virum dicentem, quia sercvus fuerit omnium credentium. Ego sum, ait, minimus apostolorum; non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei a. Porro si hoc non videtur approhare servitutem ejus, sed tantum humilitatem, audi eum dicentem: Facti sumus parvuli in mtdio vestrum, quasi. nutrix foveat filios suos, cum possemus graves esse, ut Christi apostoli 4. lnutatores ergo nos esse exedit humilium ipsius Doutini sermonum atque factorum, et apostoliejus et facere quod fajctum est a Moyse, ut etiam si vocatur aliquis ad principatum dicat: rore alium quem mittas. Deo dicit: Non sum dignus ante heri et nudiustertius. Exilis vocis sum, et tardilinguis 3.","english":"For taking a linen cloth after he had laid aside his garments, he girded himself, and pouring water into a basin he began to wash the disciples' feet and to wipe them with the linen cloth with which he was girded. And showing what sort of men leaders ought to be, as servants, he said: You call me Master and Lord, and you speak rightly, for so I am. If therefore I, your Lord and Master, have washed your feet, you also ought to wash one another's feet. The leader of the Church, then, is called to servitude, so that through this servitude he may be able to go to the heavenly throne, as it is written: You shall sit upon twelve thrones, judging the twelve tribes of Israel. Hear also Paul, so illustrious a man, saying that he was the servant of all believers. I am, he says, the least of the apostles; I am not worthy to be called an apostle, because I persecuted the Church of God. But if this does not seem to approve his servitude, but only his humility, hear him saying: We became little ones in the midst of you, as a nurse cherishes her children, when we might have been burdensome, as the apostles of Christ. Therefore let the imitation of his humble words and deeds, both of the Lord himself and of the apostles, stir us up, and let us do what was done by Moses, so that even if someone is called to leadership he may say: Send another whom you will send. He says to God: I am not worthy, before yesterday and the day before. I am of feeble voice, and slow of tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Et quia Deo dixit humiliter: Exilis vocis sum, et tardilinguis, audit a Deo: Quis dedit os homini, et quis fecit surdum et mutum, videntem et cæcum? Nonne ego Dominus Deus? Crede Deo, consecra te ei. Licet subtilis vpcis sis tardaeque linguae, trade te sermoni Dei. Dices postca: Os meum aperui et attraxi spiritum \\ Hæc quidem propter hoc quod ait Isaias: Ecce sum ego, mitte me.\n\ni. Faciamus autem ex parte et cum eo. Voluit euim cum accepisset jam gratiam a Deo, non in vacuum eam accipere, sed uti ea ad necessaria. Videns scraphim, videns Dominum Sabaoth sedentem super thronum excelsum ct clevatum, dixit (vers. 5): miser ego, quoniam compunctus sum, quia cum homo sim, et immunda labia habeam, in medio quoque populi labia immunda habentis habitem, regem Do minum Sabaoth vidi oculis meis. Hoc dicens, et miserum se faciens, meretur auxilium, suscipiente Deo humilitatem ejus. Quod cst istud auxilium? (Vers, G, 7) Missus est, ait, ad me unus de seraphim, et habebat in forcipe carbonem, quem attulerat de altari, et tetigit labia me et dixit: Ecce abstuli iniquitates tuas et peccata tua circumpurgavi. Consecutus. est beneficium, muudus effectus, ct remissionem accipiens peccatorum. Cum audisset: Quem mittam ad populuni, et quis ibit nobis? non propter priorem conscientiam ausus fuit dicere I Ecce ego, mitte me, sed. ubi audicrat: Ecce abstuli iniquitates tuus.","english":"And because he said humbly to God: \"I am of feeble voice and slow of tongue,\" he hears from God: \"Who gave a mouth to man, and who made the deaf and the mute, the seeing and the blind? Is it not I, the Lord God?\" Believe God, consecrate yourself to him. Although you are of feeble voice and slow of tongue, hand yourself over to the word of God. You will say afterward: \"I opened my mouth and drew in the spirit.\" This indeed is on account of what Isaiah said: \"Behold, here I am, send me.\"\n\ni. But let us do so in part and with him. For he wished, having already received grace from God, not to receive it in vain, but to use it for what was necessary. Seeing the seraphim, seeing the Lord Sabaoth seated upon a throne high and lifted up, he said (verse 5): \"Woe is me, for I am pierced through, because, being a man and having unclean lips, and dwelling in the midst of a people that has unclean lips, I have seen with my eyes the King, the Lord Sabaoth.\" Saying this and making himself wretched, he merits help, God accepting his humility. What is this help? (Verses 6, 7) \"There was sent,\" he says, \"to me one of the seraphim, and he had in a pair of tongs a coal, which he had brought from the altar, and he touched my lips and said: Behold, I have taken away your iniquities and purged away your sins.\" He obtained the benefit, being made clean, and receiving remission of sins. When he had heard: \"Whom shall I send to the people, and who will go for us?\" he did not dare to say, on account of his former conscience, \"Behold, here I am, send me,\" but when he had heard: \"Behold, I have taken away your iniquities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Igitur quia sancti compunguntur, et requiritur intet Moysen et Isaiam, satisfaciamus pro Moyse, et cHam pro Isaia, dantes et cis de Scripturis sortem suam. Moyses Ron accepit remissionem peccatorum, III dict'ret quasi jam conscius sc mundatum, Mitte me, propter quod ait: Provide alium quem mittas, habebat enim in conscientia inter fectionem Ægyptii; forte autem ut homo sciebat, se et quaedam alia habere peccata. proptcrra rccusat. Islo autem non quasi natura justus postulat ministerium, sed quasi gratiam consecutus. Sic ct Moyses si similem gratiam percepisset. aud ssetque: Ecce abstuli iniquitates tuas; et hOC: Circummundavi peccata tua, nunquam forte dixisset: Provide alium quem mittas. Habet ergo aliquid rationis, et Moyses recusaus, et Isalas dicens: Ecce ego sum. mitte me.\n\n3Sed videamus ea etiam quae præcipit Dominus ut populo diceret: Vade, et dic populo: Aure audietis,et non intelligetis, et videntes cernetis, et non videbitis. Incrassatum est enim cor popu i hujus, et auribus graviter audierunt, et oculos clauserunt, nequando videant oculis, et auribus audiant, et corde intelligant, et convertantur, et salvem eos; biforiam sciens sermonis auditionem, et duplicem noscons constitutionem, hoc cat ahud corum corporale, aliud spiritale, aut ad populum prophetizans de his quae in adventu Christi futura erant, quia esse tempus quando audirent, et non intelligerent ca.","english":"Therefore, because the saints are pricked with compunction, and a question is raised between Moses and Isaiah, let us satisfy on behalf of Moses, and also on behalf of Isaiah, giving each of them his portion from the Scriptures. Moses did not receive remission of sins, so that he might say as one already conscious of being cleansed, \"Send me\"; for which reason he says: \"Provide another whom you may send,\" for he had in his conscience the killing of the Egyptian; and perhaps as a man he knew that he had certain other sins as well. Therefore he declines. But this man does not demand the ministry as if righteous by nature, but as one who has obtained grace. So too Moses, if he had received a similar grace, and had heard: \"Behold, I have taken away your iniquities,\" and this: \"I have covered your sins,\" perhaps he would never have said: \"Provide another whom you may send.\" There is therefore some reason in both Moses' declining and Isaiah's saying: \"Behold, I am here, send me.\"\n\nBut let us also consider the things which the Lord commands him to say to the people: \"Go, and say to the people: You shall hear with the ear, and you shall not understand, and seeing you shall see, and you shall not perceive. For the heart of this people has grown fat, and with their ears they have heard heavily, and they have closed their eyes, lest at any time they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I save them\"; knowing the twofold hearing of the word, and our twofold constitution, that one is their bodily and the other spiritual, or prophesying to the people concerning the things that were to come at the advent of Christ, that there would be a time when they would hear and not understand them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Si quidcm cum audirent Dominum meum Jesum Christum, vocem tantum dictorum audiere, non sensum. Et boc ex eo manifestum est, quia foris a4 populum in parabolis loquebatur; discipulis autem secreto dissolvebat eas. Prophetat autem quo evenit: Aure audietis, et non intelligelis. Porro qnod de adventu Domini hoc sit populo prophelatum, pse Salvator dicit: Bene prophetavit de vobis Isaias inquiens: Aure audietis, et non intelligetis 8. Ccncedamus ergo quia sermones Dornini populus auscultans nos poterit nosse quae dicta sint. Videamus autem quid sit hoc quod scquitur: Et videntes videbitis, et non scietis. Non si quis vidit ea quæ Salvator faciebat, statim videns potuit intelligere cur facta sint. Veluti (cxemplum assumamus) lavit pedes discipulorum: et videbant quidem bene quomodo Iuvabat pedes Magister discipulis; vidcbant autem et alii qui crant præsentes, sed id tantum quod fiebat, non etiam cur fiebat. Similitudo quippe erat lavatio pedum, qua lavit Verbum Dei pedes discipulorum. Idcirco ait Salvator ad recusantem Pctrum, et dicentem: Non lavabis pedes meos. Quid ait? Quod ego facio, tu nescis modo, scies autem postea '. Quid autem facis modo? dicit Petrus. Video te lavantem pedes nostros, et pelvim positam, linteo te praecinctum, et servientem nobis, et detergentem pedes nostros.","english":"If indeed when they heard my Lord Jesus Christ they heard only the sound of the words, not the meaning. And this is evident from the fact that he spoke to the people outside in parables; but to the disciples he explained them privately. And the prophet foretells what comes of it: You shall hear with the ear, and you shall not understand. Moreover, that this was prophesied to the people concerning the coming of the Lord, the Savior himself says: Isaiah prophesied well concerning you, saying: You shall hear with the ear, and you shall not understand. Let us grant, then, that the people, listening to the words of the Lord, could know what was said. But let us see what this is that follows: And seeing you shall see, and you shall not know. It is not that if anyone saw the things the Savior did, he who saw could immediately understand why they were done. For example, let us take this: he washed the feet of the disciples; and they indeed saw clearly how the Master washed the feet of the disciples; but others also who were present saw, yet only that it was being done, not also why it was being done. For the washing of the feet, by which the Word of God washed the feet of the disciples, was a similitude. Therefore the Savior said to Peter, who refused and said: You shall not wash my feet. What does he say? What I do, you do not know now, but you shall know afterward. But what are you doing now? says Peter. I see you washing our feet, and the basin set down, and you girded with a towel, and serving us, and wiping our feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Verum quia non erat hoc negotium corporale, sed spiritale, Salvator nudatus mittit spiritalem aquam in pelvim secundum ScriPturas, et lavat pedes discipulorum suorum, ut cum mundi fuerint, ascendant ad dicentem: Ego sum via 10; et non pleni pulvere, quem excutere voluit super indignos, et non suscipientes pacem, necque dignos eorum qua dicebantur. Et quia hoc crat quoa significabatur, ideo ait: Quod ego facio, tu nescis modo, scies antem postea11. Erat autem hoc quod et reliquis dictum est: Quia vos vocatis me Magistrum et Dominum, et bene dicitis. Sum etenim. Si igitur ego Dominus et Magister lavi pedes vestros, et von debetis invicem lavare It. Ergo hoc dicit ut episcopus miltens aquam in pelvim, et exutus vestibvus suis, et praecinctus linteo me extendente lavet pedes meos? Siquidem vos, inquit, debetis invicem iavare pedes vestros. Si hoc est quod dicitur, nenio vestrum mandatum servabit. Nemo enim quibuscunque venientibus assumens linteum diaconus vel presbyter, sive episcopus lavat pedes. Sed si intelligas ea quæ scripta sunt, qui vere hcati sunt episcopi servientes Ecclesiæ, mittunt aquam de Scripturis in pelvim animæ, quod est secundum Scripturas, ct tentant pedum discipulorum sordes lavare, et eluere, et projicere. Et sic custodiunt episcopi mandatum imitantes Jesum, sic et presbyteri.","english":"But because this was not a bodily matter but a spiritual one, the Savior, having laid aside his garments, sends spiritual water into the basin according to the Scriptures, and washes the feet of his disciples, so that when they have been made clean they may go up to him who says, I am the way; and not full of dust, which he wished to shake off against the unworthy and those who do not receive peace, nor worthy of the things that were being said. And because this was what was signified, he therefore said: What I do, you do not know now, but you will know afterward. Now this was also what was said to the rest: Because you call me Master and Lord, and you speak rightly, for so I am. If therefore I, the Lord and Master, have washed your feet, you also ought to wash one another's feet. Therefore does he say this so that a bishop, sending water into the basin and having stripped off his garments and girded himself with a linen cloth, while I stretch myself out, may wash my feet? Indeed, he says, you ought to wash one another's feet. If this is what is meant, none of you will keep the commandment. For no deacon or presbyter or bishop, taking a linen cloth, washes the feet of any who come. But if you understand the things that are written, those who are truly blessed bishops serving the Church send water from the Scriptures into the basin of the soul, which is according to the Scriptures, and they attempt to wash away and cleanse and cast off the filth of the feet of the disciples. And thus bishops keep the commandment, imitating Jesus; and so do presbyters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Utinam et ego accipiam nunc aquam quæ possit animae vestrae pedes lavare, et unusquisque vestrum dicat cum fuerit lotus: Lavi pedes meos, quo. modo inquinabo illos \"? Hoc enim sponsa dicit in Canticis canticorum, non ostendens corporcos pedes lotos, sed pedes non offendentes. De quibus dicit Salomon: Pes tuus noh offendat 14. De quibus et in Psalmis scriptum est: Mei autem pene moli sunt pedes 15. Verum et quae constituuntur vidua in Ecclesiis: Si sanctorum, inquit, pedes lavit16. Si autem vis apertius audire quomodo vidua lavat sanctorum pedes, audi Paulum in alio loco constituentem viduis, et dicentem: Bene docentes ut pudicas efficiant adolescentulas 17, lavantes sordes pedum juvencularum. Et istae viduae dignæ sunt ecclesiastico honore, quaecunque sanctorum pedes lavant sermone spiritalis doctrinæ, sanctorum vero non masculorum, sed mulierum. Docere enim mulcerent non permittit, neque principari viro. Vultesse mulicres bene docentes, ut ad castitatem suadeant non ado. lescentes, sed adolcseentulas; indecens quippe est, ut mulier magistra viri fiat; sed ut castitatem suadeant adolescentulis, et amare viros et liberos suos. Discamus ergo lavare pedes discipulorum. Ista propter hoc dicta sunt: Videntes videbitis, et non scietis.","english":"Would that I too might now receive water that can wash the feet of your soul, and that each of you, when washed, might say: I have washed my feet; how shall I defile them? For the bride says this in the Song of Songs, not showing bodily feet that have been washed, but feet that do not stumble. Of these Solomon says: Let your foot not stumble. Of these it is also written in the Psalms: But as for me, my feet were almost moved. Indeed, also concerning those who are appointed as widows in the Churches: If, he says, she has washed the feet of the saints. But if you wish to hear more plainly how a widow washes the feet of the saints, hear Paul in another place appointing widows and saying: teaching well, so that they may make the young women chaste, washing away the filth of the feet of the young women. And those widows are worthy of ecclesiastical honor, whoever wash the feet of the saints by the discourse of spiritual teaching—the saints, however, not of men but of women. For he does not permit a woman to teach or to have authority over a man. He wishes women to teach well, so that they may urge chastity not on young men but on young women; for it is indecent that a woman become the teacher of a man, but rather that they urge the young women to chastity, and to love their husbands and children. Let us therefore learn to wash the feet of the disciples. These things were said for this reason: Seeing, you shall see, and you shall not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Quoniam si quid fiebat a Salvatore, ab his quidem qui non intelligebant, videbatur juxta corpus, non vidchatur juxta rationem; ab his vero qui intelligebant, videbatur quidem juxta oculos, videbatur autem et juxta intellectum; ita ut non compleretur super beate videntes, hoc quod dictum est: Videntes videbitis, et non scietis, sed super peccatorcs. Sed et cuncta Evangeliorum oremus videntes dupliciter videre, quomodo facta sint juxta corpus, quando Salvator noster venit ad terras. Etenim similitudo erat, et typus futurorum unumquodque quod fiebat in corpore. Veluti nescio quis a nativitate cæcus visuM recuperavit: vere autem cæcus iste a nativitate erat gentilium populus, cui Salvator reddidit visum, saliva sua ungens oculos ejus, et mittens ad Siloam, quod interpretatur missus. Mittebat quippe eos quos spiritu unxit tit crederent, ad Siloam, id est ad apostolos a magistros, propter quod scriptum est de Siloa, quia interpretatur missus 19. Ei quotiescunque incipimus ab Jesu visitari, ut recipiamus animae oculos, mittit nos ad Siloam, hoc est missus. Et unusquisque ergo nostrum quando legit ea quae in Evangeliis facta sunt, orct ne etiam in se compleatur: Videntes videbitis, et non scietis.","english":"For if anything was done by the Savior, to those who did not understand it seemed to be according to the body, but it was not seen according to its meaning; to those, however, who understood, it was seen according to the eyes, but it was also seen according to the intellect, so that what was said would not be fulfilled upon those who see blessedly: You shall see and you shall not know, but upon sinners. But let us also pray, as those who see all the things of the Gospels, that we may see in two ways how they were done according to the body when our Savior came to earth. For each thing that was done in the body was a similitude and a type of things to come. For example, someone blind from birth recovered his sight; but truly this man blind from birth was the people of the Gentiles, to whom the Savior restored sight, anointing his eyes with his saliva and sending him to Siloam, which is interpreted as \"sent.\" For he was sending those whom he had anointed in spirit to believe to Siloam, that is, to the apostles and teachers, because it is written of Siloam that it is interpreted as \"sent.\" And as often as we begin to be visited by Jesus, so as to receive the eyes of the soul, he sends us to Siloam, that is, \"sent.\" And so each one of us, when he reads the things that were done in the Gospels, should pray that there not also be fulfilled in him: You shall see and you shall not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Si autem, ut existimant simpliciores, illa quæ facta sunt non propter nos, sed propter se tantum facta sunt, et non crant exempla alterius rei. etonant quem hoc quod dictum est: Videntes videbitis, et non scietis, habeat sensujn. Nam si non ea quæ videbantur habebant aliquem sensum secretum, ut cum carnalibus oculis etiam spiritaliter inspicerentur, nunquam dixisset: Videntes videbitis, et non scietis. Ad approbalioncm autem horum et alterius scripti de Evangelio testimonium profercmus, quod juxta eos qui tantum litteram sequuntur, mendaclum cst. Dicit Salvator et Dominus noster ad discipulos in Evangelio secundum Joannem: Si credideritiS, non solum quæ ego facio facielis; sed et majora horum facielis 20. Vidcamus ergo si majora aliqua fecerint discipnli. Quid majus cst quam mortuum suscitare? Quis non dico nostrum, sed apostolorum mortuum suscitavit? Refert historia qula Paulus Eutychum resuscitaverit a mortuis, ct Petrus Tabitham quæ interpretatur Dorcas 22. ista autem et alia istiusmodi inveniri possunt: ubi sunt majora? Sed et caecos Salvator fecit rursum videre 23, et quod majus est, eos qui sic nati fuerunt. Exhibeant quos caecos ab utero manibus apostolorum curatos aspexerint. Et alia infinita potest de Evangdiis invenire qui quærit, quia neque apostoJi his majora fecerint, ireque corum successores.","english":"But if, as the simpler sort suppose, those things that were done were done not for our sake but only for their own sake, and were not examples of something else, let them tell us what meaning this saying has: \"Seeing you shall see, and you shall not know.\" For if the things that were seen did not have some hidden meaning, so that even with carnal eyes they might be discerned spiritually, he would never have said: \"Seeing you shall see, and you shall not know.\" But for the confirmation of these things and of another passage, we shall bring forward a testimony from the Gospel, which, according to those who follow only the letter, is a lie. Our Savior and Lord says to his disciples in the Gospel according to John: \"If you believe, you shall do not only what I do, but you shall do greater things than these.\" Let us see, then, whether the disciples did any greater things. What is greater than to raise the dead? Who, I do not say of us, but of the apostles, raised a dead man? History reports that Paul raised Eutychus from the dead, and Peter raised Tabitha, which is interpreted Dorcas. But these and other things of this kind can be found: where are the greater things? Yet the Savior also made the blind see again, and—what is greater—those who were born so. Let them show us the blind from birth whom they have seen healed by the hands of the apostles. And one who seeks can find countless other things from the Gospels, because neither the apostles nor their successors did greater things than these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Verum sermo Scripturas tale quiddam locutus est: liis quae ego feci corporalibus, vos majora facietis. Ego feci resurgere ex mortuis corporaliter, vos resurgere facietis ex mortuis spiritaliter. Ego cæcis sensibile hoc lumen infudi, vos spiritalem lucem non videntibus dabitis. Usquc ad hanc autem diem h.cc majora signa a corporalibus quae fecit Jesus, ego vidco fieri per fidelissimos discipulos Jesu. Annon cæci nunc vident, et claudi ambulant, et leprosi mundantur, et reliqua fiunt? Si is qui heri obcæcatus est accedens ad idolum quasi a1 Deum, hodie invocet Deum vivum pristina derelinquens, nonne vidct? Annon qui heri claudus erat proper peccatum, nunc propter discipulorum doctrinam iter vcrum edoctus stabili graditur pede? Qui heri aridam habebat manum, et otiosam ad benefaciendum, hodie recipiens manom babet cam viventem? Si videris aliquem pollutum, et lepram in anima habentem subito poenitere, ac doctrinae sermone compunctum, non te pigeat diccre, quia majus sit hunc spiritaliter leprosum, quam quemdam carnaliter fuisse purgatum. Et haec quidem largius proludit oratio, cupidis ostendere quid sit Loc quod dictum est: Et videntes videbitis, et non intelligetis.","english":"But the word of Scripture has said something of this sort: \"You will do greater things than these bodily things that I have done. I raised the dead bodily; you will raise the dead spiritually. I poured this sensible light into the blind; you will give spiritual light to those who do not see.\" And indeed up to this present day I see these greater signs than the bodily ones that Jesus did being performed through the most faithful disciples of Jesus. Do not the blind now see, and the lame walk, and the lepers are cleansed, and the rest take place? If one who was blinded yesterday, approaching an idol as if it were God, today, abandoning his former ways, calls upon the living God—does he not see? Does not the one who was lame yesterday because of sin, now taught the true way through the teaching of the disciples, walk with a firm step? The one who yesterday had a withered hand, idle for doing good, today, receiving a hand, has it living? If you see someone polluted and having leprosy in his soul suddenly repent, and, pricked by the word of teaching, it should not displease you to say that this man, a leper spiritually, is greater than a certain one who was cleansed carnally. And indeed the discourse plays at length more abundantly on these things, desiring to show to the eager what that which was said means: \"Seeing you shall see, and you shall not understand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Quæ autem causa cst audientem non intelligere, et videntem non videre? Incrassatum est, inquit, cor populi hujus, Siquidem necessarium est intelligi et hoc undc sit, non eadcm est corporalis et spiritalis pinguedo, neqae cadem est corporalis tenuitas, ct spiritalis. Etenim quod corporaliter crassum est, in carne fit, et nihil mihi noctl cor carneum si incrassetur, neque prodest a languore, vel a quacunque causa attenuetur. Tale autem existimo fieri cor carneum eorum qui formidine continentur. Quomodo enim tuti tabescunt ab ægrotatione, sic aiunt et crassitudinem, et quidquid pingue est circa cor eorum extenuari. Quid ergo mihi nocet si corporale cor meum incrassetur? Esto vero et attenuari cor mcum, quid mihi ex isto prodest? Sed cor nuncupativo cum corporeo corde vocabulo animæ nostrae principale nominatur, ut manifestum est ex eo quod in Evangebo dicitur: Bcati mundo corde 24. Neque eniin hi mundo corde sunt, qui sanguinem, vel quodcunque materiae corporalis intrinsecus non habent. Sed dictum est: Beati mundo corde, pro eo quod est, beati qui mundum habent principale animæ. Principale nominatur pro corde.","english":"But what is the reason that the one who hears does not understand, and the one who sees does not see? \"The heart of this people has grown fat,\" it says. And indeed it is necessary to understand also whence this comes: the fatness of the body and of the spirit are not the same, nor are bodily thinness and spiritual thinness the same. For what is thick in a bodily way comes about in the flesh, and a fleshy heart does me no harm if it grows fat, nor does it profit me if it is thinned by sickness or by any cause whatever. But I think this happens to the fleshy heart of those who are held by fear. For just as those who are sick waste away from illness, so they say that the thickness, and whatever is fat around their heart, is thinned out. What harm, then, does it do me if my bodily heart grows fat? But suppose my heart is even thinned—what profit do I have from that? But by the name \"heart,\" with the same word as the bodily heart, the principal part of our soul is named, as is clear from what is said in the Gospel: \"Blessed are the pure in heart.\" For those are not pure in heart who have no blood, or any bodily matter, within them. But \"Blessed are the pure in heart\" is said in place of \"blessed are those who have a pure principal part of the soul.\" The principal part is named in place of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Quoniam igitur principale animae nostrae quod esse dicitur in corde corporeo,sive mundum estcor nostrum, sive immundum; immundum quidem quando cogitationes pessi mae egrediuntur ex eo, hpmicidia, adulteria, furfa, falsum testimonium, blasphemiæ; mandunt autem quando cogitationes sancte, et intellectus divini, et mens pura; propter hoc arbitrandum est attenuatum quidem esse dictum, atteuatum a sancto Spiritu ejus qui salvatur: incrassatum autem et praefocatum a malitia ejus qui peccat. Dicitur enim de sancto Spiritu qui est secundum sapientiam, quia sit multifarius, tenuis, mobilis25, et quia justus accipiat hunc subtilem spiritum. Differt quippe hic spiritus ab omnibus spiritibus intellectualibus, mundis, sabtilibus. Est ergo principale cordis tenue quidem quad spiritale est: pingue autem quod ex corporalis materiæ vitio concretum est, plenum cogitationibus corporalibus, quæ sunt in reprehensione. Sic dicitur: Incrassatum est cor populi hujus. Intellige ex eo incrassatum esse cor, quia r:ihil sit in eo praeter humanas et carnaks sullicitudines. Quomodo enim materia corporis pinguis cst, eodem modo etiam corporci intellectus et cogitationes.","english":"Since, therefore, the principal part of our soul, which is said to be in the bodily heart, is either our clean heart or our unclean heart—unclean indeed when evil thoughts proceed from it: murders, adulteries, thefts, false testimony, blasphemies; but clean when the thoughts are holy and the understandings divine and the mind pure—for this reason it must be judged that the word \"attenuated\" applies to the one who is saved, attenuated by the Holy Spirit; but \"made fat\" and \"choked\" applies through the malice of the one who sins. For it is said of the Holy Spirit who is according to wisdom, that he is manifold, subtle, mobile, and that the righteous man receives this subtle spirit. For this spirit differs from all intellectual, clean, subtle spirits. Therefore the principal part of the heart is subtle insofar as it is spiritual; but fat insofar as it is congealed from the vice of bodily matter, full of bodily thoughts, which are under reproof. Thus it is said: The heart of this people has grown fat. Understand from this that the heart has grown fat because there is nothing in it except human and carnal cares. For just as the matter of the body is fat, in the same way also are the bodily understanding and thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ex quo cum duo posita sint, incrassari cor ex sæcularibus curis, et attenuari ex sollicitudine spiritali, cum quis cogitat ea quæ Domini sunt, ojiciens pinguedinem ex corde, ct sciens quia si incrassatum fuerit cor ejus, neque accipiat sermones Dei, neque videat salutis sacramenta: dcponamus et nos crassitudiucm, et assumamus cam quae dicta est tcnuitatem, ut et nus di camus quomodo Prophetes: Sitivit in te anima mea, quam multipliciter tibi caro mea. In terra deserta, i;; aia et inaquosa, sic in sancto apparui tibi 26: non quasi sanctus fuerim naturaliter, sed si carnis p. udcutia tabescit, et si prudentia carnis extabuerit, tunc in sancto apparcbo ei. Hæe in explanationero ejus quod dicium cst: Incrassatum est cor populi hujus.\n\nSequitur autem: Et auribus suis graviter audierunt. Nihil mihi nocet si graviter audiam corporaliter, neque ista mihi causa fit ut non audiam sermones Dei. Quomodo enim nihil mihi nocet cæcitas corporalis, si nIUn fuerit obcæcata anima mea: sic neque levitas, neque gravitudo auditionis corporalis impedit quidquam mihi. Est alia quædam gravitudo auditionis, quæ noceat animæ hominis. Quæ est ista gravitudo, quæ est in auditionem animæ? Peccatum, secundum Scripturas, grave est. Propter quod sentiens quis peccata sua, dicit: Quasi onus grave grarQlæ aunt super me 17.","english":"From this, since two things are set before us—that the heart is made fat by worldly cares, and made thin by spiritual solicitude, when one thinks on the things that are the Lord's, casting off the fatness from the heart, and knowing that if his heart has been made fat, he will neither receive the words of God nor see the sacraments of salvation—let us also lay aside the thickness, and take up what has been called thinness, so that we too may say as the Prophet says: My soul has thirsted for you; how many ways has my flesh thirsted for you. In a desert land, impassable and without water, so have I appeared to you in the holy place: not as though I were holy by nature, but if the shamefulness of the flesh wastes away, and if the wisdom of the flesh fades out, then I shall appear to him in the holy place. These things are in the explanation of what is said: The heart of this people has been made fat.\n\nAnd there follows: And with their ears they have heard heavily. It harms me nothing if I hear heavily with the body, nor does this become a cause for me not to hear the words of God. For just as bodily blindness harms me nothing, if my soul has not been blinded, so neither lightness nor heaviness of bodily hearing hinders me in anything. There is another kind of heaviness of hearing that harms a man's soul. What is this heaviness that is in the hearing of the soul? Sin, according to the Scriptures, is heavy. For this reason, one who perceives his sins says: Like a heavy burden they have weighed upon me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Et quia gravis est iniquitas, propter hoc super talentum plumbi sedet, ut in Zacharia scriptum est 28. Æg yptii autem non quoniam gravia habebant corpora submersi sunt quasi plumbum in aqua vehementi 29, sed quia animæ eorum all talentum plumbi, super quod sedebat iniquitas, aggravatæ erant: propter quod submersi suut tanquam plumbum in aqua vehementi. Gravitudo ergo aurium a peccato at; et levitas a jusLiLia. Quid est quod fadat audituni non graviter audire, sed leviter? Pennæ verbi, pennæ virtutis. Etenim pennae verbi multum levitatis afferunt. Quis dabit mihi pelula. sicut columbæ, et requiescam? Hoc dicit Prophetes non orans ut corporalis pennas accipiat tolumbæ, seJ pennas cohnuhæ Spiritus sancti. Dicit autem rursus Salomon de divite: Componet autem sibi pennas quomodo aquila, et convertitur in domo cius gui præest illi 31. Si accipiamus igitur pennas, leviter audicmus. Si autem peccaverimus, et negligentes fuerimus circa alas, et defluxerint pennæ nostræ, gravabimur, et graviter audiemus. Auribus ergo suis peccatores graviter audierunt. Omnes quidem Judæi, qui tunC audierunt Salvatorem, graviter eum audierunt, ideo non crediderunt. Usque hodie autem quotquot audientes Scripturas, non audiunt sermonem spiritaliter, qui levis est, sed litteram quæ est gravis ct occidens, graviter audiunt. Atque ita dupliciter auditur Scriptura.","english":"And because iniquity is heavy, for this reason it sits upon a talent of lead, as it is written in Zechariah. But the Egyptians were not submerged like lead in the violent water because they had heavy bodies, but because their souls were weighed down by the talent of lead upon which iniquity sat; for this reason they were submerged like lead in the violent water. Therefore heaviness of the ears comes from sin, and lightness from righteousness. What is it that makes the hearing not hear heavily but lightly? The wings of the word, the wings of virtue. For the wings of the word bring much lightness. Who will give me wings like a dove, and I shall rest? The Prophet says this, not praying to receive the bodily wings of a dove, but the wings of the dove of the Holy Spirit. And Solomon again says of the rich man: But he will make himself wings like an eagle, and turns back into the house of him who rules over him. If, then, we receive wings, we shall hear lightly. But if we have sinned and been negligent concerning our wings, and our feathers have fallen away, we shall be weighed down and shall hear heavily. Therefore sinners have heard heavily with their ears. Indeed all the Jews who then heard the Savior heard him heavily, and therefore did not believe. And to this day, as many as hear the Scriptures but do not hear the word spiritually, which is light, but the letter, which is heavy and kills, hear heavily. And so the Scripture is heard in two ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ab co qui non intelligit quae dicuntur, graviter auditur; ab eo vero qui intelligit eam, non solum auditur non graviter, sed potius acute. Uude et qui fit intelligens, fit auditor.\n\nEst ct aliud autem quod prophetatur de ponuto Judæorum, et de omnibus noLis, si peccavrrimus. Et oculos suos clauserunt, nequando videant oculi., et auribus audiant et corde intelligant. Eorum qui non vident, quidam caeci sunt, et propter cæcitatem non vident; quidam in tenebriS sunt, et propterea uon vident. Alii autem neque in tenebris sunt, neque cæci sunt,sed quia claudunt oculus, non vident. Et scit bas differentias, quae principales coriis nostri sunt, Scriptura divina. Dicit enim Salvator Iti. qui sunt in vinculis, exite; et Ina qui iii tenebris, ut eia revelelur; et sedentibus in regione et umbra mortis, lux orta eat eia 22. Isti non viderunt ideo, quia fuerunt in tenebris, dunec oriretur eis lux. Surdi, audite, et cæci, aspicite. Et idco isti nou viderunt ante, quia naturaliter caeci erant. Qui vero extra ista sunt, quiclue ad comparationem cæcorum et cotum qui in tenebris sunt, multo pejores sunt: ii suut qui ideo non vident, quia oculos sponte clauserant. Hoc autem ita esse tit asseruimus, Salvator mihi testimonio erit, dicens: aSi cæci essetis, non haberetis peccatum; nunc autem dicitis quia videmus, peccatum vestrum manet 33. Et bene ait, dicili.","english":"By one who does not understand what is said, it is heard heavily; but by one who understands it, it is not only heard not heavily, but rather sharply. Whence also he who becomes understanding becomes a hearer.\n\nBut there is also another thing that is prophesied concerning the punishment of the Jews, and concerning all of us, if we have sinned. And they closed their eyes, lest at any time they see with their eyes, and hear with their ears, and understand with their heart. Of those who do not see, some are blind, and because of blindness they do not see; some are in darkness, and for that reason they do not see. But others are neither in darkness nor blind, but because they close their eyes, they do not see. And divine Scripture knows these differences, which are the principal ones of our heart. For the Savior says: You who are in bonds, come forth; and you who are in darkness, that you may be revealed; and to those sitting in the region and shadow of death, light has arisen for them. These did not see for this reason, because they were in darkness, until light should arise for them. Deaf, hear, and blind, look. And therefore these did not see beforehand, because they were naturally blind. But those who are outside these things, and who in comparison with the blind and those who are in darkness are much worse: these are they who do not see for this reason, because they have closed their eyes of their own will. But that this is so, as we have asserted, the Savior will be my witness, saying: If you were blind, you would not have sin; but now you say, We see, your sin remains. And well does he say, saying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"quia videmus, vere enuM dicit quia videant, et habeant possibilitatem videndi, sed claudentes oculos uon vident. Et si quando videris ingeniosam ad intelligendum animam et velocem, et alacrem, non meditantem eloquia Dei, cognosce quia non propter cæcitatem non videt ea quæ continentur in Scripturis, non ob id quia in tenebris sit, sed quia claudit oculos. Si ergo audieris Scripturam divinam dicentem Lis qui claudunt oculos, aperi oculos tuos, et recta vide; aperi oculos ab eo quod clauseras, tuuc poteris videre recta, et considerare lumen veritatis. Et accusat quidem eos de quibus quæritur, cur oculos claudant IIC videant. Non autem et hoc dicit, quia non expediat aliquando et claudere animæ oculos. Expedit enim, sicut manifestum fecit Isaias, dicens in his quæ sequuntur: Quis annuntiavit vobis locum æternum? Qui ambulat in justitia, et loquitur veram ream et rectam, obturans aures ut non audiat judicium sanguinis, et claudens oculos III non videat iniquitatem 34. Si futurum est ut apcriens oculos animæ audiam et sentiam turpiloquia, melius est claudere auditus, quam audire quæ noceant. Quando ergb claudam? Quando mala dicuntur, ut neque intelligam ca. Quando videnda sunt eloquia Dei? Quando convertimur, ct sanat nos Deus, mittens verbum quOd sanat eos qui volunt curari in Christo Jcsu, cui est gloria et imperium in sæcula sæculorum. Amen.","english":"Because we see, he truly says that they may see and have the possibility of seeing, but closing their eyes they do not see. And if at any time you see a soul clever for understanding and swift and eager, yet not meditating on the words of God, recognize that it is not because of blindness that it does not see the things contained in the Scriptures, not because it is in darkness, but because it closes its eyes. If therefore you hear the divine Scripture saying, To those who close their eyes, open your eyes, and see what is right; open your eyes from what you had closed, then you will be able to see what is right and to consider the light of truth. And indeed it accuses those of whom it is asked why they close their eyes so as not to see. But it does not also say this, that it is not sometimes expedient for the soul to close its eyes. For it is expedient, as Isaiah made clear, saying in what follows: Who has announced to you the eternal place? He who walks in justice and speaks the true and right matter, stopping his ears so as not to hear the judgment of blood, and closing his eyes so as not to see iniquity. If it is going to happen that, opening the eyes of the soul, I hear and perceive foul speech, it is better to close one's hearing than to hear things that harm. When, then, shall I close? When evil things are spoken, so that I may not understand them. When are the words of God to be seen? When we are converted, and God heals us, sending the word that heals those who wish to be cured in Christ Jesus, to whom is glory and dominion for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"1132-4 HOMILIA VII.\n\nDe eo quod scriptum est: Ecce ego et pueri, etc.(cap. VIII).\n\nDa sapienti occasionem, et sapientior erit 35, dicit sermo divinus. Occasionem autem acCeperunt sacratissimi apostuli all intellectum propheticorum sermonum. Oremus Deum ut accipiamus sapicnHam, et possimus fieri sapientiores pcr occasionem apostolorum ad prophetas exponcudos. Apostolus recordans hujus dicti (vers. 18): Ecce ego et pueri quos Deus dedit mihi; dciude infert, Ct edisserit: Quia ergo pueri communicaverunt sanguini et carlli, et ipse proxime eus factus est qui participantur eorum: fit per mortem destruat eunt gui imperium habet mortis, hoc est Zabulon, ct eruat cos quicunque metu,tortis ill sempiternam vitam rei erant servitutis'a. Igitur quia pueri partiCipes effecti sum sanguinis et carnis, et Salvator noster communicavit carui atque sanguini. Alienum enim erat a natura et divinitate ejus, sanguinem ct carnem suscipere: propter nos autem ca quæ sibi crant aliena suscepit, ut domesticos sUM faceret qui fueramus alieni per peccatum. Et quidem Apostolus sic exposuit, dicens: Quia ergo pueri communicaverunt sanguini et carni, et ipse proxime eos factus est qui participantur eorum.","english":"HOMILY VII.\n\nOn what is written: Behold, I and the children, etc. (chapter VIII).\n\n\"Give an occasion to the wise, and he will be wiser,\" says the divine word. And the most sacred apostles received an occasion for understanding the prophetic sayings. Let us pray to God that we may receive wisdom and be able to become wiser through the occasion given by the apostles for expounding the prophets. The Apostle, recalling this saying (verse 18): \"Behold, I and the children whom God has given me,\" then adds and explains: \"Since therefore the children have shared in blood and flesh, he himself likewise became partaker of them, so that through death he might destroy him who has the power of death, that is, the devil, and deliver those who through fear of death were held in slavery to eternal life.\" Therefore, since the children have been made partakers of blood and flesh, our Savior also shared in flesh and blood. For it was alien to his nature and divinity to take up blood and flesh; but for our sake he took up the things that were alien to himself, so that he might make us his own household, who had been alienated through sin. And indeed the Apostle explained it thus, saying: \"Since therefore the children have shared in blood and flesh, he himself likewise became partaker of them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Ego autem dicam, quoniam quomodo et pueri communicaverunt sanguini et carni, et ipse proxime eos factus est qui participantur corum: sie quia pueri non possunt fortiores audire sermones, debent enim ut pueri audire sermones Dei, propter hoc factus iri sanguine puerorum causa qui comunicaverunt carni et sanguini, quasi parvulis loquens, loquitur non divina et ineffabilla, sed quæcunque capere possunt parvuli. Parvuli autem omnes homines sunt, si cos comparas ad perfectionem Verbi: licet Moysen nomines, licct unum dixeris de prophetis, licet Joannem, quo major in natis mulierum nono fuit; licet ad apostolos vemas; Petrum, cui portæ inferi non invalescent, vel Paulum qui raptus est usque ad tertium cœlum, ct audivit indicibilia verba, non deponis corum gloriam, dicens, quia et iPsi in cis quæ intellexerunt comparatione eorum quæ non intellexerunt, parvulorum discplinis eruditi sunt, quæ hominibus traduntur. Dicit ergo Salvator non dc his quos Paulus in Christo parvulos nuncupat, et asserit tacte potandos, et non forti cibo, sed de omnibus simul hominibus: Ecce ego et parvuli mei quos mihi dedit Deus. Verum quomodo III pueris alii sunt aliis alacriores, et ea qai cis sunt tradita velocius consequuntur: sic, inquam, shnilell) ingeniosis pueris factum Moysen et prophetas, sed et Domini nostri Jesu Christi apostolos.","english":"But I will say that just as the children shared in blood and flesh, and he himself was made near to them who share in these things, so, because children cannot hear stronger discourses—for as children they must hear the discourses of God—for this reason he was made in the blood of children, on account of those who shared in flesh and blood, speaking as to little ones, he speaks not divine and ineffable things, but whatever little ones can grasp. Now all men are little ones, if you compare them to the perfection of the Word: though you name Moses, though you name one of the prophets, though you name John, than whom none greater has arisen among those born of women; though you come to the apostles—to Peter, against whom the gates of hell shall not prevail, or to Paul, who was caught up to the third heaven and heard words that cannot be uttered—you do not diminish their glory by saying that even they, in those things which they understood, compared with those things which they did not understand, were instructed in the lessons of little ones, which are handed down to men. The Savior therefore says, not of those whom Paul calls little ones in Christ and asserts ought to be given milk to drink and not solid food, but of all men together: Behold, I and the little children whom God has given me. Yet just as among children some are more eager than others and more quickly attain to what is handed down to them, so, I say, it happened to the ingenious children—Moses and the prophets, and also the apostles of our Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Propterea sentientes semetipsos qui etiamsi profecerint, puerorum profecerint profecti, dixerunt: Ex parte cognoscimus, et ex parte prophetamus37. Nee enim adhuc vertatis negotia, sed umbras negoliornn) conspiciehant, lice plenam lucem, sed obscuram iluagiucln.!dcoquc repetebant, dicentes: Videmus nunc per speculum et in œnigmate, tunc autem facie ad faciem 38. Quis ergo haec legens ct intelligens inflabitur et crigcLul. super scientiam, seu supcr quodcunque donorum? Etenim cuncta quae ad pueros devenerunt, multo interiora sunt his quæ reposita sunt viris. Debent ergo non elevari et superbire ii qui videntur inter pueros acrioris ingenii ct velocioris. istos autem pueros homines dicit omnes, quos et Salvator dcmonstrabat: Ecce, inquiens, ego, et pueri mei quos mihi dedit Deas. Donum accepit et Salvator a Deo. Nemo enim venit ad eum, si non qui misit eum, attraxerit venientem ad Salvatorem, sicut in Evangelio quod secundum Joannem est didicinlus. Et quomam accepit donum a Patre cos qui credunt, incirco propheta de cis ait: Ecoe ego et paeri quos mihi dedit Deus. Nec putandus est non habuisse qui accepit, cum adhuc habeat ipse qui dederit.","english":"Therefore those who perceive themselves—even if they have advanced, they have advanced as children advance—said: We know in part, and we prophesy in part. For they were not yet seeing the realities themselves, but were beholding shadows of realities, not the full light but the obscure image; and therefore they kept repeating, saying: We see now through a mirror and in an enigma, but then face to face. Who, then, reading and understanding these things, will be puffed up and exalted over knowledge, or over any gift whatsoever? For all things that have come to children are far more inward than those things that are stored up for men. Therefore those who seem to be among the children of sharper intellect and swifter pace ought not to be lifted up and proud. But all these he calls children—all whom the Savior also pointed out, saying: Behold, I and the children whom God has given me. The Savior too received a gift from God. For no one comes to him unless the one who sent him has drawn the one coming to the Savior, as we have learned in the Gospel according to John. And because he received from the Father as a gift those who believe, therefore the prophet says concerning them: Behold, I and the children whom God has given me. Nor should it be thought that he did not have them, since he received them; for he who gave still has them himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Deinde in reliquis prophetat Salvator in propheta, dicens futurum esse ut cum acceperit pucros, signa ct prodigia fiant in IsraeL Habel autem ita: Et crunt signa \"t prodigia in Israel a Domino Sabaoth, qai habitat in monte Sion. Qui enim habitat in speculatorio, et in omni anima potest codspicere veritatem, iste facit signa et prodigia per Salvatorem, ct post Salvatorem, per apostolos: et ubicunque invenitur aMima apta ministerio signofam et prodigiorum Dci, sive juxta spiritatem curationem, sive sensibiliter exhortando eos qui veniunt ad fidem, non est otiosus Deus, qui tunc fecit signa et prodigia, etiam nunc onerari ea. (Vers. 19) Et si dixerint ad toa, quœrite ventriloquos et eos qui de terra clamant, qui inania loquuntur, qui de ventre clamant, MOM gentes ad Deum suum requirunt, gui exquirunt de viventibus mortuos. Attendite quoniam obscure dicta sunt, ct debet sensus, Deo ipso largiente ct revela te, cohæreresuperioribus. Docet ergo nos ut non simus aliorum sermonum discipuli, nisi cœlestium et bonorum. Sunt enim quidam luquentium et pollicentium doctrinam veram, qui non loquuntur cœlestia, sed terrena. Qui eit ex tetra, de terra loquitur; gai de cœ/o venit, super o nes est, et quod vidit et audivit, testificatur 39.","english":"Then in the remaining passages the Savior prophesies in the prophet, saying that it will come to pass that when he has received children, signs and wonders will be wrought in Israel. But Habakkuk says thus: And there shall be signs and wonders in Israel from the Lord Sabaoth, who dwells on Mount Zion. For he who dwells in the watchtower, and in every soul is able to behold the truth, this one works signs and wonders through the Savior, and after the Savior, through the apostles; and wherever a soul is found fit for the ministry of the signs and wonders of God—whether according to spiritual healing, or by exhorting perceptibly those who come to the faith—God is not idle, who then wrought signs and wonders, and even now bears them. (Verse 19) And if they say to you: Seek out the ventriloquists and those who cry out from the earth, who speak vain things, who cry out from the belly—does not a people inquire of its God, who seek the living from the dead? Attend, because these things are spoken obscurely, and the meaning ought, with God himself granting and revealing it, to cohere with the preceding. He teaches us, therefore, that we should not be disciples of other words, except heavenly and good ones. For there are certain ones speaking and promising true doctrine, who speak not heavenly things but earthly. He who is of the earth speaks of the earth; he who comes from heaven is above all, and what he has seen and heard, he testifies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Si quis, ait, pueris qui in rue credunt, dixerit: Quærite ventriloquos, et tos qui de terra clamant, qui inania laquuntur, qui de ventre clamant, veluti quærite dæmonia: ab una enim specie daemonis ventriloqui omnia dæmonia nuncupavit. Si dixerint robis, quarite ventriloquos,, hoc est, quærite a dæmonibus sive divinationem, sive veritatem, sive sacratam contemplationem, respondete cis quæ dico. Quæ sunt quae cos docet? in sequentibus dicit. Et sunt quidam qui mittunt vox, magis autem catechumenos, quantum in iNsis est ad ventriloqnos. Qui enim volunt vos ire ad idola, de quibus scriptum est: Et omnes dii gentium dæmonia40, volunt vos ire non solum ad ventriloquos, sed ad omnem speciem dæmonum. Verumtamen Deus noSter qui in coelo et in terra universa facit, evellat nos a dæmonibus, ct familiares sibi faciat per Salvatorem nostrum Jesum Christum. Videte ergo nequando decipiatur alicujus ex vobis anima, ut adhuc ambigat et dubitet, cum audierit illum et illum hominem, in illo idolo dæmon curavit illum languorem, illud et illud divinavit. ista omnia idola sunt dæmonum, et hominum non cognoscentium veritatem. Ascendite animo ad Deum qui est omnium treator, ct comparate pietatem istam omni quae annuntiatur esse pietas, lice est pietas, et videte quia Tos beati csLis. Quis enim similis tibi, popule salvate a Domino?","english":"If anyone, he says, has said to the children who believe in God, \"Seek the ventriloquists and those who cry out from the earth, who speak empty things, who cry out from the belly\"—as if to say, \"Seek demons\"—for from one kind of demon, the ventriloquist, he has named all demons. If they say to you, \"Seek the ventriloquists,\" that is, \"Seek from demons either divination, or truth, or sacred contemplation,\" answer them with what I say. What are the things he teaches them? He says in the following passages: And there are some who send forth their voice—or rather, catechumens, as far as lies in them, to the ventriloquists. For those who wish you to go to idols, of which it is written, \"And all the gods of the nations are demons,\" wish you to go not only to ventriloquists but to every kind of demon. Nevertheless, our God who does all things in heaven and on earth, may he tear us away from demons and make us his own household through our Savior Jesus Christ. See to it, therefore, that the soul of any one of you is never deceived, so as still to waver and doubt when he has heard that through this or that idol a demon cured this or that man's illness, and that this or that idol foretold this or that. All these idols are of demons and of men who do not know the truth. Ascend in mind to God, who is the creator of all things, and compare this piety with every thing that is proclaimed to be piety—this is piety—and see that these are blessed. For who is like you, O people saved by the Lord?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Et: Beata gens cujus Dominus Deus ejus, populus quem elegit in habitationem sibi 41. Beata quippe gens fuit quondam Judæorum, sed perdidit beatitudinem, et ejecta est de loco suo, quia cum qui missus est et testimonium habuit Patris, non solum per legem et prophetas, verum ct in signis et prodigiis, insidians interfecit. Вeatitudo ergo transmigravit ad nos Jesu Christi discipulos, et credimus in eo inconcusse et firme viventes juxta quod docti sumus.\n\nEt si dixerint ad vos: Quærite ventriloquos, et eoa gui de terra clamant. Quia inania, loquuntur, vaniloquos nominavit. Omnis sermo qui dicitur aut vacuus est, aut plenus veritate. Vacuus est sermo omnis qui mendax est. Plenus est autem veritate qui habet scientiam Dei universorum, et doret ut credamus Deo pollicenti regna cœlorum sanctis suis. Vide ergo quid dicant dui non fuerunt vaniloqui, neque vacui unquam apparuerunt in conspectu Domini. Nos omnes ex plenitudine ejus accepimus 42. Qui vaniloqui sunt, nun habent hoc ex plenitudine, sed omnes vacui sunt veritate, vacui sunt virtute, vacuisunt Christo. Sidixerint vobis: Quærite eos qui de terra clamant, qui inania loquuntur, qui de ventre clamant. Volo dicere et causam quare hoc potissimum dæmonium ventriloquorum nunc assumpserit sermo, ut dicai: Si dixerint ad vos, quæriteventriloquos.","english":"And: Blessed is the nation whose Lord is God, the people whom he chose as a dwelling for himself. For the nation of the Jews was once truly blessed, but it lost its blessedness and was cast out of its place, because it treacherously killed the one who was sent and had the testimony of the Father, not only through the law and the prophets but also in signs and wonders. Therefore the blessedness passed over to us, the disciples of Jesus Christ, and we believe in him, living unshaken and firm according to what we have been taught.\n\nAnd if they say to you: Seek the ventriloquists and those who cry out from the earth. Because they speak empty things, he called them vain talkers. Every word that is spoken is either empty or full of truth. Every word that is a lie is empty. But that word is full of truth which has the knowledge of the God of all things, and speaks so that we may believe God when he promises the kingdoms of heaven to his saints. See, then, what those men say who were not vain talkers, nor ever appeared empty in the sight of the Lord. We have all received from his fullness. Those who are vain talkers do not have this from his fullness, but all are empty of truth, empty of virtue, empty of Christ. If they have said to you: Seek those who cry out from the earth, who speak empty things, who cry out from the belly. I wish also to state the reason why the passage has chiefly taken up this demon of ventriloquists at this point, when it says: If they say to you, seek the ventriloquists.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Invenies omnes qui repromittum, nec habent veritatem, ventri suo servientes, et quodammodo propter voluptatem ejus et abundantiam cuncta facere. Non solum autem gentiles, Sed et cos, qui cum repromittant in Christo religionem, hæretici sunt; et non tautum illos, sed etiam in nobis qui ecclesiastici sumus, invenies aliquem pro saturitate ventris cuncta serere, ut honoretur, et accipiat munera qnae in Ecclesia deferuntur. Iste talis de ventre loquitur et fons sermonum ejus in venIre consistit. Nonenim fons sermonum ejus de corde bono fluit, uon de bonis eogitauonibus. non de sancto Spiritu. Si quis ergo aliquando se docere pronliuit, observate utrum sermoncs ejus de ventre valeant principium, annon. Propositionem autem quæ mihi dici potest, ipse interponam, ne forte quis ex vobis a quoquam eam audiens existimet aut Scripturam sibi esse contrariam, aut uos inspexisse quomodo oportcat approbare sermOnem III cus accusatorium qui de ventre clamant. Quæ cst ergo propositio i Si quis, ait, credit in me, flumina de ventre ejus fluent, fons aquæ salientis in vitam æternam 43. Dicat itaque aliquis de bis proponunt. Si Salvator quirepromittit hunc esse de ventre fontem aquae salientis in vitam aeternam, de Justo egreditur, et justus deventre clamat.","english":"You will find that all who make promises but do not possess the truth are servants of their belly, and in a sense do everything for the sake of its pleasure and abundance. Not only the Gentiles, but also those who, while promising religion in Christ, are heretics; and not only them, but even among us who are churchmen you will find someone who sows everything for the sake of the belly's fullness, so that he may be honored and receive the gifts that are brought in the Church. Such a man speaks from the belly, and the source of his words consists in the belly. For the source of his words does not flow from a good heart, nor from good thoughts, nor from the Holy Spirit. If anyone therefore has ever claimed to teach, observe whether his words take their beginning from the belly or not. But the proposition that can be put to me, I will myself interpose, lest perhaps one of you, hearing it from someone, should think either that the Scripture is contrary to itself, or that we have examined how one ought to approve the accusatory word that cries out from the belly. What then is the proposition? If anyone, it says, believes in me, rivers shall flow from his belly, a fount of water springing up to eternal life. So let someone speak concerning these things that are set forth. If the Savior promises that this fount of water springing up to eternal life is from the belly, it comes forth from the righteous man, and the righteous man cries out from the belly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Si quidem fons aquae quem Deus repromittit, in ventre ejus est.Seddicendum est ne orte duoshabeamus ventres, et alius sit corporalis, alius spiritalis, quOmodo reliquæ partes quae videntur in corpore nominari, veluti sunt oculi, verum alii corporis, alii animæ. Si enim dicitur de aculis: Mandatum Domini lucidum, illuminans oculus 44, non puto hoc referendum ad oculus corporales. Et si dicitur: Qui habet aurea audielldi, audiat 45, ron est putandum hoc did de corporis auribus,.sed de animæ, quas habent qui mundi sunt in auditu ariimae. Sed ei si dicitur inrepromissionem: Pes tuus MUM offendet 46, uon est arbitrandum de corpons pede. Est enim quidam pes cordis ingrediens ad cum qui dixit: Ego sum via 47. Sic igitur simiis veniri corporali venter est animæ, de quo loquitur justus: A timore tuo, Domine, in ventre concepimus, et parturivimus, et peperimus spiritumsalutis tuæ, quam fecisti super terram 48. Quicunque autem plenum habent ventrem vanis serulollihus, qui de ter ra sunt, habent ventrem de terra subsistentem, de quo scriptum est: Deus autem et istam et hæc destruet49.","english":"If indeed the fountain of water that God promises is in his belly. But it must be said, lest perhaps we have two bellies, one bodily and the other spiritual, just as the other parts that are seen to be named in the body, such as the eyes—there are truly some of the body and some of the soul. For if it is said of eyes: The commandment of the Lord is bright, enlightening the eyes, I do not think this is to be referred to bodily eyes. And if it is said: Whoever has ears to hear, let him hear, this is not to be thought to be said of the ears of the body, but of the soul, which those who are pure have in the hearing of the soul. But even if it is said in promise: Your foot shall not stumble, it is not to be judged concerning the foot of the body. For there is a certain foot of the heart entering to him who said: I am the way. So therefore just as there is a bodily belly, there is also a belly of the soul, of which the righteous man speaks: From your fear, Lord, we have conceived in the belly, and we have been in labor, and we have brought forth the spirit of your salvation, which you have made upon the earth. But all who have their belly full of vain servile things, which are of the earth, have a belly subsisting from the earth, of which it is written: But God will destroy both this one and these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Sancti ergo ventrem Labent, in quo a timore Domim et conceperunt, et plenus est venter corum fontibus aquæ salientis in vitam æternam. De isto ventre ait ille: Aurea et venter meus quasi uter plenus mUlto ac ligatus 50. Haec euim dixit nou de corporali ventre: nec enim venter cjus corporalis poenus crat divinorum et his proximorum vina anigato in utrem. Ista in solutionem propositionis.\n\nNunc ad hoc quod coepimus revertamur. Si ergo dixerint ad VOl: Quærite ventriloquos, et eos qui de terra clamant, non gens ad Deum sicum III hæc cis respondete. Deficienter autem dicitur: Hæc eis respondete, non gem ad Deum suum exquirilur. Unaquaeque gens, si quaerit Jovem, ad proprium Deum refert quod quaesivit. Haec eis respondete. Vos autem Israelitae habentes Dcum verum qui est super omnia, cum quæritis, nolite ventriloquos quærere, Heque de terra clamantes, neque vaniloquos, sed proprium Deum. Qui quærum de viventibus mortuos. Mortui enim sunt dæmones privati \"cra vita, quæ dicit: Ego sum vita 52. Nolite ergo mortuos sciscitari devivis negotiis. Legem euim suscepistis. vos quibus persuaderi non potuit, ut quæreretis ista de ventriloquis, et de terra clamalltibus vanis sermonibus sermonem vcritatis et lcgem, suscipicntes eam in adjutorium legis vestræ, nUcndile. In lege vestra scribitur: Non sequaris idola; juxta legem facientes non attendatis ventriloquis, noque his qui de terra clamant.","english":"Therefore the saints' belly is the one in which they have conceived from the fear of the Lord, and their belly is full of fountains of water springing up to eternal life. Of this belly that man said: \"My belly is like a wineskin full of much wine and bound up.\" For he said this not of the bodily belly; for his belly was not a bodily wineskin, but the wine of divine things and of things near to these was gathered into the wineskin. This is for the solution of the proposition.\n\nNow let us return to what we began. If therefore they say to you: \"Seek the ventriloquists, and those who cry out from the earth, not a nation to its God\" — thus answer them. But it is said imperfectly: \"Thus answer them,\" not \"let a nation inquire of its God.\" Each nation, if it seeks a god, refers what it has sought to its own god. \"Thus answer them.\" But you Israelites, having the true God who is above all things, when you seek, do not seek ventriloquists, nor those crying out from the earth, nor the empty talkers, but your own God. For they seek the living from the dead. For the demons are dead, deprived of that life which says: \"I am the life.\" Do not therefore consult the dead about the affairs of the living. For you have received the Law, you whom it could not be persuaded to seek these things from ventriloquists and from those crying out from the earth with vain words — the word of truth and the Law, receiving it as a help to your Law, by no means. In your Law it is written: \"Do not follow idols\"; doing according to the Law, do not attend to ventriloquists, nor to those who cry out from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Legem enim in adjutorium dedit, ut dicanl, uoti cst sicut verbum istud, pro quo noM eat munera dare 52. Qui enim assumpsit legem, et novit quia lex in adjutonum est, et præcipue spiritalis, quae interdicit a ventriloquis et auguriis quærere; hic cum intelleserit legem, debct admirans cam dicere, nullum verbum ita mundum apud Graecos et barbaros, quale est verbum legis. Ab omni enim verbo, ab universa doctrina veritatem pollicente differt lex, quae a Deo nobis data est. Legem enim iu adjutorium dedit, ut dicant, non sicut verbum istud. Quid est quod non cst sicut verbum istud? Multa sum verba, sed uon sicut verbum istud. Nullum enim verbum post verbum Moysi, post verbum prophetarum, multo autem amplius post verbum Jcsu Christi ct apostolorum ejus. Vide si non clamant sensus Dci quod dictum cst: Legem enim in adjutorium dedit, ut dicant qui acceperunt leem in adjutorium, noa cst ut verbum istud quod locu!us est Moyses in lere lata per angelos in manu mediatoris 54. Multo autem dignius potest hoc Eccl sia dicere, non est sicut verbum istud quod caru factum est, quod habitavit in noLis, cujus videmus gloriam, non sicut Moyses velamine obtectam, sed gloriam tanquam Unigeniti a Patre, pleni gratiæ et veritatis 55.","english":"For he gave the law as a help, so that they may say, \"It is not as this word,\" in return for which it is not right to give gifts. For he who has taken up the law and has known that the law is for a help—and especially the spiritual law, which forbids seeking after ventriloquists and auguries—when he has understood the law, he ought, marveling at it, to say that no word among Greeks and barbarians is so pure as the word of the law. For from every word, from every teaching that promises truth, the law differs, which was given to us by God. For he gave the law as a help, so that they may say, \"not as this word.\" What is it that is \"not as this word\"? There are many words, but not as this word. For there is no word after the word of Moses, after the word of the prophets, and much more after the word of Jesus Christ and his apostles. See whether the senses of God do not cry out that which was said: \"For he gave the law as a help,\" so that those who received the law as a help may say, \"it is not as this word which Moses spoke\" on the mountain, given through angels in the hand of a mediator. But much more worthily can the Church say this: \"it is not as this word\" which was made flesh, which dwelt among us, whose glory we see—not covered by a veil as Moses' was, but glory as of the Only-Begotten from the Father, full of grace and truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":66,"ref":"p66","source":"Non cst sicut Verbum istud quod snscepit Ecclesia, in quo credit, per quod et salvabitur, Verbum quod in principio erat apud Deum Dcus Verbum, cui gloria et imperium in sarcula sæculorum. Amen.\n\nNOMILIA VIII.\n\nDe eo quod scriptum est: Ululate sculptilia in Hie-rusalem et in Samnrin, usque ad cum lecum in quo ait: Et commovebo civitates quæ habitantur (cap. X).\n\nI. Olim quidem quando peccavit populus prior, excidit a religione, ct sculptilia fabricatus est Judas in Hierusalem, et is qui Israel vocabatur in Samaria. Si autem et nunc aliquis consideret ex multitudine eorum qui colliguntur peccatores, non pigebit cum dicere, quod unusquisque Deum faciens quod existimat esse bonum, et serviens peccato, maledictus est faciens sculptile, et conflans opus manuum artiticis et ponens ilIud in absconso. In absconso quippe cordis mulsa facimus idola si peccmus. Unde sermo nos edocet pœnitentiam agere, et utulare super sculptilibus, et idolis quæ sunt in Hierusalem et Samaria. Et si quidem nos peccemus, qui essc ele Ecclesia capimus, in Hierusalem facimus sculptilia. Si vero ii qui extra Ecclesiam constituti sunt quomodo hæretici peccaverint, faciunt idola in Samaria. Vcrurntamcn omnes omnipotens Deus juxta suam bon talem ad pœnitentiam provocat, dicens (vers. 10): Ulu/ate sculptilia ill Hierusalem et in Samaria.","english":"It is not as this Word that the Church has received, in which she believes, through which she will also be saved—the Word that in the beginning was with God, God the Word, to whom be glory and dominion for ages of ages. Amen.\n\nHOMILY VIII.\n\nOn that which is written: \"Howl, you graven images in Jerusalem and in Samaria,\" up to the place where he says: \"And I will shake the cities that are inhabited\" (chapter 10).\n\nI. Formerly, indeed, when the former people sinned, it fell away from religion, and Judah in Jerusalem fashioned graven images, and he who was called Israel did so in Samaria. But if even now someone considers from the multitude of those who are gathered as sinners, he will not regret saying that each one who makes a god of whatever he thinks to be good, and serves sin, is cursed, making a graven image and casting the work of the craftsman's hands and setting it in secret. For in the secret of the heart we make idols for ourselves if we sin. Therefore the word teaches us to do penance and to howl over the graven images and idols that are in Jerusalem and Samaria. And if we sin, who have begun to be of the Church, we make graven images in Jerusalem. But if those who are established outside the Church, as heretics, have sinned, they make idols in Samaria. Yet all these the almighty God, according to his goodness, calls to penance, saying (verse 10): \"Howl, you graven images in Jerusalem and in Samaria.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Quemadmodum etenim feci Samariae ct manu factis ejus, ita faciam Hicrusalem et idolis ejus. Comminatur quaecunque fecit Samaritanis, et his qui de Ecclesia sunt. (Vers. 12) Cum autem consummaverit Deus omnia faciens in monte Sion, et in Hierusalem, inducet auper sensum magnum principem Assyriorum, et super altitudinem gloriæ oculorum ejus. Docemur quid futurum sit Inimico nostro et Zabulo, quero sensum quemdam magnum nunc propheta nuncupavit. Quomodo enim serpens sapientior erat omnibus bestiis quae sunt super te: ram, et filii sæculi hujus sapientiores super filios lucis in generatione sua sunt, et dispensator iniquitatis sapienter fecit secundum sapientiam non bonam, eodem modo iste qui figuraliter princeps Assyliorum dicitur, magnus est sensus, et est mirari magnitudinem sensus ejus: in quo abusus cst ad in. srtuendos sapientes mundi istius, qui cum omni verisimilitudine, cunctaque virtute falsitatem srctarum suarum componentes exhibent. Gum ergo omnia fccerit Deus in monte Sion, ct in nicrusalem, et reddiderit ca quae justis repromissa sunt, tunc inducet supra sensum magnum principem Assyriorum,et super altitudinem gloriæ oculorum ejus. Alta cum sapientem sermo novit, et exordium ruinæ ejus ab inflatione cœpisse. Unde et si inflat. fuerimus, in judicium incidemus diaboli, in quo incidit ipse Zabulus.","english":"For just as I have done to Samaria and to its handmade idols, so will I do to Jerusalem and to its idols. He threatens whatever he did to the Samaritans also against those who are of the Church. (Verse 12) But when God has completed all that he does on Mount Zion and in Jerusalem, he will bring in upon the great mind the prince of the Assyrians, and upon the height of the glory of his eyes. We are taught what will befall our enemy and the devil, whom the prophet here calls a certain great mind. For just as the serpent was wiser than all the beasts that are upon the earth, and the sons of this world are wiser than the sons of light in their generation, and the steward of unrighteousness acted wisely according to a wisdom that is not good, in the same way this one who is figuratively called the prince of the Assyrians is a great mind, and it is a marvel—the greatness of his mind—in that he abused it to instruct the wise men of this world, who with every plausibility and with all their power set forth and display the falsehood of their own writings. When, therefore, God has done all things on Mount Zion and in Jerusalem, and has rendered what was promised to the righteous, then he will bring in upon the great mind the prince of the Assyrians, and upon the height of the glory of his eyes. The Word knows him to be wise in lofty things, and that the beginning of his ruin took its start from his inflation. Hence, if we too have been puffed up, we shall fall into the judgment of the devil, into which the devil himself fell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Videamus autem et inflationem ejus quanta sit, ut eam caveamus, et non permittamus eum sbper nos vera dicere. Quid igitur dicit (yrs. 13)? Viribus faciam, et sapientiam intellectus ouferam, fines gentium. Existimat fortitudine sua uod vult in nobis se posse perficere. Et revera si vincamur, et post haec verba peccemus, si post ecclesiam rursum in circum, cl ad cquorum cursus, et ad conventum gentilium camus, quid aliud fit, quam superatos nos possidet? Et quid dixit Zabulus, viribu. faciam? Consequitur in nobis peccatoribus. quod minatus est. Sed et si fornicemur post castitatcm longi temporis, post sanctimoniam mullam, quid aliud fit quam vera locutus probatur super nos, qui dixit: Viribus faciam? Quid autem ct ałiud repromittat iste magniloquax iLtueamur. Et sapientiam intellectus auferam, fines gelltium. Sapienliam nescio quam polliccLur, de qua et propheta loquitur: Alienigena quædam sapientia eat in eis 36. Est enim aliqua extranea a veritate sapientia quam disperdet Deus. Hanc iste habens existimat se esse sapientenl. et dicit: Sapientiam intellectus au feram, fines gentium, et vires eorum drpasrar. Pervenit enim ad omnes gentes operatio ejus, sud Salvator in Omnes gentes mittens sermone suos, eruit eos, qui a Zabulo in cunctis gentibus captivi i tenebantur. Et vires eorum depascar. Minatur se vires nastras prædatum iri, et tradere adversus nos mili tantibus.","english":"Let us also see how great his boasting is, so that we may beware of him and not allow him to speak true things over us. What then does he say (Verse 13)? \"By strength I will do it, and I will take away the wisdom of understanding, the borders of the nations.\" He thinks that by his own strength he can accomplish in us whatever he wishes. And indeed, if we are conquered and sin after these words, if after the church we again go to the circus, to the races of horses, and to the assembly of the Gentiles, what else happens but that he possesses us as conquered? And what did the Devil say—\"By strength I will do it\"? It is fulfilled in us sinners, as he threatened. But even if we commit fornication after long-continued chastity, after much sanctity, what else happens but that he is proved to have spoken true things over us, who said: \"By strength I will do it\"? But let us consider what else this boaster promises. \"And I will take away the wisdom of understanding, the borders of the nations.\" I know not what wisdom he promises, of which the prophet also speaks: \"A certain foreign wisdom is in them.\" For there is some wisdom alien to the truth which God will destroy. Having this, he thinks himself to be wise, and says: \"I will take away the wisdom of understanding, the borders of the nations, and I will devour their strength.\" For his working has reached all the nations, but the Savior, sending his words to all nations, plucked out those who were being held captive by the Devil among all nations. \"And I will devour their strength.\" He threatens that our strength will be laid waste and handed over to those fighting against us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Et revera est videre cum quibusdam hoc facientem. Quando enim quis vincitur a Zabulo, et traditur dæmonibus spiritibus pessimis, virtutibus contrariis, quid aliud factum est quam is dixErat: Et vires eorum depascar? Accipiens nostras veres depastus eat nos. (Vers. 14) Et commovebo civitates quæ inhabitalztur. Et hoc Zabulus comminatur, inhabitari cernit civitates Ecclesias Dei in Christo omno constructas, has commoturum esse se personat. Et frequenter quidem concussit civitates inhabitatas persecutionibus, frequenter concussit scandalis. Scd nos tentemus fundamentum habentcs super petram tales fieri, ut iste qui dicit: Commovebo civitates quæ inhabitantur, nos movcre non valeat per procellas suas, neque per spiritus adversos. Verum ad omnia quæ acciderint stabiles perseveremus, utpote habentes ædificium super pctram Jcsum Christum, cui cst Gloria ct imperium in saecula sæculorum. Amen.","english":"And truly one may see him doing this to certain people. For when someone is conquered by the Devil and handed over to demons, the most wicked spirits, the powers opposed to virtue, what else has happened but what he said: \"And I will devour their strength\"? Taking our strength, he has devoured us. (Verse 14) \"And I will shake the cities that are inhabited.\" The Devil threatens this too: he sees that the cities of God, the Churches built wholly in Christ, are inhabited, and he proclaims that he will shake them. And indeed he has often shaken the inhabited cities by persecutions, often shaken them by scandals. But let us try, having our foundation upon the rock, so to become such that he who says, \"I will shake the cities that are inhabited,\" may not be able to move us by his storms or by adverse spirits. Rather, let us persevere steadfast in all that happens, as those who have a building upon the rock, Jesus Christ, to whom is glory and dominion forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"1141-4 HOMILIA IX.\n\nDe eo quod scriptum est: Et audivi vocem Domini dicentis: Quem mittam, ei quis ibit ad populum istum? Et transgrediens modica pervenit usque ad locum in quo scribitur: Pete tibi signum a Dumino tuo in profundum aut in excelsum (cap. VI et VII).\n\nCap. vi, vers. 8, 9. Et audivi vocem Domini dicentis, quem mittam, et quis ibit ad populum istum? Ei dixi: Ecce ego sum, mitle me. Et ait: Vade, et dic populo huic: Aure audietis, et non intelligetis, et reliqua. De eo qui nunc lectus est Isaiæ prophetæ sermone, oremus Deum, ut nobis gratiam largiatur, ut digna prophetico spiritu valeamus exponere. Et audivi, inquit, vocem Domini dicentis: Quem mitlam? Postquam purgatus est labiis propheta, paratus suscepit ministerium Domini, et dicit: Ego sum, mitte me. Sed ut paratior esset ad hoc, meminerat vocisMoysis.Nam et ille eadem utens voce, mitte me 57, princeps populi, judexque factus et famulus Dei nuncupatus est. Audivi autem quemdam Hebraeum exponentem hunc locum, atque dicentem, quia libenter quidem prophetes et paratus prophetiam suscepit ad populum, ignorans quae essent ei dicenda. Porro audiens tristia quae essent pepulo nuntianda, hoc est aure audietis, et non intelligetis, etc., in sequentibus pigrior fit: dicente ei voce Dei: Clama, respondit ei, et dicit: Quid clamabo?","english":"HOMILY IX.\n\nOn what is written: And I heard the voice of the Lord saying: Whom shall I send, and who will go to this people? And passing over a little, it comes to the place where it is written: Ask for yourself a sign from the Lord your God, in the depth or in the height (chapters VI and VII).\n\nChapter VI, verses 8, 9. And I heard the voice of the Lord saying: Whom shall I send, and who will go to this people? And I said: Behold, here I am, send me. And he said: Go, and say to this people: You shall hear with the ear, and you shall not understand, and the rest. Concerning this passage of the prophet Isaiah which has now been read, let us pray to God that he may bestow grace upon us, so that we may be able to expound it in a manner worthy of the prophetic spirit. And I heard, he says, the voice of the Lord saying: Whom shall I send? After the prophet had been cleansed in his lips, he received the ministry of the Lord, ready, and says: Here I am, send me. But so that he might be more ready for this, he remembered the voice of Moses. For he too, using the same voice, send me, was made leader of the people, and was called judge and servant of God. But I heard a certain Hebrew expounding this passage, and saying that the prophet willingly and readily undertook the prophecy to the people, not knowing what things were to be said to him. Then, hearing the sorrowful things that were to be announced to the people, that is, you shall hear with the ear, and you shall not understand, etc., in what follows he becomes more reluctant: when the voice of God said to him: Cry out, he answered him and says: What shall I cry out?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Arbitror autem haec prophetari de SalTalore, quia futurum erat ut audientes non audirent, et videntes non viderent. Manifestius porro fiet quod dicitur, si consideremus paululum locum istum: Cernentes aspicietis, et non videbitis. Istiusmodi est. Videbant quidem videre tunc caecos respicientes, rationem autem visionis ignorabant. Audiebant parabolas quas dissolvebat secreto discipulis. Salvator. Ipsi vero non audiebant, nescientes quae dicebantur, propter hoc testificanseos dixit: Qui habet aures audiendi, audiat IV. Nec enim privati crant his auribus, ut non audirent, sed interiores corum aures gravatae erant ad audiendum. Propter hoc prædicateis, et per prophetam futura praefatur, dicens (vers. 9,10): Aureaudietis, et non intelligelis, et cernentes aspicietis, et non videbitis. Intra satum est euim cor populi hujus. Quid sit hoc quod dicitur: Incrassatum eat cor populi hujus, inspiciamus. Omnibus qui in praesentis vitæ curis versantur, cor incrassatum est: haud aliter eis qui in saecularibus morantur, incrassatum est cor, quam si a spinis enccenlur. Idcirco pinguescit cor, et non potest tenuioris spiritus suscipere notiones. Fugiamus ergo a talibus curis, ut attenuatum cor nostrum Dco acceptabile fiat. Fugiamus terrena negotia. Ista sunt enim quibus cor incrassatur.","english":"But I think that these things are prophesied concerning the Savior, because it was going to happen that those who heard would not hear, and those who saw would not see. What is said will become clearer still if we consider this passage a little: Seeing you shall see, and you shall not see. It is of this sort. They did indeed see, when they looked upon the blind, but they did not know the reason for the sight. They heard the parables that the Savior explained privately to his disciples. But they themselves did not hear, not knowing what was said; for this reason he said, testifying against them: He who has ears to hear, let him hear. For they were not deprived of these ears, so as not to hear, but their inner ears were weighed down for hearing. For this reason, when he preaches to them, he also foretells through the prophet what is to come, saying: Hearing you shall hear, and you shall not understand, and seeing you shall see, and you shall not see. For the heart of this people has grown fat. Let us consider what this is that is said: The heart of this people has grown fat. For all who are occupied with the cares of the present life, the heart has grown fat; in no other way has the heart of those who linger in worldly matters grown fat, than as if it were choked by thorns. Therefore the heart grows fat, and it cannot receive the notions of a finer spirit. Let us therefore flee from such cares, so that our heart, made thin, may become acceptable to God. Let us flee from earthly affairs. For these are the things by which the heart grows fat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Propter hoc sermo subtilis erat, ut in Exodo scribitur de eo quod ait: Quicunque fuerint propter tenuitatem cordis ejusmodi, isti Deum videbunt. Talibus enim oculis Deus videtur. Tria sunt qua. dicuntur: Incrassatum enim est cor populi hujus, et auribus suis graviter audierunt, et oculos suos clauserunt. Possunt autem et aliter mauifestius intelligi quae hoc dicuntur in loco. Multi enim putant inspicientes creaturas, et mundum istum contemplantes, videre se ea. Et quid dico bominum? Ecce volucres, et quadrupedia vident solem et lunam. et uitiversum simul caelum cum stellarum choro, sed rationes eorum non intelligunt, soli vero justi et sancti per sapientiae Dei rationem comprehendentes inspiciunt ea. Ideo in VIII psal. David dicil: Quoniam videbo cœlos tuos, opera digitorum tuorum, lunam et steltas quæ tu fundasti 61. Quid enim nunc propheta non videt caelum et lunam? Sed hoc quod ait, ridebo, si consideremus, poterimus intelligere.","english":"For this reason the word was subtle, as it is written in Exodus concerning what it says: \"Whoever are of such a kind because of the weakness of their heart, these shall see God.\" For God is seen with such eyes. There are three things that are said: \"For the heart of this people has grown fat, and with their ears they have heard heavily, and they have closed their eyes.\" But what is said in this passage can also be understood more clearly in another way. For many think that by looking at created things and contemplating this world they see them. And why do I speak of men? Behold, birds and four-footed beasts see the sun and the moon and the whole heaven together with the chorus of the stars, but they do not understand their reasons; only the just and the holy, comprehending through the reason of the wisdom of God, look upon them. Therefore in the eighth psalm David says: \"For I shall see your heavens, the works of your fingers, the moon and the stars which you founded.\" For does the prophet not now see heaven and the moon? But this which he says, \"I shall see,\" if we consider it, we shall be able to understand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}