{"slug":"tmp1192.tmp1192.opp-lat1","id":"latin:ogl-pl:tmp1192.tmp1192.opp-lat1","title":"Complexiones In Epistollis Apostolorum","title_source":"Complexiones In Epistollis Apostolorum","author":"Cassiodorus Vivariensis Abbas","genre":"letter","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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":"2026-11-15T21:28:43Z","cost_usd":0.018046},"source":{"registry_id":"latin:ogl-pl:tmp1192.tmp1192.opp-lat1","work_id":"tmp1192.tmp1192.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/tmp1192/tmp1192/tmp1192.tmp1192.opp-lat1.xml"},"stats":{"passages":208,"english_words":49634,"coptic_letters":0,"source_letters":193681,"commentary_units":0,"commentary_kinds":0,"derived_notes":35,"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/tmp1192/tmp1192/tmp1192.tmp1192.opp-lat1.xml"}],"checks":{"work":"tmp1192.tmp1192.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":208,"translated":208,"commentary_passages":0,"commentary_units":0,"english_words":49634,"source_letters":193680,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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: letter in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 208 narrative."},{"kind":"caution","severity":"caution","text":"34 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Psalm 118:22; Matthew 21:42."},{"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":208},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"M. AURELII CASSIODORI I COMPLEXIONES IN EPISTULIS a APOSTOLORUM.\n\nEPISTOLA SANCTI PAULI AD ROMANOS b.\n\n1.—I, 1. Paulus, servus Christi Jesu, vocatus Apostolus, et caetera. Nomen suum competenter praeponit Epistulis, quoniam scribebat absentibus: vocatum se quoque a Deo dicit Apostolum, sicut Ananiae dictum est: Vas electionis est mihi, ut portet nomen meum in gentibus: et segregatum in Evangelium Dei, quod ante promiserat per prophetas, de Filio tuo, qui factus est ei ex semine Da id secundum carnemc: per quae se dicit accepisse gratiam, tu in omnibus eum gentibus praedicare debuisset. Ita catholicae fidei fundamenta in ipsis primordiis, velut doctus architectus, salutari praedicatione constituit. Benedicit etium Romanos, ut gratiam et pacem a Deo Patre et Domino Jesu Christo percipiant;d ubi etiam et Spiritus sanctus intellegi debet: quoniam ex tribus una, vel duae nominatae personae, totam plenissime noscantur indicare Trinitatem; sicut in Actibus apostolorum beatus Petrus ait: Et jussit eos in nomine Jesu Christi baptizari (Act. X, 48): cum Dominus dixerit: Ite, docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19. V., Euntes e go docete). Legitur etiam in suprascripto libro, de solo Spiritu sancto: Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto (Act. I, 5).","english":"M. AURELIUS CASSIODORUS, COMPLEXIONES ON THE EPISTLES OF THE APOSTLES.\n\nEPISTLE OF SAINT PAUL TO THE ROMANS.\n\n1.—I, 1. Paul, servant of Christ Jesus, called an Apostle, etc. He fittingly places his name before the Epistles, since he was writing to those absent; he also says that he was called an Apostle by God, as it was said to Ananias: He is a vessel of election to me, to carry my name among the Gentiles; and set apart for the Gospel of God, which he had promised beforehand through the prophets, concerning his Son, who was made for him from the seed of David according to the flesh; through whom he says he received grace, so that he should preach him among all the Gentiles. Thus he laid the foundations of the catholic faith in its very beginnings, like a learned architect, by his saving preaching. He also blesses the Romans, that they may receive grace and peace from God the Father and the Lord Jesus Christ; where the Holy Spirit must also be understood: since when one or two persons of the three are named, the whole Trinity is most fully known to be indicated; as in the Acts of the Apostles the blessed Peter says: And he commanded them to be baptized in the name of Jesus Christ (Acts X, 48): although the Lord had said: Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt. XXVIII, 19; cf. Go, therefore, teach). It is read also in the above-mentioned book, concerning the Holy Spirit alone: John indeed baptized with water, but you shall be baptized with the Holy Spirit (Acts I, 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"2.—I, 8. Primum quidem gratias ago Deo meo, per Jesum Christum, pro omnibus vobis, et reliqua. Imprimis Deo gratias agit, Romanorum praedicans fidem, et pro eis se orare testatur assidue; promittens habere se desiderium, ut ad eos tandem aliquando venire praevaleat ad confirmationem fidei, quae jam illis probabatur esse communis: nam frequenter se desiderasse dicit ad eos venire; sed testatur quibusdam impedientibus causis se fuisse prohibitum: scilicet ut doceret eos plenius, sicut et caeteras nationes, ad quas fuerat destinatus, Novi et Veteris Testamenti veritate patefacta; adjiciens exemplum Ambacum e prophetae, justum ex fide vivere (II, 4). Nec terrearis de profunditatibus sacris, quia maxime intentionis ejus est, ut se ipse consequenter exponat.\n\n3.—I, 18. Revelatur enim ira Dei de coelo super omnem impietatem et injustitiam, et reliqua. Iram Dei supra illos dicit esse manifestatam, qui cum supernam potentiam per creaturas ejus et inaestimabiles operas cognovissent, gloriam incorruptibilis Dei ad creaturas corruptibiles transtulerunt; id est, ut homines, volucres, et quadrupedes colere decrevissent. Hi dum se aestimant esse sapientes, stultitiae caecitate damnati sunt: quia totum inde mortiferum nascitur, ubi auctor rerum fuerit sacrilega impietate derelictus. In quo enim subveniat creatura fragilis, si offendatur omnipotentia Creatoris?","english":"2.—I, 8. First indeed I give thanks to my God, through Jesus Christ, for all of you, and the rest. First of all he gives thanks to God, proclaiming the faith of the Romans, and he testifies that he prays for them continually; promising that he has a desire finally at some time to be able to come to them for the confirmation of the faith, which was already proven to be common to them: for he says that he has frequently desired to come to them; but he testifies that he was prevented by certain hindering causes: namely, that he might teach them more fully, as also the other nations to which he had been destined, with the truth of the New and Old Testament laid open; adding the example of Habakkuk the prophet, that the just lives by faith (II, 4). Nor should you be frightened by the sacred depths, because it is especially his intention that he himself subsequently explain himself.\n\n3.—I, 18. For the wrath of God is revealed from heaven over all impiety and injustice, and the rest. He says that the wrath of God has been made manifest upon those who, although they had come to know the supernal power through his creatures and his inestimable works, transferred the glory of the incorruptible God to corruptible creatures; that is, so that they resolved to worship men, birds, and four-footed beasts. These, while they reckon themselves to be wise, have been condemned by the blindness of folly: because everything deadly is born from that source, where the author of things has been abandoned by sacrilegious impiety. For in what way can fragile creation come to aid, if the omnipotence of the Creator is offended?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Hactenus fuit narratio delicti; post sequitur poena peccati.\n\n4.—I, 24. Propter quod tradidit eos Deus in desideria cordis eorum, et caetera. Hic jam commemorat qualis poena proveniat eis qui se a Domini cultura summoverint; scilicet ut qui Deum incorruptibilem contemnere temptaverunt, relicti in desideriis et inmunditiis cordis sui, ipsi se alterutra foeditate commaculent: primum, ut contra naturalem usum feminis utantur inlicite; ipsi quoque masculi mutua corruptione lacerati subdantur libidinibus suis et caeteris flagitiis quae caecatus sensus invenit: sed non solum haec facientes, verum etiam talibus consentientes simili detestatione condemnat.\n\n5.—II, 1. Propter quod inexcusabilis es, o homo omnis, qui judicas, et caetera. Arguit eos qui alios recte judicant, et eadem se vita commaculant: patientia enim Dei sustinet dementer ervantes; sed qui fuerit peccata confessus, gloriam suscipit et honorem; illos autem qui veritati non consentiunt, tribulatio et angustia digna consequitur; acceptio siquidem personarum apud Deum non est, sed sola qualitas pensanda factorum; non enim tantum legis auditores grati sunt Deo, sed factores logis potius justificabuntur.","english":"Up to this point the narration has concerned the offense; next follows the penalty of the sin.\n\n4.—I, 24. For this cause God gave them over to the desires of their heart, and the rest. Here he now recalls what sort of penalty comes upon those who have withdrawn themselves from the worship of the Lord; namely, that those who have attempted to despise the incorruptible God, being left to the desires and uncleannesses of their own heart, defile themselves with mutual foulness: first, that they use women unlawfully against natural use; the males also themselves, torn by mutual corruption, are subjected to their own lusts and the other shameful acts that a blinded understanding invents: but not only those who do these things, but also those who consent to such persons, he condemns with like detestation.\n\n5.—II, 1. For which cause you are inexcusable, O every man who judges, and the rest. He reproves those who judge others rightly and defile themselves with the same manner of life: for the patience of God bears with those who wander in folly; but whoever has confessed his sins receives glory and honor; but upon those who do not consent to the truth, tribulation and distress worthily follow; for there is no respect of persons with God, but only the quality of deeds is to be weighed; for not only are the hearers of the law pleasing to God, but rather the doers of the law shall be justified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"6.—II, 14. Cum enim gentes, quae legem non habent, naturaliter quae legis sunt faciunt, et reliqua. Cum gentes, quae legem non habent, naturali vivant institutione compositae, Judaeus, quoniam legem accepit, eamque nec intellegere, nec custodire voluit, in judicio Domini Christi amplius tenetur obnoxius: non enim quemquam beatum circuncisio facit esse, sed vita; maxime cum illa recisio praeputii ad circuncisionem cordis constet esse translata; cujus laus non ex hominibus, sed esse constat ex Deo.\n\n7.—III, 1. Quid ergo amplius est Judaeo? aut quae utilitas circumcisionis? Gentibus quidem, quae adhuc minime crediderant, praeponit Judaeos; qui tamen legem Domini devotis cordibus acceperunt; nec iterum illud potest evacuare praecepta divina, si quidam eorum inobedientes fuerunt; illis enim pereuntibus, legis veritas manet: nam peccata hominum dicit commendare justitiam Dei, ut cum nos delinquimus, ille in condemnatione nostra semper justissimus approbetur; qui vero aliud dicunt, eorum justa damnatio est: quapropter Judaeos et Graecos omnes sub peccato esse confirmat. Hoc etiam tertii decimi psalmi comprobavit exemplo, dicens universam carnem non lege justificari posse, sed gratia quod Christi Domini comprobavit adventus, qui nobis in reatu positis fidei suae dona largitus est.","english":"6.—II, 14. For when the Gentiles, who do not have the law, naturally do the things that are of the law, and the rest. Since the Gentiles, who do not have the law, live ordered by a natural institution, the Jew, because he received the law and was unwilling either to understand it or to keep it, is held more deeply liable in the judgment of the Lord Christ; for it is not circumcision that makes anyone blessed, but life; especially since that cutting away of the foreskin is established to have been transferred to the circumcision of the heart, whose praise is not from men, but is established to be from God.\n\n7.—III, 1. What then is the advantage of the Jew? Or what is the benefit of circumcision? To the Gentiles indeed, who had as yet believed very little, he sets the Jews before them; who nevertheless received the law of the Lord with devoted hearts; nor again can that void the divine precepts, if some of them were disobedient; for when they perish, the truth of the law remains: for he says that the sins of men commend the righteousness of God, so that when we do wrong, he is always proved most just in our condemnation; but those who say otherwise, their condemnation is just: wherefore he confirms that all Jews and Greeks are under sin. He proved this also by the example of the thirteenth psalm, saying that all flesh cannot be justified by the law, but by grace, which the coming of Christ the Lord proved, who bestowed on us, placed as we were in guilt, the gifts of his faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"8.—III, 27. Ubi est ergo gloriatio tua? exclusa est: per quam legem? factorum? non; sed per legem fidei, et reliqua. Judaeorum gloriam, quam videbantur habere per legem, veniente Domino Salvatore, per legem fidei profitetur exclusam: non enim per legem circuncisionis, vel alia hujusmodi, justificatur homo; sed per legem fidei: quoniam unus est Deus et legis et fidei. Abrahae quoque subjungit exemplum, probans non ex operibus eum gratiam Domini reperisse, sed fide (XXX psalmi adiciens testimonium a; beatos esse confirmans, quibus peccata dimissa sunt), quem justificatum non in circumcisione perhibet, sed in praeputio esse per fidem. Fides autem ejus evidenter apparuit, quando, Domino promittente, non dubitavit credere de se et Sara vetulis Isaac sibi filium nasciturum. Quapropter similis erit illis justitia, qui Dominum Christum, et propter delicta humana traditum, et propter justificationem nobis conferendam crediderint suscitatum.","english":"8.—III, 27. Where then is your boasting? It is excluded: by what law? Of works? No; but by the law of faith, and the rest. The boasting of the Jews, which they seemed to have through the law, he declares to be excluded by the law of faith, now that the Lord Savior has come: for a man is not justified by the law of circumcision, or other things of this kind, but by the law of faith: since there is one God of both the law and of faith. To Abraham also he adds an example, proving that he obtained the grace of the Lord not from works, but by faith (adding the testimony of the XXX psalm; confirming that those are blessed to whom sins have been forgiven), whom he shows to have been justified not in circumcision, but to have been in uncircumcision through faith. But his faith appeared evidently when, with the Lord promising, he did not doubt to believe concerning himself and Sarah, though aged, that a son, Isaac, would be born to him. Wherefore the righteousness will be like theirs, who have believed that the Lord Christ was both delivered up for human sins and raised again for the justification to be conferred on us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"9.—V, 1. Justificati igitur ex fide, pacem habeamus ad Deum, per Dominum nostrum Jesum Christum. Justificatos per fidem pacem monet habere cum Patre; quando per Jesum Christum Filium ejus aeternae salutis munera perceperunt, qui magis in tribulationibus et angustiis spei suae sumunt semper augmentum. Cum pro impiis Jesum Christum dicat esse mortuum, multo magis ab ira salvos facere promittit, quos suo sanguine justificare dignatus est: peccante siquidem Adam, mortem humano generi constat inflictam; etiam eis qui mandata Domini, sicut fecit Adam, minime praevaricasse noscuntur; sed sicut per Adam mors pertransivit in posteros, multo amplius in adventum Domini Jesu Christi gratia et donum aeternae vitae abundabit in plurimos.\n\n10.—V, 28. Igitur sicut per unius delictum in omnes homines in condemnatione, sic et per unius justitiam in omnes homines in justificatione. Adhuc in eadem probatione persistit: nam per Adam dicit suscepisse mortem genus humanum; sed per Dominum Christum aeternae beatitudinis praemia consecutum; et sicut per unius inobedientiam peccatores constituti sunt multi, ita et per unius obedientiam justi constituentur multi: subintravit enim lex, ut abundaret delictum; venit gratia ut deleret exitium; et ideo, qui jam mortuus est peccatis, vivere non debet in delictis.","english":"9.—V, 1. Therefore, being justified by faith, let us have peace with God through our Lord Jesus Christ. He admonishes those justified by faith to have peace with the Father, since through Jesus Christ his Son they have received the gifts of eternal salvation, and they who are in tribulations and straits always take increase of their hope. Since he says that Jesus Christ died for the ungodly, he promises much more that he will save from wrath those whom he deigned to justify by his blood. For when Adam sinned, it is established that death was inflicted on the human race, even on those who are known not to have transgressed the commandments of the Lord in the least, as Adam did; but just as through Adam death passed over into his descendants, so much more at the coming of the Lord Jesus Christ will grace and the gift of eternal life abound in many.\n\n10.—V, 28. Therefore, just as through the one trespass it came upon all men unto condemnation, so also through the one righteousness it comes upon all men unto justification. He still persists in the same proof; for he says that through Adam the human race received death, but through the Lord Christ it obtained the rewards of eternal blessedness; and just as through the disobedience of one many were made sinners, so also through the obedience of one many will be made righteous. For the law entered in, that the trespass might abound; grace came, that it might destroy perdition; and therefore he who is already dead to sins ought not to live in trespasses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"11.—VI, 3. An ignoratis quia quicunque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus? Sicut omnis baptizatus suis peccatis est mortuus, ita Christo resurgente novatur in perpetuam sospitatem: nam qui similitudini mortis ejus complantatus agnoscitur, eodem modo et similitudini vitae ipsius sociandus esse declaratur: in illa enim cruce noster vetus homo confixus est, ut innovatus exinde resurrectionis munere nasceretur. Nam sicut Christus semel peccato mortuus est, et vivit in gloria Dei, ita et nos peccatis mortui, in ipsius sanctificatione vivamus; quia jam non sub lege, sed noscimur esse sub gratia.\n\n12.—VI, 15. Quid ergo? peccabimus, quia non sumus sub lege, sed sub gratia? et reliqua. A fidelibus viris famulandum a non dicit esse delictis; quia jam non sunt subjecti legi, sed gratiae: nam sicut prius iniquitatibus membra carnalia serviebant, ita nunc per fidem spiritales effecti, vivere debent in sanctitate propositi: quippe, quando in prioris vitae stipendio finis erat sine dubio mors aeterna; in ista vero perpetuum datur gaudium, et sine fine securitas.","english":"11.—VI, 3. Do you not know that all of us who were baptized in Christ Jesus were baptized in his death? Just as every baptized person has died to his sins, so, with Christ rising again, he is renewed unto everlasting salvation; for the one who is acknowledged to have been planted together in the likeness of his death is declared to be, in the same manner, made a partaker also of the likeness of his life. For on that cross our old man was fixed, so that, renewed from that point, he might be born by the gift of the resurrection. For just as Christ died once to sin and lives in the glory of God, so we too, having died to sins, should live in his sanctification, because we are known to be no longer under the law but under grace.\n\n12.—VI, 15. What then? Shall we sin, because we are not under the law but under grace? and the rest. He says that faithful men must not serve sin, because they are no longer subject to the law but to grace; for just as formerly the members of the flesh served iniquities, so now, having become spiritual through faith, they ought to live in the holiness of their purpose. Indeed, whereas in the wages of the former life there was without doubt eternal death as its end, in this life, by contrast, perpetual joy is given, and security without end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"13.—VII, 1. An ignoratis, fratres (scientibus enim legem loquor), et reliqua. Quemadmodum se habeat lex, facta viri et mulieris comparatione designat. Sicut enim mortuo viro, mulier sine crimine transit ad alterum, ita recedente lege, ad novitatem gratiae sine culpa perventum est: quapropter serviendum Deo jam dicit in gloria [forte in gratia], non in litterae vetustate: nam occasionem peccati lex dedit, quae prohibendo delicta, inobedientes homines reos semper ostendit.\n\n14.—VII, 12. Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Cum sit lex spiritalis, necesse est ut eam caro semper offendat: quoniam vitio peccati originalis, mundi concupiscentiam probatur affectare damnatam: unde profitetur Apostolus habere se desiderium boni, sed trahi maxime tege peccati; propter quam difficultatem Dominus Pater misit Filium suum, qui, assumta carne peccati, credentium vincla disrumperet.","english":"13.—VII, 1. Do you not know, brothers (for I speak to those who know the law), and the rest. In what way the law stands, he sets forth by a comparison of a man and a woman. For just as, when the husband is dead, a woman passes to another without guilt, so, when the law has departed, one has come to the newness of grace without fault: wherefore he now says that God must be served in glory [perhaps in grace], not in the oldness of the letter: for the law gave occasion to sin, which, by forbidding offenses, always shows disobedient men to be guilty.\n\n14.—VII, 12. So then the law is indeed holy, and the commandment holy, and just, and good. Since the law is spiritual, it is necessary that the flesh always offend against it: because by the vice of original sin, it is proven to pursue the concupiscence of the world, which is condemned: whence the Apostle professes that he has a desire for the good, but is drawn most of all by the covering of sin; on account of which difficulty the Lord Father sent his Son, who, having taken on the flesh of sin, might break the chains of believers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"15.—VII, 25. Igitur ego ipse mente servio legi Dei, carne autem legi peccati. Legi dominicae dicit se quidem voluntate servire, sed carne potius obedire peccatis: qui autem non ambulant secundum carnem, suscipiunt a Domino remissionem: ideo enim Pater misit Filium suum, ut sumens similitudinem carnis peccati, delicta mundi dissolveret. Nam prudentiam carnis, quae est inimica Divinitati, mortem dicit operari; spiritalis vero intellectus, qui Deo semper acceptus est, aeternam vitam tribuit et salutem: unde magis in Spiritu sancto vivendum est. qui nos tunc inhabitat, quando se a nobis diaboli potestas extraneat. Ambulandum est ergo in sanctitate propositi, quoniam qui spiritaliter vivunt, hi filii Dei sunt.\n\n16.—VIII, 15. Non enim accepistis spiritum servitutis iterum in timore, et quod sequitur. Omnem Christianum perfectum dicit accepisse non servitutis spiritum in timore, sed filiorum adoptionis affectum: quando illum patrem dicit, cujus haereditatem juste desiderio concupiscit: nam si Christo compatimur, et gloriae ipsius participes esse merebimur.","english":"15.—VII, 25. Therefore I myself serve the law of God with the mind, but with the flesh the law of sin. He says that he serves the Lord's law indeed by will, but with the flesh rather obeys sins; but those who do not walk according to the flesh receive forgiveness from the Lord: for this reason the Father sent his Son, so that taking the likeness of sinful flesh, he might dissolve the offenses of the world. For he says that the prudence of the flesh, which is hostile to the Divinity, works death; but the spiritual understanding, which is always acceptable to God, grants eternal life and salvation: whence one must live more in the Holy Spirit. He dwells in us then, when the power of the devil estranges itself from us. One must walk, therefore, in the holiness of one's purpose, since those who live spiritually, these are sons of God.\n\n16.—VIII, 15. For you have not received the spirit of slavery again in fear, and what follows. He says that every perfect Christian has received not the spirit of slavery in fear, but the affection of adopted sons: since he calls him father whose inheritance he rightly desires with longing: for if we suffer with Christ, we shall also be worthy to be partakers of his glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Sed multo minora sunt praesentia mala, quam futura praemia; ista enim temporalia, illa perpetua sunt: nam creatura nostra congemescit et parturit, quousque ad illud perveniat, ut promissa felicitate potiatur: quod etiam se dicit efficere, quamvis Spiritus sancti cognoscatur jam primitias accepisse, exspectans redemptionem corporis sui, quae in generali resurrectione praestanda est.\n\n17.—VIII, 24. Spe enim salvi facti sumus. Spes autem quae videtur non est spes. Promissiones divinas spe magis praedicat sustinendas; quoniam quidquid in futuris temporibus punitur [leg. ponitur], carnalibus oculis non videtur. Spiritus autem sanctus postulat pro nobis gemitibus inenarrabilibus; id est, quod nos gemere faciat, ut ad promissa praemia venire possimus. Praedestinatos autem dicit vocatos, ut sit Dominus Christus primogenitus in multis fratribus: et ne in tanta spe titubarent hominum corda fragilia, praedestinatos dicit vocatos, vocatos autem asserit justificatos, justificatos vero magnificatos esse confirmat. Hoc argumentum dicitur climax, id est gradatio, quod etiam in subsequentibus frequenter assumit.","english":"But the present evils are far less than the future rewards; for these are temporal, those perpetual: for our creation groans and labors in birth, until it comes to that point where it may obtain the promised felicity: which he says it also does, although it is recognized that it has already received the firstfruits of the Holy Spirit, awaiting the redemption of its body, which is to be provided in the general resurrection.\n\n17.—VIII, 24. For in hope we have been saved. But hope that is seen is not hope. He proclaims that the divine promises are to be awaited more by hope; since whatever is placed in future times is not seen by carnal eyes. But the Holy Spirit asks on our behalf with inexpressible groanings; that is, he makes us groan, so that we may be able to come to the promised rewards. But he says that those predestined are called, so that the Lord Christ may be the firstborn among many brothers: and lest fragile human hearts waver in such great hope, he says that the predestined are called, but he asserts that the called are justified, and he confirms that the justified are magnified. This argument is called climax, that is, gradation, which he also frequently takes up in what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"18.—VIII, 31.·Quid ergo dicimus ad haec? si Deus pro nobis, quis contra nos? et caetera. Commendat igitur per omnia misericordiam Patris, qui ut nos redimeret, suo Filio non pepercit: quid enim nobis boni potuit negare, qui beneficiorum omnium concessit auctorem? ipse enim interpellat pro nobis, qui et sedet ad dexteram Patris. Consequitur etiam numerosa nimis et affectiosa promissio, nullas tribulationes, nullas persecutiones, nulla pericula, nullas potestates coelorum, neque praesentia, neque futura, a gratia nos Domini Christi posse dividere, quibus dignatus est tam magna praestare.\n\n19.—IX, 1. Veritatem dico in Christo, non mentior, testimonium mihi perhibente conscientia mea in Spiritu sancto, et reliqua. Charitatem carnalium parentum suorum tantam sibi fuisse testatur, ut, quod ultimum miseriarum est, se magis voluisset a Christo dividi quam Judaeos a fide Domini videret excludi: quod etiam et Moses dixisse legitur: Aut dimitte populo huic peccatum; sin autem, dele me de libro quem scripsisti a. Primum, quia adoptati erant in gloria filiorum; deinde quibus praeceptum est legis obsequium, unde patriarchae quoque provenerunt; et quod omnes honores superat, ex quibus natus est secundum carnem Dominus Christus, qui est super omnia Deus benedictus in saecula.","english":"18.—VIII, 31. What then shall we say to these things? If God is for us, who is against us? and the rest. He commends therefore in every way the mercy of the Father, who, in order to redeem us, did not spare his own Son: for what good thing could he deny us, who granted the author of all benefits? For he himself intercedes for us, who also sits at the right hand of the Father. There follows also a promise exceedingly abundant and full of affection, that no tribulations, no persecutions, no dangers, no powers of the heavens, neither things present nor things to come, can separate us from the grace of the Lord Christ, to whom he deigned to grant such great things.\n\n19.—IX, 1. I speak the truth in Christ, I do not lie, my conscience bearing me witness in the Holy Spirit, and the rest. He testifies that his love for his carnal parents was so great that, what is the last of miseries, he would rather have been separated from Christ than see the Jews shut out from faith in the Lord: which Moses also is read to have said: Either forgive this people their sin; but if not, blot me out of the book which you have written. First, because they had been adopted into the glory of sons; then, because to them was given the obedience of the law, from which the patriarchs also came; and, what surpasses all honors, from them was born according to the flesh the Lord Christ, who is over all, God blessed forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ad fidem quoque Christi filios dicit venire promissionis, non omnes filios Abrahae, qui ex ejus quidem semine nati sunt, sed ejusdem fidei non fuerunt; dantur etiam exempla Abraham et Sarae, Isaac et Rebeccae, et duorum fratrum Esau et Jacob; sed unus ex his ita probatur electus, ut nullis meritis praecedentibus, sed per solam gratiam germano videatur esse praepositus, gratiam Domini gratuitam per cuncta commendans.\n\n20.—IX, 14. Quid ergo dicemus? nunquid iniquitas apud Deum? Absit, et reliqua. In arbitrio Domini posita fatetur universa, quando non volentis, neque currentis, sed miserentis est Dei. Exemplum quoque Pharaonis annectit, quia juste voluntate sua peragit, quaecunque disponit. De superioribus etiam dictis sibi facit contrariam quaestionem, quam figuli comparatione dissolvit, dicens, habere eum potestatem, aliud vas facere in contumeliam, aliud in honorem: ne quis contra Dei voluntatem sacrilega murmuratione consurgat.","english":"He also says that the children of promise come to faith in Christ, not all the children of Abraham who were indeed born from his seed but did not share his faith. Examples are also given of Abraham and Sarah, Isaac and Rebecca, and the two brothers Esau and Jacob; but one of these is so shown to be chosen that, with no preceding merits, but by grace alone, he is seen to have been set before his brother, commending the free grace of the Lord through all things.\n\n20.—IX, 14. What then shall we say? Is there injustice with God? By no means, and the rest. He confesses that all things are placed in the Lord's judgment, since it is not of him who wills, nor of him who runs, but of God who shows mercy. He also attaches the example of Pharaoh, because he justly carries out by his will whatever he ordains. From the things said above he also raises against himself a contrary question, which he resolves by the comparison of the potter, saying that he has power to make one vessel for dishonor and another for honor, lest anyone rise up against God's will with sacrilegious murmuring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"21.—IX, 22. Quod si volens Deus ostendere iram, et manifestare potentiam suam, et caetera. Ostendit patientiam Dei, cum impios magna pietate sustinuit; ut tam de gentibus quam de Judaeis eligeret sanctos viros, quos praeparavit gloriae sempiternae: cujus rei Oseae prophetae datur exemplum. Judaeorum autem reliquias, exemplo Esaiae prophetae, convertendas dicit in fine saeculorum, quod etiam esse faciendum ipsius prophetae alio confirmavit exemplo.\n\n22.—IX, 30. Quid ergo dicimus? quod gentes, quae non sectabantur justitiam, adprehenderunt justitiam. Gentes dicit per fidem, non ex operibus comprehendisse justitiam: nam Judaei credentes ad litteram, et non spiritaliter sapientes, offenderunt in lapidem offensionis, qui est Dominus Christus: quod etiam prophetae Esaiae probatur exemplo. Unde affectu civico pro Judaeis quidem se orare testatur, pro quibus testimonium perhibet, habere quidem illos aemulationem Dei, sed Christi scientiam non habere, qui est finis legis et completiva perfectio.","english":"21.—IX, 22. But if God, willing to show his wrath and to make manifest his power, and the rest. He showed the patience of God, when he bore with the impious with great mercy, so that from both the Gentiles and the Jews he might choose holy men, whom he prepared for eternal glory; of this matter an example is given from the prophet Hosea. But the remnant of the Jews, by the example of the prophet Isaiah, he says will be converted at the end of the ages, which he also confirmed must be done by another example of the same prophet.\n\n22.—IX, 30. What then do we say? That the Gentiles, who did not pursue righteousness, have attained righteousness. He says that the Gentiles attained righteousness through faith, not from works; for the Jews, believing according to the letter and not understanding spiritually, stumbled over the stone of stumbling, which is the Lord Christ; this is also proved by the example of the prophet Isaiah. Hence with civic affection he testifies that he prays for the Jews, for whom he bears witness that they indeed have a zeal for God, but do not have the knowledge of Christ, who is the end of the law and its completing perfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"23.—X, 5. Moyses enim scripsit, quoniam justitiam, quae ex lege est, qui fecerit eam homo, vivet in ea. Moyses dicit, si fecerit homo justitiam, quae ex lege est, vivet in ea; et ideo Christum Dominum virtute potentiae suae resuscitatum credat a mortuis: nam sive Graecus, sive Judaeus, qui recte invocaverit nomen ejus, et non fuerit sacrilega dubitatione confusos, salvus erit. Negat autem obstinatum Judaeum Evangelio credere, qui ipsum Christum contempsit audire, quod etiam multorum comprobatur exemplis.\n\n24.—XI, 1. Dico ergo: nunquid repulit Deus populum suum? Absit, et reliqua. Universum populum Hebraeorum a Domino non dicit esse contemptum, sed eum exinde cotidie multos eligere, qui ad futuri regni possint gaudia pervenire: quod etiam regnorum lectione confirmat; nam sicut electos dicit Domini gratiam consecutos, ita incredulos refert coelesti lumine fuisse privatos. Hoc etiam Esaiae et David probatum constat exemplis. Judaeos autem memorat offendisse quidem, sed non ut funditus interirent; quorum si delictum, Christo crucifixo, salus est mundi, et deminutio divitiae gentium, multo magis conversio eorum erit ingens gaudium beatorum.","english":"23.—X, 5. For Moses wrote that the man who does the righteousness which is of the law shall live in it. Moses says that if a man does the righteousness which is of the law, he shall live in it; and therefore let him believe that Christ the Lord was raised from the dead by the power of his might; for whether Greek or Jew, whoever has rightly invoked his name, and has not been confounded by sacrilegious doubt, shall be saved. But he denies that the obstinate Jew believes the Gospel, since he has despised to hear Christ himself, which is also confirmed by the examples of many.\n\n24.—XI, 1. I say then: has God cast away his people? Far be it, and the rest. He does not say that the whole people of the Hebrews has been despised by the Lord, but that from them he daily chooses many who can attain to the joys of the kingdom to come; which he also confirms by the reading of the kingdoms; for just as he says that the elect have obtained the grace of the Lord, so he reports that the unbelieving have been deprived of heavenly light. This is also established as proven by the examples of Isaiah and David. But he records that the Jews indeed stumbled, yet not so as to perish utterly; if their offense, with Christ crucified, is the salvation of the world, and their diminishment the riches of the Gentiles, much more will their conversion be the immense joy of the blessed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"25.—XI, 13. Vobis enim dico gentibus; quandia ego quidem sum gentium apostolus, et caetera. Apostolus gentes alloquitor, dicens, se quidem Judaeos ad aemulationem eorum velle deducere; sed gloriari non dicti debere gentes, quod Judaei propter incredulitatem suam repudiati sunt, ut plenitudo gentium salutariter introiret: nam si dilibatio ipsorum sancta est, massam potius constat esse sanctissimam: de oleastro et oliva pulcherrimam faciens comparationem; quia gloriari non debet insitum contra illud, ubi constat insertum: nam si gentes extraneum beneficium Domini munere perceperunt, quanto magis et illi possunt ab ipso restitui electae semel origini!\n\n26.—XI, 25. Nolo enim vos ignorare, fratres, mysterium hoc, et sequentia. Ad tempus ex parte Hebraeum populum dicit fuisse caecatum, ut ad fidem Christianam gentilitas introiret. Caeterum in fine saeculi Israeliticum populum misericordia Domini perhibet esse salvandum, postquam gentium praedestinata crediderit multitudo; nam sicut legem accipientibus Judaeis prius, gentes minime crediderunt, ita et salvatis gentibus, Judaei credituri esse noscuntur: conclusit enim Deus omne in incredulitate, ut cunctis misericordiae suae dona praestaret.","english":"25.—XI, 13. For I speak to you Gentiles; inasmuch as I am the apostle of the Gentiles, and the rest. The Apostle addresses the Gentiles, saying that he indeed wishes to lead the Jews to emulation of them; but he says the Gentiles ought not to boast that the Jews have been rejected because of their unbelief, so that the fullness of the Gentiles might enter in for salvation: for if the firstfruits of them are holy, it is evident that the lump is rather most holy: making a most beautiful comparison of the wild olive and the olive; because the grafted branch ought not to boast against that into which it is evident it was grafted: for if the Gentiles received an extrinsic benefit by the gift of the Lord, how much more can those also be restored by Him to their once-chosen origin!\n\n26.—XI, 25. For I would not have you ignorant, brethren, of this mystery, and what follows. He says that the Hebrew people was blinded in part for a time, so that the Gentile nations might enter into the Christian faith. But at the end of the world he declares that the people of Israel shall be saved by the mercy of the Lord, after the predestined multitude of the Gentiles has believed; for just as, when the Jews first received the law, the Gentiles did not believe at all, so also, when the Gentiles have been saved, the Jews are known to be about to believe: for God has shut up all in unbelief, that He might bestow the gifts of His mercy upon all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"27.—XI, 33. O altitudo divitiarum sapientiae et scientiae Dei! et reliqua. Dominicae dispositionis ammiratione completus, veraciter exclamat incomprehensibilia esse quae sancta Trinitas probatur efficere: ex ipso enim, id est ex Patre; et per ipsum, id est per Filium; et in ipso, id est in Spiritu sancto, sunt omnia; et ut unitatem in eis indivisibilem esse monstraret, adjecit, ipsi gloria in saecula saeculorum [in Vulg. deest saeculorum]: unde Romanos obsecrat ne saeculi delectatione capiantur, sed corpora sua praeceptis debeant offerre coelestibus. Monet etiam ut omnes secundum mensuram suam sapere debeant, quam Deus unicuique pro sua pietate distribuit; quatenus abrogaret praesumptiones inlicitas, unde fragilis maxime peccat humanitas.\n\n28.—XII, 4. Sicut enim in uno corpore multa membra habemus, et caetera. Facta comparatione membrorum, docet unumquemque secundum dona praestita, in compage ecclesiastici corporis Christo Domino debere famulari; regulas multifarias ponens, quemammodum fideli populo sit vivendum. Ad postremum taliter cuncta concludit, ut nemo malum pro malo reddat, sed iniquitas inflicta boni potius retributione vincatur.","english":"27.—XI, 33. O the depth of the riches of the wisdom and knowledge of God! and the rest. Filled with wonder at the Lord's dispensation, he truly exclaims that the things which the holy Trinity is shown to accomplish are incomprehensible: for from him, that is from the Father; and through him, that is through the Son; and in him, that is in the Holy Spirit, are all things; and to show that the unity among them is indivisible, he added, to him be glory for ever and ever [in the Vulgate \"and ever\" is absent]: therefore he entreats the Romans not to be captivated by the delight of the world, but to offer their bodies to the heavenly precepts. He also admonishes that all should be wise according to their own measure, which God has distributed to each according to his goodness; so as to abolish unlawful presumptions, whereby frail humanity especially sins.\n\n28.—XII, 4. For as in one body we have many members, and the rest. Having made a comparison of members, he teaches that each one, according to the gifts bestowed, ought to serve Christ the Lord in the joining of the ecclesiastical body; laying down manifold rules as to how the faithful people ought to live. Finally he concludes all things in such a way that no one renders evil for evil, but injury inflicted is rather overcome by the repayment of good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"29.—XIII, 1. Omnibus potestatibus sublimioribus subditi estote a, et reliqua. Omnibus potestatibus justitiam praecipientibus dicit esse debere subjectos, quoniam potestas a Deo datur, et Deo videtur velle resistere qui ordinationi judiciariae nititur obviare, dicens ab eo propter conscientiam rationabiliter formidari, qui in aliquo facinore probatur involvi: ideo enim et tributa solvimus, quia nos principibus subjectos esse sentimus; ministri enim Dei sunt, cum crimina commissa distringunt.\n\n30.—XIII, 7. Reddite omnibus debita, et quod sequitur. Omne quidem debitum per enumerationes plurimas dicit esse reddendum, ita tamen ut nos affectio teneat semper noxios: cuncta enim Dei mandata complet, qui in proximi charitate consistit, quia plenitudo legis est fratris custodita dilectio. Commonet etiam de saeculi istius nocte surgendum, quoniam proximus est adventus Domini, quem de bemus bonis operibus exspectare vigilantes: ipsum vero sustinere cognoscitur, qui carnis desideria superare monstratur.","english":"29.—XIII, 1. Let every soul be subject to the higher powers, and the rest. He says that all ought to be subject to the powers that command justice, since power is given by God, and he who strives to oppose the judicial ordinance seems to wish to resist God, saying that such a one is reasonably feared by him for conscience's sake who is shown to be involved in some crime; for we also pay tribute for this reason, because we feel that we are subject to the rulers; for they are God's ministers when they punish crimes that have been committed.\n\n30.—XIII, 7. Render to all their dues, and what follows. He says that every debt is indeed to be rendered through many enumerations, yet in such a way that affection always holds us guilty; for he fulfills all God's commandments who stands in love of neighbor, because guarded love of a brother is the fullness of the law. He also admonishes that we must rise from the night of this world, since the Lord's advent is near, whom we ought to await with good works, keeping watch; but he is known to await him who is shown to overcome the desires of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"31.—XIV, 1. Infirmum autem in fide assumite, et caetera. Infirmum dicit ad sacras Scripturas leniter assumendum, nec cum eodem districta impugnatione litigandum; facta comparatione docens, alios solis ole· ribus reficiendos, alios ciborum soliditate satiandos; et ideo unusquis non debet alterum spernere, sed de omnibus discernat solus ille qui vere judicat: potens est enim Dominus illum magis in abstinentiae soliditate firmare, qui nobis videtur carnis fragilitate succumbere; nam cum de jejuniis ageret, dicit, alius judicat diem inter diem (vs. 5), ut quidam fidelium quarto et sexto die eligunt abstinendum; alius autem omnem diem, quia multi inveniuntur, qui omni dic inediae se oblatione purificant; sed utrique gratias Domino suo referre non desinunt.\n\n32.—XIV, 7. Nemo enim nostrum tibi vivit, et nemo sibi moritur, et reliqua. Praesumptiones illicitas hominibus tollens, sive moriamur, sive vivamus, ad Dominum dicit esse referendum, qui judicaturus est mundum: adeo [leg. ideo] enim redimit humanum genus sanguine pretioso, ut omnibus ipse dominetur. Datur etiam Esaiae congruenter exemplum, quod ipsius imperio cuncta famulentur.","english":"31.—XIV, 1. Receive the one who is weak in faith, and the rest. He calls \"weak\" the one who is to be received gently in regard to the sacred Scriptures, and not to be contended with in strict disputation; teaching by comparison that some are to be refreshed with the juice of olives alone, others to be satisfied with the solidity of foods; and therefore one person ought not to despise another, but that one alone who truly judges should discern concerning all things: for the Lord is able to strengthen him more in the solidity of abstinence, who seems to us to succumb through the frailty of the flesh; for when he was dealing with fasts, he says, one judges between day and day (v. 5), so that certain of the faithful choose to abstain on the fourth and sixth day; but another every day, because many are found who purify themselves every day by the offering of fasting; but both do not cease to give thanks to their Lord.\n\n32.—XIV, 7. For none of us lives to himself, and none dies to himself, and the rest. Removing unlawful presumptions from men, whether we die or live, he says it is to be referred to the Lord, who will judge the world: for he redeemed the human race with precious blood to this end, that he himself might be lord over all. An example from Isaiah is also given fittingly, that all things serve his command.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":"33.—XIV, 12. Itaque unusquisque nostrum pro se rationem reddet Deo, et caetera. Illos arguit qui abstinentia sua gloriando fratribus scandalum faciunt; dicens apud Dominum nullatenus esse aliquid inquinatum, sicut ipse testatur: non enim quod in osintrat, coinquinat hominem, nisi forte illis culpa ista proveniat, qui cibos quos Deus ad vescendum creavit, inquinatos esse pronuntiant; quod et alibi dicit Apostolus, omnia munda mundis, coinquinatis autem et infidelibus nihil est mundum (Tit. I, 13); non enim in cibo nostro regnum Dei, sed in pace et concordia noscitur constitutum. Nam quamvis abstinere sit bonum, tamen si charitatem fratris destruat, constat esse peccatum: praebens dominicae passionis exemplum, sicut psalmus LXVIII dicit, improperia eum sustinuisse, ut dilectionem fratrum pius miserator impleret.\n\n34.—XV, 4. Quaecunque autem scripta sunt, ad correptionem nostram scripta sunt. Quaecunque libris sacris sunt indita, ad correptionem nostram et ad spem futuri saeculi dicit esse conscripta: unde oportet eos invicem fratrum onera portare, sicut et Christus nostra cognoscitur suscepisse: Isaiae prophetae et XVII psalmi exempla subjungens, Deum Patrem et Christum Dominum omnes populos debere sub communione laudare.","english":"33.—XIV, 12. Therefore each one of us shall give an account of himself to God, and the rest. He reproves those who by glorying in their abstinence cause scandal to their brethren; saying that with the Lord nothing is in any way defiled, as he himself testifies: for it is not what enters into the mouth that defiles a man, unless perhaps that guilt falls upon those who declare the foods which God created for eating to be defiled; which the Apostle also says elsewhere, all things are clean to the clean, but to the defiled and unbelieving nothing is clean (Tit. 1:13); for the kingdom of God is not known to be established in our food, but in peace and concord. For although to abstain is good, yet if it destroys love of a brother, it is certain to be sin: offering the example of the Lord's passion, as Psalm 68 says, that he endured reproaches, so that the merciful Lord might fulfill love of the brethren.\n\n34.—XV, 4. For whatever things were written, were written for our correction. Whatever things have been set down in the sacred books, he says, were written for our correction and for the hope of the world to come: whence it is fitting that they bear one another's burdens, as Christ is known to have taken up ours: adding the examples of the prophet Isaiah and of Psalm 17, that all peoples ought to praise God the Father and Christ the Lord in common communion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Benedicit etiam Romanos, et fidem ipsorum sancta praedicatione concelebrat; se autem dicit eos necessario commonere, ut oblatio eorum accepta fiat Deo per Spiritum sanctum, qui eis probatur esse concessus: sic totius Trinitatis commemorata nobis salutaris unitas intimatur.\n\n35.—XV, 17. Habeo igitur gloriam in Christo Jesu ad Deum, et ea quae sequuntur. Habere se dicit in Deo gloriam, quoniam praedicatio ipsius veniente Domino noviter instituta, ab Hierusalem per circuitum usque in Illyricum repleverit Evangelium Christi (vs. 19). Deinde benedicit Romanos, promittens eis, postquam Hierosolyma quaedam ordinaverit, ad eos se esse ventarum: quos rogat ut pro eodem orare non desinant, quatenus ereptus ab infidelibus Judaeis, dum ad Hispaniam profectus fuerit, ad eos valeat venire salvandos.\n\n36.—XVI, 1. Commendo vobis Phoebam sororem nostram, et caetera. Ut ostenderet etiam hic gloriosum esse propositum bonum, commendat et salutat probatissimas mulieres et fratres diversos, quorum operas sanctas spiritali laude concelebrat; admonens ut praedicatores falsos evitent, ne eorum bene instituta corda subvertant: epistulam suam de incarnatione Domini ea qua coepit, praedicationis virtute concludens.","english":"He also blesses the Romans and celebrates their faith with holy preaching; and he says that he must necessarily remind them, so that their offering may become acceptable to God through the Holy Spirit, who is proven to have been granted to them: thus, with the whole Trinity commemorated, the saving unity is made known to us.\n\n35.—XV, 17. I have therefore glory in Christ Jesus toward God, and the things that follow. He says that he has glory in God, because his preaching, newly instituted when the Lord came, filled the Gospel of Christ from Jerusalem and the surrounding regions all the way to Illyricum (vs. 19). Then he blesses the Romans, promising them that after he has arranged certain matters in Jerusalem, he will come to them; and he asks them not to cease praying for him, so that, once rescued from the unbelieving Jews, when he has set out for Spain, he may be able to come to them and save them.\n\n36.—XVI, 1. I commend to you Phoebe our sister, and the rest. To show that here too a good purpose is glorious, he commends and greets the most approved women and various brothers, whose holy works he celebrates with spiritual praise; admonishing them to avoid false preachers, lest these overturn hearts that have been well established: concluding his letter on the incarnation of the Lord with the same power of preaching with which he began.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"EPISTOLA PRIMA AD CORINTHIOS.\n\n1.—I, 1. Paulus vocatus apostolus Christi Jesu per voluntatem Dei, et reliqua. Cum Sosthene fratre suo salu at Ecclesiam Dei quae est Corinthi constituta, et omnes qui invocant nomen Domini nostri Jesu Christi. More suo in ipsis foribus praedicat Christum, cujus voluntate vocatus apostolus est, petens ut gratia illis et pax divina largitate tribuatur: gratiam illis optat, ut futura Spiritus sancti verba percipiant; pacem, ut unitatis virtute gratulentur.\n\n2.—I, 4. Gratias ago Deo meo semper pro vobis, et sequentia. Imprimis laudat fidem ipsorum, et orat ut usque ad adventum Domini sine crimine perseverent: obsecrans etiam ut perceptae doctrinae custodiant firmitatem, nec se putent praedicatoribus esse subjectos, sed uni Domino Christo; quando se non in Pauli, non in Apollinis, non in Caefae, sed in Christi gratia baptizatos esse cognoscunt.","english":"THE FIRST EPISTLE TO THE CORINTHIANS.\n\n1.—I, 1. Paul, called to be an apostle of Jesus Christ by the will of God, and the rest. With Sosthenes his brother he greets the Church of God which is established at Corinth, and all who invoke the name of our Lord Jesus Christ. According to his custom, he preaches Christ at the very threshold, by whose will he was called to be an apostle, asking that grace and peace be granted to them by divine bounty: he wishes them grace, that they may receive the words of the Holy Spirit that are to come; peace, that they may rejoice in the virtue of unity.\n\n2.—I, 4. I give thanks to my God always for you, and the following. First of all he praises their faith, and prays that they may persevere without fault until the coming of the Lord: beseeching them also to keep the firmness of the doctrine they have received, and not to think themselves subject to preachers, but to the one Lord Christ; since they know that they were baptized not in the name of Paul, not of Apollos, not of Cephas, but in the grace of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"3.—I, 14. Gratias ago Deo, quod neminem vestrum baptizavi, et reliqua. Non se dicit Apostolus alios baptizasse, praeter Crispum, et Gaium, et Stephanae domum; quoniam non se perhibet missum ut baptizaret, sed ut evangelizaret. Quod a maxima parte dicitur: omnibus enim apostolis datum est sacramentum baptismatis communiter dare: unde datur intellegi aliqua eos pro salute desiderantium effecisse, cum probarentur in praedicationibus occupati. Evangelizavit autem in sapientia superna, non saeculi; placuit enim Deo per stultitiam praedicationis (sicut tamen incredulis videbatur] salvos facere credentes: nam cum sint pauci secundum carnem potentes et nobiles, elegit Deus humilia, ut non glorietur in re omnis caro, sed in Domino Jesu Christo: sicut scriptum est in Jeremia propheta: qui gloriatur, in Domino glorietur (Jer. IX, 24).\n\n4.—II, 1. Ego, fratres, cum venissem ad vos, et quae sequuntur.","english":"3.—I, 14. I give thanks to God that I baptized none of you, and the rest. The Apostle does not say that he baptized others besides Crispus and Gaius and the household of Stephanas, since he does not claim to have been sent to baptize but to preach the gospel. This is said on account of the greater part: for the sacrament of baptism was given to all the apostles to administer in common; hence it is to be understood that they accomplished some things for the salvation of those who desired it, since they were shown to be occupied in preaching. But he preached the gospel in the wisdom from above, not of the world; for it pleased God by the foolishness of preaching (as it nevertheless seemed to unbelievers) to save those who believe: for since those who are powerful and noble according to the flesh are few, God chose the lowly things, so that no flesh may glory in itself, but in the Lord Jesus Christ: as it is written in the prophet Jeremiah: He who glories, let him glory in the Lord (Jer. 9:24).\n\n4.—II, 1. I, brethren, when I came to you, and what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Venisse se dicit ad eos, non in sub imitate verbi, sed in virtute sermonis, ut doctrinam suam non ostenderet esse saeculi, sed supernam: quatenus et illi saecularia deserentes, ad divinae contemplationis conscenderent summitatem: ostendens etiam quantum sapientia coelestis ab humana discreta sit; nam si Judaei verba prophetica percepissent, nunquam Dominum gloriae crucifigere maluissent: alta sunt enim divina mysteria; nam sicut infirmitates quae in homine sunt spiritus ejus novit, ita quae in Deo profunda sunt solus ipse cognoscit: quapropter, ut de Deo loquatur, non a mundi spiritu. sed a Divinitate sibi asserit fuisse collatum: ostendens spiritalem virum omnia judicare, ipsum vero a nullo posse judicari: quod Isaiae prophetae confirmavit exemplo (vs. 15).\n\n5.—III, 1. Et ego, fratres, non potui loqui vobis quasi spiritalibus, sed quasi carnalibus. Pro ipsis initiis non se dicit Corinthiis locutum fuisse plenissime Divinitatis arcana, sed potius tanquam parvulis lactis pocula contulisse: nam cum faciant ilis quae mundi sunt, probant se perfectam doctrinam adhuc minime percipere potuisse; quippe dum carnaliter sapientes dicerent, ego sum Pauli, ego Apollinis [vs. 4; Vulg., ego Apollo], quando perfectus fidelis Christi se famulum confitetur esse, non hominis.","english":"He says that he came to them not in weakness of speech but in the power of discourse, so that he might show his teaching to be not of the world but from above, in order that they too, forsaking worldly things, might ascend to the height of divine contemplation. He shows also how far heavenly wisdom is distinct from human wisdom; for if the Jews had received the prophetic words, they would never have preferred to crucify the Lord of glory. For the divine mysteries are deep; for just as a man's own spirit knows the infirmities that are in him, so only God himself knows the deep things that are in God. Therefore, in order to speak of God, he asserts that this was conferred on him not by the spirit of the world but by the Divinity, showing that the spiritual man judges all things, but he himself can be judged by no one—which he confirms by the example of the prophet Isaiah (v. 15).\n\n5.—III, 1. And I, brothers, could not speak to you as to spiritual people, but as to carnal people. At the very beginnings, he says that he did not speak to the Corinthians in fullest measure of the mysteries of the Divinity, but rather, as to little children, gave them cups of milk; for since they do the things that are of the world, they prove that they could not yet receive perfect teaching, inasmuch as, thinking carnally, they said, \"I am of Paul, I am of Apollos\" [v. 4; Vulg., \"I am of Apollo\"], when the perfect faithful confesses himself to be a servant of Christ, not of a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"Praedicatori enim suo nullus hoc potest debere, quod Deo; operas autem hominum, quae tamen supra fundamentum Christi aedificantur, per tribulationes et diversas necessitates hujus saeculi dicit esse purgandas: sicut Pater Augustinus in libro Enchiridion plenius explanavit.\n\n6.—III, 16. Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? et caetera. Templum Dei baptizatos esse confirmat; quoniam eos Spiritus sanctus inhabitat, quibus jam commune nil debet esse cum vitiis: praecipue monens ut si quis se mundi existimat sapientem, ad divinam potius agnitionem recurrat, quae vere prudentes efficit et beatos: dicens omnia esse fidelium, quae consequenter enumerat; fideles autem Christi, Christum autem Dei: quod a parte dictum est humanitatis. Addit etiam non se metuere ut ab hominibus judicetur; sed ne putaretur elatio, conscium se suorum non dicit esse bonorum; quando in judicio Dei cuncta sint posita, ubi actus omnium manifesta dilucidatione cognoscitur. Haec autem quae superius dicit, adeo·a et ipse in se, et Apollo discipulus ejus transfigurata esse testatur, ne quid in suis viribus praesumptio humana confideret: optans eos in fide regnare, ut cum ipsis possit mixta charitate gaudere.","english":"For no one can owe to his preacher what he owes to God. But the works of men, which are nevertheless built upon the foundation of Christ, he says must be purged through tribulations and the various necessities of this world, as Father Augustine explained more fully in the book Enchiridion.\n\n6.—III, 16. Do you not know that you are the temple of God, and that the Spirit of God dwells in you? and the rest. He confirms that the baptized are the temple of God, since the Holy Spirit dwells in them, with whom nothing common ought any longer to exist alongside vices; especially admonishing that if anyone thinks himself wise in the world, he should rather have recourse to the divine knowledge, which truly makes men prudent and blessed; saying that all things are the faithful's, which he then enumerates in order; but the faithful are Christ's, and Christ is God's: which is said with respect to his humanity. He adds also that he does not fear to be judged by men; but lest he be thought to be puffed up, he says he is not conscious of his own good works; since all things are placed in the judgment of God, where the deeds of all are known with manifest clarity. But these things which he says above, he testifies that both he himself and Apollo his disciple were transfigured into, so that human presumption might not trust in anything in its own strength: desiring that they might reign in faith, so that with them he might rejoice in mingled charity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"7.—IV, 9. Puto enim quod nos Deus apostolos novissimos ostendit, et reliqua. Propter Evangelium Christi Apostolus se dicit diversis injuriis atque necessitatibus subjacere; cum filii ejus spiritales in Christo sint nobiles et felices: rogans ut in viis ejus omnimodis a perseverent, qui sibi supernae praedicationis patrem esse voluerunt: arguens eos qui se inflati de saeculari gloria jactitabant; cum regnum Dei non in sermone vacuo, sed in virtute sit positum. Minatur etiam eis ne illum [suppl. magis] cogant ad se venire sub correptione, quam gratia.\n\n8.—V, 1. Omnino dicitur inter vos fornicatio, et talis qualis nec inter gentes nominatur b. Increpat Corinthios cur habeant inter se qui novercae suae conjugio copulantur; dum modicum fermentum totam massam corrumpat; sed illum qui talia commisit, temporaliter tradendum judicat diabolo in interitum carnis, ut spiritus ejus in judicio Domini poenas perpetuae damnationis evadat. Vetat etiam vel cibum cum his sumere qui se decreverunt impia conversatione tractare; sed auferendos dicit de media, ne conspectis talibus reliqui polluantur: decet enim fratres regulis vivere constitutis; de illis autem qui foris sunt, divina disceptatio judicavit.","english":"7.—IV, 9. For I think that God has shown us apostles last, and the rest. Because of the Gospel of Christ the Apostle says that he is subject to various injuries and necessities, while his spiritual children are noble and happy in Christ: he asks that they persevere in every way in his paths, they who wished him to be the father of heavenly preaching to them; he reproves those who boasted, puffed up, of worldly glory, since the kingdom of God is placed not in empty speech but in power. He also threatens them, lest they force him to come to them under correction rather than in grace.\n\n8.—V, 1. It is altogether reported that there is fornication among you, and such as is not even named among the Gentiles. He rebukes the Corinthians because they have among them those who are joined in marriage to their stepmother; since a little leaven corrupts the whole lump; but he judges that the one who committed such things is to be handed over to Satan for a time, for the destruction of the flesh, so that his spirit may escape the punishments of eternal damnation in the judgment of the Lord. He also forbids even to eat with those who have resolved to conduct themselves in impious conversation; but he says they are to be removed from the midst, lest the rest be polluted by seeing such things: for it is fitting that brothers live by the established rules; but concerning those who are outside, the divine judgment has decided.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"9.—VI, 1. Audet aliquis vestrum habens adversus alterum judicium, et caetera. Iniquorum hominum vitandum dicit esse judicium, et sanctorum potius expetendum, qui etiam mundum in futura disceptatione judicabunt. Culpat deinde, cum injuriam fratrum non sustineant, sed ipsi potius in eos impia voluntate prosiliant. Enumerat etiam quibus vitiis inhaerentes ad regnum Domini non accedant, illis scilicet qui usque ad vitae exitum in talibus criminibus perseverant: fornicationem dicens omnimodis exsecrandam, cum corpora nostra vitiet, quae membra sunt Domini: nam qui emptus est magno pretio, jam non debet diabolo servire, sed Christo.\n\n10.—VII, 1. De quibas autem scripsistis mihi: Bonum est homini mulierem non tangere. Praecipuum quidem esse dicit, nullatenus cum muliere misceri; conjugatos autem monet ad tempus abstinere, ut orationibus vacent; posteaque redire ex consensu ad usum matrimonii sui, ne tentatione diaboli probentur intercipi: quod tamen secundum indulgentiam, non secundum imperium, praedicat esse faciendum. Vult enim omnes abstinentes esse, sicut ipse est; quod si nequeunt abstinere, tunc jungantur uxoribus: separari autem debere non dicit, qui in unam copulam foederis convenerunt.","english":"9.—VI, 1. Does any one of you dare, having a judgment against another, and the rest. He says that the judgment of wicked men is to be avoided, and rather that of the saints is to be sought, who will even judge the world in the future dispute. He then blames them because they do not endure the injury of their brothers, but rather rush against them with impious will. He also enumerates the vices to which those who cling to them do not come to the kingdom of the Lord—namely, those who persevere in such crimes even to the end of life: he says that fornication is altogether to be execrated, since it defiles our bodies, which are members of the Lord; for he who was bought at a great price ought no longer to serve the devil, but Christ.\n\n10.—VII, 1. Now concerning the things about which you wrote to me: It is good for a man not to touch a woman. He says that it is indeed a principal good in no way to have intercourse with a woman; but he admonishes married persons to abstain for a time, so that they may be free for prayers, and afterwards by consent to return to the use of their marriage, lest they be proved to be caught by the temptation of the devil; yet he proclaims that this is to be done according to indulgence, not according to command. For he wishes all to be abstinent, as he himself is; but if they cannot abstain, then let them be joined to wives: yet he does not say that those who have come together into one bond of covenant should be separated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"11.—VII, 12. Si quis frater uxorem habet infidelem, et quae sequuntur. Si quis fidelis uxorem habet haereticam vel paganam, monet eam statim non debere derelinqui, sed impensa cura recorrigi: quod simili modo devotam dicit efficere mulierem; nam si quis eorum in pravas sectas permanere voluerit, tunc fas esse a fidele contemni; quoniam cum obstinatis et perditis nulla potest esse concordia. Subjungit etiam nullam esse salutem in praeputio vel in circumcisione, nisi in mandatis Dei, quae ad Novum pertinent Testamentum. Praeterea commonet ut sive servus, sive liber ad fidem vocatus fuerit, sine discretione aliqua conditionis in catholico dogmate perseveret; quando in judicio Christi fidelis servus infideli domino recte praeponitur.\n\n12.—VII, 25. De virginibus autem praeceptum Domini non habeo, et reliqua. Laudat quidem virginitatem, sed permittit quoque conjugia; ostendens innuptas personas facilius spiritalia cogitare quam conjuges; omnibus tamen praecipit non amare quae mundi sunt, quia figura hujus saeculi statuto fine praeteribit. Simili modo parentes commonet, dicens, primum quidem esse, qui servat virgineo filiam suam; secundum, ut eam marito congrua temporis maturitate contradat: mulier autem quae fuerit a marito derelicta, si abstinere non potest, nubat; remedium [leg.","english":"11.—VII, 12. If any brother has an unbelieving wife, and what follows. If a believer has a heretical or pagan wife, he advises that she should not be abandoned at once, but corrected with diligent care; and he says that a devoted woman should do the same; for if either of them wishes to remain in depraved sects, then it is right that they be despised by the believer, since with the obstinate and the lost there can be no concord. He adds also that there is no salvation in uncircumcision or in circumcision, except in the commandments of God, which belong to the New Testament. Moreover he admonishes that whether a slave or a free man has been called to the faith, he should persevere in the catholic doctrine without any distinction of condition; since in the judgment of Christ a faithful servant is rightly preferred to an unbelieving master.\n\n12.—VII, 25. Concerning virgins I have no commandment of the Lord, and the rest. He indeed praises virginity, but he also permits marriage, showing that unmarried persons more easily think on spiritual things than married persons; yet he commands all not to love the things of the world, because the figure of this age will pass away at its appointed end. In like manner he admonishes parents, saying that first indeed is he who keeps his daughter a virgin; second, that he give her to a husband at the fitting maturity of time; but a woman who has been left by her husband, if she cannot abstain, let her marry; a remedy [leg.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"melius] est enim conjugio copulari, quam libidinis libertati derelinqui; multo tamen melius esse confirmans, si in viduitate permaneant. Talia vero praecepta divino se asserit praedicare consilio.\n\n13.—VIII, 1. De his autem quae idolis immolantur, et reliqua. Dicit quidem nihil esse idola, sed carnes velat comedi quae talibus videntur offerri; ne infirmitas fratrum non decernat horrere quod paganos constat efficere. Itaque fit ut ad illam redeat errorem credentium, qui culpis praestat initium; quapropter non se manducare dicit in aeternum, quidquid fratrem potest scandalizare charissimum: pro quo coelorum Dominum in assumta carne constat occisum.\n\n14.—IX, 1. Non sum liber? non sum apostolus? non Jesum Christum Dominum nostrum vidi? Apostolum se quidem dicit eorum esse quos sacra institutione formaverat; cui potestas erat cibos accipere, et matrimonio copulari c, sicut et aliis apostolis liberum fuit, qui uxoribus adhaerebant; sed omnia se dicit libenter sufferre, ne quod offendiculum Evangelio Christi afferre videretur: pro qua re nec ab ipsis se aliquid velle dicit accipere, quamvis a Domino permissum esse noscatur; pe tantorum laborum gloria tali compensatione vacuetur.","english":"For it is better to be joined in marriage than to be abandoned to the freedom of lust; yet he affirms that it is much better if they remain in widowhood. But he asserts that he preaches such precepts by divine counsel.\n\n13.—VIII, 1. Now concerning those things which are sacrificed to idols, and the rest. He says indeed that idols are nothing, but that meats are permitted to be eaten which seem to be offered to such things; lest the weakness of the brethren fail to judge as abhorrent what it is established that the pagans do. And so it comes about that it returns to that error of the believers which gives a beginning to faults; wherefore he says that he will not eat forever whatever can scandalize his dearest brother: for on his account it is established that the Lord of the heavens was slain in the flesh he assumed.\n\n14.—IX, 1. Am I not free? Am I not an apostle? Have I not seen Jesus Christ our Lord? He says indeed that he is an apostle of those whom he had formed by sacred instruction; to whom there was power to receive foods and to be joined in marriage, as it was also free to the other apostles, who were joined to wives; but he says that he willingly endures all things, lest he seem to bring any stumbling block to the Gospel of Christ: for which reason he says that he does not wish to receive anything even from them, although it is known that it was permitted by the Lord; lest the glory of such great labors be emptied by such a compensation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"15.—IX, 16. Nam si evangelizem [V., evangelizavero], non est mihi gloria, et caetera. Quadam necessitate se dicit evangelizare, ut jactantiam probetur effugere: dicit enim debitum se solvere, si commissa sibi videatur velle peragere: ait enim omnibus se humiliare, ut eos potuisset adquirere. Nam si illi qui currunt in stadio abstinere non desinunt, ut praemia humana percipiant, quanto debet studio potiori futurae beatitudinis corona perquiri? Se autem non dicit in vanum currere, nec pugnis aera verberare; ne quod est omni infelicitate miserius, praedicans aliis, ipse possit reprobus inveniri.\n\n16.—X, 1. Nolo autem vos ignorare, fratres, quoniam patres nostri omnes sub nube fuerunt. Adm net Corinthios ut quae prioribus temporibus Judaeis facta sunt, ad Christum Dominum pertinuisse cognoscant; deinde ut poenas eorum gravissimas paveant, et a culpis similibus novus populus arceatur: monet etiam ut Dominum temptare non debeant, sed sperare, ut temptationes carnales ejus dono pietatis evadant, cujus misericordia geritur, ut a saeculi istius sceleribus evadatur.","english":"15.—IX, 16. For if I preach the gospel, it is no glory to me, and the rest. He says that he preaches the gospel under a kind of necessity, so that he may be shown to escape boasting; for he says that he is paying a debt, if he seems to wish to carry out what has been entrusted to him; for he says that he humbles himself to all, so that he might be able to gain them. For if those who run in the stadium do not cease from abstaining, so that they may receive human prizes, with how much greater zeal ought the crown of future blessedness to be sought? But he does not say that he runs in vain, nor that he beats the air with his fists; lest—what is more wretched than every misfortune—while preaching to others, he himself be found reprobate.\n\n16.—X, 1. But I do not want you to be ignorant, brothers, that all our fathers were under the cloud. He admonishes the Corinthians to recognize that the things done to the Jews in former times pertained to Christ the Lord; then, that they may dread their most grievous punishments, and that the new people may be kept away from similar faults; he also warns them that they ought not to tempt the Lord, but to hope, so that by the gift of his mercy they may escape carnal temptations—by whose mercy it is brought about that one escapes the crimes of this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"17.—X, 14. Propter quod, charissimi mihi, fugite ab idolorum cultura, et reliqua. Sicut participes sunt mensae Domini qui in unam communicationem conveniunt, ita participes sunt mensae daemoniorum qui una superstitione junguntur; et ideo sibi convenire non possunt, quae discreta qualitate divisa sunt. Quapropter si quis dixerit immolaticium esse, propter conscientiam non oportet alti gi; si vero ignoratum fuerit, in nomine Domini manducetur. Scriptum est enim in psalmo (XXIII), Domini est terra, et plenitudo ejus. Nam sive manducetur, sive hibatur, aliquid aliud honeste fiat, omnia in gloria Domini constat esse facienda. Monet etiam ut sine offensione tractare se debeant, et Ecclesiae placere, sicut et ipse cognoscitur effecisse.\n\n18.—XI, 1. Imitatores mei estote, fratres [in Vulg. deest fratres ], sicut et ego Christi, et quod sequitur. Corinthios monet Apostolus ut. sicut ipse imitator Christum, ita illum debeant fideles imitari. Sic autem fleri potest, si illud quaerant, quod multis, non quod sibi possit utile comprobari: docens caput viri esse Christum, caput autem mulieris virum, caput vero Christi Deum: quod dictum ab humanitate recte percipitur, ut tali distinctione recognita, ordine suo debeant cuncta pensari. Suadet quoque viros ut velato capiie orare non debeant, quoniam Deo subditum esse libertae esta.","english":"17.—X, 14. Wherefore, my beloved, flee from the worship of idols, and the rest. Just as those who come together into one fellowship are partakers of the table of the Lord, so those who are joined in one superstition are partakers of the table of demons; and therefore those things which are divided by their distinct nature cannot agree with one another. Wherefore if anyone has said that it is a thing sacrificed to idols, for conscience's sake it ought not to be eaten; but if it has been unknown, let it be eaten in the name of the Lord. For it is written in the psalm (XXIII), The earth is the Lord's, and the fullness thereof. For whether one eats or drinks, or does anything else honorably, it is established that all things are to be done to the glory of the Lord. He also admonishes them that they should conduct themselves without offense, and please the Church, as he is known himself to have done.\n\n18.—XI, 1. Be imitators of me, brothers [in the Vulgate \"brothers\" is lacking], as I also am of Christ, and what follows. The Apostle admonishes the Corinthians that, just as he is an imitator of Christ, so the faithful ought to imitate him. But this can come about if they seek that which can be proved useful for many, not for themselves: teaching that the head of the man is Christ, but the head of the woman is the man, but the head of Christ is God: which statement is rightly understood as spoken with respect to humanity, so that, when such a distinction is recognized, all things may be weighed in their proper order. He also persuades men that they ought not to pray with the head veiled, since to be subject to God is a mark of freedom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"Mulieres autem lecto capite Domino praecipit supplicare, ut eas viris suis subditas esse declararet.\n\n19.—XI, 16. Si quis autem ridetur contentiosus esse, nos talem consuetudinem [ leg. contentiones] non habemus. Populum Dei contentiosus quidem perbibet non amare; dicens, ecclesiasticum conventum pacis volum, non studium habere rixarum; oportere tamen dicit haereses esse, ut inter eos probati manifesta debeant puritate cognosci. Arguit quoque illos qui non, sustinentes conventum, singillatim celebrationem cupiunt habere missarum: exemplum reddens coenae dominicae, iu qua regulam fidei non singulis, sed in unum cunctis dixit apostolis.\n\n20.—XI, 27. Itaque quicunque manducaverit panem, et biberit calicem, corpus et sanguinem Christi d. Rectae fidei et operum bonorum conscium dicit debere percipere, ne non tam remissionem peccatorum quam damnationem suam videatur appetere: nam si nos ipsi nos judicamus, in judicio Divinitatis absolvimur. Quapropter in celebratione missarum invicem dicit charitatis studio sustinendum; nam si ad muta simulacra cum reverentia videbantur ascendere, quanto magis ad Deum verum sine blasphemiis et contentionibus, mente debent purissima convenire? Dominus enim Christus non blasphemiis appetendus, sed in Spiritu sancto magno studio devotionis honorandus est.","english":"But the Lord commands women to pray with their head covered, so as to declare that they are subject to their husbands.\n\n19.—XI, 16. But if anyone seems to be contentious, we have no such custom. He indeed declares that the contentious person does not love the people of God, saying that the ecclesiastical assembly has the desire of peace, not the pursuit of quarrels; yet he says that there must be heresies, so that those who are approved may be made manifest among them by clear purity. He also reproves those who, not enduring the assembly, desire to hold the celebration of the masses individually, giving as an example the Lord's supper, in which he gave the rule of faith not to individuals but to all the apostles together.\n\n20.—XI, 27. Therefore whoever eats the bread and drinks the cup unworthily eats and drinks judgment to himself. He says that one who is conscious of right faith and good works ought to receive it, lest he seem to seek not so much the remission of sins as his own condemnation; for if we judge ourselves, we are absolved in the judgment of the Divinity. Wherefore he says that in the celebration of the masses one must be borne with by the other in the zeal of charity; for if they were seen to ascend with reverence to mute idols, how much more ought they to come together to the true God without blasphemies and contentions, with a most pure mind? For the Lord Christ is not to be approached with blasphemies, but is to be honored in the Holy Spirit with great zeal of devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":32,"ref":"p32","source":"21.—XII, 4. Divisiones autem gratiarum sunt, idem Spiritus, et sequentia. Quamvis divisiones gratiarum multae sint, unum tamen esse Dominum confirmat auctorem, qui omnia haec operatur in omnibus. Hoc etiam membrorum et corporis probavit exemplo, dicens aliud quidem visum agere, aliud manum operari, aliud pedem efficere; sed invicem sibi mutua complexione sociari. Sic in Ecclesia Dei, licet multa sint sanctitatis officia, adunatione charitatis, omnia sibi tamen necessaria esse noscuntur.\n\n22.—XIII, 1. Si linguis hominum loquar et angelorum, et reliqua. In hoc capite commendat omnino charitatem; ita ut nullam virtutem sine ipsa prodesse commemoret; definit etiam quae respuat charitas, quae sequatur; nam licet alia dona, id est fides et spes, in futuro saeculo conquiescant, sola charitas permanet in aeternum: quam dicit omnimodis exspectandam.","english":"21.—XII, 4. But there are divisions of graces, the same Spirit, and what follows. Although the divisions of graces are many, he nevertheless confirms that there is one Lord, the author, who works all these things in all. He also proved this by the example of the members and the body, saying that the eye performs one function, the hand another, the foot another; but they are joined to one another by mutual intertwining. So in the Church of God, although there are many offices of holiness, through the union of charity all things are known to be necessary to one another.\n\n22.—XIII, 1. If I speak with the tongues of men and of angels, and the rest. In this chapter he commends charity above all, so that he recalls that no virtue is of profit without it; he also defines what charity rejects and what it follows; for although other gifts, that is, faith and hope, will cease in the future age, charity alone remains forever: which he says must be awaited in every way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"23.—XIV, 2. Qui enim loquitur lingua, non hominibus loquitur, sed Deo, et caetera. Inter scientiam linguarum et prophetiam, magnam dicit esse distantiam: quando scientia linguarum non est omnibus nota, prophetia vero ecclesias instruit a, et intelligentes muneribus supernis aedificat: instrumentorum ponens exempla musicorum, quia nisi intellectum fuerit quod tibiis aut tuba canitur, auditus non potest haberi proficuus: multis probationibus docens majorem esse prophetiam, cui magis eos studere commonet, quam diversarum linguarum multifariae qualitati.\n\n24.—XIV, 13. Ideo qui loquitur lingua, oret ut interpretetur, et quae sequuntur. Adhuc in eadem facienda discretione remoratur, multis probationibus docens utiliorem esse interpretationem dominici sermonis, quam linguarum multifariam locutionem; asserens non esse orationem proficuam quae sine intellectu depromitur: ita et doctrina coelestis, si non intelligatur, a plurimis putatur insania; nam si quis idiota prophetantem audiat, et quae dicit intelligat, tunc cadit in faciem suam, et publice annuntiat quod vere Dominus loculus est per ipsum.","english":"23.—XIV, 2. For he who speaks in a tongue speaks not to men but to God, and the rest. Between the knowledge of tongues and prophecy he says there is a great difference: since the knowledge of tongues is not known to all, whereas prophecy instructs the churches and edifies those who understand with heavenly gifts, setting forth examples of musical instruments, because unless what is played on pipes or trumpet is understood, no profitable hearing can be had: teaching by many proofs that prophecy is greater, to which he admonishes them to devote themselves more than to the manifold quality of diverse tongues.\n\n24.—XIV, 13. Therefore let him who speaks in a tongue pray that he may interpret, and what follows. He still lingers on the same distinction to be made, teaching by many proofs that the interpretation of the Lord's discourse is more useful than the manifold utterance of tongues; asserting that the prayer which is brought forth without understanding is not profitable: so also heavenly doctrine, if it is not understood, is thought by many to be madness; for if any unlearned person hears one prophesying and understands what he says, then he falls on his face and publicly declares that the Lord has truly spoken through him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"25.—XIV, 26. Quid ergo est, fratres? cum conrenitis, unusquisque vestrum, et caetera. Ab hominibus qui in ecclesia docent dicit magnopere providendum ut auditores suos debeant divinis jussionibus erudire. Si cui vero de sedentibus sermo Dei fuerit revelatus, nec ipsum perhibet negligendum, quoniam interpretationes prophetarum asserit esse prophetias: prophetarum quippe intelligentiam prophetis dicit esse subjectam. Mulieres quoque propter infirmitatem sexus sui prohibet in ecclesia loqui; sed quod ignorant, domi eas discere praecipit a maritis, ut tali lege compositae, simul et scientiam et modestiae munera consequantur.\n\n26.—XV, 1. Notum autem vobis facio, fratres, et reliqua. Breviter notum facit Evangelium, quod praedicaverat cunctis: nam tradidisse se dicit universis Christum mortuum pro nostris esse peccatis, et quoniam tertio die resurrexit a mortuis; qui licet multis fratribus post resurrectionem fuerit visus, a se quoque, tanquam a minimo et abortivo, refert esse conspectum: gratiam Domini de se plurima humilitate commendans, quo resurgente, resurrectio mortuorum non debet abnegari; quoniam omnis doctrina sancta destruitur, si de cordibus humanis credulitas ista tollatur: pulcherrima nimis definitione complectens resurrectionem esse Domini primitias dormientium.","english":"25.—XIV, 26. What is it then, brothers? When you come together, each one of you, and the rest. He says that by men who teach in the church great care must be taken that they should instruct their hearers in the divine commands. But if the word of God has been revealed to anyone of those sitting, he declares that he too is not to be neglected, since he asserts that the interpretations of the prophets are prophecies: for he says that the understanding of the prophets is subject to the prophets. He also forbids women to speak in the church because of the weakness of their sex; but what they do not know, he instructs them to learn at home from their husbands, so that, composed by such a law, they may obtain both knowledge and the gifts of modesty.\n\n26.—XV, 1. But I make known to you, brothers, and the rest. Briefly he makes known the Gospel, which he had preached to all: for he says that he handed on to all that Christ died for our sins, and that on the third day he rose from the dead; who, although after the resurrection he was seen by many brothers, he reports that he was also seen by himself, as by the least and one born out of due time: commending the grace of the Lord concerning himself with very great humility, by whose rising the resurrection of the dead ought not to be denied; since all holy doctrine is destroyed if this belief is taken from human hearts: comprehending in a most beautiful definition that the resurrection is the firstfruits of those who sleep in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"27.—XV, 21. Quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Sicut per Adam dicit homines mortuos, ita per Jesum Christum proveniet omnium resurrectio mortuorum. Mors autem in fine saeculi destruetur, quando Dominus Christus advenerit: subjectus semper erit Patri a natura humanitatis assumptae, postquam illi fuerint cuncta subjecta, ut sit Deus omnia in omnibus (vs. 28). Qui vero ista non credunt, sicut dicit Joannes apostolus, Antichristi nomine censebuntur. Objicit etiam verba dubitantium, in quali corpore resurgat ille qui mortuus est: quae seminationis triticeae facta comparatione destruxit, dicens, Si granum tritici cadens renascitur innovatum, quanto magis corpora, quae mortua sunt, Domini jussione reparanda sunt!\n\n28.—XV, 39. Non omnis caro, eadem caro, et caetera. Primo totius carnis distantiam facit; deinde coelestia et terrena corpora facta sequestratione discernit; postremum mirabili narratione praedicit quantum in illa resurrectione natura hominum per Christum Dominum meliorata proficiat: mysterium resurrectionis ipsius indubitata praedicatione describens. Monet etiam, ut considerantes alia, in fide suscepta et bonis operibus perseverent.","english":"27.—XV, 21. For since indeed by man came death, and by man the resurrection of the dead. As he says that men died through Adam, so through Jesus Christ will come the resurrection of all the dead. But death will be destroyed at the end of the age, when the Lord Christ shall come: he will always be subject to the Father by the nature of the humanity he assumed, after all things have been made subject to him, so that God may be all in all (vs. 28). But those who do not believe these things, as the apostle John says, will be reckoned under the name of Antichrist. He also sets before them the words of those who doubt, asking in what kind of body he who has died will rise: and this he destroys by a comparison drawn from the sowing of wheat, saying, If a grain of wheat falling into the earth is reborn renewed, how much more must the bodies which have died be restored by the command of the Lord!\n\n28.—XV, 39. Not all flesh is the same flesh, and the rest. First he makes a distinction of all flesh; then by a separation he distinguishes heavenly and earthly bodies; lastly, by a marvelous account he foretells how greatly the nature of men, made better through Christ the Lord, will advance in that resurrection: describing the mystery of his own resurrection with undoubted proclamation. He also admonishes them that, considering these things, they persevere in the faith they have received and in good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Collectas vero, quae sanctorum necessitatibus praebebantur, ex more praecipit fieri, antequam ad ipsos eum venire contingat: alios fratres commendans, alios salutans, et ut credentium perfectissime corda roboraret, anathema dicit in adventu Christi futuro, [suppl. ei] qui Dominum non amat Christum: salutans eos, et Epistulam praesentem solita benedictione concludens.\n\nEPISTOLA SECUNDA AD CORINTHIOS.\n\n1.—I, 1. Paulus apostolus Jesu Christi, per voluntatem Dei, et caetera. Cum Timotheo fratre scribit Ecclesiae Dei quae est Corinthi constituta, idem complectens et eis qui per universam Achaiam in sancto proposito permanebant; gratiam illis et pacem concedi postulans a Deo Patre nostro et Domino Jesu Christo: istis enim nominatis, et Spiritus sanctus abunde memoratus est, unus enim ex Trinitate dictus totam plenissime complectitur Trinitatem.","english":"But he instructs that the collections which were being provided for the needs of the saints be made according to custom before it should happen that he come to them himself: commending some brothers, greeting others, and so that he might most perfectly strengthen the hearts of the believers, he pronounces anathema at the future coming of Christ upon him who does not love the Lord Christ: greeting them, and concluding the present Epistle with his customary blessing.\n\nTHE SECOND EPISTLE TO THE CORINTHIANS.\n\n1.—I, 1. Paul, apostle of Jesus Christ, by the will of God, and the rest. With Timothy his brother he writes to the Church of God which is established at Corinth, embracing at the same time those also who throughout all Achaia were persevering in holy purpose; asking that grace and peace be granted to them from God our Father and the Lord Jesus Christ: for when these are named, the Holy Spirit also has been abundantly mentioned; for when one person of the Trinity is named, he most fully embraces the whole Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"2.—I, 3. Benedictus Deus, et Pater Domini nostri Jesu Christi, et reliqua. Consolatum se dicit a Domino in omni tribulatione sua, ut et ipse pari modo consolaretur in calamitatibus constitutos; et ideo ad Corinthios scribit, quatenus sicut in passione socii, ita in consolationibus Christi participes esse mererentur. Refert etiam quae in Asia mala pertulerunt, Deo gratias agens quod orationibus eorum ad instruendos populos de tanta fuerit clade liberatus: unde et fideles congratulari debent de prosperitate collata.\n\n3.—I, 12. Gloria nostra haec est, testimonium conscientiae nostrae, et caetera. Gloriam suam dicit testimonium conscientiae suae; quoniam non in sapientia carnali, sed in gratia Domini conversatum se in hoc mundo fuisse testatur: praeconium suum dicens esse Corinthios, sicut et ipsorum probabatur apostolus: promittens se quidem ad eos frequenter venire voluisse, sed non fuit levitatis, qua minime constabat impletum: omnis quippe sermo ipsius praedicationis apud eos, exemplo Domini Christi, stabilis, non dubius fuit. Sed tamen ne quid suis viribus applicaret, Dei Filii Jesu Christi dicit esse, quod confirmabantur in omnibus: ipse est enim qui et unxit praedicatores, et signavit corda credentium.","english":"2.—I, 3. Blessed be God, and the Father of our Lord Jesus Christ, and the rest. He says that he was consoled by the Lord in all his tribulation, so that he too might in like manner console those placed in calamities; and therefore he writes to the Corinthians, that just as they were companions in suffering, so they might be deemed worthy to share in the consolations of Christ. He also reports the evils they endured in Asia, giving thanks to God that through their prayers he was delivered from so great a disaster for the instruction of the peoples; whence the faithful also ought to rejoice over the prosperity bestowed.\n\n3.—I, 12. This is our glory, the testimony of our conscience, and the rest. He calls the testimony of his conscience his glory; since he testifies that he conducted himself in this world not in carnal wisdom but in the grace of the Lord: saying that his boast is the Corinthians, just as he was also approved as their apostle: promising indeed that he had often wished to come to them, but it was not from levity that what he promised was by no means fulfilled: for every word of his preaching among them, after the example of the Lord Christ, was steadfast, not doubtful. But yet, lest he attribute anything to his own powers, he says that it is of God's Son Jesus Christ that they were confirmed in all things: for he it is who both anointed the preachers and sealed the hearts of the believers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"4.—I, 23. Ego autem testem Deum invoco in animam meam, et quae sequuntur. Pepercisse se dicit Apostolus, quod non venit ad Corinthum, ne gravis esset eis qui erant aliqua objurgatione culpandi: sed contristatio ipsorum aeternae causa salutis est; quando tunc discipuli Domino gratissimi fiunt, eum magistrorum correctione proficiunt. Patientiam quoque docens, petit ut parcatur illi qui eum contristasse dinoscitur: promittens ideo se illi remisisse, ne desperatus intereat, sed potius diaboli laqueum conversus evadat: nam patere sibi dicit, diabolicae cogitationes quantis fraudibus deceptos interimant.\n\n5.—II, 12. Cum venissem autem Troadem propter Evangelium Christi, et caetera. Gratiam sibi dicit a Domino datam Troade atque in Macedonia, ut Evangelium Christi fidelium turba sequeretur: aliis se fuisse odorem mortis in mortem, aliis odorem vitain vitam: similitudinem trahens animalium, quae ad res desideratas narium sagacitate perveniunt: eos magis dicens esse epistulam suam, qui praedicationes ipsius conscriptas in suis cordibus continebant (III, 2). Tamen non se sufficientem ad talia perhibet, sed de Domini miseratione confidit, qui eum fecit idoneum, Novi et Veteris Testamenti veritate patefacta; non ad litteram intelligens, sed spiritaliter cuncta cognoscens; quoniam littera occidit, spiritus autem vivificat.","english":"4.—I, 23. But I call God as witness against my soul, and what follows. The Apostle says that he spared them by not coming to Corinth, lest he be burdensome to those who were to be blamed with some reproof; but their sorrow is the cause of eternal salvation, since then disciples become most pleasing to the Lord when they profit by the correction of their teachers. Teaching patience as well, he asks that pardon be granted to the one who is known to have grieved him, promising that he has therefore forgiven him, lest he perish in despair, but rather, being converted, escape the snare of the devil; for he says it is clear to him by what great deceits the devil's thoughts destroy those who are deceived.\n\n5.—II, 12. But when I had come to Troas for the Gospel of Christ, and the rest. He says that grace was given to him by the Lord at Troas and in Macedonia, so that the crowd of the faithful might follow the Gospel of Christ: that he was to some the odor of death unto death, to others the odor of life unto life, drawing a likeness from animals, which reach the things they desire by the keenness of their nostrils; saying that those are rather his letter who held the things he preached, written in their hearts (III, 2). Yet he does not claim that he is sufficient for such things, but trusts in the Lord's mercy, who made him fit, with the truth of the New and Old Testament laid open; understanding not according to the letter, but knowing all things spiritually; since the letter kills, but the spirit gives life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"6.—III, 7. Quod si ministratio mortis litterae formata in lapidibus fuit in gloria. Comparat scriptas tabulas quae per Moysen datae sunt, et corda bene credentium: dicens illas plenitudine veniente vacuatas, quae in honore fuerunt usque ad adventum Domini Jesu Christi. Sed multo amplius erunt ista in aeterna laude firmissima, quae in cordibus fidelium Spiritus sancti virtute descripta sunt. Quod sequenti argumentatione consignat; ideoque in hoc dono dicit esse perseverandum, ut ex veritate praedicationis Deo et hominibus esse debeamus accepti.\n\n7.—IV, 3. Quod si etiam opertum est Evangelium nostrum, in his qui pereunt est opertum. Velata dicit corda dementium Judaeorum, quibus evangelicus non relucet affectus. Quid enim dicendi sunt videre, quibus imago Patris, Christus Dominus non refulget? Credentes enim, quamvis necessitates creberrimas patiantur, omnia tamen praestante Deo superare noscuntur; et sicut propter Dominum afflictiones subeunt, ita cum ipso in aeterna gloria collocabuntur. Oportet ergo mortem ipsius desideranter expetere, ut et vitae praemia mereamur accipere: nam omnia se dicit Apostolus discrimina subisse, ut cum ipsis mereatur in illa Domini remuneratione resurgere.","english":"6.—III, 7. But if the ministry of death, formed in letters on stones, was in glory. He compares the tablets written and given through Moses with the hearts of those who believe rightly, saying that those former things were emptied out by the fullness that was to come, though they were held in honor until the coming of the Lord Jesus Christ. But far more will these things be most firmly established in eternal praise, which have been written in the hearts of the faithful by the power of the Holy Spirit. He confirms this with the argument that follows; and therefore he says that one must persevere in this gift, so that by the truth of preaching we may be acceptable to God and to men.\n\n7.—IV, 3. But if our Gospel is also veiled, it is veiled in those who are perishing. He says that the hearts of the foolish Jews are veiled, for whom the gospel affection does not shine forth. For what are those to be said to see, for whom Christ the Lord, the image of the Father, does not shine brightly? For believers, although they endure very frequent hardships, are nevertheless known to overcome all things with God providing; and just as they undergo afflictions for the Lord's sake, so will they be placed with him in eternal glory. Therefore one ought to seek his death with longing, so that we may also deserve to receive the rewards of life; for the Apostle says that he underwent all dangers, so that with them he might deserve to rise again in that recompense of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"8.—IV, 16. Licet enim is qui foris est, noster homo corrumpitur, interior renovatur de die in diem a. Exteriorem hominem in nobis dicit esse corruptibilem, interiorem vero de die in diem renovari posse confirmat, quando ad Christianae fidei dogmata devotus accedit. Iste tamen exterior homo, quamvis in isto saeculo duris necessitatibus pateat, in illa tamen resurrectione magna spe provectus exsultat; et ideo quandiu in hoc saeculo sumus peregrini, Domino placeamus, ut in ejus judicio mereamur absolvi; ubi homo facta sua, sive bona, sive mala, justa compensatione recipiet.\n\n9.—V, 11. Scientes ergo timorem Domini, hominibus suademus, Deo autem manifesti sumus. Manifestum se quidem dicit Apostolus cordibus Corinthiorum, non ad gloriam inanem, sed ut se veraci declararet eloquio. Praedicat etiam mortuum resurrexisse Dominum Christum, ut Deo reconciliaret perditum mundum: assumpsit enim pro nobis carnem peccati, ut nos redderemur gratiae muneribus absoluti. Et ideo confidenter quaerendus est Dominus, quoniam scriptum est in propheta: Tempore opportuno exaudivi te, et die salutis adjuvavi te a; talis enim promittit, ut non possimus intercipi.","english":"8.—IV, 16. For though our outer man is corrupted, the inner man is renewed from day to day. He says that the outer man in us is corruptible, but confirms that the inner man can be renewed from day to day, when one devotedly draws near to the doctrines of the Christian faith. Yet this outer man, although in this world he lies open to harsh necessities, nevertheless in that resurrection, advanced by great hope, he exults; and therefore, as long as we are strangers in this world, let us please the Lord, so that in his judgment we may deserve to be absolved; where man will receive his deeds, whether good or evil, in just recompense.\n\n9.—V, 11. Knowing therefore the fear of the Lord, we persuade men, but to God we are manifest. The Apostle says that he is manifest to the hearts of the Corinthians, not for empty glory, but that he might declare himself by truthful speech. He also preaches that the Lord Christ has risen from the dead, so that he might reconcile to God the lost world: for he took upon himself the flesh of sin for us, that we might be set free and restored by the gifts of grace. And therefore the Lord must be sought with confidence, since it is written in the prophet: In an acceptable time I heard you, and on the day of salvation I helped you; for such a one promises, so that we cannot be cut off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"10.—VI, 2. Ecce tunc tempus acceptum, ecce nunc dies salutis, et sequentia. Quid sit adventus Domini magna brevitate definitur. Dicit enim: Ecce nunc tempus acceptum, ecce nunc dies salutis: propter quod ait nullam occasionem offensionis alicui praebendam, sed quodlibet, et illud patienter sustineri; ut sanctus populus Domino possit adquiri: quapropter ad incitamenta reliquorum, passionum suarum calamitates congruenter enumerat: hortans eos ut cum infidelibus non habeant portionem; dissimilium rerum magnam faciens discretionem, quando tenebris et luci non potest ullatenus convenire. Hoc quoque Numerorum et Isaiae confirmavit exemplo.\n\n11.—VII. 1. Has igitur habentes promissiones, charissimi, mundemus nos ab omni inquinamento carnis. Post acceptas promissiones a vitiis carnalibus mundare se fidelissimos et perseverare in sanctificationibus persuadet, plurimum gaudens quod eos ad poenitentiam perductos, et passionum et fidei suae participes sentiebat: subjungens necessaria divisione, quid intersit inter tristitiam quae secundum Deum est, et tristitiam mundi: illa praestat poenitudinem, ista mittit ad mortem: nam propter Dominum contristati quantum profecerint, sequenti enumeratione declarat.","english":"10.—VI, 2. Behold, now is the acceptable time, behold, now is the day of salvation, and what follows. What the coming of the Lord is, is defined with great brevity. For he says: Behold, now is the acceptable time, behold, now is the day of salvation: for which reason he says that no occasion of offense is to be offered to anyone, but that anything whatsoever, even that, is to be endured patiently; so that a holy people may be acquired for the Lord: wherefore, to stir up the rest, he duly enumerates the calamities of his sufferings: exhorting them that they have no portion with unbelievers; making a great distinction between dissimilar things, since darkness and light can in no way agree. This too he confirmed by the example of Numbers and Isaiah.\n\n11.—VII, 1. Having therefore these promises, dearest ones, let us cleanse ourselves from every defilement of the flesh. After the promises have been received, he persuades the most faithful to cleanse themselves from carnal vices and to persevere in sanctifications, rejoicing exceedingly that he felt them, brought to repentance, to be sharers both in his sufferings and in his faith: adding, with a necessary distinction, what the difference is between the sorrow that is according to God and the sorrow of the world: the former produces repentance, the latter drives to death: for how much those who have been made sorrowful for the Lord's sake have profited, he declares in the following enumeration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"12.—VII, 12. Igitur, etsi scripsi, non propter eum qui injuriam fecit, et reliqua. Scripsisse dicit, non accusans aliquem, sed illis notam faciens sollicitudinem suam: gratum sibi esse significans, quod Tito fratri paruerint, eumque benigna mente susceperint: ad aemulationem quoque Corinthios provocans, Macedones laudat, quod censu pauperes, ubertate fidei sint referti; et ne iterum eos laus aliena morderet, cum multis virtutibus pollerent, tamen charitatis studio dicit eos esse completos; ideoque illos hortatur ne ad collationem faciendam aliquibus impares esse videantur.\n\n13.—VIII, 9. Scitis enim gratiam Domini nostri Jesu Christi, et quae sequuntur. Adhuc eis collationis studium taliter persuadet, dicens, cum Dominus semetipso dives, pauper sit factus pro nobis, quanto majori desiderio nobis debemus praestare, quod divinitatem humano generi cognoscimus contulisse? et ideo unusquis pro viribus suis offerat, non se aliqua necessitate constringat: elemosyna enim illa Deo grata est, quae sine animi taedio probatur oblata. Titum quoque laudat quod ad aedificandos eos cum alio fratre venire non distulit; qui, ut bene susciperetur, ab ipso laudatus est. Se autem collationes ideo non dicit velle suscipere, ne ante homines atque Deum aliquod erogationis scandalum oriatur.","english":"12.—VII, 12. Therefore, even if I wrote, it was not because of him who did the injury, and the rest. He says that he wrote, not accusing anyone, but making his solicitude known to them, signifying that it was pleasing to him that they had obeyed Titus the brother and had received him with a kindly mind; also provoking the Corinthians to emulation, he praises the Macedonians, because though poor in wealth, they were filled with abundance of faith; and lest praise from another should again sting them, since they excelled in many virtues, he nevertheless says that they were filled with zeal for charity; and therefore he exhorts them that they not appear unequal to any in making the collection.\n\n13.—VIII, 9. For you know the grace of our Lord Jesus Christ, and what follows. Still he persuades them in this way to zeal for the collection, saying, since the Lord, rich in himself, became poor for us, with how much greater desire ought we to give what we know that divinity has conferred on the human race? And therefore let each one offer according to his strength, and not constrain himself by any necessity; for that alms is pleasing to God which is proven to be offered without weariness of mind. He also praises Titus because he did not delay to come with another brother to build them up; who, in order that he might be well received, was praised by him. But he says that he does not wish to receive the collections himself for this reason, lest some scandal of giving arise before men and God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"14.—VIII, 22, Misimus autem cum illo fratrem nostrum, quem probavimus saepe b. Iterum commonet ut praesentibus eis qui directi sunt, statuta collatio praeparetur; ne praedicata eorum benignitas aliter fortasse debeat inveniri: dicens eorum devotionem ad similitudinem boni provocasse quamplurimos; mirabilem regulam eleemosynae ponens; tantum unumquemque de ipsa metere, quanta visus est largitate seminasse. Huic autem rei Davidicum praestatur exemplum.\n\n15.—IX, 10. Qui subministrat semen seminanti, et panem ab esca subministravit. Adhuc de eleemosynae virtute pertractat, dicens multo amplius Deum retribuere quam possunt egentibus dare pecuniae largitores; nam et illi qui accipiunt, orationibus suis majora conferunt quam suscipere potuerunt. In carne se quidem ambulare dicit, sed carni se militare non asserit: quando superstitiones mundi se profitetur iti velle destruere, ut vero Domino debeant cuncta servire: ammonens adulationes et blandimenta saecularia omnimodis esse praecavenda.","english":"14.—VIII, 22. But we have sent with him our brother, whom we have often proved. Again he admonishes that, with those who have been sent present, the appointed collection be prepared; lest their previously proclaimed generosity perhaps be found to be otherwise: saying that their devotion had stirred up very many to imitation of good; setting down a wonderful rule of almsgiving: that each one reap from it only as much as he appeared to have sown by his generosity. Moreover, a Davidic example is furnished for this matter.\n\n15.—IX, 10. He who supplies seed to the sower has also supplied bread for food. He still treats of the virtue of almsgiving, saying that God repays far more abundantly than the givers of money are able to give to the needy; for even those who receive confer greater things by their prayers than they were able to receive. He says that he indeed walks in the flesh, but he does not assert that he serves the flesh: since he declares that he wishes to destroy the superstitions of the world, so that all things ought to serve the true Lord: admonishing that worldly flatteries and blandishments are to be guarded against in every way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"16.—X, 7. Videte: si quis confidit sibi, hoc cogitet iterum apud se e, et caetera. Vetat hominem singularem se apud Deum putare, sed membrum se potius cognoscat Ecclesiae. Ipse tamen, si quid paululum gloriari voluerit de potestate concessa in aedificatione cunctorum, non videtur absurdum; major est enim honor magistri, quam devotio potest esse discipuli. Respondet etiam de se disputantibus, tales debere judicari transmissas epistulas, qualis in opere complendo ejus potest esse praesentia: illos autem solos laudandos esse confirmat, qui non a semetipsis, sed commendantur a Domino,\n\n17.—XI, 1. Utinam sustineretis modicum insipientiam meam g, et reliqua. Sustineri deprecatur insipientiam suam, quando aemulatione Christi populos desiderabat adquiri: nam in Ecclesiae typo desponsatum dicit populum Domino Christo; sed veretur ne diabolo seducente falsis praedicationibus pervertantur a regula castitatis. Asserit quoque nullo illis sumptu se fuisse gravem, ostendens in transitu qualis debeat esse praedicator; passiones quoque suas et liberationes enumerat; non ut jactantia vitia praesumeret, sed ut talia cognoscentes Christo Domino libentius subderentur.","english":"16.—X, 7. \"Consider: if anyone trusts in himself, let him think this again within himself,\" and the rest. He forbids a man to regard himself as singular before God, but rather let him recognize that he is a member of the Church. Yet if he should wish to glory a little in the power granted for the edification of all, this does not seem absurd; for the honor of the teacher is greater than the devotion of the disciple can be. He also answers those who dispute about him, that the letters sent ought to be judged such as his presence in completing the work can be: but he affirms that those alone are to be praised who are commended not by themselves, but by the Lord.\n\n17.—XI, 1. \"Would that you could bear with a little of my foolishness,\" and the rest. He begs that his foolishness be borne with, since by the zeal of Christ he desired that peoples be won; for he says that the people were espoused to the Lord Christ in the figure of the Church; but he fears lest, with the devil seducing them through false preachings, they be perverted from the rule of chastity. He also asserts that he was burdensome to them at no expense, showing in passing what kind of man a preacher ought to be; he also enumerates his sufferings and deliverances; not that by boastfulness he should presume upon vices, but that, knowing such things, they might more willingly submit themselves to Christ the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"18.—XII, 1. a Veniam autem ad visiones et revelationes Domini, et quae sequuntur. Venit ad mirabiles visiones et revelationes eximias, in quibus se raptum dicit ad tertium coelum, et arcana verba in paradiso cognovisse quae homini non licet loqui. Tamen non in his visionibus, sed potius in infirmitatibus suis se dicit velle gloriari, quatenus in ipso Christi virtus semper possit augeri: diversas etiam clades enumerans, asserit se non minus in eis a caeteris apostolis in sancta fide laborasse: cum tamen sumptum ab ipsis cognoscatur nullo modo percepisse; quatenus res ista recognita majus illi studium charitatis augeret.\n\n19.—XII, 14. Ecce tertio hoc paratus sum venire ad vos, et non ero gravis vobis. Paratum se quidem dicit ut ad eos veniat, sed tamen nihil de ipsorum facultate praesumat: docens, filios non parentibus, sed parentes thesaurizare potius filiis suis. Commonet etiam eos, ut correpti vivant in Domino, ne veniens lugeat eos quos cognoverit militasse diabolo: minatur quoque Corinthiis increpationes suas, quia etsi Christus carne sit mortuus, vivit tamen in deitatis suae gloria sempiterna; sicut omnes in ipso vivunt, qui illi credere pura mente maluerunt. Deinde temptare se et judicare in fide unumquemque debere dicit, si Christo Domino possit adjungi; ille enim ipsius esse dinoscitur, qui reprobus non habetur.","english":"18.—XII, 1. \"But I will come to visions and revelations of the Lord,\" and what follows. He comes to wondrous visions and excellent revelations, in which he says he was caught up to the third heaven and knew secret words in paradise which it is not lawful for a man to speak. Yet he says he wishes to glory not in these visions, but rather in his infirmities, so that the power of Christ may always be increased in him. Enumerating also various calamities, he asserts that he labored no less in them than the other apostles in the holy faith, although it is known that he received no support from them in any way, so that this matter, once recognized, might increase in him a greater zeal of charity.\n\n19.—XII, 14. \"Behold, this third time I am ready to come to you, and I will not be a burden to you.\" He says indeed that he is ready to come to them, but nevertheless presumes nothing from their means, teaching that children should not lay up treasure for their parents, but rather parents for their children. He also admonishes them to live corrected in the Lord, lest when he comes he mourn those whom he has known to have served the devil. He also threatens the Corinthians with his rebukes, because even if Christ died in the flesh, he nevertheless lives in the eternal glory of his divinity, just as all live in him who have preferred to believe in him with a pure mind. Then he says that each one ought to test himself and judge himself in the faith, whether he can be joined to Christ the Lord; for that one is recognized as belonging to him who is not held to be reprobate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"20.—XIII, 7. Oro autem Dominum, ut nihil male faciatis, et sequentia. Orare se dicit ut populus fidelis ante conspectum Domini gloriosus appareat; non ut ipse de illorum correptione praedicetur, sed ut ille potius de sua probitate laudetur. Se vero gratissime ferre dicit, quando propter passiones suas infirmus et humilis invenitur; illi autem in Christo Domino conspiciuntur nobiles et potentes. Deinde consulto se talia dicit scribere, ne praesens Dei populum aspere videatur arguere. Salutat plebem sanctam, et Ecclesiarum salutationes studio charitalis adjungit, benedictionem quoque populo solita pietate concedens.\n\nEPISTOLA AD GALATAS.\n\n1.—I, 1. Paulus apostolus non ab hominibus, neque per homines, sed per Jesum Christum et Deum Patrem. Cum se dicit apostolum, non ab hominibus factum, sed per Jesum Christum et Deum Patrem, destruit eos qui se apostolos humana praesumptione vocitabant: istis enim temporibus a falsis praedicatoribus vehementer turbabantur Ecclesiae; quas salutat cum omnibus fratribus qui erant cum eodem; et in ipsa salutatione benedicit, ut ad percipienda verba Domini possint idonei comprobari. Et nota quod tota Epistola contra falsos praedicatores est edita, qui jam baptizatos etiam circumcidendos esse firmabant.","english":"20.—XIII, 7. \"But I pray to the Lord that you do nothing evil,\" and what follows. He says that he prays that the faithful people may appear glorious before the sight of the Lord; not that he himself may be praised for their correction, but that the Lord may rather be praised for his own goodness. He says that he bears it most gratefully when, on account of his sufferings, he is found weak and lowly, while they are seen as noble and powerful in Christ the Lord. Then he says that he writes such things deliberately, lest, when present, he should seem to rebuke the people of God harshly. He greets the holy people, and joins the greetings of the Churches with the zeal of charity, also granting a blessing to the people with his customary piety.\n\nEPISTLE TO THE GALATIANS.\n\n1.—I, 1. Paul, an apostle not from men, nor through men, but through Jesus Christ and God the Father. When he says that he is an apostle made not by men but through Jesus Christ and God the Father, he destroys those who were calling themselves apostles by human presumption; for in those times the Churches were being violently disturbed by false preachers, which he greets together with all the brothers who were with him; and in that very greeting he blesses them, so that they may be proved fit to receive the words of the Lord. And note that the whole Epistle is set forth against false preachers, who were asserting that even those already baptized must be circumcised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"2.—I, 6. Miror quod sic tam cito transferimini ab eo qui vos. vocavit, et reliqua. Increpat eos qui falsis praedicatoribus seducti, a percepta fidei regula deviabant: statuens ut si quis alter evangelizare velit praeter hoc quod ab ipso constabat esse praedicatum, anathema sit, asserens revelationem suam humanam non esse scilicet, sed divinam. Probat hoc copiosius per anteactae vitae suae contrariam voluntatem; ut qui prius fuerat expugnator Ecclesiae, voluntate Domini correctus, devotus ejus praeceptionibus appareret. Dicit se etiam de Hierosolyma venisse, ut Petrum videret et Jacobum; deinde Syriam et Ciliciam esse profectum; iterumque redisse Hierosolyma, ut exponeret eis Evangelium quod praedicabat in gentibus. Eos autem qui nitebantur populos falsa praedicatione confundere, in praesenti dicit esse convictos, ut veritas Evangelii manifestis probationibus appareret.","english":"2.—I, 6. I marvel that you are so quickly being transferred from him who called you, and the rest. He rebukes those who, seduced by false preachers, were straying from the rule of faith they had received, decreeing that if anyone wishes to preach another gospel besides that which was established as having been preached by him, let him be anathema, asserting that his revelation was not human, of course, but divine. He proves this more abundantly by the contrary will of his former life, so that he who had first been a fighter against the Church, corrected by the will of the Lord, might appear devoted to his precepts. He says that he also came from Jerusalem to see Peter and James; then that he set out for Syria and Cilicia; and that he returned again to Jerusalem to set before them the Gospel which he was preaching among the Gentiles. But those who were striving to confound the peoples by false preaching, he says are in the present convicted, so that the truth of the Gospel might appear by manifest proofs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"3.—II, 6. Mihi enim qui videbantur a, nihil contulerunt, et caetera. Evangelium Christi non se dicit a fratribus accepisse, sed divina sibi inspiratione collatum: propter quod refert dextras sibi dedisse Petrum, Jacobum et Joannem, ut illi circumcisioni, isti vero praeputio praedicarent: nam et Petro Antiochia se perhibet restitisse, dicens ei: Si tu, cum sis Judaeus, gentiliter, et non Judaice vivis, quomodo gentes cogis judaizare (vs. 14)? Ut tam Hebraei quam gentiles ad fidei gratiam, non ad legis districta cogerentur, quae nullus hominum possit implere: unde Petrus magnae mansuetudinis et patientiae monstravit exemplum, ut tantus ac talis apostolus increpatus corrigeret [videtur supplendum potius], quam se humano more improbis allegationibus excusaret: gratiam enim se praedicasse dicit, gratiam et praecepit custodiri, ne mors Domini Christi irrita atque evacuata esse videatur","english":"3.—II, 6. For those who seemed to be something conferred nothing on me, and the rest. He says that he did not receive the Gospel of Christ from the brothers, but that it was bestowed on him by divine inspiration; for this reason he reports that Peter, James, and John gave him the right hand, so that they should preach to the circumcision, but he to the uncircumcision. For he also states that he resisted Peter at Antioch, saying to him: If you, though a Jew, live like a Gentile and not like a Jew, how do you compel the Gentiles to judaize (vs. 14)? So that both Hebrews and Gentiles might be brought to the grace of faith, not to the strict requirements of the law, which no human being could fulfill. Hence Peter showed an example of great meekness and patience, in that so great and such an apostle, when rebuked, corrected himself [it seems rather to be supplied], rather than excusing himself in a human manner with shameless allegations. For he says that he preached grace, and he also commanded that grace be kept, lest the death of the Lord Christ appear vain and emptied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":49,"ref":"p49","source":"4.—III, 1. O insensati Galatae, quis vos fascinavit? et quae sequuntur. Arguit Galatas, ut cum doctrinam acceperint in gratia Christi, eumque propriis oculis per apostolicam doctrinam viderint crucifigi, ad legis opera iterum sint reversi: quod Christianae fidei contrarium positis probabit exemplis. Filius autem Dei ideo carne crucifixus est, ut nos a legis maledicto redimeret, et promissio Abrahae Christo credentibus impleretur: dicit enim promissionem Abrahae factam non in seminibus, sed semini ejus, ut in Domino Salvatore pollicitationem promulgatam evidenter ostenderet: nam si haereditas esset ex lege, quae post CCCC et triginta annos facta est, ex promissione quae praecessit, utique non fuisset; sed cum Abrahae longis ante temporibus constet fuisse promissum, evidenter apparet haereditatem istam ex lege non venisse, sed gratia: conclusit enim omnia Deus in peccato per legem, ut veniente Jesu Christo, ex fide donaretur haereditas.","english":"4.—III, 1. O foolish Galatians, who has bewitched you? and the rest. He rebukes the Galatians because, although they had received the teaching in the grace of Christ, and had seen him crucified before their own eyes through the apostolic preaching, they had turned back again to the works of the law; and he will prove by the examples he sets forth that this is contrary to the Christian faith. But the Son of God was crucified in the flesh for this reason, that he might redeem us from the curse of the law, and that the promise to Abraham might be fulfilled for those who believe in Christ; for he says that the promise was made to Abraham not in his seeds, but in his seed, so that he might clearly show that the promise was proclaimed in the Lord Savior. For if the inheritance were from the law, which was made four hundred and thirty years later, it would certainly not be from the promise that came before; but since it is established that the promise was made to Abraham long ages before, it is clearly evident that this inheritance did not come from the law, but from grace; for God has shut up all things under sin through the law, so that, when Jesus Christ came, the inheritance might be given by faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"5.—III, 24. Itaque lex paedagogus noster fuit in Christo, et reliqua. Qua ad adventum Domini timorem legis dicit nobis fuisse paedagogum; postquam vero baptismum venit, sine discretione sexus aut conditionis alicujus sibi filios fecit: diversis argumentationibus probans, non eos debere ad servitium idolorum reverti, unde jam probabantur egressi. Commonet etiam ne falsis suasoribus acquiescant, cum et maximam gratiam praedicatori praestiterint, et se bene institutos esse cognoscant: unde prudenter efficiunt, si ad meliora charismata tendunt, et absente Apostolo, divina institutione proficiunt.\n\n6.—IV, 19. Filioli mei, quos iterum parturio, donec Christus formetur in vobis, et caetera. Adhuc eos arguit qui se volunt sub lege magis esse quam gratia, proponens eis, Abraham duos filios habuisse, unum de ancilla, qui carni fuit obnoxius, et alterum de libera, qui secundum promissionem natus esse cognoscitur: ille pertinens ad legem, iste ad gratiam fidei. Cur ergo deteriora volunt eligere, cum se sciant accepisse meliora? exemplis et sententiis multo meliorem fidei gratiam probans, quam est in lege praesumptio: quapropter abicere debent persuasiones illicitas, ne iniquitatis fermento proveniat totius massae vitiosa corruptio.","english":"5.—III, 24. Therefore the law was our pedagogue in Christ, and the rest. By this he says that until the Lord's advent the fear of the law was our pedagogue; but after baptism came, he made sons for himself without distinction of sex or of any condition: proving by various arguments that they ought not to return to the servitude of idols, from which they were already shown to have departed. He also admonishes them not to yield to false persuaders, since they had both shown the greatest favor to the preacher and know that they have been well instructed: hence they act prudently if they strive toward better charisms, and, in the Apostle's absence, make progress through divine instruction.\n\n6.—IV, 19. My little children, for whom I am again in labor until Christ is formed in you, and the rest. He still reproves those who wish to be under the law rather than under grace, setting before them that Abraham had two sons, one by the handmaid, who was subject to the flesh, and the other by the free woman, who is known to have been born according to the promise: the former belongs to the law, the latter to the grace of faith. Why, then, do they wish to choose the worse, when they know they have received the better? By examples and sentences he proves the grace of faith to be far better than the presumption that is in the law: wherefore they ought to cast off unlawful persuasions, lest by the leaven of iniquity a vicious corruption spread through the whole mass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"7.—V, 10. Ego confido in vobis in Domino, quod nihil aliud sapietis, et reliqua. Confidere se dicit in eis, quod falsos praedicatores ulterius audire non velint, suadens illis contentiones improbas non amare, sed in una societate Deum Dominum debere perquirere, quando omnis lex uno sermone probatur impleri: diliges proximum tuum tanquam te ipsum; mirabiliter aperiens eis vitia carnis, spiritalesque virtutes; monens eos ut in gratia magis quam praesumptione legis debeant ambulare.\n\n8.—VI, 1. Fratres, etsi praeoccupatus fuerit homo in atiquo delicto. Commonet ut lapsis fratribus mansuetudo digna praestetur; sic enim legem Domini complemus, si alter onera portet alterius: sequitur etiam, ut catechizatus catechizanti morum probitate respondeat; quatenus quibus aures aperiuntur, doctrinam fidei cum suis debeant communicare doctoribus: subjiciens, qui seminat in carne, metet corruptionem; qui autem seminat in spiritu, vitam metet aeternam a. Quapropter circa omnes bona facienda sunt, sed maxime domesticis fidei tribuenda benignitas est; quando fructus laboris in futura judicatione percipitur.","english":"7.—V, 10. I have confidence in you in the Lord, that you will think nothing else, and the rest. He says that he has confidence in them, that they are unwilling to hear false preachers any longer, persuading them not to love wicked contentions, but to seek God the Lord in one fellowship, since every law is proved to be fulfilled in one saying: You shall love your neighbor as yourself; wonderfully revealing to them the vices of the flesh and the spiritual virtues; admonishing them that they ought to walk in grace rather than in the presumption of the law.\n\n8.—VI, 1. Brothers, even if a man has been overtaken in some fault. He admonishes that a fitting gentleness be shown to fallen brothers; for thus we fulfill the law of the Lord, if one bears the burdens of another. It follows also that the one who has been catechized should respond to the one who catechizes with probity of character; so that those to whom ears are opened ought to share the doctrine of faith with their teachers: adding, he who sows in the flesh shall reap corruption; but he who sows in the spirit shall reap eternal life. Therefore good things are to be done toward all, but kindness is especially to be bestowed on those of the household of faith; since the fruit of labor is received in the future judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Exponit etiam praedicatores falsos adeo illis velle subrepere, ut crucem Domini Salvatoris evacuent: Apostolus enim illa cruce gloriatur, per quam ipse mundo, et illi crucifixus est mundus: in Christo enim neque circumcisio, neque praeputium aliquid valet, sed sola hominis per fidem innovata perfectio. Se autem stigmata Christi, id est crucis vexillum, quod in diversis passionibus sustinebat, gestare profitetur, Epistulam suam sanctissima benedictione concludens.\n\nEPISTOLA AD EPHESIOS.\n\n1.—I, 1. Paulus apostolus Jesu Christi, per voluntatem Dei, et sequentia. Voluntate Domini creberrime se vocatum dicit apostolum, ut eos destrueret qui hunc honorem humanis praesumptionibus appetebant. Scribit ergo sanctis et fidelibus Ephesiis, benedictionem solitam paterna charitate subjungens; ut gratiam et pacem a Patre et Christo Domino consequantur: ubi tamen sancta Trinitas religiosa devotione sentitur.","english":"He also explains that false preachers wish to creep in among them to such an extent that they make void the cross of the Lord Savior; for the Apostle glories in that cross through which he himself is crucified to the world and the world to him; for in Christ neither circumcision nor uncircumcision avails anything, but only the renewed perfection of man through faith. But he declares that he bears the marks of Christ, that is, the standard of the cross, which he endured in various sufferings, concluding his Epistle with a most holy blessing.\n\nEPISTLE TO THE EPHESIANS.\n\n1.—I, 1. Paul, an apostle of Jesus Christ, by the will of God, and the following. He says very frequently that he was called an apostle by the will of the Lord, in order to destroy those who sought this honor by human presumption. He writes therefore to the saints and faithful at Ephesus, adding his customary blessing with fatherly charity, so that they may obtain grace and peace from the Father and Christ the Lord; where nevertheless the holy Trinity is perceived with religious devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"2.—I, 3. Benedictus Deus, et Pater Domini nostri Jesu Christi, et quae sequuntur. Imprimis Deo Patri gratias agit, et Domino nostro Jesu Christo, cujus voluntate praedestinatum se dicit apostolum: gratiam unanimitatis eorum multiplici laude concelebrat, asserens et Ephesios eadem munificentia fuisse completos. Quapropter orare se perhibet, ut excellentiam fidei et magnitudinem revelationis accipiant, quatenus tanti mysterii secreta cognoscant, et intelligant per verissimam fidem sedere Jesum Christum ad dexteram Patris, quem constituit super omnem principatum, et potestatem, et virtutem, et dominationem, et reliqua, quae de ipso mirabili narratione praedicantur.\n\n3.—II, 1. Et vos, cum essetis mortui delictis, el reliqua. Ea nunc iterum docet quae illos primitus optavit agnoscere; quia peccatis suis mortui fuerant sub diabolo, sed nunc vivificati probantur in Christo: asserens non hoc humanis meritis tribulum, sed divina gratia fuisse collatum: hoc credendum, hoc tenendum distinctissime persuadens; nam qui prius inter gentes fuerant adeo longe positi, nunc proximi facti sunt in sanguine Domini Christi; qui dissidentes duos populos Hebraeorum atque gentilium, in unum novum hominem per crucem suam pacis vinculo colligavit; accessum per se praebens ad Patrem in uno spiritu, in una fide credentibus.","english":"2.—I, 3. Blessed be God, and the Father of our Lord Jesus Christ, and what follows. First he gives thanks to God the Father, and to our Lord Jesus Christ, by whose will he says he was predestined an apostle: he celebrates with manifold praise the grace of their unanimity, asserting that the Ephesians also were filled with the same munificence. Wherefore he declares that he prays that they may receive the excellence of faith and the greatness of revelation, so that they may know the secrets of so great a mystery, and understand through the truest faith that Jesus Christ sits at the right hand of the Father, whom he set above every principality, and power, and virtue, and dominion, and the rest which are proclaimed concerning him in wonderful narration.\n\n3.—II, 1. And you, when you were dead in trespasses, and the rest. He now again teaches those things which he first wished them to know; because they had been dead in their sins under the devil, but now they are proved to have been made alive in Christ: asserting that this was conferred not by human merits but by divine grace: persuading most distinctly that this is to be believed, this is to be held; for those who formerly were among the nations, placed so far off, have now been made near in the blood of the Lord Christ; who, joining the two dissenting peoples of the Hebrews and the Gentiles into one new man through his cross, bound them with the bond of peace; offering access through himself to the Father in one Spirit, in one faith, to those who believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"4.—II, 9. Ergo jam non estis hospites et peregrini, sed estis cives sanctorum, et caetera. Dicit eos in Christo Domino aedificatos, in quo et apostoli et prophetae ipsius probabantur esse constructi: quod ante quidem gentibus videbatur ignotum, sed in Spiritu sancto fidelibus constat esse revelatum. Quam dispensationem perhibet nunc sibi creditam, ut prae cedentibus beatis cohaeredes fierent gentes in Domini sanguine Salvatoris; cujus se ministrum dicit factum, ut per universam Ecclesiam sancti Evangelii praedicatio beata discurreret: unde petit a Domino ne eorum possit fides deficere, qui talia noscuntur praemia suscepisse.\n\n5.—III, 14. Hujus rei gratia flecto genua mea ad Patrem Domini nostri Jesu Christi, et reliqua. Rogare se pro eis Patrem Deum dicit, ex quo omnis paternitas in coelis et in terra nominatur, ut habitet Christus in cordibus eorum; quatenus possint comprehendere quae sint magnalia Domini et charitas Christi. Obsecrat etiam eos ut cum patientia et humilitate in suscepta fidei regula perseverent, et unitatem spiritus custodiant in vinculo pacis: fidei siquidem rectae una societas, unus est Deus. Subjungens diversa dona dedisse sanctis suis Filium Dei, scilicet in aedificationem Ecclesiae, donec resurrectio futura proveniat; in qua omnes in mensuram aetatis Christi, sed diverso sexu a resurgimus.","english":"4.—II, 9. So then you are no longer strangers and pilgrims, but you are citizens of the saints, and the rest. He says that they were built up in Christ the Lord, in whom also his apostles and prophets are shown to have been built: which indeed seemed unknown to the Gentiles before, but in the Holy Spirit it is established that it was revealed to the faithful. He declares that this dispensation has now been entrusted to him, so that the Gentiles might become co-heirs with the blessed who came before, in the blood of the Lord and Savior; whose minister he says he was made, so that through the whole Church the blessed preaching of the holy Gospel might run abroad: whence he asks of the Lord that the faith of those who are known to have received such rewards may not be able to fail.\n\n5.—III, 14. For this cause I bow my knees to the Father of our Lord Jesus Christ, and the rest. He says that he asks God the Father on their behalf, from whom every fatherhood in heaven and on earth is named, that Christ may dwell in their hearts; so that they may be able to comprehend what are the great works of the Lord and the love of Christ. He also entreats them that with patience and humility they may persevere in the rule of faith they have received, and keep the unity of the Spirit in the bond of peace: for of right faith there is one fellowship, and one God. Adding that the Son of God gave various gifts to his saints, namely for the building up of the Church, until the future resurrection shall come; in which we shall all rise again to the measure of the age of Christ, but in different sex.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Nam cum dicat Dominus in Evangelio, in resurrectione non nubent, neque nubentur (Matth. XXII, 30), evidenter ostendit masculos resurgere posse cum feminis.\n\n6.—IV, 17. Hoc iterum dico, et testificor in Domino, et sequentia. Hortatur eos ut, sicut prius fecerunt, nationum vanitate non ambulent, describens in qua caeterae gentes caecitate versentur: sed in sapientia, qua vocati sunt, novum nominem induant, qui secundum Deum creatus esse dinoscitur: utriusque rei, sive quae vitanda, sive quae sequenda sunt, distinctas ac lucidas enumerationes insinuans. Quapropter imitare debent Dominum Christum, qui se in odore suavitatis obtulit pro salute cunctorum.\n\n7.—V, 3. Fornicatio autem, et omnis immunditia, tui avaritia, nec nominetur inter vos. Perfecto magisterio noxia prohibet, et utilia persuadet; nam sicut criminibus vindictam, ita perhibet virtutibus venire praemia: dicens fugienda quae Dominus prohibet, sequenda vero quae praecepit. Et ne quis boni aliquid suis viribus applicaret, in omnibus monet, debere nos subjectos esse Deo, et agere gratias Domino Christo, qui nos protegere ac gubernare dignatur.","english":"For when the Lord says in the Gospel, \"In the resurrection they will not marry, nor be given in marriage\" (Matthew 22:30), he plainly shows that males can rise again together with females.\n\n6.—IV, 17. \"This I say again, and testify in the Lord,\" and what follows. He exhorts them that, just as they did before, they should not walk in the vanity of the nations, describing the blindness in which the other nations are entangled; but in the wisdom by which they were called, let them put on the new name, which is known to have been created according to God: setting forth distinct and clear enumerations of both kinds of things, both those to be avoided and those to be pursued. Wherefore they ought to imitate the Lord Christ, who offered himself in the odor of sweetness for the salvation of all.\n\n7.—V, 3. \"But fornication, and all uncleanness, and covetousness, let it not even be named among you.\" With perfect teaching he forbids harmful things and persuades to useful things; for just as he declares that vengeance comes upon crimes, so too rewards come upon virtues: saying that the things the Lord forbids are to be fled, and the things he commands are to be followed. And lest anyone should attribute any good thing to his own strength, he warns in all things that we ought to be subject to God, and to give thanks to the Lord Christ, who deigns to protect and govern us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"8.—V, 22. Mulieres viris suis subditae sint sicut Domino, et quae sequuntur. Mulieres viris suis commonet debere subdi, sicut et Ecclesiam Christo subjectam esse confirmat. Ut sensum perfectae charitatis infunderet, eodem modo praecepit a viro uxorem diligi, sicut Christus amavit Ecclesiam: dicens, quia carnem propriam fovet qui uxorem suam diligit. Filios quoque ammonet, et parentes, ut mutua sibi officiositate socientur; servos etiam et dominos, quemadmodum se invicem debeant tractare, commonuit: omnes tamen generaliter instruit, ut contra diaboli insidias armis coelestibus induantur. Pro se quoque dicit orandum ut ei libertas sancti Spiritus tribuatur quatenus ad docendum possit idoneus inveniri: nam Tychicum illis dicit omnia referre, quae gesta sunt, epistulam suam salutationis charitate concludens.\n\nEPISTOLA AD PHILIPPENSES.","english":"8.—V, 22. \"Let women be subject to their husbands as to the Lord,\" and what follows. He admonishes women that they ought to be subject to their husbands, just as he confirms that the Church is subject to Christ. In order to instill the sense of perfect charity, he commanded in the same way that a wife be loved by her husband, just as Christ loved the Church, saying that he who loves his wife cherishes his own flesh. He also admonishes children and parents to join together in mutual dutifulness; he has also admonished slaves and masters as to how they ought to treat one another; yet he instructs all generally to be clothed with heavenly arms against the snares of the devil. He also says that prayer must be made for himself, that the freedom of the Holy Spirit may be granted to him, so that he may be found fit for teaching; for he says that Tychicus will report to them all that has been done, concluding his letter with a greeting of charity.\n\nTHE EPISTLE TO THE PHILIPPIANS.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"1.—I, Paulus et Timotheus, servi Jesu Christi, omnibus sanctis in Christo Jesu, qui sunt Philippis. Salutat eum Timotheo coepiscopos et diacones Philippis constitutos; optans illis gratiam et pacem Dei Patris et Domini Jesu Christi, ostendens in Ecclesia Dei suo gradu et diacones honorandos.\n\n2.—I, 3. Ego quidem gratias ago Domino nostro in omni memoria vestri semper, et caetera. Agere se pro ipsis Deo gratias pollicetur, ut in visceribus Christi fideles mente permaneant. Indicat vincula sua multis et bona vota, et prava studia concitasse: nam puros corde rectae praedicationis dicit desideria suscepisse; obliquos autem et perditos simulasse de Deo loqui, ut Apostolus possit amplius ingravari. Sed in utroque Deo gratias agit, quia nomen Domini probabatur augeri, definiens vitam sibi esse Christum et mori lucrum.\n\n3.—I, 22. Quod si vivere in carne, hic mihi fructus operis est, et quid eligam ignoro. Desiderare se quidem dicit de hoc munde transire, ut debeat esse cum Christo; iterumque charitatis studio se velle vivere, ut Philippensium possit in Christo Domino corda firmare: tantum est, ut in Evangelio percepto constanter adversariorum insidias non pavescant, sed virtutem charitatis invicem custodientes, aemulentur Dominum Christum, qui cum esset Deus omnipotens homo fieri pro nostra salute dignatas est: quem aequalem Patri non rapina, sed naturae veritate profitetur Apostolus.","english":"1.—I, Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi. He greets the fellow bishops and deacons established at Philippi with Timothy, desiring for them grace and peace from God the Father and the Lord Jesus Christ, showing that in the Church of God both his own rank and the deacons are to be honored.\n\n2.—I, 3. \"I indeed give thanks to our Lord in all remembrance of you,\" and the rest. He promises that he gives thanks to God on their behalf, so that the faithful may remain in mind within the bowels of Christ. He indicates that his chains stirred up many both good vows and depraved endeavors: for he says that those pure in heart received the desires of right preaching; but the crooked and lost pretended to speak of God, so that the Apostle might be more heavily burdened. But in both he gives thanks to God, because the name of the Lord was being shown to increase, defining that to him life is Christ and to die is gain.\n\n3.—I, 22. \"But if to live in the flesh, this is the fruit of my labor, and what I should choose I do not know.\" He says indeed that he desires to pass from this world, so that he ought to be with Christ; and again, out of zeal of charity, that he wishes to live, so that he may be able to strengthen the hearts of the Philippians in Christ the Lord: it is only that, having received the Gospel, they should not constantly fear the snares of adversaries, but guarding the virtue of charity toward one another, they should emulate the Lord Christ, who, though he was God almighty, deigned to become man for our salvation: whom the Apostle professes equal to the Father not by robbery, but by the truth of his nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Inde quoque sequitur supra omnes creaturas gloria humanitatis adsumptae a Christo, quem coelestia, terrestria et inferna flexis genibus adorare noscuntur.\n\n4.—II, 12. Itaque, dilectissimi mihi, sicut semper obedistis, et reliqua. Monet cos, etiam se absente, de animae salute esse debere sollicitos: definiens Deum et bonam voluntatem dare, et quae sunt in perficiendo profutura concedere; congratulari se dicens de fide ipsorum, quae ante Dominum Christum ei gloriam sit datura; cito se Timotheum missurum promittens, quem laudat et omnino commendat. Epaphroditum quoque dicit se praesenti tempore destinasse, qui post aegritudinem longam Apostoli solacio noscitur restitutus. Hic etiam ad eos videndos magno desiderio festinavit, quem suscipiendum veneranter admonuit; quia multis periculis pro Christi praedicatione non cessit.\n\n5.—III, 21. De caetero, fratres mei, gaudete in Domino, et sequentia. Ammonet praeterea Philippenses ut circa praedicatores falsos debeant esse solliciti; quos bene canes vocat, quia latrant potius quam loquuntur: circumcisionem corporis evacuans, cordis vero confirmans; quoniam illa legi obnoxia, ista vero gratiae cognoscitur esse sociata.","english":"Hence there also follows, above all created things, the glory of the humanity assumed by Christ, whom heavenly, earthly, and infernal beings are known to adore with knees bent.\n\n4.—II, 12. Therefore, my dearly beloved, as you have always obeyed, and the rest. He admonishes them that even in his absence they ought to be solicitous for the salvation of the soul, defining that God gives both the good will and what things will be profitable for perfecting it; saying that he rejoices over their faith, which will give him glory before the Lord Christ; promising that he will soon send Timothy, whom he praises and altogether commends. He also says that he has sent Epaphroditus at the present time, who after a long illness is known to have been restored for the Apostle's consolation. This man also hastened with great desire to see them, whom he admonished them to receive reverently, because he did not yield to many dangers for the preaching of Christ.\n\n5.—III, 21. Finally, my brethren, rejoice in the Lord, and the following. He further admonishes the Philippians that they ought to be watchful concerning false preachers, whom he rightly calls dogs, because they bark rather than speak; emptying out the circumcision of the body, but confirming that of the heart, since the former is known to be subject to the law, while the latter is joined to grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Perfectum se tamen non asserit, sed ad perfectionem se tendere profitetur: sic autem fideles Christo Domino perhibet fieri configuratos, si illum ad quem tendunt, modis omnibus imitentur: qui reformaturus est corpus humilitatis nostrae configuratum corpori claritatis suae.(VI, 21): per hoc scilicet, quod immortales sunt qui ulterius peccata non appetunt, quod divinis delectationibus perfruuntur: modus enim perscriptus est beatis, de quibus dictum est, erunt sicut angeli Dei (Matth. XXII, 30).\n\n6.—IV, 1. Itaque, fratres mei charissimi et desideratissimi, gaudium et corona mea, state in Domino. Hortatur Philippenses, quos coronam suam decenter appellat, ut in susceptae fidei firmitate permaneant. Commendat etiam germano sanctissimas mulieres, quas perhibet secum laborasse cum aliis fratribus in Evangelio Christi: monens ut orationem et confidentiam debeant habere continuam; et illa de caetero peragere quae Domino probantur accepta; gratias illis referens, quod tribulationes ejus pecuniario sunt munere consolati; benedicens eos pariter et salutans.","english":"Yet he does not claim that he himself is perfect, but professes that he strives toward perfection. Moreover, he declares that the faithful are made conformed to Christ the Lord in this way: if they imitate in every manner him toward whom they tend—he who will reform the body of our lowliness, conformed to the body of his brightness (VI, 21). That is, in this respect: that those who no longer desire sins are immortal, because they enjoy divine delights; for the measure has been prescribed for the blessed, of whom it was said, they shall be as the angels of God (Matt. 22:30).\n\n6.—IV, 1. Therefore, my dearest and most beloved brothers, my joy and crown, stand fast in the Lord. He exhorts the Philippians, whom he fittingly calls his crown, to remain in the firmness of the faith they have received. He also commends those truly most holy women, whom he declares labored with him along with other brothers in the Gospel of Christ, admonishing them that they ought to have continual prayer and confidence, and thereafter to accomplish those things which are proven acceptable to the Lord; giving thanks to them because they consoled his tribulations with a monetary gift; blessing them equally and greeting them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"EPISTOLA PRIMA AD THESSALONICENSES·\n\n1.—I, 1. Paulus, et Silvanus, et Timotheus, Ecclesiae Thessalonicensium in Deo Patre et Domino Jesu Christo. Thessalonicensibus scribit, cum Silvano et Timotheo, qui Evangelium Domini juncto labore praedicabant; gratiam illis et pacem concedi postulans a Deo Patre et Domino Jesu Christo. Nec moveat quod de Spiritu sancto tacet; nam sive unus, sive duae, sicut jam dictum est, fuerint nominatae de Trinitate personae, perfectissimam faciunt intelligi Trinitatem, sicut dictum est in Epistula quae scribitur ad Romanos.\n\n2.—I, 2. Gratias agimus Deo semper pro omnibus vobis, memoriam facientes pro omnibus vobis in orationibus nostris. Deo gratias agere se dicit, quod Thessalonicenses, derelicta superstitione gentilium, verae fidei fundamenta perceperunt: referens quali se apud eos probitate et paterna dilectione tractaverint; gaudens etiam quod Evangelium Domini, non tanquam sermonem humanum, sed ita ut erat, verbum accepere divinum.","english":"THE FIRST EPISTLE TO THE THESSALONIANS\n\n1.—I, 1. Paul, and Silvanus, and Timothy, to the Church of the Thessalonians in God the Father and the Lord Jesus Christ. He writes to the Thessalonians together with Silvanus and Timothy, who were preaching the Gospel of the Lord with united labor, asking that grace and peace be granted to them from God the Father and the Lord Jesus Christ. Nor let it disturb anyone that he is silent concerning the Holy Spirit; for whether one or two persons of the Trinity have been named, as has already been said, they cause the most perfect Trinity to be understood, as was said in the Epistle written to the Romans.\n\n2.—I, 2. We give thanks to God always for you all, making remembrance of you all in our prayers. He says that he gives thanks to God because the Thessalonians, having abandoned the superstition of the Gentiles, received the foundations of the true faith; recounting with what integrity and fatherly love he and his companions had dealt with them; rejoicing also that they received the Gospel of the Lord, not as a human word, but as it was, the divine word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"3.—II, 14. Vos enim, fratres, imitatores facti estis Ecclesiarum Dei, quae sunt in Judaea in Christo Jesu. Imitatores eos factos esse dicit prophetarum et Domini Christi quando et ipsi propter fidem sanctam similia pertulerunt: dicit enim desiderasse se nimis Thessalonicam venire, quia ipsi sunt ante Deum gloria et corona ejus: sed ad praesens missum perhibet esse Timotheum, qui eos et fide corroboret, et passionibus faciat esse praeparatos, quas unquam pronuntiat deesse fidelibus. Addens etiam non se sufficere pro ipsis Deo gratias agere, quibus talem charitatem suam noscitur contulisse: ipsos autem Dominus in concessa semel pietate confirmet, ut ante Patrem Christum omnium sanctorum possint esse participes.\n\n4.—IV. 1. De caetero, fratres, rogamus vos et obsecramus in Domino semper, et caetera. Monet Thessalonicenses, ut sicut hactenus fecerunt, et in posterum perceptam fidem devota mente custodiant: subjungens qualia vitare, qualia eos oporteat semper expetere. Resurrectionem quoque omnium mortuorum pariter dicit esse faciendam; nam et qui eodem tempore inventi fuerint viventes spiritu, sicut et ipse erat, corporali morte praemissa, in aera Domino Christo simul dicit occurrere: omnes enim carne morimur, sicut scriptum est: Quis est homo qui vivit, et non videbit mortem (Psal. LXXXVIII, 49)? sanctos tamen Domini cum ipso semper testatur esse mansuros.","english":"3.—II, 14. For you, brothers, became imitators of the churches of God which are in Judaea in Christ Jesus. He says that they became imitators of the prophets and of the Lord Christ, when they too endured similar things for the holy faith; for he says that he greatly desired to come to Thessalonica, because they are his glory and crown before God; but for the present he states that Timothy has been sent, to strengthen them in the faith and to make them prepared for the sufferings which he declares are never lacking to the faithful. He adds also that he does not have the ability to give thanks to God sufficiently on their behalf, to whom he is known to have bestowed such love; but may the Lord confirm them in the mercy once granted, so that before the Father they may be able to be partakers with Christ of all the saints.\n\n4.—IV, 1. For the rest, brothers, we ask and beseech you in the Lord always, and the rest. He admonishes the Thessalonians that, just as they have done until now, so also in the future they should keep the faith they have received with a devoted mind, adding what things they ought to avoid and what things they ought always to seek. He also says that the resurrection of all the dead is to be accomplished; for even those who will be found alive in the spirit at that same time, as he himself was, after bodily death has come first, he says will meet the Lord Christ together in the air; for we all die in the flesh, as it is written: What man is there who lives and will not see death? Yet he testifies that the saints of the Lord will remain forever with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Dies autem et hora adventus Domini humanitati praedicatur incognita, sicut et in Evangelio Dominus ipse testatur.\n\n5.—V, 4. Vos autem, fratres, non estis in tenebris, ut dies illa vos tanquam fur comprehendat. Qui filii sunt lucis, in adventu Domini non timebunt peccatorum caligine comprehendi; nec deebriati in malis dormiunt, qui praeceptis dominicis armati semper adsistunt. Monet etiam ut praedicatores suos benigna mente tractare non desinant, et reliquis fratribus studia charitatis impendant; invicemque se de suscepta traditione commoneant. Orat etiam ut in adventu dominico puris ac religiosis mentibus offerantur; conjurat quoque ut omnibus fratribus praesens ejus relegatur Epistula.\n\nEPISTOLA SECUNDAa AD THESSALONICENSES.\n\n1.—I, 1. Paulus, et Silvanus, et Timotheus Ecclesue Thessalonicensis in Dea Patre nostro et Jesu Christo. Cum ipsis fratribus salutat iterum Thessalonicenses. quos et in prima Epistula nominavit; ostendens tali honore munerandos qui laboribus ejus consortes esse meruerunt, primordia Epistulae suae sancta benedictione commendans.","english":"But the day and hour of the Lord's coming is proclaimed unknown to humanity, just as the Lord himself also testifies in the Gospel.\n\n5.—V, 4. But you, brothers, are not in darkness, so that that day may seize you like a thief. Those who are children of light will not fear being overtaken by the darkness of sins at the Lord's coming; nor do those who are drunk in evils sleep, who, armed with the Lord's precepts, always stand ready. He also admonishes that they not cease to treat their preachers with a kindly mind, and that they bestow the zeal of charity upon the rest of the brothers; and that they remind one another of the tradition they have received. He also prays that at the Lord's coming they may be offered with pure and religious minds; he also adjures that his present Epistle be read again to all the brothers.\n\nTHE SECOND EPISTLE TO THE THESSALONIANS.\n\n1.—I, 1. Paul, and Silvanus, and Timothy, to the Church of the Thessalonians in God our Father and Jesus Christ. With these same brothers he again greets the Thessalonians, whom he also named in the first Epistle; showing that such honor is to be bestowed on those who have deserved to be sharers in his labors, commending the opening of his Epistle with a holy blessing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"2.—I,3. Gratias agere debemus Deo semper pro vobis, fratres, et quae sequuntur. Laudat Thessalonicenses rectae quidem fidei fuisse regulas consecutos; sed in futuris monet, ne illos perversi aliqua novitate decipiant, dicens adventum Domini non esse venturum, nisi prius videatur Antichristus; cujus perversa tempora mirabili proprietate describit. Asserens jam quidem mysterium iniquitatis ejus operari, sed ipsius quoque nequissimi praesentiam profitetur tunc esse revelandam, quando Romanum imperium quod nunc tenet, de medio fuerit, ordine veniente, summotum. Sic istis significationibus veritas adventas Domini praedicatur esse ventura.\n\n3.—II, 13. Nos autem debemus gratias agere Deo semper pro vobis, fratres, et caetera. Gratias se dicit agere Deo pro ipsis, quod eis rectam fidem et salutis perpetuae dona contulerit; ideoque magnopere dicit fidem tenendam, quam ab ipsis gloriabatur acceptam, quando fidem, non omnium, sed profitetur esse paucorum. Oravit quoque pro ipsis, et iterum ut illi pro ipso debeant orare commonuit. Denuntiavit etiam falsos fratres studiosissime praecavendos, nec alias regulas fidei eos debere quaerere, nisi quas ab ipso probati sunt accepisse, Epistulam suam salutationis et benedictionis solito fine determinans.","english":"2.—I, 3. We ought always to give thanks to God for you, brothers, and what follows. He praises the Thessalonians for having followed the rules of right faith; but he warns them concerning things to come, lest any perverse persons deceive them by some novelty, saying that the coming of the Lord will not come unless the Antichrist is first seen; whose perverse times he describes with a remarkable propriety of expression. Asserting that already indeed the mystery of his iniquity is at work, he also declares that the presence of that most wicked one himself is then to be revealed, when the Roman empire, which now holds sway, shall have been removed from the midst, with the order coming to an end. Thus by these indications it is proclaimed that the truth of the Lord's coming will come.\n\n3.—II, 13. But we ought always to give thanks to God for you, brothers, and the rest. He says that he gives thanks to God for them, because he has conferred on them right faith and the gifts of eternal salvation; and therefore he says that the faith must be greatly held fast, which he boasted had been received from them, when he declares the faith to be that not of all but of a few. He also prayed for them, and again reminded them that they ought to pray for him. He also announced that false brothers must be most earnestly guarded against, and that they ought not to seek other rules of faith than those which they were proven to have received from him, concluding his Epistle with his customary ending of salutation and blessing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"EPISTOLA AD COLOSSENSES.\n\n1.—I, 1. Paulus apostolus Christi Jesu, per voluntutem Dei, et reliqua. Ad Colossenses scribit cum Timotheo fratre suo; sed cum dicit sanctis et fidelibus, ostendit verba Domini, quandiu sunt polluti et perfidi, homines non posse suscipere: supra quos gratiam et pacem Dei Patris et Domini Jesu Christi venire deprecatur. In istis duobus sermonibus, id est in pace et gratia, ostendit quam magna sint munera quae tam frequenti iteratione repetuntur.\n\n2.—I, 3. Gratias agimus Deo Patri Domini nostri Jesu Christi, semper pro vobis orantes, et caetera. Deo gratias agit, quoniam per Epafram eos in accepta fide perseverare cognovit; ut in omni opere bono fructificantes, Domino probentur accepti. Laudem Patri mirabili praedicatione subjungens, cui placuit per Filii sui sanguinem, sive quae in terris, sive quae in coelis sunt, sibimet reconciliare: ostendens incarnationem ipsius sanctam cunctis rebus mirabili virtute profuisse.","english":"EPISTLE TO THE COLOSSIANS.\n\n1.—I, 1. Paul, an apostle of Christ Jesus, by the will of God, and the rest. He writes to the Colossians with Timothy his brother; but when he says to the saints and faithful, he shows that men cannot receive the words of the Lord so long as they are polluted and faithless; over such he prays that the grace and peace of God the Father and of the Lord Jesus Christ may come. In these two expressions, that is, in peace and grace, he shows how great are the gifts that are repeated with such frequent reiteration.\n\n2.—I, 3. We give thanks to God the Father of our Lord Jesus Christ, always praying for you, and the rest. He gives thanks to God, because through Epaphras he learned that they persevere in the faith they had received; so that, bearing fruit in every good work, they may be proved acceptable to the Lord. Adding praise to the Father with wondrous proclamation, to whom it pleased to reconcile to himself through the blood of his Son both the things on earth and the things in heaven: showing that his holy incarnation has benefited all things with wondrous power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"3.—I, 21. Et vos cum essetis aliquando alienati et inimici sensus ejus, et reliqua. Monet eos ut sicut alienati aliquando in carnalibus vitiis versabantur, ita nunc evangelicis debeant studere virtutibus, adiciens exempla sua pro salute ipsorum quantis calamitatibus ingravetur; nam modo dicit manifestatum sanctae incarnationis arcanum, quod a saeculis probabatur absconditum, commonens ut nemo eos seducat per inanem sapientiam philosophorum, qui dicunt solem atque lunam, vel astra caetera esse veneranda, quae ex elementis constare non dubium est, quando diam nostris aspectibus offeruntur. Hos vera nihilominus impugnat auctoritas, si non ad Dominum Christum omnia referant, in quo habitat omnis plenitudo divinitatis (vs. 9). Corporaliter enim dixit, quia omnis plenitudo divinae naturae in corpore ejus inhabitat: sancti praecedentes in figura ejus Christi pristino tempore vocabantur (Psal. CIV, 15). Circumcisos autem Colossenses dicit in corde, non corpore; qui consepulti per fidem dominicae passionis, noscuntur resurrexisse cum Christo.","english":"3.—I, 21. And you, whereas you were sometime alienated and enemies in mind of his, and the rest. He admonishes them that just as they were once alienated and occupied in carnal vices, so now they ought to devote themselves to evangelical virtues, adding his own examples for their salvation, and how greatly he is weighed down by calamities; for now he speaks of the manifest mystery of the holy incarnation, which was shown to be hidden from the ages, warning that no one should seduce them through the empty wisdom of the philosophers, who say that the sun and the moon, or the other stars, are to be venerated, which beyond doubt consist of the elements, since they are offered to our sight. Nevertheless the true authority attacks these things, if they do not refer all things to the Lord Christ, in whom dwells all the fullness of the Godhead (vs. 9). For he said bodily, because all the fullness of the divine nature dwells in his body: the saints going before were called in his figure Christ in former time (Ps. 104:15). But he says the Colossians were circumcised in heart, not in body; who, buried together through faith in the Lord's passion, are known to have risen with Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"4.—II, 13. Et vos cum mortui essetis in delictis, et quae sequuntur. Cum Domini crux hominem veterem sua passione confixerit, et chirographum perpetuae mortis evacuaverit, vetat ne ulterius quaedam praecepta Testamenti Veteris inquirantur: dicit enim vitanda esse quae mortem inferunt, non salutem; nam qui Christo militant, illa debent affectare quae Christi sunt. Quapropter exuti vetere homine, induamur novo, qui renovatur per collatam gratiam in imagine ejus qui creavit eum: in interiore siquidem homine neque persona, neque sexus, neque condicio potest dissimilis inveniri, sed omnia et in omnibus Christus est Dominus.\n\n5.—III, 12. Induite ergo vos, sicut electi Dei sancti et dilecti, viscera miserationis. Regulas ponit in quibus debeat ambulare qui fidem Christianam festinat assumere: designans in omni actu nostro Deo gratias esse referendus: viros, mulieres, parentes, filios, dominos atque servos invicem sibi debitam venerationem reddere debere, commonuit. Orationi vero eos hortatur insistere, quatenus Apostolo Dominus ostium praedicationis aperiat, ad sancta Domini loquenda mysteria.","english":"4.—II, 13. And you, when you were dead in your trespasses, and the things that follow. Since the Lord's cross has nailed the old man with its passion and has canceled the handwriting of perpetual death, he forbids that certain precepts of the Old Testament be sought any further: for he says that those things are to be avoided which bring death, not salvation; for those who serve as soldiers of Christ ought to strive after the things that are Christ's. Wherefore, having put off the old man, let us put on the new, which is renewed through the grace conferred in the image of him who created him: in the inner man, indeed, neither person, nor sex, nor condition can be found to differ, but all things and in all things Christ is the Lord.\n\n5.—III, 12. Therefore put on, as the elect of God, holy and beloved, the bowels of compassion. He lays down rules by which the one who hastens to take up the Christian faith ought to walk: designating that in our every act thanks are to be given to God: he has admonished that men, women, parents, children, masters, and servants ought to render to one another the veneration that is due. But he exhorts them to persist in prayer, so that the Lord may open to the Apostle a door of preaching, for speaking the holy mysteries of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Monet etiam eos, ut in superna sapientia loquantur illis qui foris Ecclesia esse noscuntur; ne non tam instrui quam irritari posse videantur; sitque sermo eorum semper sale conditus, ut audientibus prosit acceptus: praecipiens post salutationes consuetas Epistulam hanc in Laodicensium Ecclesia esse relegendam.\n\nEPISTOLA PRIMA AD TIMOTHEUM.\n\n1.—I, 1. Paulus apostolus Christi Jesu, secundum imperium Dei Salvatoris nostri et Christi Jesu Domini, et caetera. Cum in praeteritis Epistulis Patrem nominaverit et Filium, et iterum in consequenti benedictione Patrem Filiumque commemoret, hic tantum secundum imperium Christi apostolum se dicit effectum; ut evidenter appareat de his una persona nominata, sicut et ante jam dictum est, totam nihilominus infundere Trinitatem, Timotheum dicens filium esse fidei suae, quem sanctae Ecclesiae constat regeneratum.","english":"He also admonishes them to speak with heavenly wisdom to those who are known to be outside the Church, lest they seem able to be provoked rather than instructed, and that their speech should always be seasoned with salt, so that it may be pleasing and beneficial to its hearers; instructing them that after the customary greetings this Epistle should be read again in the Church of the Laodiceans.\n\nFIRST EPISTLE TO TIMOTHY.\n\n1.—I, 1. Paul, apostle of Christ Jesus, according to the command of God our Savior and of Christ Jesus our Lord, and the rest. Although in previous Epistles he named the Father and the Son, and again in the following blessing he mentions the Father and the Son, here he says that the apostle was made such only according to the command of Christ, so that it may clearly appear that, when one person of these is named, as has already been said before, the whole Trinity is nonetheless poured forth, when he says that Timothy is a son of his faith, who is established to have been regenerated by the holy Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"2.—I, 3. Sicut rogavi te, at sustineres Ephesi, cum irem in Macedoniam, et reliqua. Scribit ad Timotheum discipulum suum, quatenus circa populum sibi commissum debeat esse sollicitus; ne superfluas doctrinas sequi debeant, sed ea quae illis praedicata sunt, fixa mente custodiant, scientes justis legem non esse positam, sed criminosis; quos subsequenter enumerat, quando illos semper arguit qui se scelerum foeditate commaculant. De se autem refert quanta illi fuerint Domini largitate concessa, per suam salutem probans Christum Dominum ad peccatores venisse salvandos. Commonens eum ut in praedicatione sibi commissa perseverare non desinat, quam Hymenaeus et Alexander deserentes, fidei naufragia pertulerunt: propter quod diabolo illos dicit esse contraditos, ut discant minime blasphemare.\n\n3.—II, 2. Obsecro igitur primo omnium fieri obsecrationes, et caetera. Scribens ad discipulum congrue monet qualem regulam debeat ecclesiasticus ordo servare.","english":"2.—I, 3. As I urged you to remain at Ephesus when I was going to Macedonia, and the rest. He writes to Timothy his disciple, that he ought to be solicitous for the people committed to him; that they should not follow superfluous doctrines, but should keep with a fixed mind those things which were preached to them, knowing that the law was not appointed for the just, but for the wicked; whom he enumerates in succession, when he always reproves those who defile themselves with the foulness of crimes. Concerning himself, moreover, he relates how great things were granted to him by the Lord's generosity, proving through his own salvation that Christ the Lord came to save sinners. Admonishing him not to cease persevering in the preaching committed to him, which Hymenaeus and Alexander abandoned, and suffered shipwreck of the faith: for which reason he says that they were handed over to the devil, that they might learn not to blaspheme.\n\n3.—II, 2. I urge therefore first of all that supplications be made, and the rest. Writing to his disciple, he fittingly admonishes him what rule the ecclesiastical order ought to observe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Imprimis orandum praecipit pro regibus et potestatibus, ut in pace positi vitam hujus saeculi sub tranquillitate peragamus; et ut fiduciam orationis accenderet, mediatorem esse Dominum Christum sancta praedicatione concelebrat; et quemammodum viri et mulieres orare debeant spiritalis magister instituit, adjiciens quales episcopi, diacones, vel subdiacones esse debeant, et quales esse non debeant: in summa concludens bonos ministratores multam fiduciam apud Christum Dominum comperire.\n\n4.—III, 14. Haec scribo tibi, sperans me venire ad te cito, et reliqua. Commonet Timotheum, ut in Ecclesia Dei conversatio ipsius decore splendeat; ne falsi praedicatores simplicium corda decipiant: in qua re sic eum dicit debere esse constantem, ut audientibus cunctis virtutum praestet exemplum. Dicit etiam unamquamque personam quali honore, quali debeant moderatione tractare, laudans bonos dispensatores, et arguens eos qui curam domesticorum habere neglexerint, ut etiam illos deteriores infidelibus dicat.","english":"First of all he commands that prayer be made for kings and those in authority, so that, placed in peace, we may pass the life of this world in tranquility; and to kindle confidence in prayer, he extols with holy preaching the Lord Christ as mediator; and as a spiritual teacher he instructs how men and women ought to pray, adding what sort of men bishops, deacons, or subdeacons ought to be, and what sort they ought not to be: in sum concluding that good ministers find great confidence with Christ the Lord.\n\n4.—III, 14. These things I write to you, hoping to come to you quickly, and the rest. He admonishes Timothy that his conduct in the Church of God should shine with beauty; lest false preachers deceive the hearts of the simple: in which matter he says he ought to be so constant that he provides an example of virtues to all who hear. He also says with what honor, with what moderation each person ought to be treated, praising good stewards, and reproving those who have neglected to care for their households, so that he even calls them worse than unbelievers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"5.—V, 9. Vidua eligatur non minus sexaginta annorum, et caetera. Quales eligi debeant viduae, vel quales sint evitandae, evidenter ostendit: eas autem quae se abstinere non possunt, nubere praecipit, et filios procreare, ne diabolicis temptentur insidiis. Presbyteros bene praesidentes, maxime qui praedicant verbum, duplici honore perhibet esse venerandos; nec facile contra eos accusatoribus esse credendum; et caetera quae ecclesiasticus ordo complectitur. Monet praeterea manus impositionem cito fieri non debere; ne ille qui eum incaute promoverit, delictis communicet alienis; et ideo cautius eos dicit examinari, ne opinio laedatur Ecclesiae. Praecipit servis dominos suos omni honore venerari, maxime illos qui fideles esse noscuntur.\n\n6.—VI, 2. Haec doce, et exhortare, et quae sequuntur. Quae dicta sunt in fine complectens, dicit in eis esse modis omnibus perseverandum, et contentiones eorum vitandas qui mente corrupti sunt: pietatem vero cum sufficientia laudat, quae suavis est omnino fidelibus, dicens in quantis temptationibus incidant, qui mundi divites esse festinant; quoniam radix omnium malorum noscitur esse cupiditas: hortans ut magis ad virtutes enumeratas animum tendant, recepturi a Domino praemia sempiterna.","english":"5.—V, 9. Let a widow be chosen who is not less than sixty years old, and the rest. He clearly shows what kind of widows ought to be chosen, or what kind ought to be avoided; but those who cannot abstain he commands to marry and bear children, lest they be tempted by the snares of the devil. Presbyters who rule well, especially those who preach the word, he declares should be honored with double honor; nor should accusers be easily believed against them; and the rest which the ecclesiastical order comprises. He further warns that hands should not be laid on anyone hastily, lest he who promotes him incautiously share in the sins of others; and therefore he says they should be examined more cautiously, lest the reputation of the Church be harmed. He commands slaves to honor their masters with all honor, especially those who are known to be faithful.\n\n6.—VI, 2. Teach these things, and exhort, and what follows. Gathering together what has been said at the end, he says that one must persevere in them in every way, and avoid the contentions of those who are corrupt in mind; but he praises godliness with sufficiency, which is altogether sweet to the faithful, saying into how many temptations fall those who hasten to be rich in this world; since the root of all evils is known to be covetousness: urging them to direct their mind rather to the virtues enumerated, about to receive from the Lord eternal rewards.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Tradit etiam quemammodum divites hujus mundi Timotheus debeat commonere, ut in futurum aeternas potius Domini divitias consequantur, iterata eum insinuatione recommonens, ut fidei depositum custodiat, et contentiones improbas vitare non desinat.\n\nEPISTOLA SECUNDA AD TIMOTHEUM.\n\n1.—I, 1. Paulus apostolus Christi Jesu per voluntatem Dei, et reliqua. Secundum promissionem vitae dicit se a Christo Domino apostolum factum, ut intelligatur quod sit praemium eorum qui apostolatum ejus fideliter exercere meruerunt, ad ipsum Timotheum et hanc Epistulam scribens, ad quem et superiorem visus est destinasse, in benedictione quoque sua gratiam et pacem solemniter ponens; sed in medio misericordiam cremento quodam declarationis adiciens; quia neque gratia, neque pax potest sine Domini largitate concedi.\n\n2.—I, 3. Gratias ago Deo meo, cui servio a progenitoribus meis, cui servio in [V., a progenitorib. in] conscientia pura. Promittit Timotheo memoriam se ejus habere die ac nocte in orationibus suis, laudans eum quod aemulatione matris atque aviae suae in integra fidei disciplina permaneat.","english":"He also hands down in what manner Timothy ought to admonish the rich of this world, so that in the future they may obtain rather the eternal riches of the Lord, instructing him again with repeated insistence to keep the deposit of the faith and not to cease to avoid wicked contentions.\n\nTHE SECOND EPISTLE TO TIMOTHY.\n\n1.—I, 1. Paul, apostle of Jesus Christ by the will of God, and the rest. According to the promise of life he says that he was made an apostle by Christ the Lord, so that it may be understood what is the reward of those who have merited to exercise his apostleship faithfully, writing this Epistle also to Timothy himself, to whom he also appears to have sent the former one, placing grace and peace solemnly in his blessing; but in the middle he adds mercy by a kind of increase of declaration; because neither grace nor peace can be granted without the Lord's bounty.\n\n2.—I, 3. I give thanks to my God, whom I serve from my forebears, whom I serve in a pure conscience. He promises Timothy that he holds remembrance of him day and night in his prayers, praising him because he persists in the whole discipline of the faith through the emulation of his mother and grandmother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":72,"ref":"p72","source":"Commonens etiam ut susceptam regulam doctrinae praedicare non desinat, nec erubescat illud agere, unde se et credentes noverat esse salvandos: optans Onesiphori domui ut in illo die judicii misericordiam Domini consequatur, qui non erubuit catenam ejus impensis beneficiis sublevare, sed in Evangelio praedicando, tam Romae quam Ephesi, ministeria ei digna contribuit.\n\n3.—II, 1. Tu ergo, fili mi, confortare in gratia quae est in Christo Jesu. Praecipit Timotheo ut mysteria sanctae fidei, quae ab ipso cognovit, populis incunctanter enuntiet: frequenter hoc ammonens, quatenus contentiosos et obstinatos evitet; quia sermo eorum nihil proficiens serpit ut cancer (Vers. 17). Ipse vero qualis ad docendum esse debeat, veritatis eum praedicator instituit, praemonens quae sequi debeat, quae vitari concedat: cum patientia enim corripiendi sunt qui perversi esse noscuntur, ut liberentur a laqueis diaboli, quibus tenentur obnoxii.","english":"He also admonishes him not to cease preaching the rule of doctrine he has received, and not to be ashamed to do that by which he knew both himself and the believers were to be saved; desiring for the house of Onesiphorus that in that day of judgment it may obtain the mercy of the Lord, since he was not ashamed to relieve his chain with generous benefits, but in preaching the Gospel, both at Rome and at Ephesus, he contributed services worthy of him.\n\n3.—II, 1. You therefore, my son, be strengthened in the grace that is in Christ Jesus. He instructs Timothy to proclaim without delay to the peoples the mysteries of the holy faith that he learned from him, admonishing this frequently, so that he may avoid the contentious and obstinate; for their speech, profiting nothing, creeps like a cancer (Verse 17). But what manner of man he himself ought to be for teaching, the preacher of truth instructs him, forewarning what he ought to follow and what he should allow to be avoided; for those who are known to be perverse must be corrected with patience, so that they may be freed from the snares of the devil, to which they are held bound.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"4.—III, 1. Hoc autem scito, quoniam in novissimis temporibus a erunt tempora periculosa. Novissimis temporibus per multifarias enumerationes, quam pessimi homines reperiantur, exponit; inter quos asserit eos esse qui mulieribus iniqua dogmata nituntur infundere: quos tamen dicit veritatis ipsius inluminatione depravandos [forte declarandos]: sed et tales omnino vitandos esse commonuit; ipsum autem permanere praecipit in eis quae didicit atque credidit: omnis enim Scriptura divinitus inspirata utilis cognoscitur ad docendum, ad arguendum, ad erudiendum, ut perfectus sit homo Dei, ad omne opus bonum utiliter praeparatus.\n\n5.—IV, 1. Testificor coram Deo et Christo Jesu, qui judicaturus est vivos et mortuos. Terribiles obtestationes Timotheo praeponit, populos opportune, importune increpet, arguat et eis patienter insistat: quatenus verbum Domini praedicatione dilatata proficiat: se autem profitetur de hoc saeculo continue transiturum, et in illo judicio recepturum coronam justitiae, quam sanctis suis Dominus repromisit. Hortatur etiam ut cito ad eum cum Marco et nonnullis rebus venire festinet; quoniam ab illis ministris suis videbatur esse derelictus. Alexandrum quoque aerarium, adversarium praedicationum suarum, dicit magnopere praecavendum; cui poenam debitam in minere confirmat. Salutationes multorum referens, ipse quoque, ut fideles Christi debeat salvare, commonuit.","english":"4.—III, 1. But know this, that in the last times there will be perilous times. By manifold enumerations of the last times he sets forth how utterly wicked men are found; among them he asserts those to be who strive to pour wicked doctrines into women: yet he says that these are to be depraved [perhaps: made manifest] by the illumination of the truth itself: but he also admonished that such men are altogether to be avoided; but he commands that he himself remain in those things which he learned and believed: for every Scripture inspired by God is known to be useful for teaching, for reproving, for instructing, so that the man of God may be perfect, usefully prepared for every good work.\n\n5.—IV, 1. I testify before God and Christ Jesus, who is to judge the living and the dead. He sets terrible adjurations before Timothy, that he rebuke the peoples in season and out of season, reprove them, and persist with them patiently: so that the word of the Lord, with preaching spread abroad, may advance: but he professes that he himself will continually pass from this world, and in that judgment will receive the crown of righteousness, which the Lord promised again to his saints. He also urges that he make haste to come to him quickly with Mark and certain matters; since he seemed to have been deserted by those ministers of his. He also says that Alexander the coppersmith, the adversary of his preachings, is greatly to be guarded against; upon whom he confirms that due punishment threatens. Conveying the greetings of many, he also admonished that he ought to save the faithful of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":74,"ref":"p74","source":"EPISTOLA AD TITUM.\n\n1.—I, 1. Paulus servus Dei, apostolus autem Christi Jesu, et caetera. Cum se dicit apostolum Christi, profitetur, sicut saepe dictum est, et Patris se esse, et Spiritus sancti; quia una ibi cooperatio, unus Deus, una cognoscitur et potestas. Verum, ne hoc nomen putaretur gestare cum falsis fratribus, dicit, secundum agnitionem veritatis, quam solum illi merentur accipere, qui perfecta noscuntur veritate radiare: et ut coaeternum ostendat Filium Patri, dicit etiam, spem vitae promissae, Christum, ante tempora aeterna praedictum, docens incarnationem Domini praedicatione prophetarum, suoque tempore fuisse completam; et ne eum potestate minorem forte sentires, dicit, secundum imperium Domini Salvatoris: optans Tito gratiam et pacem a Deo Patre et Domino Salvatore concedi.\n\n2.—I, 5. Hujus rei gratia reliqui te Cretae, et sequentia. Commonet discipulum suum Titum quales presbyteros vel episcopos, per Ecclesias Cretenses deceat ordinare, ne mali suasores subvertant corda simplicium: increpandos eos specialiter dicens, ne falsa praedicatione subversi, ad ritus Judaicos transferantur. Omnia vero profitetur munda esse mundis, coinquinatos vero et infideles nihil perhibet habere mundissimum; quando confitentur ore Dominum, factis autem negant judicem, quem profitentur auctorem.","english":"EPISTLE TO TITUS.\n\n1.—I, 1. Paul, a servant of God, and an apostle of Jesus Christ, and the rest. When he calls himself an apostle of Christ, he declares, as has often been said, that he belongs also to the Father and to the Holy Spirit; because there is recognized there one cooperation, one God, and one power. But lest this name be thought to be borne by him together with false brethren, he says, according to the knowledge of the truth, which those alone deserve to receive who are known to shine with perfect truth; and in order to show the Son to be coeternal with the Father, he also says, the hope of eternal life, Christ, foretold before eternal ages, teaching that the incarnation of the Lord was completed by the preaching of the prophets and in his own time; and lest perhaps you should think him less in power, he says, according to the command of God our Savior: wishing grace and peace to be granted to Titus from God the Father and the Lord our Savior.\n\n2.—I, 5. For this cause I left you in Crete, and the following. He admonishes his disciple Titus what sort of presbyters or bishops it is fitting to ordain through the Churches of Crete, lest evil persuaders overturn the hearts of the simple: saying that they are to be rebuked especially, lest, subverted by false preaching, they be carried over to Jewish rites. But he declares that all things are clean to the clean, yet he asserts that the defiled and unbelieving have nothing most clean; since they confess the Lord with their mouth, but in deeds they deny the judge, whom they profess as author.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"3.—II, 1. Tu vero loquere quae decent sanam doctrinam, et caetera. Monendas igitur perhibet singulas aetates, singulas condiciones, quemammodum se debeant probabili conversatione tractare, ut in omnibus gratia Domini evidenter possit agnosci, qui mori carne pro nostra salute dignatus est; et quod efficacissimum genus possit esse doctrinae, ipse tali moderatione vivat, quatenus det exemplum precautionibus suis, ne audeat adversarius mala de ipso dicere, quem se cognoscit sanctissima institutione moderari. Dicit etiam singulatim quemammodum conversari debet, qui Christo fidelis est; et haereticos evitare jubet, praeterea eum ad se cum quibusdam venire Nicopolim, ut Apostolum videndo discat qualiter in fide sancta firmissima stabilitate consistat, Epistulam suam charissima benedictione concludens.\n\nEPISTOLA AD PHILIMONEM a.\n\n1.—I, 1. Paulus apostolus vinctus Jesu Christi, et Timotheus frater, et reliqua. Ipsis primordiis nomini suo conjunxit noviter passionem, et ne putaretur aliquo delicto fuisse vinctus, addidit Christi Jesu, ut illa vincula non criminosa, sed gloriosa declararet; scribens Philemoni fratri et adjutori suo, cum fratre Timotheo; Appiam quoque et Archippum in eadem salutatione commemorans; sed et congregationem quae in domo ejus esse videbatur, pari salutatione complectitur; gratiam illis et pacem optans a Patre provenire et Domino Christo.","english":"3.—II, 1. But speak thou the things that become sound doctrine, and the rest. He therefore asserts that each age and each condition must be admonished as to how they ought to conduct themselves in a commendable manner of life, so that in all things the grace of the Lord may be clearly recognized, who deigned to die in the flesh for our salvation; and that the most effective kind of teaching may be this: that he himself live with such moderation as to give an example to his own admonitions, lest the adversary dare to speak evil of him, whom he knows to govern himself by a most holy discipline. He also says individually how he who is faithful to Christ ought to conduct himself; and he commands that heretics be avoided. Moreover, he bids him come to Nicopolis with certain persons, so that by seeing the Apostle he may learn how he stands in the holy faith with most firm stability, concluding his Epistle with a most dear blessing.\n\nEPISTLE TO PHILEMON.\n\n1.—I, 1. Paul, a prisoner of Jesus Christ, and Timothy his brother, and the rest. In these very opening words he newly joined suffering to his own name, and lest he should be thought to have been bound for some offense, he added of Jesus Christ, so as to declare those chains not criminal but glorious; writing to Philemon his brother and helper, together with his brother Timothy; also commemorating Appia and Archippus in the same salutation; but he also embraces with an equal salutation the congregation that appeared to be in his house; wishing grace and peace to come to them from the Father and the Lord Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"2.—I, 4. Gratias ago Deo meo, semper memoriam tui faciens in orationibus meis. Gratias agit Deo, audita fide et charitate Philimonis, quam habebat in Domino Christo et in omnibus sanctis ejus; operas ipsius magna praedicatione concelebrans. Obsecrat quoque eum, ut Onesimum, servum quondam suum, quem per fidem Domini viscera sua dicit effectum, debita ei condicione relaxet, et in fraterna illum charitate suscipiat; se redditurum dicens quidquid ille debuisset: confidens tamen quod eum propter charitatem Domini gratanter exaudiat, salutationis quorumdam dicta subjungens.\n\nEPISTOLA AD HEBRAEOS a.\n\n1.—I, 1. Multifarie multisque modis olim Deus locutus est patribus, in prophetis, de Filio suo b. Quaeri solet cur ista tantum Epistula non habeat salutationem, dum cunctis superioribus praelata videatur: prima enim fronte nomen suum adeo velavit Hebraeis, ne propter odium personae suae coelestem non reciperent sospitatem. Imprimis Vetus Testamentum Novumque conjungens, per prophetas praedictum Filium Dei ex semine David ultimis dicit venisse temporibus; cujus magnificentiam inenarrabili laude concelebrat, ostendens eum per exempla legis divinae cunctis creaturis suis esse potiorem; quando nulli angelorum, sive cuilibet potestati coelorum, a Patre dictum est, quod de ipso constat esse praedictum.","english":"2.—I, 4. I give thanks to my God, always making remembrance of thee in my prayers. He gives thanks to God, having heard of the faith and charity of Philemon, which he had in the Lord Christ and in all his saints; celebrating his works with great proclamation. He also beseeches him that he release to him, with the condition due, Onesimus, once his servant, whom he says was made his own heart through faith in the Lord, and that he receive him in brotherly charity; saying that he himself will repay whatever that one owed: yet confident that he will gladly hear him because of the charity of the Lord, adding the words of salutation of certain persons.\n\nEPISTLE TO THE HEBREWS.\n\n1.—I, 1. In many parts and in many ways God once spoke to the fathers in the prophets concerning his Son. It is customarily asked why this Epistle alone has no salutation, when it seems to be preferred to all the earlier ones: for at the very front he so concealed his name from the Hebrews, lest because of hatred of his person they should not receive the heavenly remedy. First of all, joining the Old Testament and the New, he says that the Son of God, foretold through the prophets from the seed of David, came in the last times; whose magnificence he celebrates with ineffable praise, showing that by the examples of the divine law he is mightier than all his creatures; since to no angel, or to any power of the heavens whatsoever, was it said by the Father what is established to have been foretold concerning him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Nam si per angelos sermo qui dictus est probatur impletus, quid nos merebimur sustinere, si negligimus totius donationis auctorem?\n\n2.—II, 3. Quae cum initium accepisset enarrari per Dominum, et reliqua. Initium dicit salutis Christo Domino praedicante concessum, deinde signis ac prodigiis, et per apostolos ejus sanctae fidei innotuisse veritatem. Redit iterum ad ejus omnipotentiam declarandam, quam exponit exemplis, affixum cruci dicens pro salute cunctorum: propter quod plurimis locis fratres eos appellare non desinit, quando et carnem suscipere dignatus est, et diabolum, qui habebat mortis imperium, sua passione destruxit. Nam cum non angelos, sed semen Abrahae, adsumta humanitas adprehenderit, merito frater dictus est eorum, ut verus pontifex, et hominis, Deique ipsius mediator existeret. Ita qui passus est pro omnibus, potens est etiam temptatis sine dubio subvenire.","english":"For if the word spoken through angels is proved to have been fulfilled, what shall we deserve to endure if we neglect the author of so great a gift?\n\n2.—II, 3. Which, when it had begun to be declared through the Lord, and the rest. He says that the beginning of salvation was granted when Christ the Lord preached, and then that the truth of the holy faith became known through signs and wonders and through his apostles. He returns again to declaring his omnipotence, which he sets forth by examples, saying that he was fixed to the cross for the salvation of all; for this reason he does not cease in many places to call them brothers, since he deigned to take on flesh and destroyed by his passion the devil, who held the empire of death. For since the humanity he assumed laid hold not of angels but of the seed of Abraham, he was rightly called their brother, so that he might exist as true high priest and mediator of man and of God himself. Thus he who suffered for all is also able without doubt to come to the aid of those who are tempted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"3.—III, 1. Unde, fratres sancti, vocationis caelestis participes, et caetera. Hortatur Hebraeos ad fidem Christi, a quo et fratres eos constat esse nominatos; multo praeferens eum Mosi, cui obedientes esse videbantur: ostendens, creatura sua longe potiorem esse creatorem; aptissima exempla conjungens, ut vox Domini debeat incunctanter audiri. Contremescenda est siquidem poena priscorum, quia non intraverunt in ejus requiem, qui divinum noluerunt audire sermonem: contra autem obedientibus pax data est, et tranquilla pausatio, ut et ipsi a proprio labore cessarent, sicut Dominus requievit ab operibus suis\n\n4.—IV, 11. Festinemus ergo ingredi in illam requiem, et sequentia. Oboediendum dicit divinis esse mandatis, quia non potest falli, quod a tanta noscitur veritate proferri: habens spem maximam in Domino Christo, quia subveniat calamitatibus nostris, qui pro nobis atrocitatem pertulit passionis: tantae rei et exempla legis divinae evidentissima nimis et argumenta subjungens. Arguit quippe illos, qui doctrinam priscae legis ita dignoscuntur obliti, ut iterum eos, tanquam parvulos, lacte necesse sit enutriri: perfectis enim mentibus solidus praedicationis opus eat cibus, qui discretionem boni ac mali possunt habere probabilem.","english":"3.—III, 1. Wherefore, holy brethren, partakers of the heavenly calling, and the rest. He exhorts the Hebrews to faith in Christ, by whom it is evident they are called brethren; preferring him far above Moses, to whom they seemed to be obedient: showing that the creator is far superior to his creature; joining most fitting examples, so that the voice of the Lord ought to be heard without delay. For the punishment of the ancients is to be dreaded, because they did not enter into his rest, who refused to hear the divine word: on the other hand, to the obedient peace was given, and tranquil repose, so that they too might cease from their own labor, just as the Lord rested from his works.\n\n4.—IV, 11. Let us therefore hasten to enter into that rest, and the following. He says that the divine commandments must be obeyed, because that cannot be false which is known to be brought forth by such great truth: having the greatest hope in the Lord Christ, that he may come to the aid of our calamities, who for our sake endured the cruelty of passion: adding to so great a matter both the most evident examples of the divine law and arguments. For he reproves those who are seen to have so forgotten the teaching of the ancient law that it is necessary for them, as little children, to be fed again with milk: for for perfect minds the solid work of preaching is food, for those who can have a probable discernment of good and evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"5.—VI, 1. Quapropter intermittentes inchoationis Christi sermonem, et caetera. De primordiis fidei jam non dicit esse tractandum, sed de reliquis rebus, in quibus probatur solidata perfectio, terrae faciens mirabilem comparationem, quae dum imbrem acceperit, amoenas herbas germinat in decorem; si vero spinas protulerit, eas videlicet ultrix flamma consumit. Confidit tamen eos ad illorum imitationes potius erigendos, quibus promissa sunt regna caelorum; Abrahae copulans exemplum, cujus semini Dominus jurando pollicitus est solidissimam firmitatem: ut hac promissione roborati, ad penetralia caeli fidelium animus tenderetur; ubi jam praecursor et pontifex noster Dominus Jesus Christus intravit.\n\n6.—VII, 1. Hic enim Melchisedech, rex Salem, sacerdos Dei summus, et reliqua. In principio hujus capitis exponit qui fuerit Melchisedech, cui per magnas et subtilissimas argumentationes comparatus est Dominus Christus: primum, quod nominis ipsius interpretatio, id est rex pacis et rex justitiae, soli potest Christo Domino convenire, deinde quod patrem ipsius atque matrem nulla prorsus scriptura testatur, sicut Christi deitas, ut arbitror, sine matre, caro sine patre, fuisse cognoscitur; tertio, quod neque initium, neque finis vitae ipsius doceatur esse vulgatus, sicut Dominus de se dicit, ego sum et; quarto, quod assimilatus Filio Dei, sacerdos permanet in aeternum.","english":"5.—VI, 1. Wherefore, leaving the word of the beginning of Christ, and the rest. He says that the first principles of the faith are no longer to be treated, but the remaining matters, in which proven and settled perfection is demonstrated, making a wonderful comparison with the earth, which when it has received the rain brings forth pleasant herbs for beauty; but if it has produced thorns, surely the avenging flame consumes them. He trusts, however, that they are rather to be raised up to the imitation of those to whom the kingdoms of heaven were promised; joining to this the example of Abraham, to whose seed the Lord by swearing promised most firm assurance: so that, strengthened by this promise, the mind of the faithful might be directed to the innermost places of heaven; where already our forerunner and high priest, the Lord Jesus Christ, has entered.\n\n6.—VII, 1. For this Melchisedech, king of Salem, priest of the most high God, and the rest. At the beginning of this chapter he explains who Melchisedech was, to whom the Lord Christ is compared through great and most subtle arguments: first, because the interpretation of his name itself, that is, king of peace and king of righteousness, can fit the Lord Christ alone; second, because no scripture at all testifies to his father and mother, just as the divinity of Christ, as I judge, is known to have been without a mother, and his flesh without a father; third, because neither the beginning nor the end of his life is taught to have been made known, just as the Lord says of himself, I am he; fourth, because, likened to the Son of God, he remains a priest forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Quinto sequitur, quare in psalmo dictum non sit, secundum ordinem Aaron; scilicet ut translatum sacerdotium, [suppl. et] mutationem legis, quam ad perfectum nihil adduxit, commutandam in Christi gratiam nuntiaret. Sic per has similitudines congruenter expositas, Melchisedech Domini Christi gestasse probatur imaginem.\n\n7.—VII, 19. Introductio vero melioris spei, per quam proximamus ad Dominum, et caetera. Hic distantias facit inter sacerdotes communes et Dominum Christum; quia iste singularis est factus, qui et sacramenti interpositione promissus est, et in aeternum noscitur constitutus; deinde omnis sacerdos pro suis primum peccatis exorat, et sic pro populo supplicare praesumit; Christus autem peccata propria non habens, confidenter interpellat pro nobis: ad postremum seipsum singulariter obtulit pro salute cunctorum; in ipso quoque Novi Testamenti facta promissio est; quod de nullo alio constat effectum: dicendo enim novum, antiquatum voluit ostendere quod praecessit.","english":"Fifth, there follows the reason why it was not said in the psalm, \"according to the order of Aaron\"—namely, that he might announce the transferred priesthood and the change of the law, which brought nothing to perfection, to be exchanged for the grace of Christ. Thus through these similitudes, fittingly expounded, Melchisedech is proved to have borne the image of the Lord Christ.\n\n7.—VII, 19. But the introduction of a better hope, through which we draw near to the Lord, and the rest. Here he makes distinctions between ordinary priests and the Lord Christ, because this one has been made singular, who was both promised by the interposition of a sacrament and is known to have been established forever; then every priest first pleads for his own sins, and so presumes to supplicate for the people; but Christ, having no sins of his own, intercedes confidently for us; finally he offered himself uniquely for the salvation of all; in him too the promise of the New Testament was made, which is established as fulfilled in no other: for by saying \"new,\" he wished to show that what preceded had been made old.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":81,"ref":"p81","source":"8.—IX, 1. Habuit quidem et prius justificationem Scripturae sanctae, et reliqua. Discretionem facit per praemissas observationes Novi et Veteris Testamenti, dicens aliter accessisse priscos sacerdotes ad sancta, et iterum interius ad sancta sanctorum: aliter autem introisse Dominum Christum in sancta, qui gloriam est aeternae redemptionis operatus. Nam si taurorum victima peccata mundabat, quid faciet sanguis fusus immaculati Domini Christi, qui ad serviendum Deo purificavit corda fidelium?\n\n9.—IX, 15. Et ideo Novi Testamenti mediator est Christus Jesus, et sequentia. Probat etiam Dominum Christum mediatorem lactum Novi et Veteris Testamenti; ut Veteris obligatio collato mortis ipsius munere solveretur: docens etiam, et in antiquis solemnitatibus sacrificiorum, Testamentum Novum sine dubio fuisse promissum; quando cum sanguine vitulorum et hircorum, et lana coccinea, et hyssopo librum sacrum, et ipsum populum testatur aspersum. Sequitur autem, semel illum passum in consummatione saeculorum, ut pro nobis Patrem pius redemptor jugiter exoraret: nam sicut hominibus semel mori datum est, et post, Domini sustinere judicium; ita Christus semel est mortuus, ut exspectantibus se in sua judicatione promissus appareat.","english":"8.—IX, 1. It had indeed also previously the justification of Holy Scripture, and the rest. He makes a distinction through the foregoing observations of the New and Old Testaments, saying that the ancient priests approached the holy things in one way, and again more inwardly to the holy of holies; but that the Lord Christ entered into the holy things in another way, who wrought the glory of eternal redemption. For if the victim of bulls cleansed sins, what will the shed blood of the immaculate Lord Christ do, who purified the hearts of the faithful for serving God?\n\n9.—IX, 15. And therefore Christ Jesus is the mediator of the New Testament, and the following. He also proves the Lord Christ to be the mediator of both the New and the Old Testament; so that the obligation of the Old might be dissolved by the gift of his death being conferred: teaching also, even in the ancient solemnities of sacrifices, that the New Testament was without doubt promised; since with the blood of calves and goats, and scarlet wool, and hyssop, he testifies that the sacred book and the people themselves were sprinkled. There follows moreover, that he suffered once in the consummation of the ages, so that as a loving redeemer he might continually entreat the Father for us: for just as it is appointed for men once to die, and afterwards to endure the judgment of the Lord; so Christ died once, that he might appear, as promised, to those awaiting him in his judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"10.—X, 1. Legem dicit umbram futurorum bonorum, et sequentia. Legem dicit umbram futurorum bonorum, non imaginem, id est veritatem habuisse sequentium, ostendens per sanguinem sacrificiorum humanum genus minime potuisse salvari; sed scilicet prae passione crucis, quae periclitanti mundo sua redemptione subvenit: qua fiducia percepta, fonte sacri baptismatis ablutos accedere monet ad Dominum Christum, ut fidelis promissor sua munera in ipsis dignanter adimpleat.\n\n11.—X, 24. Et consideremus invicem in provocatione charitatis, et caetera. Considerandam dicit gratiam Dei, non per divisiones impias, sed in congregatione fraterna: comminans judicium futurum, quod Domini Christi adventu probatur esse jam proximum a. Nam si perire solet qui legem Mosis irritam facit, quo supplicio plectendus est, qui Christi Domini charitatis et unitatis mandata contemnit? Commonet etiam eos ne vacuas faciant passiones et direptiones rerum suarum, quas jam pro Christi nomine pertulerunt: sola enim perseverantia perfectos efficit Christianos; necessaria est enim patientia, ut promissio Domini referatur accepta.","english":"10.—X, 1. He calls the law a shadow of future good things, and the following. He calls the law a shadow of future good things, not an image, that is, it did not possess the truth of the things that follow, showing that through the blood of sacrifices the human race could by no means be saved; but, to be sure, before the passion of the cross, which came to the aid of a world in peril by its redemption: with this confidence having been received, he admonishes those washed clean in the font of holy baptism to come to the Lord Christ, so that the faithful promiser may worthily fulfill his gifts in them.\n\n11.—X, 24. And let us consider one another unto the provocation of love, and the rest. He says that the grace of God is to be considered, not through impious divisions, but in the brotherly congregation: threatening the future judgment, which is proved to be already near by the advent of the Lord Christ. For if he who makes void the law of Moses is wont to perish, with what punishment must he be struck who despises the commandments of love and unity of Christ the Lord? He also warns them not to make void the sufferings and the plundering of their possessions, which they have already endured for the name of Christ: for perseverance alone makes perfect Christians; for patience is necessary, so that the promise of the Lord may be received as accepted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"12.—XI, 1. Est autem fides sperandarum substantia rerum, argumentum non apparentium. Primum definit quid sit fides, credulitas rerum scilicet non apparentium; deinde refert quanti per eam fuerint, Domino miserante, salvati; ut incredula corda Judaeorum ad simile studium, consideratis tantis devotionibus, incitaret. Dicit enim fidem Abel, Enoch, Noe, Abrabam et Sarae; quam ideo frequenter iteravit, quoniam, ipsis credentibus, in similitudinem eorum universam benedictam constat Ecclesiam. Verum isti omnes necdum adhuc promissa praemia susceperunt b; sed perfectam beatitudinem in coelesti civitate recipient, quam eis Dominus praeparare dignatus est.\n\n13.—XI, 17. Fide obtulit Abraham, Isaac, ut immolaretur, et reliqua. Adhuc in ipsa enumeratione fidelium perseverat: dicit enim de Abraham, Isaac, Jacob, Joseph, Mose, de filiis Israel, Rab meretricis, Gedeon, Barach, Samson, Jepthe, David et Samuele: prophetarum etiam exempla subjungens, qui per fidem vicerunt regna (Vers. 33), et diversitate passionum divinam gratiam invenire meruerunt: qui tamen adhuc promissa praemia minime susceperunt, ut uno eodemque tempore pius Redemptor omnibus daret quod cunctis fidelibus noscitur esse pollicitus.","english":"12.—XI, 1. Now faith is the substance of things to be hoped for, the argument of things not seen. First he defines what faith is—namely, belief in things not seen; then he recounts how many were saved through it, by the Lord's mercy, so that he might stir the unbelieving hearts of the Jews to a like zeal by considering such great devotions. For he speaks of the faith of Abel, Enoch, Noah, Abraham and Sarah; and he repeated this frequently because, with them believing, the whole Church is established in their likeness as blessed. Yet all these have not yet received the promised rewards, but they will receive perfect blessedness in the heavenly city, which the Lord deigned to prepare for them.\n\n13.—XI, 17. By faith Abraham offered Isaac, that he might be sacrificed, and the rest. He continues still in this same enumeration of the faithful: for he speaks of Abraham, Isaac, Jacob, Joseph, Moses, of the sons of Israel, Rahab the harlot, Gideon, Barak, Samson, Jephthah, David and Samuel; he also adds the examples of the prophets, who through faith conquered kingdoms (verse 33), and by the variety of their sufferings merited to find divine grace; yet even these have by no means yet received the promised rewards, so that at one and the same time the loving Redeemer might give to all what he is known to have promised to all the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"14.—XII, 1. Ideoque et nos tantam habentes impositam nubem testium, et sequentia. Considerata priorum fide, depositis peccatis, ad Christum dicit Dominum festinandum: nam ille pro nobis crucem subire dignatus est, qui sedet ad dexteram Patris. Cur nos contristemur in mediocribus passionibus, quas tamen scimus ad aeternam requiem pertinere? Commonet etiam adeo illos vocatos filios, ut gratissime patris flagella paterentur: huic siquidem rei genitorum carnalium exempla subjungens, quorum in praesenti gravis quidem creditur disciplina, sed in futurum suavis cognoscitur adepta justitia: propter quod adhibenda patientia, corroborandi sunt gressus, ut ad illud efficaciter possit perveniri quo tenditur.\n\n15.—XII, 4. Pacem sequimini cum omnibus, et sanctimoniam, sine qua nomo videbit Deum. Pacem dicit et sanctimoniam omnimodis appetendam, sine qua nemo potest videre Deum. Monet etiam praecavendum ne nos opera impietatis nostrae sursum praecedat, et ab haereditate Domini reddat alienos: sicut contigisse dicit Esau, qui postquam primitiva sua vendidit, multas quidem lacrymas fudit, sed occulto Dei judicio minime constat auditum.","english":"14.—XII, 1. Therefore we also, having so great a cloud of witnesses set before us, and the following. Having considered the faith of those who came before, and laid aside sins, he says that we must hasten to Christ the Lord; for he deigned to undergo the cross for us, who sits at the right hand of the Father. Why should we be grieved in moderate sufferings, which we nevertheless know belong to eternal rest? He also reminds them that they are called sons to such a degree that they should endure the scourges of the Father most gratefully; and to this matter he adds the examples of carnal parents, whose discipline is indeed thought grievous in the present, but once righteousness has been attained is known to be sweet for the future. For this reason patience must be applied, and our steps strengthened, so that we may effectually reach that toward which we strive.\n\n15.—XII, 4. Follow peace with all, and holiness, without which no man shall see God. He says that peace and holiness must be sought in every way, without which no one can see God. He also warns us to take care lest the works of our own impiety go up before us and make us strangers to the inheritance of the Lord; as he says happened to Esau, who after he had sold his birthright shed many tears indeed, but by the hidden judgment of God it is not at all certain that he was heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Mose quoque subjungit exemplum, qui lapidari faciebat eos qui se immunda conversatione tractabant: scilicet montis Sina et Ecclesiae Del disparem faciens collationem; quippe ubi Christum corporaliter et auditum constat et visum, cujus magnopere obediendum dicit eloquio.\n\n16.—XII, 23. Si enim illi non effugerunt, recusantes eum qui super terram loquebatur. Adhuc in superioribus comparationibus permanens, dicit: Si populus Hebraeorum non potuit vitare vindicum, qui Mosi minime obediens fuit, quid nos patiemur, si loquenti de coelo Domino nequaquam optemperare videamur? cujus potestatem atque magnitudinem, et argumentis necessariis, et sequentibus declarat exemplis. Monet etiam quali se debeant conversatione tractare, et quae vitia malint nocitura refugere, asserens Jesum Christum ultimis temporibus visum, qui semper fuit, et est, et permanebit in saecula saeculorum.","english":"He also adds the example of Moses, who caused those who occupied themselves with unclean conduct to be stoned—that is, making a comparison between Mount Sinai and the Church of God as between things unlike; for there it is established that Christ was both heard and seen bodily, and he says that his utterance must be greatly obeyed.\n\n16.—XII, 23. For if they did not escape, refusing him who spoke on earth. Still remaining in the comparisons above, he says: If the people of the Hebrews could not avoid the avenger, who was not at all obedient to Moses, what shall we suffer, if we appear in no way to obey the Lord speaking from heaven? His power and greatness he declares both by necessary arguments and by the examples that follow. He also admonishes them with what conduct they ought to occupy themselves, and which vices they should rather flee as harmful, asserting that Jesus Christ was seen in the last times, who always was, and is, and will remain for ever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"17.—XIII, 9. Doctrinis variis et peregrinis nolite adduci, et reliqua. Doctrinas varias et peregrina dogmata omnino velat audiri: optimum est enim cor gratia Domini confirmare, non escis. Ritum quoque priorem sacrificiorum in passione dominicae similitudinis trahit; quoniam sicut animalium oblata pro peccato corpora foris castra cremabantur, ita et Dominum Christum, qui se pro peccatis nostris obtulit, extra civitatem constat esse crucifixum; sed illam crucifixionem, illud opprobrium dicit modis omnibus appetendum, ut exeuntes ad eum in supernam civitatem pervenire mereamur. Beneficentiam et communicationem illis persuadens nallatenus oblivisci; talibus enim rebus placatur Deus: oboedientiam vero propter ordinem custodientium exhibendam dicit esse praepositis, ut salutis eorum curam debeant habere cum gaudio.\n\n18.—XIII, 18. Confidimus autem, quoniam bonam conscientiam habemus in omnibus benevolentes conversari. Bene conversantibus benevolentiam maximam se debere testatur, quod illis continue dicit esse faciendum; quatenus ad eos prontissimo studio debeat festinare.","english":"17.—XIII, 9. Do not be led away by various and strange doctrines, and the rest. He wishes various doctrines and foreign dogmas to be entirely avoided: for it is best that the heart be strengthened by grace of the Lord, not by foods. He also draws the former rite of sacrifices into a likeness of the Lord's passion; since just as the bodies of animals offered for sin were burned outside the camp, so also it is established that the Lord Christ, who offered himself for our sins, was crucified outside the city; but that crucifixion, that reproach, he says must be desired in every way, so that going out to him we may deserve to reach the heavenly city. Persuading them in no way to forget beneficence and sharing; for by such things God is appeased: but obedience, he says, must be shown to those set over them on account of the order of those who keep watch, so that they ought to have care for their salvation with joy.\n\n18.—XIII, 18. But we trust that we have a good conscience, being willing to conduct ourselves well in all things. He testifies that he owes the greatest goodwill to those conducting themselves well, which he says must be done for them continually; so that he ought to hasten to them with the most eager zeal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Orat etiam pro ipsis, ut voluntatem Domini Patris sincera mente perficiant, qui eduxit ex mortuis pastorem magnum Dominum Christum, cui est gloria in saecula saeculorum; ut contra eos qui solum Patrem venerandum putabant, competens medicina breviter intimata sufficeret; indicans eis Timotheum ad ipsos fuisse transmissum, per quem ore suo et probatissimos salutat, et bonorum salutationes impensa charitate commemorat.\n\nCOMPLEXIONES CANONICARUM EPISTULARUM SEPTEM, ID EST IN BEATI APOSTOLI PETRI DUAS, JOANNIS TRES, JUDAE UNAM ET JACOBI UNAM a.\n\nEPISTOLA PETRI APOSTOLI AD GENTES b.\n\n1.—I, 1. Petrus apostolus Jesu Christi, electis advenis, et reliqua. Sanctissimae regulae instituta concelebrans, et Petrus apostolus Jesu Christi scribit absentibus Hebraeis, qui impia persecutione Judaeorum dispersi fuerunt, et advenae facti per Pontum, per Galatiam, per Cappadociam, per Asiam, et Bithyniam, sed tamen in Christo Jesu correcta mente crediderant, quibus praedicationem suam dicit secundum praescientiam Dei Patris, et in sanctificatione Spiritus sancti, et passione sanguinis Domini Christi fuisse transmissam: ut more pristino sacrificiorum aspersus populus dominico sanguine purgaretur: sic ipsis primordiis et unitas trinae virtutis, et personarum est breviter declarata distinctio, petens ut gratia et pax Domini plenissima debeant ubertate compleri.","english":"He also prays for them, that with a sincere mind they may fulfill the will of the Lord Father, who brought forth from the dead the great Shepherd, the Lord Christ, to whom be glory for ever and ever; so that against those who thought that the Father alone was to be worshiped, the fitting remedy, briefly set forth, might suffice; indicating to them that Timothy had been sent to them, through whom, by his own mouth, he both greets the most approved men and, with abundant love, makes mention of the greetings of good men.\n\nCOMPLEXIONS ON THE SEVEN CANONICAL EPISTLES, THAT IS, ON TWO OF THE BLESSED APOSTLE PETER, THREE OF JOHN, ONE OF JUDE, AND ONE OF JAMES.\n\nEPISTLE OF THE APOSTLE PETER TO THE GENTILES.\n\n1.—I, 1. Peter, an apostle of Jesus Christ, to the elect strangers, and the rest. Celebrating together the ordinances of the most holy rule, Peter, an apostle of Jesus Christ, writes to the absent Hebrews who were scattered by the impious persecution of the Jews and became strangers throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, but who had nevertheless believed with a corrected mind in Christ Jesus; to whom he says that his preaching was transmitted according to the foreknowledge of God the Father, and in the sanctification of the Holy Spirit, and through the passion of the blood of the Lord Christ: so that the people sprinkled in the ancient manner of sacrifices might be cleansed by the Lord's blood; thus in these very beginnings both the unity of the threefold power and the distinction of persons is briefly declared, asking that the grace and peace of the Lord be filled with the fullest abundance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"2.—I, 3. Benedictus Deus et Pater Domini nostri Jesu Christi, et quod sequitur. Fidelis populi salutatione completa, memor dominicae institutionis primum Deo Patri gratias agit, qui per magnam misericordiam suam regeneravit nos sacro baptismate in spe vitae perpetuae; per resurrectionem scilicet Domini Christi, quam post triduum factam constat a mortuis: cujus haereditatis quam magna sint praemia consequenter exponit: hortans ut molestias praesentis temporis patienter ferre debeamus, quatenus in judicio Domini probatio nostrae fidei multo pretiosior auro possit ostendi: nam qui illum hic non videntes credunt, respicientes eum inaestimabili exultatione gaudebunt. De qua retributione praemiorum arcana Domini perscrutantes prophetae, multa dixerunt; et ne aliquid propria voluntate putares edictum, docet illis per Spiritum sanctum fuisse revelatum, quem videre angeli concupiscunt.","english":"2.—I, 3. Blessed be God and the Father of our Lord Jesus Christ, and what follows. Having completed his greeting to the faithful people, mindful of the Lord's institution, he first gives thanks to God the Father, who through his great mercy has regenerated us by sacred baptism into the hope of eternal life; that is, through the resurrection of the Lord Christ, which is established to have taken place from the dead after three days. He then sets forth how great are the rewards of that inheritance, exhorting us that we ought to bear patiently the troubles of the present time, so that at the judgment of the Lord the proof of our faith may be shown to be much more precious than gold; for those who believe in him here without seeing him, beholding him, will rejoice with inestimable exultation. Concerning this recompense of rewards, the prophets, searching into the hidden things of the Lord, said many things; and lest you should think anything was proclaimed by their own will, he teaches that it was revealed to them through the Holy Spirit, whom the angels desire to see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"3.—I, 13. Propter quod succincti lumbos mentis vestrae, sobrii, perfecti, sperate in, eam. Postquam illis promissionis magna praemia patefecit, hortatur ut per fortitudinem mentis filiorum loco ad gratiam tendant, quae illis in judicio Domini monstratur esse pollicita. Admonens eos ut sancto debeant manere proposito, quando scriptum est, sancti eritis, quoniam et ego sanctus sum: scientes quoniam non sint redempti corruptibili pretio, sed Domini nostri sanguine pretioso, qui praecognitus est quidem ante constitutionem mundi, sed manifestatus novissimis temporibus pro salute cunctorum; ita ut fides et spes credentium in eum fixa permaneat.\n\n4.—I, 22. Animas vestras castificantes ad obediendum charitati, et caetera. Praemissa fides quemammodum exerceatur, exponit primum, ut simplici amore mutuam sibi non desinant custodire charitatem; quatenus qui renati sunt communiter per verbum Dei vivi, nulla debeant divisione separari, et humana mens ad mundana vitia festinare.","english":"3.—I, 13. Wherefore, having girded up the loins of your mind, being sober, perfect, hope in it. After he has laid open to them the great rewards of the promise, he exhorts them that through strength of mind, as sons, they should strive toward the grace which is shown to be promised to them in the judgment of the Lord. Admonishing them that they ought to remain in a holy purpose, since it is written, You shall be holy, for I also am holy: knowing that they were not redeemed with corruptible price, but with the precious blood of our Lord, who was foreknown indeed before the foundation of the world, but manifested in the last times for the salvation of all; so that the faith and hope of those who believe in him may remain fixed.\n\n4.—I, 22. Sanctifying your souls to obey the charity, and the rest. Having first set out the faith, he explains how it is to be exercised, first, that with simple love they should not cease to keep mutual charity for one another; so that those who have been reborn together through the word of the living God should not be separated by any division, and the human mind should not hasten toward worldly vices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Comparatione facta feni, caro nostra quam sit caduca monstratur: verbum autem Domini, quo regenerati esse noscuntur, manet in aeternum: quapropter prioris temporis malitiam deponentes, sicut modo geniti infantes rationales, primordia debent fidei concupiscere, ut ad crementa possint salutaria pervenire: nam si ad lapidem vivum, hoc est Dominum Christum, devotis mentibus accesserunt, et ipsi quoque debent, tanquam vivi lapides, in Ecclesiae aedificatione proficere: offerentes hostias acceptabiles Deo per Jesum Christum Dominum nostrum, per quem salus humano generi optata provenit, de ipso vero sancto lapide Isaiae prophetae datur exemplum.\n\n5.—II, 4. Vobis igitur honor credentibus: non credentibus autem lapis quem reprobaverunt aedificantes, factus est in caput anguli. Adhuc de ipso lapide CXVII psalmus datur exemplum: de quo facta contrarietate credentium et non credentium disputatur: dicens obstinatorum lapidem esse offensionis et petram scandali, credentium vero esse genus electum, progeniem sanctam, populum acquisitionis, qui vocatus est de tenebris ad lucem perpetuae sanctitatis.","english":"By comparison with the grass, our flesh is shown to be how fleeting; but the word of the Lord, by which they are known to have been regenerated, remains forever. Wherefore, laying aside the malice of the former time, as newborn rational infants they ought to desire the first principles of faith, so that they may be able to arrive at salutary increase; for if they have come to the living stone, that is, the Lord Christ, with devoted minds, they themselves also ought, as living stones, to make progress in the building up of the Church, offering sacrifices acceptable to God through Jesus Christ our Lord, through whom the hoped-for salvation has come forth for the human race; and concerning this holy stone itself an example is given from the prophet Isaiah.\n\n5.—II, 4. To you therefore who believe, honor: but to those who do not believe, the stone which the builders rejected has become the head of the corner. Still concerning this same stone an example is given from Psalm 117, about which, with the contrast of believers and unbelievers having been made, it is disputed, saying that to the obstinate it is a stone of offense and a rock of scandal, but to believers it is a chosen generation, a holy offspring, a people of acquisition, which has been called out of darkness into the light of perpetual holiness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":91,"ref":"p91","source":"Qui ante fuerant alieni, nunc proprie facti sunt Domini Christi, et ut ab eis mundi extranearet affectum, docet eos a carnalibus desideriis abstinere, quae nituntur semper animas sauciare; sed potius sic vivere, ut inter gentes debeant bonae conversationis exempla praestare; quatenus illi, quibus nunc detrahere videntur, considerata eorum conversatione, magnificent Dominum, cum ipsius fuerint visitatione compuncti.\n\n6.—II, 13. Subjecti estote a omni humanae ordinationi propter Dominum b, et reliqua. Ne aliquos praemissa fides potuisset inflare, ad patientiae tolerantiam rediit, ut principibus, sive ducibus propter Deum debeant esse subjecti: qui eos ad vindictam malorum, et in bonorum laudem cognoscitur destinasse. Hoc tamen ex libertate jubet conscientiae fieri, non timoris necessitate persolvi. Servas quoque commonet obedire dominis suis, non tantum placidis, sed etiam qui videntur austeres: quoniam haec est revera gratia Dei, si non solum aequalia, sed etiam patiamur injusta: tali enim exemplo vocati sumus a Domino, ut iniqua sustineamus pro ipso qui pro nobis elegit suscipere crucem, cum peccati maculam non haberet; et ideo converti debemus ad pastorem nostrum, qui mortem pertulit pro salute cunctorum.","english":"Those who had formerly been strangers have now been made Christ the Lord's own, and in order to detach from them the affection of the world, he teaches them to abstain from carnal desires, which always strive to wound souls; but rather to live so as to provide examples of good conduct among the nations, so that those whom they now seem to disparage, having considered their conduct, may glorify the Lord when they have been pricked by his visitation.\n\n6.—II, 13. Be subject to every human ordinance for the Lord's sake, and the rest. Lest the faith already set forth be able to puff anyone up, he returns to the endurance of patience, that they should be subject to rulers or leaders for God's sake, whom he is known to have appointed for the punishment of the wicked and for the praise of the good. Yet he commands this to be done from the freedom of conscience, not discharged by the compulsion of fear. He also admonishes servants to obey their masters, not only the gentle, but also those who seem harsh; since this is truly the grace of God, if we suffer not only equal things but even unjust things; for by such an example we have been called by the Lord, that we should endure iniquities for him who chose to take up the cross for us, though he had no stain of sin; and therefore we ought to turn to our shepherd, who bore death for the salvation of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"7.—III, 1. Similiter qui non credunt verbo, per uxorum suarum conversationem lucrifiant c. Venit ad admonitionem quoque mulierum: primum dicens, ut subditae debeant esse viris suis, quatenus qui praedicationibus sanctis minime crediderunt, uxorum suarum potius conversatione resipiant; deinde praecepit eis ut non tantum ornamentis studeant, sed interiori homini devotae sint, qui ante Deum vere locuples invenitur: quibus Sarae datur exemplum, quae Abrahae devotione probabili serviebat. Ipsas dicit debere illam imitari, ex qua fidei aemulatione in Abrahae semine sunt receptae. Similiter et viris praecipit ut uxores suas honore digno contineant, quasi infirmas et cohaeredes gratiae, ut oratio alterutrum non debeat impediri. Ad postremum utrumque commonet sexum, ut sint omnes unanimes, compatientes, misericordes, et humiles, non reddentes malum pro malo, sed in benedictionis gratia, qua vocati sunt, perseverent.","english":"7.—III, 1. Likewise, those who do not believe the word may be won through the conduct of their wives. He comes also to the admonition of women: first saying that they ought to be subject to their husbands, so that those who have scarcely believed the holy preachings may rather come to their senses through the conduct of their wives; then he commands them not to devote themselves so much to ornaments, but to be devoted to the inner man, who is found truly rich before God: to these the example of Sara is given, who served Abraham with praiseworthy devotion. He says that they themselves ought to imitate her, by whose zeal of faith they have been received in the seed of Abraham. Likewise he also commands the men to hold their wives in worthy honor, as weak and co-heirs of grace, so that the prayer of either may not be hindered. Finally he admonishes both sexes, that all may be of one mind, compassionate, merciful, and humble, not returning evil for evil, but persevering in the grace of blessing by which they have been called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"8.—III, 3. Qui enim vult vitam, et diligit videre dies bonos e, coerceat linguam suam a malo. Adhuc generaliter monet ut linguam nostram a malis cohibere debeamus, quae semper prona cognoscitur ad delicta. Sed non solum dicit hoc posse sufficere, quando illa sola perfectio est, a malis quidem declinare, sed bona eminenter efficere: Dominus enim super justos respicit, et super impios iratos intendit dicens beatos eos effici, si pro nomine Domini aliqua fuerint insecutione lacerati. Omni vero tempore paratos illos dicit esse debere, ut cum modestia et timore sancto fidei suae possint reddere rationem; quatenus derogatores fidelium veritate percepta protinus conticescant.\n\n9.—III, 17. Melius est enim benefacientes, si velit voluntas Dei, pati, quam malefacientes. Multo melius esse confirmat bene agentem male pati, quam male agentem pro factorum suorum qualitate percelli. Sic enim Dominus cum nihil mali fecisset, pro peccatis nostris carne peremptus est, qui nobis formam suae passionis instituit. Noe quoque conjungit exemplum, quoniam sicut in arca ejus octo tantum animae diluvii perditione salvatae sunt, ita per baptismatis gratiam sanctus populus a peccatorum labe noscitur esse liberatus: non enim in sacro baptismate, sicut in communi lavacro sordibus suis caro diluitur, sed credita Domini resurrectione salvatur, qui deglutivit mortem, ut vitae ipsius participes esse mereamur.","english":"8.—III, 3. For whoever wishes for life and loves to see good days, let him restrain his tongue from evil. He continues to admonish us in general terms that we ought to hold our tongue back from evils, since it is always found prone to offenses. But he does not say that this alone can suffice, since that alone is perfection: to turn away from evils, but to do good deeds in an eminent way; for the Lord looks upon the just, and upon the impious he casts an angry gaze, saying that those are made blessed if they have been torn at by some persecution for the name of the Lord. He says that they ought to be ready at all times, so that with modesty and holy fear they may be able to give a reason for their faith; so that the detractors of the faithful, once the truth has been grasped, may at once fall silent.\n\n9.—III, 17. For it is better, if the will of God so wills, to suffer while doing good than while doing evil. He confirms that it is much better for one who acts well to suffer evil than for one who acts evilly to be struck down according to the quality of his deeds. For thus the Lord, though he had done nothing evil, was put to death in the flesh for our sins, and he established for us the pattern of his passion. He also joins the example of Noah, since just as in his ark only eight souls were saved from the destruction of the flood, so through the grace of baptism the holy people is known to have been freed from the stain of sins; for in sacred baptism the flesh is not washed of its filth as in a common bath, but one is saved by believing in the Lord's resurrection, who swallowed up death, so that we might be made worthy to be partakers of his life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Quapropter Christi resurrectione comperta, et nos in carne patiamur, cum peccata relinquimus; quatenus reliquum vitae nostrae tempus, non secundum humana desideria, sed secundum voluntatem Domini transigamus.\n\n10.—IV, 3. Sufficit enim praeteritum tempus ad voluntatem gentium consumatum. Sufficere dicit mundo, quod ad voluntatem nefandam gentium praeterita tempora probantur elapsa; nunc autem secundum Deum vivendum est in Spiritu sancio, qui nos vocavit ex mortuis, ut in spe ejus vivere deberemus. Adeo enim evangelizatum constat et mortuis lege peccati, ut in illa resurrectione generali aeternae vitae gaudia consequantur. Quapropter appropinquante fine saeculi, prudentes et seduli in oratione esse debemus; charitatem inter nos habentes, quoniam charitas cooperit multitudinem peccatorum: hospitalitatem quoque, caeteraque bona sine murmuratione praecepit debere praestari: verbum autem Domini sic asserit praedicandum, ut tota intentio credentium ad Dominum referatur auctorem, cui est virtus et gloria in saecula saeculorum.","english":"Therefore, since Christ's resurrection has been established, let us also suffer in the flesh when we forsake our sins, so that we may spend the rest of our life's time not according to human desires but according to the will of the Lord.\n\n10.—IV, 3. For the past time is sufficient to have been spent on the will of the Gentiles. He says it is sufficient for the world that the past times are proven to have elapsed according to the abominable will of the Gentiles; but now one must live according to God in the Holy Spirit, who called us from the dead, so that we should live in hope of him. For it is evident that the gospel was preached even to the dead under the law of sin, so that in that general resurrection they may obtain the joys of eternal life. Therefore, as the end of the age approaches, we ought to be prudent and diligent in prayer, having love among ourselves, since love covers a multitude of sins; he also commands that hospitality and the other good works be provided without murmuring; but he asserts that the word of the Lord must be preached in such a way that the whole intention of believers is referred to the Lord as its author, to whom is power and glory forever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"11.—IV, 12. Charissimi, nolite pavescere [V., Nolite peregrinari]f in fervore, quia ad temptationem vobis fit. Confortat populum fidelem, ne debeat illata passione turbari; quoniam pro nobis Christus pertulit majora quam nos videmur pro fide ipsius sustinere: constantia exultandum est ergo hic in talibus rebus, ut ante ipsura perfecta laetitia gaudeatur. Ammonet quoque ut nemo pro flagitiis aut criminibus mundi tormenta sustineat; caeterum si pro Domino Christo patimur, in aeterna beatitudine collocemur: nemo enim debet erubescere, unde se novit ad aeterna praemia pervenire. Sed si justus atque fidelis vix salvi fiunt, utique peccator et impius non parebunt; nam qui hic pro Christo patitur mala, animam suam in illa judicatione commendat.\n\n12.—V, 1. Seniores igitur, qui in vobis sunt, obsecro, consenior, et testis Christi passionum. Presbyteros ammonet ut clerum sibi creditum diligenti et inavara cura custodiant, vitia despiciant, temporalia lucra contemnant, et in conversatione probabili suas divitias ponant: quatenus cum apparuerit princeps pastotum (Vers. 4), beatitudinis honore coronentur. Adolescentes etiam commonet ut subjecti debeant esse senioribus suis, quoniam Deus superbis resistit, humilibus autem dat gratiam; nam qui se humiliant Christo, in ejus exaltantur sine dubitatione judicio.","english":"11.—IV, 12. Beloved, do not be frightened [Vulgate: do not be surprised] in the fiery trial, because it is happening to you as a test. He strengthens the faithful people, so that they ought not to be disturbed by the suffering brought upon them; since Christ endured greater things for us than we seem to endure for his faith. Therefore we must exult with constancy in such matters here, so that perfect joy may be rejoiced in before him. He also admonishes that no one should endure torments for the world's shameful deeds or crimes; but if we suffer for the Lord Christ, we shall be placed in eternal blessedness: for no one ought to be ashamed of that through which he knows he will attain eternal rewards. But if the just and faithful are scarcely saved, then certainly the sinner and the impious will not be spared; for he who here suffers evils for Christ commends his soul in that judgment.\n\n12.—V, 1. Therefore, the elders who are among you I beseech, as a fellow elder and witness of Christ's sufferings. He admonishes the presbyters to guard the clergy entrusted to them with diligent and disinterested care, to despise vices, to scorn temporal gain, and to place their riches in a praiseworthy manner of life: so that when the prince of shepherds appears (Verse 4), they may be crowned with the honor of blessedness. He also admonishes the young to be subject to their elders, since God resists the proud but gives grace to the humble; for those who humble themselves for Christ are exalted, without doubt, by his judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":96,"ref":"p96","source":"Humanas quoque sollicitudines in eo dicit esse projiciendas, ut ipse nos nequaquam debeat de suo regno projicere.\n\n13.—V, 8. Sobrii estote, vigilate; quia adversarius vester diabolus, tanquam leo rugiens circuit, quaerens quem transvoret. Sobrios et vigilantes eos esse debere monet, quoniam indesinenter temptat illos diabolus, tanquam belua cruenta subripere; tui per fidem atque operas bonas resistendum esse pronuntiat; quoniam ille sic vincitur, cum fidelis animus nulla immissione superatur. Et ne tanto hoste designato turbarentur corda fidelium, potentem Deum illi dicit resistere, cui nulla potestas praevalet obviare. Quam epistulam per Silvanum fidelem eorum se scripsisse testatur, obsecrans et contestans ut in praedicata gratia Domini perseverare non desinant: salutationes quoque Ecclesiae, quam de Babylonia, id est de saeculi istius confusione, dicit electam, et Marci filii sui pia institutione transmittens, petit etiam ut salutentur fidelissimi in obsequio charitatis, gratiam illis benedictionis attribuens, qui in Christo Domino permanebant·","english":"He also says that human anxieties are to be cast upon him, so that he himself ought by no means to cast us out of his kingdom.\n\n13.—V, 8. Be sober, be watchful; because your adversary the devil, like a roaring lion, goes about seeking whom he may devour. He warns them that they ought to be sober and watchful, since the devil ceaselessly tempts them, like a bloody beast, to steal upon them; he declares that they must resist him through faith and good works; because he is thus conquered, when the faithful soul is overcome by no assault. And lest the hearts of the faithful be disturbed when such an enemy has been pointed out, he says that the powerful God resists him, against whom no power can prevail. He testifies that he wrote this epistle through Silvanus, their faithful brother, beseeching and adjuring them that they not cease to persevere in the foretold grace of the Lord: also sending greetings to the Church, which he calls elect from Babylon, that is, from the confusion of this world, and [greetings] from Mark his son, formed in pious instruction; he asks also that the most faithful be greeted in the service of love, bestowing on them the grace of blessing, who were remaining in Christ the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"EJUSDEM EPISTOLA SECUNDA.\n\n1.—I, 1. Simon Petrus, servus et apostolus Jesu Christi his qui aequalem sortiti sunt fidem. Simon nomen est proprium, Petrus cognominatio ejus: sicut in Evangelio a Domino dictum est: Tu es Simon, filius Joannis, tu vacaberis Cephas, quod interpretatur Petrus (Joan. I, 43). Servum vero se perhibet, quod Domino Christo devotione humillima serviebat; apostolum memorat, ut collatum sibi designaret officium: nam quod dicit, Jesu Christi, sicut saepe jam dictum est, unius appellatione personae indicare cognoscitur sanctissimam Trinitatem: et ne se Ecclesiae Domini aliqua elatione praeferret, his se dicit scribere, qui coaequalem fidem Domini largitate sortiti sunt; quibus optat gratiam et pacem multiplicari in futuri cognitione judicii; ubi quidquid tribuitur, nulla ulterius amissione fraudatur.\n\n2.—I, 3. Sicut omnia nobis divinas virtutis ejus ad vitam pietatemque donata a. Sicut omnia credentibus ad vitam pietatemque donata sunt, per recognitionem ejus qui nos vocavit propria gloria, non meritis nostris, ut per haec quae promissa sunt, divinitatis ejus mereamur esse consortes; sicut in Evangelio dictum est, Pater, volo ut ubi sum ego, ibi sint et hi mecum (Joan. XVII, 24): ita et nos effugere debemus mundana flagitia.","english":"THE SECOND EPISTLE OF THE SAME AUTHOR.\n\n1.—I, 1. Simon Peter, servant and apostle of Jesus Christ, to those who have obtained a faith equal in lot. Simon is his proper name, Peter his surname: as was said by the Lord in the Gospel: You are Simon, son of John; you shall be called Cephas, which is interpreted Peter (John I, 43). But he declares himself a servant, because he served the Lord Christ with most humble devotion; he mentions that he is an apostle, to designate the office conferred upon him: for in saying Jesus Christ, as has often been said already, he is shown to indicate the most holy Trinity by the appellation of one person: and lest he should set himself before the Church of the Lord by any elation, he says that he writes to those who have obtained an equal faith by the bounty of the Lord; to whom he wishes grace and peace to be multiplied in the knowledge of the judgment to come; where whatever is bestowed is no further defrauded by any loss.\n\n2.—I, 3. As all things of his divine power have been given to us for life and godliness. As all things have been given to believers for life and godliness, through the recognition of him who called us by his own glory, not by our merits, so that through these things which have been promised, we may deserve to be partakers of his divinity; as was said in the Gospel, Father, I will that where I am, there they also may be with me (John XVII, 24): so we also ought to flee the shameful deeds of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Sed magis nitamur in fide nostra affectare virtutem, in virtute vero scientiam, in scientia autem continentiam, in continentia vero pietatem, in pietate amorem fraternitatis, in amore fraternitatis Domini charitalem. Haec enim cum nobis praesto sunt, sine fructu in cognitione Domini Christi esse non possumus; sed in regno Domini recipimur, ubi aliter introire penitus non meremur.\n\n3.—I, 12. Propter quod non differam semper commemorare vos b, et caetera. Non se dicit posse desinere a praedicationibus institutis, donec eos firmos atque corroboratos derelinquat in fide Domini Salvatoris: quando se testatur, sicut a Domino est commonitus, de hoc saeculo transiturum; et ideo sanctissimo paternitatis affectu operam se perhibet dare, ut talia in ipsis agat, quemammodum ejus possint relinere memoriam: non enim commentaticiis fabulis aliquid de Christo Domino se dicit esse dicturum; sed dicturum se illa quae suis auribus audivit, et certissima visione cognovit. Cui rei illud evangelicum subjungit exemplum: Hic est Filius meus dilectus, in quo mihi bene complacui; ipsum audite. Quam vocem cum aliis apostolis se dicit audisse, dum in sancto monte essent cum Domino Salvatore: sic in isto testimonio illi confutati sunt, qui putant Patrem Filium non habere.","english":"But let us rather strive to attain virtue in our faith, and in virtue knowledge, and in knowledge self-control, and in self-control piety, and in piety love of the brotherhood, and in love of the brotherhood love of the Lord. For when these things are present in us, we cannot be without fruit in the knowledge of the Lord Christ; but we are received into the kingdom of the Lord, into which we by no means deserve to enter otherwise.\n\n3.—I, 12. For which cause I will not cease always to remind you, and the rest. He says that he cannot cease from the preaching he has begun, until he leaves them firm and strengthened in the faith of the Lord Savior: since he testifies that he, as he was admonished by the Lord, will pass from this world; and therefore with the most holy affection of a father he shows that he gives his effort, so that he may accomplish such things in them, in such a way that they can retain his memory: for he says that he will say nothing about Christ the Lord from invented fables, but that he will say those things which he heard with his own ears and came to know by most certain vision. To this matter he adds that Gospel example: This is my beloved Son, in whom I am well pleased; hear him. He says that he heard this voice along with the other apostles, while they were on the holy mountain with the Lord Savior: thus in this testimony those are refuted who think that the Father does not have the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"4.—I, 19. Et habemus certiorem propheticum sermonem, cui benefacitis intendentes. Quod protulit, laudat exemplum, ut hoc ita debeant habere semper in cordibus suis, quemammodum lucerna praeparatur in tenebris; donec Christus adveniat, de quo justi incomparabili claritate lucebunt: prophetiam veram generaliter laudans, quae nunquam voluntate humana, sed divina inspiratione collata est; pseudoprophetas vero aptissima conclusione definivit, dicens eos magistros esse mendaces, qui spe turpissimi lucri judicium sibi perpetuae damnationis acquirunt.\n\n5.—II, 4. Si enim Deus angelis peccantibus non pepercit, sed carceribus inferis retrudit a. Probatio dicti superioris digna consequitur; quoniam angelis peccantibus non pepercit, sed caliginosis carceribus retrusos reservavit suo judicio puniendos; deinde, si originali mundo non indulsit, quem suis manibus fabricare dignatas est, cumque cum hominibus impiis superducti diluvii vastitate delevit, si Sodomam et Gomorrham in cinerem deductam justa indignatione damnavit: contra b, octavam [ sic ] Noc a diluvio, justum Loth supreme dolentem ab impudicorum conversatione liberavit: ut talibus conjunctis exemplis vir sanctissimus probaret, et impios poenam dignam recipere, et justos temptatione salvari.","english":"4.—I, 19. And we have the more sure prophetic word, to which you do well to attend. What he has set forth, he praises as an example, that they ought always to hold this in their hearts, just as a lamp is prepared in the darkness; until Christ comes, from whom the righteous shall shine with incomparable brightness: praising true prophecy in general, which was never conferred by human will but by divine inspiration; but the false prophets he defines by a most fitting conclusion, saying that they are lying teachers, who by the hope of the most shameful gain acquire for themselves the judgment of eternal damnation.\n\n5.—II, 4. For if God did not spare the angels who sinned, but thrust them down into the prisons below. A worthy proof of the preceding statement follows; since he did not spare the angels who sinned, but reserved them thrust down into dark prisons to be punished by his judgment; then, if he did not spare the original world, which he deigned to fashion with his own hands, and destroyed it together with impious men by the vastness of the flood brought over it, if he condemned Sodom and Gomorrah, reduced to ashes, by his just indignation: on the other hand, he delivered the eighth [sic] Noah from the flood, and the righteous Lot, deeply grieving, from the company of the impure: so that by such examples joined together the most holy man might prove both that the impious receive a worthy punishment and that the righteous are saved through temptation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":100,"ref":"p100","source":"6.—II, 10. Maxime autem qui post carnem in desideria convolutationis eunt c. Arguit eos qui post desideria carnis eunt, et dominationem Christi sacrilega voluntate contemnunt; quorum vilia multipliciter narrans, dicit eos contra Dominum superba voluntate consurgere, qui peccantes angelos noscitur inclinasse: corumque denuo describit, et corporum qualitates, et pessimos mores, quos post multa flagitia dicit etiam coluisse simulacra, quos dignis comparationibus notat: memorans eos fontes esse siccos, et nebulas caliginosas, et tubidines [forte turbinibus] exagitatas, quibus merito aeterna praeparatur obscuritas: hi decipiunt audientes, et ad libertatem trahunt libidinis, cum ipsi noscantur servi esse peccati; utilem nimis subjungens probabilemque sententiam, illius unumquemque esse servum, cui et subjectus esse cognoscitur.\n\n7.—II, 20. Si enim refugientes coinquinationes mundi in agnitionem Domini. Increpat illos qui accipientes mandata veritatis, iterum se in pristino caeno falsitatis involvunt, comparans eis illa proverbia: Redire canem ad vomitum suum, et porcum in suis volutabris denua revolutatione versari. Secundam dicens illis epistulam transmisisse, ut traditiones Patrum fideliter teneant d, non se ad gentilium errores impia voluntate convertant; sed illud magis desiderent efficere, quod ad mandata cognoscunt Christi Domini pertinere.","english":"6.—II, 10. But especially those who walk after the flesh in the desires of wallowing. He accuses those who follow the desires of the flesh and with sacrilegious will despise the dominion of Christ; describing their base deeds in many ways, he says that they rise up against the Lord with proud will—those whom he knows to have inclined the sinning angels; and again he describes them, both the qualities of their bodies and their most wicked morals, which after many outrages he says they even practiced in worshiping idols, and he marks them with fitting comparisons: recalling that they are dry fountains, and dark clouds, and storms driven about, for whom eternal darkness is deservedly prepared; these deceive their hearers and drag them to the freedom of lust, while they themselves are known to be slaves of sin; adding a most useful and commendable judgment, that each one is the slave of him to whom he is known to be subject.\n\n7.—II, 20. For if, fleeing the defilements of the world in the knowledge of the Lord. He rebukes those who, having received the commandments of truth, entangle themselves again in the former mire of falsehood, comparing to them those proverbs: A dog returning to its vomit, and a pig rolling again in its wallowings. He says that he has sent a second letter to them, that they may faithfully hold the traditions of the Fathers, and not turn themselves to the errors of the gentiles with impious will; but rather desire to do that which they know pertains to the commandments of Christ the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":101,"ref":"p101","source":"8.—III, 3. Hoc primo scientes, quia venient in novissimo dierum inlusione inludentese. Commonet eos novissimis apparere temporibus, qui dicant, Ubi est Christus Dominus, qui celeriter venire promissus est? Ecce tanta tempora transierunt, et nihil tale provenisse cognoscimus. Exemplum ponens diluvii, quoniam, sicut istos caelos aerios crescens unda complevit, mundusque tunc a sua temperatione deperiit, ita in diem judicii eosdem per ignem iterum, sicut legitur, esse delendos: his rebus absolute probans, omnia quae praedicta sunt, sine aliqua dubitatione complenda.\n\n9.—III, 10. Venient autem dies Domini, ut fur, et reliqua. Diem Domini subitum venire dicit, ut furem, quando caeli magno impetu celeritatis excurrunt, quando elementa mundi ignis calore solvenda sant; sed his omnibus pereuntibus, et totius machinae immutatione terribili, quales oportet tunc fideles esse, ut tantam nequeant incurrere vastitatem: nam cum novi caeli, et terra nova pollicita sit, in quibus habitat promissa justitia, non est dubium quae nunc videmus posse dissolvi. Quapropter dilationem temporis non sibi credant ullatenus odiosam, sed salutis sue causas judicent agi, quando se ut convertantur, intelligunt sustineri.","english":"8.—III, 3. Knowing this first, that in the last days there will come mockers with mockery. He warns them that there will appear in the last times those who say, Where is Christ the Lord, who was promised to come quickly? Behold, so many ages have passed, and we know that nothing of the kind has come to pass. Setting forth the example of the flood, that just as the swelling water filled those airy heavens, and the world then perished from its proper tempering, so on the day of judgment those same heavens are again to be destroyed by fire, as it is read: by these things proving absolutely that all things which were foretold are to be fulfilled without any doubt.\n\n9.—III, 10. But the day of the Lord will come as a thief, and the rest. He says that the day of the Lord comes suddenly, like a thief, when the heavens rush forth with a great impulse of swiftness, when the elements of the world are to be dissolved by the heat of fire; but when all these things perish, and the whole fabric is changed in a terrible manner, of what sort ought the faithful then to be, that they may not be able to incur so great a devastation? For since new heavens and a new earth have been promised, in which the promised righteousness dwells, there is no doubt that what we now see can be dissolved. Wherefore let them not believe that the delay of time is in any way hateful to them, but let them judge that the causes of their salvation are being advanced, when they understand that they are being endured so that they may be converted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"10.—III, 15. Sicut et dilectissimus frater noster Paulus, et quod sequitur. Laudat fratrem et coapostolum suum, dicens, custodite verissimam fidem, sicut vobis scribit Paulus apostolus, secundum sapientiam quae illi data est, altitudines profundas exquirere, et occulta revelare; quae ta men indocti et instabiles ad proprium interitum, sicut et caeteras scripturas, pro sua voluntate convertunt. Sed monet eos quibus scribere videbatur, ne perversorum errore decepti, a fidei suae videantur stabilitate subverti; sed potius in intellectu et gratia Domini Christi proficiant, ut bonis semper meritis augeantur.\n\nEPISTOLA S. JOANNIS AD PARTHOS a.\n\n1.—I, 1. Quod erat ab initio, quod audivimus, quod vidimus oculis nostris. Certissimam fidem facit praedicationibus suis, quando se de Domino Christo non lanium audita dicit referre, sed visa; illa tamen se vidisse confirmans, quae secundum Evangelium suum nullatenus temporaliter coepta sunt, sed jugiter in aeternitate manserunt: dicens Deum este verissimum lumen, et si quis maluerit ad ejus pervenire notitiam, in conscientiae debet claritate versari; quoniam fieri non potest ut aliquis, quandiu in tenebrosa pravitate positus est, ejus sancto lumine compleatur.","english":"10.—III, 15. As also our most beloved brother Paul, and what follows. He praises his brother and fellow apostle, saying, guard the truest faith, as the apostle Paul writes to you, according to the wisdom which was given to him, to search out deep heights and to reveal hidden things; yet unlearned and unstable men turn these, as also the other scriptures, to their own destruction, according to their own will. But he warns those to whom he seemed to be writing, lest, deceived by the error of perverse men, they be seen to be overturned from the stability of their faith; but rather let them advance in understanding and in the grace of the Lord Christ, that they may ever be increased by good merits.\n\nTHE EPISTLE OF ST. JOHN TO THE PARTHIANS.\n\n1.—I, 1. That which was from the beginning, that which we have heard, that which we have seen with our eyes. He makes most certain faith for his preachings, when he says that he reports concerning the Lord Christ not merely things heard, but things seen; yet confirming that he saw those things which, according to his Gospel, in no way began in time, but remained continually in eternity: saying that God is the truest light, and if anyone would prefer to come to the knowledge of him, he ought to dwell in the clarity of conscience; since it cannot happen that anyone, as long as he is placed in dark depravity, be filled with his holy light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"2.—I, 8. Si dixerimus quoniam peccatum non habemus, nos ipsos seducimus. Ne putaret aliquis hominem sine peccato esse, quem semper in lumine cordis praeceperat ambulare, dicit milium esse qui nequeat in aliqua parte delinquere; sed illum potius probabilem fieri, qui peccata sua Domino noscitur confiteri, quatenus demittens nobis delicta, Dominus reddat nos sua pietate purgatos: nam si nos inculpabiles aestimemus, mendacem fecimus eum qui dixit, Omnia conclusit Deus sub peccato, ut omnibus misereatur a, Dicit etiam, ut dum carnis fragilitate peccaverint, ad satisfactionem protinus redeant Domini Christi, qui Patrem jugiter interpellat pro nobis; nam qui se dicit in eo manere, debet ita gressus suos dirigere, quemammodum et ipse cognoscitur ambulasse.\n\n3.—II, 7. Non novum mandatum scribo vobis, sed mandatum vetus, quod habuistis ab initio.","english":"2.—I, 8. If we say that we have no sin, we deceive ourselves. Lest anyone should think that man is without sin—man whom he had always commanded to walk in the light of the heart—he says that it is a lie that anyone cannot sin in some part; but rather that man is to be approved who is known to confess his sins to the Lord, so that the Lord, forgiving us our offenses, may render us cleansed by his own mercy. For if we reckon ourselves blameless, we have made him a liar who said, God has shut up all things under sin, that he may have mercy upon all. He says also that when they have sinned through the frailty of the flesh, they should at once return to the satisfaction of the Lord Christ, who continually intercedes with the Father for us. For whoever says that he abides in him ought so to direct his steps, as he himself is known to have walked.\n\n3.—II, 7. I write not a new commandment to you, but an old commandment, which you have had from the beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Quantum ad Scripturas divinas pertinet, non se dicit nova praedicare, quia olim in lege noscuntur esse praedicta; sed in hac parte novum cognoscitur esse mandatum, quoniam illa quae sunt praemonita, nunc videntur impletu: peccatorum siquidem tenebrae transierunt, et manifestatio luminis venit per Dominum Christum; ideoque non debet aliquis odisse fratrem suum, pro quo Christum animam suam posuisse cognoscit· Scripsi se autem dicit senioribus, juvenioribus, pueris et pupillis, ut communi debeant charitate gaudere; quando pro percepta fide constat illis remissa esse peccata; deinde quia vicerunt malignum diabolum, quia Deum cognoverunt Patrem, et Filium, et Spiritum sanctum.\n\n4.—II, 15. Nolite diligere mundum, neque ea quae sunt in mundo, et reliqua. Mundum praecepit nullatenus concupisci, quoniam voluntatibus divinis probatur temper adversus; ideoque qui coelestem Patrem diligit, mundi hujus tenebras non amavit: carnis enim vitia, et spiritalis virtus longe discreta sunt; et ut eos efficeret cautiores, horam dicit esse novissimam: quoniam per subdolos fratres et haereticas pravitates nequitia provenit Antichristi. Quos tamen exisse dicit de congregatione sanctorum, quia digni non fuerunt cum fidelibus permanere; probat etiam eos esse mendaces, qui dicunt Jesum non esse Dominum Christum, quando qui Filium negat, utique negavit et Patrem.","english":"As far as the divine Scriptures are concerned, he says that he is not preaching new things, because they are known to have been foretold long ago in the Law; but in this respect the commandment is recognized to be new, because those things which were forewarned are now seen to be fulfilled: the darkness of sins has indeed passed away, and the manifestation of light has come through the Lord Christ; and therefore no one ought to hate his brother, for whom he knows that Christ laid down his own soul. He says that he wrote to the elders, the younger men, the children, and the orphans, so that they ought to rejoice in a common charity; since it is established that their sins have been forgiven them on account of the faith they have received; and then because they have conquered the malignant devil, because they have known God the Father, and the Son, and the Holy Spirit.\n\n4.—II, 15. Do not love the world, nor the things that are in the world, and the rest. He commands that the world be in no way desired, since it is proved to be always opposed to the divine wills; and therefore he who loves the heavenly Father has not loved the darkness of this world: for the vices of the flesh and spiritual virtue are far separated; and to make them more cautious, he says that it is the last hour: since through deceitful brothers and heretical depravities the wickedness of Antichrist comes forth. Yet he says that they went out from the congregation of the saints, because they were not worthy to remain with the faithful; he also proves that they are liars who say that Jesus is not the Lord Christ, since he who denies the Son has surely also denied the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"5.—II, 24. Vos quod audistis ab initio, permaneat in vobis, et caetera. Manere dicit eos debere in accepta fide, ut et ipsi in Patris et Filii charitate permaneant; quatenus promissiones ejus, id est vitae aeternae praemia consequantur: quapropter manendum est in eo, ut in ad ventu suo non nos inveniat alienos: nam cum nobis dederit suos filios vocari, nimis impium est, si ab ejus institutis reddamur extranei. Sic ergo nobis agendum est, ut cum apparuerit, possimus eum, sicuti est, plenissimo munere contueri·\n\n6.—III, 4. Omnis qui facit peccatum, et iniquitatem facit; quia peccatum iniquitas est. Hoc multis argumentationibus, hoc sedula probatione complectitur, dicens contrarios nos esse Christo Domino non debere, si habere cum ipso volumus portionem: nam cum sit ille immaculatus atque justissimus, omnino se ab ipso dividit qui nequitia perversitatis involvitur: ideo enim Filius Dei venit in mundum ut antiquum solveret indebita morte peccatum: et ideo fratrem nullus odisse debet, ne Cain detestabilis incurrat exemplum, qui per invidiam bonorum operum germanum suum impia morte trucidavit.","english":"5.—II, 24. What you have heard from the beginning, let it remain in you, and the rest. He says that they ought to remain in the faith they have received, so that they themselves may also remain in the love of the Father and the Son, in order that they may obtain his promises, that is, the rewards of eternal life. For this reason one must remain in him, so that at his coming he may not find us strangers. For since he has granted us to be called his sons, it is utterly impious that we should be made strangers to his ordinances. We must therefore act in such a way that when he appears, we may behold him, as he is, with the fullest gift.\n\n6.—III, 4. Everyone who commits sin also commits iniquity, because sin is iniquity. He embraces this with many arguments and with diligent proof, saying that we ought not to be opposed to Christ the Lord, if we wish to have a portion with him. For since he is spotless and most righteous, anyone who is wrapped up in the wickedness of perversity wholly separates himself from him. For the Son of God came into the world for this reason, that he might dissolve the ancient sin by an undeserved death; and for this reason no one ought to hate his brother, lest he incur the detestable example of Cain, who through envy of good works slew his own brother with an impious death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"7.—III, 14. Qui non diligit fratrem, permanet in morte, et reliqua. Qui non diligit fratrem suum, homicidam illum esse pronuntiat; et qui homicida est, vitam non potest habere beatorum: nam si quis fratrem suum viderit egentem, et circa ipsum clauserit viscera misericordia suae, ipse non potest a Domino misericordiam impetrare: non enim fratrem sola lingua diligendum constat esse, sed opere; quod si cor nostrum praeceptis ejus mandatisque consentiat, quicquid a Deo petimus, incunctanter accipimus; sic autem in nobis permanet Dominus, si ejus praecepta fideli mente faciamus.\n\n8.—IV, 1. Nolite omni spiritui credere, sed probate spiritus qui ex Deo sunt. Falsis prophetis nullatenus dicit esse credendum, sed probandos asserit quibus fides debeat adhiberi: nam qui Christum confitetur esse Verbum caro facium, hic verus est praedicator; qui vero eum haeretica pravitate dissolvit, iste verus Antichristus est, quoniam illud vult destruere, unde salus mundi cognoscitur evenisse: nam cum sit charitas Deus, euro quem nemo viderit, ipsum revera diligimus, quando mutua fratres affectione complectimur. Apparuit siquidem in nobis dilectio ipsius, quando unigenitum Filium suum in hunc mundum misit, ut nos de laqueo mortis eriperet, et perpetuae salutis dona praestaret.","english":"7.—III, 14. Whoever does not love his brother remains in death, and the rest. He declares that whoever does not love his brother is a murderer; and whoever is a murderer cannot have the life of the blessed. For if anyone sees his brother in need and shuts up his compassion from him, he himself cannot obtain mercy from the Lord. For it is established that a brother is to be loved not with the tongue alone but in deed. But if our heart consents to his precepts and commandments, whatever we ask of God we receive without hesitation. Moreover, the Lord remains in us in this way, if we carry out his precepts with a faithful mind.\n\n8.—IV, 1. Do not believe every spirit, but test the spirits, whether they are from God. He says that false prophets are by no means to be believed, but he asserts that those to whom faith must be given are to be tested. For he who confesses that Christ is the Word made flesh is a true preacher; but he who dissolves him by heretical depravity is truly Antichrist, since he wishes to destroy that from which the salvation of the world is known to have come. For since God is love, him whom no one has seen we truly love when we embrace our brothers with mutual affection. Indeed, his love appeared in us when he sent his only-begotten Son into this world, that he might snatch us from the snare of death and bestow the gifts of eternal salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"9.—IV, 14. Et nos vidimus, et testamur, quoniam Pater misit Filium suum salvatorem saeculi. Saepius charitatem Dei et proximi suavissima revelatione commendat; cognovisse se dicens, Deum Patrem misisse Filium suum, ut mundi pericula miseriasque salvaret; et ideo qui manet in charitate, in Deo manet, quoniam charitas Deus est: sic enim fiduciam ante ipsum habere possumus, si eum studio charitatis imitemur. Sed ut huic rei maximam confidentiam daret, timorem esse in charitate non asserit, maxime quando Deas prius nos dilexit, ut eum diligere deberemus; si quis vero odio habens fratrem suum, quem videt, dixerit se Deum posse diligere, quem non videt, omnino mentitus est; cnm evidens constet esse mandatum, ut qui diligit Deum, dilig it et proximum suum.\n\n10.—V, 1. Omnis qui credit quia Jesus est Christus, ex Deo nattis est, et reliqua· Qui Deum Jesum credit, ex Deo Patre natus est, iste sine dubitatione fidelis est; et qui diligit genitorem, amat et cum qui ex eo natus est Christus. Sic autem diligimus eum, cum mandata ejus facimus, quae justis mentibus gravia non videntur; sed potius vincunt saeculum, quando in illum credunt qui condidit mundum. Cui rei testificantur in terra tria mysteria: aqua, sanguis et spiritus, quae in passione Domini leguntur impleta: in coelo autem Pater, et Filius, et Spiritus sanctus; et hi tres unus est Deus a.","english":"9.—IV, 14. And we have seen, and do testify, that the Father sent his Son to be the savior of the world. Rather often he commends love of God and of neighbor with a most sweet revelation, saying that he has known that God the Father sent his Son, so that he might save the world from its dangers and miseries; and therefore whoever remains in love remains in God, because love is God; for thus we can have confidence before him, if we imitate him with zeal for love. But in order to give this matter the greatest confidence, he does not assert that fear is in love, especially since God first loved us, so that we ought to love him; but if anyone, harboring hatred for his brother whom he sees, has said that he can love God, whom he does not see, he has altogether lied; since it stands evident that the commandment is that whoever loves God also loves his neighbor.\n\n10.—V, 1. Everyone who believes that Jesus is the Christ has been born of God, and the rest. Whoever believes that Jesus is God has been born of God the Father, this one is without doubt faithful; and whoever loves the begetter also loves him who was born of him, Christ. But we love him in this way, when we do his commandments, which do not seem burdensome to just minds; but rather they conquer the world, when they believe in him who created the world. To this matter three mysteries bear witness on earth: water, blood, and spirit, which are read as fulfilled in the passion of the Lord; but in heaven the Father, and the Son, and the Holy Spirit; and these three are one God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"11.—V, 9. Si testimonium hominis accipimus, testimonium Dei majus est. Si hominum testimonia solemus accipere, credi debet paternae sententiae, qui Filium suum Dominum Christum multis audientibus inconvertibili sermone professus est. Nam qui ejus testimonio non credit, quod dici nefas est, mendacem putat illum qui vera locutus est: nam cum in Domino Christo habeamus perpetuam salutem, qui ei non vult credere, salutis se munere cognoscitur exuisse.\n\n12.—V, 13. Haec scripsi vobis, ut sciatis quia vitam habetis aeternam, et caetera. Ut credentium sensus corroborata fidei radice firmaret, dicit, si voluntas eorum in accepta praedicatione permanserit, quicquid a Domino salutariter petere voluerint, eis sine dubitatione concedi. Commonet etiam ut pro fratribus orare debeant, qui tamen non usque ad mortem gravia delicta committunt; pro illis autem qui se scelerata impietate commaculant, et in desperationis iniquitate perdurant, non dicit ullo modo supplicandum; sed ne aliquis de intelligentiae lumine causaretur, dicit Filium Dei in hunc mundum venisse, et veritatis nobis intelligentiam praestitisse: commonens eos ne ulterius simulacrorum mendaciis inludantur.","english":"11.—V, 9. If we accept the testimony of man, the testimony of God is greater. If we are accustomed to accept the testimonies of men, credence ought to be given to the Father's declaration, who with many listening professed in unchangeable speech that his Son is the Lord Christ. For whoever does not believe his testimony—which it is impious to say—judges him who spoke the truth to be a liar; for since we have perpetual salvation in the Lord Christ, whoever is unwilling to believe him is shown to have stripped himself of the gift of salvation.\n\n12.—V, 13. These things I have written to you, that you may know that you have eternal life, and the rest. In order to strengthen the understanding of believers with the root of faith made firm, he says that if their will has remained in the preaching they have received, whatever they wish to ask of the Lord for their salvation will be granted to them without doubt. He also admonishes them that they ought to pray for their brethren, who nevertheless do not commit grave sins unto death; but for those who defile themselves with wicked impiety and persist in the iniquity of despair, he says in no way that supplication should be made; but lest anyone should raise complaint concerning the light of understanding, he says that the Son of God came into this world and has furnished us with the understanding of truth, admonishing them not to be mocked any further by the lies of idols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"EJUSDEM EPISTOLA SECUNDA.\n\n1.—I, 1. Joannes semor electae dominas, et filiis ejus, et quod sequitur. Joannes senior, quoniam erat aetate provectus, electae dominae scribit Ecclesiae a, filiisque ejus, quos sacro fonte genuerat: hos se dicit studio charitalis diligere non solum, sed etiam omnes fideles qui cognoverunt Domini voluntatem, quae permanet in aeternum: optans eis gratiam, misericordiam et pacem a Deo Patre Filioque ipsius Jesu Christo in veritate concedi.\n\n2.—I,4. Gavisus sum valde, quoniam inveni de filiis tuis ambulantes in veritatem. Gavisum se plurimum dicit, quod filios sanctae Ecclesiae, quibus videbatur scribere, in veritate comperit ambulare; sicut a Patre mandatum noscitur esse susceptum: ut Filium ejus scilicet crederent, Jesum Christum Dominum nostrum. Commonet autem fidelium congregationem, ut mutua se charitate consocient; nam qui non confitetur Jesum Christum ad salvandum humanum genus in carne venisse, hic omnimodis probatur Antichristus: qui enim permanet in doctrina rectissima, in Patris, et Filii, et Spiritus sancti benedictione gaudebit; ideoque falsos prophetas nec salutari, nec recipi debere testatur; quia communicant sceleribus eorum quicunque se illis aliqua societate conjungunt.","english":"THE SECOND EPISTLE OF THE SAME AUTHOR.\n\n1.—I, 1. John the elder to the elect lady and her children, and what follows. John the elder, since he was advanced in age, writes to the elect lady, the Church, and to her children, whom he had begotten at the sacred font: he says that he loves these with the zeal of charity, not only them, but also all the faithful who have known the will of the Lord, which endures forever: desiring that grace, mercy, and peace be granted to them from God the Father and his Son Jesus Christ in truth.\n\n2.—I, 4. I rejoiced greatly, because I found some of your children walking in the truth. He says that he rejoiced exceedingly, because he found the children of the holy Church, to whom he seemed to be writing, walking in the truth; just as the commandment is known to have been received from the Father: namely, that they should believe in his Son, Jesus Christ our Lord. But he admonishes the congregation of the faithful to unite themselves in mutual charity; for whoever does not confess that Jesus Christ came in the flesh to save the human race is shown in every way to be Antichrist: for he who remains in the most upright doctrine will rejoice in the blessing of the Father, and of the Son, and of the Holy Spirit; and therefore he testifies that false prophets should neither be greeted nor received; because all who join themselves to them in any fellowship share in their crimes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Multa quidem se illis dicit scribere voluisse, sed quoniam disponebat ad eos venire, quae illis dicenda erant, servat praesentiae sua, Epistulam suam salutationis iterum fine concludens.\n\nEJUSDEM EPISTOLA. TERTIA.\n\n1.—I, 1. Senior Gaio dilectissimo, quem ego diligo in veritate, et reliqua. Cum in Epistula superiore nomen suum posuit, et senior junxit, hic tantum senior dixit: quoniam quis est iste senior, superius in ficavit. Scribit ergo Gaio, quem recte filii copulatione diligebat, laudans ejus, et provocans in bona actione propositum.\n\n2.—I, 3. Valde gavisus sum in adventu fratrum testantium de veritate a. Gavisum se dicit, quod venientibus fratribus, probabilem ipsius cognoverit actionem; quia revera boni patris est gaudium, quando filiorum suorum laudabile compererit institutum: praedicans eum, quod in fratribus, et maxime peregrinis studia charitatis impenderit; et hortatur ut talia praemittat ad Dominum, quatenus ipse securior subsequatur: nam cum ab infidelibus solacia vitae nulla perceperint, a fidelibus eis decuit subveniri; pro quibus se dicit, Diotrepto cuidam scripsisse, qui primatum eorum agere videbatur; sed voluntate ipsius pessima non se dicit auditum: quem non perhibet imitandum, cum boni potius quam mali sequendi sint.","english":"He says indeed that he had wished to write many things to them, but since he was planning to come to them, he reserves for his own presence the things that were to be said to them, again concluding his Epistle with the close of salutation.\n\nTHE THIRD EPISTLE OF THE SAME AUTHOR.\n\n1.—I, 1. The elder to Gaius the most beloved, whom I love in truth, and the rest. Since in the preceding Epistle he set down his name and joined \"elder,\" here he said only \"elder,\" because who this elder is he made clear above. He writes therefore to Gaius, whom he rightly loved with the bond of sonship, praising him and stirring up his purpose in good action.\n\n2.—I, 3. I rejoiced greatly at the coming of the brethren testifying to the truth. He says that he rejoiced because, when the brethren came, he learned of his commendable conduct; for truly it is the joy of a good father when he has learned of the praiseworthy discipline of his sons: praising him because he bestowed the studies of love upon the brethren, and especially upon strangers; and he urges him to send such things ahead to the Lord, so that he himself may follow more securely; for since they received no comforts of life from unbelievers, it was fitting that they be helped by the faithful; on whose behalf he says that he wrote to a certain Diotrephes, who seemed to exercise primacy among them; but he says that he was not heard because of his utterly wicked will: whom he does not hold up to be imitated, since the good rather than the evil are to be followed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Demetrium vero laudat, cui bonum testimonium cum ipsa veritate persolvit; reliqua veto quae dicenda fuerant, reservat praesentiae suae, Epistulam suam charissima salutatione concludens·\n\nEPISTOLA S. JUDAE.\n\n1.—I, 1. Judas Jesu Christi servus, frater autem Jacobi in Domino Patre, et sequentia. Cum dicit servus Christi, et frater Jacobi, dividit se a Juda traditore, quem juste omnium detestatur auditus. Scribit ergo dilectis in Domino Patre et in Jesu Christo vocalis atque servatis; optans illis ut misericordia, pace et charitate Domini compleantur.\n\n2.—I, 3. Dilectissimi, omnem sollicitudinem faciens scribendi vobis. Studium se dicit habuisse prohabile, ut fidelibus scriberet de salute communi, ne falsis praedicatoribus credere debuissent; quos tamen in praedestinatione cognitos Domino fuisse testatur, qui divinam gratiam in luxuriam haereticam transferentes, dominatorem nostrum Jesum Christum denegare praesumunt: commonens eos quod Israeliticum populum semel de AEgypti terra liberavit; sed eos qui minime crediderunt, justitias suae indignatione consumpsit; angelos autem qui gloriam nativae dignitatis amittere delegerunt, reservat judicio suo, caliginosis vinculis inligatos.","english":"He praises Demetrius, to whom he renders a good testimony together with the truth itself; but the remaining things that had to be said he reserves for his own presence, concluding his Epistle with a most dear greeting.\n\nTHE EPISTLE OF ST. JUDE.\n\n1.—I, 1. Jude, servant of Jesus Christ, but brother of James in God the Father, and the following. When he says servant of Christ, and brother of James, he separates himself from Judas the traitor, whom the hearing of all rightly detests. He writes therefore to those beloved in God the Father and in Jesus Christ, called and preserved; desiring for them that they be filled with the mercy, peace, and love of the Lord.\n\n2.—I, 3. Most beloved, making all diligence to write to you. He says that he had a commendable zeal to write to the faithful concerning the common salvation, lest they should have believed false preachers; whom nevertheless he testifies were known to the Lord in predestination, who, transferring divine grace into heretical wantonness, presume to deny our Lord Jesus Christ: admonishing them that he once freed the people of Israel from the land of Egypt; but those who believed least, he consumed by the indignation of his justice; but the angels who chose to lose the glory of their native dignity, he reserves for his judgment, bound in dark chains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Sodomam quoque et Gomorrham, et finitimas civitates, quae graviter deliquerunt, obscena carnis vitia diligentes, consumptas perbibet in exemplo ignis aeterni: dicens majestatem blasphemantibus periculum imminere semper exitii, in tantum ut altercans cum diabolo a archangelus Michael de corpore Moyse, ausus non fuerit blasphemiae inferre judicium: tunc diabolus nomine Domini audito discessit.\n\n3.—I, 10. Hi autem, quiounque quidem ignorabant, blasphemant, et caetera. Malorum bonorumque angelorum positis exemplis, redit ad eos qui de Domino Christo derogare praesumunt; dicens eos divinitatem blasphemare, quam nesciunt; quae autem naturaliter, id est corporaliter, tanquam mola animalia noverunt, in eis se coeno perversitatis involvunt: in via illos Gain esse proclamans, et in Balaam idoli errore versari, et in Core contradictionibus inveniri, quem terrae vastissimus hiatus absorbuit, eorumque nequitias multiplici sententiarum brevitate definit: de quibus Enoch datur exemplum, qui ab Adam septimus prophetavit, tales in Domini disceptatione perituros.","english":"He also brings in Sodom and Gomorrah and the neighboring cities, which gravely sinned by loving the obscene vices of the flesh, as consumed by the fire of eternal example, saying that the danger of destruction always hangs over those who blaspheme the majesty, to such an extent that even the archangel Michael, disputing with the devil over the body of Moses, did not dare to bring a judgment of blasphemy; then the devil, upon hearing the name of the Lord, departed.\n\n3.—I, 10. But these, whoever indeed were ignorant, blaspheme, and the rest. Having set forth examples of evil and good angels, he returns to those who presume to disparage the Lord Christ, saying that they blaspheme the divinity which they do not know; but what they know naturally, that is, carnally, like brute animals, in these things they entangle themselves in the mire of perversity, proclaiming that they are in the way of Cain, and that they are engaged in the error of Balaam's idol, and are found in the contradictions of Korah, whom the vastest gaping of the earth swallowed up, and he defines their wickedness with a manifold brevity of statements; concerning whom Enoch is given as an example, who, the seventh from Adam, prophesied that such men would perish in the Lord's judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"4.—I, 17. Vos autem, charissimi, memoret estote verborum quae praedicta sunt. Memores eos dicit esse debere, quae et ab aliis apostolis audierunt, ultimis venire temporibus delusores, in desideriis suis nequiter ambulantes: hi sunt animales divinum spiritum non habentes. Illos autem dicit veracissima praedicatione completos debere mutuo permanere, et in Spiritu sancto proficere, qui eis datus cognoscitur ad provectum; ita ut quosdam dijudicatos arguant, quosdam de adustione aeterni ignis eripiant, nonnullis misereantur errantibus, et conscientias maculatas emundent, sic tamen, ut peccata eorum digna execratione refugiant, quatenus in judicio Domini laboris sui mercedem larga pietate recipiant, cui est honor, potentia, claritas et potestas ante omnia saecula, et nunc et in omnia saecula saeculorum.\n\nEPISTOLA S. JACOBI AD DISPERSOS a.","english":"4.—I, 17. But you, most beloved, be mindful of the words which have been foretold. He says that they ought to be mindful of the things which they also heard from the other apostles, that in the last times deceivers would come, walking wickedly in their own desires: these are sensual men, not having the divine Spirit. But he says that those who have been filled by the most truthful preaching ought to remain with one another and to make progress in the Holy Spirit, who is known to have been given to them for their advancement; so that they may convict certain ones who have been judged, rescue certain ones from the burning of eternal fire, have compassion on some who are wandering, and cleanse consciences that have been stained, yet in such a way that they shun their sins, which deserve execration, so that at the judgment of the Lord they may receive the reward of their labor with generous piety, to whom is honor, power, brightness, and authority before all ages, both now and for all ages of ages.\n\nTHE EPISTLE OF ST. JAMES TO THE DISPERSED","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"1.—I, 1. Jacobus Jesu Christi servus, duodecim ribubus quae sunt in dispersione salutem b. Jacobus apostolus scribit duodecim tribubus Israeliticis quae in dispersione morabantur, secundum illam comminationem Domini quae dicit, et dispergam vos in omnes gentes: ipsis enim debuit consolatio praestari, qui maxime videbantur affligi.\n\n2.—I, 2. Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis. Gaudium dicit potius aestimandum, quando nos temptatio diabolicae perversitatis insequitur: quia bonae mentis patientia inde nascitur, quam Deus Dominus coronare dignatur. Deinde sicut bonus medicus dictat salutare remedium, ut si quis indiget sapientia, ab illo magis petat qui praestat dona gratuita. Sed in ipsis petitionibus non dicit haesitandum, quia non potest accipere, qui dubitanti animo cognoscitur postulare. Deinde commonet hominum perversitates, ut humitis in beatitudine sibi collata gratuletur; dives autem gaudere debet, quando se humiliatum esse cognoscit; quoniam mundi istius divitias, tanquam forma florifera, videmus posse transire. Redit iterum ad illa quae coeperat, beatum dicens qui aequanimiter temptationem suffert, quando in illa disceptatione dominica, corona illi vitae probatur esse posita.","english":"1.—I, 1. James, servant of Jesus Christ, to the twelve tribes which are in the dispersion, greeting. The apostle James writes to the twelve tribes of Israel who were dwelling in the dispersion, according to that threat of the Lord which says, and I will scatter you among all the nations; for consolation was owed to those in particular who seemed most to be afflicted.\n\n2.—I, 2. Count it all joy, my brothers, when you fall into various temptations. He says that joy is rather to be esteemed when the temptation of diabolical perversity pursues us, because from it is born the patience of a good mind, which God the Lord deigns to crown. Then, like a good physician, he prescribes a saving remedy, that if anyone lacks wisdom, he should ask it rather from him who bestows free gifts. But in those very petitions he says one must not waver, because he cannot receive who is known to ask with a doubting mind. Then he admonishes the perversities of men, that the humble man should rejoice in the blessedness conferred upon him; but the rich man ought to rejoice when he recognizes that he has been humbled, since we see that the riches of this world can pass away like a flowering form. He returns again to the things he had begun, calling him blessed who endures temptation with equanimity, since in that judgment of the Lord a crown of life is shown to have been set for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"3.—I, 13. Nemo cum temptatur, dicat quia a Deo temptatur, et reliqua. Deum perhibet non esse temptatorem maiorum, sed a propriis concupiscentiis unumquemque posse temptari: concupiscentia siquidem dum concepta fuerit, producit peccatum; peccatum vero dum consummatum fuerit, generat mortem: et ne suis viribus boni aliquid imputaret humana fragilitas, omne datum optimum, et omne donum perfectum desursum a Patre luminum perbibet posse descendere: a quo sacro baptismate gratuite nos, non meritis, dicit esse progenitos, ut novae recreationis simus initium. Monet etiam ut veloces ad audiendum, tardi autem sive ad loquendum, sive ad iracundiam esse debeamus: quoniam iracundia humana divinam non potest implere justitiam; et ideo malitiam atque inmunditias abicientes, sub mansuetudine verbum debemus accipere, quod nos possit in illa resurrectione salvare.","english":"3.—I, 13. Let no man, when he is tempted, say that he is tempted by God, and the rest. He declares that God is not the tempter of evils, but that each one can be tempted by his own desires: for desire, when it has been conceived, brings forth sin; but sin, when it has been completed, generates death: and lest human frailty should attribute any good to its own strength, he states that every good gift and every perfect gift can descend from above, from the Father of lights: by whom, through holy baptism, he says that we are born again freely, not by merits, so that we may be the beginning of a new creation. He also admonishes that we should be swift to hear, but slow either to speak or to anger: since human anger cannot fulfill divine justice; and therefore, casting away malice and uncleannesses, we ought to receive the word in meekness, which can save us in that resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"4.—I, 22. Estote autem factores verbi, et non auditores tantum. Ammonet nos, non tantum auditores legis, sed debere potius esse factores: quoniam si quis auditor solummodo legis fuerit, illi fit similis qui se in speculum contuetur, et cum discesserit, oblitus sui propria imaginatione deluditur; qui vero factis impleverit legem libertatis, atque in eadem fixa voluntate permanserit, operatione sua beatus habebitur. Si quis autem religiosorum fuerit nimia procacitate verbosus, hujus fit omnino vana religio; illa est enim apud Deum laudabilis conversatio, si non simus in loquacitate proni, sed ad mandata ipsius facienda studiosissime praeparati.\n\n5.—II, 1. Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Jesu Christi. Fidem Domini Jesu Christi personarum non dicit acceptione pensandam; ut in honore dives, in contemptu pauper habeatur: quia nimis iniquum est, non de meritis hominem, sed de substantiae quantitate judicare. Nam cum Deus in hoc mundo pauperes elegerit, quos apostolos fecit, sacrilegium esse non dubium est contra ipsius ire judicia; deinde cum divites facultatum suarum praesumptione sint noxii, impium est pauperes despicere, qui nihil tale probantur assumere; maxime cum legatur, diliges proximum tuum sicut teipsum; et ideo si quis totam observaverit legem, eamque in uno mandato charitatis doceatur offendere, totius legis efficitur reus.","english":"4.—I, 22. But be doers of the word, and not hearers only. He admonishes us that we ought not to be hearers of the law only, but rather doers: for if anyone is only a hearer of the law, he becomes like one who looks at himself in a mirror, and when he has gone away, forgetful of himself, he is deluded by his own imagination; but he who fulfills the law of liberty in deeds, and has persevered in the same fixed will, will be held blessed by his own working. But if any of the religious should be wordy with excessive forwardness, his religion becomes altogether vain; for that conversation is praiseworthy before God, if we are not inclined to talkativeness, but are most earnestly prepared to do his commandments.\n\n5.—II, 1. My brethren, do not hold the faith of our Lord Jesus Christ in respect of persons. He says that the faith of the Lord Jesus Christ is not to be weighed by respect of persons, so that the rich man is held in honor and the poor man in contempt: because it is altogether unjust to judge a man not by his merits, but by the quantity of his substance. For since God has chosen the poor in this world, whom he made apostles, it is without doubt a sacrilege to go against his judgments; then, since the rich are harmful through the presumption of their wealth, it is impious to despise the poor, who are proven to assume nothing of the kind; especially since it is read, You shall love your neighbor as yourself; and therefore if anyone has observed the whole law, and is taught to offend in one commandment of charity, he is made guilty of the whole law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Subjungit quoque, in illo districtum faciendum esse judicium, qui nulli misericordiam fecit; nam quando fit misericordia, superexultat sine dubitatione judicio.\n\n6.—II, 14. Quid proderit, fratres mei, si fidem quis dicat se habere, opera autem non habet? Fidem sine bonis operibus nominem dicit posse salvare: nam si quis petat eleemosynam, eique dicatur, dat tibi Deus, fideliter quidem dicitur, sed minime Domini jussa complentur, quando ipse praecepit, omni petenti te tribue (Luc. VI, 30). Fidem vero sine operibus esse mortuam, per daemonum exempla confirmat: iterumque docet Abrahae perfectam fuisse fidem, quando filium suum sacris altaribus obtulit immolandum; Raab quoque meretricis similitudinem ponit, quae non fide tantum, sed opere justificata cognoscitur: probans per omnia ex operibus justificari hominem, non ex fide tantum posse salvari.","english":"He adds likewise that judgment will be made strict in the case of him who showed mercy to no one; for when mercy is shown, it exults without doubt over judgment.\n\n6.—II, 14. What will it profit, my brothers, if someone says he has faith but does not have works? He says that faith without good works cannot save a person: for if someone asks for alms and is told, \"God will give to you,\" this is indeed said faithfully, but the Lord's commands are by no means fulfilled, since he himself commanded, Give to everyone who asks of you (Luke 6:30). But that faith without works is dead he confirms by the example of the demons; and again he teaches that Abraham's faith was perfect when he offered his son to be sacrificed on the sacred altars; he also sets forth the likeness of Rahab the harlot, who is shown to be justified not by faith only but by works: proving in all things that a person is justified by works, and cannot be saved by faith alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"7.—III, 1. Nolite plures magistri fieri, fratres mei, et caetera. Vetat multos magistros fieri, cum linguae procacitate saepius doceatur offendi; nam si quis in verbo non deliquerit, hic videtur esse perfectus, corpusque suum subdit edomitum: nam sicut frenis equos, naves gubernaculis regimus, magnas autem silvas modico igne succendimus; ita et lingua nostra parvum quidem membrum est, sed magna exultatione dilatatur: nam cum omnes bestiae mansuescere possint, sola lingua incontinens non potest edomari; quando per ipsam benedicimus Deum, et per ipsam hominem blasphemamus, qui ad imaginem et similitudinem ejus factus esse dignoscitur. Facit etiam comparationes aptissimas, ut cum omnia servent ordinem naturae suae, sola lingua in disciplinae regulis permanere non possit; et ideo quicunque sapiens est, ostendat conversationem suam in mansuetudine et sapientia moderata.","english":"7.—III, 1. Be not many of you masters, my brothers, and the rest. He forbids many from becoming masters, since by the forwardness of the tongue offense is very often taught; for if anyone does not stumble in word, this one is seen to be perfect, and to have his own body subdued and tamed; for just as we control horses with bridles and ships with rudders, and set great forests ablaze with a little fire, so too our tongue is indeed a small member, but it spreads itself with great exultation; for whereas all beasts can be tamed, the tongue alone, being unrestrained, cannot be tamed; since through it we bless God, and through it we blaspheme man, who is known to have been made in his image and likeness. He also draws most apt comparisons, showing that while all things preserve the order of their nature, the tongue alone cannot remain within the rules of discipline; and therefore whoever is wise should show his conduct in gentleness and moderate wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"8.—III, 14. Quod si zelum amarum habetis, et contentiones in cordibus vestris. Amarum zelum viros non decet habere perfectos; quoniam talia non superne data, sed diabolica fraude probantur esse concepta: nam ubi zelus et contentio, ibi inconstantia et omne opus pravum, quod divina damnat auctoritas; sapientiam vero salutarem multifaria laude concelebrat, quae superna inspiratione conceditur: dicens eam in pace seminare, et in ipsa corda fidelium contineri; bella vero et lites ex concupiscentia perbibet nasci, unde humanum genus constat affligi. Hinc etiam generatur, quod male petentes bonorum praemia minime consequuntur; quoniam qui amicus est mundo, inimicus est Deo. Subditi ergo simus Christo, ne tradamur juste diabolo, ut qui captivat a nobis fugiat, et proximetur ille qui liberat: nam si visus noster in afflictione mutetur, et laetitia convertatur in moerorem, tunc nos Dominus exaltat, si nosmet sibi prostratos esse cognoscat.","english":"8.—III, 14. But if you have bitter zeal, and contentions in your hearts. It does not befit perfect men to have bitter zeal, since such things are shown to have been conceived not from above but by diabolical fraud; for where there is zeal and contention, there is inconstancy and every evil work, which the divine authority condemns. But he extols saving wisdom with manifold praise, which is granted by inspiration from above, saying that it sows in peace and is contained in the hearts of the faithful; but wars and strifes he declares to be born of concupiscence, from which the human race is known to be afflicted. Hence it also arises that those who ask wrongly by no means obtain the rewards of good things, since whoever is a friend of the world is an enemy of God. Let us therefore be subject to Christ, lest we be justly handed over to the devil, so that he who takes us captive may flee from us, and he who sets us free may draw near; for if our countenance is changed in affliction, and our joy is turned into mourning, then the Lord exalts us, if he knows that we have been cast down before him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"9.—IV, 2. Nolite detrahere de alterutrum, et reliqua. Hic docet quoniam qui detrahit fratri, detrahit legi, et se constituit in probum judicem, cum unus sit Dominus legislator et judex. Arguit quoque illos qui aliquam rem facere dementer assumunt, in sua voluntate ponentes quod constat involuntate Domini constitutum: hos dicit ignorare quod superveniente dic possit accidere; saepe enim flatum reddunt, qui superbiam suam improba elatione distendunt. Quapropter divitibus saeculi dicit esse plorandum, quoniam in quibus videntur praesumere, consumta certum est disperire: docens gravissimum esse malum ultimis thesaurizare temporibus, quando vicino judicio Domini, jam deberet fructus bonae operationis inquiri; imputans Judaeis occidisse justum, qui ad eos cognoscitur venisse salvandos.\n\n10.—V, 7. Patientes igitur estote, fratres, usque ad adventum Domini, et caetera. Ammonet fideles ut usque ad adventum Domini debeant esse patientes; quando et agricolae hujus mundi matutinum fructum et vespertinum pro temporis qualitate percipiunt. Judicem quoque dicit non esse diutius sustinendum, quando eum ante ipsas mundi januas stare confirmat; suadens eis, ut exemplum patientiae suscipiant a prophetis, qui longis ante temporibus adventum Domini sustinere decreverunt.","english":"9.—IV, 2. Do not speak evil of one another, and the rest. Here he teaches that whoever speaks evil of his brother speaks evil of the law, and sets himself up as a righteous judge, when there is one Lord, the lawgiver and judge. He also rebukes those who rashly undertake to do some thing, placing in their own will what is established to be against the will of the Lord: these, he says, do not know what may happen when the day comes upon them; for often they give up the ghost, who stretch out their pride with wicked arrogance. Therefore he says that the rich of this world must weep, because the things in which they seem to presume are certainly destined to perish once consumed: teaching that it is a most grievous evil to store up treasures in the last times, when, with the judgment of the Lord near, the fruit of good works ought already to be sought out; charging the Jews with having killed the just one, who is known to have come to them to be saved.\n\n10.—V, 7. Be patient therefore, brethren, until the coming of the Lord, and the rest. He admonishes the faithful that they ought to be patient until the coming of the Lord; since even the farmers of this world receive the morning fruit and the evening fruit according to the condition of the season. He also says that the judge is not to be endured any longer, when he affirms that he stands before the very gates of the world; persuading them to take up the example of patience from the prophets, who long ages before determined to endure awaiting the coming of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Job quoque viri sanctissimi datur exemplum, qui tolerando passiones suas laudabiliter vicit, et diabolicas fraudes Domino praestante superavit: sub pio siquidem principe nullus perit, nisi qui liberationem suam sperare contemserit.\n\n11.—V, 12. Ante omnia, fratres mei, nolite jurare, et sequentia. Post omnes ammonitiones salutarem regulam fidelibus praestat, dicens nullatenus esse jurandum, sed debere dicere Christianum, esse quod est, et non esse quod non est: nam si quis alterius praegravatur injuria a, vel corporis imbecillitate quassatur, presbyterum dicit adhibendum, qui oratione fideli et olei sancti perunctione concessa, salvet eum qui videtur afflictus: peccata quoque illis demittenda promittens, qui alterutra fuerint oratione visitati; orationem vero assiduam justi multum dicit praevalere ante conspectum Domini. Eliae denique subjungit exemplum, qui et caelos verbo suo clausit, et iterum eos cum precaretur aperuit: in summa concludens, quoniam qui ab errore fratrem liberaverit, studio charitatis peccatorum suorum vincla dissolvit.","english":"The example of Job, a most holy man, is also given, who by enduring his sufferings laudably conquered, and by the Lord's help overcame the devil's deceits; for under a pious prince no one perishes, except one who has scorned to hope for his own deliverance.\n\n11.—V, 12. Before all things, my brethren, do not swear, and the rest. After all his admonitions he gives the faithful a saving rule, saying that there must be no swearing at all, but that a Christian ought to say that what is, is, and that what is not, is not; for if anyone is weighed down by another's injury, or shaken by bodily weakness, he says that a presbyter should be summoned, who by faithful prayer and the anointing of holy oil, granted to him, may save the one who appears afflicted; promising also that sins will be forgiven to those who have been visited by one another's prayer; but the assiduous prayer of the righteous man, he says, prevails greatly before the sight of the Lord. Finally he adds the example of Elijah, who both shut the heavens by his word, and again opened them when he prayed: concluding in sum, that whoever has freed a brother from error, by the zeal of charity has loosed the bonds of his own sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"M. AURELII CASSIODORII COMPLEXIONES ACTUUM APOSTOLORUM ET APOCALYPSIS JOANNIS.\n\nPROLOGUS.\n\nLucas, unus evangelistarum, qui doctrinam Domini coelesti veritate conscripsit. Actus quoque apostolorum fideli narratione complexus est, ut gesta beatorum praeceptis dominicis concordi gratia consonarent. Hoc nos a in septuaginta duobus capitibus complexi, singulis quibusque locis ad breviationem suam credidimus adnotandum; ut revera sacer Actus apostolorum, sicut ipse Lucas evangelista testatur, eodem numero quo electi sunt clauderetur. Decuit enim illum ordinem quantitatem habere librae b, qua dedicatus caelesti probatur esse justitiae. His Actibus Apocalypsen beati Joannis forsitan convenienter adjunximus, quia coeleste regnum mirabili narratione describit, quoniam talibus viris habitatio tanta praestabitur. Hanc triginta tribus capitibus aetatis Domini Christi dividendam esse curavimus; ubi et triginta significant caelorum culmen excelsum, et sanctae Trinitatis associatur adoranda perfectio.","english":"THE COMPLEXIONES OF M. AURELIUS CASSIODORUS ON THE ACTS OF THE APOSTLES AND THE APOCALYPSE OF JOHN.\n\nPROLOGUE.\n\nLuke, one of the evangelists, who wrote down the Lord's teaching with heavenly truth, also set forth the Acts of the Apostles in faithful narration, so that the deeds of the blessed might accord in harmonious grace with the Lord's precepts. This work we have comprised in seventy-two chapters, believing that each several passage should be annotated for its own abbreviation, so that truly the sacred Acts of the Apostles, as the evangelist Luke himself testifies, might be enclosed in the same number as that of those who were chosen. For it was fitting that that order should have the quantity of a balance, by which it is proved to be dedicated to heavenly justice. To these Acts we have perhaps fittingly joined the Apocalypse of blessed John, because it describes the heavenly kingdom in wondrous narration, since such dwelling shall be granted to such men. This we have taken care to divide into thirty-three chapters of the age of the Lord Christ, where both the thirty signify the high summit of the heavens, and the adorable perfection of the holy Trinity is joined.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Difficile opus obscure dicta brevius velle perstringere; cum sint latius dicenda, quae volumus explanare: sed quoniam hunc librum Tychonius Donatista subtiliter et diligenter exposuit, providente Deo, qui saluti nostrae antidotum conficit ex venenis; propter brevitatis propositae necessitatem aliqui novi perversi dogmatis sensus praetereundi noscuntur, ut lectorem nostrum non tam satiare quam introducere, videamur; quando sine damno intelligentiae suae in illo reperit quod orthodoxus et diligens lector inquirit.\n\nCOMPLEXIONES ACTUUM APOSTOLORUM.\n\n1.—I, 1. Primum quidem sermonem feci de omnibus, o Theophile, quae caepit Jesus facere et docere, et caetera. Evangelii sermone complete, quem post resurrectionem Domini Lucas fecisse commemorat, Actus quoque apostolorum, scribens ad Theophilum, se collegisse testatur; ut fidei Christianae indubitata perfectio certissimis testimoniis appareret: primum dicens, ad Patrem ascensurum Jesum Christum praecepisse discipulis suis ne ab Hierosolymis discederent, ut quamvis essent baptizati, Spiritus sancti plenitudine complerentur.","english":"It is a difficult task to wish to touch upon obscure sayings too briefly, when the things we wish to explain ought to be set forth at greater length; but since Tychonius the Donatist expounded this book subtly and diligently, by the providence of God, who makes an antidote for our salvation out of poisons, on account of the necessity of the brevity I have proposed, certain senses of a new and perverse doctrine are known to be passed over, so that we may seem not so much to satisfy our reader as to introduce him; since without damage to his understanding he finds in that author what the orthodox and diligent reader seeks.\n\nTHE COMPLEXIONES OF THE ACTS OF THE APOSTLES.\n\n1.—I, 1. The first treatise I made concerning all things, O Theophilus, which Jesus began to do and to teach, and the rest. With the discourse of the Gospel completed, which Luke records that the Lord delivered after his resurrection, he also testifies that, writing to Theophilus, he gathered together the Acts of the Apostles, so that the undoubted perfection of the Christian faith might appear by the most certain testimonies: saying first that Jesus Christ, about to ascend to the Father, commanded his disciples not to depart from Jerusalem, so that although they had been baptized, they might be filled with the fullness of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"2.—I, 6. Igitur qui convenerant, interrogabant eum, et reliqua. Interrogatum dicit Dominum Christum ab his qui convenerant, si praesenti tempore regni Israelitici restitutio fieret, quam promisit esse venturam; definitionem vero temporis ipsius ad utilitatem magis nostram constat esse denegatam; sed illis magis praedicatum est, quod quinquagesimo die accepturi essent Spiritus sancti virtutem, quatenus in omni terra perfectae fidei magnalia testarentur.\n\n3.—I, 9. Et cum haec dixisset, videntibus illis, elevatus est, et nubes suscepit eum ab oculis eorum, et caetera. Inter illa verba quae superius dixit, videntibus apostolis, ascendisse Dominum subito testatur ad caelos; et ne aliquis tale miraculum phantastica crederet imaginatione monstratum, adstitisse illis dicit angelos Dei, dicentes: Quid ista miramini? Sic ad judicondum, cum de medio vestri constat adsumtum. Tunc a monte Oliveti, ubi haec gesta sunt, Hierosolymam reversos dicit apostolos, et introisse caenaculum, ubi in unum undecim, quorum dicit nomina, commanebant. Perseverabant autem in orationibus suis cum sanctis mulieribus, et Maria matre Domini, vel fratribus ejus, ne ab ipsis discederet, qui videbatur assumtus.","english":"2.—I, 6. Therefore those who had assembled were asking him, and the rest. He says that the Lord Christ was asked by those who had assembled whether at the present time the restoration of the Israelite kingdom would take place, which he promised would come; but it is evident that the fixing of that time was withheld rather for our benefit; yet it was rather proclaimed to them that on the fiftieth day they would receive the power of the Holy Spirit, so that throughout the whole earth they might bear witness to the mighty works of perfect faith.\n\n3.—I, 9. And when he had said these things, while they were looking on, he was lifted up, and a cloud received him from their eyes, and the rest. Among those words which he spoke above, he testifies that the Lord ascended suddenly to the heavens while the apostles were looking on; and lest anyone should believe that such a miracle was shown by a phantasmal illusion, he says that angels of God stood by them, saying: Why do you marvel at these things? So too for judging, when it is evident that he was taken up from your midst. Then he says that the apostles returned from the Mount of Olives, where these things took place, to Jerusalem, and entered the upper room, where the eleven were dwelling together in one place, whose names he gives. But they persevered in their prayers with the holy women, and with Mary the mother of the Lord, and his brethren, lest he who seemed to have been taken up should depart from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"4.—I, 15. Et in diebus illis surgens Petrus in medio fratrum dixit, et reliqua. Tunc beatus Petrus, centesimi octavi psalmi (Vers. 8) recordatus exemplum, dixit in medio fratrum qui erant circiter centum viginti: Oportet nos, Juda traditore summoto, (suppl. de] duodecimo discipulo cogitare, quatenus perfectus ille numerus compleretur. Tunc in medio statuentes Joseph et Matthiam, oratione facta sortes miserunt, et electio cecidit super Matthiam, et ipse duodecimus est annumeratus apostolus.\n\n5.—II, 1. Cum complerentur dies Pentecosten, erant omnes pariter in unum, et reliqua. Impletis igitur quinquaginta diebus, sicut eis promiserat Dominus Christus, subito factus est vehemens de caelo sonus, adveniente Spiritu sancto, cunctisque in ipsa domo sedentibus supra caput caelestis ignis apparuit, et diversarum nationum linguas loculi sunt; qua opinione vagata, diversarum gentium viri, qui Hierosolymis congregati fuerant, advenerunt, et mirabantur eos, cum essent Galilaei, linguis gentium loquentes magnalia Dei. Hoc factum aliqui rationabiliter intuentes, recte putabant divino munere contributum; alii vero stulte deridentes, hoc ebrietatis vitio potius applicabant.","english":"4.—I, 15. And in those days Peter rising up in the midst of the brethren said, and the rest. Then blessed Peter, recalling the example of the hundred and eighth psalm (verse 8), said in the midst of the brethren who were about a hundred and twenty: It is necessary for us, with the traitor Judas removed, to take thought for a twelfth disciple, so that that perfect number might be completed. Then, setting Joseph and Matthias in the midst, after prayer had been made they cast lots, and the choice fell upon Matthias, and he was counted as the twelfth apostle.\n\n5.—II, 1. When the days of Pentecost were being fulfilled, they were all together in one place, and the rest. Therefore, when the fifty days had been completed, as the Lord Christ had promised them, suddenly there was made a violent sound from heaven, with the Holy Spirit coming, and upon all those sitting in that same house a heavenly fire appeared above their head, and the tongues of diverse nations were distributed; and when this report had spread abroad, men of diverse nations who had gathered at Jerusalem came, and they marveled that they, though they were Galileans, spoke in the tongues of the nations the mighty works of God. Some, considering this event reasonably, rightly judged that it had been bestowed by divine gift; but others, mocking foolishly, attributed it rather to the vice of drunkenness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"6.—II, 14. Stans autem Petrus cum undecim elevavit vocem suam, et locutus est eis, et reliqua. Stans autem cum undecim apostolis beatus Petrus, ammirantibus cunctis, voce magna locutus est, dicens, cum hora diei tertia [suppl. esset], non eos, ut a quibusdam putabatur, musto deebriatos fuisse, sed Spiritus sancti potius dignatione completos. Hoc etiam Joel prophetae comprobavit exemplo; ut praedicaret eis quoniam manifestata cognitio non temulentiae, sed applicaretur misericordiae revera divinae. Deinde Judaeorum arguit nequitiam, qui Christum Dominum crucifigere maluerunt, quem solutis legibus inferni Deus suscitavit a mortuis: quod etiam quindecim, psalmi comprobatur exemplo.\n\n7.—II, 29. Viri fratres, liceat audenter dicere ad vos de patriarcha David, et caetera. Et quoniam Petrus apostolus David fecerat mentionem, qui apud Judaeos propheta venerabilis habebatur, praedicationis suae ex ipso faciens occasionem, mortuam tamen eum probat, et sepulcrum ejus dicit apud eos esse, cum ipse prophetaverit carnem Domini Christi corruptioni nullatenus subjacere; quem Deus resuscitavit a mortuis, et promissiones Patris plenissima veritate percepit: ab ipso perhibens donum quod cernebatur fuisse collatum; nam eum Dominum fuisse David centesimi noni psalmi exemplo probatum est: qua praedicatione compunctos tria milia virorum, penisos et baptizatos esse testatur.","english":"6.—II, 14. But Peter standing with the eleven lifted up his voice and spoke to them, and the rest. But blessed Peter, standing with the eleven apostles, while all were marveling, spoke with a loud voice, saying that at the third hour of the day they had not been drunk with new wine, as some supposed, but rather had been filled by the favor of the Holy Spirit. This he also confirmed by the example of the prophet Joel, so as to preach to them that the knowledge made manifest was to be attributed not to drunkenness but truly to divine mercy. Then he reproved the wickedness of the Jews, who preferred to crucify Christ the Lord, whom God raised from the dead after the laws of hell were loosed; which is also confirmed by the example of the fifteenth psalm.\n\n7.—II, 29. Men and brethren, let me freely speak to you of the patriarch David, and the rest. And since the apostle Peter had made mention of David, who was held among the Jews as a venerable prophet, taking from him the occasion of his preaching, he nevertheless proves that he was dead and says that his tomb is among them, whereas he himself prophesied that the flesh of Christ the Lord would in no way be subject to corruption; whom God raised from the dead, and he received the promises of the Father in fullest truth, showing that the gift which was seen had been bestowed by him; for that he was Lord David proved by the example of the hundred and ninth psalm. By this preaching he testifies that three thousand men, pricked in heart and baptized, were converted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":127,"ref":"p127","source":"8.—II, 42. Erant autem perseverantes in doctrina apostolorum, et reliqua. Dum hi qui conversi fuerant, in suscepta doctrina devotissime permanerent, et apostoli saepius miracula magna monstrarent, timoris Domini et fidelis populi cottidie fiebat augmentum: erat autem credentium magna concordia, ut substantiam propriam unusquisque venderet, quicquid esset fratri necessarium utique praestaretur; ad templum quoque conveniendi erat illis magna devotio; cibum etiam suum in simplicitate cordis cum gratiarum actione sumebant: propter quod eorum numerum propitius Dominus semper augebat. Petrus autem et Joannes, cum templum orationis causa conscenderent, claudum ex utero matris suae adprehensa manu robustis fecerunt ambulare vestigiis: quod populi videntes inaestimabili sunt ammiratione completi, eisque videndi studium magis ac magis impensa devotione crescebat.","english":"8.—II, 42. And they were persevering in the doctrine of the apostles, and the rest. When those who had been converted persevered most devoutly in the doctrine they had received, and the apostles quite often displayed great miracles, the fear of the Lord and the faithful people increased daily; and there was great concord among the believers, so that each one sold his own property, and whatever was necessary for a brother was surely provided; they had great devotion also for assembling at the temple; they took their food too in simplicity of heart with thanksgiving; on account of this the Lord in his favor always increased their number. But Peter and John, when they went up to the temple for prayer, made the man lame from his mother's womb walk with sturdy steps by taking him by the hand: seeing this, the people were filled with inestimable wonder, and their eagerness to see them grew more and more with ever greater devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"9.—III, 12. Videns autem Petrus, respondit ad populum, et caetera. Videns Petrus apostolus studia fidei populis concita, se in talibus factis non dicit intuendum, sed Dominum Christum glorificandum, quem ipsi crucifigere decreverunt: imputans eis caetera quae in Domini passione fecerunt, ipsum dicit talia praestitisse, quae humanas vires probantur excedere; hortans eos ante judicii tempus ad ipsum debere converti, ut veniam sui mereantur erroris: huic enim esse per omnia oboediendum, Mose testimonio comprobavit: ipse enim promissus est in Abrahae semine, qui unumquemque a sua possit salvare nequitia.\n\n10.—IV, 1. Loquentibus autem illis ad populum verba haec [in Vulg. non habemus verba haec], et quod sequitur. Videntes principes et sacerdotes, vel reliqui primates Judaeorum credidisse apostolis circiter quinque millia virorum, mittendos eos in carcerem censuerunt, ne illis universa crederet multitudo. Alio die, facto concilio, praesentatos interrogabant, in qua virtute, aut in quo nomine talia miracula facere potuissent. Petrus apostolos, ut solebat, clara voce professus est, in nomine Christi hoc factum fuisse miraculum; qui est lapis, sicut io CXVII psalmo legitur, angularis, quem Judaei quidem crucifigendum esse putaverunt, sed Deus illum suscitavit a mortuis.","english":"9.—III, 12. But Peter, seeing this, answered the people, and the rest. The apostle Peter, seeing the zeal of faith stirred up in the peoples, says that in such deeds he is not to be looked to, but that the Lord Christ is to be glorified, whom they themselves decreed to crucify; charging them with the other things they did in the Lord's passion, he says that he himself performed such things as are shown to exceed human powers; exhorting them to be converted to him before the time of judgment, so that they may deserve pardon for their error: for he is to be obeyed in all things, which he confirmed by the testimony of Moses: for he was promised in the seed of Abraham, who can save each one from his own wickedness.\n\n10.—IV, 1. But while they were speaking these words to the people [in the Vulgate we do not have \"these words\"], and what follows. The rulers and priests, or the other leading men of the Jews, seeing that about five thousand men had believed the apostles, decreed that they should be sent into prison, lest the whole multitude believe them. On the next day, a council having been held, they questioned those brought before them, by what power or in what name they had been able to perform such miracles. The apostle Peter, as was his custom, declared in a clear voice that this miracle had been done in the name of Christ; who is the cornerstone, as is read in Psalm 117, whom the Jews indeed thought should be crucified, but God raised him from the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":129,"ref":"p129","source":"Tunc eorum ammirantes confidentiam, quos litteris eruditos esse non noverant, cognoscentes etiam, eos fuisse cum Christo, ipsa veritate permoti sunt, et statuerunt eis ne ulterius in nomine Jesu Christi praedicare debuissent.\n\n11.—IV, 19. Petrus vero et Joannes respondentes dixerunt, et caetera. Sacerdotibus itaque et cuncto concilio Petrus et Joannes responderunt, ut praeceptis magis dominicis quam humanis terroribus oboedire deberent; qui constanti ratione populorum, quos tali facto placaverant, de concilio dimissi, venientes ad suos, quae illis acciderant intimabant; tunc Deo reddentes gloriam, magna voce dixerunt, quod in secundo psalmo conscriptum est, Quare fremuerunt gentes (Psal. II, 1), et caetera: probantes etiam quoniam in civitate Hierusalem illa quae conscripta sunt, secundum consilia provenerunt, petentes ut eis praedicationis et virtutum major gratia praestaretur: qua oratione Spiritu sancto repleti, verbum Domini incessanti virtute praedicabant. Credentium vero cunctorum erat cor unum et anima una; ita ut nullus eorum aliqua indigentia premeretur, sed habentes, gratanter dabant, quod omnibus in commune proficeret.","english":"Then, marveling at the confidence of those whom they did not know to be learned in letters, and recognizing also that they had been with Christ, they were moved by truth itself, and they resolved that they should no longer preach in the name of Jesus Christ.\n\n11.—IV, 19. But Peter and John answered and said, and the rest. And so Peter and John answered the priests and the whole council, that they ought to obey the Lord's commands rather than human terrors; and they, released from the council by the people's steadfast reason, whom they had appeased by such a deed, coming to their own, reported what had happened to them; then, giving glory to God, they said with a loud voice what is written in the second psalm, Why did the nations rage (Ps. II, 1), and the rest: proving also that in the city of Jerusalem those things which were written came to pass according to the counsels, asking that a greater grace of preaching and of virtues be granted to them: and by that prayer, filled with the Holy Spirit, they preached the word of the Lord with unceasing power. But of all the believers there was one heart and one soul; so that none of them was pressed by any want, but having, they gave gratefully what would benefit all in common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"12.—IV, 36. Joseph autem, qui cognominatus est Barnabas ab apostolis, et reliqua. Hic jam fidelium et fraudulentorum dantur exempla: nam Joseph, qui cognominatus est Barnabas, quia integrum pretium obtulit, inlaesus abscessit; Ananias vero, cum Sapphira uxore sua, qui venditae villae pretium fraudaverunt, maledicti in conspectu omnium infelices animas reddiderunt; et ipsi extulerunt virum, qui uxorem ipsius exanimem postea portaverunt. Quo facto timor omnibus crevit, et fides, et apostolorum praedicatio jugiter augebatur; adversantium vero nullus se illis audebat adjungere, quoniam circa eos favor populi subinde crescebat, quando aegroti eorum verbo apostolorum, et transeuntes umbra Petri sanati sunt: quod non solum civitatis ejus populi, sed vicinarum quoque urbium crescente fide faciebant.\n\n13.—V, 17. Exsurgens autem princeps sacerdotum, et omnes qui cum illo erant, et reliqua. Cognitis talibus, princeps sacerdotum et reliqua haeresis Sadduceorum, repleti sunt zelo magno, et detentos apostolos positis custodibus io publicum carcerem retruserunt: quos angelus Domini apertis januis educens, praecepit ut more solito in templo populos docerent.","english":"12.—IV, 36. But Joseph, who was surnamed Barnabas by the apostles, and the rest. Here examples of the faithful and of the deceitful are now given: for Joseph, who was surnamed Barnabas, because he offered the whole price, departed unharmed; but Ananias, with Sapphira his wife, who defrauded the price of the sold estate, cursed in the sight of all, gave up their wretched souls; and they themselves carried out the man, whose wife, lifeless, they afterward bore. By which deed fear grew in all, and faith, and the preaching of the apostles was continually increased; but none of the adversaries dared to join themselves to them, since favor of the people toward them kept growing, when the sick were healed by the word of the apostles, and those passing by by the shadow of Peter: which they did, with the faith of not only the people of his city but also of neighboring cities growing.\n\n13.—V, 17. But the chief priest rose up, and all who were with him, and the rest. When such things were known, the chief priest and the rest of the heresy of the Sadducees were filled with great zeal, and they thrust the detained apostles into the public prison, with guards posted: whom the angel of the Lord, opening the doors, led out, and commanded that they teach the peoples in the temple in the customary manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Hoc ignorantes principes et sacerdotes alio die ad publica claustra miserunt; qui reperientes carcerem diligenter servatum, nullum tamen eorum quos pridie retruserant invenerunt; sed aliis indicantibus agnoverunt eos quos quaerebant, in templo populis Domini magnalia praedicare. Tunc ad synagogam abiens magistratus, sine vi aliqua eos deduxit ad concilium, iterumque illis inhibere praedicationem solitam temptaverunt. Tunc Petrus et apostoli, accepta fiducia, verbum Domini constanter elatabant [sic]: unde illi vehementer irati, interficere illos, quoniam populus in timore erat, occultis machinabantur insidiis.\n\n14.—V, 34. Surgens autem quidam in concilio Pharisaeus nomine Gamaliel, legis doctor a, dixit. Quem etiam Paulus laudat apostolus, voce publica persuasit ab apostolorum persecutione cessandum, dicens: Si ab hominibus est praedicatio eorum, exemplo Theodae et Judae Galilaei, sine dubitatione frustrabitur; si vero a Deo fuerit, nequaquam ab aliqua potestate poterit dissipari. Tunc caesos apostolos abire fecerunt, denuntiantes illis, ne in talibus ulterius praedicationibus miscerentur; sed illi gentibus verbum constantius praedicabant.","english":"The rulers and priests, ignorant of this, sent them the next day to the public prison; finding the prison carefully guarded, they nevertheless found none of those whom they had shut in the day before; but when others informed them, they recognized that those whom they were seeking were preaching the mighty works of the Lord to the people in the temple. Then the magistrate, going to the synagogue, led them to the council without any violence, and again they attempted to forbid them their customary preaching. Then Peter and the apostles, having received confidence, boldly proclaimed the word of the Lord: whence those men, greatly enraged, were secretly plotting with hidden snares to kill them, since the people were in fear.\n\n14.—V, 34. But a certain Pharisee in the council named Gamaliel, a doctor of the law, rose and said. Him also the apostle Paul praises; by his public speech he persuaded them that the persecution of the apostles must cease, saying: If their preaching is from men, by the example of Theudas and Judas the Galilean, it will without doubt be brought to nothing; but if it is from God, it can by no means be dispersed by any power. Then they had the apostles beaten and let them go, warning them not to involve themselves further in such preachings; but they preached the word to the Gentiles more steadfastly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":132,"ref":"p132","source":"Interea factum est murmur Graecorum, quod viduae ipsorum in ministerio cottidiano contemtu despicabili tractarentur; pro qua re positi sunt septem electi viri, qui diacones facti sunt, ut talia moderato ordine amministrare debuissent; apostoli vero solis praedicationibus inhaererent; qui honor supra eos manus etiam impositione sacratus est: et turba sacerdotum oboedire Domino illo tempore festinavit.\n\n15.—VI, 7. Multa etiam turba sacerdotum oboediebat fidei, et reliqua. Unus igitur eorum qui ad dispensationem mensarum fuerant electi, nomine Stephanus, in virtute Domini Christi signa et prodigia magna faciebat; et quoniam ejus praedicationibus nullus infidelium poterat obviare, contra ipsum falsi testes adducti sunt qui dicerent eum in Deum et Mose verba dixisse blasphemiae; quem in concilio constituentes, de dictis talibus inquirere voluerunt. Tunc ille, occasione reperta, ordinem Veteris Testamenti qui pertinebat ad Dominum Salvatorem, exposita veritate, narravit.","english":"Meanwhile a murmur arose among the Greeks, because their widows were being treated with contemptible neglect in the daily ministry; for this reason seven chosen men were appointed, who were made deacons, so that they might administer such matters in a well-ordered manner; but the apostles were to devote themselves to preaching alone; and this honor was consecrated upon them even by the imposition of hands: and the multitude of the priests at that time hastened to obey the Lord.\n\n15.—VI, 7. A great multitude of priests also obeyed the faith, and the rest. One therefore of those who had been chosen for the distribution of the tables, by name Stephen, was performing great signs and wonders in the power of the Lord Christ; and because no one of the unbelievers could withstand his preaching, false witnesses were brought against him, who said that he had spoken words of blasphemy against God and Moses; and setting him in the council, they wished to inquire into such sayings. Then he, seizing the occasion, having set forth the truth, recounted the order of the Old Testament which pertained to the Lord Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"16.—VII, 54. Audientes autem haec, dissectabantur cordibus suis, et stridebant dentibus. Increduli praedicationem Stephani non ferentes, in ejus exitium voluntate consentanea festinabant. Ille, ad caelum levatis oculis, stantem vidit a dextris Filium Patri, quod cum pura veritate dixisset, impetum in eum fecit turba dementium, et ejectum foras castra lapidibus obruebant; sed moriens Stephanus pro ipsis magis orabat, ne persecutores suos tale facinus ingravaret: in qua nece Paulus quoque consensit; et facta est ab ipso magna persecutio in Ecclesia quae erat Hierosolymis constituta; nam corpore Stephani pia lamentatione sepulto, supradictus Paulus Ecclesiam Dei tanto devastabat zelo, quanto eam erat defensurus affectu. Philippus autem diaconus, alter ex septem, in Samariae civitate descendens, verbum Domini praedicabat instanter, multaque miracula desiderantibus populis in Christi virtute faciebat, propter quod gaudio magno repleta est.","english":"16.—VII, 54. But when they heard these things, they were cut to the heart and gnashed their teeth. The unbelievers, unable to bear Stephen's preaching, hastened to his destruction with consenting will. He, with his eyes lifted up to heaven, saw the Son standing at the right hand of the Father; and when he had spoken this in pure truth, the crowd of madmen made a rush at him, and having cast him out of the camp, they overwhelmed him with stones; but Stephen, as he was dying, prayed rather for them, that such a crime might not be laid to the charge of his persecutors. In this killing Paul also consented; and a great persecution was made by him against the Church which was established at Jerusalem; for when Stephen's body had been buried with pious lamentation, the aforementioned Paul devastated the Church of God with as much zeal as he was afterward to defend it with affection. But Philip the deacon, the second of the seven, going down into the city of Samaria, preached the word of the Lord earnestly, and worked many miracles among the people who desired them in the power of Christ, on account of which it was filled with great joy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"17.—VIII, 9. Vir autem quidam nomine Simon, qui ante fuerat in civitate magus, et reliqua. Credentibus multis, Simon magus diabolicis anibus omnino notissimus, miracula tanta conspiciens, ipse quoque baptizari festinanter expetiit; sed cum Samaria Spiritum sanctum in perpositione manus Petri atque Joannis apostolorum devoti susciperent, obtulit eis pecunias ut ipsi quoque concederent quatenus et ejus impositione manus Spiritus sancti gratia praestaretur: quem Petrus digna increpatione redarguit, dicens non esse illi partem cum fidelibus, qui Spiritum sanctum pecunia credebat esse promerendum: qui tali reverberatione convictus, petebat labiis pro se orari, quod in corde non habuit. Apostoli vero per multa castella Samariae verbum Domini minime praedicare desinebant.\n\n18.—VIII, 26. Angelus autem Domini locutus est ad Philippum, dicens, et reliqua. Philippus et angelo commonetur ut pergat ad viam unde Candacis reginae transiturus erat eunuchus. Iste revertens de Hierusalem, quam pro devotione mentis suae venerat adorare, sedebat in curru, Isaiae prophetae locum illum legens, ubi ait: Tanquam ovis ad occisionem ductus est, et sicut agnus coram tondente, sic non aperuit os suum (Isa. LIII, 7), et reliqua. Tunc ad eum Philippus ait: Putasne quae legis intelligis?","english":"17.—VIII, 9. But a certain man named Simon, who had previously been a magician in the city, and the rest. When many were believing, Simon the magician, thoroughly well known to the diabolical spirits, seeing such great miracles, himself also eagerly sought to be baptized without delay; but when Samaria devoutly received the Holy Spirit through the laying on of hands by the apostles Peter and John, he offered them money so that they too might grant that by his laying on of hands as well the grace of the Holy Spirit might be bestowed: Peter rebuked him with fitting censure, saying that he had no part with the faithful, since he believed the Holy Spirit was to be obtained with money; convicted by such a rebuff, he kept asking with his lips that prayer be made for him, which he did not have in his heart. But the apostles by no means ceased to preach the word of the Lord throughout many towns of Samaria.\n\n18.—VIII, 26. But the angel of the Lord spoke to Philip, saying, and the rest. Philip is also admonished by the angel to go to the road by which the eunuch of Queen Candace was about to pass. Returning from Jerusalem, which he had come to worship out of the devotion of his mind, he was sitting in his chariot, reading that passage of the prophet Isaiah where it says: Like a sheep he was led to the slaughter, and as a lamb before its shearer, so he did not open his mouth (Isa. LIII, 7), and the rest. Then Philip said to him: Do you think you understand what you are reading?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Eunuchus vero fecit eum currum conscendere et sibi Scripturarum secreta revelare; quae fideli mente percipiens, in itinere aquam conspexit, et ardore mentis incensus, baptizari se protinus postulavit: quo facto Spiritus sanctus supra eunuchum cecidit, et Philippus subita translatione disparuit; inventusque est in Azoto verbum Domini solita praedicatione disseminans.\n\n19.—IX, 1. Saulus autem adhuc spirans minas et caedes in discipulos Domini, et caetera. Paulus autem adhuc fideles a Domini nocere disponens, a principe sacerdotum postulavit epistula, ut si quos praedicatores Christi reperiret in Hierusalem, perduceret alligatos: quae magis ipsius fuit sine dubitatione solutio, nam in itinere ipso dixit et Dominus: Saule, Saule, quid me persequeris? quo verbo tremefactus in faciem suam corruit, et captus oculis, Damascum alienis manibus perductus intravit: in qua civitate erat discipulus Ananias, cui relatum est ut iret ad Paulum, et manus impositione ei redonaret aspectum; sed Ananias pristinorum memor, Domino respondit Paulum esse persecutorem Ecclesiae, ita ut nuper a principibus accepta potestate fideles Domini vinculis alligaret: cui respondit divina clementia, vas electionis factum, quem prius scelerata noverat iniquitate completum.","english":"But the eunuch made him mount the chariot and reveal to him the secrets of the Scriptures; receiving these with a faithful mind, he caught sight of water along the way, and, inflamed with the ardor of his mind, he at once asked to be baptized; this done, the Holy Spirit fell upon the eunuch, and Philip disappeared by a sudden translation; and he was found in Azotus, spreading the word of the Lord with his customary preaching.\n\n19.—IX, 1. But Saul, still breathing threats and slaughters against the disciples of the Lord, and the rest. For Paul, still intending to harm the faithful of the Lord, asked a letter from the chief of the priests, so that if he found any preachers of Christ in Jerusalem, he might bring them bound: this was without doubt rather his own undoing, for on that very journey the Lord also said: Saul, Saul, why do you persecute me? Terrified by this word, he fell to the ground on his face, and, deprived of sight, he entered Damascus led by others' hands: in that city was the disciple Ananias, to whom it was reported that he should go to Paul and by the laying on of hands restore his sight; but Ananias, mindful of former things, answered the Lord that Paul was a persecutor of the Church, so that he had recently, having received authority from the rulers, bound the faithful of the Lord in chains: to him divine mercy answered that he had been made a vessel of election, whom he had previously known to be filled with wicked iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"20.—IX, 17· Et abiit Ananias, et introivit in domum, imposuitque ei manum, et dixit, Ananias ingrediens ad Paulum, impositione manus oculos ejus squamis cadentibus emundavit; qui in Christi nomine baptizatus, cibi quoque perceptione refectus est, quippe triduano fuerat jejunio fatigatus: tunc superna pietate respectus, in Christiano dogmate convalescens, verbum Domini in synagogis praedicabat, feliciter immutatus. Post aliquot vero dies contra eum quoque Judaeorum armabantur insidiae; qui a discipulis in sporta positus, et clam de muro per funem demissus, Hierusalem usque pervenit; qui per Barnabam praesentatus apostolis, retulit eis quae illi Domini munere contigissent: tunc illis charissima societate conjunctus, simul praedicabat Dominum Christum, quem prius aestimaverat persequendum; unde increduli morti eum tradere festinabam, sed apostoli sancta dispositione Tharsis eum dimittendum esse decreverunt. Omnis autem Judaea et Samaria habentes pacem in Domini claritate crescebant.","english":"20.—IX, 17. And Ananias went and entered the house, and laid his hand upon him, and said: Ananias, entering in to Paul, by the imposition of his hand cleansed his eyes, the scales falling away; and he, baptized in the name of Christ, was refreshed also by the taking of food, since he had been worn out by a three-day fast. Then, looked upon by heavenly mercy, growing strong in the Christian doctrine, he was preaching the word of the Lord in the synagogues, happily changed. But after some days, plots of the Jews were also armed against him; and he, placed by the disciples in a basket and secretly let down from the wall by a rope, came all the way to Jerusalem; and he, presented to the apostles by Barnabas, reported to them the things that had befallen him by the gift of the Lord. Then, joined to them in most dear fellowship, he preached together with them the Lord Christ, whom he had formerly judged to be persecuted; whence the unbelievers were hastening to deliver him to death, but the apostles by holy arrangement decreed that he should be sent away to Tarsus. But all Judea and Samaria, having peace, were growing in the glory of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"21.—IX, 32. Factum est autem Petro, dum pertransiret universos, deveniret ad sanctos qui habitabant Lyddae, et caetera. Cum Petrus venisset Lyddam, invenit ibi paralyticum, AEneam nomine, annis octo jacentem in grabato, cui dixit: Sanat te Dominus Jesus Christus (Vers. 34): confestimque curatus est. Quo viso miraculo, conversi sunt omnes ad Deum, omnes qui habitabant Lyddae atque Sarronae. Dorcas quoque mulier, eleemosynis vacans atque operibus sanctis, habitans in Joppe, vita privata est. Missum est ad Petrum, ut ibidem deveniens magnalia divina monstraret: quem pauperum turba deprecabatur, cui Dorcas vestimenta praestabat, ut sibi mater pauperum redderetur. Tunc Petrus flexis genibus exoravit, dicens: Surge in nomine Jesu Christi; consignavitque illam vivam populis convocatis. Pro qua re plurimi in Domini virtute crediderunt; unde factum est ut Petrus multis diebus apud quemdam Simonem coriarium commaneret.","english":"21.—IX, 32. And it came to pass that Peter, while he was passing through all parts, came down to the saints who dwelt at Lydda, and the rest. When Peter had come to Lydda, he found there a paralytic named Aeneas, who had lain in a bed for eight years, to whom he said: The Lord Jesus Christ heals you (verse 34); and he was cured at once. When this miracle was seen, all were converted to God, all who dwelt at Lydda and at Saron. Dorcas also, a woman devoted to almsgiving and holy works, dwelling in Joppa, was deprived of life. A message was sent to Peter, that coming there he might show forth the mighty works of God: the crowd of the poor, to whom Dorcas used to provide clothing, entreated him that she might be restored to them as the mother of the poor. Then Peter, bending his knees, prayed, saying: Arise in the name of Jesus Christ; and he restored her alive to the people who had been summoned. For this reason very many believed in the power of the Lord; whence it came about that Peter stayed for many days with a certain Simon, a tanner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"22.—X, 1. Vir autem quidam erat in Caesarea nomine Cornelius, et reliqua. Cornelius gentilis, habitans in Caesarea, eleemosynis et orationibus vacans, vidit in visu angelum Dei, dicentem sibi: Orationes et eleemosynae tuae ad conspectum Domini pervenerunt: mitte in Joppe ad Petrum, qui in domo coriarii Simonis hospitatur, ut ad te propere veniat salvandum b. Petro autem in supradicta domo posito, circa horam dici sextam cum esuriret et gustare vellet, supra eum cecidit mentis excessus: viditque vas, velut candidum linteum, in quo erant omnia quadrupedia, et serpentia, et volatilia, summitti de caelo; et facta est vox ad eum: Surge, Petre, macta [Vulg.\n\nvers. 13, occide] et manduca: paulo post: Quae purificavit Dominus, tu ne dixeris immunda; quod factum est tertio, et vas receptum constat in caelos: significabat enim Domino Christo totius mundi gentes esse crediturae.","english":"22.—X, 1. Now there was a certain man in Caesarea named Cornelius, and the rest. Cornelius, a Gentile living in Caesarea, devoted to almsgiving and prayers, saw in a vision an angel of God saying to him: Your prayers and alms have come into the sight of the Lord; send to Joppa for Peter, who is lodging in the house of Simon the tanner, that he may come to you quickly to be saved. But when Peter was in the aforesaid house, around the sixth hour of the day, when he was hungry and wished to eat, a trance of mind fell upon him; and he saw a vessel, like a white linen sheet, in which were all four-footed beasts, and creeping things, and birds, let down from heaven; and a voice came to him: Rise, Peter, kill and eat; and a little later: What God has purified, do not call unclean; this was done three times, and the vessel was taken up into the heavens. For it signified that the nations of the whole world would believe in the Lord Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":139,"ref":"p139","source":"23.—X, 17. Et dum intra se haesitaret Petrus, quidnam esset visio quam vidisset, et reliqua. Cum Petrus stupens de supradicta visione cogitaret, Spiritus sanctus dixit ei: Ecce viri quierunt te, quos Cornelius destinavit: surge, et vade cum eis, quoniam sui is quarendum, me jubente, directi sunt a. Ad quos cum Petrus sine dubitatione descendisset, eum causam quare missi sunt, per ordinem docuerunt: quos receptos [leg. quibus hospitio, alio die cum ipsis ad Cornelium festinavit. Quem videns Cornelius, ad pedes ejus corruens, adoravit; quod fieri Petrus, servata humilitate, prohibuit; interrogans eum, quamvis fuisset admonitus, pro qua causa illum fecerit evocari. Cui Cornelius rettulit quae sibi oranti angelus intimavit: exspectans ut ab ipso cum caeteris audiat quae ad salutem possint pertinere cunctorum.\n\n24.—X, 34. Aperiens autem Petrus os, dixit, et reliqua. Petrus dixit: In veritate comperi, personarum acceptorem non esse Deum; sed gratum illi fieri hominem qui operatur in quacunque gente justitiamb. Tunc rectae fidei verba prosecutus, Jesum Christum illis rerum Dominum esse praedicavit, quem Judaei crucifigendum decreverunt; qui resurgens a mortuis quadraginta diebus conversatus est cum discipulis suis; et caetera quae Christianae fidei ordo poscebat.","english":"23.—X, 17. And while Peter was pondering within himself what the vision he had seen might be, and the rest. When Peter, amazed, was thinking about the above-mentioned vision, the Holy Spirit said to him: Behold, men have come seeking you, whom Cornelius has sent; rise and go with them, for it is by my command that they have been directed to seek you. When Peter had gone down to them without hesitation, they explained to him in order the reason why they had been sent; and having received them into lodging, on the next day he hastened with them to Cornelius. When Cornelius saw him, he fell at his feet and worshipped him; Peter, preserving humility, forbade this to be done; and he asked him, although he had already been admonished, for what reason he had summoned him. Cornelius reported to him what the angel had made known to him while he prayed, waiting that from him together with the others he might hear what could pertain to the salvation of all.\n\n24.—X, 34. But Peter, opening his mouth, said, and the rest. Peter said: In truth I have learned that God is not one who shows partiality among persons; but that the man who works righteousness in whatever nation is acceptable to him. Then, continuing with the words of right faith, he preached to them that Jesus Christ is Lord of all things, whom the Jews decreed should be crucified; who, rising from the dead, conversed with his disciples for forty days; and the other things which the order of the Christian faith required.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":140,"ref":"p140","source":"Quo loquente cecidit supra credentes Spiritus sanctus, et nimium gavisi sunt qui venerant cum Petro, quoniam et in gentibus talia praestare dona cernebant. Tunc eos jussit in nomine Christi gratiam baptismatis adipisci: qua opinione vulgata, fratres qui erant in Judaea, gaudio summo completi sunt. Petrus autem pergens Hierosolyma verbum Domini continua devotione praedicabat.\n\n25.—XI, 2. Cum ascendisset autem Hierosolymam, disceptabant adversus illum, qui erant ex circumcisione. Cum ascendisset Petrus ad Hierosolymam, disceptabant cum ipso Judaei fideles, cur ad habentes praeputium introisset et cum eisdem manducasset. At ille, quali fuerit visione commonitus, et quid sibi sita Divinitate praeceptum, sub veritate narravit. Quibus auditis cuncta plebs Deo gratias egit, quoniam Dominus Christus et gentibus poenitentiam vitalem, et Spiritus sancti dona largitus est.","english":"While he was speaking, the Holy Spirit fell upon the believers, and those who had come with Peter rejoiced exceedingly, because they saw such gifts being bestowed even among the Gentiles. Then he ordered them to obtain the grace of baptism in the name of Christ; and when this report spread abroad, the brothers who were in Judaea were filled with the greatest joy. But Peter, setting out for Jerusalem, kept preaching the word of the Lord with continual devotion.\n\n25.—XI, 2. But when he had gone up to Jerusalem, those of the circumcision disputed against him. When Peter had gone up to Jerusalem, the faithful Jews disputed with him as to why he had entered in to those who had the foreskin and had eaten with them. But he, by what vision he had been warned and what had been commanded him by the Godhead dwelling within, recounted under the truth. When they heard these things, the whole assembly gave thanks to God, because the Lord Christ had bestowed both life-giving repentance and the gifts of the Holy Spirit even upon the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"26.—XI, 19. Igitur illi qui dispersi fuerant a tribulatione quae facta fuerat, et reliqua. Illi qui dispersi fuerant in Stephani passione, perambulaverunt usque Phoenicen, et Cyprum, et Antiochiam, nemini loquentes verbum, nisi solis Judaeis; sed tamen inter ipsos fuerunt aliqui qui cum ingressi fuissent Antiochiam, ad gentiles praedicationis verba loquebantur, quibus magna populi credidit multitudo, cujus rei usque Hierosolymam sermo pervenit. Missus autem ab apostolis Barnabas, quod de ipsis dictum fuerat adprobavit; gavisus est plurimum, et hortabatur multos, ut in cepto proposito permanerent. Audiens quoque Barnabas quod Saulus esset in Tharso, perrexit ad eum; quem Antiochiam usque perducens, in ecclesia cum eodem anno toto praedicasse cognoscitur, et multos convertisse declaratur: ubi Christiani sunt primitus nuncupati. In his autem diebus supervenerunt prophetae qui venturam famem quae facta est sub Claudio principe nuntiarent; discipuli vero quae invenire poterant, habitantibus in Judaea fratribus per manus Barnabae et Pauli destinasse memorantur.","english":"26.—XI, 19. Therefore those who had been scattered by the tribulation that had occurred, and the rest. Those who had been scattered in Stephen's passion traveled through as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except the Jews alone; yet among them there were some who, when they had entered Antioch, spoke words of preaching to the Gentiles, and a great multitude of the people believed them, and the report of this matter reached even Jerusalem. Barnabas, moreover, was sent by the apostles and approved what had been said concerning them; he rejoiced exceedingly and exhorted many to remain in the purpose they had begun. Barnabas also, hearing that Saul was in Tarsus, went to him; leading him all the way to Antioch, he is known to have preached in the church with him for a whole year, and he is declared to have converted many: there the Christians were first named. In those days, moreover, prophets came who announced the coming famine that occurred under the emperor Claudius; and the disciples are recorded to have sent what they could find to the brothers living in Judea by the hands of Barnabas and Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"27.—XII, 1. Eodem autem tempore inmisit Herodes manu c, ut affligeret quosdam de Ecclesia. Herodes rex Jacobum fratrem Joannis verbum Domini praedicantem impia praesumptione trucidavit: unde se videns Judaeis placuisse, et Petrum misit in carcerem, adponens illi sexdecim milites, qui eum magno studio custodirent, pro quo totius Ecclesiae incessanter fundebatur oratio; qui ante diem destinati judicii visitatus ab angelo, et catenarum nexibus, et custodum periculis nescitur fuisse liberatus, ita ut quod veraciter agebatur, fieri putaret in somnis; qui tamen ad se reversus, manifesta veritate cognovit quod eum Dominus per angelum suum liberare dignatus est. Veniens. autem ad domum Mariae matris Joannis, ubi orabat pro ipso fidelium multitudo, ostium crebro pulsans tandem ingressus est, eosque docuit quemadmodum de custodiae nexibus, veniente angelo, fuerat absolutus: quod praecepit Jacobo aliisque fratribus nuntiari.","english":"27.—XII, 1. But at the same time Herod put forth his hand, to afflict certain ones of the Church. Herod the king, with impious presumption, slaughtered James the brother of John, who was preaching the word of the Lord; whence, seeing that he had pleased the Jews, he also sent Peter to prison, assigning to him sixteen soldiers who were to guard him with great diligence, for whom the prayer of the whole Church was being poured out without ceasing; he who, before the day of the appointed judgment, was visited by an angel and is not known to have been freed from the bonds of chains and from the dangers of the guards, so that what was truly being done he thought was happening in a dream; yet he, having returned to himself, knew by manifest truth that the Lord had deigned to free him through his angel. But coming to the house of Mary the mother of John, where a multitude of the faithful was praying for him, he knocked repeatedly at the door and at last entered, and taught them how, when the angel came, he had been released from the bonds of custody: which he commanded to be announced to James and the other brothers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"28.—XII, 18. Facta autem die, erat non modica turbatio inter milites, et quod sequitur. Die autem facto inter custodes carceris magna coepit esse contentio quemadmodum Petrus tot vigilias hominum et tot catenas evasisset. Herodes autem rex, non invento Petro, custodibus vehementer iratus est, quos praecepit adduci; ipse autem in Caesaream Judaeamque descendens, a populis, quoniam erat illis iratus, redempto Blasto cubiculario, magna supplicatione placatus est: ubi indutus regia veste, pro tribunali sedens, adversus Dominum nimis superba locutus est. Quem percussit angelus Domini, eo quod non dedisset gloriam Deo, et scatens vermibus expiravit. Fides autem Domini, conspectis talibus, ubique crescebat. Barnabas autem et Saulus, assumpto Joanne, qui cognominatus est Marcus, ab Hierosolymis exeuntes, Antiochiam usque profecti sunt, ubi prophetarum et doctorum beata congregatio cernebatur: quibus sanctus Spiritus dixit, ut Barnabam et Saulum minime retinerent, sed permitterent illos facere ad quod electi esse videbantur: qui venientes Salaminam, per totam insulam usque Paphum praedicaverunt verbum quod eis fuerat Domini dignatione commissum. Interea repererunt pseudoprophetam Judaeum nomine Bariesum, qui eis apud Sergium proconsulem a et Paulum prudentem nisus est obviare, sed compressus Domini virtute nihil valuit.","english":"28.—XII, 18. But when day had come, there was no small disturbance among the soldiers, and what follows. When day had come, a great contention began among the prison guards over how Peter had escaped so many human watches and so many chains. But Herod the king, when Peter was not found, was fiercely angry with the guards, whom he ordered to be brought in; but he himself, going down to Caesarea and Judaea, was appeased by the peoples with great supplication, since he had been angry with them, through the ransom of Blastus his chamberlain: where, clothed in royal garments and seated on the tribunal, he spoke things far too proud against the Lord. The angel of the Lord struck him, because he had not given glory to God, and, teeming with worms, he expired. But the faith of the Lord, when such things were seen, grew everywhere. But Barnabas and Saul, taking with them John, who was surnamed Mark, departing from Jerusalem, set out as far as Antioch, where the blessed congregation of prophets and teachers was seen: to whom the Holy Spirit said that they should by no means hold back Barnabas and Saul, but should permit them to do that for which they appeared to have been chosen: who, coming to Salamis, throughout the whole island as far as Paphos, preached the word that had been entrusted to them by the Lord's condescension. Meanwhile they found a Jewish false prophet by the name of Bariesus, who, before Sergius the proconsul, attempted to oppose them and Paul the prudent, but, checked by the power of the Lord, he prevailed not at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"29.—XIII, 9. Saulus autem, qui et Paulus, repletus Spiritu sancto, dixit. Exsequitur quod superius coepit; nam audientibus Sergio proconsule et Paulo prudente, Paulus apostolus repletus Spiritu sancto Bariesum pseudoprophetam vehementer increpavit: et ut illa invectio facta dilectione Domini monstraretur, dixit ei: Eris caecus, solemque usque ad tempus penitus non videbis: cui tenebrosa caligo superveniens ita naturalem clausit aspectum, ut alienas manus quaereret quarum praesidio fultus abscederet. Cujus miraculi ostensione comperta, judices videntes conversi sunt, credentes revera doctrinam esse summi Dei quae talibus miraculis probatur ostendi.\n\n30.—XIII, 13. Et cum a Papho navigassent Paulus et qui cum eo, vel reliqua. Dum Paulus atque Barnabas, cum caeteris qui simul venerant, a Papho navigassent, [deest venerunt] Pergem Pamphyliae, et transierunt: unde Joannes, discedens ab eis, Hierosolymam est reversus. Paulus vero et Barnabas ambulantes Pergem, venerunt Antiochiam Pisidiae: ubi ingressi synagogam, audierunt legi prophetas et legem. Ad quos miserunt principes synagogae, ut si quis ex ipsis haberet verbum exhortationis, ediceret, sicut in aliis civitatibus credita sibi veritate fecerunt.","english":"29.—XIII, 9. But Saul, who is also Paul, filled with the Holy Spirit, said. He carries on what he began above; for while Sergius the proconsul and the prudent Paul were listening, the apostle Paul, filled with the Holy Spirit, sharply rebuked Bar-Jesus the false prophet; and to show that this rebuke was given out of love for the Lord, he said to him: You shall be blind, and for a time you shall not see the sun at all: upon whom a dark fog coming over so closed his natural sight that he sought the hands of others, supported by whose aid he might depart. When the display of this miracle was made known, the judges who saw it were converted, believing that the doctrine of the supreme God was truly that which is shown to be proved by such miracles.\n\n30.—XIII, 13. And when Paul and those with him had sailed from Paphos, and the rest. When Paul and Barnabas, with the others who had come together, had sailed from Paphos, they came to Perga of Pamphylia, and passed through: from where John, departing from them, returned to Jerusalem. But Paul and Barnabas, traveling through Perga, came to Antioch of Pisidia: where, having entered the synagogue, they heard the prophets and the law being read. To them the rulers of the synagogue sent, that if anyone among them had a word of exhortation, he should speak, as in other cities they did with the truth entrusted to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":145,"ref":"p145","source":"Tunc Paulus facto manu silentio, populis doctrinam Christi Domini praedicavit; prophetarum testimoniis quae dicebantur ostendens, ut eos ad plenissimam fidem patefacta veritate perduceret: contestans eos, solum esse Dominum Christum, qui austeritatem legis gratiae suae dono justificat: cavendum ne, sicut Scriptura monet, nolint credere quae eos ipsa veritas cognoscitur ammonere.\n\n31.—XIII, 42. Exeuntibus autem illis, rogabant ut sequenti sabbato loquerentur sibi verba Dei. Exeuntes igitur synagogam Paulum et Barnabam precabatur turba Judaeorum ut iterum sabbato veniente de Christo Domino verba geminarent. Sequenti vero sabbato, dum studiosissime ad audiendum populi convenissent, zelo magno commoti quidam Judaeorum contradicere temptaverunt. Quibus Paulas, Barnabasque respondit: Oportebat quidem vobis primum loqui verbum Dei; sed quoniam repulistis illud, sic ut mandatum nobis est, transimus ad gentes c. Quo dicto gratificati gentiles Christianum daugma [leg. dogma] prontissima mente receperunt. Dolentes autem contradictores concitaverunt honestas mulieres primosque civitatis, et Barnabam Paulumque de suis aedibus expulerunt. Qui venientes Iconium, converterunt multos ad Dominum. Iterumque illis per adversarios seditio concitata surrexit, quae tam cito, Domino juvante, placata est; unde factum est ut alii cum apostolis, alii sentirent utique cum Judaeis.","english":"Then Paul, having made silence with his hand, preached to the peoples the doctrine of Christ the Lord, showing by the testimonies of the prophets the things that were said, so that he might lead them to the fullest faith once the truth had been laid open, testifying to them that Christ the Lord alone is he who justifies the harshness of the law by the gift of his grace; and that they must beware lest, as the Scripture warns, they be unwilling to believe what the very truth is known to admonish them.\n\n31.—XIII, 42. But as they were going out, they asked that on the following sabbath he speak to them the words of God. Therefore, as Paul and Barnabas were leaving the synagogue, the crowd of the Jews begged them that, when the sabbath came again, they would repeat the words concerning Christ the Lord. But on the following sabbath, when the peoples had gathered most eagerly to hear, certain of the Jews, stirred by great zeal, attempted to contradict. Paul and Barnabas answered them: It was indeed necessary that the word of God be spoken to you first; but since you have rejected it, as it was commanded to us, we turn to the Gentiles, etc. At this saying the Gentiles, gratified, received the Christian dogma with a most ready mind. But the contradictors, grieving, stirred up honorable women and the leading men of the city, and drove Barnabas and Paul from their houses. And they, coming to Iconium, converted many to the Lord. And again, through their adversaries, a sedition was stirred up against them, which, with the Lord's help, was so quickly calmed; whence it came about that some thought with the apostles, and others indeed with the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":146,"ref":"p146","source":"32.—XIV, 5. Cum autem factus esset impetus gentilium et Judaeorum cum principibus suis, et reliqua. Cum Paulum et Barnabam Iconii concitata seditio extinguere voluisset, confugerunt Lytran et Derben, vel [vel pro et] alias Lycaoniae regiones, ibique populus cunctus in Christianam religionem mutatus est. Lystris autem quidam vir ab utero matris suae pedibus jacebat infirmus, cui magna voce praecepit coram omnibus Paulus in nomine Jesu Christi intuens, sanus surge vestigiis. Quod cum vidisset turba Lycaoniae, putantes non homines esse, sed deos, sacrificia illis offerre pecudum, more patrio, festinabant. Tunc Barnabas et Paulus, scissis vestibus, similes eorum mortales se modis omnibus asserebant; sed ista virtute sua peragere Dominum Christum, qui fecit caelum, et terram, et omnia quae eorum ambitu continentur. Qua ratione placati vix a deliberata immolatione remoti sunt.","english":"32.—XIV, 5. But when there had been an attack of the Gentiles and the Jews with their rulers, and the rest. When the sedition stirred up at Iconium wished to destroy Paul and Barnabas, they fled to Lystra and Derbe, or [or for and] other regions of Lycaonia, and there the whole people was changed over to the Christian religion. At Lystra, however, a certain man lay weak in his feet from his mother's womb, and Paul, looking at him, commanded him in a loud voice before all in the name of Jesus Christ: Rise sound on your feet. When the crowd of Lycaonia had seen this, thinking that they were not men but gods, they hastened to offer them sacrifices of cattle, according to the custom of their fathers. Then Barnabas and Paul, tearing their garments, asserted in every way that they were mortals like them; but that they performed these things by the power of the Lord Christ, who made heaven and earth and all things that are contained within their compass. By this reasoning they were appeased and were scarcely kept back from the immolation they had resolved upon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":147,"ref":"p147","source":"33.—XIV, 18. Cumque ibi commorarentur [In Vulg. colon primum non habetur] et docerent, supervenerunt quidam ab Antiochia, et caetera. Igitur cum Paulus, et Barnabas Lystris sub magna civium devotione morarentur, supervenerunt quidam sceleratissimi Judaei, qui persuadentes turbis, Paulum lapidibus caesum quasi mortuum foras castra traxerunt. Qui surgens cum discipulis suis, civitatem de qua expulsus fuerat, invicta fiducia sanus intravit. Alio vero die cum Barnaba Derben usque profectus est, ubi praedicans verbum, multos convertit ad Dominum: exindeque iterum Lystram, Iconium Antiochiamque reversi sunt, confirmantes animos discipulorum, ut in traditis sibi regulis constanter sterent: quibus constituentes presbyteros, cum jejunatione praedicati sunt, Dominoque eos sancta commendatione reliquerunt.\n\n34.—XIV, 23. Transeuntesque Ipsidiam, [leg. Pisidiam] venerunt Pamphyliam, et reliqua. Simili modo per diversas civitates praedicando, Antiochiam profecti esse referuntur: ubi in unum fidelibus aggregattis, retulerunt quanta Dominus gentilibus praestitisset, ut aperto ostio fidei plenissimam illis dignatus fuerit monstrare veritatem.","english":"33.—XIV, 18. And when they were staying there and teaching, certain men came from Antioch, and the rest. So while Paul and Barnabas were staying at Lystra with great devotion of the citizens, there came certain most wicked Jews, who, persuading the crowds, dragged Paul outside the camp as if dead, after he had been struck with stones. But he, rising up with his disciples, entered the city from which he had been expelled, sound and with unconquered confidence. On the next day, however, he set out with Barnabas as far as Derbe, where, preaching the word, he converted many to the Lord; and from there they returned again to Lystra, Iconium, and Antioch, strengthening the minds of the disciples, so that they might stand firmly in the rules handed down to them; appointing presbyters for them, they were preached with fasting, and they left them to the Lord with holy commendation.\n\n34.—XIV, 23. And passing through Pisidia, they came to Pamphylia, and the rest. In like manner, preaching through various cities, they are reported to have set out for Antioch: where, having gathered the faithful together, they reported how much the Lord had accomplished for the Gentiles, in that, with the door of faith opened, he had deigned to show them the fullest truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":148,"ref":"p148","source":"Sed cum ibidem aliquanto tempore morarentur, quidam falsi monitores persuadebant gentilibus, qui jam suscepta praedicatione crediderant, non eos posse salvos fieri, nisi circumcisionem perciperent, sicut per Mosen Dominus imperavit: quae res dissensionem fecit in populis. Tunc placuit ut super hac quaestione interrogarentur qui erant Hierosolymis constituti, quatenus eorum consensu altercatio suborta finiretur: quo per gentes, per civitates, singulasque regiones narrabant, quanta Dominus gentibus praestitisset; unde gaudium magnum cottidie crescebat in fratribus.\n\n35.—XV, 4. Cum autem venissent Hierosolymam, suscepti sunt magnifice ab Ecclesia. Dum Paulus et Barnabas cum fratribus Hierosolymam venissent propter habitam quaestionem, ab Ecclesia cuncta cum magna gratulatione suscepti sunt. Ibi iterum inter Pharisaeos qui jam crediderant, et apostolos de circumcisione facta conquaestio est. Tunc Petrus Spiritu sancto repletus docuit gentiles, non circumcisione purificandos esse, sed fide; quod etiam Jacobus secutus episcopus, qui frater Domini vocabatur, magnis ratiocinationibus et prophetae testimonio comprobavit, dicens, sufficere Mosi, quod ejus nomen in synagoga omni sabbato sub veneratione nominatur.","english":"But when they were staying there for some time, certain false advisers persuaded the Gentiles who had already believed after receiving the preaching that they could not be saved unless they received circumcision, as the Lord commanded through Moses; and this matter caused dissension among the people. Then it was decided that those who were established at Jerusalem should be consulted on this question, so that the dispute which had arisen might be ended by their agreement; and through the Gentiles, through the cities and individual regions, they recounted how great things the Lord had bestowed upon the Gentiles; from this great joy grew daily among the brethren.\n\n35.—XV, 4. But when they had come to Jerusalem, they were received magnificently by the Church. When Paul and Barnabas with the brethren had come to Jerusalem on account of the question at issue, they were received by the Church with great rejoicing. There again, between the Pharisees who had already believed and the apostles, a dispute arose concerning circumcision. Then Peter, filled with the Holy Spirit, taught that the Gentiles were not to be purified by circumcision, but by faith; and James, the bishop who was called the brother of the Lord, followed this up and confirmed it with great reasoning and the testimony of a prophet, saying that Moses was sufficient, since his name is invoked with veneration in the synagogue every Sabbath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"36.—XV, 22. Tunc placuit apostolis, et senioribus, et omni Ecclesiae eligere viros, et mittere Antiochiam a. Placuit apostolis et senioribus qui Hierosolymis habitabant, Antiochiam mittere cum Paulo et Barnaba Judam, qui cognominatur Barsabas, et Sileam, per quem hujusmodi epistulam destinarunt; ne crederent circumcisionis sibi necessariam legem, sed ab idolis, fornicatione et sanguine suffocato se tantummodo continerent; et in gratia Domini perseverantes bene se positos esse confiderent.\n\n37.—XV, 30. Illi igitur dimissi descenderunt Antiochiam, et reliqua. Supradicti Barnabas et Sileas, cum Antiochiam venissent, fratribus epistulas, congregata multitudine, tradiderunt. Quibus relectis gavisi sunt, causam scandali fuisse submotam. Judas quoque et Sileas, cum et ipsi essent prophetae, in eadem voluntate cunctorum pectora formaverunt: ubi aliquanto tempore commorati, dimissi sunt a fratribus, ut redirent ad eos a quibus fuerant destinati. Sed Sileas ibi se tenuit; solus autem Judas Hierosolymam est reversus. Paulus igitur et Barnabas Antiochiae morabantur, verbum Domini docentes enixius: post aliquot vero dies Paulus et Barnabas paterna jura commoniti, illas regiones recurrere decreverunt, in quibus verbum Domini fuerat longe lateque seminatum.","english":"36.—XV, 22. Then it pleased the apostles and the elders and the whole Church to choose men and send them to Antioch. It pleased the apostles and the elders who dwelt at Jerusalem to send to Antioch with Paul and Barnabas Judas, who is surnamed Barsabas, and Silas, through whom they dispatched a letter of this kind: that they should not believe the law of circumcision to be necessary for them, but should only keep themselves from idols, from fornication, and from blood that has been strangled; and that, persevering in the grace of the Lord, they should be confident that they were well established.\n\n37.—XV, 30. They therefore, being dismissed, went down to Antioch, and the rest. The aforementioned Barnabas and Silas, when they had come to Antioch, delivered the letters to the brethren, the multitude having been gathered together. When these had been read, they rejoiced that the cause of scandal had been removed. Judas also and Silas, since they too were prophets, formed the hearts of all in the same will; and when they had stayed there for some time, they were dismissed by the brethren to return to those by whom they had been sent. But Silas held himself there; Judas alone, however, returned to Jerusalem. Paul therefore and Barnabas were staying at Antioch, teaching the word of the Lord earnestly; but after some days Paul and Barnabas, reminded of their ancestral rights, decreed to revisit those regions in which the word of the Lord had been sown far and wide.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Tunc propter Joannem, qui et Marcus b, dissensione facta, Barnabas assumpto Joanne navigavit Cyprum; Paulus vero, assumpto Silea, profectus est Syriam et Ciliciam, confirmans Ecclesias, ut in traditionibus patrum mentis robore permanerent.\n\n38.—XVI, 1. Cumque circuissent has nationes, pervenit Derben et Lystram. Paulus, dum circuisset nationes superius nominatas, in Derben pervenit et Lystram; ibique reperit Timotheum quemdam, discipulum gentili patre progenitum. Quem volens secum ducere, circumcidit ad seditionem Judaeorum subtiliter amputandam. Is, cum pertransiret propositas civitates, tradebat illis Christiana docmata [sic], quae fuerant a reliquis apostolis Hierosolymis constituta. Quos volentes ire ad diversas civitates aliunde Spiritus sanctus prohibebat, et alibi eos pergere commonebat. Nam cum venissent Troaden, Paulus vidit in somnis quemdam Macedonem dicere: Transiens in Macedoniam, adjuva nos (Vers. 9): unde intellexerunt omnes iter suum probitate rerum divinitus ordinatum, et necesse fuit gaudentes facere, quod dignata fuerat Divinitas ammonere·","english":"Then, because of John, who is also called Mark, a disagreement arose, and Barnabas took John and sailed to Cyprus; but Paul, taking Silas, set out for Syria and Cilicia, strengthening the Churches, so that they might remain in the traditions of the fathers with strength of mind.\n\n38.—XVI, 1. And when they had passed through these nations, he came to Derbe and Lystra. Paul, when he had gone through the nations named above, came to Derbe and Lystra; and there he found a certain Timothy, a disciple born of a Gentile father. Wishing to take him along with him, he circumcised him in order to cut off subtly the sedition of the Jews. He, when he passed through the cities set before him, handed over to them the Christian teachings, which had been established by the remaining apostles at Jerusalem. When they wished to go to various cities, the Holy Spirit from elsewhere prevented them, and warned them to proceed elsewhere. For when they had come to Troas, Paul saw in a dream a certain Macedonian saying: Crossing over into Macedonia, help us (verse 9); from this they all understood that their journey was divinely ordered by the uprightness of things, and it was necessary for them, rejoicing, to do what the Divinity had deigned to admonish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":151,"ref":"p151","source":"39.—XVI, 11. Navigantes autem a Troade, recto cursu venimus Samothraciam. Paulus igitur et Sileas, cum a Troade navigassem, perambulantes aliquas civitates, venerunt Philippos, quae est prima partis Macedoniae civitas, colonia. Ibi quaedam mulier Lydia purpuraria credidit Christo, quae cum tota domo sua gratiam est baptismatis consecuta: apud quam rogati apostoli fecerunt noctis ipsique mansionem. Alio die ad orationem euntibus puella eis habens spiritum pythonis occurrit, quae dominis suis quaestum magnum vulgata vaticinatione praestabat. Haec dum importuna sequeretur apostolos, praecepit Paulus spiritui immundo exire ab ea quae tenebatur obnoxia. Tunc domini ejus, quibus dementia ipsius erat causa compendii c, in contumeliam Pauli magistratus et populos armaverunt: quos caesos virgis, et traditos custodibus carcereis vinculis inligarunt.","english":"39.—XVI, 11. But sailing from Troas, we came with a direct course to Samothrace. So Paul and Silas, when they had sailed from Troas, passing through certain cities, came to Philippi, which is the first city of the district of Macedonia, a colony. There a certain woman, Lydia, a seller of purple, believed in Christ, and she with her whole household obtained the grace of baptism; at her house the apostles, having been asked, spent the night. On another day, as they were going to prayer, a girl having a spirit of divination met them, who by her widely spread soothsaying provided great gain for her masters. While she persistently followed the apostles, Paul commanded the unclean spirit to come out of her, who was held subject to it. Then her masters, for whom her madness was a source of profit, armed the magistrates and the people against Paul to his insult; and having beaten them with rods, they handed them over to the prison guards and bound them in the chains of the prison.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"40.—XVI, 25. Media autem nocte Paulus et Sileas orantes laudabant Dominum. Cum Paulus et Sileas retrusi in custodia, media nocte laudes Domino personarent, subito terraemotus factus est magnus, ita ut carceris ipsius fundamenta quaterentur: nam et ostia patefacta sunt, et omnium vinctorum ligamenta soluta sunt. Quod cum custos carceris cognovisset, evaginato gladio se volebat extinguere: cui Paulus magna voce proclamavit, ne in se manus iniceret, cum sibi creditos ibidem reperiret: qui incenso lumine omnes ibi reperit quos quaerebat. Tunc procidens ad pedes apostolorum, ut salvus fieret supplicavit: qui audiens verbum Domini, credidit, et cum omni domo sua baptizatus esse cognoscitur. Quoe ad habitaculum suum perducens, plagasque eorum perungens, apposita mensa refecit; et laetatus est nimium, quod cum tota domo sua Christi fuerit gratiam consecutus: quo terraemotu magistratus quoque commoti sunt, et praeceperunt ut apostoli de custodia linquerentur. Paulus respondit: Cum Romani simus, et innocentes carceris vincula patiamur, clam exire non possumus, nisi ipsi veniant ad nos eiciendos qui sic iniqua jusserunt.","english":"40.—XVI, 25. But at midnight Paul and Silas, praying, were praising the Lord. When Paul and Silas, shut up in custody, were at midnight sounding praises to the Lord, suddenly there was a great earthquake, so that the very foundations of the prison were shaken; for both the doors were opened and the bonds of all the prisoners were loosed. When the keeper of the prison had learned this, he drew his sword and wished to kill himself; Paul cried out to him in a loud voice that he should not lay hands on himself, since he would find those entrusted to him in that very place; and he, having lit a light, found there all whom he was seeking. Then falling at the feet of the apostles, he begged to be saved; and hearing the word of the Lord, he believed, and is known to have been baptized with his whole household. Leading them to his dwelling and anointing their wounds, he set a table before them and refreshed them; and he rejoiced exceedingly that with his whole household he had obtained the grace of Christ. By that earthquake the magistrates also were disturbed, and they ordered that the apostles be released from custody. Paul answered: Since we are Romans and suffer the bonds of prison though innocent, we cannot go out secretly, unless they themselves come to cast us out, who so unjustly gave the orders.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"41.—XVI, 38. Nuntiaverunt autem magistratibus lictores verba haec, et caetera. Auditis verbis apostolorum, magistratus omnino timuerunt, quia se dixerant Romanos innocentes missos in carcerem, et euntes ad eos deprecati sunt ut civitatem suam egrederentur inlaesi: quo facto, ad Lydiam venerunt, fratribusque suis per ordinem retulerunt quanta illis Dominus praestitisset; exindeque promoventes, Thessalonicam pervenerunt: ubi ingrediens synagogam docebat eos, secundum Scripturas sancias oportuisse Christum Dominum pro salute nostra pali, et triduana celeritate resurgere; quod multi populorum et nobiles mulieres credentes, apostolis fidei probantur adjuncti: quos Judaei, zelo faciente, concitatis seditionibus, expulerunt; qui venientes in synagogam more solito disputabant; ubi nobiles eorum Scripturas divinas diligentissime perscrutantes, Domino Christo ex magna pane crediderunt.","english":"41.—XVI, 38. But the lictors reported these words to the magistrates, and the rest. When the words of the apostles were heard, the magistrates were thoroughly afraid, because they had said that innocent Romans had been sent into prison, and going to them they begged them to leave their city unharmed. This done, they came to Lydia, and reported to their brothers in order how great were the things the Lord had bestowed on them; and setting out from there, they came to Thessalonica, where entering the synagogue he taught them that according to the holy Scriptures it was necessary for Christ the Lord to suffer for our salvation and to rise again with three days' swiftness; and many of the people and noble women, believing, are shown to have been joined to the apostles in faith; these the Jews, with zeal stirring them up, after rousing seditions, drove out; and they, coming into the synagogue, disputed as was their custom; there their nobles, most diligently searching the divine Scriptures, believed in the Lord Christ in great part.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"42.—XVII, 13. Cum autem cognovissent in Thessalonica Judaei quia et Beroeae praedicatum est verbum Dei. Cum vero cognovissent Thessalonicenses Judaei in Beroea apostolos de Christo praedicare, venientes illuc crebris seditionibus populos incitabant, dicentes cavendos esse qui orbem terrarum nova praedicatione confundunt. Tunc visum est fratribus ut Paulum transmitterent Athenas, Sileam autem et Timotheum ad tempus aliquod ibi retinerent. Paulus autem veniens Athenas, per loca singula vehementius disputabat, videns idololatriae deditam civitatem: qua opinione vulgata, comprehenderunt eum quidam civium, et duxerunt ad Ariopagum, ubi erat philosophorum adunata collectio: quem alii seminiverbium a, alii novorum daemoniorum praedicatorem esse dicebant. Tunc prudentes, Paulo in medio constituto, desiderabant audire doctrinam quam longe lateque seminabat.","english":"42.—XVII, 13. But when the Jews in Thessalonica learned that the word of God had also been preached in Beroea. When the Thessalonian Jews learned that the apostles were preaching Christ in Beroea, they came there and stirred up the crowds with frequent seditions, saying that those who were confounding the world with a new preaching must be guarded against. Then it seemed good to the brethren to send Paul on to Athens, but to keep Silas and Timothy there for some time. But Paul, coming to Athens, disputed more vehemently throughout the individual places, seeing the city given over to idolatry; and when this report spread abroad, certain of the citizens seized him and led him to the Areopagus, where the assembled gathering of philosophers was; some said he was a seed-sower of words, others a preacher of new demons. Then the prudent men, with Paul set in their midst, desired to hear the doctrine which he was sowing far and wide.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"43.—XVII, 22. Stans autem Paulus in medio Areopagi, dixit, et reliqua. Paulus igitur in Ariopagi medio constitutos caelestis philosophiae mella fundebat; inde pulcherrimum sumens initium, quod inter eorum diversa simulacra scriptum reperit, IGNOTO DEO, ut necessario quaererent quem ipsi incognitum sibi esse professi sunt; per ordinem praedicans Dominum Christum, qui omni potentia sua caelum fecit et terram, et omnia quae in eis sunt; convincens eos, etiam auctorum suorum evidenter exemplis, cum sint genus Dei, non debere eos colere manufacta. Nam cum audissent inter alia de surrectione mortuorum, multi crediderunt, alii vero putabant esse mendacium. Post haec descendens ab Athenis, venit Corinthum, ubi praedicans Dominum Salvatorem Judaeis et Graecis Christianae religionis dogmata contradebat.\n\n44.—XVIII, 5. Cum venissent autem a Macedonia Sileas et Timotheus, instabant ut verbum Paulib, et caetera. Cum de Macedonia venissent Sileas et Timotheus Corinthum, ubi erat Paulus, verbum Domini Paulus docebat instanter: sed non audientibus quibusdam Judaeis, excutiens vestimenta sua, dixit ad eos: Christi Domini sanguis effusus vos oneret: ego autem, sicut mihi praeceptum est, ad gentes vadam protinus instruendas. Et emigrans ad Titum quemdam, tunc docuit archisynagogam Crispum, et cum tota domo sua aliisque multis, Christianae fidei praecepta suscepit.","english":"43.—XVII, 22. But Paul, standing in the middle of the Areopagus, said, and the rest. Paul therefore, standing in the middle of the Areopagus, poured out the honey of heavenly philosophy upon those assembled there; taking from this a most beautiful beginning, because among their various idols he found written, TO AN UNKNOWN GOD, so that they might necessarily seek him whom they themselves professed to be unknown to them; preaching in order the Lord Christ, who by his almighty power made heaven and earth, and all things that are in them; convicting them even by the evident examples of their own authors, that since they are the offspring of God, they ought not to worship things made by hands. For when they had heard, among other things, about the resurrection of the dead, many believed, but others thought it was a lie. After these things, going down from Athens, he came to Corinth, where, preaching the Lord Savior to Jews and Greeks, he set forth the doctrines of the Christian religion.\n\n44.—XVIII, 5. But when Silas and Timothy had come from Macedonia, they urged that the word of Paul, and the rest. When Silas and Timothy had come from Macedonia to Corinth, where Paul was, Paul was teaching the word of the Lord urgently; but when certain Jews would not listen, shaking out his garments, he said to them: May the blood of Christ the Lord, which has been poured out, be upon you; but I, as it has been commanded me, will go at once to the Gentiles to instruct them. And departing to a certain Titus, he then taught Crispus the ruler of the synagogue, and with his whole household and many others, he received the precepts of the Christian faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Quadam vero nocte Paulo Dominus dixit in somnis: Contradicentium vota non timeas; ego autem sum tecumd, et neminem te superare permitto. Qua commonitione roboratus, annum et sex menses fiducialiter docens, in eadem civitate consedit; qui propter novam praedicationem ad tribunal proconsulis Gallionis perductus est a Judaeis. Sed Gallio quaestiones legis divinae ad se non dicens pertinere, eliminatos fecit abscedere: post aliquot vero dies fratribus valedicto, cum Aquila el Priscilla in Ephesum Paulus advenit; nec ibi, deprecantibus multis, diutius potuit commorari, Hierosolymam pro Pentecostes solemnitate festinans.\n\n45.—XVIII, 21. Et profectus est ab Epheso, et descendit Caesaream Paulus, et quod sequitur. Inde Paulus egrediens, descendit Caesaream, ubi salutavit congregationem Ecclesiae; post Antiochiam est profectus, ibique aliquantum temporis immoratus, peragravit Galatiam Phrygiamque regiones, confirmans omnes discipulos, ut in susceptis regulis permanerent. Apollo vero quidem Judaeus, Alexandrinus natione, vir loquens et fervens spiritu, Ephesum venit; ibique dum in synagoga fiducialiter ageret cum Judaeis, assumserunt eum Aquila et Priscilla, quem diligentius Scripturas Domini, patefacta veritate, docuerunt; cum autem vellet ire Achaiam, scripserunt ut eum confidenter plebs devota susciperet; unde factum est Judaeos confidenter certiusque convinceret.","english":"But one night the Lord said to Paul in a dream: Do not fear the vows of those who contradict you; for I am with you, and I permit no one to overcome you. Strengthened by this warning, he stayed in the same city for a year and six months, teaching with confidence; and because of his new preaching he was brought by the Jews before the tribunal of the proconsul Gallio. But Gallio, saying that questions of the divine law did not pertain to him, had them removed and made to depart; after some days, having said farewell to the brethren, Paul came with Aquila and Priscilla to Ephesus; nor could he stay there longer, though many entreated him, since he was hastening to Jerusalem for the solemnity of Pentecost.\n\n45.—XVIII, 21. And he set out from Ephesus, and Paul went down to Caesarea, and what follows. Departing from there, Paul went down to Caesarea, where he greeted the congregation of the Church; afterward he set out for Antioch, and having lingered there for some time, he traveled through the regions of Galatia and Phrygia, strengthening all the disciples, that they might remain in the rules they had received. But Apollos, a Jew, an Alexandrian by birth, a man eloquent and fervent in spirit, came to Ephesus; and there, while he acted with confidence among the Jews in the synagogue, Aquila and Priscilla took him aside, and with the truth laid open they taught him the Scriptures of the Lord more carefully; but when he wished to go to Achaia, they wrote that the devoted people should receive him confidently; from which it came about that he convicted the Jews confidently and more certainly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"46.—XIX, 1. Factum est autem, cum Apollo esset Corinthi, ut Paulus, peragratis superioribus partibus, veniret, et caetera. Verum cum Apollo esset Corinthi, contigit ut Paulus, peragratis superioribus partibus, veniret ad Ephesum; ubi repertus a quosdam discipulos, interrogavit si baptizati Spiritus sancti gratiam percepissent. Illi professi sunt hoc nomen se omnimodis ignorare, sed in Joannis se fuisse baptismate consecratos: quos invocata Trinitate baptizans, venit supra eos Spiritus sanctus, ut linguis diversis prophetare valuissent: ibique Paulus per tres menses residens, de Christo Domino sollemni more praedicavit.\n\n47.—XIX, 9. Cum autem quidam indurarentur, et non crederent, et caetera. Cum quidam Ephesiorum obstinata voluntate non crederent, segregavit ab eis discipulos suos, et cottidie in schola tyranni per biennium disserebat, miracula multa faciens, ita ut sudaria ejus apponerentur aegrotis, et restituerentur pristinae sanitati. Erant autem septem fratres subdoli, filli principis synagogae, qui dicebant energumenis: Adjuro vos per desum Christum, quem Paulus praedicat, exire celeriter: quibus respondebat spiritus nequam: Jesum quidem novi, et Paulum scio, vos autem qui estis ignoro b. Et obsessi pertinaci adversum eos concertatione pugnabant: quod dum fuisset cognitum, magna populi credidit multitudo.","english":"46.—XIX, 1. But it came to pass, when Apollos was at Corinth, that Paul, having passed through the upper regions, came, and the rest. Indeed, when Apollos was at Corinth, it happened that Paul, having passed through the upper regions, came to Ephesus; where, having found certain disciples, he asked whether, being baptized, they had received the grace of the Holy Spirit. They declared that they were wholly ignorant of this name, but that they had been consecrated in the baptism of John. Baptizing them with the invocation of the Trinity, the Holy Spirit came upon them, so that they were able to prophesy in diverse tongues; and there Paul, remaining for three months, preached concerning Christ the Lord according to his customary manner.\n\n47.—XIX, 9. But when certain were hardened, and did not believe, and the rest. When certain of the Ephesians with obstinate will did not believe, he separated his disciples from them, and daily for two years he discoursed in the school of Tyrannus, performing many miracles, so that his handkerchiefs were laid upon the sick, and they were restored to their former health. But there were seven crafty brothers, sons of the chief of the synagogue, who said to those possessed: I adjure you by the Jesus whom Paul preaches, depart quickly; to whom the wicked spirit answered: Jesus indeed I know, and Paul I know, but you, who you are, I do not know. And the possessed fought against them with stubborn contention; which when it had become known, a great multitude of the people believed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Tunc qui fuerant mundi curiosa sectantes, deferentes codices suos, judicantes esse superfluos, igne cremaverunt, qui usque ad quinquaginta millium denariorum fuerant comparati. His itaque peractis, Paulus duos mittens in Macedoniam, Timotheum et Erastum, ipse in Asia mansit ad tempus.\n\n48.—XIX, 23. Facta erat autem illo tempore turbatio non minima de via Domini, et caetera. De religione Christiana in Epheso eodem modo facta seditio; est. Erat quidam Demetrius, qui in templo Dianae aediculas faciebat argenteas: iste artificibus consueverat non minimas praestare mercedes: is videns ritum sacrorum praedicationibus Pauli funditus potuisse subverti, supradictos artifices adversum apostolos ejusque discipulos graviter incitavit. Qui rapto Gaio et Aristarcho, comitibus Pauli, de theatro ubi verbum Domini praedicabant, traxerant ad judices audiendos; Paulum vero volentem ad populos. introire non permiserunt discipuli vel amici (erat enim totius civitatis magna confusio), ne ipsum totius populi furor impeteret, quem sciebat contrariae sibi praedicationis auctorem.","english":"Then those who had been followers of the world's curiosities, bringing their books, judging them to be superfluous, burned them with fire, books which had been purchased for as much as fifty thousand denarii. When these things had thus been done, Paul, sending two into Macedonia, Timothy and Erastus, himself remained in Asia for a time.\n\n48.—XIX, 23. But at that time there arose no small disturbance concerning the way of the Lord, and the rest. In Ephesus a sedition was stirred up in the same manner concerning the Christian religion. There was a certain Demetrius, who made silver shrines in the temple of Diana; this man had been accustomed to provide no small wages for the craftsmen; he, seeing that the rite of the sacred things could be utterly overthrown by Paul's preachings, gravely incited the aforementioned craftsmen against the apostle and his disciples. These, having seized Gaius and Aristarchus, companions of Paul, dragged them from the theater, where they were preaching the word of the Lord, to the judges to be heard; but Paul, wishing to enter in to the people, the disciples or friends did not permit (for there was a great confusion of the whole city), lest the fury of the whole people attack him, whom they knew to be the author of the preaching contrary to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"49.—XIX, 33. Alexander ergo, manu silentio postulato, volebat rationem reddere populo. Alexander vero, unus ex discipulis Pauli, manu facto silentio, volebat populis concitatis reddere rationem: quem mox ut Judaeum cognoverunt, ne quid contra Dianam diceret, per horas duas voce magna professi sunt magnam esse Dianam Ephesiorum. Metuens autem scriba ne tanta seditio confunderet civitatem, silentio facto, populis persuasit ut, si Demetrius et artifices ejus adversus aliquos causam movent, a judicibus placatis audiantur; homines autem innocentes, qui nihil contra Dianam loculi sunt, non debent usque ad mortis periculum pervenire; qua ratione suscepta seditio cuncta sedata est. Tunc Paulus, valedicto discipulis, Macedoniam est profectus; ubi docens plurimos, venit ad Graeciam; exindeque perambulans regiones vicinas, cum discipulis suis pervenit ad Troadem, ubi septem dies noscuntur esse remorati.","english":"49.—XIX, 33. Alexander therefore, having asked for silence with his hand, wished to give an account to the people. But Alexander, one of Paul's disciples, having made silence with his hand, wished to give an account to the aroused peoples; and as soon as they recognized him to be a Jew, lest he say anything against Diana, for two hours with a loud voice they declared that great is Diana of the Ephesians. But the scribe, fearing lest such a sedition confound the city, having made silence, persuaded the peoples that, if Demetrius and his craftsmen bring a case against anyone, they should be heard by the appeased judges; but innocent men, who have said nothing against Diana, ought not to come to the danger of death; by which reasoning the sedition that had been undertaken was entirely calmed. Then Paul, having said farewell to the disciples, set out for Macedonia; where, teaching very many, he came to Greece; and thence, traveling through the neighboring regions, with his disciples he came to Troas, where they are known to have stayed seven days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"50.—XX, 7. In unum autem sabbati, cum convenissent ad frangendum panem c. Paulus pridie quam esset profecturus ex Troada, protracto sermone usque ad medium nodis, studiosissime et suaviter imbuebat: ubi contigit ut unus adolescentium somno compressus, de caenaculo cadens periculum mortis incurreret d; quem Paulus religiosa charitate complectens, iis qui aderant reddidit sanum: qui se pane reficiens, usque ad lucem praedicans populis, inde ad Assoon terreno [forte deest itinere] profectus est: discipuli vero ejus navigantes, sicut ipse constituerat eis, Paulum in supradicta civitate repererunt. Inde jam simul Mytilenem, Chium, Samum, Miletum usque profecti sunt: proposuerat enim Paulus Ephesum praetermittere, ut die Pentecostes Hierosolymam perveniret.\n\n51.—XX, 17. A Mileto autem mittens Ephesum, vocavit majores natu Ecclesiae.","english":"50.—XX, 7. But on the first day of the week, when they had gathered to break bread, Paul, on the day before he was to set out from Troas, instructing them with a discourse drawn out until the middle of the night, most earnestly and sweetly imbued them: where it happened that one of the young men, overcome by sleep, falling from the upper room, incurred the danger of death; whom Paul, embracing with religious charity, restored sound to those who were present: and he, refreshing himself with bread, preaching to the people until daylight, set out from there for Assos by land [the word for \"journey\" is perhaps missing in the text]: but his disciples, sailing, as he himself had arranged for them, found Paul in the aforementioned city. From there now together they set out as far as Mytilene, Chios, Samos, and Miletus: for Paul had proposed to pass by Ephesus, so that he might arrive at Jerusalem on the day of Pentecost.\n\n51.—XX, 17. But sending from Miletus to Ephesus, he called the elders of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":161,"ref":"p161","source":"A Mileto Ephesum praetermittense episcopos Ecclesiae Paulus apostolus convocavit, ibique iilis magna charitate retexuit, quali apud eos se temperantia vel humilitate tractaverit: verbum illis Domini supra cuncta commendans, ne venientes falsi praedicatores eorum corda subverterent, et ab institutis regulis periculoso nimis errore deviarent: referens etiam nulii se fuisse Sn sumtibus gravem; sed cum illis spiritalis patris impendisset affectum, suis manibus se et reliquos pavisse collegas; quando dare quam accipere constat esse beatius; se dicens vale facto discedere, nec eorum aspectus ultra revidere. Quae cum dixisset, cum tota plebe genibus positis exoravit, et fletus omnium voce magna concrepuit: osculantesque collum ejus, profusa pietate deflebant, propter quod illis dixerat, eos ulterius se non esse visuros.\n\n52.—XXI, 1, Cum autem facium esset ut navigaremus, abstracti ab eis, recto cursu venimus Coo. Inde post multas lacrymas, quasi violenter abstracti, venerunt Coo; progressique Rhodum atque Pataram, transeuntes Phoenicem et Cyprum, Tyrum usque perducti sunt. Ibi repertis discipulis quibusdam, mansit apud eos diebus septem: qui praescientiae virtute commoniti, dicebant Paulo, ne Hierosolymam festinaret ascendere, dum et ventus ibidem gravissimus immineret.","english":"51.—XX, 17. From Miletus the apostle Paul, passing by Ephesus, summoned the bishops of the Church, and there with great charity he unfolded before them with what self-restraint and humility he had conducted himself among them, commending to them above all things the word of the Lord, lest false preachers coming afterward should overturn their hearts and lead them away from the established rules by too dangerous an error. He recounted also that he had been burdensome to no one in expenses, but when he had bestowed on them the affection of a spiritual father, he had fed himself and his other colleagues by his own hands, since it is certain that to give is more blessed than to receive. He said that after making his farewell he would depart and would see their faces no more. When he had said these things, with the whole congregation kneeling he prayed, and the weeping of all broke forth with a loud voice; and embracing his neck, they wept with outpoured devotion, because he had told them that they would see him no more.\n\n52.—XXI, 1. But when it came about that we set sail, having been torn away from them, with a direct course we came to Cos. Thence, after many tears, as if violently torn away, they came to Cos; and having advanced to Rhodes and Patara, passing through Phoenicia and Cyprus, they were brought as far as Tyre. There, having found certain disciples, he stayed with them seven days; these, warned by the power of foreknowledge, were telling Paul not to hasten to go up to Jerusalem, since even a very violent wind was threatening there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Unde oratione facta et vale dicto, ad Tolomaidam venerunt, exindeque Caesaream; ubi ingrediens domum Philippi praedicatoris, qui erat unus ex septem quos superiori tempore apostoli mensarum amministratione praefecerant; is habebat filias qualuor virgines Domini eloquia prophetantes; et dum ibidem morarentur, ab Hierosolymis venit propheta nomine Agabus, qui assumens zonam Pauli, pedes suos inligans dixit, ita esse virum, cujus erat cingulum, a Judaeis protenus alligandum, et in manibus gentium contradendum. Tunc discipuli cum fidelibus rogabant ut imminentia Paulus pericula declinaret.\n\n53.—XXI, 13. Tunc respondens Paulus, dixit, et reliqua. Flentes autem Paulus ammonuit, ne de aspero ejus casu se viderentur affligere: quando ipse paratus esset pro Christi nomine non solum ligari, verum etiam libenter occidi. Cui discipuli dixerunt, quoniam eum retinere non poterant: fiat voluntas Domini. Hi cum Hierosolymam venissent, a fratribus gratanter excepti sunt. Postero dio Paulus abiit ad Jacobum, omnia illi referens qualia gentibus per ministerium ipsius virtus divina prostiterit: unde omnino gavisi sunt. Cui congaudentes gratias Domino retulerunt, sed commonebant illum, ut circa populum Judaeorum deberet esse sollicitus; quoniam probabatur illis vehementer esse suspectus, eo quod de circumcisione abolenda contra legem Mosis doceret.","english":"So after prayer was made and farewell said, they came to Ptolemais, and from there to Caesarea; where entering the house of Philip the evangelist, who was one of the seven whom the apostles in earlier time had set over the administration of tables, he had four virgin daughters who prophesied the oracles of the Lord; and while they were staying there, there came from Jerusalem a prophet named Agabus, who, taking Paul's belt and binding his own feet, said that so must the man whose belt it was be bound forthwith by the Jews and delivered into the hands of the Gentiles. Then the disciples with the faithful begged that Paul would avoid the dangers that threatened.\n\n53.—XXI, 13. Then Paul answering, said, and the rest. But Paul admonished them as they wept, that they should not seem to afflict themselves over his harsh fate, since he himself was ready for the name of Christ not only to be bound, but even willingly to be killed. To whom the disciples said, since they could not restrain him: the will of the Lord be done. When these had come to Jerusalem, they were gladly received by the brethren. On the next day Paul went to James, reporting to him all things—what great things the divine power had accomplished among the Gentiles through his ministry; at which they rejoiced exceedingly. And rejoicing with him, they gave thanks to the Lord, but they admonished him that he ought to be solicitous concerning the people of the Jews, since it was evident that he was vehemently suspected by them, because he taught against the law of Moses concerning the abolishing of circumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Sed consilium dederunt, nt ex suis quattuor viros assumeret, cum quibus synagogam rasis capitibus introivit; quod Judaei cognoscentes, nihil eum contra legem Mosis crederent esse dicturum. His autem qui de gentibus crediderunt, scripsisse se dicunt, de quibus rebus sufficienter abstineant, et in traditis sibi regulis perseverent.\n\n54.—XXI, 26. Tunc Paulus, adsumptis viris, postere die purificatus, cum illis intravit in templum. Consilium vero, quod supra dictum fuerat, Paulus gratanter sumens, acceptis quattuor fratribus purificatis, rasisque capitibus, alia die synagogam praesumptus intravit. Ubi cum verba faceret, annuntians illis purificationem necessariam, donec pro salute ipsorum Domiuo penderetur oblatio, post septem dies qui de Asia erant Judaei, cognoscentes Paulum comprehenderunt, seditioneque lacta contra eum populos collegerunt, dicentes hunc esse virum qui contra legem Mose praetermittendam circumcisionem gentibus persuadet. Quem cum occidere decrevissent, cum militibus et centurionibus tribunus subito cohortis advenit, qui ratione reddita ab scelesta voluntate suspendit. Tunc a populis ereptum Paulum, sed duabus catenis inligatum, tribunus perduci jussit ad castra; ubi Apostolus vinculis inligatus tribunum petiit, ut ei populos liceret affari: qua voluntate concessa, manu facto silentio, turbis Hebraica lingua locutus est.","english":"But they gave counsel that he should take four men from among his own, with whom he entered the synagogue with shaved heads; when the Jews learned this, they believed he would say nothing against the law of Moses. But to those who had believed from among the Gentiles, they say he wrote concerning the things from which they should sufficiently abstain, and that they should persevere in the rules handed down to them.\n\n54.—XXI, 26. Then Paul, having taken the men, purified on the following day, entered the temple with them. But the counsel that had been mentioned above, Paul gladly accepting, having taken four purified brothers and with heads shaved, on another day he boldly entered the synagogue. When he was speaking there, announcing to them the necessary purification, until an offering should be paid to the Lord for their salvation, after seven days the Jews who were from Asia, recognizing Paul, seized him, and having stirred up a sedition, gathered crowds against him, saying that this was the man who persuaded the Gentiles to forsake the law of Moses and circumcision. And when they had decided to kill him, the tribune of the cohort suddenly arrived with soldiers and centurions, who, when the matter was explained, restrained them from their wicked intention. Then the tribune ordered Paul, snatched from the crowds but bound with two chains, to be led to the camp; where the Apostle, bound in chains, asked the tribune that he be permitted to address the people; when this request was granted, having made silence with his hand, he spoke to the crowds in the Hebrew language.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"55.—XXII, 1. Viri fratres [Vui., fratres et patres], audite quam ad vos nunc reddo rationem, et caetera. Paulus, cum ad simplicitatem cordis curreret, per ordinem populis narrat quemammodum a Domino sit electus, cum esset persecutor Ecclesiae: cui etiam scelus suum de sanguine Stephani infracta mente non tacuit: sed audisse se dicit a Domino, cui non potest obviare, ad praedicationem gentium se esse mittendum. Quem Judaei catenus audientes, voce magna tribuno clamare coeperunt, tollendum esse do vivis, qui sibi talia persuasit.\n\n56.—XXII, 23. Vociferantibus autem eis, et proicientibus vestimenta sua, et extera. Seditionem facientibus Judaeis, et pulverem in caelum proicientibus, Paulum tribunus duci jussit in castra; quem dum flagellis caederent, ut causam concitatae seditionis agnoscerent, Paulus centurioni dixit astanti: Videte si indemnatum vobis liceat flagellare Romanum a Quo dicto perterritus, solvit eum, et imminentia tormenta suspendit. Alio autem die Paulum atque concilium Judaeorum ante se praecepit adsistere, volens agnoscere qua causa sil traditus. Tunc Paulus Judaeorum turbas intendens ita locutus est.","english":"55.—XXII, 1. Men, brothers [Vulgate: brothers and fathers], hear the account I now render to you, and the rest. Paul, running with simplicity of heart, narrates to the peoples in order how he was chosen by the Lord, though he had been a persecutor of the Church; nor did he, with unbroken mind, keep silent about his own crime concerning the blood of Stephen; but he says that he heard from the Lord, whom he cannot oppose, that he was to be sent to preach to the Gentiles. The Jews, hearing him only so far, began to cry out to the tribune with a loud voice that he ought to be taken from the living, since he had persuaded such things to himself.\n\n56.—XXII, 23. But as they were shouting, and throwing off their garments, and the rest. When the Jews were making a sedition and throwing dust into the air, the tribune ordered Paul to be led into the camp; and while they were beating him with scourges, so that they might learn the cause of the stirred-up sedition, Paul said to the centurion standing by: See whether it is lawful for you to scourge a Roman uncondemned. Terrified by which saying, he released him and suspended the imminent torments. But on another day he ordered Paul and the council of the Jews to stand before him, wishing to learn for what cause he had been handed over. Then Paul, regarding the crowds of the Jews, spoke thus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":165,"ref":"p165","source":"57.—XXIII, 1. Intuens autem concilium Paulus ait, et reliqua. Cum Paulus prima fronte dixisset: Viri fratres, ego omni conscientia bona conversatus sum ante Deum usque in hodiernum diem, os ejus Ananias princeps sacerdotum, quasi blasphemum, percutere praecepit adstantibus. Cui Paulus libera voce respondit: Deus te, paries dealbate, percutiet, qui sedens loco judicis, perculi me praecipis contra legem c. Quem dum arguerent, cur principi sacerdotum maledicere voluisset, respondit nescisse se tali eum honore subvectum. Sciens autem Paulus Pharisaeos et Sadduceos ibidem convenisse, qui diversa persuasione discreti sunt, voce magna proclamavit se esso Pharisaeum, et propter spem et resurrectionem mortuorum, quam et ipsi credebant, se gravissimum judicium sustinere. Quo dicto mox inter eos altercatione commota, conventus ille solutus est.","english":"57.—XXIII, 1. But Paul, looking intently at the council, said, and the rest. When Paul had said at the outset: Men, brothers, I have lived before God in all good conscience up to this day, Ananias the chief priest ordered those standing by to strike him on the mouth, as though he were a blasphemer. To him Paul answered with free voice: God will strike you, you whitewashed wall, who sitting in the judge's place command me to be struck contrary to the law. And when they reproached him for having wished to curse the chief priest, he answered that he had not known that he was invested with such an honor. But Paul, knowing that the Pharisees and Sadducees had assembled in that same place, who are divided by differing persuasions, proclaimed in a loud voice that he was a Pharisee, and that on account of the hope and resurrection of the dead, which they themselves also believed, he was enduring a most grievous judgment. At this saying, when a dispute had quickly arisen among them, that assembly was dissolved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"58.—XXIII, 10. Et cum magna dissensio facta esset, timens tribunus ne discerperetur Paulus. Cum facta fuisset inter Pharisaeos et Sadduceos magna dissensio, timens tribunus ne Paulus discerperetur a Sadduceis, jussit eum ad castra revocari: cui per noctem Dominus dixit: Constans esto, Paule, quoniam sicut hic mihi testificatus es, ita te oportet nomen meum et in Romana urbe praedicarea. Sequenti vero die quadraginta Judaei, conjuratione facta, Paulum occidere decreverunt; quod audiens filius sororis, Paulo in castra posito nuntiavit. Rogat ille custodes, ut adolescentem perducerent ad tribunum; qui dum ei per ordinem cuncta dixisset, praecepit adolescenti, ut dictum sibi nullus agnosceret.\n\n59.—XXIII, 23. Et vocatis duobus centurionibus, dixit. Tribunus autem vocatis duobus centurionibus praecepit ut cum militibus armatis ad Felicem judicem Paulum Caesaream usque perducerent, ne forsitan crederetur quod eum, accepta pecunia, a Judaeis fecisset occidi. Cui transmisit epistolam, ubi actum sub veritate narravit. Milites quae fuerant delegata fecerunt. Tunc supra dictus praeses, praelecta epistula, Paulum fecit in Herodis praetorio custodiri, usque dum ejus accusatores venire potuissent.","english":"58.—XXIII, 10. And when a great dissension had arisen, the tribune, fearing that Paul would be torn apart. When a great dissension had arisen between the Pharisees and the Sadducees, the tribune, fearing that Paul would be torn apart by the Sadducees, ordered him to be brought back to the camp; to whom the Lord said during the night: Be steadfast, Paul, for just as you have testified to me here, so it is necessary for you to preach my name in the Roman city as well. But on the following day forty Jews, having formed a conspiracy, resolved to kill Paul; hearing this, his sister's son reported it to Paul while he was placed in the camp. He asked the guards to bring the young man to the tribune; and when he had told him everything in order, he instructed the young man that no one should know what had been said to him.\n\n59.—XXIII, 23. And having called two centurions, he said. But the tribune, having called two centurions, ordered that they should bring Paul with armed soldiers all the way to Caesarea to the governor Felix, lest perhaps it be believed that he had had him killed by the Jews after accepting money. To him he sent a letter, in which he narrated what had happened truthfully. The soldiers did what had been assigned. Then the aforementioned governor, having read the letter, had Paul kept in custody in Herod's praetorium, until his accusers could come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"60.—XXIV, 1. Post quinque autem dies descendit princeps sacerdotum, et reliqua. Post quinque dies venerunt Judaei ad Felicem judicem cum oratore Tertullo contra Paulum di. Tunc partibus in medio constitutis, Tertullus orator de eloquentia humana praesumens, Paulum invidiose coepit impetere: per totum orbem quietos Judaeos novis praedicationibus eum velle confundere: quo adprehenso, tantum facinus secundum legem suam voluerunt protinus vindicari: quem eripiens Lysias tribunus, ad ipsius cognoscitur misisse judicium. Reliqui Judaei horrisona voce testificati sunt ita se habere quae dicta sunt.\n\n61.—XXIV, 10. Respondit autem Paulus, annuente sibi praeside, dicens. Postquam Tertullus orator quae volebat asseruit, praemissis quae poterant ad benevolentiam judicis pertinere, Paulus ita respondit; Cum more gentis suae Hierusalem Dominum adorare venisset, et eleemosynam genti suae facturus, neque turbam, neque tumultum fecit; sed cum teneretur a centurionibus clamasse se dicit ad populum: De resurrectione mortuorum, quam et vos creditis, hodie judicandus assisto. Nec aliquid tale eos probare posse confirmat, qualia de se impia voluntate finxerunt.","english":"60.—XXIV, 1. But after five days the chief priest went down, and the rest. After five days the Jews came to Felix the judge with the orator Tertullus against Paul. Then, when the parties had been set in the middle, Tertullus the orator, presuming on human eloquence, began to attack Paul maliciously: that he wished to confound the quiet Jews throughout the whole world with new preachings; and when he had been seized, they wished so great a crime to be avenged at once according to their own law; and Lysias the tribune, snatching him away, is known to have sent him to his own judgment. The rest of the Jews testified with a harsh-sounding voice that the things which had been said were so.\n\n61.—XXIV, 10. But Paul answered, with the governor nodding to him, saying. After Tertullus the orator had asserted what he wished, having first set forth the things which could pertain to the goodwill of the judge, Paul answered thus: When he had come to Jerusalem according to the custom of his people to adore the Lord, and was about to give alms to his people, he made neither a crowd nor a tumult; but when he was being held by the centurions, he says that he cried out to the people: Concerning the resurrection of the dead, which you also believe, I stand here today to be judged. And he affirms that they cannot prove anything of such a kind as the things which they fashioned against him with an impious will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Certe cum sint praesentes, dicant, si quid aliud, quod ad confusionem pertinet civitatis, factum esse meminerunt· Quos Felix judex usque ad praesentiam tribuni Lysiae distulit audiendos; jubens centurioni Paulum custodiae mancipatum habere requiem, nec prohibere quemquam illi ministrare, quae ad solacia ejus poterant pertinere.\n\n62.—XXIV, 21. Post aliquot autem dies Drusilla uxor Felicis, quae erat Judaea. Post aliquot dies rogatus Felix a Drusilla conjuge sua coram ea Paulum fecit adduci: qui dum multa de fide Domini, et de justitia, et castitate, et de judicio futuro dissereret, praedicationis ipsius veritate commotus, dixit Paulo: Nunc vade, et opportuno tempore faciam te esse praesentem. Quem ad se frequenter vocabat, credens quod more saecularium negotiorum pecuniam ab ipso sumere potuisset. Inter haec expleto biennio Felix successorem accepit Porcium Festum; Paulum vero propter gratiam Judaeorum reliquit in vinculis. Tunc Festus veniens Caesaream, praesentatis sibi et Paulo, et Judaeis, qui cum persequi videbantur, sedit tribunal. Paulus autem neminem se laesisse testatus est, ammirans quare tantae persecutionis pateretur invidiam; et ideo ad Caesarem se mittendum esse proclamabat. Cui Festus sub brevitate respondit: Quoniam appellasti Cassarim, ibis ad Caesarem (Vers. 12).","english":"Certainly, if they are present, let them say if they remember anything else that was done to the confusion of the city. Felix the judge deferred hearing them until the arrival of the tribune Lysias, ordering the centurion to keep Paul in custody at rest, and not to forbid anyone to minister to him the things that could pertain to his comfort.\n\n62.—XXIV, 21. But after some days Drusilla, the wife of Felix, who was a Jewess. After some days Felix, asked by his wife Drusilla, had Paul brought before her; and while he discoursed at length about the faith of the Lord, and about justice, and chastity, and the future judgment, moved by the truth of his preaching, he said to Paul: Go now, and at an opportune time I will have you brought before me. He called him to himself frequently, believing that, after the manner of worldly business, he could take money from him. Meanwhile, after two years had passed, Felix received Porcius Festus as his successor; but he left Paul in chains because of the favor of the Jews. Then Festus, coming to Caesarea, when both Paul and the Jews who seemed to be persecuting him had been presented before him, sat on the tribunal. But Paul testified that he had harmed no one, wondering why he should suffer the hatred of such great persecution; and therefore he proclaimed that he ought to be sent to Caesar. To whom Festus replied briefly: Since you have appealed to Caesar, you shall go to Caesar (verse 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"63.—XXV, 13. Et cum dies aliquot transacti essent, Agrippa rex et Beronices descenderunt Caesaream. Transactis autem aliquot diebus, Agrippa rex et Beronices ad salutandum Festum Caesaream vencrunt; et cum apud ipsum aliquanto tempore morarentur, de Paulo quodam Judaeo Festus Agrippae regi per ordinem quae fuerant gesta narravit; et cum Judaeorum improbitate premeretur, ad Caesarem eum appellasse clamavit. Tunc cum eum videre vellet Agrippa, alio die promisit illum Festus modis omnibus audiendum.\n\n64.—XXV, 23. Altera autem die, cum venisset Agrippa et Beronice cum multa ambitione. Altero dio dum Agrippa et Beronice una cum Festo, et turbis plurimis auditorium civitatis intrassent, jubente Festo, Paulus est traductus in medium, ut ea quae secretius regi rettulerat, per singula ipsius testimonio comprobaret: quem post appellationem ideo perhibet ante Agrippam perductum, ut veritate rei cognita, cum explanatione causae ad Caesarem mitteretur.","english":"63.—XXV, 13. And when some days had passed, Agrippa the king and Beronice came down to Caesarea. But after some days had passed, Agrippa the king and Beronice came to Caesarea to greet Festus; and when they had stayed with him for some time, Festus recounted to King Agrippa in order the things concerning a certain Paul, a Jew, that had been done; and when he was pressed by the wickedness of the Jews, he declared that Paul had appealed to Caesar. Then, when Agrippa wished to see him, Festus promised that he would be heard on another day by all means.\n\n64.—XXV, 23. But on the next day, when Agrippa and Beronice had come with great pomp. On the second day, when Agrippa and Beronice together with Festus, and very many crowds, had entered the audience hall of the city, at Festus's command Paul was brought into the midst, so that what he had reported to the king more privately, he might prove one by one by his own testimony; whom, after the appeal, he therefore reports to have been brought before Agrippa, so that, once the truth of the matter was known, he might be sent to Caesar with an explanation of the case.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"65.—XXVI, 1. Agrippa vero ad Paulum ait. Tunc Agrippa Paulo pro se loquendi fiduciam dedit. Qui primum judicem laudans, ab initio quae sibi acciderant integra veritate complexus est: referens quemadmodum Christianum populum fuerit persecutus; deinde cum iret Damascum, qualia lumine Domini circumventus audierit; statimque, ut necesse fuit, sermonibus oboedisse dominicis: unde se praedicasse perbibet populis et gentibus, ut conversi dignaque poenitentiae opera facientes, aeternae vitae praemia reperirent; qua de causa commoti Judaei eum occidere decreverunt; quorum manibus auxilio Divinitatis ereptus, usque ad illud tempus ea se praedicasse testatus est quae in Prophetis ac reliquis Scripturis divinis leguntur esse conscripta.\n\n66.—XXVI, 19. Unde, rex Agrippa, non fui incredulus coelesti visioni. Loquente Paulo illa quae dicta sunt, Festus dixit incredulus: Insanis, Paule, mentemque tuam lectio multa confundit. Cui Paulus, servata gravitate, respondit non se insanire, sed veritatis et sobrietatis verba dixisse; nam scire talia et regem decet Agrippam, quoniam quae palam gesta sunt ad ejus notitiam pervenire potuerunt: Agrippam quoque confirmat credere prophetis. Cui Agrippa jucunda mente respondit, quod eum sub celeritate vellet facere Christianum. Cui Paulus studio charitatis optavit ut et ipse et exteri audientes tales fierent qualis ipse erat, exceptis vinculis suis.","english":"65.—XXVI, 1. But Agrippa said to Paul. Then Agrippa gave Paul confidence to speak on his own behalf. He first praised the judge, and from the beginning embraced with complete truth the things that had happened to him: recounting how he had persecuted the Christian people; then, when he was going to Damascus, what things he heard when surrounded by the light of the Lord; and that he immediately, as was necessary, obeyed the Lord's words: hence he declares that he preached to peoples and nations, so that, converted and performing works worthy of repentance, they might find the rewards of eternal life; for this reason the Jews, stirred up, decreed to kill him; snatched from their hands by the help of the Divinity, he testified that up to that time he had preached those things which are read to have been written in the Prophets and the other divine Scriptures.\n\n66.—XXVI, 19. Therefore, King Agrippa, I was not disobedient to the heavenly vision. While Paul was speaking the things that have been said, Festus said in disbelief: You are mad, Paul, and much reading confounds your mind. To him Paul, preserving his gravity, responded that he was not mad, but had spoken words of truth and sobriety; for it befits King Agrippa to know such things, since the things that were done openly could have come to his notice: he also affirms that Agrippa believes the prophets. To him Agrippa responded with a pleasant mind, that he wished to make him a Christian quickly. To him Paul, in the zeal of charity, wished that both he himself and the outsiders who were listening might become such as he himself was, except for his chains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Qui, dimisso conventu, inter se locuti sunt, Paulum nihil tale fecisse unde mereretur occidi.\n\n67.—XXVI, 32. Agrippa autem Festo dixit. Tunc Festo Agrippa dixit: Poterat homo iste dimitti, si non appellasset ad Caesarem. Tunc traditas est Paulus centurioni Julio cum custodibus, ut navigaret Italiam: qui ascendentes navem secundo die Sidonem venerunt, ubi Paulum centurio clementer tractans, ad amicos suos ire permisit. Inde Cyprum, inde Lystram, inde translati in Alexandrinam navem transnavigantes Cretam, in Salmonem, exindeque in Boniportum post tempus aliquod pervenerant (Vers. 8). Ubi jam tempore navigationis expleto, Paulas dixit ad socios melius constare si ibidem hiemare potuissent, ne illis accidisset forte naufragium: cui centurio improvida mente dissentiens, ad portum festinavit Foenices, qui erat loci positione securior.","english":"Those who, having dismissed the assembly, spoke among themselves that Paul had done nothing such as to deserve death.\n\n67.—XXVI, 32. But Agrippa said to Festus. Then Festus said to Agrippa: This man could have been released, if he had not appealed to Caesar. Then Paul was handed over to the centurion Julius with guards, to sail for Italy: boarding the ship, on the second day they came to Sidon, where the centurion, treating Paul kindly, permitted him to go to his friends. Thence to Cyprus, thence to Lystra, thence transferred to an Alexandrian ship, sailing across Crete, to Salmone, and from there after some time they had reached Fair Havens (Verse 8). There, when the time for sailing was now complete, Paul said to his companions that it would be better if they could winter in that same place, lest perhaps shipwreck befall them: the centurion, disagreeing with him in his improvident mind, hastened to the port of Phoenix, which was safer by the position of the place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"68.—XXVII, 13. Aspirante autem austro aestimantes propositum se tenere. Egressi de portu Finicenae, aestimantes locum se tenere posse pro portu, subito illis, qui vocatur euroaquilo, contrarius ac fortissimus ventus occurrit. Tura collectis velis navis per undas coepit efferri, ita ut insulam Gaudem exeuntes, scafam perderent, et funibus accingentes navem, eam liberare conarentur; sed crescentibus ventis ita periclitabantur, ut nec solem, neque sidera per multos dies conspicere valuissent. Tunc Paulus, quam in somnis audierat, Domini promissione narrata, caeteros animavit; dicens, praeter navem donasse sibi Deum cunctos homines qui cum ipso pergebant. Quarto decimo vero die, cum tempestate adhuc saeviente, nautici fugere decrevissent, Paulus ait omnes salvos fieri non posse, nisi nautas in navi stare con tingeret. Tunc milites, abscissis funibus, scapham potius judicaverunt esse temnendam.","english":"68.—XXVII, 13. But when the south wind was blowing and they thought they were holding to their purpose. Having left the harbor of Phoenix, thinking they could hold that place as a harbor, suddenly the wind called the north-easter, contrary and very violent, met them. With the sails gathered, the ship began to be carried away over the waves, so that, leaving the island of Gaudos, they lost the skiff, and, binding the ship with ropes, they tried to free it; but as the winds increased they were in such peril that for many days they could not see either the sun or the stars. Then Paul, having recounted the promise of the Lord which he had heard in dreams, encouraged the others, saying that God had granted him, besides the ship, all the men who were traveling with him. But on the fourteenth day, when the storm was still raging, the sailors had decided to flee; Paul said that all could not be saved unless it happened that the sailors remained in the ship. Then the soldiers, having cut the ropes, judged that the skiff was rather to be despised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"69.—XXVII, 33. Et cum lux inciperet fieri, rogabat Paulus, et caetera. Post tempestatis igitur quae tum decimum diem, rogavit Paulus ut cibum sume rent, quando de ducentis septuaginta sex viris nec capillus capitis eorum imminutus esse probaretur; nam ut alios exemplo suo potius invitaret, panem frangens ipse cibatus est. Facto igitur die sinum quemdam conspicientes, ad littora vicina tendebant; sed navi cautibus undisque resoluta, consilium fuit ut omnes enatarent: unde sic factum est, ut, nave perdita, cuncti illaesi ad optatam terram protinus pervenirent.\n\n70.—XXVIII, 1. Barbari vero praestabant non modicam humanitatem nobis, et caetera. Omnibus jam in littore constitutis, cum maximum frigus insisteret, inedia multa fatigati, accolae locorum barbari humanitatis alimenta praestabant. Paulus autem dum congregasset multitudinem sarmentorum, et super ignem misisset, vipera quae ibi casu faciente reperta est, manum ejus mordicus adprehendit. Quae cum in ejus carne penderet, incolae loci primum ilium homicidam esse crediderunt, qui post maris periculum, incurrisse putatum est ultionis eventum. At ubi sanus. esse conspectus est, Deum credebant, cui nihil venena nocuerunt. Tunc etiam a quodam Publio benigne suscepti, patrem ipsius febribus ventrisque fluxu laborantem, Paulus oratione data sanavit.","english":"69.—XXVII, 33. And when day began to break, Paul asked, and the rest. After the storm, then, which had now lasted ten days, Paul asked them to take food, since of the two hundred and seventy-six men not a hair of their heads was shown to have been diminished; for to invite the others by his own example rather, he broke bread and himself ate. When day had therefore come, catching sight of a certain bay, they made for the nearby shore; but when the ship was broken up by the reefs and waves, the plan was that all should swim out: whence it so came about that, with the ship lost, all came unharmed straightway to the land they desired.\n\n70.—XXVIII, 1. But the barbarians showed us no small kindness, and the rest. When all were now established on the shore, since the greatest cold pressed upon them and they were worn out by much hunger, the barbarian inhabitants of the place provided the nourishment of kindness. But Paul, when he had gathered a multitude of twigs and put them on the fire, a viper which had been found there by chance seized his hand with its bite. And when it hung upon his flesh, the inhabitants of the place first believed him to be a murderer, who after the peril of the sea was thought to have met the outcome of vengeance. But when he was seen to be well, they believed him a god, whom no poisons could harm. Then also, received kindly by a certain Publius, Paul healed his father, who was suffering from fevers and dysentery, by a prayer given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Quapropter concursu facto multorum qui in eadem insula commanebant, obsessi diverso languore curati sunt.\n\n71.—XXVIII, 11. Post menses autem tres navigavimus in navi Alexandrina, et caetera. Post tres vero menses ascendentes in Alexandrinam navem, in civitatem Siculorum Syracusas venerunt: inde Regio a, inde Puteolos (sic), inde jam pedibus, Trib.b Tabernis: ubi a fratribus Paulos libenter exceptus, et Romam perductus intravit. Ubi post tertium diem convocatis in synagoga senioribus,...·, milite.·. per ordinem a centurionibus, quali causa deductos est, ostendens illis gloriosam catenam, qua Israeliticae causa salutis fuerat illigatus.\n\n72.—XXVIII, 21. At illi dixerunt ad eum: nos neque litteras accepimus a te, Judaea, et caetera. Judaei vero Paulo responderunt, neque per litteras, neque per nuntium se cognoscere potuisse, quae nuper visus est intimare; sed postulabant ab ipso magis ut quae alibi praedicavit agnoscerent. Constituto vero dio cura venissent ad hospitium Pauli, loquebatur de regno Domini Christi, quem per Mosen atque prophetas constabat esse promissum. Sed quidam consentientes, quidam non credentes fuerunt: quibas Paulus increpans Isaiae dixit exemplum: protestans gentes magis suscepturas salutem, quam illi suscipere noluerunt. Quo dicto, factum est ut inter se Judaei haberent non minimam quaestionem.","english":"Therefore, when a crowd of many who were living on that same island had gathered, those afflicted with various illnesses were healed.\n\n71.—XXVIII, 11. And after three months we sailed in an Alexandrian ship, and the rest. But after three months, boarding an Alexandrian ship, they came to Syracuse, a city of the Sicilians; thence to Regium, thence to Puteoli (thus), thence already on foot to the Three Taverns; where Paul was gladly received by the brethren, and being brought to Rome he entered it. There, after the third day, when the elders had been summoned into the synagogue, ... the soldier ... in order by the centurions, showing them for what cause they had been brought, that glorious chain by which he had been bound for the cause of Israel's salvation.\n\n72.—XXVIII, 21. But they said to him: We have received neither letters from you, Judea, and the rest. But the Jews answered Paul that neither by letters nor by messenger could they have known the things which he had recently appeared to intimate; but they asked of him rather that they might learn the things which he had preached elsewhere. And when a day had been appointed, when they had come to Paul's lodging, he spoke of the kingdom of the Lord Christ, whom it was established had been promised through Moses and the prophets. But some were agreeing, some not believing; and Paul, rebuking them, cited the example of Isaiah, testifying that the Gentiles would rather receive salvation, which they refused to receive. When this had been said, it came about that the Jews had no small dispute among themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Paulus autem in suo conducto biennio manens, de regno Domini Jesu Christi ad se venientes jugiter instruebat; qui licet esset catenis ferreis illigatus, credentium tamen cottidie solvebat vineola peccatorum.\n\nAPOCALYPSIS SANCTI JOANNIS.\n\n1.—I, 1. Apocalypsis Jesu Christi, quam dedit illi Deus palam facere servis suis, et caetera. Quidam prologus praemittitur, ut praesentis libri dignitas breviter indicetur: dicit enim Joannes apostolus, a Domino Christo visionem sibi de fine saeculi fuisse monstratam; et per quem, et cur sit ostensa memoratur: ut tanta veritate patefacta, et confidentiam devotus acciperet, et metum infidelium conscientia reperiret. Laudatur eliam qui haec legere vel custodire maluerit; ut talibus promissionibus invitatus devotorum animus ardentius excitetur.\n\n2.—I, 4. Joannes septem Ecclesiis quae sunt in Asia. Gratia vobis, et pax, vel reliqua. Scribere se dicit Joannes apostolus septem Ecclesiis quae sunt in Asia constitutae: quos salutat, pacemque iliis optat, et gratiam venire a Domino Christo, et a septem angelis qui ante thronum Domini leguntur assistere: sicut in libro Tobiae Raphael angelus dixit: Unus sum ex septem angelis qui consistimus ante thronum claritatis Dei (Tob. XII). Sed quis est iste. Dominus, qui est, qui fuit, et qui veniet, evidenti relatione patefacit; protestans ipsum esse Dominum Christum, qui nos redemit sanguine pretioso.","english":"But Paul, remaining for two years in his own hired lodging, continually instructed those who came to him concerning the kingdom of the Lord Jesus Christ; and although he was bound with iron chains, he nevertheless daily loosed the little bonds of the sins of those who believed.\n\nTHE REVELATION OF SAINT JOHN.\n\n1.—I, 1. The Revelation of Jesus Christ, which God gave to him to make known openly to his servants, and the rest. A kind of prologue is prefixed, so that the dignity of the present book may be briefly indicated: for John the apostle says that a vision concerning the end of the age was shown to him by the Lord Christ; and through whom, and for what reason, it was shown is recorded: so that, with such great truth laid open, the devout man might receive confidence, and the conscience of the faithless might find fear. He is also praised who has preferred to read or keep these things; so that, invited by such promises, the mind of the devout may be stirred up more ardently.\n\n2.—I, 4. John to the seven Churches which are in Asia. Grace to you, and peace, and the rest. John the apostle says that he writes to the seven Churches established in Asia: he greets them, and wishes peace for them, and that grace may come from the Lord Christ, and from the seven angels who are read to stand before the throne of the Lord: just as in the book of Tobit the angel Raphael said: I am one of the seven angels who stand before the throne of the glory of God (Tob. XII). But who this is, the Lord, who is, who was, and who is to come, makes plain by an evident account; declaring that it is the Lord Christ himself, who redeemed us with his precious blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Dicit etiam qualis veniet in secundo adventu suo, qualemque illam homines declarata potestate visuri sunt: nam ipsum esse primum et novissimum, et omnipotentem, ipsius quoque divinitatis voce confirmat.\n\n3.—I, 9. Ego Joannes frater vester, et particeps th tribulatione, et caetera. Cum esset in insula Pathmos, a Domitiano principe propter verbum Domini in exilium feliciter destinatus, dominico die voce magna commonitus, audisse se dicit apostolus ut ea quae videbat scriberet; et ad septem Ecclesias destinaret quarum nomina leguntur scripta. Subitoque conversus ad vocem Domini, vidit septem candelabra lucentia, et in medio Dominum Christum, cujus habitum per mysticas controfationes a exponit. Erat enim podere vestitus, quod ad sacerdotium non est dubium pertinere; praecinctus fuit supra mammas zona aurea, propter hoc quod ejus actuum relucebat integritas; caput vero et capilli ejus, quod erant albi, demonstrant antiquissimum dierum; oculi autem, velut flamma ignis, eo quod omnia visu penetret, et a calore ejus nemo se possit abscondere. Pedes ejus erant similes aurochalco, quia in praedicationibus suis fortissimas et splendidissimus invenitur; vox ejus ut sonus aquarum multarum, quia de ipso sapientiae fluenta procedunt; de septem vero stellis ipse dicit inferius.","english":"He also says what kind he will be at his second coming, and what sort of one men will see him to be when his power has been made manifest: for he confirms by the voice of his own divinity that he himself is the first and the last, and the almighty.\n\n3.—I, 9. I, John, your brother and partaker in tribulation, and so forth. When he was on the island of Patmos, happily sent into exile by the prince Domitian for the word of the Lord, and on the Lord's day was admonished by a great voice, the apostle says that he heard that he should write the things which he saw, and send them to the seven Churches whose names are read as written. And suddenly turning to the voice of the Lord, he saw seven shining lampstands, and in the midst the Lord Christ, whose appearance he sets forth through mystical figures. For he was clothed in a garment reaching to the feet, which without doubt pertains to the priesthood; he was girded above the breasts with a golden belt, because the integrity of his acts shone forth; but his head and his hairs, which were white, show the Ancient of Days; but his eyes, like a flame of fire, because he penetrates all things by sight, and no one can hide himself from his heat. His feet were like fine brass, because in his preachings he is found most strong and most splendid; his voice as the sound of many waters, because from him flow the streams of wisdom; but concerning the seven stars he himself speaks below.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Ex ore ejus egrediebatur gladius bis acutus, Novi et Veleris Testamenti sacramenta designans; facies ipsius splendebat ut sol, quoniam quidquid non intendit umbrescit. Qua visione perterritus, ante pedes ipsius protinus se corruisse testatur: cui Dominas dixit: Surge, ne timeas: se primum et novissimum esse confirmans; habere se perhibens claves mortis et inferi. Memento autem has et alias hujuscemodi visiones, quas Dominus servis suis declarare dignatus est, ad tempus esse pro rerum qualitate formatas, manente in excellentia sua natura deitatis. Caeterum natura ipsa, ut est, divinitatis nulli hominum viventi adhuc probatur ostensa b, quam post resurrectionem, sicuti est, se mundis cordibus patefacere compromittit.\n\n4.—I, 19. Scribe ergo quae vidisti, et qua eunt, et quae fieri post haec oportet. Nunc in septem candelabris et septem stellis sacramenta quae viderat Joannes, Dominus illi Christus exponit, dicens eas septem Ecclesiarum esse fulgoresc, sed cum sit earum rerum innumera multitudo, septem ponuntur ad perfectionem scilicet indicandam: unde angelo Ephesiorum, hoc est episcopo, commonet scribendum, qui revera scriptis poterat admoneri.","english":"From his mouth went out a sword sharp on both sides, signifying the sacraments of the New and Old Testament; his face shone like the sun, since whatever he does not look upon grows dark. Terrified by this vision, he testifies that he immediately fell at his feet; to whom the Lord said: Rise, do not be afraid, confirming that he is the first and the last, declaring that he holds the keys of death and of hell. But remember that these and other visions of this kind, which the Lord deigned to reveal to his servants, were formed for a time according to the nature of the circumstances, while the nature of the Godhead remains in its own excellence. Moreover, that very nature of the Godhead, as it is, is not yet proven to have been shown to any living man, which after the resurrection he promises to lay open, as it is, to clean hearts.\n\n4.—I, 19. Write therefore the things which you have seen, and which are, and which must come to pass hereafter. Now in the seven lampstands and seven stars the Lord Christ explains to John the sacraments which he had seen, saying that they are the brightness of the seven Churches; but since there is an innumerable multitude of these things, seven are set down, namely to indicate perfection: whence he admonishes the angel of the Ephesians, that is, the bishop, that it must be written, who indeed could be admonished by writings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Scire se quidem dicens labores et patientiam ejus, quia falsos nolit praedicatores ammittere, sed charitatem eum praetermisisse contendit, ad quam illum redire habita satisfactione recommonet; ne candelabrum ipsius, quod pro bonis operibus probatur ostensum, quasi extinctum possit auferri: laudans, quia facte Nicolaitarum d, id est turpissimas fornicationes, simili ut Dominus execratione condemnet. Victoribus autem detestabilium vitiorum praemium promittitur, ut de ligno vitae sumant cibum, quod est in Domini paradiso constitutum; unde omnis spiritaliter reficitur, qui in regno Domini perpetua beatitudine collocatur.\n\n5.—II, 8. Et angelo Ecclesia Smyrnae scribe: hac dicit primus, et novissimus, vel reliqua. Commonet ut angelo Smyrnae, id est episcopo, debeat indicare; nam angelum episcopum dici e, in Actibus apostolorum locus ille testatur, ubi veniente Petro, et pulsante januas apostolorum, dictum est, non Petrus, sed angelus ejus est (IX, 15); dicens scire Dominum Christum, qui semel est mortuus, semperque vivit, qualia quantaque pertulerunt ab infidelibus Judaeis: unde si et ipse usque ad finem perdurare maluerit, coronam vitae perennis probatus accipiet: nam qui mala saeculi vicerit, secundae mortis interitum non habebit.","english":"He says indeed that he knows their labors and patience, because he does not wish to admit false preachers, but he contends that they have neglected love, and he admonishes them to return to it once satisfaction has been made; lest their lampstand, which is shown to have been displayed for good works, be removed as if extinguished: praising them because he condemns the deeds of the Nicolaitans, that is, the most shameful fornications, with the same execration as the Lord. But to the conquerors of detestable vices the reward is promised, that they may take food from the tree of life, which is established in the Lord's paradise; whence everyone is spiritually refreshed who is placed in the Lord's kingdom in perpetual blessedness.\n\n5.—II, 8. And to the angel of the church of Smyrna write: this says the first and the last, or the rest. He admonishes that it should be indicated to the angel of Smyrna, that is, the bishop; for that the angel is called the bishop, that passage in the Acts of the Apostles testifies, where, when Peter came and knocked at the doors of the apostles, it was said, it is not Peter, but his angel (IX, 15); saying that the Lord Christ knows, who died once and lives forever, what and how great things they suffered from the unbelieving Jews: whence if he too should prefer to endure to the end, being proved he will receive the crown of eternal life: for he who has conquered the evils of the world will not have the destruction of the second death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Dicit etiam episcopo Pergamorum similiter indicandum: Scio te quidem inter aliquas pravitates patientiae regulam custodisse; ut etiam Antipate martyrium sustinente, nullo potueris terrore deviare: sed tamen in medio tui esse cognovi, qui junguntur diabolicae pravitati, et ideo celerius ad medicinam recurre paenitentiae, ne veniens in judicio obstinatorum, mala aeterno debeam punire supplicio (Vers. 13). Vincentibus autem mundum, mannam promittit et calculum candidum, qui tamen cunctis margaritis pretiosior invenitur.\n\n6.—II, 18. Et angelo Ecclesiae quae est in Tyathir, scribe: Haec dicit Dei Filius, et caetera. Scribendum dicit angelo, sicut jam dictum est, episcopo Ecclesiae Thyathir, haec dicere Dominum, qui habet oculos ut flammam ignis, et pedes similes aurichalco, ut nec ad videndum aliquid illi sit obscurum, nec ad praedicandum patiatur defectum. Scire quidem se perhibet bona quae fecit, ejusque excellentissimam charitatem; sed inter illa malis se ejus nonnulla offensione morderi: nam congregatio ipsius, quae ex magna parte fornicata cum pravis est, et nomen vult habere prophetiae, quae Jezabel debet potius nuncupari, nisi conversa tuerit, protinus eam in lectum languoris esse mitfendam, et in fornicationibus ejus graviter vindicandum; ut tunc omnes cognoscant Ecclesiae quoniam unicuique Dominus pro factorum suorum qualitate restituit.","english":"He also says that it must be indicated similarly to the bishop of Pergamum: I know that you indeed kept the rule of patience among certain wickednesses, so that even when Antipas was undergoing martyrdom, you could not be turned aside by any terror; but nevertheless I have known that there are those in your midst who are joined to diabolical wickedness, and therefore run more swiftly to the medicine of repentance, lest, coming in judgment upon the obstinate, I must punish the evil with eternal supplication (Verse 13). But to those who conquer the world, he promises manna and a white stone, which is nevertheless found more precious than all pearls.\n\n6.—II, 18. And to the angel of the Church which is at Thyatira write: These things says the Son of God, and the rest. He says that it must be written to the angel, as has already been said, to the bishop of the Church of Thyatira, that the Lord says these things, who has eyes like a flame of fire, and feet like electrum, so that neither is anything obscure to him for seeing, nor does he suffer any deficiency for preaching. He declares indeed that he knows the good things she has done, and her most excellent love; but among those things he says he is stung by some of her evils with no small offense: for her congregation, which has for the most part committed fornication with the wicked, and wishes to have the name of prophecy, ought rather to be called Jezebel, unless, having been converted, she has been protected; immediately she must be cast into a bed of sickness, and severe vengeance must be taken upon her fornications; so that then all may know of the Church that the Lord repays each one according to the quality of his deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Reliquos autem commonet in eadem Ecclesia constitutos, ut in acceptis fidei regulis perseverent: vincentibus promittens quod gentes in virga ferrea regant, sicut et ipse a Patre sibi dixit fuisse concessum; daturum se quoque talibus pollicetur gloriosam resurrectionem, quam stellae commemoratione significat.\n\n7.—III, 1. Et angelo Ecclesiae quae est Sardis, scribe: Haec dicit qui habet septem spiritus Dei, et caetera. Dominus Christus, in quo est septiformis Spiritus sanctus, et septem stellae in manu ejus, id est universalis potestas, episcopo Sardis praecepit dici: Specie quidem vivis, operibus vero mortuus es; et ideo poenitentia tibi interveniente succurre, ut quae in te exstincta sunt, satisfactionis medicina reviviscant; ne tanquam furem tremendi judicii patiaris adventum, et incipias in membris tuis sustinere qua gravia sunt. Sed quoniam populus Ecclesiae diversa morum qualitate convivit, dicit, Sardis partem esse beatorum, quae Domini volunlatibus obsecundat, et in candidis vestibus, id est in mundissima conscientia, cum Domino jugiter ambulabunt: hinc de libro vitae non delebuntur, et nomina eorum ante Patrem et angelos ipsius laudabili confessione memorantur.","english":"But he warns the rest who are established in the same Church to persevere in the rules of faith they have received, promising to those who conquer that they will rule the nations with a rod of iron, just as he himself said had been granted to him by the Father; and he promises that he will also give such people a glorious resurrection, which he signifies by the mention of the star.\n\n7.—III, 1. And to the angel of the Church which is at Sardis, write: These things says he who has the seven spirits of God, and so on. The Lord Christ, in whom is the sevenfold Holy Spirit, and the seven stars in his hand, that is, universal power, commanded that it be said to the bishop of Sardis: In appearance indeed you are alive, but in works you are dead; and therefore, with repentance intervening, come to your aid, so that the things which have been extinguished in you may revive through the medicine of satisfaction; lest you suffer the coming of dreadful judgment like a thief, and begin to endure in your members the things that are grievous. But since the people of the Church live together with diverse qualities of character, he says that there is a part of the blessed at Sardis which obeys the will of the Lord, and in white garments, that is, in a most pure conscience, they will walk continually with the Lord: therefore they will not be blotted out of the book of life, and their names are remembered before the Father and his angels by a praiseworthy confession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"8.—III, 7. Angelo qui est Philadelphiae: Haec dicit sanctus et verus, et reliqua. Dominus, qui aperiendi atque claudendi singulari potestate praecinctus est, scribendum Philadelphiae dicit episcopo: Quoniam mihi sancta humilitate devotus es, humilio tibi Synagogam, id est congregationem Satanae, ut ad Ecclesiam adorandam veniat, quae te pridem superbia faciente temnebat. Tuendam quoque in temptationibus compromittit, quando mundus diversa fuerit clade fatigatus; hortatur etiam in patientia sua, ut cito veniat, ne coronam ejus alter accipiat; designans quam magna sit suis fidelibus Dominus largiturus. Episcopo quoque Laodiciae praecepit indicari, aut frigidum illum, aut calidum esse debere, ne ex ore Domini vomatur, ut tepidus: nam cum confidentiam in suis viribus ponat, cunctis debilibus probatur esse miserior. Stare enim se dicit ante ostium, et crebra verberatione pulsare, ut cum illi januas unusquisque sui cordis aperuerit, ad caenam Domini paratus occurrat; et vincens in throno majestatis ejus sedeat, sicut ipse victor in patris sui solio consedisse dignoscitur.","english":"8.—III, 7. To the angel who is at Philadelphia: These things says the holy and true one, and the rest. The Lord, who is girded with the singular power of opening and closing, says to the bishop of Philadelphia that it must be written: Because you are devoted to me with holy humility, I humble to you the Synagogue, that is, the congregation of Satan, so that it may come to adore the Church, which formerly despised you when pride made you so. He also promises that it is to be guarded in temptations, when the world has been wearied by various calamity; he also urges it in its patience, that he may come quickly, lest another receive his crown; designating how great are the things the Lord will bestow upon his faithful. He also commanded that it be indicated to the bishop of Laodicea that he ought to be either cold or hot, lest as lukewarm he be vomited out of the mouth of the Lord: for since he places confidence in his own strength, he is proved to be more wretched than all the weak. For he says that he stands before the door and knocks with frequent striking, so that when each one has opened the doors of his own heart to him, he may hasten prepared to the Lord's supper; and conquering, he may sit on the throne of his majesty, just as he himself is known to have sat as victor on the throne of his Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"9.—IV, 1. Post haec vidi ostium apertum in caelo; et ecce vox, et reliqua. Vocatus Joannes animi contemptatione conscendit ad caelos, et sedentem Dominum respexit in thronum, cui gemmarum colores tropica locutione consociat. Ibi viginti quattuor seniores, quod ad numerum plenitudinis pertinet indicandum, in throni circuitum albis vestibus consedebant; de sede autem Domini egrediebantur coruscationes, voces et tonitrua; ante quem erant septem spiritus, id est angeli Dei; in conspectu vere throni, quasi vitreum mare videbatur, per quod saeculi hujus qualitas indicatur: mare, quia fluctibus agitur; vitreum, quia fragile comprobatur. Ante thronum, et in circuitu throni, quattuor erant animalia constituta, quae quattuor evangelistis quadam similitudine comparantur, senas a habentes [sic] alas, propter aetatem mundi, qui tali numero compleri posse dignoscitur: plena oculis intus, significat praedicationis eorum profunda esse mysteria, quae laudes Domino jugi exultatione dicebant. Viginti quatuor vero seniores, audita laude Domini, in facie cadebant adorantes eum qui vivit in saecula saeculorum, et ipsi quoque praeconia similiter offerentes.","english":"9.—IV, 1. After these things I saw an open door in heaven; and behold, a voice, and the rest. John, called, ascends to the heavens by contemplation of the mind, and beholds the Lord sitting upon the throne, to which he joins the colors of gems in figurative language. There twenty-four elders, which pertains to indicating the number of fullness, were sitting around the circuit of the throne in white garments; but from the throne of the Lord went forth flashes of lightning, voices, and thunders; before whom were the seven spirits, that is, the angels of God; in the sight of the throne, truly, there appeared as it were a sea of glass, through which the quality of this age is indicated: a sea, because it is stirred by waves; glass, because it is proved fragile. Before the throne, and around the throne, four living creatures were established, which are compared to the four evangelists by a certain likeness, having six wings, on account of the age of the world, which is recognized to be able to be completed by such a number: full of eyes within, it signifies that the deep mysteries of their preaching are, which they were saying as praises to the Lord with continual exultation. But the twenty-four elders, having heard the praise of the Lord, fell on their faces, adoring him who lives for ages of ages, and they too likewise offering praises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":183,"ref":"p183","source":"10.—V, 1. Et vidi librum in dextera Dei sedentis super thronum, scriptum intus, et retro b, et caetera. Inter haec vidit librum in dextera Patris sedentis in throno, intus forisque conscriptum, quoniam in lege quaedam adhuc occulta, quaedam noscuntur esse manifesta. Iste septem sigillis; id est septiformi Spiritu conspiciebatur esse signatus; quia mysteria Domini usque ad tempus praefinitum habentur semper incognita. Tunc angelo praedicante, nec tamen inveniente dignum, qui eum possit accipere atque regere, Joannes fletu magno turbatus est; sed unus ex senioribus indicavit ei Christum dignum esse aperire librum, ejusque sigilla resolvere; et levatis oculis Agnum vidit quasi occisum, habentem plenissimam potestatem, et integerrimam praedicationem. Iste librum accepit aperiendum, ut fuerat praedicatum: cui quatuor animalia et viginti quatuor seniores cum citharis suis et pateris diversis odoribus plenis, id est bonorum actuum qualitate, novum canticum personabant: dicentes dignum esse tali honore sacrari, qui occisus est pro salute cunctorum; qui et sacerdotium generaliter contulit, et caelorum regna fidelibus repromisit. Citharae autem significant integritatem fidei operumque concordiam; paterae vero plenae odoribus, sicut dictum est, orationes supplicationesque justorum.","english":"10.—V, 1. And I saw a book in the right hand of God who sits upon the throne, written within and on the back, and the rest. Among these things he saw a book in the right hand of the Father sitting upon the throne, written within and without, because in the law certain things are still hidden, while certain things are known to be manifest. This book was seen to be sealed with seven seals, that is, with the sevenfold Spirit, because the mysteries of the Lord are always kept unknown until the appointed time. Then, when the angel proclaimed but nevertheless found no one worthy who could receive and rule it, John was disturbed by great weeping; but one of the elders indicated to him that Christ was worthy to open the book and to loose its seals; and lifting up his eyes he saw the Lamb as though slain, having fullest power and most complete preaching. This one received the book to be opened, as had been foretold; to whom the four living creatures and the twenty-four elders with their lyres and bowls full of various odors, that is, the quality of good deeds, sang a new song, saying that he was worthy to be consecrated with such honor, who was slain for the salvation of all; who also conferred priesthood generally and promised the kingdoms of heaven to the faithful. The lyres, moreover, signify the integrity of faith and the concord of works; the bowls full of odors, as has been said, the prayers and supplications of the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"11.—V, 11. Et vidi, et audivi velut vocem multorum angelorum in circuitu throni, et reliqua. Audiit etiam voces angelorum millia millium, dicentium praeconia Domini Christi: dignum esse qui gloriam, potestatem, divitias susciperet et honorem, scilicet a Patre, quia passus est: cui omnis creatura devotum praestet obsequium. His animalia quattuor respondebant, Fiat: quibus consessum praebentes viginti quatuor seniores, in faciem cadentes, adorabant. Tunc suscepti libri primum sigillum Agno aperiente, visus est equus albus, qui indicat mundissimam vitam a; et supra eum sedens sagittam tenebat, ut verbo suo penetrabili omnes adversitates evinceret. Cum aperuisset signum secundum, rufus equus ostensus est, qui effusi sanguinis Domini portabat imaginem; et supra cum sedenti datus est gladius magnus, ut subjectorum pacem de terra sub terrore magno susciperet, et adversantes se mutua contentione perimeret. Tertio sigillo reserato, equus niger egressus est, ut putamus, supra impios potestatem dominationis ostendens, quando sedens, in manu sua habebat stateram, quia tales sunt sine dubio judicandi; cui quatuor animalia dicebant, triticum, et hordeum ad charitatem denarii pervenire; oleum vero et vinum non esse laedendum.","english":"11.—V, 11. And I saw, and I heard as it were the voice of many angels round about the throne, and the rest. He also heard the voices of thousands upon thousands of angels, proclaiming the praises of the Lord Christ: that he is worthy to receive glory, power, and riches and honor, namely from the Father, because he suffered; to whom every creature should render devoted obedience. To these the four living creatures answered, Let it be done; and the twenty-four elders, granting them a seat together, fell upon their faces and worshiped. Then, when the book had been received and the Lamb opened the first seal, a white horse was seen, which indicates a most pure life; and the one sitting upon it held a bow, so that by his piercing word he might overcome all adversities. When he had opened the second seal, a red horse was shown, which bore the image of the Lord's shed blood; and to the one sitting upon it was given a great sword, so that he might take away the peace of those subject to him from the earth with great terror, and destroy those opposing him by mutual strife. When the third seal was opened, a black horse went forth, showing, as we think, the power of dominion over the wicked, since the one sitting on it had a balance in his hand, because such are undoubtedly to be judged; to whom the four living creatures said that the wheat and the barley should come to the value of a denarius, but that the oil and the wine should not be harmed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Reserato quarto sigillo, vidit sub ara Dei animas martyrum vindictam cito petentium, quibus patientiae data solatia sunt, jussi ut spectarent donec conservorum numerus impleretur.\n\n12.—VI, 12. Et vidi, cum aperuisset sextum signum, et ecce terraemotus magnus factus est, et caetera. Aperto autem sexto signaculo, per allegoriam terram contremuisse dicit. Sol niger effectus est, luna sanguineo oculo refuscata est, et caetera quae in fine mundi fieri posse praedicta sunt. Tunc laudes angelorum turba et sanctorum congregatio (id est [suppl. millia], in que numero omnium beatorum summa concluditur) tenentium palmas, et indutorum candidis vestibus, personavit: qui stolas suas in sanguine Domini lavaverunt, et de conspectu ejus perenni felicitate gaudebunt; nec ulterius habebunt indigentiam, qui de Christi Domini majestate completi sunt.","english":"When the fourth seal was opened, he saw under the altar of God the souls of the martyrs quickly seeking vengeance, to whom consolations of patience were given, having been commanded to wait until the number of their fellow servants should be fulfilled.\n\n12.—VI, 12. And I saw, when he had opened the sixth seal, and behold a great earthquake was made, and the rest. But when the sixth seal was opened, he says allegorically that the earth trembled. The sun was made black, the moon grew red with a bloody eye, and the rest which were foretold to be able to happen at the end of the world. Then the praises of the multitude of angels and the assembly of the saints (that is, thousands, in which number the sum of all the blessed is concluded), holding palms and clothed in white garments, sounded forth: who washed their stoles in the blood of the Lord, and shall rejoice in his sight with everlasting felicity; nor shall they have need any further, who have been filled from the majesty of Christ the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":186,"ref":"p186","source":"13.—VIII, 1. Et cum aperuisset signum septimum, factum est silentium in caelo ad semi hora [Vul., sigillum, etc., quasi media hora]. Sigillo autem septimo remoto, venit angelus ante tribunal Dei turibulum aureum ferens, in quo supplicationes sanctorum in modum incensi majestatis conspectibus offerat. Tunc primus angelus tuba cecinit, et grando, et ignis cum sanguine permixtus in terra jactatus est, ita ut tertiam partem telluris exurerent. Secundo angelo tuba canente, mons ardens in mare projectus est; quod factum sanguineum tertiam partem perdidit animalium et navium quae continere videbatur. Cum vero tertius angelus tuba cecinisset, magna stella, quae dicitur Absentium, de caelo corruit super tertiam partem fluminum, et fontium; quae graviter aquas amaras fecit, unde potantes extincti sunt. Quarto angelo tuba canente, factum est ut tertia pars solis, lunae, atque stellarum tenebresceret, et eamdem partem cum nocte dies amitteret. Tunc quasi aquila visa est, quae dicebat: Vae vae vae habitantibus in terra: qui erunt talia tantaque visuri.","english":"13.—VIII, 1. And when he had opened the seventh seal, there was silence in heaven for about half an hour. But when the seventh seal was removed, the angel came before the tribunal of God bearing a golden censer, in which he offers the supplications of the saints like incense to the sight of the Majesty. Then the first angel sounded the trumpet, and hail and fire mixed with blood were cast upon the earth, so that they burned up a third part of the land. When the second angel sounded the trumpet, a burning mountain was cast into the sea; having become bloody, it destroyed a third part of the living creatures and of the ships which it seemed to contain. But when the third angel had sounded the trumpet, a great star, which is called Absentium, fell from heaven upon a third part of the rivers and of the springs; it made the waters bitterly harsh, so that those who drank from them died. When the fourth angel sounded the trumpet, it came about that a third part of the sun, the moon, and the stars grew dark, and day lost that same part together with the night. Then something like an eagle was seen, which said: Woe, woe, woe to the inhabitants of the earth, who will see such and so great things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":187,"ref":"p187","source":"14.—IX, 1. Et quintus angelus tuba cecinit, et vidi stellam de coelo cecidisse, et reliqua. Quinto angelo canente tuba, stella cecidit in profundum putei, et fumus inde progressus est, qui aera, solemque tenebravit: unde exeuntes lucustae tanquam scorpiones, neque fenum, neque arborem laedebant, nisi eos tantum qui signum crucis in suis frontibus non habebant; ut quinque mensibus cruciati, tanquam ab scorpionibus percussi, in suo graviter dolore congemerent. Describitur etiam in mysticam nocendi potentiam positio lucustarum, quod Tychonius minutius et abundanter exposuit: quibus angelum terribilem dicit praeesse, cujus nomen Exterminator est. Sexto angelo idem canente tuba, soluti sunt angeli, qui erant in Euphrate fluvio quattuor alligati: isti equis armisque terribiles, tertiam partem hominum extinxisse relati sunt, qui factorum suorum poenitentiam non egerunt.","english":"14.—IX, 1. And the fifth angel sounded the trumpet, and I saw a star fall from heaven, and the rest. When the fifth angel sounded the trumpet, the star fell into the depth of the pit, and smoke came forth from it, which darkened the air and the sun; from there came forth locusts like scorpions, and they harmed neither grass nor tree, but only those who did not have the sign of the cross on their foreheads; so that, tormented for five months, as if struck by scorpions, they groaned heavily in their pain. There is also described, with a view to the mystical power of harming, the position of the locusts, which Tychonius set forth in minute and abundant detail: he says that a terrible angel presides over them, whose name is Exterminator. When the sixth angel likewise sounded the trumpet, the four angels who were bound in the river Euphrates were released: these, terrible in horses and weapons, are reported to have killed a third of mankind, who did not repent of their deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"15.—X, 1. Et vidi alium angelum fortem, descendentem de coelo, nube amictum, et caetera. Alium angelum se refert vidisse fortissimum, amictum nube, cujus facies erat ut sol; pedes autem ipsius ut igneae columnae; positoque dextro pede in mari, et sinistro in terra, voce magna clamavit: et responderunt.............. esse commonitum. Juravit autem angelus, quoniam mundus nequaquam ulterius protelabitur. sed cum coeperit septimus angelus tuba canere, finietur: sicut omnimodis Dei famulos constat esse prophetatos. Librum quoque commonitus accepit ab angelo, quem deglutiens, in ore ejus erat dulcis, in ventre vero ipsius amarus effectus est: quia lex Domini cum manditur suavis, cum oblivione devoratur, amara fit. Arundinem quoque similem virgae suscepit, per quam visus est metiri loca quae Christianus populus obtinebat; alia vero relinquere quae infideles poterunt obtinere, ili sunt qui in finem saeculi per tres et semis annos a, Antichristo regnante, in martyrum sanguinem bacchabuntur. Fit quoque Enoch et Eliae commemoratio, quod palam jacebunt, et insepulti triduo, donec vocati subito ascendero videantur in caelum. Quos respicientes inimici terrore magno turbabuntur, et gloriam Deo sub magna admiratione praestabunt.","english":"15.—X, 1. And I saw another mighty angel coming down from heaven, wrapped in a cloud, and the rest. He reports that he saw another angel, most mighty, wrapped in a cloud, whose face was like the sun, and his feet like pillars of fire; and having set his right foot on the sea and his left on the land, he cried out with a loud voice: and they answered.............. that he had been warned. And the angel swore that the world would by no means be prolonged any further, but when the seventh angel begins to sound the trumpet, it will be ended: just as it is certain that the servants of God have in every way prophesied. He also, being warned, received the book from the angel, and swallowing it, it was sweet in his mouth, but in his belly it became bitter: because the law of the Lord, when it is chewed, is sweet; when it is devoured in forgetfulness, it becomes bitter. He also received a reed like a rod, by which he appeared to measure the places which the Christian people held; but to leave the other places which the unbelievers would be able to hold—these are those who at the end of the world, for three and a half years, while Antichrist reigns, will rage for the blood of the martyrs. There is also made a commemoration of Enoch and Elijah, that they will lie openly and unburied for three days, until, called suddenly, they are seen to ascend into heaven. Looking upon them, their enemies will be thrown into great terror, and will give glory to God with great admiration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"16.—XI, 15. Et septimus angelus tuba cecinit, et factae sunt voces magnae in coelo, et reliqua. Angelo septimo tuba canente, refert voces laetantium factas in coelo, quoniam tandem aliquando regnum Dei, quod spectabatur, advenerit, et illa quae sunt promissa, completa sint. De matre vero atque Domino Jesu Christo, et de diaboli adversitate pauca perstringit, futuris praeterita jungens: dicens, Deum ascendisse ad caelos, matrem vero ipsius aliquanto tempore in secretioribus locis esse servandam b, ut eam illic pascat annis tribus, et semis; quod in magnum sacramentum, sicut Tychonius refert, constat edictum.\n\n17.—XII, 7. Et factum est bellum in coelo, Michael at angeli ejus, ut pugnarent eum dracone c. Bellam refert Michaelis angeli cum dracone, qui praecipitatus in terram corruit, ita ut locum beatitudinis ulterius non haberet; quod tamen in initio mundi contigisse non dubium est. Secuta est bonorum facta graduatio, quando diabolus cecidit, qui bonis jam fidelibus semper invidit; sed terrae marique graviter condoletur, quando malitiam tam magni ponderis acceperunt. Fit iterum commemoratio matris et Domini Christi; quod diabolus credens se matrem laedere, ex ore suo vastissimum flumen emisit, qui eam putabatur absorbere; sed illa in tutissimum locum recepta venena diabolicae fraudis evasit.","english":"16.—XI, 15. And the seventh angel sounded the trumpet, and there were great voices in heaven, and the rest. When the seventh angel sounded the trumpet, he reports that voices of those rejoicing were made in heaven, because at long last the kingdom of God, which was being awaited, had come, and the things which had been promised were fulfilled. But concerning the mother and the Lord Jesus Christ, and concerning the devil's hostility, he touches briefly, joining past things to future things: saying that God ascended to the heavens, but that his mother was to be kept for some time in more secret places, so that he might feed her there for three and a half years; which, as Tychonius reports, is established as having been decreed for a great mystery.\n\n17.—XII, 7. And there was war in heaven, Michael and his angels, that they might fight with the dragon. He reports the war of the angel Michael with the dragon, who, hurled down, fell to the earth, so that he would no longer have a place of blessedness; which nevertheless there is no doubt happened at the beginning of the world. There followed a gradation of good things made, when the devil fell, who always envied the good who were already faithful; but he grieves heavily for earth and sea, when they received malice of such great weight. Again a commemoration is made of the mother and of the Lord Christ; that the devil, believing that he was harming the mother, sent forth from his mouth a most vast river, which was thought to swallow her up; but she, received into a most safe place, escaped the poisons of the devil's deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Illos tamen inveterator malorum persequi non desinit, qui dominicis jussionibus oboedientes esse noscuntur.\n\n18.—XIII, 1. Et vidi de mari bestiam ascendentem, habentem cornua decem et capita septem. in Aniichristi typo de mari eonsurgere bestia magna describitur, quae diversis membris ferarum terribili imaginatione formatur. Haec tribus semis annis [forte Iribus et semis. Yulg., menses 42] cum sanciis bellum aditura narratur, quorum sanguine caedibusque depascitur;\n\n18.—XIII, 1. Et vidi de mari bestiam ascendentem, habentem cornua decem et capita septem. In Antichristi typo de mari consurgere bestia magna describitur, quae diversis membris ferarum terribili imaginatione formatur. Haec tribus semis annis [forte tribus et semis. Vulg., menses 42] cum sanctis bellum aditura narratur, quorum sanguine caedibusque depascitur; quae in Deum nimias est locutura blasphemias: ad postremum adorabunt eam perfidi, qui munera Domini non habebunt. Hoc tamen generaliter definitur, quoniam qui alterum capere voluerit, ipse captivus erit, et vicissitudines malorum digna compensatione recipiet: catenus enim sancti mala patiuntur, sed mox ad spem suam, Domino praestante, perveniunt.","english":"Yet the deviser of evils does not cease to persecute those who are known to be obedient to the Lord's commands.\n\n18.—XIII, 1. And I saw a beast rising from the sea, having ten horns and seven heads. In the figure of Antichrist a great beast is described as rising from the sea, which is formed with diverse members of wild beasts in a terrible imagining. This beast is said to be about to wage war against the saints for three and a half years [perhaps \"three and a half.\" The Vulgate has \"42 months\"], and it feeds upon their blood and slaughters; and it will speak excessive blasphemies against God; at last the faithless, who will not have the gifts of the Lord, will adore it. Yet this is defined in a general sense, that whoever wishes to take another captive will himself be captive, and will receive the vicissitudes of evils in a worthy recompense: for to this extent the saints suffer evils, but presently, with the Lord granting it, they arrive at their hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":191,"ref":"p191","source":"19.—XIII, 11. Et vidi aliam bestiam ascendentem, et habebat cornua duo, et reliqua. Alia bestia consurgere de terra describitur in typo diaboli, id est Antichristi, revera bellua, quae multos est improvidos vastatura. Tunc multa Antichristus miraculorum signa facturus est, ut magna devotione adorari faciat idolum, sacrilega falsitate compertum. Ponitur etiam humano generi tam saeva condicio, ut nullus vendat alteri nec emat ab alio, nisi qui bestiae nomine, id est devotione ipsius, fuerit adnotatus. Deinde proprius numerus bestiae sub quodam modo calculationis exponitur.\n\n20.—XIV, 1. Et vidi, et ecce Agnum stantem in monte Sion, et cum eo CXLIV d, et caetera. In monte Sion vidisse se dicit stantem Dominum Christum, et cum eo CXLIV beatorum, qui nomina tam ipsius quam Patris ejus in frontibus suis scripta portabant. Hi nullo mendacio, nulla fidei fornicatione polluti sunt: quod tamen ad omnes beatos constat aptandum: isti personabant Domino canticum novum, quando ab alio non poterat dici; deinde mirabili prosecutione laudantur. Alterum se dicit angelum vidisse, qui diversis populis evangelizabat, et gentibus Deum debere metui, dignaque illi.........quoniam ejus judicii.... adventus. Secundus angelus subsequens dixit Babylonem et infideles pariter corruisse: quae vino fornicationis impleta cum suis perditis erroris crapulam sustinebat.","english":"19.—XIII, 11. And I saw another beast coming up, and it had two horns, and the rest. Another beast is described as rising from the earth in the figure of the devil, that is, of Antichrist—truly a beast that will lay waste many who are unprepared. Then Antichrist will perform many signs of miracles, so as to cause the idol, discovered by sacrilegious falsehood, to be adored with great devotion. Such a savage condition is also imposed on the human race that no one may sell to another or buy from another except the one who has been marked with the name of the beast, that is, with devotion to it. Then the beast's own number is set forth by a certain mode of calculation.\n\n20.—XIV, 1. And I saw, and behold the Lamb standing on Mount Sion, and with him 144,000, and the rest. He says that he saw the Lord Christ standing on Mount Sion, and with him 144,000 of the blessed, who bore the names both of him and of his Father written on their foreheads. These were polluted by no lie, by no fornication of faith; yet this must be understood as applying to all the blessed. These were resounding a new song to the Lord, since it could not be sung by another; then by a wonderful sequence they are praised. He says that he saw another angel, who was evangelizing to various peoples, and that God ought to be feared by the nations, and things worthy of him.........because of his judgment.... of his coming. The second angel following said that Babylon and the faithless had alike fallen; she, filled with the wine of fornication, was sustaining with her lost ones the drunkenness of error.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Tertius quoque angelus dixit: Si quis adoraverit bestiam et imaginem ejus, in iram Domini lapsus incurrit: fit autem poenae ipsorum terribilis et contremiscenda descriptio.\n\n21.—XIV, 13. Et audivi vocem de coelo dicentem mihi: Scribe: Felices mortui qui in Domino moriuntur, et reliqua. Jussum est de caelo ut quae dicebantur scriberet, protestans felices esse mortuos quorum labores cum vita finita sunt. Vidit etiam albam nubem, supra quam Filius hominis consedebat: cujus diversa effigies pro rerum qualitate formatur; ille enim sic veniet, sicut ab apostolis est revisus in coelum. Habuit ergo tunc in capite auream coronam, majestatis suae splendidissimam dignitatem; in manu acutissimam falcem, cujus imperio in fine saeculi generatio nefanda metenda est. Nam dicente angelo: Tempus est secandi messem, quae jam aruisse cognoscitur, falcem suam misit in terra, hominesque impios summa celeritate desecavit. Item angelus falcem suam misit in terra, bonosque ejus, quasi homines malitia praetumentes, incunctanter abscidit: qui in furoris Dei torcular immissi, sanguine per mille sexcenta stadia maduerunt: quod ad mysticam significationem non est dubium pertinere. Vidisse se etiam refert angelos septem, habentes in potestate sua plagas septem, quas Domini indignatione daturi sunt.","english":"The third angel also said: If anyone has worshiped the beast and its image, he falls into the wrath of the Lord and incurs it; and there is made a terrible and trembling description of their punishment.\n\n21.—XIV, 13. And I heard a voice from heaven saying to me: Write: Blessed are the dead who die in the Lord, and the rest. It was commanded from heaven that he should write what was being said, declaring that those dead are blessed whose labors have ended with their life. He saw also a white cloud, upon which the Son of Man was sitting: whose various appearance is formed according to the quality of things; for he will come just as he was seen by the apostles going into heaven. He had therefore then on his head a golden crown, the most splendid dignity of his majesty; in his hand a very sharp sickle, by whose command at the end of the age the wicked generation is to be reaped. For when the angel said: The time has come to reap the harvest, which is known already to have dried up, he sent his sickle into the earth, and cut down the impious men with the greatest speed. Likewise the angel sent his sickle into the earth, and cut down his good ones without delay, as men swollen with malice: who, cast into the winepress of God's fury, were soaked with blood for a thousand six hundred stadia: which undoubtedly pertains to a mystical meaning. He also reports that he saw seven angels, having in their power seven plagues, which they will bring by the indignation of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"In mari quoque vitreo, igne permixto, stabant martyres, qui victoriam adversum diabolum Domini munere perfecerunt, canticumque Deo cum magna exultatione reddebant.\n\n22.—XV, 5. Et post haec vidi, et ecce apertum est templum tabernaculi martyrii in coelo. Aperto templo ubi martyres erant, septem se angelos vidisse dicit, ferentes plagas quas daturi erant populo videlicet infideli; et induti candidis vestibus, zonisque aureis circa pectora praecincti, septem phialas in suis manibus acceperunt, ut supra terram et in fluminibus diversas species necessitatum supra eos effunderent, qui, Domini voce contempta, idolis et perversitatibus serviebant. Tunc ore sanctorum gloria Domini cantabatur, quoniam compensatio digna secuta est.\n\n23.—XVI, 8. Et quartus angelus effudit phialam suam super solem, et ea quae sequuntur. Quartus, quintus, sextus, septimus angelus fialas quas acceperant effuderunt; et tantis necessitatibus terra percussa est, ut vox exiret a Domino, dicens, Actum est; statimque voces, et tonitrua, et terraemotus factus est talis qualis a saeculo nunquam constat esse effectus.","english":"In the glassy sea also, mixed with fire, stood the martyrs, who by the Lord's gift won victory over the devil, and they sang a song to God with great exultation.\n\n22.—XV, 5. And after these things I saw, and behold, the temple of the tabernacle of martyrdom was opened in heaven. When the temple was opened where the martyrs were, he says that he saw seven angels bearing plagues which they were to bring upon the unbelieving people; and clothed in white garments, and girded with golden belts around their breasts, they received seven bowls in their hands, so that over the earth and in the rivers they might pour out various kinds of afflictions upon those who, despising the voice of the Lord, served idols and perversities. Then with the mouth of the saints the glory of the Lord was sung, because a worthy recompense followed.\n\n23.—XVI, 8. And the fourth angel poured out his bowl upon the sun, and the things that follow. The fourth, fifth, sixth, and seventh angel poured out the bowls which they had received; and the earth was struck with such great afflictions that a voice came forth from the Lord, saying, It is done; and immediately there were voices, and thunders, and such an earthquake as is established never to have occurred since the world began.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Tunc civitatem Dei, ut arbitror, Trinitatis a dicit credulitate fundatam; et Babyloniam recepisse quod ei Divinitas olim praeparavit inferre, omnes potestates ei elationes a propria se consuetudine submoverunt, quando magna grandine caesi atque afflicti, infideles Dominum blasphemare coeperunt, dum tantus impetus ejus esset, ut non possit ullo modo sustineri.\n\n24.—XVII, 1. Et venit unus ex septem angelis habentibus phialas septem, et reliqua. Unus ex angelis qui habuerunt plagarum phialas septem promittit Joanni ostensurum se meretricem illam Babyloniam, quae loto orbe famosa est: tunc spiritu translatus aspexit super bestiam mulierem sedentem, bysso, et purpura, gemmisque decoratam; in cujus manu erat poculum execrationis et criminis; in fronte vero scribebatur: Babylon, mater fornicationum totiusque terrae pollutio b, et erat etiam sanguine martyrum crudeliter ebria, et scelerum ubertate plenissima: unde admiratus est tam deformiter compositam videre, quam cuncti dominam putabant esse terrarum.","english":"Then, I believe, the city of God, founded by faith in the Trinity, and Babylon received what the Divinity had long prepared to bring upon her; all powers and haughty ones withdrew from their own custom before her, when, struck and afflicted by the great hail, the faithless began to blaspheme the Lord, since such was the force of it that it could in no way be endured.\n\n24.—XVII, 1. And there came one of the seven angels having the seven bowls, and the rest. One of the angels who had the seven bowls of plagues promises John that he will show him that harlot Babylon, who is famous throughout the whole world: then, carried in the spirit, he saw the woman sitting upon the beast, adorned with fine linen and purple and gems; in her hand was the cup of abomination and crime; and on her forehead was written: Babylon, mother of fornications and the pollution of the whole earth; and she was even cruelly drunk with the blood of the martyrs, and most full with an abundance of crimes: whence he marveled to see her so deformed in composition, whom all thought to be the mistress of the lands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"25.—XVII, 7. Post haec vidi alium angelum. Propter quid miratus es c? ego tibi dicam, et sequentia. Ammiranti Joanni angelus interpretatur quae sit meretrix illa quam viderat sedentem supra bestiam quae habebat capita sentem et cornua decem; quam nonnulli de Romana volunt inlelligere civitate, quae supra septem montes sedet, et mundum singulari dicione possidet. Alii de Babylonia dicunt magis esse narratum, positione ejus, non montibus, sed praetumidis potestatibus adscribentes: quam dicit a populis conterendam, quibus prius dominata esse videbatur. Refert etiam decem teges potestatem habituros in terram: unum vero eorum, qui vocatur Antichristus, in fine saeculi reservandum, qui contra Christum bellum quidem parare disponit, sed iniquitas ejus, Domino vincente, subcumbit.\n\n26.—XVIII, 1. Post vidi alium angelum descendentem de coelo, habentem potestatem magnam. Vidit etiam angelum alium in terra descendentem, cujus claritas in loto orbe lampavit; qui dicebat: Cecidit, cecidit Babylon illa potentissima, quoniam non apud se fornicata est, sed cunctis gentibus pereundi dedit exempla. Alia quoque vox secula est, ut congregatio fidelium ab ea celeriter exiret; ne ruina sua populum qui Domino credebat involveret.","english":"25.—XVII, 7. After these things I saw another angel. Why did you marvel? I will tell you, and the things that follow. To John, who marveled, the angel explains what that harlot is whom he had seen sitting upon the beast that had seven heads and ten horns; which some wish to understand as the city of Rome, which sits upon seven hills and holds the world in a singular dominion. Others say it was rather spoken of Babylon, ascribing it by its situation, not to hills, but to most swollen powers: which he says is to be crushed by the peoples over whom she had first seemed to rule. He also reports that the ten kings will have power over the earth: but one of them, who is called Antichrist, is to be reserved for the end of the age, who indeed prepares to arrange war against Christ, but his iniquity, with the Lord conquering, gives way.\n\n26.—XVIII, 1. Afterward I saw another angel descending from heaven, having great power. He saw also another angel descending upon the earth, whose brightness shone throughout the whole world; who said: She has fallen, she has fallen, that most powerful Babylon, because she did not commit fornication by herself alone, but gave examples of perishing to all nations. Another voice also was sent forth, that the assembly of the faithful should quickly depart from her, lest her ruin involve the people who believed in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Babyloniae autem reddenda dicit esse duplicia, quae se superbiae praesumptione jactabat: tunc reges et mercatores ejus graviter defient in modico periisse eam quae possidere mundi bona singulariter existimabat.\n\n27.—XVIII, 15. Mercatores quoque horum, qui divites facti sunt, ab ea longe stabunt, et caetera. Trahuntur adhuc verba dolentium et imputantium Babyloniae, quod ita subito praepotens divitiis et elata potestate corruit; ita ut pulverem supra capita sua mittentes, amatam (??) inpensis se lacrymis consolentur, conversique dicant: Exultate supra eam, sancti, quos persecuta impia voluntate trucidavit: quoniam sanguis vester de ipsa abunde nascitur vindicatus. Post haec angelus sustulit molem magnam projectamque in mari, dixit Babylonem illam magnam tali impetu esse casuram; nec ulterius ibidem nuptias faciendas, aut audienda quoquo modo verba laetantium: propter quod capax erat criminum et exemplar omnium undique vitiorum.","english":"But he says that double things must be repaid to Babylon, which boasted itself with the presumption of pride: then her kings and merchants grievously lament that she has perished in a moment, she who thought she alone possessed the good things of the world.\n\n27.—XVIII, 15. The merchants also of these, who have become rich, will stand far off from her, and the rest. The words of those who grieve and reproach Babylon are still drawn out, because so suddenly she who was most powerful in riches and exalted in power has fallen; so that, casting dust upon their heads, they console themselves with tears spent on what they loved, and turning they say: Rejoice over her, you saints, whom she slaughtered with impious will: because your blood is abundantly avenged from her. After these things the angel took up a great mass and, having thrown it into the sea, said that that great Babylon would fall with such a rush; and that no further marriages would be made in that place, nor would words of those rejoicing be heard in any way: because she was capable of crimes and the pattern of all vices on every side.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"28.—XIX, 1. Post haec audivi quasi vocem turbarum magnarum in coelo, et reliqua. Postquam Babyloniae qua; dicebantur impleta sunt, sanctorum, angelorum, atque seniorum omnium in coelo gratulatio magna provenit: ita ut adorantes Dominum crebris vocibus, tanquam tonitrua concrepantia, canerent Alleluia, qui superbiam pessimae meretricis digna ultione prostravit; addentes hymnum suavissimum, quia Dominus Christus cura sponsa sua, id est Ecclesia sancta, conjunctus est. Tunc Joanni angelus dixit: Scribe, quoniam haec verba Dei sunt, beatos esse qui ad coenam Domini vocantur. Qui dum eum vellet adorare, prohibitus est: quoniam boni angeli non se volunt adorari, sed Deum. Tunc elevatis oculis vidit Dominum Christum sedentem supra equum album; qui nimis mirabili terrore describitur, babeas vestem sanguine sparsam propter testimonium passionis: procedebat gladius acutus, quia sermo ejus fortis et efficacissimus approbatur; habens etiam pro significatione carnali in femore suo scriptum: Rex regum, Dominus dominorum.","english":"28.—XIX, 1. After these things I heard, as it were, the voice of great multitudes in heaven, and the rest. After the things that were said of Babylon were fulfilled, a great rejoicing of the saints, the angels, and all the elders arose in heaven, so that those adoring the Lord with repeated voices, like resounding thunders, sang Alleluia, because he had struck down the pride of the most wicked harlot with deserved vengeance; adding a most sweet hymn, because the Lord Christ has been joined with his bride, that is, the holy Church. Then the angel said to John: Write, for these words are of God, that those who are called to the supper of the Lord are blessed. And when he wished to adore him, he was forbidden, because good angels do not wish themselves to be adored, but God. Then, with eyes lifted up, he saw the Lord Christ sitting upon a white horse; who is described with a most wondrous terror, having a garment sprinkled with blood on account of the testimony of his passion: a sharp sword proceeded from him, because his word is proved strong and most efficacious; having also, for a carnal signification, written upon his thigh: King of kings, Lord of lords.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"29.—XIX, 17. Et vidi unum angelum stantem in sole, et magna voce clamavit, dicens, et reliqua. Angelus auditus est caeli volantibus, id est sanctis viris, dicere: Venite ad coenam Domini: quales decuit ad ejus convivium videlicet invitari. Et ut factae allegoriae contropatio servaretur, dicit diversorum animalium, quasi variis hominibus qui sunt in Ecclesia colligendi, carnibus esse vescendum. Visus est quoque diabolus curo magno exercitu, veniens contra membra Domini Christi bella gesturus; sed captus cum pseudopropheta suo Antichristo in stagno ignis graviter flagrantis immersus est. Caeteri comites, qui bestiam sunt secuti, gladio Domini trucidati esse noscuntur; cunctisque avibus, id est sanctis, impiitationis pabula praebuerunt. Tunc angelus de caelo descendens, adprehenso dracone, qui est Satanas, catena religatum misit in abysso; alligavitque eum mille annisa (quod per figuram synecdoche a parte lotum dicitur, quando ejus finis omnimodis habetur incognitas, qui tamen consensu Patrum a nativitate Domini computantur), ne credituras gentes libera potestate confunderet. In fine vero saeculi dicit cum esse solvendam, quando multi martyres et confessores, veniente Antichristo, germinabunt.","english":"29.—XIX, 17. And I saw one angel standing in the sun, and he cried out with a great voice, saying, and the rest. The angel was heard by the flying things of heaven, that is, by holy men, saying: Come to the supper of the Lord—such as it was fitting should be invited to his banquet. And so that the comparison of the allegory already made might be preserved, he says that the flesh of diverse animals is to be eaten, as it were, of various men who are to be gathered in the Church. The devil was also seen with a great army, coming against the members of the Lord Christ to wage wars; but he was captured with his false prophet Antichrist and plunged into the pool of fire burning grievously. The rest of his companions, who followed the beast, are known to have been slaughtered by the sword of the Lord; and they provided fodder of impiety for all the birds, that is, for the saints. Then an angel descending from heaven, having seized the dragon, who is Satan, sent him bound with a chain into the abyss; and he bound him for a thousand years (which is said figuratively by synecdoche, from a part for the whole, since its end is altogether unknown, which nevertheless by the consent of the Fathers is reckoned from the nativity of the Lord), lest he should confound by free power the nations that were to believe. But at the end of the world he says that he is to be released, when many martyrs and confessors, with Antichrist coming, will spring up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Vidit etiam martyres Dei, qui nequaquam in frontibus suis signa diabolica perceperunt: primam resurrectionem dicens in fide, qua renascimur ex aqua ei Spiritu sancto, in qua secunda mors non babet locum. Permanet autem generaliter fidelium de Christo sacerdotium, donec constituti temporis quantitas impleatur.\n\n30.—XX, 7. Et cum finiti fuerint mille anni, solvetur Satanas de custodia sua, et caetera. Exire dicit post annos mille Satanan de custodia sua, ubi nunc cognoscitur esse ligatus (sed et istud accipiendum est a parte lotum, quoniam hoc hominibus constat incognitum), ad seducendas nationes quae in toto mundo dispersae sunt: quatenus castra sanctorum impia dominatione pervadant: quos mox ignis divinus extinguit, et diabolum, qui cos sollicitaverat, in stagno mergit ardenti, ubi et illa crudelis bellua cum suo pseudopropheta Antichristo projecta fuisse narrata est. Vidit etiam tronum candidum, et sedentem super eum Dominum Christum, qui in resurrectione futura facta sua unicuique digna compensatione restituit. Tunc videns coelum novum et terram novam, Hierusalem quoque conspexit ornatam, sicut marito solet comptissima sponsa praeparari: et audita cet vox de caelo: Ecce tabernaculum quod constat esse promissum, ubi hominibus datum est habitare eum Deo; ubit omni tristitia necessitatis exclusa, aeterna noscitur regnare laetitia.","english":"He also saw the martyrs of God, who by no means received the marks of the devil on their foreheads, calling the first resurrection that in faith by which we are reborn of water and the Holy Spirit, in which the second death has no place. But the priesthood of the faithful concerning Christ remains universally, until the appointed measure of time is fulfilled.\n\n30.—XX, 7. And when the thousand years shall have been finished, Satan shall be loosed from his custody, and the rest. He says that after the thousand years Satan goes out from his custody, where he is now known to be bound (but this too must be understood in part for the whole, since this is known to be unknown to men), to seduce the nations that are dispersed throughout the whole world, so that they may overrun the camp of the saints with impious dominion; these the divine fire presently extinguishes, and plunges the devil, who had stirred them up, into the burning pool, where that cruel beast also with his false prophet Antichrist is reported to have been cast. He also saw a white throne, and the Lord Christ sitting upon it, who in the future resurrection restores to each one his deeds with a worthy recompense. Then, seeing a new heaven and a new earth, he also beheld Jerusalem adorned, as a bride most elegantly decked is wont to be prepared for her husband; and a voice was heard from heaven: Behold the tabernacle which is known to have been promised, where it is given to men to dwell with God; where, all sorrow of need being shut out, eternal joy is known to reign.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"31.—XXI, 5. Et dixit sedens in throno: Ecce nova facio omnia, et reliqua. Dicit sibi dixisse Dominum Christum ut visa auditaque conscriberet, quoniam ipse est A et, faciens nova mutansque praeterita, sitientibus aquam vitae praestans; et quicunque fidelis ejus fuerit, haereditatem ipsius loco filii possidebit; infideles vero in ardenti stagno mittendi sude, sulphureo fetore concreto, quae nuncupatur veracissime mors secunda. Unus autem angelorum, qui plagarum septem phialas tenere relati sunt, Joannem in montem duxit excelsum, cui ostendit Hierusalem de coelo descendentem, miraculorum varietate pulcherrimam, cui fulgores gemmarum splendidissimi comparantur; ct sic tota describitur, ut ad intelligentiam magni mysterii ejus decora diversitas applicetur.\n\n32.—XXI, 19. Primum fundamentum, jaspis; secundum, sapphirus; tertium, chalchedon, et reliqua. Adhuc illius Hierusalem mirabilis pulchritudo describitur, quae etiam in fundamentis suis invicem sanctorum gemmas pretiosissimas babere narratur. Haec in apostolorum numerum duodecim portis semper aperta est; cujus platea purissimo auro constrata resplendet, et quod ornatum cunctum, vel omne pretium quantitatis excellit, non de solis lumine, sed dt suo cognoscitur auctore lucere: übi nihil inquinatum.","english":"31.—XXI, 5. And the one sitting on the throne said: Behold, I make all things new, and the rest. He says that the Lord Christ spoke to him, that he should write down what he had seen and heard, since he himself is the Alpha and, making new things and changing things past, granting water of life to those who thirst; and whoever is faithful to him will possess his inheritance in the place of a son; but the unfaithful are to be sent into the burning pool with a stake, with sulphurous stench congealed, which is most truly called the second death. But one of the angels, who are reported to have held the seven bowls of the plagues, led John to a high mountain, and showed him Jerusalem coming down from heaven, most beautiful in the variety of its wonders, to which the most splendid gleams of gems are compared; and it is described so fully that the diverse beauty of it may be applied to the understanding of the great mystery.\n\n32.—XXI, 19. The first foundation, jasper; the second, sapphire; the third, chalcedony, and the rest. Still the wondrous beauty of that Jerusalem is described, which is said also in its foundations to have in turn the most precious gems of the saints. This city, in the number of the twelve apostles, is always open in its twelve gates; its street, paved with purest gold, shines, and that which surpasses all ornament, or every value of magnitude, is known to shine not from the light of the sun, but from its own author: where nothing is defiled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"nihil sordidum repperitur; sed fluvius vitae de Domini sede progrediens, per medium ipsius perspicuo candore ditabitur: cujus utrasque ripas nemorosae arbores referuntur ornare, quae fructus suos per menses singulos largiuntur: ubi non erit nox, neque ulia indigentia, quoniam Dominus illuminat cunctos et satiat. Postremum beatos esse dicit, qui hujus libri dicta fideli mente servaverint.\n\n33.—XXII, 8. Ego Joannes, qui haec audivi et vidi, et cum audissem et vidissem haec prostravi me, et reliqua usque ad finem. Cum se verba libri hujus Joannes audisse diceret et vidisse, gratias agens, angelum voluit adorare; cui ab ipso responsum est sanctorum se conservum esse, non Dominum; sed illum potius adorandum qui caelum fecit et terram. Post haec loquitur Dominum cito esse venturum, qui operas uniuscujusque discretione facta dijudicet: beatos dicens qui conscientias suas bonis actibus mundaverunt; ut in ligno vitae, id est in crucis fide possint babere fiduciam: nam foris a regno Domini excludendi sunt quicunque se foedis actibus polluerunt: per mullas diversasque sententias Dominum se Christum esse confirmans: contestans, ne quis in hoc libro quidquam aut addat, aut minuat, qui ad intelligentiam aeternae vitae concessus esse dinoscitur; omnes faciens esse praeparatos, cum se cito venturum frequenti repetitione testetur. Amen.","english":"nothing sordid is found there; but the river of life, proceeding from the Lord's throne, will enrich the midst of it with clear brightness: on both its banks are said to be wooded trees to adorn it, which yield their fruits through each month: where there will be no night, nor any want, since the Lord enlightens and satisfies all. Finally he says that those are blessed who have kept the words of this book with faithful mind.\n\n33.—XXII, 8. I, John, who heard and saw these things, and when I had heard and seen them I fell down, and the rest up to the end. When John said that he had heard and seen the words of this book, giving thanks, he wished to adore the angel; to whom it was answered by him that he was a fellow servant of the saints, not the Lord; but that he rather should be adored who made heaven and earth. After these things he says that the Lord is soon to come, who will judge the works of each one after a distinction has been made: calling those blessed who have cleansed their consciences by good deeds; so that in the tree of life, that is, in the faith of the cross, they may be able to have confidence: for outside the kingdom of the Lord are to be excluded all who have defiled themselves with foul deeds: through many and various statements confirming that he himself is the Lord Christ: testifying that no one should either add or diminish anything in this book, which is recognized to have been granted for the understanding of eternal life; making all to be prepared, since he testifies by frequent repetition that he is soon to come. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"SCIPIO MAFFEIUS NICOLAO COLETIO. S. D. a\n\nIntellexi ex tuis litteris te momentis rationum mearum, quibus ab Ughelliana episcoporum Veronensium historia universe expendenda, documentisque exagitandis abstinere decrevi, tandem acquiescere ac postulationes tuas eo redigere, ut si quid habeam de vetustioribus saltem episcopis, quod neque ab Ughellio, neque ab historicis nostris allatum fuerit; itemque si quem forte praesulem detexerim, qui nondum innotescat, et a diptychis nostris adhuc exsulet, tecum slatim communicem: quae quidem paucis praestabo.\n\nNullum exstat ea de re monumentum antiquius rhythmica quadam Veronae descriptione, regnante Pipino Caroli M. filio, ab anonymo auctore elucubrata. Priorem illius partem edidit Hieronymus a Curte in Hist. Veron. lib. I, ex ms. chronico apud Jesuatos; reliquae, in qua ocio primi episcopi recensentur, ex antiquissimo libro apud Coelestinos coenobii Ariminensis aliquot verba allegat Perettus: frusta quaedam occurrerunt mihi mullis abhinc annis in Zenoniano codice. Verum perierat prorsus insignis documenti pars praestantissima, nisi P. Mabillonius ex Lobiensi bibliotheca integrum demum absolutumque emisisset.","english":"SCIPIO MAFFEIUS TO NICOLAO COLETIO, GREETING.\n\nI have understood from your letter that you at last acquiesce in the arguments by which I decided to refrain from wholly assessing the Ughellian history of the bishops of Verona and from stirring up its documents, and that you reduce your demands to this: that if I have anything concerning at least the more ancient bishops which has been brought forward neither by Ughellius nor by our historians, and likewise if perchance I have discovered any prelate who is not yet known and is still absent from our diptychs, I should communicate it to you at once. These things indeed I shall accomplish in few words.\n\nThere exists no monument older on this matter than a certain rhythmic description of Verona, composed by an anonymous author in the reign of Pippin, son of Charles the Great. Jerome a Curte published the former part of it in Hist. Veron. book I, from an manuscript chronicle at the Jesuates; of the remainder, in which the first bishops are reviewed in order, Perettus cites a few words from a very ancient book at the Celestines of the monastery of Rimini; some fragments came to my attention many years ago in the Zenonian codex. But the most distinguished part of that notable document had altogether perished, had not Father Mabillon at last published it complete and entire from the library of Lobbes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Ratherius, multis scriptis clarus, ex eo monasterio ad sedem Veronensem, anno 928, ut Sigebertus docet, translatus fuerat: qui cum deinde Veronae valedicere et monastica aliquando claustra repetere cogeretur, descriptionem illam, simul cum ichnographia civitatis nostrae minio depicta, Lobiam pertulit. Ea quidem membrana, nec non ichnographia, quae historiae Veronensi maximo adjumento esset, anno per fratrem meum, Namurcensi tunc provinciae praefectum, operam dedi, ut summa diligentia perquirerentur; abbatia siquidem Lobiensis vix decem aul duodecim horarum iter a Namurco abest: verum irrito conatu, multumque conquerentibus patribus, plures codices vel subreptos fuisse, vel ab iis qui utendos acceperunt minime redditos. Cum Mabillonii analecta vetera, quorum tomo primo rhythmicum id monumentum insertum est, in Italia perquam raro occurrant, ejus exemplar, quod fideliter olim exscripsi, ad te mitto: mirum est quam juvet historiam nostram.","english":"Ratherius, renowned for many writings, had been transferred from that monastery to the see of Verona in the year 928, as Sigebert teaches; when he was afterward compelled to bid farewell to Verona and at some point to return to the monastic cloisters, he carried that description, together with a ground-plan of our city painted in vermilion, to Lobbes. That parchment indeed, and also the ground-plan, which would be of the greatest assistance to the history of Verona, I took pains, in the year, through my brother, then prefect of the province of Namur, that they be sought out with the utmost diligence; for the abbey of Lobbes is scarcely a journey of ten or twelve hours from Namur: but with the effort frustrated, and with the fathers complaining greatly, that several codices had either been stolen or not at all returned by those who received them for use. Since the old analects of Mabillon, in the first volume of which that rhythmic monument is inserted, occur very rarely in Italy, I send to you its copy, which I once transcribed faithfully: it is wonderful how much it helps our history.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Magna et praclara pollet urbs haec in Italia, in partibus Venetiorum, ut docet Isidorus, quae Verona vocitatur olim antiquitus.\n\nPer quadrum est compaginato, muri ficata firmiter, quadraginta et octo turres prae fulgent per circuitum: ex Quibus octo sunt excelsae, quas eminent omnibus.\n\nHabet altum laberinthum, magnum per circuitum, in qua nescius egressus non valet egredi, nisi igne lucernae, vel a filo glomere.\n\nForo lato spatioso sternuto lapidibus, ubi in quatuor cantus magnus instat forniceps platea mira sternutae desectis lapidibus.\n\nFana tempora constructa ad deorum nomina Lunis, Martis, et Minervis, Jovis, atque Veneris, Saturni, sive Solis, qui praefulget omnibus.\n\nEt dicere lingua non valet hujus urbis schemata: intus nitet, foris candet circumsepta laminis, in aere pondos deauratos metalla communia.\n\nCastro magno et excelso, et firma pugnacula, pontes lapideos fundatos super flumen Adesis, quorum capita pertingunt in orbem ad oppidum.","english":"This city flourishes great and renowned in Italy, in the regions of the Veneti, as Isidore teaches, which is called Verona, in ancient times of old.\n\nIt is compacted in a square, its walls firmly built, and forty-eight towers shine forth around its circuit; of these eight are lofty, which tower over all.\n\nIt has a deep labyrinth, great all around, in which one who does not know the way out cannot escape, except by the light of a lamp or by a thread from a ball of yarn.\n\nWith a broad, spacious forum paved with stones, where at the four corners a great fountain-head stands in the wondrous paved square of cut stones.\n\nTemples built in times past to the names of the gods of the Moon, of Mars, and of Minerva, of Jove, and of Venus, of Saturn, or of the Sun, who shines forth above all.\n\nAnd the tongue cannot tell the forms of this city: within it gleams, without it shines white, surrounded by plates, in bronze the common metals in gilded weights.\n\nWith a great and lofty fortress, and strong bulwarks, stone bridges founded upon the river Adige, whose heads reach in a circuit to the town.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Ecce quam bene est fundata a malis hominibus, qui nesciebunt legem Dei, nova atque vetera simulacra venerabant, lignea, lapidea.\n\nSed postquam venit plenitudo temporum, incantavit deitatem nascendo ex Virgine, exinanivit semetipsum, ascendit patibulum.\n\nInde depositus ad plebem Judaeorum pessimam, in monumento conlocatus, ibi mansit triduo, inde resurgens cum triumpho, sedit Patris dextera.\n\nGentilitas, hoc dum cognovit, festinavit credere quare ipse Deus coeli, terroe conditor, qui apparuit in mundo per Maria uterum.\n\nEx qua stirpe processerunt martires, apostoli, confessores, et doctores, et vates sanctissimi, qui concordaverunt mundum ad fidem catholicam.\n\nSic factus adimpletus est sermo Daviticus, quod coeli clariter enarrant gloriam Altissimi a summo coelorum usque terra terminum.\n\nPrimum Verona praedicavit Euprepus episcopus, secundus Dimidrianus, tertius Simplicius, quartus Proculus confessor, pastor egregius.","english":"Behold how well it was founded by evil men, who did not know the law of God, who venerated new and old images together, wooden and stone.\n\nBut after the fullness of time came, he drew forth divinity by being born of the Virgin, he emptied himself, he ascended the cross.\n\nThen, taken down and given over to the most wicked people of the Jews, placed in a tomb, he remained there three days; rising from there with triumph, he sat at the right hand of the Father.\n\nWhen the Gentiles learned this, they hastened to believe, because he himself is the God of heaven, the founder of the earth, who appeared in the world through the womb of Mary.\n\nFrom this stock proceeded martyrs, apostles, confessors, and teachers, and most holy prophets, who reconciled the world to the catholic faith.\n\nThus was fulfilled the word of David, that the heavens clearly declare the glory of the Most High from the highest heavens even to the end of the earth.\n\nFirst, Euprepus, bishop, preached at Verona; second, Dimidrianus; third, Simplicius; fourth, Proculus the confessor, an excellent shepherd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Quintus fuit Saturninus, et Sextus Lucilius, Septi· mus fuit Gricinus doctor et episcopus, octavus pastor et confessor Zeno mar tir inclitus.\n\nQui Veronam praedicando reduxit ad baptismum, a malo spiritu sanavit Galli filiam, boves cum... vergentem reduxit a pelago.\n\nEt quidem multos liberavit ab hoste pestifero... Non queo multa narrare hujus sancti opera, quae a Syria veniendo usque in Italia, per ipsum omnipotens Deus ostendit mirabilia.\n\nO felicem te Verona dilata et inclita, qualis es circumvallata custodibus sanctissimis, qui te defendant et expugnent ab hoste nequissimo!\n\nAb Oriente habet primum martirem Stephanum, Florentium, Vindemialem, et Maurum ep scopum. Mammam, Andronicum, et Probum cum quadraginta martiribus.\n\nDeinde Petrum et Paulum, Jacobum apostolum, praecursorem et Baptistam Joannem, et martyrem Nazarium, una cum Celso, Victore, Ambrosio.","english":"The fifth was Saturninus, and the sixth Lucilius, the seventh was Gricinus, doctor and bishop, the eighth the pastor and confessor Zeno, renowned martyr.\n\nHe, by preaching, brought Verona back to baptism; he healed the daughter of Gallus of an evil spirit; he brought the oxen back from the sea as they were... turning.\n\nAnd indeed he freed many from the pestilent enemy... I cannot recount the many works of this saint, which, as he came from Syria even into Italy, almighty God showed as wonders through him.\n\nO happy and renowned Verona, how you are walled about by most holy guardians, who defend you and drive off the most wicked enemy!\n\nFrom the East you have first the martyr Stephen, Florentius, Vindemialis, and Maurus the bishop. Mamma, Andronicus, and Probus with forty martyrs.\n\nThen Peter and Paul, James the apostle, the forerunner and Baptist John, and the martyr Nazarius, together with Celsus, Victor, and Ambrose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Inclitos martires Christi Gervasium et Protasium, Faustinum atque Jovitam, Eupolum Calocerum, Domini matrem Mariam, Vitalem, Agricolam.\n\nIn partibus meridianis Firmum et Rusticum, qui olim in te susceperunt coronas martirii, quorum corpora ablata sunt in maris insulis.\n\nQuando complacuit Deo regi invisibili, in te sunt facta renovata per Hannonem praesulem, temporibus principum regum Desiderii et Adelchis.\n\nQui diu moraverunt sancti non reversi sunt, quorum corpora insimul condidit episcopus aromata, et galbanen, stacten, et argoido, myrrha, gutta, et cassia, et thus lucidissimus.\n\nTumulum aureum coopertum circumdat praeconibus, color stritus mulget sensus hominum: modo albus, modo niger inter duos purpureos.\n\nHaec, ut valuit, paravit Hanno praesul inclitus, per cujus flamma claret de bonis operibus ab austra finibus terrae usque nostri terminus.","english":"The renowned martyrs of Christ, Gervasius and Protasius, Faustinus and Jovita, Eupolus Calocerus, Mary the mother of the Lord, Vitalis, Agricola.\n\nIn the southern regions, Firmus and Rusticus, who once received in you the crowns of martyrdom, whose bodies were carried away to the islands of the sea.\n\nWhen it pleased God the invisible king, in you were made new things through the bishop Hanno, in the times of the chief kings Desiderius and Adelchis.\n\nThose saints who lingered long have not returned, whose bodies the bishop together laid to rest with spices, and galbanum, stacte, and argoido, myrrh, drop, and cassia, and brightest frankincense.\n\nA golden tomb covered all around with heralds encircles it; its color, rubbed, draws the senses of men: now white, now black between two purple ones.\n\nThese things, as he was able, the renowned bishop Hanno prepared, through whose flame he shines forth for good works from the southern ends of the earth even to our boundary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Ab occidente custodit Sixtus et Laurentius. Hippolitus, Apollinaris, duodecim apostoli Domini, magnus confessor Martinus sanctissimus.\n\nJam laudanda, urbis in Auxonia, splendens, pollens et redolens a sanctorum corpora, opulenta inter centum sola in Italia.","english":"From the west, Sixtus and Lawrence keep watch. Hippolytus, Apollinaris, the twelve apostles of the Lord, the great confessor Martin, most holy.\n\nAlready praiseworthy, in the city of Auxonia, shining, flourishing and fragrant with the bodies of the saints, alone rich among a hundred in Italy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}