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Pseudo-Augustinus, In B. Joannis Apocalypsim expositio (homiliae XIX), cum admonitione

Editors' preface

ADMONITIO

Admonition

DE SUBSEQUENTI EXPOSITIONE IN APOCALYPSIM.

On the following Exposition of the Apocalypse.

Veterum in Apocalypsim commentarios evolventi tibi occurret magna pars subsequentis expositionis, quae ex Victorini martyris praesertim (si ad ipsum tamen vulgatus ejus nomine commentarius pertinet), atque ex Primasii et Bedae verbis consarcinata est. Hanc pro Tichonii opere omnino recipi volebant nonnulli: at certe non habentur hic quae Donatista ille suo operi insperserat, «multa» videlicet, uti Primasius scribit, «sanae doctrinae contraria, ita ut de causa quae Catholicos inter et Donatistas vertebatur, secundum pravitatem cordis sui loca nocendi captaret, catholicaeque Ecclesiae noxia expositione putaret mordaciter illudendum.» Quin imo adversus Donatistarum haeresim exponuntur de industria sententiae quamplures; et Baptismi repetitio, quae schismaticis illis in usu erat, passim improbatur, velut in Homilia 6 ad Apocal., cap. 8, ℣ 11. «Hoc,» ait auctor, «in his qui rebaptizantur, manifeste intelligi potest.» Hinc etiam absunt quaedam interpretationes a Beda Tichonii nomine relatae. Ad haec, Tichonius in Apocalypsi quaerens quemadmodum intelligendi sint Angeli Ecclesiarum septem, quibus scribere Joannes jubetur, «ratiocinatur multipliciter,» inquit Augustinus in lib. 3 de Doctrina christiana, cap. 30, «et ad hoc pervenit ut ipsos Angelos intelligamus Ecclesias; copiosissima» utique «disputatione» usus. Sed hac profecto in re multo brevior pressiorque est subsequentis operis conscriptor, qui nimirum ex aliorum libris, atque ex ipso forsitan Tichonio, a quo praeclara quaedam mutuati sunt etiam Primasius et Beda, nudas interpretationes decerpere contentus fuerit. Quapropter Lovaniensibus Theologis merito visum est hoc opus nihil esse praeter annotationes alicujus studio collectas, posteaque in Homiliarum formam redactas. Porro in vetustissimo Abbatiae S. Petri Carnutensis codice Homilia 16 verbis quibusdam additis dividitur in duas: praeterquam quod Homilia 1 non idem quod in editis habet exordium, sed aliquanto diversum sub hisce verbis:

If you turn over the ancient commentaries on the Apocalypse, you will come upon a great part of the following exposition, which has been patched together chiefly from the words of Victorinus the martyr (if indeed the commentary circulated under his name belongs to him), and from those of Primasius and Bede. Some wanted it to be accepted outright as the work of Tichonius: but certainly what that Donatist had sprinkled into his work is not found here, namely «many things», as Primasius writes, «contrary to sound doctrine, so that, regarding the dispute that was carried on between the Catholics and the Donatists, he sought out, according to the depravity of his heart, places in which to do harm, and thought that he should bitingly mock the Catholic Church with a harmful exposition.» On the contrary, a great many statements are deliberately set out against the heresy of the Donatists; and the repetition of Baptism, which was in use among those schismatics, is everywhere condemned, as in Homily 6 on the Apocalypse, chap. 8, verse 11. «This,» says the author, «can plainly be understood of those who are rebaptized.» Hence also certain interpretations reported by Bede under the name of Tichonius are absent. Moreover, Tichonius in the Apocalypse, inquiring how the Angels of the seven Churches, to whom John is commanded to write, are to be understood, «reasons in many ways,» says Augustine in book 3 of On Christian Doctrine, chap. 30, «and arrives at this, that we understand the Angels themselves to be the Churches»; using, to be sure, «a most copious discussion». But on this matter the compiler of the following work is certainly much briefer and more concise, being content, no doubt, to pluck bare interpretations from the books of others, and perhaps from Tichonius himself, from whom Primasius and Bede too borrowed some excellent things. Therefore the theologians of Louvain rightly judged this work to be nothing but notes collected by someone's diligence and afterwards cast into the form of Homilies. Furthermore, in a very old manuscript of the Abbey of Saint Peter of Chartres, Homily 16 is divided into two, with certain words added: besides which, Homily 1 does not have the same opening as in the printed editions, but a somewhat different one, in these words:

«Ea quae in Apocalypsi sancti Joannis continentur, fratres charissimi, aliquibus ex antiquis Patribus hoc visum est, quod aut tota, aut certe maxima pars ex ipsa lectione, diem judicii, vel adventum Antichristi significare videatur. Illi autem qui diligentius tractaverunt, quod ea quae in ipsa revelatione continentur, statim post Passionem Domini Salvatoris nostri fuerunt inchoata, et ita sunt usque ad diem judicii consummanda, ut parva portio temporibus Antichristi remanere videatur: et ideo quidquid in ipsa lectione recitari audieritis sive Filium hominis, sive stellas, sive Angelos, sive candelabra, sive quatuor animalia, sive aquilam in medio coelo volantem, et reliqua omnia in Christo intelligite, et in Ecclesia fieri, vel in typo ejus praedicta esse cognoscite. In septem Ecclesiis quibus sanctus Joannes evangelista scripsit in Asia, intelligitur una Ecclesia catholica propter septiformem Spiritum gratiae. Quod autem dicit, Testis fidelis, Christus est, qui testimonium reddidit sub Pontio Pilato. Fecit, inquit, nos regnum et sacerdotes Deo: sacerdotes Deo totam Ecclesiam dicit; sicut ait S. Petrus: Vos, inquit, genus electum, regale sacerdotium (I Petr. II, 9). Et vidi, inquit, septem candelabra aurea: in septem candelabris Ecclesia est. Et in medio candelabrorum similem Filio† hominis (Apoc. I, 5, 6, 12, 13), id est Christum. Sive autem Filius hominis, sive septem candelabra,» etc.

«As for the things contained in the Apocalypse of Saint John, dearest brethren, it seemed to some of the ancient Fathers that either the whole or at least the greatest part of that reading appears to signify the day of judgement or the coming of Antichrist. But those who have treated it more carefully [held] that the things contained in that revelation were begun immediately after the Passion of our Lord and Saviour, and are thus to be brought to completion up to the day of judgement, so that a small portion appears to remain for the times of Antichrist: and therefore whatever you hear read out in that reading, whether the Son of Man, or stars, or Angels, or lampstands, or four living creatures, or an eagle flying in mid-heaven, and all the rest, understand it of Christ, and recognize that it takes place in the Church, or was foretold in figure of it. In the seven Churches to which Saint John the evangelist wrote in Asia, the one Catholic Church is understood, on account of the sevenfold Spirit of grace. And when he says, The faithful witness, it is Christ, Who bore witness under Pontius Pilate. He made us, he says, a kingdom and priests to God: he calls the whole Church priests to God; as Saint Peter says: You, he says, are a chosen race, a royal priesthood (1 Pet. 2:9). And I saw, he says, seven golden lampstands: in the seven lampstands is the Church. And in the midst of the lampstands one like the Son of Man (Rev. 1:5, 6, 12, 13), that is, Christ. But whether the Son of Man, or the seven lampstands,» etc.

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EXPOSITIO IN APOCALYPSIM B. JOANNIS.

EXPOSITION ON THE APOCALYPSE OF BLESSED JOHN.

HOMILIA I.

HOMILY I.

[Apoc. cap. I.] In lectione revelationis beati Joannis apostoli, fratres charissimi, animadvertimus, et secundum anagogen hoc Domino largiente explanare curabimus, quia revelatio Jesu Christi nostris auribus panditur, ut arcana coelestia nostris cordibus manifestentur. Apocalypsis Jesu Christi, quam dedit illi Deus palam facere servis suis, id est manifestare. Quae oportet fieri cito significans: hoc est ostendens. Servo suo Johanni: Joannes, Dei gratia interpretatur Scribens septem Ecclesiis, quae sunt in Asia. Asia Elatio interpretatur, per quam genus humanum figuratur. Istae septem Ecclesiae et septem candelabra, hoc solerter intuendum est, quia septiformis gratia est, quae data est a Deo per Jesum Christum Dominum nostrum, nobis generi humano, qui credidimus: quia et ipse pollicitus est nobis mittere Spiritum paracletum de coelis, quem et Apostolis misit, qui in Asia esse videbantur, hoc est in elato mundo, ubi et septiformem gratiam septem Ecclesiis nobis per servum suum Joannem donavit. Gratia vobis et pax multiplicetur a Deo Patre et a Filio hominis: id est, Christo. Sive autem Filius hominis, sive septem candelabra, sive septem stellae, Ecclesia intelligitur cum capite suo Christo. Quod autem ait, Cinctum inter mamillas zona aurea: ille qui erat cinctus, Christum Dominum figurabat. Duas mamillas, duo Testamenta intellige, quae de pectore Domini Salvatoris tanquam de perenni fonte accipiunt, unde christianum populum nutriant ad vitam aeternam. Zona vero aurea, chorus est, sive multitudo Sanctorum. Sicut enim de cingulo pectus stringitur, ita sanctorum multitudo Christo adhaeret, et velut duas mamillas duo Testamenta complectitur, ut ex ipsis velut de sanctis uberibus nutriantur. Caput, inquit, ejus et capilli sicut lana alba et nix: capillos albos multitudinem albatorum, id est neophytorum ex Baptismo prodeuntium dicit. Lanam dixit, quia oves Christi sunt. Nivem dixit, quia sicut nix de coelo ultro descendit, ita et gratia Baptismi nullis praecedentibus meritis venit. Ipsi enim qui baptizantur, Jerusalem sunt, quae quotidie ad instar nivis de coelo descendit. Jerusalem, id est Ecclesia ideo de coelo descendere dicitur, quia de coelo est gratia, per quam et a peccatis liberatur, et Christo, id est aeterno capiti sponso coelesti conjungitur. Sicut e contrario bestia de abysso ascendere dicitur, id est, populus malus qui ex populo malo nascitur. Nam sicut Jerusalem humiliter descendendo exaltatur, ita bestia, id est populus superbus arroganter ascendendo praecipitatur. Oculi ejus velut flamma ignis: in oculis praecepta Dei dicit; sicut scriptum est, Lucerna pedibus meis verbum tuum, Domine; et, Ignitum eloquium tuum (Psal. CXVIII, 105, 140). Et pedes ejus similes aurichalco Libani, igniti velut in fornace ignis: in pedibus ignitis Ecclesia intelligitur; quae imminente die judicii, nimietate pressurarum probanda, et igne examinanda est. Et quia pes novissima pars est corporis et pedes ignitos dixit esse, ideo in pedibus Ecclesia novissimi temporis intelligitur multis tribulationibus velut aurum in fornace probanda. Quam rem qui bene considerat, jam nunc ex multitudine iniquitatum fieri videt. Ideo aurichalco signavit,

[Apoc. chapter I.] In the reading of the revelation of the blessed apostle John, dearest brethren, we have taken note, and, the Lord granting it, we shall take care to explain this according to its anagogical sense, that the revelation of Jesus Christ is laid open to our ears so that heavenly secrets may be made manifest to our hearts. The Apocalypse of Jesus Christ, which God gave Him to make plain to His servants, that is, to make manifest. Which must come to pass soon, signifying: that is, showing. To His servant John: John is interpreted 'grace of God'. Writing to the seven Churches which are in Asia. Asia is interpreted 'Elation', by which the human race is figured. These seven Churches and seven lampstands: this must be considered carefully, that it is the sevenfold grace which has been given by God through Jesus Christ our Lord to us, the human race, who have believed; for He Himself also promised to send us the Spirit Paraclete from heaven, Whom He sent also to the Apostles, who were in Asia, that is, in the elated world, where He also bestowed the sevenfold grace on us, the seven Churches, through His servant John. Grace to you and peace be multiplied from God the Father and from the Son of man: that is, from Christ. Whether the Son of man, then, or the seven lampstands, or the seven stars, the Church is understood together with its head, Christ. As for his saying, Girt between the paps with a golden girdle: he who was girt figured Christ the Lord. By the two paps understand the two Testaments, which receive from the breast of the Lord the Saviour as from a perennial spring that with which they may nourish the Christian people unto eternal life. The golden girdle, however, is the choir, or the multitude of the Saints. For just as the breast is bound by a belt, so the multitude of the saints cleaves to Christ and embraces the two Testaments like two paps, so that from them, as from holy breasts, they may be nourished. His head, he says, and his hair like white wool and snow: by the white hair he means the multitude of those clothed in white, that is, of the neophytes coming forth from Baptism. He said wool, because they are the sheep of Christ. He said snow, because just as snow comes down from heaven of its own accord, so too the grace of Baptism comes with no merits going before. For those who are baptized are themselves Jerusalem, which comes down daily from heaven after the manner of snow. Jerusalem, that is, the Church, is said to come down from heaven for this reason, that from heaven is the grace through which it is both set free from sins and joined to Christ, that is, to the eternal head, the heavenly bridegroom. Just as, on the contrary, the beast is said to come up from the abyss, that is, the wicked people which is born from a wicked people. For as Jerusalem is exalted by humbly descending, so the beast, that is, the proud people, is cast headlong by arrogantly ascending. His eyes as a flame of fire: by the eyes he means the precepts of God; as it is written, Thy word is a lamp to my feet, O Lord; and, Thy word is fiery (Ps. 118:105, 140). And his feet like orichalc of Lebanon, glowing as in a furnace of fire: in the glowing feet the Church is understood, which, when the day of judgement is at hand, is to be proved by the excess of afflictions and tried by fire. And because the foot is the last part of the body and he said that the feet were glowing, therefore in the feet is understood the Church of the last time, to be proved by many tribulations like gold in a furnace. Whoever considers this well sees it already coming to pass from the multitude of iniquities. Therefore he signified it by orichalc,

Editors' notes and page, col. 2417

Footnotes

(1) ‹anchor: HOMILIA I› · call in col 2417

Titulus, homilia 1, non est in veteri codice Petrensi.

The title "Homily 1" is not in the old Petrensis manuscript.

(printed under page 557)

(2) ‹anchor: neophytorum ex Baptismo prodeuntium dicit› · call in col 2417

Ms. Petrensis, procedentium.

The Petrensis manuscript reads procedentium ("proceeding").

(printed under page 557)

(3) ‹anchor: similes aurichalco Libani› · call in col 2417

In editis, clibani. Sed legendum esse Libani patet ex Primasio et ex Autperto.

In the printed editions, clibani ("of the furnace"). But that Libani ("of Lebanon") is to be read is clear from Primasius and from Autpertus.

(printed under page 557)

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quod ex aere et igne multo ac medicamine perducitur ad auri colorem: sicut Ecclesia per tribulationes et passiones purior redditur. In zona aurea accincta pectori, potest etiam scientia spiritualis ac purus sensus datus Ecclesiae intelligi. Gladium vero bis acutum de ore ipsius procedentem, ipsum Christum esse significat, qui et nunc Evangelii bona, et prius per Moysen Legis notitiam universo orbi protulit: et de quo David similiter ait, Semel locutus est Deus, duo haec audivi (Psal. LXI, 12). Haec ergo sunt duo Testamenta, quae pro captu temporis aut nova, aut vetera, gladius bis acutus dicuntur. Vox ejus tanquam vox aquarum multarum: aquae multae, populi intelliguntur esse; in voce, praedicatio Apostolorum. Quod autem supra dixit, Pedes ejus similes aurichalco, tanquam in fornace conflati; possunt etiam Apostoli intelligi, qui post passionem praedicaverunt verbum ejus. Per quos enim ambulat praedicatio, merito pedes nominantur: sicut et propheta dixit, Quam pulchri pedes evangelizantium pacem, evangelizantium bona (Isai. LII, 7)! et illud, Adorabimus in loco ubi steterunt pedes ejus (Psal. CXXXI, 7). Quod autem dixit, Habebat in dextera sua stellas septem; Ecclesiam intelligi voluit. In dextera enim Christi est spiritualis Ecclesia cui ad dexteram positae dicit: Venite, benedicti Patris mei (Matth. XXV, 34). Septem ergo stellae, Ecclesia est. Diximus enim quia Spiritus septiformis virtutis ei datus a Patre, sicut Petrus ad Judaeos de Christo ait, Dextera igitur Dei exaltatus, acceptum a Patre Spiritum effudit (Act. II, 33). Septem autem Ecclesias, quas vocat vocabulis suis, non ideo dicit, quia illae solae sint Ecclesiae; sed quod dicit uni, omnibus hoc dicit. Denique sive in Asia, sive in toto orbe, septem Ecclesias omnes esse, et unam esse Catholicam: sicut ad Timotheum ait, Quomodo oportet te in domo Dei conversari, quae est Ecclesia Dei vivi (I Tim. III, 15); et in Isaia, septem mulieres quae apprehenderunt virum unum (Isai. IV, 1), septem Ecclesias significari intelligit, quae et una est: virum, Christum intelligimus; panem mulierum, Spiritum sanctum, qui nutrit in vitam aeternam. Et ut vobis ea quae dicta sunt tenacius inculcentur, brevem ex ipsis recapitulationem fieri volumus. Septem ergo Ecclesiae, quibus sanctus Joannes scribit, intelligitur una Ecclesia catholica, propter septiformem gratiam. Quod autem dicit, Testis fidelis, Christus est. Septem candelabra, Ecclesia catholica est. In medio candelabrorum similis Filio hominis, Christus est in medio Ecclesiae. Quod autem ait cinctum super mamillas: mamillae duo Testamenta intelliguntur, quae de pectore Christi lac spirituale accipiunt, ut populum christianum in vitam aeternam nutriant. Zona vero aurea, chorus est sive multitudo sanctorum, qui jugiter dum lectioni et orationi insistunt, Christo adhaerere probantur. Jam ista charitati vestrae sufficiant. Quod audistis, sancta inter vos collocutione meditamini, donec quod reliquum est, donante Domino audire possitis. Quod ipse praestare dignetur, etc.

which is brought to the colour of gold out of bronze by much fire and by treatment: just as the Church is rendered purer through tribulations and sufferings. In the golden girdle bound about the breast, the spiritual knowledge and pure understanding given to the Church may also be understood. The sword sharp on both sides proceeding from His mouth signifies Christ Himself, Who both now has brought forth to the whole world the good things of the Gospel, and earlier, through Moses, the knowledge of the Law; and of Whom David likewise says, God has spoken once, these two things have I heard (Ps. 61:12). These, then, are the two Testaments, which, according to the reckoning of the time, whether new or old, are called a sword sharp on both sides. His voice as the voice of many waters: the many waters are understood to be peoples; in the voice, the preaching of the Apostles. As for what he said above, His feet like orichalc, as if refined in a furnace, the Apostles too can be understood, who after the Passion preached His word. For those through whom preaching walks are rightly named feet: as the prophet also said, How beautiful are the feet of those who bring good tidings of peace, who bring good tidings of good things (Isa. 52:7)! and that other, We shall worship in the place where His feet stood (Ps. 131:7). As for his saying, He had in His right hand seven stars, he wished the Church to be understood. For at the right hand of Christ is the spiritual Church, to which, set at His right, He says: Come, blessed of My Father (Matt. 25:34). The seven stars, then, are the Church. For we have said that the Spirit of sevenfold power was given to Him by the Father, as Peter says of Christ to the Jews, Being therefore exalted by the right hand of God, having received the Spirit from the Father, He has poured Him forth (Acts 2:33). And he speaks of seven Churches, which he calls by their own names, not because those alone are Churches; but what he says to one, he says to all. In short, whether in Asia or in the whole world, all are seven Churches, and are one Catholic Church: as he says to Timothy, How you ought to conduct yourself in the house of God, which is the Church of the living God (1 Tim. 3:15); and in Isaiah, the seven women who laid hold of one man (Isa. 4:1) he understands to signify the seven Churches, which are also one: by the man we understand Christ; by the women's bread, the Holy Spirit, Who nourishes unto eternal life. And that what has been said may be impressed on you more firmly, we wish to make a brief recapitulation of it. The seven Churches, then, to which holy John writes, are understood as the one Catholic Church, on account of the sevenfold grace. As for his saying, The faithful witness, it is Christ. The seven lampstands are the Catholic Church. In the midst of the lampstands one like the Son of man: Christ is in the midst of the Church. As for his saying, girt about the paps: the paps are understood as the two Testaments, which receive spiritual milk from the breast of Christ, so as to nourish the Christian people unto eternal life. The golden girdle, however, is the choir, or the multitude of the saints, who, persevering constantly in reading and prayer, are shown to cleave to Christ. Let this now suffice for your charity. What you have heard, meditate on in holy conversation among yourselves, until, the Lord granting it, you may hear what remains. May He Himself deign to grant this, etc.

HOMILIA II.

HOMILY II.

[Ib. II et IV.] Fratres charissimi, in candelabro, de quo cum Apocalypsis legeretur audistis, populus intelligitur. Quod autem ait, Movebo candelabrum tuum; hoc est, dispergam populum pro peccatis. Et pugnabo

[Ibid. II and IV.] Dearest brethren, in the lampstand, of which you heard when the Apocalypse was read, the people is understood. As for his saying, I will move your lampstand: that is, I will scatter the people for their sins. And I will fight

Editors' notes and page, col. 2418

Footnotes

(1) ‹anchor: post› · call in col 2418

Ms. Belgicus, per.

The Belgian manuscript reads per.

(printed under page 557)

(2) ‹anchor: HOMILIA II› · call in col 2418

Ms. Petrensis: Incipit sequentia de expositione Apocalypsis; nec aliter fere in caeteris.

The Petrensis manuscript: "Here begins the continuation of the exposition of the Apocalypse"; and hardly otherwise in the rest.

(printed under page 557)

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cum eis in gladio oris mei: id est, proferam praecepta mea, per quae arguantur peccata vel crimina sua. Quod vero dixit, Facies ejus sicut sol lucet in virtute sua (Apoc. I, 16): et de adventu vel praesentia Christi, quia per faciem quisque manifestatur atque cognoscitur; et de Ecclesia potest hoc accipi, cui istam claritatem Christus promisit, de qua dicit, Tunc fulgebunt justi sicut sol in regno patris eorum (Matth. XIII, 43). Stellam matutinam; primam resurrectionem dicit, quae per gratiam Baptismi fit. Stella matutina noctem fugat, et lucem annuntiat, id est, peccatum tollit et gratiam tribuit: si tamen accepta gratia bona opera sequantur. Sicut enim magnam arborem virere et fructum non reddere nihil prodest; sic nihil prodest christianum dici, et christiana opera non habere. Et ideo dicit, Consulo tibi a me emere aurum conflatum (Apoc. III, 18): id est, contende ut pro nomine Christi aliquid patiaris. Et collyrio inunge oculos tuos: ut quod libenter per Scripturas cognoscis, opere impleas. Ostium apertum esse in coelo, Novi Testamenti praedicator vidit Joannes. [Quibus oculis vidit? Quantum ad figuratam ostensionem, non carnis, sed mentis. Quantum vero ad ipsius rei veritatem quae jam in carne Domino apparente manifestata fuerat, non solum oculis carnis vidit, verum etiam manibus contrectavit. Quid vero per ostium designatur in hoc loco, nisi mediator Dei et hominum Christus Jesus? ipso Domino dicente, Ego sum ostium (Joan. X, 9), et reliqua. Jure igitur non clausum, sed apertum intuetur, quia nimirum idem mediator noster nascendo, moriendo cunctis fidelibus innotuit, quia ipse erat redemptor mundi. Quid per coelum, nisi Ecclesia designatur? sicut ipse dicit, Coelum mihi sedes est (Isai. LXVI, 1); vel, Anima justi, sicut Salomon testatur, sedes est sapientiae. Paulus quoque occurrit dicens Christum Dei Virtutem, et Dei Sapientiam (I Cor. I, 24). Constat procul dubio quod coelum est electorum Ecclesia, in qua ostium apertum cernitur; quia Redemptor noster natus et passus ac resuscitatus ad coelos ascendisse in ea praedicatur et creditur. Quid autem in hac visione positus audierit Joannes, manifestat dicens, Et vox prima quam audivi, tanquam tubae loquentis mecum, dicens,] Ascende huc: Quando apertum ostenditur, clausum antea fuisse hominibus manifestatum est. Solium positum, est sedes judicantis, super quem vidit similitudinem jaspidis et sardii. Jaspis aquae colorem habet, et sardius ignis: in his duobus lapidibus duo judicia intelliguntur; unum quod jam per aquam factum est in diluvio, aliud quod erit per ignem in consummatione saeculi. Potest hoc loco et vita servorum Dei intelligi; quia ad similitudinem aquae et ignis interdum in hac vita omnes sancti habent prospera, interdum patiuntur adversa. [Et iris erat in circuitu sedis similis visioni smaragdini. Iris itaque graeca latinaque lingua arcus vocatur, qui in die pluviae apparere videtur. Et quid per hanc nisi reconciliatio mundi designatur, quae per incarnati Verbi dispensationem facta cognoscitur? Hoc certe si solerter inspicitur, effectus ipsius iris indicare videtur. Arcus itaque tunc apparet, cum radiis solis imbrifera fuerit nubes illustrata. Sole igitur nubem illustrante, iris, id est arcus apparuit: quia videlicet Patris Verbum, quod candor est lucis aeternae ac sol justitiae, humanam suscipiendo illustravit naturam, ipsa humanitatis ejus susceptio, quae profecto nubes a propheta vocatur (Isai. XIX, 1), reconciliatio facta est mundi. Bene autem imbrifera, quia nimirum praedicationum eloquiis plena. Congruenter siquidem ad reconciliationem humani generis in novo Testamento arcus figuratim apparuisse describitur: qui in Veteri quoque ideo in nubibus a Domino positus intelligitur,

with them with the sword of My mouth: that is, I will bring forth My precepts, by which their sins or crimes may be reproved. And as to what he said, His face as the sun shines in its strength (Rev. 1:16): this can be taken both of the coming or presence of Christ, because it is by the face that each person is made manifest and known; and of the Church, to which Christ promised this brightness, of which He says, Then shall the just shine as the sun in the kingdom of their Father (Matt. 13:43). The morning star: he means the first resurrection, which comes about through the grace of Baptism. The morning star puts the night to flight and announces the light, that is, it takes away sin and bestows grace: provided, however, that good works follow upon the grace received. For just as it profits nothing for a great tree to be green and not to yield fruit, so it profits nothing to be called a Christian and not to have Christian works. And therefore he says, I counsel you to buy from Me gold refined (Rev. 3:18): that is, strive to suffer something for the name of Christ. And anoint your eyes with eye-salve: so that what you gladly come to know through the Scriptures you may fulfil in deed. A door opened in heaven, John, the preacher of the New Testament, saw. [With what eyes did he see it? As regards the figurative showing, not with those of the flesh but with those of the mind. But as regards the truth of the thing itself, which had already been made manifest when the Lord appeared in the flesh, he not only saw it with the eyes of the flesh but even handled it with his hands. What, then, is designated by the door in this place, if not the mediator of God and men, Christ Jesus? as the Lord Himself says, I am the door (John 10:9), and the rest. Rightly, then, he beholds it not closed but open, because indeed this same Mediator of ours made Himself known to all the faithful by being born and by dying, because He was the redeemer of the world. What is designated by heaven, if not the Church? as He Himself says, Heaven is My seat (Isa. 66:1); or, The soul of the just, as Solomon testifies, is the seat of wisdom. Paul also comes in, saying that Christ is the Power of God and the Wisdom of God (1 Cor. 1:24). It is established beyond doubt that heaven is the Church of the elect, in which the door is seen open; because in it our Redeemer, born and having suffered and been raised again, is preached and believed to have ascended to the heavens. And what John, placed in this vision, heard, he makes plain, saying, And the first voice which I heard, as of a trumpet speaking with me, saying,] Come up hither: When it is shown open, it is made plain that it had before been closed to men. A throne set: it is the seat of one judging, upon which he saw the likeness of jasper and sardius. Jasper has the colour of water, and sardius that of fire: in these two stones two judgements are understood; one which has already been carried out through water in the flood, the other which will be through fire at the consummation of the age. In this place the life of the servants of God can also be understood; because, after the likeness of water and fire, all the saints in this life sometimes have prosperity, sometimes suffer adversity. [And there was a rainbow round about the throne, like in appearance to emerald. Iris, then, in the Greek and Latin tongue is called a bow, which is seen to appear on a day of rain. And what is designated by it, if not the reconciliation of the world, which is known to have been brought about through the dispensation of the incarnate Word? This indeed, if it is examined skilfully, the effect of the rainbow itself seems to indicate. For the bow appears when a rain-bearing cloud has been lit up by the rays of the sun. So, with the sun lighting up the cloud, the iris, that is, the bow, appeared: because, namely, when the Word of the Father, Who is the brightness of the eternal light and the sun of justice, lit up human nature by taking it up, the very taking up of His humanity, which indeed is called a cloud by the prophet (Isa. 19:1), became the reconciliation of the world. And rightly rain-bearing, because indeed it is full of the utterances of preachings. Fittingly, then, the bow is described as having appeared figuratively in the New Testament for the reconciliation of the human race: and for this reason it is understood to have been placed in the clouds by the Lord in the Old as well,

Editors' notes and page, col. 2419

Footnotes

(1) ‹anchor: not visible› · call in col 2419

Mss., Non enim magnum est arborem vivere, et fructus non reddere. Sic nihil prodest.

The manuscripts: "For it is no great thing for a tree to live and not yield fruit. So it profits nothing."

(printed under page 558)

(2) ‹anchor: not visible› · call in col 2419

Mss., consule tibi, eme a me.

The manuscripts: "take counsel for yourself, buy from me".

(printed under page 558)

(3) ‹anchor: loquentis mecum, dicens› · call in col 2419

Quae uncis hic inclusimus, sicut et infra tota vers. 3 expositio, quam signo eodem distinximus, absunt a Mss. Petrensi et Belgico; adjecta sunt ex Ambrosii Autperti libro 3 in Apocalypsim.

What we have enclosed here in brackets, as also the whole exposition of verse 3 below, which we have marked with the same sign, is absent from the Petrensis and Belgian manuscripts; it has been added from Book 3 of Ambrose Autpertus on the Apocalypse.

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PL 35:2420

ut post inundationem diluvii per eum terris pax reddita cognosceretur; ut scilicet ejus visione pacti sui memor omnipotens Deus, nequaquam ultra aquarum immensitate deleri terram pateretur. Cui videlicet nomini si una in fine additur littera et irini dicatur, utique hoc ipsum interpretatio sonare videtur: nam graeco vocabulo εἰρήνη pax appellatur. Et in Veteri quidem Testamento Dominus ad Noe ait, Ecce, ego statuam pactum meum vobiscum (Gen. IX, 9). Et notandum quam apta sit figurarum contextio. Quia enim fulgura, voces et tonitrua de throno tanquam de nube procedere in subsequentibus narrantur, convenienter hic irradiante sole arcus similitudinem, idem thronus reddidisse narratur: qui videlicet arcus, cum sit diversi coloris, resplendeatque principaliter duobus, id est, aquae et ignis, ac designetur per diluvium, ac subsequens per ignem; hic tamen non immerito visioni smaragdinae comparatur, ut per eum, sicut diximus, repropitiato mundo divinitas ostendatur. Lapis enim smaragdus viridissimi coloris est: qui videlicet color, sicut praecedenti versiculo jam fatus sum, non inconvenienter naturae divinitatis aptatur.] Mare vitreum, donum Baptismi est: quod ideo ante solium esse dicitur, quia ante adventum judicii datur. Quod vero post haec ait, Habeo claves mortis et inferni; hoc ideo dicit, quia qui credit et baptizatur, a morte et ab inferis liberatur; et quia ipsa Ecclesia, sicut habet claves vitae, ita et inferorum: ipsi enim dictum est, Cui dimiseritis peccata, dimittuntur ei; et cujus retinueritis, retenta sunt (Joan. XX, 23). Ubicumque ponit in Apocalypsi angelum hominis, ipsum hominem significat: sicut et Ecclesiae et Angeli eorum ibidem non debent intelligi, nisi aut episcopi aut praepositi Ecclesiarum. In tantum angelorum nomine Ecclesias catholicas voluit intelligi, ut jubeat angelos poenitentiam agere. Non enim Angeli, qui in coelo sunt, indigent poenitentia; sed homines qui sine peccato esse non possunt. Nam quia etiam Angelus Nuntius interpretatur, quicumque aut episcopus aut presbyter aut etiam laicus frequenter de Deo loquitur, et quomodo ad vitam aeternam perveniatur annuntiat, merito angelus Dei dicitur. Et tamen quia sine peccato nemo esse potest, dicitur ei, id est homini, ut poenitentiam agat: quia et revera qui bene considerat, agnoscit quod non tantum laici, sed etiam sacerdotes una die esse non debent sine poenitentia. Quia quomodo nullus dies est in quo homo possit esse sine peccato, sic nullus dies debet esse sine satisfactionis remedio. Septem autem candelabra, et unum candelabrum, septiformem Ecclesiam possumus intelligere: et ideo quaecumque ad septem Ecclesias loqui videtur, ad unam Ecclesiam loquitur toto orbe diffusam; quia in septenario numero omnis plenitudo consistit. Angelos ergo Ecclesiam dicit: in quibus duas partes, id est bonorum et malorum ostendit. Et propterea non solum laudat, sed etiam increpat, ut laus ad bonos, increpatio ad malos dirigatur: sicut Dominus in Evangelio, omne praepositorum corpus unum servum dixit beatum et nequam, quem veniens Dominus ipse dividet. Quomodo fieri potest ut unus servus dividatur, cum divisus vivere non possit? Sed unum servum dicit totum populum christianum: qui populus si totus bonus esset, non divideretur. Sed quia non solum habet bonos, sed etiam habet malos, dividendus est: et boni audituri sunt, Venite, benedicti Patris mei, percipite regnum; raptores vero et adulteri, qui misericordiam non fecerunt, audituri sunt, Discedite a me, maledicti, in ignem aeternum. Quod autem in Apocalypsi singulis dicitur Ecclesiis, fratres charissimi, singulis hominibus convenit in una Ecclesia constitutis. Haec dicit qui tenet septem stellas in manu sua: hoc est, qui vos in manu, id est in potestate habet, et gubernat. Qui ambulat in medio candelabrorum aureorum: id est,

so that after the flooding of the deluge it might be known that through it peace had been restored to the lands; that is, so that at the sight of it Almighty God, mindful of His covenant, would no longer allow the earth to be destroyed by the vastness of the waters. Indeed, if one letter is added at the end of this name and it is called irini, the interpretation certainly seems to sound out this very thing: for in Greek peace is called by the word εἰρήνη. And in the Old Testament indeed the Lord says to Noah, Behold, I will establish my covenant with you (Gen. 9:9). And it should be noted how fitting the interweaving of the figures is. For since lightnings, voices and thunders are related in what follows to proceed from the throne as from a cloud, fittingly here the same throne is related to have given back, with the sun shining upon it, the likeness of a bow: which bow, although it is of varied colour and shines chiefly with two, that is, of water and of fire, and is signified by the deluge, and the subsequent [one] by fire, is here nevertheless not undeservedly compared to an emerald vision, so that through it, as we have said, the Godhead may be shown to the world reconciled anew. For the emerald stone is of a most green colour: which colour, as I have already said in the preceding little verse, is not unfittingly applied to the nature of the Godhead.] The sea of glass is the gift of Baptism: it is said to be before the throne for this reason, that it is given before the coming of the judgement. But as for what he says after this, I have the keys of death and of hell, he says this for this reason, that whoever believes and is baptized is set free from death and from the underworld; and because the Church itself, just as it has the keys of life, so has also those of the underworld: for to it was said, Whose sins you forgive, they are forgiven him; and whose you retain, they are retained (John 20:23). Wherever he sets down in the Apocalypse the angel of a man, he signifies the man himself: just as also the Churches and their Angels in that same place ought not to be understood except as either the bishops or the overseers of the Churches. So far did he wish the catholic Churches to be understood under the name of angels, that he commands the angels to do penance. For the Angels who are in heaven do not need penance; but men, who cannot be without sin, do. For since Angel is also interpreted Messenger, whoever, whether bishop or presbyter or even layman, frequently speaks about God and announces how one may attain to eternal life, is deservedly called an angel of God. And yet because no one can be without sin, it is said to him, that is, to the man, that he should do penance: because indeed whoever considers well recognizes that not only laymen but also priests ought not to be a single day without penance. For just as there is no day on which a man can be without sin, so no day ought to be without the remedy of satisfaction. Now the seven lampstands, and the one lampstand, we can understand as the sevenfold Church: and therefore whatever he seems to speak to the seven Churches, he speaks to the one Church spread through the whole world; because in the number seven all fullness consists. So by the angels he means the Church: in which he shows two parts, that is, of the good and of the bad. And for this reason he not only praises but also rebukes, so that the praise may be directed to the good, the rebuke to the bad: just as the Lord in the Gospel called the whole body of overseers one servant, blessed and wicked, whom the Lord Himself, on coming, will divide. How can it be that one servant is divided, since once divided he cannot live? But by one servant He means the whole Christian people: which people, if it were wholly good, would not be divided. But because it has not only good men but also has bad, it is to be divided: and the good will hear, Come, blessed of my Father, receive the kingdom; but the robbers and adulterers, who have not shown mercy, will hear, Depart from me, cursed ones, into eternal fire. Now what is said in the Apocalypse to the individual Churches, dearest brothers, befits the individual men established in the one Church. These things says He Who holds the seven stars in His hand: that is, Who holds you in His hand, that is, in His power, and governs [you]. Who walks in the midst of the golden lampstands: that is,

Editors' notes and page, col. 2420

Footnotes

(1) ‹anchor: not visible› · call in col 2420

Sanius apud Ambrosium Autpertum: Designetur per eum vel Baptismus aquae et Spiritus sancti, vel judicium praecedens per diluvium, etc.

More soundly in Ambrose Autpertus: "Let there be signified by it either the Baptism of water and the Holy Spirit, or the preceding judgement by the flood", etc.

(printed under page 558)

(2) ‹anchor: et unum candelabrum› · call in col 2420

Ms. Belgicus, unum ad candelabrum.

The Belgian manuscript: unum ad candelabrum ("one, at the candlestick").

(printed under page 558)

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PL 35:2421

in medio vestri; quia candelabra illa populum significant christianum. Quod autem dicit, Movebo candelabrum tuum de loco suo, si non egeris poenitentiam: videte quia non dixit, aufert, sed movet; quia candelabrum significat unum populum christianum. Et ipsum candelabrum moveri dicit, non auferri: et per hoc intelligitur quod in una eademque Ecclesia moventur mali, confirmantur boni; et quod occulto, sed tamen justo Dei judicio, id quod tollitur malis, bonis augetur; ut adimpleatur illud quod scriptum est, Qui habet, dabitur ei; ei autem qui non habet, et quod videtur habere, auferetur ab eo (Matth. XXV, 14-41). Quod autem dicit, Vincenti dabo manducare de ligno vitae; id est, de fructu crucis. Quod est, inquit, in paradiso Dei mei: paradisum Ecclesiam dicit; omnia enim in ejus figuram facta sunt. Nam quod dicit, Scio opera tua, et tribulationem, et paupertatem; sed dives es; omni Ecclesiae dicit, quae spiritu pauper est, et omnia possidet. Quod autem dicit, Habebitis pressuram dies decem; dies decem, totum tempus posuit, quia denarius numerus perfectus est: in quo populus christianus, sicut dicit Apostolus, per multas tribulationes intrat in regnum coelorum (Act. XIV, 21). Nam quod dicit angelo Pergami Ecclesiae, Scio ubi habitas, ubi est introitus satanae (Apoc. II, 13); omni Ecclesiae dicit in unius vocabulo, quia ubique habitat satanas per corpus suum. Corpus autem satanae homines sunt superbi et mali; sicut et corpus Christi humiles et boni. Vincenti dabo manducare de manna abscondito: id est, de pane qui de coelo descendit. Cujus figura fuit manna in eremo quod, sicut ipse Dominus dixit, multi manducantes mortui sunt (Joan. VI, 41). Sed et nunc quicumque manducat indigne, judicium sibi manducat (I Cor. XI, 29). Idem panis est etiam lignum vitae. Possumus et per manna immortalitatem accipere. Et dabo ei calculum candidum; id est, corpus Baptismate candidum Et super calculum nomen novum scriptum: id est, notitiam Filii hominis. Quod nemo scit, nisi qui accipit: scilicet per revelationem; et ideo de Judaeis dicitur, Si enim cognovissent, nunquam Dominum gloriae crucifixissent (Id. II, 8). Quod autem dicit angelo Thyatirae Ecclesiae, Habeo adversum te, quia permisisti mulieri Jezabel; dicit praepositis Ecclesiarum, qui luxuriosis et fornicantibus, et aliud quodlibet malum agentibus, severitatem disciplinae ecclesiasticae non imponunt. Potest hoc et de haereticis intelligi, Quae dicit se propheten: id est, christianam. Modo enim multae haereses sibi hoc nomine blandiuntur. Nec cognovistis altitudinem satanae: id est, non respuistis doctrinam ejus, sicut haereses. Non mitto super vos aliud pondus: id est, super id quod potestis sustinere. Verum quod habetis tenete donec veniam. Qui vincit, et qui servat opera mea usque in finem, dabo ei gentes; et pascet eas in virga ferrea, et ut vas figuli comminuentur, sicut et ego accepi a Patre meo. In Christo habet Ecclesia hanc potestatem; sicut dicit Apostolus, Cum illo omnia nobis donavit (Rom. VIII, 32). Virgam ferream dicit propter justitiae rigorem: et de ipsa virga corriguntur boni, confringuntur mali.

in your midst; because those lampstands signify the Christian people. But as to his saying, I will move your lampstand from its place, if you do not do penance: see that he did not say 'takes away', but 'moves'; because the lampstand signifies the one Christian people. And he says that the lampstand itself is moved, not taken away: and by this it is understood that in one and the same Church the wicked are moved, the good are strengthened; and that by the hidden, but nevertheless just, judgement of God, that which is taken from the wicked is added to the good; so that what is written may be fulfilled, To him who has, it will be given; but from him who does not have, even what he seems to have will be taken away (Matt. 25:14–41). But as to his saying, To the one who conquers I will give to eat of the tree of life; that is, of the fruit of the cross. Which is, he says, in the paradise of My God: he calls the Church paradise; for all things were done as a figure of it. For as to his saying, I know your works, and tribulation, and poverty; but you are rich; he says it to the whole Church, which is poor in spirit and possesses all things. But as to his saying, You will have affliction for ten days; by ten days he has put the whole time, because the number ten is perfect: in which the Christian people, as the Apostle says, enters the kingdom of heaven through many tribulations (Acts 14:21). For as to what he says to the angel of the Church of Pergamum, I know where you dwell, where the entrance of Satan is (Rev. 2:13); he says it to the whole Church under the name of one, because Satan dwells everywhere through his body. Now the body of Satan is proud and wicked men; just as the body of Christ also is the humble and good. To the one who conquers I will give to eat of the hidden manna: that is, of the bread which came down from heaven. Of this the manna in the desert was a figure, of which, as the Lord Himself said, many who ate died (John 6:41). But even now whoever eats unworthily eats judgement to himself (1 Cor. 11:29). The same bread is also the tree of life. We are able also to receive immortality through the manna. And I will give him a white stone; that is, the body made white by Baptism. And on the stone a new name written: that is, knowledge of the Son of Man. Which no one knows except he who receives it: namely through revelation; and therefore it is said of the Jews, For if they had known, they would never have crucified the Lord of glory (1 Cor. 2:8). But as to his saying to the angel of the Church of Thyatira, I have against you that you have permitted the woman Jezebel; he speaks to the overseers of the Churches who do not impose the severity of ecclesiastical discipline on the lustful and on fornicators and on those doing any other evil whatever. This can also be understood of heretics, Who calls herself a prophetess: that is, a Christian. For now many heresies flatter themselves with this name. And you have not known the depth of Satan: that is, you have not spurned his teaching, as the heresies [have not]. I do not put upon you another burden: that is, beyond what you are able to bear. But what you have, hold fast until I come. He who conquers, and who keeps My works to the end, I will give him the nations; and he will shepherd them with a rod of iron, and like a potter's vessel they will be broken in pieces, as I also received from My Father. In Christ the Church has this power; as the Apostle says, With Him He has given us all things (Rom. 8:32). He speaks of a rod of iron because of the rigour of justice: and by that same rod the good are corrected, the wicked are broken.

HOMILIA III.

Homily III.

[Ib. III et IV.] Modo, fratres charissimi, audivimus beatum Joannem, peccatorem hominem terribiliter increpantem; et ideo cum ingenti timore consideremus, et cum tremore timeamus quod dictum est, Novi opera tua, quia nomen habes quod vivas, et mortuus es. Non moritur, nisi qui mortale crimen commiserit, secundum illud quod dictum est, Anima quae peccaverit, ipsa morietur (Ezech. XVIII, 20). Quod pejus est, multi in corporibus vivis animas mortuas portare noscuntur. Esto vigilans, et confirma caetera quae moritura erant. Haec dicit sanctus et verus qui habet claves David: id est, regiam potestatem. Qui aperit, et nemo claudit; claudit, et nemo aperit: manifestum est quod Christus pulsantibus aperiat, et hypocritis, id est fictis vitae januam claudat. Ecce dedi ante te ostium apertum: hoc

[Ibid. 3 and 4.] Now, dearest brothers, we have heard blessed John terribly rebuking the sinful man; and therefore let us consider with great fear, and let us fear with trembling, what was said, I know your works, that you have the name of being alive, and you are dead. No one dies except one who has committed a mortal crime, according to what was said, The soul that sins, it shall die (Ezek. 18:20). What is worse, many are known to carry dead souls in living bodies. Be watchful, and strengthen the rest, which were about to die. These things says the Holy and True One Who has the keys of David: that is, royal power. Who opens, and no one shuts; shuts, and no one opens: it is plain that Christ opens to those who knock, and shuts the door of life to hypocrites, that is, to the feigned. Behold, I have set before you an open door: this

Editors' notes and page, col. 2421

Footnotes

(1) ‹anchor: non respuistis› · call in col 2421

Mss., recipitis.

The manuscripts: recipitis ("you receive").

(printed under page 559)

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PL 35:2422

ideo dictum est, ut nullus dicat, quia ostium quod Deus aperit Ecclesiae in toto mundo, aliquis possit vel in parte claudere. Quia modicam habes virtutem: laus est Dei, quod modicae fidei Ecclesiae aperiat ostium. Et scribam super illud nomen Dei mei: utique quo Christiani signamur. Et nomen civitatis Dei mei novae Jerusalem, quae descendit de coelo: novam Jerusalem coelestem, Ecclesiam dicit, quae a Domino nascitur. Novam autem dixit, propter novitatem nominis christiani, et quia ex veteribus novi efficimur. Neque frigidus es neque fervens: id est, inutilis es. Potest enim et super divitum sterilium persona accipi, qui habent facultates, et non inde faciunt misericordias. Pauperes non sunt, qui habent facultates: divites non sunt, qui ex divitiis non operantur. Consilium tibi do, ut emas tibi aurum: id est, ut eleemosynas faciendo, et actibus bonis insistendo, ipse efficiaris aurum; id est, a Deo accipias intellectum, et per bonam conversationem merearis martyrium pati. Et ecce, inquit, ostium apertum est in coelo. Ostium apertum Christum dicit, quia janua est. Coelum Ecclesiam dicit ubi coelestia geruntur; sicut dicit Apostolus, Instaurare omnia quae in coelis et quae in terra sunt (Ephes. I, 10): coelum intelligitur primitiva Ecclesia de Judaeis, terra vero ex Gentibus. Ascende huc, et ostendam tibi: hoc non in solum Joannem convenit, sed in Ecclesiam vel in omnes credentes. Qui enim viderit ostium apertum in coelo, id est natum, et passum, et resurrexisse Christum crediderit; ascendit in altitudinem, et videt futura. [Quibus gressibus nisi fidei et credulitatis? Ac si aperte cuilibet electorum diceretur, Ad cognoscenda Christi et Ecclesiae sacramenta, fide conscende, credulitate pertinge. Recte enim a voce prima Joannes invitatur, ut ad ostium coeli coelumque conscendat: quia videlicet unusquisque electorum, ut inoffenso credulitatis pede per Evangelium ad verae fidei sacramenta pertingat, veteris instrumenti doctrina, quae novam praecedit, roboratur.] Et ecce thronus positus erat in coelo: id est, in Ecclesia. Et qui sedebat, similis erat aspectui lapidis jaspidis vel sardii: istae comparationes in Ecclesiam conveniunt. Jaspis aquae colorem habet, et sardius ignis: per haec, sicut jam dictum est, duo judicia vult intelligi; unum per aquam, quod jam factum est per diluvium; aliud quod futurum est per ignem. [Quid per jaspidem nisi divinitas Mediatoris nostri figuratur?] In circuitu throni vidi sedes viginti quatuor, et supra sedes viginti quatuor seniores sedentes. Seniores totam Ecclesiam dicit, sicut Isaias dicit, Cum in medio seniorum suorum fuerit glorificatus (Isai. XXIV, 23). Viginti quatuor autem seniores, praepositi et populi sunt. In duodecim, Apostolos et praepositos; et in aliis duodecim, reliquam Ecclesiam intellige. Et de sede procedebant fulgura et voces: de Ecclesia enim procedunt haeretici, quia ex nobis exierunt. Est et alius sensus, ut fulgura et voces praedicatio Ecclesiae intelligatur. In vocibus verba, in fulgure miracula cognoscuntur. In conspectu throni mare vitreum: mare vitreum, fontem Baptismi; ante thronum dixit, id est, ante judicium. Sed et aliquando animam sanctam intellige thronum: sicut scriptum est, Anima justi sedes est sapientiae (Sap. VII); aliquando Ecclesiam in qua sedem habet Deus. Et in medio throni quatuor animalia: id est, in medio Ecclesiae Evangelistae. Plena oculis in priora et retro: id est, intus et foris. Oculi, praecepta sunt Dei. In priora et retro: id est, in praeterita et futura conspicientia. In animali primo simili leoni, fortitudo Ecclesiae ostenditur. In vitulo, passio Christi. In tertio animali, quod est velut homo, humilitas Ecclesiae significatur: quia nihil sibi blanditur ut superbum sapiat, quamvis adoptionem filiorum teneat.

therefore it was said, so that no one may say that the door which God opens to the Church in the whole world anyone could close even in part. Because you have little strength: it is the praise of God that He opens the door to the Church of little faith. And I will write upon it the name of my God: namely that with which we Christians are signed. And the name of the city of my God, the new Jerusalem, which comes down from heaven: by the new, heavenly Jerusalem he means the Church, which is born of the Lord. Now he said "new" on account of the newness of the Christian name, and because from old men we are made new. You are neither cold nor hot: that is, you are useless. For it can also be taken of the person of the barren rich, who have means and do not perform works of mercy from them. They are not poor who have means: they are not rich who do not work from their riches. I counsel you to buy yourself gold: that is, that by giving alms and persisting in good deeds you yourself may be made gold; that is, that you may receive understanding from God, and by a good way of life may merit to suffer martyrdom. And behold, he says, a door is opened in heaven. By the open door he means Christ, because He is the gate. By heaven he means the Church, where heavenly things are done; as the Apostle says, To restore all things which are in the heavens and which are on earth (Eph. 1:10): heaven is understood as the primitive Church from the Jews, earth as that from the Gentiles. Come up hither, and I will show you: this applies not to John alone, but to the Church, or to all believers. For whoever has seen the door opened in heaven, that is, has believed that Christ was born, and suffered, and rose again, ascends to the height and sees things to come. [By what steps, if not those of faith and belief? As if it were openly said to any one of the elect: to know the sacraments of Christ and of the Church, climb up by faith, reach them by belief. For rightly is John invited by the first voice to climb up to the door of heaven and to heaven: because, namely, each one of the elect, that he may reach the sacraments of the true faith through the Gospel with the unstumbling foot of belief, is strengthened by the teaching of the old instrument, which precedes the new.] And behold, a throne was set in heaven: that is, in the Church. And He Who sat was like in appearance to a stone of jasper or of sardius: these comparisons fit the Church. Jasper has the colour of water, and sardius that of fire: by these, as has already been said, he wishes two judgements to be understood; one by water, which has already taken place through the flood; the other, which is to come, by fire. [What is figured by the jasper if not the divinity of our Mediator?] Round about the throne I saw twenty-four seats, and upon the seats twenty-four elders sitting. By the elders he means the whole Church, as Isaiah says, When He shall have been glorified in the midst of His elders (Isa. 24:23). Now the twenty-four elders are the leaders and the people. In the twelve understand the Apostles and the leaders; and in the other twelve, the rest of the Church. And from the seat proceeded lightnings and voices: for from the Church proceed heretics, because they went out from us. There is also another sense, that the lightnings and voices are to be understood as the preaching of the Church. In the voices words, in the lightning miracles are recognized. In sight of the throne a sea of glass: the sea of glass, the font of Baptism; he said before the throne, that is, before the judgement. But sometimes, too, understand the holy soul as the throne: as it is written, The soul of the just is the seat of wisdom (Wis. 7); sometimes the Church, in which God has His seat. And in the midst of the throne four living creatures: that is, in the midst of the Church the Evangelists. Full of eyes before and behind: that is, within and without. The eyes are the precepts of God. Before and behind: that is, looking into things past and things to come. In the first living creature, like a lion, the strength of the Church is shown. In the calf, the passion of Christ. In the third living creature, which is as a man, the humility of the Church is signified: because it does not flatter itself so as to think proudly, although it holds the adoption of sons.

Editors' notes and page, col. 2422

Footnotes

(1) ‹anchor: not visible› · call in col 2422

Ms. Petrensis, in totum mundum.

The Petrensis manuscript: in totum mundum ("into the whole world").

(printed under page 559)

(2) ‹anchor: veteris instrumenti doctrina … roboratur› · call in col 2422

Mss. Petrensis et Belgicus carent istis septem versibus, qui ex Ambrosii Autperti libro 3 in Apocalypsim exscripti sunt, sicut et verba paulo inferius uncis item distincta.

The Petrensis and Belgian manuscripts lack these seven lines, which were copied out of Book 3 of Ambrose Autpertus on the Apocalypse, as also the words a little below, likewise marked off by brackets.

(printed under page 559)

(3) ‹anchor: in medio Ecclesiae Evangelistae› · call in col 2422 (the note's numeral is not printed at the foot)

Mss., Evangelia.

The manuscripts: Evangelia ("the Gospels").

(printed under page 559)

Page

running head: APPENDIX. 2422
marginal letters: (none)
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PL 35:2423

Quartum animal, Ecclesiam dixit, Similem aquilae: id est, volantem et liberam, atque a terra suspensam duabus alis, quasi duorum Testamentorum, sive duorum praeceptorum gubernaculis elevatam. Nam et Joannes evangelista cum de istis animalibus introspexisset in Christo completum esse quadriforme mysterium, et vidisset hominem nascentem, vitulum patientem, et leonem regnantem, tunc vidit et aquilam ad coelestia remeantem. Et singula eorum habebant alas senas per circuitum. In animalibus ostenduntur viginti quatuor seniores: nam senae alae in quatuor animalibus, viginti et quatuor alae sunt. Etenim per circuitum throni vidit animalia, ubi se dixerat seniores vidisse. Nam quomodo animal cum sex alis potest simile esse aquilae, quae habet duas alas, nisi quia quatuor animalia unum sunt, quae habent viginti et quatuor alas, in quibus viginti et quatuor seniores intelligimus, qui sunt in Ecclesia quam assimilavit aquilae? Et aliter senae alae testimonia sunt Veteris Testamenti. Sicut enim animal volare non potest, nisi habeat pennas; sic nec praedicatio Novi Testamenti fidem habet, nisi habeat Veteris Testamenti praenuntiata testimonia, per quae tollitur a terra, et volat. Semper enim quod ante dictum est futurum, et postea factum invenitur, fidem facit indubitabilem. Nisi enim quae praedixerant Prophetae, in Christo essent consummata, inanis esset praedicatio illorum. Hoc tenet Ecclesia catholica, et ante praedicta, et postea consummata. Merito volat, et tollitur a terra unum animal in coelum. Et requiem non habebant animalia illa: Ecclesia est, quae non habet requiem, sed semper laudat Deum. Viginti et quatuor seniores possumus etiam intelligere libros Veteris Testamenti, et Patriarchas et Apostolos: fulgura et tonitrua, quae de solio exire dicuntur, praedicationes et promissiones Novi Testamenti. Mittentes coronas suas ante thronum: hoc ideo, quia quidquid dignitatis habent sancti. totum Deo tribuunt; sicut et illi in Evangelio palmas et flores sternebant sub pedibus ejus (Matth. XXI, 8), id est, ipsi tribuentes omne quod vicerant. Quia tu creasti omnia, et ex voluntate tua erant, et creata sunt: erant secundum Deum, a quo cuncta antequam fierent possessa sunt; creata sunt autem, ut et a nobis viderentur, sicut dicit Moyses ad Ecclesiam, Nonne hic ipse est Pater tuus, qui fecit te, et possedit te, et creavit te (Deut. XXXII, 6)? Possedit in praescientia, fecit in Adam, creavit ex Adam.

The fourth living creature he called the Church: Like an eagle: that is, flying and free, and lifted up from the earth on two wings, raised up as if by the helms of the two Testaments, or of the two commandments. For John the evangelist too, when concerning these living creatures he had looked within and seen that a fourfold mystery was fulfilled in Christ, and had seen the man being born, the calf suffering, and the lion reigning, then saw also the eagle returning to the heavenly places. And each of them had six wings round about. In the living creatures the twenty-four elders are shown: for six wings on four living creatures are twenty-four wings. For he saw the living creatures round about the throne, where he had said he saw the elders. For how can a living creature with six wings be like an eagle, which has two wings, unless because the four living creatures are one, having twenty-four wings, in which we understand the twenty-four elders, who are in the Church, which he likened to an eagle? And in another way, the six wings are the testimonies of the Old Testament. For just as a living creature cannot fly unless it has feathers, so neither does the preaching of the New Testament carry credence unless it has the testimonies of the Old Testament foretold beforehand, by which it is lifted from the earth and flies. For what has been said beforehand as going to be, and is afterwards found done, always produces undoubting faith. For unless the things which the Prophets had foretold were consummated in Christ, their preaching would be empty. This the Catholic Church holds, both the things foretold beforehand and the things afterwards consummated. Rightly the one living creature flies and is lifted from the earth into heaven. And those living creatures had no rest: this is the Church, which has no rest, but always praises God. By the twenty-four elders we can also understand the books of the Old Testament, and the Patriarchs and the Apostles: the lightnings and thunders which are said to go out from the throne, the preachings and promises of the New Testament. Casting their crowns before the throne: this is because whatever of dignity the saints have, they ascribe it wholly to God; just as those too in the Gospel strewed palms and flowers under His feet (Matt. 21:8), that is, ascribing to Him all that they had won. For Thou hast created all things, and by Thy will they were, and were created: they were according to God, by Whom all things were possessed before they came to be; but they were created so that they might also be seen by us, as Moses says to the Church, Is not He Himself your Father, Who made you, and possessed you, and created you (Deut. 32:6)? He possessed in foreknowledge, He made in Adam, He created out of Adam.

HOMILIA IV.

Homily 4.

[Ib. v.] Et vidi supra dexteram sedentis in throno librum scriptum intus et foris: utrumque Testamentum intellige; a foris Vetus, ab intus Novum quod intra Vetus latebat. Signatum, inquit, sigillis septem: id est, omnium mysteriorum plenitudine obscuratum, quod usque ad passionem et resurrectionem Christi mansit signatum. Nam quomodo testamentum non dicitur, nisi quod faciunt morituri, et signatur usque ad mortem testatoris, et post mortem ipsius aperitur: ita et post Christi mortem omnia mysteria revelantur. Et vidi angelum fortem clamantem voce magna: Quis est dignus aperire librum, et solvere signacula ejus? Cur primo signa solvantur, deinde liber aperiatur, cer⟨t⟩a ratio est, quia Christus tunc aperuit librum, cum opus paternae voluntatis aggressus, conceptus et natus est; tunc ejus signacula solvit, quando pro genere humano occisus est. Et nemo poterat neque in coelo, neque in terra, neque sub terra: id est, neque angelus, neque in terris vivens, neque mortuus. Aperire librum, neque videre illum: id est, contemplari splendorem gratiae novi Testamenti. Et ego flebam multum, quia nemo inventus est dignus aperire librum et videre eum: Ecclesia flebat, cujus figuram habuit Joannes, onerata et gravata peccatis, implorans sui redemptionem. Et ecce unus ex senioribus: u⟨n⟩um ex senioribus totum corpus Prophetarum intellige. Prophetae

[Ibid. 5.] And I saw upon the right hand of Him Who sat on the throne a book written within and without: understand both Testaments; without, the Old, within, the New, which lay hidden within the Old. Sealed, he says, with seven seals: that is, darkened by the fullness of all the mysteries, which remained sealed until the passion and resurrection of Christ. For just as nothing is called a testament except what those about to die make, and it is sealed until the death of the testator, and after his death it is opened: so too after the death of Christ all the mysteries are revealed. And I saw a strong angel crying with a loud voice: Who is worthy to open the book, and to loose its seals? Why the seals should first be loosed, and then the book opened, there is a sure reason: because Christ opened the book then, when, undertaking the work of the Father's will, He was conceived and born; He loosed its seals then, when He was slain for the human race. And no one was able, neither in heaven, nor on earth, nor under the earth: that is, neither an angel, nor one living on earth, nor one dead. To open the book, nor to see it: that is, to contemplate the splendour of the grace of the new Testament. And I wept much, because no one was found worthy to open the book and to see it: the Church wept, whose figure John bore, laden and weighed down with sins, imploring her own redemption. And behold, one of the elders: by the one of the elders understand the whole body of the Prophets. The Prophets

Editors' notes and page, col. 2423

Footnotes

(1) ‹anchor: not visible› · call in col 2423

Apud Victorinum, vivum animal.

In Victorinus, vivum animal ("a living creature").

(printed under page 560)

(2) ‹anchor: ipsi tribuentes omne› · call in col 2423

Ms. Belgicus, omnes.

The Belgian manuscript: omnes ("all").

(printed under page 560)

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running head: IN B. JOANNIS APOCALYPSI[M] (cut off at the image edge; column number printed 2423, damaged)
marginal letters: (none)
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PL 35:2424

enim consolabantur Ecclesaim, annuntiantes Christum de tribu Juda radicem David. Quia ipse in nobis vincit omne peccatum, et si quid boni aliquis habet, ab ipso habet. Et vidi, et ecce in medio throni et quatuor animalium, et in medio seniorum agnum stantem quasi occisum: throni, animalia, seniores, et agnus quasi occisus, Ecclesia est cum capite suo, quae pro Christo moritur, ut cum Christo vivat. Possunt et martyres in Ecclesia agnus quasi occisus accipi. Habentem, inquit, cornua septem et oculos septem, qui sunt spiritus Dei, missi in omnem terram: quod nemo possit habere Spiritum Dei praeter Ecclesiam, hinc manifeste cognoscitur. Et venit, et accepit de dextra sedentis in throno librum: sedentem in throno, et Patrem accipimus et Filium et Spiritum sanctum. Accepit ergo Agnus de dextra Dei, id est a Filio accepit opus libri perficiendum, ipso dicente, Sicut misit me Pater, et ego mitto vos (Joan. XX, 21): eo quod ipse in illis perficiat quod donat. Habentes singuli citharas: id est, chordas laudum. Et phialas aureas: haec sunt vasa in domo Domini, in quibus quia thymiama offerri consueverat, ideo orationes sanctorum bene in eis intelligimus. Et cantabant canticum novum: id est Testamentum Novum; cantantes canticum novum, id est professionem suam publice proferentes. Et vere novum est, Filium Dei hominem fieri, et mori, et resurgere, et in coelum ascendere, remissionem peccatorum hominibus dare. Cithara enim, id est, chorda in ligno extensa, significat carnem Christi passioni conjunctam: phiala autem confessionem, et novi sacerdotii propaginem. Resignatio sigillorum adapertio est Veteris Testamenti. Et vidi et audivi vocem multorum angelorum: angelos homines dicit, qui et filii Dei dicuntur. Dignus est Agnus qui occisus est, accipere potestatem et divitias et sapientiam, etc. Non de Deo dicit, in quo sunt omnes thesauri sapientiae (Coloss. II, 3), ut ipse accipiat: sed de homine assumpto, et ejus corpore, quod est Ecclesia, vel de martyribus ejus, qui pro nomine ejus occisi sunt; quia in capite suo totum accipit Ecclesia, sicut scriptum est, Cum illo nobis omnia donavit (Rom. VIII, 32). Ipse enim Agnus accipit, qui in Evangelio dicit, Data est mihi omnis potestas in coelo et in terra (Matth. XXVIII, 18). Secundum humanitatem autem, non secundum divinitatem accepit. Omnes, inquit, audivi dicentes sedenti in throno, id est, Patri et Filio: et Agno, id est, Ecclesiae cum capite suo. Benedictio et honor et claritas in saecula: cui est honor et gloria et imperium in saecula saeculorum. Amen.

indeed comforted the Church, announcing Christ from the tribe of Judah, the root of David. For He Himself conquers every sin in us, and if anyone has anything good, he has it from Him. And I saw, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, a lamb standing as though slain: the throne, the living creatures, the elders, and the lamb as though slain are the Church with its head, which dies for Christ so that it may live with Christ. The martyrs in the Church can also be taken as the lamb as though slain. Having, it says, seven horns and seven eyes, which are the spirits of God, sent into all the earth: from this it is clearly recognized that no one can have the Spirit of God except the Church. And he came, and took the book from the right hand of the One sitting on the throne: by the One sitting on the throne we understand both the Father and the Son and the Holy Spirit. So the Lamb received from the right hand of God, that is, He received from the Son the work of the book that was to be accomplished, as He Himself says, As the Father has sent Me, I also send you (John 20:21): because He Himself accomplishes in them what He gives. Each one having harps: that is, strings of praises. And golden bowls: these are the vessels in the house of the Lord, and because incense used to be offered in them, we rightly understand the prayers of the saints by them. And they sang a new song: that is, the New Testament; singing a new song, that is, publicly proclaiming their profession. And truly it is new that the Son of God should become man, and die, and rise again, and ascend into heaven, and give remission of sins to men. For the harp, that is, a string stretched on wood, signifies the flesh of Christ joined to the passion; the bowl, however, signifies confession, and the propagation of the new priesthood. The breaking of the seals is the opening of the Old Testament. And I saw and heard the voice of many angels: he calls men angels, who are also called sons of God. Worthy is the Lamb that was slain to receive power and riches and wisdom, etc. He does not speak of God, in Whom are all the treasures of wisdom (Col. 2:3), as though He Himself receives: but of the man assumed, and of His body, which is the Church, or of His martyrs, who were slain for His name; for the Church receives everything in its head, as it is written, With Him He has given us all things (Rom. 8:32). For the Lamb Himself receives, Who says in the Gospel, All power has been given to Me in heaven and on earth (Matt. 28:18). But He received according to His humanity, not according to His divinity. All, it says, I heard saying to the One sitting on the throne, that is, to the Father and the Son: and to the Lamb, that is, to the Church with its head. Blessing and honour and glory for ever: to Whom is honour and glory and dominion for ever and ever. Amen.

HOMILIA V.

Homily V.

[Ib. VI.] Sicut modo, dum lectio divina legeretur, audistis, ita ait beatus Joannes, Et ecce equus albus, et qui sedebat super eum, habebat arcum; et data est ei corona, et exiit vincens: equus albus Ecclesia est, sessor Christus. Iste equus Domini cum arcu bellico per Zachariam hoc modo ante promissus est, Visitabit Dominus Deus gregem suum domum Israel, et disponet eum sicut equum speciosum in bello: et ex eo inspiciet, et ex eo disponet, et ex eo arcus in ira, et ex eo exiet omnis insequens (Zach. X, 3, 4). Equum ergo album intelligimus Prophetas et Apostolos. Equitem coronatum habentem arcum, agnoscimus non solum Christum, sed etiam Spiritum sanctum. Posteaquam enim Dominus ascendit in coelum, et aperuit universa mysteria; misit Spiritum sanctum: cujus verba per praedicatores tanquam sagittae ad cor hominum pertingerent, et vincerent incredulitatem. Corona autem super caput, promissa per Spiritum sanctum intelligenda sunt. Et cum aperuisset sigillum secundum, audivi secundum animal, dicens: Veni et vide. Et exiit equus rufus: et sedenti super eum datum est tollere pacem de terra, et ut invicem occiderent, et datus est ei gladius magnus. Contra victricem vincentemque Ecclesiam exiit equus rufus, id est populus sinister et malus, ex sessore suo diabolo sanguinolentus: quamvis legamus secundum Zachariam equum Domini rufum; sed ille suo sanguine erat, hic alieno. Cui datus es⟨t⟩

[Ibid. 6.] Just as you heard a moment ago, while the divine reading was being read, so blessed John says, And behold, a white horse, and he who sat upon it had a bow; and a crown was given to him, and he went out conquering: the white horse is the Church, the rider is Christ. This horse of the Lord with the bow of war was promised beforehand through Zechariah in this way: The Lord God will visit His flock, the house of Israel, and will array it like a handsome horse in war: and from it He will look out, and from it He will set in order, and from it the bow in wrath, and from it will go out everyone who pursues (Zech. 10:3–4). So by the white horse we understand the Prophets and Apostles. In the crowned horseman having a bow we recognize not only Christ, but also the Holy Spirit. For after the Lord ascended into heaven and opened all the mysteries, He sent the Holy Spirit, so that His words through the preachers might pierce the hearts of men like arrows, and conquer unbelief. The crown on the head, moreover, is to be understood as the things promised through the Holy Spirit. And when he had opened the second seal, I heard the second living creature saying: Come and see. And there went out a red horse: and to him who sat upon it it was granted to take peace from the earth, and that they should kill one another, and a great sword was given to him. Against the victorious and conquering Church there went out the red horse, that is, the sinister and evil people, bloodied by its rider the devil: although we read in Zechariah of a red horse of the Lord; but that one was red with its own blood, this one with another's. To whom was given

Editors' notes and page, col. 2424

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running head: S APOCALYPSIM EXPOSITIO. 2424 (left part of the head cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: column begins with "phetae", the rest of "Pro-" broken from the column before; last word printed damaged, read as "est" with the final letter lost (es⟨t⟩); Zach. reference "X, 3, 4": the 3 is blurred; "Corona ... intelligenda sunt" set as printed despite the grammar; no full-width line other than the running head; no editors' matter in the text block
misprints kept as printed: "Ecclesaim" (for Ecclesiam), line 1

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gladius magnus, ut tolleret pacem de terra; scilicet suam pacem, hoc est mundanam: nam Ecclesia aeternam pacem, quam sibi Christus reliquit, habet. Sicut ergo supra dictum est, equum album Ecclesiam dicit; sessorem ejus, Christum vel Spiritum sanctum. Arcus quem tenebat in manu, praecepta ejus sunt: quae per totum mundum velut sagittae acutae potentis ad interficienda peccata, et excitanda fidelium corda directae sunt. Corona in capite ejus, promissio vitae aeternae est. Equum rufum, malum populum; sessorem ejus, diabolum: quem ideo dixit rufum, eo quod multorum esset sanguine rubicundus. Quod autem datus est ei gladius acutus, et tollere pacem de terra, hoc est, quod diabolo suadente, homines mali jugiter inter se lites et discordias usque ad mortem excitare non cessant. Et in equo nigro, intelligitur populus sinister, diabolo consentiens. Quod autem, Stateram habebat in manu, hoc ideo, quia dum se fingunt mali justitiae libram tenere, sic plerumque decipiunt. Quod dixit, Vinum et oleum ne laeseris; in vino sanguis Christi, in oleo unctio chrismatis intelligitur. In tritico vel hordeo, tota Ecclesia sive in magnis sive in minimis, aut certe in praepositis et in populis: et in equo pallido, homines intelliguntur mali, qui persecutiones excitare non desinunt. Isti tres equi unum sunt, qui exierunt post album et contra album: et sessorem habent diabolum, qui est mors. Tres ergo equi, fames et bella et pestis intelliguntur: quod etiam Dominus in Evangelio suo praedixit, quae et jam fiunt, et imminente die judicii amplius futura sunt. Quod autem dixit se vidisse sub ara Dei animas interfectorum, martyres intelliguntur. Quod autem dicit, Terrae motus magnus, persecutio novissima est. Quod dicit, solem factum nigrum, et lunam sanguineam, et stellas cecidisse de coelo; sol et luna et stellae, Ecclesia est in toto orbe diffusa. Quod autem dicit cecidisse; non tota cecidit, sed a parte totum intelligitur. In omni enim persecutione boni perseverant, et mali quasi de coelo, id est de Ecclesia cadunt. Denique sequitur, Sicut ficus mittit grossos suos cum a vento agitatur: sic de Ecclesia cadunt mali, quando per aliquam tribulationem fuerint conturbati. Quod autem coelum recessit ut liber; Ecclesia est quae separatur a malis, et velut liber involutus, continet in se sibi nota divina mysteria. Quod autem dicit, Reges terrae fugerunt, et absconderunt se in speluncis terrae; hoc significat quod totus mundus in bonis et sanctis refugium habiturus est ad Ecclesiam, ut sub ejus protectione constitutus, pervenire possit ad vitam aeternam, auxiliante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

a great sword, that he might take peace from the earth; that is, its own peace, that is, the worldly [peace]: for the Church has the eternal peace which Christ left to it. So, as was said above, he calls the white horse the Church; its rider, Christ or the Holy Spirit. The bow which He held in His hand is His precepts, which have been directed throughout the whole world like the sharp arrows of the mighty, for slaying sins and rousing the hearts of the faithful. The crown on His head is the promise of eternal life. The red horse [he calls] the wicked people; its rider, the devil: whom he called red for this reason, that he was ruddy with the blood of many. And that a sharp sword was given to him, and to take peace from the earth, this means that, at the devil's persuasion, wicked men do not cease continually to stir up quarrels and discords among themselves, even to the point of death. And in the black horse is understood the sinister people, consenting to the devil. And that he had a balance in his hand, this is so because, while the wicked pretend to hold the scale of justice, in this way they very often deceive. That he said, Do not harm the wine and the oil: in the wine the blood of Christ, in the oil the anointing of chrism is understood. In the wheat or barley, the whole Church, whether in the great or in the least, or at any rate in the prelates and in the peoples: and in the pale horse are understood wicked men, who do not cease to stir up persecutions. These three horses are one, which went out after the white and against the white: and they have as their rider the devil, who is death. So the three horses are understood as famine and wars and pestilence: which the Lord also foretold in His Gospel, which are already happening, and, as the day of judgement draws near, will be still more so in the future. And that he said he saw under the altar of God the souls of the slain, the martyrs are understood. And that he says, A great earthquake, this is the last persecution. That he says the sun became black, and the moon bloody, and the stars fell from heaven: sun and moon and stars are the Church spread through the whole world. And that he says they fell: not the whole fell, but the whole is understood from the part. For in every persecution the good persevere, and the wicked fall as if from heaven, that is, from the Church. Then follows, As a fig tree casts its unripe figs when it is shaken by the wind: so the wicked fall from the Church, when they have been thrown into confusion by some tribulation. And that heaven withdrew like a book: it is the Church which is separated from the wicked and, like a rolled-up book, contains within itself divine mysteries known to itself. And that he says, The kings of the earth fled and hid themselves in the caves of the earth: this signifies that the whole world, in the good and holy, will have refuge with the Church, so that, placed under her protection, it may be able to attain to eternal life, with the help of our Lord Jesus Christ, Who lives and reigns for ages of ages. Amen.

HOMILIA VI.

Homily 6.

[Ib. VI-VIII.] Et vidi alterum angelum ascendentem ab ortu solis. Alterum angelum eamdem Ecclesiam catholicam intelligit: ab ortu solis, a passione et resurrectione Domini clamantem quatuor angelis terrae. Et clamavit voce magna dicens quatuor angelis, quibus data est potestas laedere terram et mare: Ne laeseritis terram, neque mare. Accipit autem gladium generaliter, sive contra quos in vita interficit, sive quos inter se pro rebus temporalibus usque ad mortem litigare persuadet. De tertio sigillo dicit equum nigrum exisse, et qui sedebat super eum habebat in manu sua stateram: Libram, inquit, habebat in manu sua, id est, examen aequitatis; quia dum fingit se justitiam tenere, per simulationem laedit. Dum autem in medio animalium, id est in medio Ecclesiae dicitur, Ne laeseris; ostenditur quod spirituales nequitiae potentiam in servos Dei non habent, nisi a Deo acceperint. Vinum et oleum ne laeseris: in vino et oleo, unctionem chrismatis et sanguinem Domini; in tritico autem et hordeo Ecclesiam dixit, sive in magnis sive in parvis Christianis, sive in praepositis et populis. De quarto sigillo, Equus pallidus. Et qui

[Ibid. 6-8.] And I saw another angel ascending from the rising of the sun. By another angel he understands the same Catholic Church: from the rising of the sun, [that is,] from the passion and resurrection of the Lord, crying out to the four angels of the earth. And he cried with a loud voice, saying to the four angels, to whom power was given to harm the earth and the sea: Do not harm the earth, nor the sea. Now he takes the sword in a general sense, whether of those against whom he kills in this life, or of those whom he persuades to contend among themselves over temporal things even to the point of death. Of the third seal he says that a black horse went out, and he who sat upon it had a balance in his hand: He had a scale, he says, in his hand, that is, the weighing of equity; because while he pretends to hold justice, he does harm through pretence. And when, in the midst of the living creatures, that is, in the midst of the Church, it is said, Do not harm; it is shown that the spiritual forces of wickedness have no power over the servants of God unless they have received it from God. Do not harm the wine and the oil: in the wine and oil [he signified] the anointing of chrism and the blood of the Lord; and in the wheat and barley he spoke of the Church, whether in great or in small Christians, whether in prelates and peoples. Of the fourth seal, A pale horse. And he who

Editors' notes and page, col. 2425

Footnotes

(1) ‹anchor: not visible› · call in col 2425

Mss., excrucianda. [UNSURE: the word is faint in the scan; read as excrucianda]

The manuscripts: excrucianda ("to be tormented").

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sedebat super eum nomen erat ei Mors, et infernus sequebatur eum: et data est ei potestas super quartam partem terrae, interficere gladio, fame, et morte, et bestiis terrae. Isti tres equi, unum sunt, qui exierunt post album et contra album: et unum sessorem habent diabolum, qui est mors. Nam equitem diabolum esse et socios ejus, sexto signo manifestat; cum praelio ultimo equos dicit congredi. Tres ergo equi, fames et bella et pestes intelliguntur, sicut a Domino in Evangelio praenuntiatur. Equus albus, verbum est praedicationis in orbe terrarum. In equo rufo et sessore ejus bella sunt significata quae futura sunt, imo fiunt, cum jam gens surgat contra gentem. Per equum pallidum et sessorem ejus, pestis magna et mortalitas signatur. Et infernus sequitur illum: id est, exspectat devorationem multorum. Et cum aperuisset sigillum quintum, vidi sub ara Dei animas interfectorum. Aram Dei Ecclesiam dicit, sub cujus oculis martyres effecti sunt. Et licet animae sanctorum in paradiso sint, tamen quia sanguis sanctorum super terram funditur, sub ara clamare dicuntur: sicut illud est, Sanguis fratris tui clamat ad me de terra (Gen. IV, 10). Et cum aperuisset sigillum sextum, terrae motus factus est magnus: id est, persecutio novissima. Et sol factus est niger sicut saccus cilicinus, et luna facta est tota sicut sanguis, et stellae ceciderunt in terram. Quod est sol et luna, hoc et stellae, id est Ecclesia: sed a toto pars intelligitur. Non enim tota Ecclesia, sed qui mali sunt in Ecclesia, ipsi cadunt de coelo. Totam autem dixit, quia in toto orbe terrarum erit novissima persecutio. Et tunc qui justi fuerint, permanebunt in Ecclesia tanquam in coelo: cupidi vero, injusti et adulteri acquiescere habent sacrificare diabolo. Et tunc qui se christianos esse verbis tantummodo dicebant, tanquam stellae cadent de coelo, quod est Ecclesia. Sicut ficus magno vento agitata mittit grossos suos. Agitatam arborem, Ecclesiae comparavit; ventum magnum, persecutioni; grossos, hominibus malis, qui excutiendi sunt et recessuri ab Ecclesia. Et coelum recessit ut involutus liber. Et hoc loco coelum Ecclesiam dicit, quae a malis recedit, et intra se sibi soli nota mysteria continet, sicut liber involutus, quem iniqui intelligere nec volunt omnino, nec possunt. Et omnis mons et insulae de locis suis motae sunt. Quod coelum, hoc montes, hoc insulae significant; id est Ecclesiam facta novissima persecutione omnem de loco suo recessisse, sive in bonis fugiendo persecutionem, sive in malis fidei cedendo. Sed potest in utramque partem convenire; quia et bona pars movetur de loco suo, fugiens, id est, amittens illud quod habet: sicut illud, Movebo candelabrum tuum de loco suo (Apoc. II, 5). Et reges terrae et magistratus: reges, potentes homines accipimus. Ex omni enim gradu et conditione convertentur ad Christum. Caeterum qui tunc reges erunt, praeter unum persecutorem, absconderunt se in speluncis et petris montium. Confugiunt omnes in praesenti saeculo ad fidem Ecclesiae, et in abscondito mysterio Scripturarum conteguntur. Et dicunt, Cadite: id est, tegite nos. Et abscondite nos: id est, ut homo vetus a Dei oculis abscondatur. Et aliter: Qui cogitat futurum judicium, convertitur ad montes, id est ad Ecclesiam, ut abscondantur peccata sua per poenitentiam in praesenti tempore, ne in futuro puniantur. Donec signemus servos Dei nostri in frontibus eorum: Ecclesiam denuntiat; et dicit malis hominibus, id est sinistrae parti laedenti, Ne laeseris. Haec est vox, quae in medio quatuor animalium dicit laedenti, Vinum et oleum ne laeseris: in vino et oleo, omnes qui sunt justi intelliguntur, quos nec diabolus nec mali homines laedere poterunt, nisi quoties ad eorum probationem permiserit Deus. Vinum, inquit, et oleum ne laeseris: praecipit Dominus omnem terram suam spiritualem non laedi, quousque omnes signentur. Et audivi numerum signatorum, centum quadraginta quatuor millia signati ex omni tribu filiorum Israel. Centum quadraginta quatuor millia, omnis omnino Ecclesia est. Postea vidi, et ecce populus multus, quem dinumerare nemo poterat, ex omnibus

was sitting upon it, his name was Death, and hell was following him: and power was given to him over the fourth part of the earth, to kill with the sword, with famine, and with death, and with the beasts of the earth. These three horses are one, which went out after the white and against the white: and they have one rider, the devil, who is death. For that the rider is the devil and his companions he makes plain at the sixth sign, when he says that the horses join battle in the last battle. The three horses, then, are understood as famines and wars and plagues, just as is foretold by the Lord in the Gospel. The white horse is the word of preaching in the world. In the red horse and its rider are signified wars which are to come, nay, are happening, since nation already rises against nation. By the pale horse and its rider a great plague and mortality is signified. And hell follows him: that is, it awaits the devouring of many. And when he had opened the fifth seal, I saw under the altar of God the souls of the slain. He calls the Church the altar of God, under whose eyes the martyrs were made. And although the souls of the saints are in paradise, yet because the blood of the saints is poured out upon the earth, they are said to cry out under the altar: as is that saying, The blood of your brother cries to Me from the earth (Gen. 4:10). And when he had opened the sixth seal, a great earthquake took place: that is, the last persecution. And the sun became black as sackcloth of hair, and the whole moon became as blood, and the stars fell upon the earth. What the sun and moon are, the stars are also, that is, the Church: but the part is understood from the whole. For not the whole Church, but those who are wicked in the Church, these fall from heaven. But he said 'whole' because the last persecution will be in the whole world. And then those who are just will remain in the Church as in heaven: but the covetous, the unjust and adulterers are to acquiesce in sacrificing to the devil. And then those who used to say they were Christians in words only will fall like stars from heaven, which is the Church. As a fig tree shaken by a great wind casts its unripe figs. He compared the shaken tree to the Church; the great wind to persecution; the unripe figs to wicked men, who are to be shaken off and to depart from the Church. And the heaven departed as a book rolled up. In this place too he calls the Church heaven, which departs from the wicked and holds within itself mysteries known to itself alone, like a book rolled up, which the unjust neither wish at all to understand nor are able to. And every mountain and the islands were moved from their places. What heaven signifies, the mountains signify, the islands signify; that is, that the whole Church, when the last persecution has taken place, has departed from its place, either in the good by fleeing persecution, or in the wicked by yielding up the faith. But it can apply to both parts; for the good part too is moved from its place, fleeing, that is, losing what it has: as is that saying, I will move your lampstand from its place (Rev. 2:5). And the kings of the earth and the magistrates: by kings we understand powerful men. For from every rank and condition they will be converted to Christ. But those who will then be kings, except the one persecutor, hid themselves in the caves and rocks of the mountains. All flee for refuge in the present age to the faith of the Church, and are covered in the hidden mystery of the Scriptures. And they say, Fall: that is, cover us. And hide us: that is, so that the old man may be hidden from the eyes of God. And otherwise: whoever thinks on the judgement to come turns to the mountains, that is, to the Church, so that his sins may be hidden through penance in the present time, lest they be punished in the future. Until we seal the servants of our God on their foreheads: he proclaims the Church; and he says to wicked men, that is, to the left-hand part that does harm, Do no harm. This is the voice which in the midst of the four living creatures says to the one doing harm, Do no harm to the wine and the oil: by the wine and the oil are understood all who are just, whom neither the devil nor wicked men will be able to harm, except as often as God permits for their testing. Do no harm, he says, to the wine and the oil: the Lord commands that His whole spiritual earth be not harmed until all are sealed. And I heard the number of the sealed, a hundred and forty-four thousand sealed from every tribe of the sons of Israel. The hundred and forty-four thousand is the whole Church altogether. After this I saw, and behold, a great people, which no one could number, from all

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gentibus et populis et linguis: non dixit, Post haec vidi alium populum; sed, vidi populum, id est eumdem quem viderat in mysterio centum quadraginta quatuor millium, hunc vidit innumerabilem ex omni tribu et lingua et gente, quia omnes gentes insertae sunt radici credendo. Dominus in Evangelio totam Ecclesiam tam de Judaeis quam de Gentibus, in tribubus Israel duodecim demonstrat, dicens: Sedebitis super duodecim thronos, judicantes duodecim tribus Israel (Matth. XIX, 28). Amicti stolis albis: stolas albas, donum Spiritus sancti intelligit. Et omnes angeli stabant a circuitu throni: angelos, Ecclesiam dicit; quia praeter ipsam nihil aliud describebat. Et respondit mihi unus de senioribus dicens: Isti qui amicti sunt stolis albis, qui sunt? Unus de senioribus qui respondit, officium indicat sacerdotum; quia Ecclesiam, id est populum in Ecclesia docent, quae sit remuneratio laboris sanctorum: dicens, Hi sunt qui venerunt ex magna tribulatione, et laverunt stolas suas in sanguine agni. Non enim, ut aliqui putant, martyres soli sunt, sed omnis populus in Ecclesia: quia non in sanguine suo dixit lavisse stolas suas, sed in sanguine agni, id est in gratia Dei per Jesum Christum Dominum nostrum, sicut scriptum est, Et sanguis Filii ejus mundavit nos (I Joan. I, 72). Et qui sedet in throno, habitat super eos: ipsi enim thronus sunt, super quos habitat Deus in saecula, id est in Ecclesia. Neque cadet super eos sol, neque aestus: sicut dicit Isaias de Ecclesia, Erit in umbra ab aestu (Isai. XXV, 4). Et deducet ad vitae fontes aquarum: omnia haec etiam in praesenti vita spiritualiter Ecclesiae eveniunt; cum dimissis peccatis resurgimus, et vitae prioris lugubris ac veteris hominis exspoliati, in Baptismo Christum induimur, et gaudio sancti Spiritus implemur. Et cum aperuisset sigillum septimum, factum est silentium in coelo: id est, in Ecclesia. Quasi media hora: in semihora, ostendit initium quietis aeternae. Et vidi septem angelos, qui stant in conspectu Dei. Septem angelos, Ecclesiam dixit, Qui acceperunt septem tubas, id est perfectam praedicationem: sicut scriptum est, Exalta, sicut tuba, vocem tuam (Id. LVIII, 1). Et alius angelus venit, et stetit ante altare: alium angelum quem dicit, non post illos septem venit, quia ipse est Dominus Jesus Christus. Habens thuribulum aureum: quod est corpus sanctum. Ipse enim Dominus factus est thuribulum, ex quo Deus odorem suavitatis accepit; et propitius factus est mundo, quia obtulit seipsum in odorem suavitatis (Ephes. V, 2). Et accepit angelus thuribulum, et implevit illud ex igne altaris: accepit Jesus corpus, id est Ecclesiam, et ad perficiendam Patris voluntatem, implevit illam igne Spiritus sancti. Et factae sunt voces et tonitrua et fulgura et terrae motus: omnia haec spirituales sunt Ecclesiae praedicationes et virtutes. Et septem angeli qui habebant septem tubas, praepararunt se ut tuba canerent: id est, Ecclesia praeparavit se ad praedicandum. Et primus angelus tuba cecinit, et facta est grando et ignis mixtus sanguine: facta est ira Dei, quae haberet in se multorum necem. Et missa est in terram, et tertia pars terrae combusta est, et tertia pars arborum, et omne fenum viride combustum est: quod est terra, hoc et arbores, hoc fenum, id est homines. Fenum autem viride, carnem intellige sanguineam et luxuriosam, secundum illud, Omnis caro fenum (Isai. XL, 6). Et secundus angelus tuba cecinit, et velut mons magnus ardens igni missus est in mare, et facta est tertia pars maris sanguis: ardeus mons, diabolus est. Et quod tertia pars terrae vel arborum, haec tertia pars maris. Et homines habentes animas, impios dixit: ut ostenderet in carne vivos, sed spiritualiter mortuos. Et tertiam partem navium corruperunt: doctrina sua haeretici corruperunt eos qui illis acquieverunt. Et tertius angelus tuba cecinit, et cecidit de coelo stella magna ardens velut facula: de Ecclesia dicit cecidisse homines superbos et impios. Magnam vero stellam dixit; quia personae majorum, et potestatem

of nations and peoples and tongues: he did not say, After these things I saw another people; but, I saw a people, that is, the same one whom he had seen in the mystery of the hundred and forty-four thousand; this one he saw beyond number, from every tribe and tongue and nation, because all nations have been grafted onto the root by believing. The Lord in the Gospel shows the whole Church, from the Jews as well as from the Gentiles, in the twelve tribes of Israel, saying: You will sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28). Clothed in white robes: by the white robes he understands the gift of the Holy Spirit. And all the angels were standing round about the throne: by the angels he means the Church; because besides it he was describing nothing else. And one of the elders answered me, saying: These who are clothed in white robes, who are they? The one of the elders who answered indicates the office of priests; because they teach the Church, that is, the people in the Church, what the reward of the labour of the saints is: saying, These are those who have come out of great tribulation, and have washed their robes in the blood of the Lamb. For it is not, as some think, the martyrs alone, but the whole people in the Church: because he did not say that they had washed their robes in their own blood, but in the blood of the Lamb, that is, in the grace of God through Jesus Christ our Lord, as it is written, And the blood of His Son has cleansed us (1 John 1:7). And He Who sits on the throne dwells over them: for they themselves are the throne, over whom God dwells for ever, that is, in the Church. Neither shall the sun fall upon them, nor the heat: as Isaiah says of the Church, It will be in shade from the heat (Isa. 25:4). And He will lead [them] to the fountains of the waters of life: all these things also happen spiritually to the Church in the present life, when, our sins forgiven, we rise again, and, stripped of the mournful former life and of the old man, we put on Christ in Baptism, and are filled with the joy of the Holy Spirit. And when he had opened the seventh seal, there was silence in heaven: that is, in the Church. As it were half an hour: by the half-hour he shows the beginning of eternal rest. And I saw seven angels, who stand in the sight of God. By the seven angels he meant the Church, Who received seven trumpets, that is, perfect preaching: as it is written, Lift up your voice like a trumpet (Isa. 58:1). And another angel came, and stood before the altar: the other angel of whom he speaks did not come after those seven, because He is the Lord Jesus Christ Himself. Having a golden censer: which is the holy body. For the Lord Himself became the censer, from which God received an odour of sweetness; and He became propitious to the world, because He offered Himself for an odour of sweetness (Eph. 5:2). And the angel took the censer, and filled it from the fire of the altar: Jesus took a body, that is, the Church, and, to accomplish the Father's will, filled it with the fire of the Holy Spirit. And there were voices and thunders and lightnings and an earthquake: all these are the spiritual preachings and powers of the Church. And the seven angels who had the seven trumpets prepared themselves to sound the trumpet: that is, the Church prepared itself for preaching. And the first angel sounded the trumpet, and there was hail and fire mixed with blood: there was the wrath of God, which would hold within it the death of many. And it was cast upon the earth, and a third part of the earth was burnt up, and a third part of the trees, and all the green grass was burnt up: what the earth is, this the trees are too, and this the grass, that is, men. By the green grass, moreover, understand flesh full-blooded and wanton, according to that saying, All flesh is grass (Isa. 40:6). And the second angel sounded the trumpet, and as it were a great mountain burning with fire was cast into the sea, and a third part of the sea became blood: the burning mountain is the devil. And what the third part of the earth or of the trees is, this the third part of the sea is. And by men having souls he meant the impious: to show them alive in the flesh, but spiritually dead. And they corrupted a third part of the ships: the heretics by their doctrine corrupted those who acquiesced in them. And the third angel sounded the trumpet, and there fell from heaven a great star burning like a torch: he says that proud and impious men fell from the Church. But he called it a great star; because the persons of those of greater rank, and power

Editors' notes and page, col. 2427

Footnotes

(1) ‹anchor: animas, impios dixit› · call in col 2427

Mss., arbores habentium animas dixit

The manuscripts: "he called them trees of those who have souls".

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misprints kept as printed: "(I Joan. I, 72)" (for 7; the English gives 1 John 1:7); "ardeus mons" (for ardens)

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vel divitias habentium. Et nomen hujus stellae dicitur absinthium, et facta est tertia pars aquarum in absinthium: tertia pars hominum facta est similis stellae quae super illam cecidit. Et multi hominum mortui sunt ab aquis, quoniam amaricaverunt aquae. Homines mortui sunt ab aquis. Hoc in his qui rebaptizantur, manifeste intelligi potest. Et quartus angelus tuba cecinit, et percussa est tertia pars solis, et tertia pars lunae et tertia pars stellarum: sol, luna et stellae, Ecclesia est, cujus tertia pars percussa est; in tertia parte, intelliguntur omnes mali. Percussa est autem, id est suis malis tradita et voluptatibus: ut redundantibus et inolescentibus peccatis, suo tempore revelaretur. Et vidi et audivi vocem unius aquilae volantis in medio coeli, et dicentem, Vae! vae! vae habitantibus terram! Aquilam Ecclesiam intelligit volantem in medio coeli, id est in medio sui discurrentem, et plagas novissimi temporis magna voce praedicantem. Quando enim sacerdos diem judicii annuntiat, aquila in medio coeli volat. Sicut ergo supra dictum est, alius angelus quem dixit ascendisse ab ortu solis, Ecclesia est, ascendens ab ortu solis, id est a passione vel resurrectione Domini. Quod autem dicit, Ne laeseris terram, neque mare; Ecclesia hoc quotidie praedicando malis hominibus clamat. Quod dicit, Vinum et oleum ne laeseris; in vino et oleo, omnes qui sunt justi in Ecclesia intelliguntur; quos nemo laedere poterit, nisi ad probationem illorum permiserit Deus. Quod autem ait, centum quadraginta quatuor millia fuisse signatos: tota Ecclesia intelligitur. Unde et in illis de quibus dixit se vidisse populum multum quem dinumerare nemo poterat, Ecclesia eadem significata est. Quod autem dixit, amictos esse stolis albis; in stolis donum Spiritus sancti intelligitur: angelos stantes circa thronum, Ecclesiam dixit, quia praeter illam nihil aliud describebat. Senior qui respondens dixit, Qui sunt isti, et unde venerunt, officium indicat sacerdotum, qui populum in Ecclesia docent. Quod autem dixit, Laverunt stolas, de tota Ecclesia dixit, non de martyribus tantum. Denique non dicit in sanguine suo, sed in sanguine agni, quod utique per Baptismi sacramentum impletur. Et qui sedet super thronum, habitat super illos: ipsi enim thronus sunt, super quos habitat Deus. Neque cadet super eos sol, neque ullus aestus: et deducet eos ad vitae fontes aquarum: omnia haec etiam in praesenti saeculo, et his diebus spiritualiter Ecclesiae eveniunt; dum ita per gratiam Dei defenditur, ut persecutionibus mundi hujus exerceatur potius quam vincatur. Quod dicit in semihora silentium factum in coelo; in Ecclesia dicit, et significat initium quietis aeternae. Et septem angelis tubis canentibus: in angelis Ecclesia, in tubis praedicatio Ecclesiae intelligitur. Alius angelus, quem dixit stetisse ante altare, Christus Dominus est. Habens thuribulum aureum: corpus scilicet sanctum, per quod Deus Pater passionis incensum, odorem suavitatis accepit. Quod autem dicit, Factae sunt voces, fulgura et tonitrua; praedicationes sunt Ecclesiae spirituales. Septem angeli qui se praeparaverunt ut canerent, Ecclesia est; in qua per totum mundum contra omnia peccata vel crimina fit praedicatio spiritualis. Quod autem canente primo angelo tertia pars terrae combusta est, significat homines superbos et voluptatibus deditos, quos Deus justo judicio permittit incendio luxuriae vel cupiditatis exuri. Quod autem, canente secundo angelo, mons ardens cecidit in mare; mons ille diabolus, mare mundus iste intelligitur. Tertia pars maris, sicuti jam supra dictum est, homines iniqui et impii. Quod autem, tertio angelo canente, stella magna cecidit de coelo, homines magni intelliguntur, qui malis moribus et iniquis actibus de Ecclesia tanquam de coelo cadunt. Quod dicit, Multi hominum mortui sunt ab aquis, quoniam amaricaverunt aquae; hoc in his qui rebaptizantur intelligi potest. Quod autem, canente quarto angelo, solis, et lunae et stellarum tertia pars percussa est; in his Ecclesia intelligitur, in qua quotidie qui mali vel ficti sunt, persuadente diabolo peccatorum

or of those who have riches. And the name of this star is called wormwood, and the third part of the waters became wormwood: the third part of men became like the star which fell upon it. And many of men died from the waters, because the waters were made bitter. Men died from the waters. This can plainly be understood of those who are rebaptized. And the fourth angel sounded the trumpet, and the third part of the sun was struck, and the third part of the moon and the third part of the stars: sun, moon and stars are the Church, the third part of which was struck; in the third part all the wicked are understood. And it was struck, that is, handed over to its own evils and pleasures, so that, its sins overflowing and growing strong, it might be revealed in its own time. And I saw and heard the voice of an eagle flying in the midst of heaven, and saying, Woe! woe! woe to those who dwell on the earth! By the eagle he understands the Church flying in the midst of heaven, that is, running to and fro in its own midst, and proclaiming with a loud voice the plagues of the last time. For when a priest announces the day of judgement, the eagle flies in the midst of heaven. As, then, was said above, the other angel, who he said had ascended from the rising of the sun, is the Church, ascending from the rising of the sun, that is, from the passion or resurrection of the Lord. As for his saying, Do not harm the earth, nor the sea; the Church cries this out daily to wicked men by preaching. As for his saying, Do not harm the wine and the oil; in the wine and the oil all who are righteous in the Church are understood; whom no one will be able to harm, unless God has permitted it for their testing. As for his saying that a hundred and forty-four thousand were sealed: the whole Church is understood. Hence also in those of whom he said that he had seen a great people which no one could number, the same Church is signified. As for his saying that they were clothed in white robes; in the robes the gift of the Holy Spirit is understood: the angels standing around the throne he called the Church, because apart from it he was describing nothing else. The elder who answering said, Who are these, and whence have they come, indicates the office of priests, who teach the people in the Church. As for his saying, They have washed their robes, he said it of the whole Church, not of the martyrs only. Indeed he does not say in their own blood, but in the blood of the Lamb, which is surely fulfilled through the sacrament of baptism. And He Who sits upon the throne dwells over them: for they themselves are the throne, over whom God dwells. Neither shall the sun fall upon them, nor any heat: and He shall lead them to the fountains of the waters of life: all these things befall the Church spiritually even in the present age and in these days, while it is so defended by the grace of God that it is exercised rather than overcome by the persecutions of this world. As for his saying that there was silence in heaven for half an hour; he speaks of it in the Church, and it signifies the beginning of eternal rest. And the seven angels sounding trumpets: in the angels the Church, in the trumpets the preaching of the Church is understood. The other angel, who he said had stood before the altar, is Christ the Lord. Having a golden censer: namely the holy body, through which God the Father received the incense of the passion, an odour of sweetness. As for his saying, There were voices, lightnings and thunders; these are the spiritual preachings of the Church. The seven angels who prepared themselves to sound are the Church; in which throughout the whole world spiritual preaching is made against all sins or crimes. As for the third part of the earth being burnt up when the first angel sounded, it signifies men who are proud and given over to pleasures, whom God by just judgement permits to be burnt up by the fire of lust or of greed. As for a burning mountain falling into the sea when the second angel sounded; that mountain is understood as the devil, the sea as this world. The third part of the sea, as has already been said above, is wicked and impious men. As for a great star falling from heaven when the third angel sounded, great men are understood, who by evil morals and wicked acts fall from the Church as from heaven. As for his saying, Many of men died from the waters, because the waters were made bitter; this can be understood of those who are rebaptized. As for the third part of the sun, and of the moon and of the stars being struck when the fourth angel sounded; in these the Church is understood, in which daily those who are wicked or feigned, at the devil's persuasion, with the wounds of sins

Editors' notes and page, col. 2428

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vulneribus percutiuntur in anima. Quod autem dicit Aquilam volantem in medio coeli, et clamantem, Vae! vae! vae! Ecclesiam intelligi voluit volantem in medio coeli, id est, in medio sui, et per assiduitatem praedicationis plagas novissimi temporis annuntiantem. Quando enim sacerdos in Ecclesia Dei diem judicii annuntiat, aquila in medio coeli volat. Concedat divina pietas, ut dum et sacerdotes student jugiter praedicare, et populi ea quae praedicantur fideliter adimplere, simul mereantur ad aeterna pervenire, praestante Domino Jesu Christo, qui vivit, etc.

are struck in the soul. But when he speaks of an eagle flying in the midst of heaven and crying, Woe! woe! woe! he meant the Church to be understood as flying in the midst of heaven, that is, in its own midst, and by the constancy of its preaching announcing the plagues of the last time. For when the priest in the Church of God announces the day of judgement, the eagle flies in the midst of heaven. May the divine goodness grant that, while the priests are zealous to preach continually and the peoples to fulfil faithfully what is preached, they may together deserve to attain to eternal things, by the gift of our Lord Jesus Christ, Who lives, etc.

HOMILIA VII.

Homily VII.

[Ib. IX et X.] Modo, fratres charissimi, cum Apocalypsis legeretur, audivimus quia quinto angelo tuba canente, stella de coelo ceciderit super terram. Una stella corpus est multorum cadentium per peccata. Et data est ei clavis putei abyssi: stella, abyssus, puteus homines sunt. Ergo stella cecidit de coelo: id est, populus peccator de Ecclesia. Et accepit putei abyssi clavem: id est, potestatem cordis sui, ut aperiat cor suum, in quo diabolus deligatus non compescatur ut faciat voluntatem suam. Et aperuit puteum abyssi: id est, manifestavit cor suum sine ullo timore vel pudore peccandi. Et ascendit fumus de puteo: id est de populo ascendit quod cooperit et obscurat Ecclesiam, ita ut dicatur, Et obscuratus est sol et aer de fumo putei. Obscuratum dixit solem, non cecidisse. Peccata enim malorum et superborum hominum, quae passim committuntur per orbem, obscurant solem, id est Ecclesiam, et sanctis ac justis interdum faciunt obscuritatem: quia tantus est malorum numerus, ut aliquoties vix inter eos appareant boni. Sicut, inquit, fumus fornacis magnae. Et ex fumo putei exierunt locustae in terram, et data est eis potestas, sicut habent potestatem scorpii terrae; id est, veneno laedere. Et praeceptum est illis, ne laederent fenum terrae neque omnem arborem, nisi homines. Et datum est eis ne occiderent eos. Et quia duae partes sunt in Ecclesia, bonorum scilicet et malorum; una pars sic percutitur ut corrigatur, alia voluptatibus suis relinquitur. Pars bonorum humiliationi traditur ad cognitionem justititiae Dei, et commemorationem poenitentiae, sicut scriptum est, Bonum mihi quod humiliasti me, ut discerem justificationes tuas (Psal. CXVIII, 17). Datum est eis ne occiderent, sed ut cruciarent: et cruciatus eorum sicut cruciatus scorpii, cum percutit hominem: hoc tunc fit, quando diabolus per vitia vel peccata venena propinat. Et quaerent homines mortem: mortem vero requiem dixit. Quaerent itaque mortem, sed malis, id est tribulationibus, ut ipsi requiescant, dum mala moriuntur. Super capita, inquit, earum tanquam coronae similes auro. Ecclesia superius descripta est in viginti quatuor senioribus, qui habent coronas aureas; isti autem similes auro, haereses sunt, quae imitantur Ecclesiam. Et habebant capillos, sicut capillos mulierum: in capillis mulierum non solum sexum effeminatum, sed etiam utrumque sexum voluit ostendere. Et habebant caudas similes scorpiis, et aculei in caudis eorum: caudas haereticorum praepositos dicit, sicut scriptum est, Propheta docens mendacium, hic est cauda (Isai. IX, 15); qui sunt pseudoprophetae, et hj crudelia regum jussa implent. Habentes super se regem angelum abyssi: id est, diabolum vel regem saeculi. Abyssus populus est. Cui nomen hebraice Abaddon, graece ἀπολλύων, latine Perdens. Vae unum abiit, et ecce duo vae veniunt, post haec. Et sextus angelus tuba cecinit: hinc incipit novissima praedicatio. Et audivi unum ex quatuor cornibus angelum altaris aurei, quod est in conspectu Dei, dicentem sexto angelo, qui habebat tubam: Solve quatuor angelos, qui alligati sunt in flumine magno Euphrate. Altare quod

[Ibid. 9 and 10.] Just now, dearest brothers, when the Apocalypse was being read, we heard that, as the fifth angel sounded the trumpet, a star fell from heaven upon the earth. The one star is the body of many who fall through sins. And the key of the pit of the abyss was given to it: the star, the abyss and the pit are men. So the star fell from heaven: that is, the sinful people from the Church. And it received the key of the pit of the abyss: that is, power over its own heart, so that it opens its heart, in which the devil, bound, is not restrained from doing his will. And it opened the pit of the abyss: that is, it laid bare its heart without any fear or shame of sinning. And smoke went up from the pit: that is, from the people there went up what covers and darkens the Church, so that it is said, And the sun and the air were darkened by the smoke of the pit. He said that the sun was darkened, not that it had fallen. For the sins of evil and proud men, which are committed everywhere throughout the world, darken the sun, that is, the Church, and at times bring darkness upon the holy and the just: because the number of the evil is so great that sometimes the good scarcely appear among them. As, he says, the smoke of a great furnace. And out of the smoke of the pit locusts came forth upon the earth, and power was given to them, as the scorpions of the earth have power; that is, to harm with poison. And they were commanded not to harm the grass of the earth nor any tree, but only men. And it was given to them that they should not kill them. And since there are two parts in the Church, namely of the good and of the evil, the one part is struck so that it may be corrected, the other is left to its own pleasures. The part of the good is handed over to humiliation, for the knowledge of the justice of God and the remembrance of penance, as it is written, It is good for me that Thou hast humbled me, that I might learn Thy justifications (Ps. 118:17). It was given to them not to kill, but to torment: and their torment was as the torment of a scorpion when it strikes a man: this happens when the devil administers poisons through vices or sins. And men will seek death: but by death he meant rest. So they will seek death, but for evils, that is, for tribulations, so that they themselves may rest while the evils die. On their heads, he says, as it were crowns like gold. The Church was described above in the twenty-four elders, who have golden crowns; but these that are like gold are the heresies, which imitate the Church. And they had hair like the hair of women: by the hair of women he meant to show not only the effeminate sex but both sexes. And they had tails like scorpions, and stings in their tails: by tails he means the leaders of the heretics, as it is written, The prophet teaching falsehood, he is the tail (Isa. 9:15); these are the false prophets, and they carry out the cruel commands of kings. Having over them as king the angel of the abyss: that is, the devil or the king of the world. The abyss is the people. Whose name in Hebrew is Abaddon, in Greek Apollyon, in Latin Destroying. One woe has passed, and behold, two woes come after these things. And the sixth angel sounded the trumpet: here the last preaching begins. And I heard one angel from the four horns of the golden altar, which is in the sight of God, saying to the sixth angel, who had the trumpet: Loose the four angels who are bound in the great river Euphrates. The altar which

Editors' notes and page, col. 2429

Footnotes

(1) ‹anchor: ad aeterna pervenire› · call in col 2429

Mss., ad aeternam beatitudinem.

The manuscripts: ad aeternam beatitudinem ("to eternal blessedness").

(printed under page 563)

(2) ‹anchor: solem, non cecidisse› · call in col 2429

Mss., occidisse.

The manuscripts: occidisse ("to have killed").

(printed under page 563)

(3) ‹anchor: bonorum humiliationi› · call in col 2429

Mss., humiliationi.

The manuscripts: humiliationi ("to humiliation").

(printed under page 563)

Page

running head: 2429 APPENDIX.
marginal letters: (none)
old-edition numerals: (none)
misprints kept as printed: "justititiae" (justi-/titiae across a line, for justitiae); "hj" (for hi)
UNSURE (Q3a): footnote 3's variant is hard to read at this resolution; it may not be "humiliationi" exactly (the text reads humiliationi), re-check at higher zoom

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est in conspectu Dei, Ecclesiam vult intelligi, quae in tempore novissimae persecutionis audeat crudelissimi regis verba aut jussa contemnere, et ab obtemperantibus discedere. Solve quatuor angelos in flumine Euphrate. Flumen Euphratem peccatorem populum dixit, in quo satanas et propria voluntas ligata est. Euphrates autem fluvius est Babylonis, sicut Jeremias in medio Babylonis submittit librum in Euphratem (Jerem. LI, 63). Et soluti sunt quatuor angeli, id est inchoata persecutio est. Parati in horam et diem et mensem et annum, ut occiderent tertiam partem hominum: haec sunt quatuor tempora triennii, et pars temporis. Et numerus, inquit, exercituum bis myriades myriadum, audivi numerum eorum: sed non dixit, quot myriadum. Ut occiderent tertiam partem hominum: haec est superborum pars tertia, de qua descendit Ecclesia. Et vidi equos in visione, et qui sedebant super eos, habebant loricas igneas, et hyacinthinas ac sulfureas. Equos homines dicit, sessores vero spiritus nequam, armatos igne, fumo et sulfure. Et capita equorum erant sicut leonum: ad saeviendum in persecutione. Ex ore eorum exit fumus, ignis et sulfur: id est, blasphemiae de ore eorum contra Deum egrediuntur. Caudae eorum similes serpentibus. Caudas praepositos diximus, capita principes mundi. Et in his nocet diabolus, et sine his nocere non potest: aut enim sacrilegi reges male jubendo, aut sacrilegi sacerdotes male docendo nocent. Et vidi, inquit, alium angelum fortem descendentem de coelo, amictum nube, et iris, id est arcus, in capite ejus, et facies ejus erat ut sol: amictus nube, Dominus intelligitur amictus Ecclesia. Legimus enim sanctos, nubes; sicut Isaias dicit, Qui sunt hi, qui ut nubes volant (Isai. LX, 8)? Indutum itaque nube spirituali, id est, sancto corpore Christum intellige. Et iris super caput ejus: id est, vel judicium quod fit et quod futurum est, vel promissio perseverans. Ecclesiam enim describit in Domino, dicens, Et facies ejus sicut sol; id est, de resurrectione. Sicut sol enim apparuit, quando a mortuis resurrexit. Et pedes ejus sicut columnae ignis. Pedes Apostolos dicit, per quos in universo mundo doctrina ejus discurrit: aut certe, quia pes novissima pars corporis est, Ecclesiam dicit post ignem novissimae persecutionis futuram sanctorum claritatem. Et posuit pedem suum dexterum super mare, sinistrum autem super terram: id est, ad praedicandum trans mare, et in universo orbe terrarum. Et clamavit voce magna, quemadmodum leo rugit: id est, fortiter praedicavit. Et cum clamasset, locuta sunt septem tonitrua voces suas, quae sunt et septem tubae. Et audivi vocem dicentem de coelo, Signa quae locuta sunt septem tonitrua, noli ea scribere: propter obtundendos, ut non passim omnibus impiis pateant verba Dei. Alio denique loco propter servos suos: Ne signaveris, inquit, verba prophetiae hujus. Et ostendit quibus signari jusserat, et quibus non: Qui perseveraverit, inquit, nocere, noceat; et qui in sordibus est, sordescat adhuc (Apoc. XXII, 10, 11). Hoc est, Propterea in similitudinibus loquor illis, ut qui justus est, justiora faciat, similiter et sanctus sanctiora; hoc est, Vestri felices oculi, quoniam vident, et aures, quoniam audiunt: istis enim non sunt signata verba libri, malis autem signata sunt. Et juravit angelus ille, quoniam tempus jam non erit: sed in diebus septimi angeli, cum coeperit tuba canere: septima tuba finis est persecutionis et adventus Domini. Propterea dixit Apostolus in novissima tuba fieri resurrectionem (I Cor. XV, 52). Quod autem sicut supra dictum est, quinto angelo tuba canente iterum stellam dixit cecidisse de coelo; etiam et haec stella corpus est multarum stellarum de coelo, id est de Ecclesia cadentium, et significat populum superbum et impium. Quod autem data est ei clavis abyssi; dimissus est in potestate cordis sui, ut aperiat cor suum diabolo, et absque ulla reverentia exerceat omne malum. Quod autem ascendit fumus de puteo; id est, de populo malo: et

is in the sight of God, he wishes the Church to be understood, which in the time of the last persecution will dare to despise the words or commands of the most cruel king, and to depart from those who obey. Loose the four angels in the river Euphrates. By the river Euphrates he meant the sinful people, in which Satan and [its] own will are bound. Now the Euphrates is the river of Babylon, just as Jeremiah in the midst of Babylon sinks a book in the Euphrates (Jer. 51:63). And the four angels were loosed, that is, the persecution has begun. Prepared for the hour and day and month and year, to kill the third part of men: these are the four times of the three years, and a part of a time. And the number, he says, of the armies was twice myriads of myriads; I heard their number: but he did not say how many myriads. To kill the third part of men: this is the third part, that of the proud, from which the Church went down. And I saw horses in the vision, and those who sat upon them had breastplates of fire, and of hyacinth and of sulphur. By horses he means men, and by riders wicked spirits, armed with fire, smoke and sulphur. And the heads of the horses were like those of lions: for raging in the persecution. Out of their mouth goes forth smoke, fire and sulphur: that is, blasphemies go forth from their mouth against God. Their tails were like serpents. By tails we have said [are meant] those set over others, by heads the princes of the world. And through these the devil does harm, and without these he cannot do harm: for either sacrilegious kings do harm by commanding evilly, or sacrilegious priests by teaching evilly. And I saw, he says, another mighty angel coming down from heaven, clothed with a cloud, and an iris, that is, a rainbow, on his head, and his face was as the sun: by clothed with a cloud is understood the Lord clothed with the Church. For we read that the saints are clouds; as Isaiah says, Who are these, that fly as clouds (Isa. 60:8)? Understand, therefore, Christ clothed with a spiritual cloud, that is, with the holy body. And a rainbow upon his head: that is, either the judgement which is being made and which is to come, or the promise that endures. For he describes the Church in the Lord, saying, And his face as the sun; that is, concerning the resurrection. For He appeared as the sun when He rose from the dead. And his feet as pillars of fire. By the feet he means the Apostles, through whom His teaching ran throughout the whole world: or certainly, since the foot is the last part of the body, he means the Church, the glory of the saints which is to be after the fire of the last persecution. And he set his right foot upon the sea, and his left upon the land: that is, for preaching across the sea, and in the whole circle of the lands. And he cried with a loud voice, as a lion roars: that is, he preached mightily. And when he had cried, the seven thunders uttered their voices, which are also the seven trumpets. And I heard a voice saying from heaven, Seal the things which the seven thunders have spoken, do not write them: on account of those who are to be dulled, so that the words of God may not lie open everywhere to all the ungodly. Again, in another place, on account of His servants: Do not seal, he says, the words of this prophecy. And he showed for whom he had ordered them to be sealed, and for whom not: Whoever persists in doing harm, he says, let him do harm; and whoever is in filth, let him be filthy still (Rev. 22:10–11). That is, Therefore I speak to them in similitudes, so that whoever is righteous may do more righteous things, and likewise the holy more holy things; that is, Blessed are your eyes, because they see, and your ears, because they hear: for to these the words of the book are not sealed, but to the wicked they are sealed. And that angel swore that time shall be no more: but in the days of the seventh angel, when he begins to sound the trumpet: the seventh trumpet is the end of the persecution and the coming of the Lord. Therefore the Apostle said that the resurrection takes place at the last trumpet (1 Cor. 15:52). Now as to what was said above, that when the fifth angel sounded the trumpet he said again that a star had fallen from heaven; this star too is the body of many stars falling from heaven, that is, from the Church, and it signifies the proud and ungodly people. And as to the key of the abyss being given to it; it has been let go into the power of its own heart, so that it may open its heart to the devil, and without any reverence practise every evil. And as to the smoke going up from the pit; that is, from the wicked people: and

Editors' notes and page, col. 2430

Footnotes

(a) ‹anchor: not visible› · call in col 2430

Sic omnino Tichonius, teste Primasio.

So exactly Tichonius, as Primasius witnesses.

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obscuravit solem et lunam; obscuratum solem dixit, non occidisse. Hoc ideo, quia peccata malorum et superborum hominum obscurare videntur solem, dum sanctis et justis interdum per multas tribulationes faciunt obscuritatem. Sed lumen eorum exstinguere non possunt, quia illis ad malum consentire non acquiescunt. Quod autem dicit, Ex fumo putei exisse locustas, et accepisse potestatem laedendi: et datum est eis ne occiderent eos; hoc ideo, quia duae partes sunt in Ecclesia, bonorum scilicet et malorum. Una pars sic percutitur ut corrigatur, alia voluptatibus suis relinquitur. Quod autem dixit, Cruciatus earum sicut cruciatus scorpii, cum percutit hominem: hoc tunc fit, quando diabolus luxuriosis hominibus per vitia et peccata, in modum scorpii venena propinat. Et super capita earum tanquam coronae similes auro. Viginti et quatuor seniores, in quibus Ecclesia descripta est, coronas aureas habebant: isti autem similes auro, haereses scilicet quae imitantur Ecclesiam. Quod autem capillos habebant mulierum; in capillis non solum sexum effeminatum, sed etiam utrumque sexum voluit ostendere. In caudis earum, quae erant tanquam scorpii, duces vel principes haereticorum intelliguntur: sicut scriptum est, Propheta docens mendacium hic est cauda. Habebant super se regem abyssi: id est, diabolum. In abysso populus malus intelligitur, cui diabolus dominatur. Altare quod dixit esse in conspectu Dei, Ecclesiam vult intelligi, quae velut aurum purgatum, tempore novissimae persecutionis audeat crudelissimi regis jussa contemnere, et ab obtemperantibus discedere. Quod autem dicit quatuor angelos ligatos in flumine Euphrate; flumen Euphrates populum peccatorem significat, in quo satanas et propria voluntas ligata est. Euphrates autem est fluvius Babylonis, quae interpretatur Confusio. Unde ad ipsum fluvium pertinent, quicumque res confusione dignas exercent. Quod autem dicit se vidisse equos, et qui sedebant super ipsos, habebant loricas igneas et hyacinthinas et sulfureas; equos, superbos homines dicit, et sessorem eorum diabolum et angelos ejus. Quod autem dicit capita equorum sicut leonum, propter violentam persecutionem malorum hominum dictum est. Et ex ore eorum exiit ignis, fumus et sulfur: id est, blasphemiae de ore eorum contra Deum egrediuntur. In caudis, quae erant similes serpentibus, sic⟨u⟩t jam supra dictum est, principes et praepositi sunt haereticorum, per quos laedere consuevit diabolus. Aut enim sacrilegi reges male jubendo, aut sacrilegi sacerdotes male docendo nocent. Angelum quem dixit amictum nube, Dominus et Salvator noster est, amictus nube, id est Ecclesia: quia de sanctis scriptum est, Qui sunt isti, qui ut nubes volant? Quod autem dixit, Facies ejus ut sol, propter resurrectionem Domini dixit: sicut sol enim apparuit, quando a mortuis resurrexit. In pedibus ejus, qui erant sicut columnae ignis, Apostoli figurati sunt, per quos in universo mundo doctrina ejus discurrit. Quod autem, posuit pedem suum dexterum super mare, hoc significavit, quod praedicatio ejus usque trans mare, et in universum mundum itura esset. Quod autem, velut leo rugiens clamavit, hoc ideo quia ex potestate fortiter praedicavit. Quod autem dixit, Signa quae locuta sunt septem tonitrua, propter obtundendos dictum est, de quibus in Evangelio, Nolite sanctum dare canibus (Matth. VII, 6): id est, ut non passim omnibus impiis pateat verbum Dei. Alio denique loco propter servos suos dixit: Ne signaveris, inquit, verba prophetiae hujus. Et ostendit quibus signari jusserit, et quibus non: Qui perseveraverit, inquit, nocere, noceat: et qui in sordibus est, sordescat adhuc. Ecce quibus signatum est verbum Dei. Propterea in similitudinibus loquor illis, ut qui justus est, justiora faciat, similiter et sanctus sanctiora. Ecce quibus signatum non est. Quam rem oremus ut etiam in nobis implere Dominus

darkened the sun and the moon; he said that the sun was darkened, not that it had set. This is so because the sins of evil and proud men seem to darken the sun, while at times, through many tribulations, they bring darkness upon the holy and the just. But they cannot extinguish their light, because these do not acquiesce in consenting to them unto evil. And as to his saying that out of the smoke of the pit locusts came forth, and received power to harm: and it was given to them that they should not kill them; this is so because there are two parts in the Church, namely of the good and of the evil. One part is struck so that it may be corrected; the other is left to its own pleasures. And as to his saying, Their torment is as the torment of a scorpion, when it strikes a man: this happens when the devil, after the manner of a scorpion, serves poisons to dissolute men through vices and sins. And upon their heads as it were crowns like gold. The twenty-four elders, in whom the Church is portrayed, had golden crowns; but these are like gold, namely the heresies, which imitate the Church. And as to their having the hair of women: by the hair he wished to show not only the effeminate sex, but indeed both sexes. In their tails, which were like those of scorpions, the leaders or princes of the heretics are understood: as it is written, The prophet teaching a lie, he is the tail. They had over them a king of the abyss: that is, the devil. By the abyss is understood the evil people, over whom the devil rules. The altar which he said is in the sight of God, he wishes to be understood as the Church, which, like refined gold, in the time of the last persecution will dare to despise the commands of the most cruel king and to depart from those who obey them. And as to his speaking of four angels bound at the river Euphrates: the river Euphrates signifies the sinful people, in whom Satan and self-will are bound. Now the Euphrates is the river of Babylon, which is interpreted Confusion. Hence all who do things worthy of confusion belong to that river. And as to his saying that he saw horses, and those who sat upon them had breastplates of fire and of hyacinth and of sulphur: by the horses he means proud men, and by their rider the devil and his angels. And as to his saying that the heads of the horses were like those of lions, this was said on account of the violent persecution of evil men. And out of their mouth came forth fire, smoke and sulphur: that is, blasphemies go forth from their mouth against God. In the tails, which were like serpents, as has already been said above, are the princes and prelates of the heretics, through whom the devil is accustomed to do harm. For either sacrilegious kings do harm by commanding evilly, or sacrilegious priests by teaching evilly. The angel whom he said was clothed with a cloud is our Lord and Saviour, clothed with a cloud, that is, the Church: for it is written of the saints, Who are these that fly as clouds? And as to his saying, His face was as the sun, he said it on account of the resurrection of the Lord: for He appeared as the sun when He rose from the dead. By His feet, which were as pillars of fire, the Apostles are figured, through whom His teaching ran throughout the whole world. And as to the words, He set His right foot upon the sea, this signified that His preaching was to go even across the sea and into the whole world. And as to His crying out as a roaring lion, this is because He preached mightily out of power. And as to his saying, Seal the things which the seven thunders spoke, this was said on account of those who are to be blunted, of whom [it is said] in the Gospel, Do not give what is holy to dogs (Matt. 7:6): that is, so that the word of God may not lie open everywhere to all the impious. Finally, in another place, on account of His servants He said: Do not seal, He says, the words of this prophecy. And He showed for whom He ordered it to be sealed, and for whom not: He who perseveres, He says, in doing harm, let him do harm: and he who is in filth, let him be filthy still. Behold for whom the word of God is sealed. Therefore I speak to them in similitudes, so that he who is just may do more just things, and likewise the holy more holy things. Behold for whom it is not sealed. Let us pray that the Lord may deign to fulfil this thing in us too

Editors' notes and page, col. 2431

Footnotes

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Mss., praedicando.

The manuscripts: praedicando ("by preaching").

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pro sua pietate dignetur, qui cum Patre et Spiritu sancto vivit et regnat. Amen.

in His loving-kindness, Who lives and reigns with the Father and the Holy Spirit. Amen.

HOMILIA VIII.

Homily VIII.

[Ib. X et XI.] Vox de coelo, imperium est Dei, qui Ecclesiae cor tangit, et jubet percipere eam, quia Ecclesia aperto libro futuram pacem praedicavit. Et abii ad angelum, ut daret mihi librum: hoc ex persona Joannis Ecclesia dicit, desiderans perdoceri. Et tunc dixit mihi, Accipe et comede illum: id est, tuis visceribus pande, et describe in latitudine cordis. Et faciet amaricari ventrem tuum, sed in ore tuo erit dulce ut mel: id est, cum perceperis, oblectaberis eloquii divini dulcedine, sed amaritudinem senties cum praedicare et operari coeperis quod intellexeris; sicut scriptum est, Propter verba labiorum tuorum ego custodivi vias duras (Psal. XVI, 4). Et aliter, Erit, inquit, in ore tuo dulce ut mel, et in ventre tuo amaritudo. In ore intelliguntur boni et spirituales Christiani, in ventre carnales et luxuriosi. Inde est quod cum verbum Dei praedicatur, spiritualibus dulce est: carnalibus vero, quorum secundum Apostolum Deus venter est (Philipp. III, 19), amarum videtur et asperum. Et data est mihi arundo virgae similis, dicens: Surge et metire templum Dei et altare, et adorantes in eo. Surge, excitatio est Ecclesiae. Non enim hic Joannes sedibundus audiebat. Metire templum, et altare, et adorantes in eo: Ecclesiam jubet recenseri, et praeparari ad ultimum, et adorantes in ea. Sed quia non omnes qui videntur, adorant, ideo dixit, Atrium quod est foris templum, ejice foras, et ne metiaris illud. Ipsi atrium sunt qui videntur in Ecclesia esse, et foris sunt, sive haeretici, sive male viventes catholici. Quoniam datum est gentibus, et civitatem sanctam calcabunt mensibus quadraginta duobus. Qui excludentur, et quibus dabitur, utrique calcabunt eam. Et dabo duobus testibus meis: id est, duobus Testamentis. Et prophetabunt diebus mille ducentis sexaginta: numerum novissimae persecutionis dixit, et futurae pacis, et totius temporis a Domini passione; quoniam utrumque tempus totidem dies habet, quod suo in loco dicetur. Saccis, id est ciliciis, amicti. Quod in ἐξομολογήσει, id est, in confessione sint constituti, quia ex sensu humilitatis dixit saccis amictos. Dehinc ostendit qui sunt hi duo testes, dicens, Hi sunt duae olivae et duo candelabra, in conspectu Domini terrae stantes: hi sunt qui stant, non qui stabunt. Duo candelabra Ecclesia est, sed pro numero Testamentorum dixit duo. Sicut quatuor angelos dixit Ecclesiam, cum sint septem pro numero angelorum terrae: ita ex septem candelabris, si unum vel amplius pro locis nominet, tota Ecclesia est. Nam Zacharias unum candelabrum vidit septiforme, et has duas olivas (Zach. IV, 2, 3), id est, Testamenta infundere oleum candelabro, id est Ecclesiae. Sicut sunt ibidem septem oculi, septiformis gratia Spiritus sancti, qui sunt in Ecclesia, inspicientes totam terram. Et si quis vult eos laedere vel occidere, ignis exiet ex ore eorum, et devorabit inimicos eorum: id est, si quis Ecclesiam vel laedit vel laedere voluerit, precibus oris ejus divino igne aut in praesenti ad correctionem, aut in futuro saeculo ad damnationem consumetur. Hi habent potestatem claudere coelum nubibus, ne pluat in diebus prophetiae ipsorum. Habent, ait; non, Habebunt: hoc ideo dicit, quia tempus quod nunc agitur significavit. Sed et spiritualiter coelum clauditur, ne imbrem pluat, id est ne occulto, sed tamen justo judicio Dei super sterilem terram de Ecclesia benedictio descendat. Et cum finierint testimonium suum, bestia quae ascendit de abysso, faciet cum eis praelium. Aperte haec omnia ostendit ante novissimam persecutionem fieri, cum dicit, cum finierint testimonium suum: utique illud quod praebent usque ad revelationem Christi. Et vincet eos, et occidet: vincet,

[Ibid. 10 and 11.] The voice from heaven is the command of God, Who touches the heart of the Church and bids her receive it, because the Church, with the book opened, has proclaimed the peace to come. And I went to the angel, that he might give me the book: this the Church says in the person of John, desiring to be thoroughly taught. And then he said to me, Take and eat it: that is, lay it open in your inward parts, and write it out in the breadth of the heart. And it will make your belly bitter, but in your mouth it will be sweet as honey: that is, when you have received it, you will delight in the sweetness of the divine utterance, but you will feel bitterness when you begin to preach and to do what you have understood; as it is written, Because of the words of Thy lips I have kept hard ways (Ps. 16:4). And otherwise, It will be, he says, sweet as honey in your mouth, and in your belly bitterness. By the mouth are understood good and spiritual Christians, by the belly the carnal and dissolute. Hence it is that when the word of God is preached, it is sweet to the spiritual; but to the carnal, whose god, according to the Apostle, is the belly (Phil. 3:19), it seems bitter and harsh. And there was given to me a reed like a rod, saying: Rise and measure the temple of God and the altar, and those who worship in it. Rise is a rousing of the Church. For John was not hearing this while sitting. Measure the temple, and the altar, and those who worship in it: He bids the Church be counted over and be made ready for the end, and those who worship in her. But because not all who are seen worship, therefore he said, The court which is outside the temple cast out, and do not measure it. They themselves are the court who are seen to be in the Church and are outside, whether heretics or catholics living evilly. For it has been given to the nations, and they will trample the holy city for forty-two months. Both those who will be shut out and those to whom it will be given will trample her. And I will give to my two witnesses: that is, to the two Testaments. And they will prophesy for one thousand two hundred and sixty days: he has stated the number of the last persecution, and of the peace to come, and of the whole time from the Lord's Passion; since each period has the same number of days, which will be spoken of in its own place. Clothed in sackcloth, that is, in haircloth. That is, that they are set in exomologesis, that is, in confession, because he spoke of them as clothed in sackcloth in the sense of humility. Then he shows who these two witnesses are, saying, These are the two olive trees and the two lampstands, standing in the sight of the Lord of the earth: these are they who stand, not who will stand. The two lampstands are the Church, but he said two according to the number of the Testaments. Just as he called the Church four angels, though there are seven, according to the number of the angels of the earth: so, of the seven lampstands, if he names one or more according to places, it is the whole Church. For Zechariah saw one sevenfold lampstand, and these two olive trees (Zech. 4:2–3), that is, the Testaments, pouring oil into the lampstand, that is, into the Church. Just as in the same place there are seven eyes, the sevenfold grace of the Holy Spirit, which are in the Church, looking upon the whole earth. And if anyone wishes to hurt or to kill them, fire will come out of their mouth and will devour their enemies: that is, if anyone either hurts the Church or wishes to hurt her, he will be consumed by the prayers of her mouth with divine fire, either in the present for correction, or in the world to come for damnation. These have power to shut the heaven with clouds, that it may not rain in the days of their prophecy. They have, he says; not, They will have: he says this because he signified the time that is now passing. But heaven is also shut spiritually, that it may not rain down showers, that is, that by the hidden but nevertheless just judgement of God blessing may not descend from the Church upon barren ground. And when they have finished their testimony, the beast which ascends from the abyss will make war with them. He shows openly that all these things happen before the last persecution, when he says, when they have finished their testimony: that is, the testimony which they bear until the revelation of Christ. And he will conquer them and will kill them: he will conquer,

Editors' notes and page, col. 2432

Footnotes

(1) ‹anchor: not visible› · call in col 2432

Mss., Ecclesiae.

The manuscripts: Ecclesiae ("of the Church").

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(2) ‹anchor: not visible› · call in col 2432

In editis deest, stabunt. Habetur in Ms. Petrensi et apud Bedam. [UNSURE: the italic word is blurred in the scan; read as stabunt, matching "non qui stabunt" in the text]

Lacking in the printed editions: stabunt ("will stand"). It is found in the Petrensis manuscript and in Bede.

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(3) ‹anchor: illud quod praebent› · call in col 2432

Primasius, perhibent.

Primasius: perhibent ("they bear [witness]").

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in eis qui succubuerint; occidet, in eis qui confessi Deum fuerint. Et corpus eorum projicietur in plateis civitatis magnae: duorum dicit unum corpus, aliquando corpora, ut et numerum Testamentorum servaret, et Ecclesiae unum corpus ostenderet. In plateis civitatis magnae: id est, in medio Ecclesiae. Et vident de populis et tribubus et linguis corpus eorum, per dies tres et dimidium: id est, annos tres et menses sex. Miscet enim tempus, nunc praesens, nunc futurum: sicut et Dominus dicit, Veniet hora, in qua omnis qui occiderit vos, arbitretur obsequium se praestare Deo (Joan. XVI, 2). Et nunc est, et veniet. Et corpora eorum non sinunt poni in monumento. Votum eorum ad impugnationem dixit: non quo valeant facere ne sit Ecclesia in memoria, sicut et illud, Nec vos intratis, nec alios sinitis intrare (Matth. XXIII, 13); cum multi introierint etiam illis impugnantibus. Sic ergo non sinunt poni in monumento. Et inhabitantes terram gaudent super eos, et epulantur, et munera invicem mittunt. Hoc semper factum est, et nunc invicem mittunt, et novissime gaudebunt et epulabuntur; quoties enim justi affliguntur, exsultant injusti, et epulantur. Quoniam hi duo Prophetae cruciaverunt eos: per plagas, quae pro contemptu Testamentorum Dei humanum genus affligunt. Denique etiam ipse visus justorum gravat injustos, sicut ipsi dicunt, Gravis est nobis etiam ad videndum (Sap. II, 15). Gaudebunt autem ubicumque, veluti jam nihil habuerint quod impatienter ferant, disturbatis et occisis justis, et eorum haereditate possessa. Et post dies tres et dimidium spiritus vitae a Deo intravit in illos. Jam dictum est de diebus. Huc usque angelus futurorum narravit, et inducit factum quod futurum audit. Et steterunt super pedes suos, et timor magnus cecidit super videntes eos. Et audivi vocem magnum de coelo dicentem, Ascendite huc: et ascenderunt in coelum in nube. Hoc est quod Apostolus dixit, Rapiemur in nubibus obviam Christo (I Thess. IV, 16). Ante adventum autem Domini nulli hoc posse contingere scriptum est: Initium Christus, deinde hi qui sunt Christi in adventu ejus (I Cor. XV, 23). Unde excluditur omnis suspicio quorumdam, qui putant hos duos testes duos viros esse, et ante adventum Christi coelum in nubibus ascendisse. Quomodo autem potuerunt habitantes terram de duorum nece gaudere, cum in una civitate morerentur, et munera invicem mittere, si tres dies sint, qui antequam gaudeant de nece, contristabuntur de resurrectione? Aut quales epulae aut voluptas esse potest in plateis epulantium, cadaveribus humanis epulis morbum triduano fetore reddentibus? Unde nos Dominus liberare dignetur. Amen.

in those who have given way; he will kill, in those who have confessed God. And their body will be cast out in the streets of the great city: he speaks of one body of the two, and sometimes of bodies, so as both to preserve the number of the Testaments and to show the one body of the Church. In the streets of the great city: that is, in the midst of the Church. And those of the peoples and tribes and tongues see their body for three days and a half: that is, three years and six months. For he mixes the tense, now present, now future: just as the Lord also says, The hour will come in which everyone who kills you will think that he is offering service to God (John 16:2). It both is now, and will come. And they do not allow their bodies to be placed in a tomb. He spoke of their wish with respect to assailing them: not that they are able to bring it about that the Church should not be in remembrance, just as that saying too, You neither enter yourselves, nor allow others to enter (Matt. 23:13); whereas many have entered even while those men were assailing them. So, then, they do not allow them to be placed in a tomb. And those who dwell on the earth rejoice over them, and feast, and send gifts to one another. This has always been done, and now they send to one another, and at the last they will rejoice and feast; for whenever the just are afflicted, the unjust exult, and feast. Because these two Prophets tormented them: by the plagues which afflict the human race for its contempt of the Testaments of God. Finally, even the very sight of the just weighs upon the unjust, as they themselves say, He is grievous to us even to behold (Wis. 2:15). And they will rejoice everywhere, as though they now had nothing which they must bear with impatience, the just having been scattered and slain, and their inheritance taken into possession. And after three days and a half the spirit of life from God entered into them. The days have already been spoken of. Up to this point the angel has narrated things to come, and he brings in as done what he hears as to come. And they stood upon their feet, and great fear fell upon those who saw them. And I heard a great voice from heaven saying, Come up hither: and they went up into heaven in a cloud. This is what the Apostle said, We shall be caught up in the clouds to meet Christ (1 Thess. 4:16). But it is written that this can happen to no one before the coming of the Lord: Christ the beginning, then those who are Christ's at His coming (1 Cor. 15:23). Hence every suspicion of certain people is excluded, who think that these two witnesses are two men, and that they ascended into heaven in the clouds before the coming of Christ. But how could those who dwell on the earth rejoice over the death of the two, since they would be dying in one city, and send gifts to one another, if there are three days, who before they rejoice over their death will be saddened by their resurrection? Or what feasts or pleasure can there be in the streets of those feasting, with human corpses bringing sickness upon the feasts by a three days' stench? From which may the Lord deign to deliver us. Amen.

HOMILIA IX.

Homily 9.

[Ib. XI et XII.] Quod audivimus, fratres, in lectione quae recitata est, quia in illa hora factus est terrae motus magnus; in illo terrae motu persecutio intelligitur, quam diabolus per malos homines exercere consuevit. Et decima, inquit, pars civitatis cecidit, et occisa sunt in terrae motu nomina virorum septem millia. Et denarius et septenarius perfectus est numerus: quod si non esset, a parte totum intelligendum erat. Duo sunt enim aedificia in Ecclesia; unum supra petram, aliud supra arenam: quod supra arenam est, dicitur corruisse. Et caeteri timuerunt, et dederunt claritatem Deo. Illi dederunt claritatem, qui supra petram aedificati sunt, et cum illis qui supra arenam erant, cadere non potuerunt. Ideo autem dixit, timuerunt, quia videns justus peccatoris interitum, plus accenditur in observatione praeceptorum, sicut dicitur, Et lavabit manus in sanguine peccatoris (Psal. LVII, 11). Et apertum est, inquit, templum Dei in coelo; id est, in Ecclesia incarnationis Christi mysteria patefacta sunt: unde ostenditur Ecclesia coelum esse. Et visa est arca testamenti ejus in templo ejus: id est, intellectum est Ecclesiam esse arcam testamenti. Et facta sunt fulgura

[Ibid. 11 and 12.] As for what we heard, brethren, in the reading which was recited, that in that hour there was a great earthquake; in that earthquake is understood the persecution which the devil has been accustomed to carry on through wicked men. And the tenth part, he says, of the city fell, and there were slain in the earthquake names of men seven thousand. Both ten and seven are a perfect number: and if this were not so, the whole would have to be understood from the part. For there are two buildings in the Church; one upon the rock, the other upon the sand: that which is upon the sand is said to have fallen. And the rest were afraid, and gave glory to God. Those gave glory who have been built upon the rock, and could not fall together with those who were upon the sand. And he said they were afraid for this reason, that the just man, seeing the destruction of the sinner, is the more kindled in the observance of the commandments, as it is said, And he shall wash his hands in the blood of the sinner (Ps. 57:11). And the temple of God, he says, was opened in heaven; that is, in the Church the mysteries of the incarnation of Christ were laid open: whence it is shown that the Church is heaven. And the ark of His testament was seen in His temple: that is, it was understood that the Church is the ark of the testament. And there were lightnings

Editors' notes and page, col. 2433

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Hic Mss. addunt, quod est illud: Projecisti sermones meos retro.

Here the manuscripts add: "which is that saying: You have cast my words behind you".

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et tonitrua et terrae motus: haec omnia sunt virtutes praedicationis et coruscationis et bellorum Ecclesiae. Et signum magnum est in coelo visum, mulier amicta sole, et luna sub pedibus ejus: Ecclesiam dicit, partem suam, id est, homines fictos et malos Christianos sub pedibus habere. Et in capite ejus corona stellarum duodecim. Istae duodecim stellae, duodecim Apostoli intelligi possunt. Sole autem amicta spem resurrectionis significat, propter illud quod scriptum est, Tunc justi fulgebunt sicut sol in regno Patris eorum (Matth. XIII, 43). Draco magnus rufus: diabolus est quaerens Ecclesiae natum devorare. Habens, inquit, cornua decem et capita septem: capita reges sunt, cornua vero regna. In septem enim capitibus omnes reges, in decem cornibus omnia regna mundi dicit. Et cauda ejus trahebat tertiam partem stellarum coeli, et misit eas in terram: cauda prophetae iniqui sunt, id est haeretici, qui stellas coeli per iteratum baptisma adhaerentes sibi dejiciunt in terram; ipsi sunt sub pedibus mulieris Multi, homines illos esse aestimant, quos sibi consentientes diabolus fecit sodales: multi, angelos, qui cum illo quando cecidit praecipitati sunt. Parturiens cruciatur ut pariat: per omne tempus quotidie pari⟨t⟩ Ecclesia in prosperis et in adversis. Et draco steti⟨t⟩ ante mulierem quae erat paritura, ut cum peperisset filium ejus devoraret: semper enim in cruciatibus parit Ecclesia, Christum per membra, semper et draco quaerit devorare nascentem. Et genuit mulier filium masculum: id est, Christum. Deinde corpus ejus, id est Ecclesia, semper generat Christi membra. Masculum autem dixit, victorem adversus diabolum. Et mulier fugit in eremum: mundum istum non incongrue eremum accipimus, ubi usque in finem Christus Ecclesiam gubernat et pascit, in quo ipsa Ecclesia superbos et impios homines tanquam scorpiones et viperas, et omnem virtutem satanae per Christi adjutorium calcat, et conterit. Et factum est bellum in coelo: id est, in Ecclesia. Michael et Angeli ejus pugnabant cum dracone: Michaelem, Christum intellige; et Angelos ejus, sanctos homines. Et draco pugnavit et angeli ejus: id est, diabolus et homines voluntati ejus obtemperantes. Nam absit ut credamus diabolum cum angelis suis in coelo ausum esse pugnare, qui in terra unum Job ausus non est tentare, nisi eum a Domino postularet ut laederet. Et non valuerunt, neque locus eorum inventus est amplius in coelo: id est, in hominibus sanctis, qui credentes, semel expulsum diabolum ejusque satellites amplius non recipiunt; sicut Zacharias dixit, ut semel exterminata idola amplius non recipiant locum. Et expulsus est draco magnus, anguis antiquus qui dicitur diabolus et satanas, et angeli ejus cum eo: diabolus et spiritus immundi omnes cum suo principe de sanctorum cordibus expulsi sunt in terram, id est, in homines qui terrena sapiunt, et totam spem suam in terra constituunt. Et audivi vocem magnam de coelo dicentem, Modo facta est salus et virtus et regnum Dei nostri: id est, Ecclesiae. Ostendit in quo coelo ista fiant. Apud Deum enim semper fuit et virtus et regnum et potestas Filii ejus: sed in Ecclesia dixit per victoriam factam Christi salutem, quam videntes illi de quibus Dominus dixit, Multi justi et Prophetae cupierunt videre quae videtis (Matth. XIII, 17); dixerunt, Modo facta est salus Domini nostri. Quoniam exclusus est accusator fratrum nostrorum, etc. Si autem, ut quidam putant, Angelorum vox est in coelo superiore, et non sanctorum in Ecclesia, non dicerent, accusator fratrum nostrorum, sed, accusator noster; nec, accusat, sed, accusabat. Quod si justos in terra positos appellaverunt Angeli fratres suos, non erat gaudium missum esse diabolum in terram, quem molestiorem possint experiri sancti secum in terris positum, quam si, ut dicitur, adhuc esset in coelo. Sic enim terrae maledicunt dicentes, Vae tibi, terra et mare! id est, qui coelum non estis. Quia descendit ad vos diabolus, habens iram magnam, sciens quia breve tempus habet. Descendit, inquit, ut allegoriam servaret. Caeterum omnes in coelo sunt, id est in Ecclesia,

and thunderings and earthquakes: all these are the powers of preaching and of lightning-flashing and of the wars of the Church. And a great sign was seen in heaven, a woman clothed with the sun, and the moon under her feet: he speaks of the Church, [saying] that it has its own part, that is, feigned men and wicked Christians, under its feet. And on her head a crown of twelve stars. These twelve stars can be understood as the twelve Apostles. Clothed with the sun, moreover, signifies the hope of the resurrection, on account of that which is written, Then shall the just shine like the sun in the kingdom of their Father (Matt. 13:43). A great red dragon: it is the devil, seeking to devour the Church's offspring. Having, he says, ten horns and seven heads: the heads are kings, and the horns kingdoms. For in the seven heads he means all kings, in the ten horns all the kingdoms of the world. And his tail drew the third part of the stars of heaven, and cast them to the earth: the tail is the wicked prophets, that is, heretics, who by repeated baptism cast down to the earth the stars of heaven that cleave to them; they are under the feet of the woman Many reckon those to be men whom the devil, as they consented to him, made his companions; many, angels, who were cast headlong with him when he fell. Being in labour she is tormented to give birth: through all time the Church gives birth daily, in prosperity and in adversity. And the dragon stood before the woman who was about to give birth, so that when she had given birth he might devour her son: for the Church always gives birth in torments, to Christ through His members, and the dragon too always seeks to devour what is being born. And the woman bore a male son: that is, Christ. Then His body, that is the Church, always generates the members of Christ. He called Him male, moreover, as victor against the devil. And the woman fled into the wilderness: not unfittingly do we take this world as the wilderness, where Christ governs and feeds the Church until the end, in which the Church herself, through the help of Christ, treads upon and crushes proud and impious men as scorpions and vipers, and all the power of Satan. And there was war in heaven: that is, in the Church. Michael and his Angels fought with the dragon: understand Michael as Christ, and His Angels as holy men. And the dragon fought and his angels: that is, the devil and the men who obey his will. For far be it from us to believe that the devil with his angels dared to fight in heaven, he who did not dare to tempt the one man Job on earth unless he asked the Lord for him so that he might harm him. And they did not prevail, neither was their place found any more in heaven: that is, in holy men, who, believing, do not admit again the devil once expelled and his attendants; just as Zechariah said, that idols once exterminated should not again receive a place. And the great dragon was expelled, the ancient serpent who is called the devil and Satan, and his angels with him: the devil and all the unclean spirits with their prince were expelled from the hearts of the saints into the earth, that is, into men who savour earthly things and place all their hope in the earth. And I heard a great voice from heaven saying, Now is made the salvation and power and kingdom of our God: that is, of the Church. He shows in what heaven these things come about. For with God there always were both the power and the kingdom and the authority of His Son: but in the Church he said that the salvation of Christ had been made through victory, seeing which, those of whom the Lord said, Many just men and Prophets desired to see the things that you see (Matt. 13:17), said, Now is made the salvation of our Lord. Because the accuser of our brethren has been shut out, etc. But if, as some think, it is the voice of the Angels in the higher heaven, and not of the saints in the Church, they would not say, the accuser of our brethren, but, our accuser; nor, accuses, but, used to accuse. But if the Angels called the just placed on earth their brethren, it was no cause for joy that the devil had been sent to the earth, whom the saints could find more troublesome placed with them on earth than if, as is said, he were still in heaven. For thus they curse the earth, saying, Woe to you, earth and sea! that is, you who are not heaven. Because the devil has come down to you, having great wrath, knowing that he has a short time. He has come down, he says, so as to keep the allegory. For the rest, all are in heaven, that is, in the Church,

Editors' notes and page, col. 2434

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running head: APPENDIX. 2434
marginal letters: (none)
old-edition numerals: (none)
other: column set is the right-hand column; left-hand fragments belong to col. 2433 and are not set; "tonitrua" and "motus" faintly printed at the column head; "pari⟨t⟩" and "steti⟨t⟩" final t not visible at line end; first "coelo visum" read on the page (Q3a) as printed with œ, like all later instances (coelo/coelum); "mulieris Multi" printed without stop, kept as printed; column ends mid-sentence after "Ecclesia,"

PL 35:2435

quae juste coelum dicitur: unde dejectus a sanctis diabolus descendit in suos, qui pro amore terreno terra sunt. Dejici autem de coelo non sic dixit, quod in hominibus fieret jam coelum factis, sed quod sint, non quod fierent. Non enim possunt sancti coelum fieri, nisi diabolo excluso. Non ergo primo nomine, sed secundo appellavit eos coelum, in quibus ultra diaboli locus inventus non est. De quo periculo nos Dominus sub sua protectione liberare dignetur, qui vivit, etc.

which is rightly called heaven: whence the devil, cast down from the saints, descends into his own, who through love of earthly things are earth. Now he did not speak of being cast down from heaven in this sense, that it happened in men already made heaven, but that they are [heaven], not that they were becoming [so]. For the saints cannot become heaven unless the devil is shut out. So it is not by the first name but by the second that he called them heaven, in whom no place for the devil was found any longer. From which danger may the Lord deign to deliver us under His protection, Who lives, etc.

HOMILIA X.

Homily X.

[Ib. XII et XIII.] Modo, fratres charissimi, audivimus quia cum vidisset draco quod de sanctis exclusus esset in terram, id est de coelo in peccatores, persecutus est mulierem quae peperit masculum. Quanto enim diabolus de sanctis dejicitur, tanto magis eos persequitur. Et datae sunt mulieri, id est Ecclesiae, duae alae aquilae magnae, ut volaret in desertum locum suum, ubi alitur per tempus et tempora et dimidium temporis a facie serpentis: tempus, et annus intelligitur et centum anni. Duae alae magnae, duo sunt Testamenta Ecclesiae quae accepit, quo serpentem evaderet in eremum. In locum suum dixit, id est, in hoc mundo, ubi serpentes et scorpiones habitant: quia illi dictum est, sicut Dominus dicit, Ecce ego mitto vos sicut oves in medio luporum (Matth. X, 16); et Ezechiel dicit, Fili hominis, inter scorpiones tu habitas (Ezech. II, 6). Et misit serpens ex ore suo post mulierem aquam velut flumen. id est, violentiam persecutorum. Et adjuvit terra mulierem, et aperuit os suum, et absorbuit flumen quod misit draco de ore suo. Terram sanctam dicit, id est sanctos. Quoties enim persecutiones Ecclesiae irrogantur, sanctae terrae precibus, id est omnium sanctorum orationibus aut amoventur, aut temperantur. Nam et Dominus noster Jesus Christus qui interpellat pro nobis, et has persecutiones removet, cum ipsa terra sedet a dextris virtutis. Item aliter, mulierem volasse in desertum, ipsam Ecclesiam catholicam intelligit, in qua novissimo tempore sub Elia creditura est Synagoga. Alas duas aquilae magnae, duos vult intelligi prophetas, scilicet Eliam, et qui cum eo venturus est. Aqua emissa de ore draconis, exercitum persequentium eam significat: absorpta aqua, de persecutoribus factam vindictam. Et iratus est draco in mulierem, et abiit bellum facere cum reliquis de semine ejus: id est, cum vidisset non posse continuari persecutiones, quas per Paganos solebat immittere, eo quod ore sanctae terrae, id est orationibus sanctis removerentur, haereses concitavit. Et stetit super arenam maris: id est, super multitudinem haereticorum. Et vidi ascendentem bestiam de mari: id est, de populo malo. Ascendentem dixit, hoc est nascentem. Sicut flos in bonam partem de radice Jesse ascendit. Bestiam ascendentem de mari, impios dicit, qui sunt corpus diaboli. Et bestia quam vidi, similis erat pardo, et pedes ejus sicut ursi, et os ejus sicut os leonis: pardo propter varietatem gentium similavit, urso propter malitiam et vesaniam, leoni propter virtutem corporis et linguae superbiam. Et quia temporibus Antichristi cum varietate gentium et populorum regnum illius erit commixtum, pedes tanquam ursi, duces ejus; os ejus, jussio ejus. Et dedit ei draco virtutem suam: sicut videmus modo haereticos esse in hoc saeculo potentes, qui habent virtutem diaboli. Sicut quondam Pagani, ita nunc illi vastant Ecclesiam. Et vidi unum ex capitibus ejus quasi occisum in mortem; et plaga mortis ejus curata est: quod dicit quasi occisum, haeretici sunt, qui simulant se confiteri Christum: et dum non sic credunt ut fides catholica habet, blasphemant; cum eum et occisum praedicent, et resurrexisse: quia et ipse satanas transfigurat se in angelum lucis (II Cor. XI, 14). Et aliter: occiduntur haereses per Catholicos, cum Scripturarum testimoniis opprimuntur, sed illi nihilominus quasi satanae plaga redivivi peragunt opera satanae, et non cessant blasphemare, et ad

[Ibid. 12 and 13.] Just now, dearest brethren, we heard that when the dragon saw that he had been shut out from the saints into the earth, that is, from heaven into sinners, he persecuted the woman who bore the male child. For the more the devil is cast down from the saints, the more he persecutes them. And there were given to the woman, that is, to the Church, two wings of a great eagle, that she might fly into the desert to her place, where she is nourished for a time and times and half a time from the face of the serpent: by a time is understood both a year and a hundred years. The two great wings are the two Testaments of the Church, which she received so that by them she might escape the serpent into the wilderness. Into her place, he said, that is, in this world, where serpents and scorpions dwell: because it was said to her, as the Lord says, Behold, I send you as sheep in the midst of wolves (Matt. 10:16); and Ezekiel says, Son of man, you dwell among scorpions (Ezek. 2:6). And the serpent sent out of his mouth after the woman water like a river, that is, the violence of the persecutors. And the earth helped the woman, and opened its mouth, and swallowed up the river which the dragon sent out of his mouth. By the holy earth he means the saints. For as often as persecutions are inflicted on the Church, by the prayers of the holy earth, that is, by the prayers of all the saints, they are either removed or tempered. For our Lord Jesus Christ too, Who intercedes for us, also removes these persecutions, since this very earth sits at the right hand of power. Likewise in another way: by the woman having flown into the desert he understands the Catholic Church itself, in which in the last time, under Elijah, the Synagogue is to believe. By the two wings of the great eagle he wants two prophets to be understood, namely Elijah and the one who is to come with him. The water sent out of the mouth of the dragon signifies the army of those persecuting her; the water swallowed up, the vengeance taken on the persecutors. And the dragon was angry with the woman, and went off to make war with the rest of her seed: that is, when he saw that the persecutions which he used to send in through the pagans could not be continued, because they were removed by the mouth of the holy earth, that is, by holy prayers, he stirred up heresies. And he stood upon the sand of the sea: that is, upon the multitude of heretics. And I saw a beast coming up out of the sea: that is, out of a wicked people. He said coming up, that is, being born. Just as, in the good sense, a flower came up from the root of Jesse. By the beast coming up out of the sea he means the ungodly, who are the body of the devil. And the beast which I saw was like a leopard, and its feet like a bear's, and its mouth like the mouth of a lion: he likened it to a leopard because of the variety of the nations, to a bear because of its malice and madness, to a lion because of the strength of its body and the pride of its tongue. And because in the times of Antichrist his kingdom will be mixed with a variety of nations and peoples, the feet like a bear's are his leaders; his mouth is his command. And the dragon gave him his power: as we now see heretics being powerful in this age, who have the power of the devil. As the pagans once did, so now these lay waste the Church. And I saw one of its heads as though slain to death; and the wound of its death was healed: what he calls as though slain are the heretics, who pretend to confess Christ: and while they do not believe as the Catholic faith holds, they blaspheme; though they preach Him both slain and risen again: because Satan himself too transforms himself into an angel of light (2 Cor. 11:14). And in another way: heresies are slain by Catholics when they are crushed by the testimonies of the Scriptures, but they nevertheless, as though revived by the wound of Satan, carry out the works of Satan, and do not cease to blaspheme, and to

Editors' notes and page, col. 2435

Footnotes

(1) ‹anchor: not visible› · call in col 2435

Ms. Petrensis, sed sint, non quod fuerint.

The Petrensis manuscript: "but that they are, not that they were".

(printed under page 566)

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running head: 2435 IN B. JOANNIS APOCALYPSI[...] (cut off at the image edge)
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old-edition numerals: (none)

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dogma suum quos possunt attrahere. Et mirata est omnis terra secuta bestiam, et adoraverunt draconem qui dedit potestatem bestiae: utique habent potestatem haeretici, sed praecipue Ariani. Et adoraverunt bestiam dicentes, Quis similis bestiae? aut quis poterit pugnare cum ea? Hoc ideo quia sibi blandiuntur haeretici, quod nullus melius credat illis, et quod nullus vincat populum ipsorum qui bestiae nomine censetur: cui datum est ab ipso diabolo, et a Deo permissum est, ut loquatur magna et blasphemias; sicut dicit Apostolus: Oportet haereses esse, ut qui probati sunt, manifesti sint in vobis (I Cor. XI, 19). Et data est ei potestas facere menses quadraginta duos: tempus novissimae persecutionis in istis quadraginta duobus mensibus intelligimus. Deinde aperuit os suum in blasphemiam ad Deum: hic manifestum est illos significari qui de Ecclesia recesserunt catholica; ut qui ante occulte intra Ecclesiam quasi fidem rectam tenere videbantur, in persecutione aperto ore in Deum proferant blasphemiam. Et in tabernaculum ejus, et in eos qui in coelo habitant: id est, in sanctos qui intra Ecclesiam continentur, quae coelum est nuncupata, quia et ipsi tabernaculum Dei sunt. Et datum est ei bellum facere cum sanctis, et vincere eos: a toto partem intelligimus, quae vinci potest; non enim boni Christiani, sed illi qui mali sunt vincuntur. Et data est ei potestas super omnem tribum et linguam, et adorabunt eam omnes habitantes terram: omnes dixit, sed in terra habitantes, non in coelo. Quorum non est scriptum nomen in libro vitae Agni: de diabolo dixit vel ejus populo, non est scriptum nomen ejus in libro vitae. Signati ab origine mundi: quia in praesentia Dei Ecclesia ante praeordinata est atque signata. Quod ipse praestare, etc.

their doctrine those whom they can draw over. And the whole earth wondered and followed the beast, and they worshipped the dragon who gave power to the beast: the heretics certainly have power, but above all the Arians. And they worshipped the beast, saying, Who is like the beast? or who will be able to fight with it? This is so because the heretics flatter themselves that no one believes better than they, and that no one overcomes their people, which is reckoned under the name of the beast: to which it has been given by the devil himself, and permitted by God, that it should speak great things and blasphemies; as the Apostle says: There must be heresies, so that those who are approved may be made manifest among you (1 Cor. 11:19). And power was given to it to act for forty-two months: in these forty-two months we understand the time of the last persecution. Then it opened its mouth in blasphemy against God: here it is plain that those are signified who have withdrawn from the Catholic Church; so that those who before, hidden within the Church, seemed as it were to hold the right faith, in persecution utter blasphemy against God with open mouth. And against His tabernacle, and against those who dwell in heaven: that is, against the saints who are contained within the Church, which has been called heaven, because they too are the tabernacle of God. And it was given to it to make war with the saints, and to overcome them: by the whole we understand a part, the part which can be overcome; for it is not the good Christians but those who are bad that are overcome. And power was given to it over every tribe and tongue, and all who dwell on the earth will worship it: he said all, but those dwelling on the earth, not in heaven. Whose name is not written in the book of life of the Lamb: he spoke of the devil or of his people; his name is not written in the book of life. Sealed from the beginning of the world: because in the presence of God the Church has been foreordained and sealed. Which may He Himself grant, etc.

HOMILIA XI.

Homily 11.

[Ib. XIII et XIV.] In lectione quae modo recitata est, fratres charissimi, audivimus beatum Joannem dicentem, Et vidi aliam bestiam ascendentem de terra: quod est mare, hoc terra. Et habebat cornua duo similia Agni: id est, duo Testamenta ad similitudinem Agni, quod est Ecclesia. Et loquebatur ut draco: haec est illa quae sub nomine christiano agnum praefert, ut draconis venena latenter infundat; haec est haeretica Ecclesia. Agni enim similitudinem non imitaretur, si aperte loqueretur: nunc Christianitatem fingit, quo securius incautos decipiat. Propterea Dominus dicit, Cavete a pseudoprophetis, etc. (Matth. VII, 15). Et facit terram et eos qui in ea sunt ut adorent bestiam priorem, cujus curata est plaga mortis ejus: et faciet signa magna, ita ut ignem faciat descendere de coelo in terram: et quia coelum Ecclesia est, quid est ignem de coelo descendere, nisi haereses de Ecclesia cadere? sicut scriptum est, Ex nobis exierunt, sed non erant ex nobis (I Joan. II, 19). Ignis enim de coelo descendit quando haeretici qui de Ecclesia velut ignis recedunt, ipsam Ecclesiam persequuntur. Bestia ergo cum duobus cornibus, facit ut populus simulacrum bestiae, id est diaboli adinventionem adoret. Ut det eis notam super manum eorum dextram, aut super frontem eorum: mysterium enim disputat facinoris. Sancti enim qui sunt in Ecclesia, Christum accipiunt in manu et in fronte; hypocritae autem bestiam sub Christi nomine. Si qui non adoraverunt bestiam, nec imaginem ejus, nec acceperunt inscriptionem in fronte, aut in manu sua, occidentur: non abhorret a fide, ut bestia ipsa impia civitas intelligatur, id est congregatio vel conspiratio omnium impiorum vel superborum, quae Babylonia dicitur, et interpretatur Confusio; et ad ipsam pertinent quicumque res confusione dignas exercere voluerint. Ipse est populus infidelium, contrarius populo fideli et civitati Dei. Imago vero ejus simulatio est, in eis videlicet hominibus, qui velut fidem catholicam profitentur, et infideliter vivunt; fingunt enim se esse quod non sunt, vocanturque non veraci effigie, sed fallaci imagine christiani: de quibus

[Ibid. 13 and 14.] In the reading which has just been recited, dearest brethren, we heard blessed John saying, And I saw another beast coming up out of the earth: what the sea is, that the earth is. And it had two horns like a Lamb: that is, the two Testaments after the likeness of the Lamb, which is the Church. And it spoke like a dragon: this is she who under the Christian name displays a lamb, so that she may secretly pour in the dragon's poisons; this is the heretical Church. For it would not imitate the likeness of the Lamb if it spoke openly: as it is, it feigns Christianity, so that it may deceive the unwary more securely. For this reason the Lord says, Beware of false prophets, etc. (Matt. 7:15). And it makes the earth and those who are in it worship the former beast, whose deadly wound was healed: and it will do great signs, so that it makes fire come down from heaven to earth: and since heaven is the Church, what is fire coming down from heaven, if not heresies falling from the Church? as it is written, They went out from us, but they were not of us (1 John 2:19). For fire comes down from heaven when heretics, who depart from the Church like fire, persecute the Church herself. The beast with two horns, then, causes the people to worship the image of the beast, that is, the invention of the devil. That it may give them a mark upon their right hand, or upon their forehead: for he is discussing the mystery of wickedness. For the saints who are in the Church receive Christ on the hand and on the forehead; but the hypocrites receive the beast under the name of Christ. If any have not worshipped the beast, nor its image, nor received the inscription on the forehead or on their hand, they will be killed: it is not foreign to the faith that the beast should be understood as the ungodly city itself, that is, the congregation or conspiracy of all the ungodly or proud, which is called Babylon, and is interpreted Confusion; and to it belong all who choose to do things worthy of confusion. It is the people of the unbelievers, opposed to the faithful people and to the city of God. Its image, moreover, is pretence, namely in those men who as it were profess the Catholic faith, and live unfaithfully; for they feign themselves to be what they are not, and are called Christians not by a true likeness but by a deceptive image: of whom

Editors' notes and page, col. 2436

Footnotes

(1) ‹anchor: nec acceperunt inscriptionem› · call in col 2436

Ms. Petrensis, imaginem ejus neque inscriptionem.

The Petrensis manuscript: "his image nor the inscription".

(printed under page 566)

(a) ‹anchor: Signati› · call in col 2436

Pro esphagménou, occisi, legit esphragisménou, signati.

For esphagménou, "slain", he reads esphragisménou, "sealed".

(printed under page 566)

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running head: …S APOCALYPSIM EXPOSITIO. 2436 (start of head cut off at the image's left edge)
marginal letters: (none)
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other: the word quibus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 2437

PL 35:2437

Apostolus dicit, Habentes quidem speciem pietatis, virtutem autem ejus abnegantes (II Tim. III, 5); quorum non parva portio in Ecclesia catholica continetur. Justi autem non adorant bestiam, id est, non consentiunt, non subjiciuntur: neque accipiunt inscriptionem, notam scilicet criminis, in fronte propter professionem, in manu propter operationem. Sic ergo facient, Ut nemo possit mercari, nisi qui habet nomen aut notam bestiae, aut numerum nominis ejus. Hic sapientia est. Qui habet intellectum, computet numerum bestiae: numerus enim hominis est: id est, Filii hominis Christi, cujus nomen in haereticis sibi fecit bestia. Faciamus ergo numerum quem dixit, ut accepto numero inveniamus nomen et notam. Numerus, inquit, ejus est sexcenti sexdecim. Quem faciamus secundum Graecos maxime quia ad Asiam scribit, Et ego, inquit, α et ω. Sexcenti et sexdecim graecis litteris sic fiant χιϛ'. Quae notae solutae, numerus est: redactae autem in monogrammum, et notam faciunt, et numerum, et nomen. Hoc signum Christi intelligitur, et ipsius ostenditur similitudo, quam in veritate colit Ecclesia. Cui se similem facit haereticorum adversitas, qui cum Christum spiritualiter persequantur, tamen de signo crucis Christi gloriari videntur. Hoc ideo, quia dictum est, Numerus bestiae numerus hominis est. Et vidi, et ecce Agnus stans in monte Sion, et cum eò centum quadraginta quatuor millia, habentia nomen ejus et nomen Patris ejus scriptum in frontibus eorum. Aperuit quae sit imitatio notae in frontibus, dum et Deum et Christum dicit scriptos in frontibus Ecclesiae. Et audivi vocem de coelo sicut aquarum multarum: id est, centum quadraginta quatuor millium. Et sicut tonitrui magni: et vocem quam audivi sicut citharoedorum citharizantium in citharis suis. Quod autem dixit, Hi sunt qui se cum mulieribus non coinquinaverunt, etc., virgines hoc loco non solum corpore castos intelligamus, sed maxime omnem Ecclesiam, quae fidem puram tenet, sicut dicit Apostolus, Sponsavi enim vos uni viro, virginem castam exhibere Christo (II Cor. XI, 2): nulla adulterina haereticorum commixtione pollutam, nec in male blandis et mortiferis hujus mundi voluptatibus usque ad exitum vitae suae absque remedio poenitentiae infelici perseverantia colligatam. Addit post hoc dicens: Et in ore ipsorum non est inventum mendacium. Non dixit, non fuit; sed, non est inventum. Qualem enim invenit Dominus cum hinc evocat, talem et judicat: nam aut per Baptismum, aut per poenitentiam possumus in interiori homine et virgines effici et sine mendacio. Nunc iterum recapitulatio. Et vidi, inquit, alium angelum volantem in medio coeli: id est, praedicationem in medio Ecclesiae discurrentem. Habentem Evangelium aeternum; ut evangelizaret habitantibus in terra, dicens: Timete Dominum, etc. Volunt aliqui intelligi angelum volantem in medio coeli Eliam; et alium angelum qui eum sequitur, comitem Eliae, qui eo tempore praedicabit. Et alius angelus secutus est: id est, pacis futurae praedicatio. Dicens, Cecidit, cecidit Baby⟨l⟩on illa magna: Babylonem civitatem impiam, sicut jam supra dictum est, diaboli congregationem dicit, id est, populum ipsi consentientem: et omnem concupiscentiam et corruptelam, quam in perniciem sui et humani generis exquirit. Nam sicut Ecclesia civitas Dei est et omnis conversatio coelestis: ita e contrario civitas est diaboli Babylon in omni mundo, sicut dicit Dominus, Ecce ponam Jerusalem lapidem conculcabilem in omnibus gentibus (Zach. XII, 3). Ecclesia ergo dicit, Cecidit, cecidit Babylon illa magna. Jam quasi perfectum dicit, quod adhuc futurum erat: sicut illud, Diviserunt sibi vestimenta mea (Psal. XXI, 19). Quae a vino irae fornicationis suae potavit omnes gentes: omnes gentes, civitas est mundi, id est omnes superbi et impii, sive extra Ecclesiam, sive in Ecclesia constituti. Et vidi, et ecce nubem candidam, et super nubem sedentem Filium hominis, id est, Christum. Ecclesiam enim describit in claritate sua praecipue

the Apostle says, Having indeed the appearance of godliness, but denying its power (2 Tim. 3:5); of whom no small portion is contained in the Catholic Church. But the just do not worship the beast, that is, they do not consent, they are not made subject: nor do they receive the inscription, namely the mark of crime, on the forehead on account of profession, on the hand on account of practice. Thus therefore they will act, That no one may buy, except one who has the name or mark of the beast, or the number of his name. Here is wisdom. Let him who has understanding count the number of the beast: for it is the number of a man: that is, of the Son of man, Christ, whose name the beast has made its own among the heretics. Let us therefore make the number which he stated, so that, the number once taken, we may find the name and the mark. His number, he says, is six hundred and sixteen. Let us make it according to the Greeks, chiefly because he is writing to Asia: And I, he says, am alpha and omega. Six hundred and sixteen in Greek letters is made thus: χιϛ'. These signs, taken separately, are a number; but brought together into a monogram, they make both a mark, and a number, and a name. This is understood as the sign of Christ, and a likeness of Him is displayed, which the Church worships in truth. To this the hostility of the heretics makes itself like, who, though they persecute Christ spiritually, nevertheless appear to glory in the sign of the cross of Christ. This is so because it has been said, The number of the beast is the number of a man. And I saw, and behold, the Lamb standing on Mount Sion, and with Him a hundred and forty-four thousand, having His name and the name of His Father written on their foreheads. He has disclosed what the imitation of the mark on the foreheads is, when he says that both God and Christ are written on the foreheads of the Church. And I heard a voice from heaven like that of many waters: that is, of the hundred and forty-four thousand. And like that of great thunder: and the voice which I heard was like that of harpers harping on their harps. But as to his saying, These are they who have not defiled themselves with women, etc., let us understand by virgins in this place not only those chaste in body, but above all the whole Church, which holds a pure faith, as the Apostle says, For I have betrothed you to one husband, to present a chaste virgin to Christ (2 Cor. 11:2): polluted by no adulterous mingling with heretics, nor bound fast in the wickedly alluring and deadly pleasures of this world by an unhappy persistence until the end of its life, without the remedy of penance. After this he adds, saying: And in their mouth no lie has been found. He did not say, there was none; but, has not been found. For such as the Lord finds a man when He calls him hence, such also He judges him: for either through Baptism, or through penance, we can be made in the inner man both virgins and without lie. Now again a recapitulation. And I saw, he says, another angel flying in the midst of heaven: that is, preaching running to and fro in the midst of the Church. Having the eternal Gospel, to preach the gospel to those dwelling on the earth, saying: Fear the Lord, etc. Some would have the angel flying in the midst of heaven understood as Elijah, and the other angel who follows him as the companion of Elijah, who will preach at that time. And another angel followed: that is, the preaching of the peace to come. Saying, Fallen, fallen is that great Babylon: by Babylon he means the impious city, as has already been said above, the congregation of the devil, that is, the people consenting to him: and all the lust and corruption which he seeks out to the ruin of himself and of the human race. For just as the Church is the city of God and all heavenly conduct, so on the contrary Babylon is the city of the devil in the whole world, as the Lord says, Behold, I will make Jerusalem a stone to be trodden underfoot among all the nations (Zech. 12:3). The Church therefore says, Fallen, fallen is that great Babylon. He speaks as of a thing accomplished of what was still to come: like that saying, They divided my garments among them (Ps. 21:19). Which made all the nations drink of the wine of the wrath of her fornication: all the nations are the city of the world, that is, all the proud and impious, whether established outside the Church or in the Church. And I saw, and behold, a white cloud, and seated upon the cloud the Son of man, that is, Christ. For he describes the Church in her brightness, especially

Editors' notes and page, col. 2437

Footnotes

(1) ‹anchor: not visible› · call in col 2437

Sic Mss. At editi, sexcenti sexaginta sex.

So the manuscripts. But the printed editions: sexcenti sexaginta sex ("six hundred sixty-six").

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post persecutionum flammas albentem. Habentem in capite suo coronam aure⟨a⟩m : ipsi sunt seniores cum coronis aureis. Et in manu sua falcem acutam : ista falx separat Catholicos ab haereticis, sanctos a peccatoribus, sicut dicit Dominus de messoribus. Si autem putandum est quod ipse specialiter Christus visus est in nube alba messor; quis est vindemiator, nisi idem, sed in suo corpore quod est Ecclesia? Forte non male sentitur, si istos tres angelos qui exierunt, triformem intellectum Scripturarum intelligamus, juxta historialem, moralem, et spiritualem : falcem vero discrepationem. Et misit in torcular irae Dei magnum : non in torcular magnum; sed ipsum misit in torcular, id est superbum quemque. Et calcatum est torcular extra civitatem : id est, extra Ecclesiam. Facta enim dissensione, foris exit omnis homo peccati. Calcatio autem torcularis, retributio est peccatorum. Et exiit sanguis de torculari usque ad frenos equorum : exiet ultio usque ad rectores populorum. Usque enim diabolum et angelos ejus novissimo certamine exiet ultio sanguinis effusi. Per stadia mille sexcenta : id est, per omnes quatuor partes mundi, Quaternitas enim est conquaternata, sicut est in quatuor faciebus quadriformibus et totis. Quater enim quadringenti sunt mille sexcenti.

gleaming white after the flames of persecutions. Having on his head a golden crown: these are the elders with golden crowns. And in his hand a sharp sickle: this sickle separates Catholics from heretics, saints from sinners, as the Lord says concerning the reapers. But if it is to be thought that Christ Himself in particular was seen as the reaper on the white cloud, who is the grape-gatherer, if not the same, but in His body, which is the Church? Perhaps it is not wrongly understood if we take these three angels who came out to be the threefold understanding of the Scriptures, according to the historical, the moral, and the spiritual [sense], and the sickle to be discrimination. And he sent into the great winepress of the wrath of God: not 'into the great winepress'; but he sent [the great one] himself into the winepress, that is, every proud man. And the winepress was trodden outside the city: that is, outside the Church. For once dissension has arisen, every man of sin goes outside. And the treading of the winepress is the requital of sinners. And blood went out from the winepress up to the bridles of the horses: vengeance will go out up to the rulers of the peoples. For in the final contest vengeance for the blood shed will go out as far as the devil and his angels. Through a thousand six hundred stadia: that is, through all four parts of the world. For a quaternity is multiplied by four, as it is in the four four-formed faces and wheels. For four times four hundred are a thousand six hundred.

HOMILIA XII.

Homily XII.

[Ib. XV et XVI.] In lectione quae recitata est, fratres charissimi, dixit se sanctus Joannes vidisse aliud signum in coelo magnum et mirabile : angelos septem : id est, Ecclesiam. Habentes plagas septem novissimas, quoniam in his finita est ira Dei : novissimas dixit, quia semper ira Dei percutit populum contumacem septem plagis, id est, perfecte; sicut ipse Deus in Levitico frequenter repetit, Et percutiam vos septies, propter peccata vestra (Levit. XXVI, 24). Et vidi sicut mare vitreum : id est, fontem Baptismi pellucidum. Mixtum igne : id est, spiritu vel tentatione. Et victores bestiae super mare vitreum : id est, in Baptismo. Habentes citharas Dei : id est, corda laudantium Deo dedicata. Et cantantes canticum Moysi servi Dei, et canticum Agni : id est, utrumque Testamentum. Magna et mirabilia opera tua sunt : haec enim in utroque Testamento sunt, quod cantant supradicti. Repetit quod proposuerat dicens : Post haec vidi, et ecce apertum est templum tabernaculi testimonii in coelo. Templum Ecclesiam jam diximus sentiendam, angelum qui exiit de templo et jussit sedenti super nubem, imperium Domini esse, dictum est. Jussionis enim exitus est, sicut evangelista dicit, Exiit edictum a Caesare Augusto (Luc. II, 1). Induti lino mundo et splendido, et cincti super pectora sua zonas aureas : manifeste ostendit in septem angelis Ecclesiam. Sic enim initium descripsit de Christo : Habentem, inquit, zonam auream super ubera. Et unum ex quatuor animalibus dedit septem angelis septem phialas aureas, plenas de ira Dei (Apoc. I, 13) : istae sunt phialae quas cum odore ferunt seniores et animalia, quae sunt Ecclesia; qui et septem angeli. Et quod sunt odoramenta, hoc ira Dei, hoc et verbum Dei. Sed et haec omnia dant bonis vitam, malis inferunt mortem : ut est illud, Aliis odor vitae in vitam, aliis odor mortis in mortem (II Cor. II, 16). Orationes enim sanctorum, qui est ignis exiens de ore testium, ira sunt mundo et impiis. Hoc ideo, quia superbis et impiis non sufficit, quod eos qui sancti sunt, nec diligunt, nec imitantur, verum etiam ubicumque potuerint persequuntur. Omnes istae plagae spirituales sunt, et in anima fiunt. Nam ipso tempore illaesus erit omnis populus impius ab omni plaga corporis; quia non meretur in praesenti saeculo flagellari, quasi qui acceperit totam saeviendi potestatem : sed spiritualiter, id est, voluntaria et mortalia peccata, quae sunt ulcera in animabus suis, patiuntur omnes impii et superbi. Secundus fudit phialam suam in mare, et reliqua. Mare, flumina, fontes aquarum, sol, thronus bestiae, fluvius Euphrates,

[Ibid. 15 and 16.] In the reading which has been recited, dearest brothers, Saint John said that he saw another sign in heaven, great and wonderful: seven angels: that is, the Church. Having the seven last plagues, since in them the wrath of God is completed: he said 'last' because the wrath of God always strikes a stubborn people with seven plagues, that is, completely; as God Himself frequently repeats in Leviticus, And I will strike you sevenfold for your sins (Lev. 26:24). And I saw as it were a sea of glass: that is, the clear fountain of Baptism. Mixed with fire: that is, with the Spirit or with temptation. And the victors over the beast upon the sea of glass: that is, in Baptism. Having the harps of God: that is, the hearts of those who praise, dedicated to God. And singing the song of Moses the servant of God, and the song of the Lamb: that is, both Testaments. Great and wonderful are Thy works: for these things are in both Testaments, which those mentioned above sing. He repeats what he had set forth, saying: After these things I saw, and behold, the temple of the tabernacle of testimony was opened in heaven. We have already said that the temple is to be understood as the Church; the angel who came out of the temple and gave command to the one sitting upon the cloud has been said to be the command of the Lord. For it is the going-out of an order, as the evangelist says, A decree went out from Caesar Augustus (Luke 2:1). Clothed in clean and shining linen, and girded about their breasts with golden girdles: he plainly shows the Church in the seven angels. For thus at the beginning he described Christ: Having, he says, a golden girdle about the breasts. And one of the four living creatures gave the seven angels seven golden bowls, full of the wrath of God (Rev. 1:13): these are the bowls which the elders and the living creatures, who are the Church, carry with fragrance; and they are also the seven angels. And what the odours are, this is the wrath of God, this also the word of God. But all these things also give life to the good and bring death upon the wicked: as is that saying, To some the odour of life unto life, to others the odour of death unto death (2 Cor. 2:16). For the prayers of the saints, which is the fire coming out of the mouth of the witnesses, are wrath to the world and to the impious. This is so because for the proud and the impious it is not enough that they neither love nor imitate those who are holy, but they even persecute them wherever they can. All these plagues are spiritual, and take place in the soul. For at that very time the whole impious people will be unharmed by every plague of the body; because it does not deserve to be scourged in the present age, as one who has received complete power of raging: but spiritually, that is, voluntary and mortal sins, which are ulcers in their souls, all the impious and proud suffer. The second poured out his bowl into the sea, and so on. The sea, the rivers, the fountains of waters, the sun, the throne of the beast, the river Euphrates,

Editors' notes and page, col. 2438

Footnotes

(1) ‹anchor: not visible› · call in col 2438

In Ms. Petrensi, sub cujus protectione nos Dominus liberare dignetur.

In the Petrensis manuscript: "under whose protection may the Lord deign to set us free".

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aer, super quae angeli fuderunt phialas, terra est et homines: quia omnibus angelis in terram fundere mandatum est. Omnes autem plagae istae a contrario intelligendae sunt: plaga est enim insanabilis, et ira magna, accipere potestatem peccandi, maxime in sanctos, nec corripi; adhuc major ira Dei, et errorum fomenta subministrari injustitiae. Haec plaga irae Dei, haec vulnera, transpungi et gaudere et placere sibi unumquemque in peccatis. Sic prosperitas malorum, ulcera sunt animarum: et adversitas justorum, aeternorum sunt pretia gaudiorum. In tertio vero angelo et aquarum conversione in sanguinem, omnes angelos populorum intellige, id est, infirmiores homines in animo cruentos. Quartus angelus effudit phialam suam super solem, et usti sunt homines ustione magna: hoc futurum est adhuc in igne gehennae. Nam diabolus in praesenti cum in anima occidat amatores suos, non solum non urit in corpore, sed quantum permittitur clarificat: quam claritatem et laetitiam Spiritus sanctus plagas definivit et dolores. Et blasphemaverunt nomen Dei habentis potestatem in his plagis, nec egerunt poenitentiam. Quia non in corpore, sed in animo percutiuntur plagis istis a Deo: ideo nec Domini recordantur, sed in pejus proficiunt; et propterea blasphemant, persequentes sanctos ejus. Quintus effudit phialam suam super sedem bestiae, et factum est regnum ejus tenebrosum: thronus bestiae, Ecclesia ipsius est, id est congregatio superborum, quae hujusmodi plagis obcaecatur. Comedebant linguas suas a doloribus suis: id est, sibi nocebant blasphemantes ex ira Dei, quia transpuncti gaudia existimabant. Et poenitentiam non egerunt: utique obdurati laetitia. Et sextus angelus effudit phialam suam super flumen magnum illud Euphratem: id est super populum. Et siccata est aqua ejus: sicut supra dixit, aruit messis terrae, id est, ad combustionem parata est. Ut praeparetur via eorum qui sunt ab ortu solis: id est, Christo: his enim perfectis justi, proficiscuntur obviam Christo.

the air, upon which the angels poured out their bowls, is the earth and men: for all the angels were commanded to pour out upon the earth. But all these plagues are to be understood in the contrary sense: for it is an incurable plague, and great wrath, to receive the power of sinning, especially against the saints, and not to be corrected; a greater wrath of God still, that fuel for errors is supplied to injustice. This is the plague of the wrath of God, these are the wounds: that each one is pierced through, and rejoices, and is pleased with himself in his sins. Thus the prosperity of the wicked is the ulcers of souls: and the adversity of the just is the price of eternal joys. In the third angel, however, and in the turning of the waters into blood, understand all the angels of the peoples, that is, weaker men, bloody in mind. The fourth angel poured out his bowl upon the sun, and men were burned with a great burning: this is still to come, in the fire of Gehenna. For the devil at present, though he kills his lovers in the soul, not only does not burn them in the body, but glorifies them as far as he is permitted: and this glory and gladness the Holy Spirit has defined as plagues and pains. And they blasphemed the name of God, Who has power over these plagues, and they did not do penance. Because they are struck with these plagues by God not in the body but in the mind: therefore they do not remember the Lord, but advance towards worse; and for that reason they blaspheme, persecuting His saints. The fifth poured out his bowl upon the seat of the beast, and its kingdom was made dark: the throne of the beast is its Church, that is, the congregation of the proud, which is blinded by plagues of this kind. They were eating their tongues for their pains: that is, they were harming themselves by blaspheming out of the wrath of God, because, being pierced through, they reckoned it joys. And they did not do penance: hardened, assuredly, by gladness. And the sixth angel poured out his bowl upon that great river Euphrates: that is, upon the people. And its water was dried up: as he said above, the harvest of the earth has withered, that is, it is made ready for burning. That the way might be prepared for those who are from the rising of the sun: that is, for Christ: for when these things are accomplished the just set out to meet Christ.

HOMILIA XIII.

Homily 13.

[Ib. XVI et XVII.] Sanctus Joannes, fratres charissimi, dum de septem angelorum phialis vel plagis loqueretur, solito more praetermisso septimo angelo recapitulat ab origine breviter dicens: Et vidi ex ore draconis, et ex ore bestiae, et ex ore pseudoprophetae spiritus tres immundos in modum ⟨r⟩anarum. Unum spiritum vidit, sed pro numero et portione unius corporis. Draco, id est diabolus: nam et bestia, id est corpus diaboli, et pseudopropheta, id est praepositi corporis diaboli, unus spiritus est, quasi ranae. Sunt enim spiritus daemoniorum facientes signa. Ranae namque praeter horrorem proprium, etiam in loco immundo sunt. Quae cum aquarum incolae et indigenae videantur, non solum aquarum refugae et siccitatis impatientes sunt, sed etiam in ipsis aquis, in aquae sordibus et coeno volutantur. Sic hypocritae non in aqua, ut putantur, degunt; sed in sordibus, quas credentes in aqua deponunt. Ranis sunt similes etiam homines, qui in peccatis vel criminibus, quae alii per poenitentiam vel Baptismum deponunt, volutari non erubescunt. Quando enim aliquis se convertit ad Deum, et poenitet fuisse superbum, adulterum, ebriosum vel cupidum, qui ista peccata quae alius confitendo relinquit, imitatur, cogitans apud se et dicens, Facio quod volo, et postea quomodo iste agit poenitentiam, et ego ago; et subito dum ei supervenit ultimus dies, perit confessio, et restat damnatio: iste qui talis est, dum alios non ad bonum, sed ad malum vult imitari, in luto, unde alius liberatus est, velut rana involvitur, et volutatur. Ranae ergo significant spiritus daemoniorum facientes signa. Qui exeunt ad reges totius orbis congregare eos ad bellum

[Ibid. 16 and 17.] Saint John, dearest brethren, while he was speaking of the bowls or plagues of the seven angels, in his usual manner leaves aside the seventh angel and recapitulates from the beginning, saying briefly: And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits in the manner of frogs. He saw one spirit, but according to the number and portion of one body. The dragon, that is, the devil: for both the beast, that is, the body of the devil, and the false prophet, that is, those set over the body of the devil, are one spirit, like frogs. For they are spirits of demons working signs. For frogs, besides their own repulsiveness, are also found in an unclean place. Although they seem to be dwellers and natives of the waters, they not only flee from the waters and cannot endure dryness, but even in the waters themselves they wallow in the filth and mire of the water. So hypocrites do not live in the water, as they are thought to, but in the filth which believers lay down in the water. Like frogs too are men who are not ashamed to wallow in sins or crimes which others lay down through penance or Baptism. For when someone turns to God and repents of having been proud, an adulterer, a drunkard or covetous, he who imitates those sins which the other abandons by confessing, thinking within himself and saying, I do what I want, and afterwards, just as that man does penance, I too shall do it; and then suddenly, when his last day comes upon him, confession perishes and damnation remains: such a man, since he wishes to imitate others not in good but in evil, is rolled about like a frog in the mud from which the other was freed, and wallows in it. The frogs, then, signify the spirits of demons working signs. Who go forth to the kings of the whole world to gather them to battle

Editors' notes and page, col. 2439

Footnotes

(1) ‹anchor: not visible› · call in col 2439

Mss., praemia.

The manuscripts: praemia ("rewards").

(printed under page 568)

(2) ‹anchor: not visible› · call in col 2439

Mss., interiores.

The manuscripts: interiores ("inner").

(printed under page 568)

(3) ‹anchor: pro numero et portione› · call in col 2439

Ms. unus, participatione. Alius, partitione.

One manuscript: participatione ("by sharing"). Another: partitione ("by division").

(printed under page 568)

(4) ‹anchor: in loco immundo sunt› · call in col 2439

Mss., proprio etiam loco immundae sunt.

The manuscripts: "they are unclean even in their own place".

(printed under page 568)

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diei magni Domini. Diem magnum totum tempus dicit a passione Domini. Sed pro locis accipiendus est dies: aliquando diem judicii dicit, aliquando novissimam persecutionem, quae sub Antichristo futura est, aliquando totum tempus, sicut per Amos prophetam: Vae, inquit, eis qui concupiscunt diem Domini! Et utquid vobis dies Domini (Amos. V, 18)? et reliqua quae ibi sequuntur. Omnia haec in hac sunt vita his dies quibus Domini tenebrae sunt: qui concupiscunt diem Domini, id est qui in hoc saeculo delectantur, quibus suave est, qui in eo voluptati et luxuriae servientes lucra percipiunt, qui existimant quaestum esse religionis, quibus dicitur, Vae vobis qui saturati estis (Luc. VI, 25)! non illi quibus dicitur, Beati qui lugent (Matth. V, 5). Recapitulat iterum ab eadem persecutione dicens: Et facta sunt fulgura et tonitrua, et terrae motus factus est magnus, qualis non est factus ex quo homines facti sunt; et facta est illa civitas magna in tres partes. Haec civitas magna, omnis omnino populus intelligitur qui est sub coelo, qui fiet in tres partes cum Ecclesia divisa fuerit, ut sint Gentiles una pars, haeretici et ficti Catholici altera, Ecclesia catholica tertia. Sequitur enim, et ostendit quae sint tres partes, dicens: Civitates gentium ceciderunt, et Babylon illa magna in mentem venit Deo dare ei poculum vini irae suae, et omnis insula fugit, et montes inventi non sunt. Civitates gentium gentes sunt, Babylon abominatio vastationis, montes et insulae Ecclesia est; in civitatibus gentium omne munimen et spem dicit gentium cecidisse. Non enim diversas habent a Christianis, sed civitates bonae atque malae in hominibus describuntur. Tunc ergo Babylon cecidit aut iram Dei bibit, cum potestatem accepit adversus Jerusalem, quae est Ecclesia. Insulae inventae non sunt: id est, non sunt superatae. Et grando magna quasi talentum descendit de coelo super homines: grandinem iram Dei dicit. Omnes plagas istas figuras esse dicit plagarum spiritualium. Et blasphemaverunt homines Deum ex plaga grandinis, quoniam magna est plaga ejus nimis. Recapitulat iterum dicens: Et venit unus ex septem angelis, et dixit mihi, Veni, ostendam tibi damnationem meretricis magnae, sedentis super aquas multas, cum qua fornicati sunt reges terrae, id est, omnes terrigenae. Et tulit me in eremo in spiritu, et vidi mulierem sedentem super bestiam. In bestia omnis populus malus intelligitur; in muliere corruptela monstratur: in eremo mulierem sedere dicit, eo quod in impiis, in anima mortuis et a Deo desertis sedeat: in spiritu, dixit; quia nonnisi in spiritu videri potest hujusmodi desertio. Pretiose ornatam dixit, propter ornamenta luxuriae. Nam bestiam super quam sedit, sicut jam dictum est, populum esse dicit, quae sunt aquae multae, sicut ipse exponit: Aquam quam vides, ubi mulier sedet, populi et turbae sunt, et gentes et linguae. Corruptelam dicit sedere super populos in eremo. Meretrix, bestia, eremus unum sunt. Bestia, ut jam dictum est, corpus est adversus Agnum, in quo corpore nunc diabolus, nunc caput velut occisum, quod significat haereticos, qui velut de morte Christi gloriari videntur, non solus superborum populus accipiendus est: quod totum Babylon est. In tribus spiritibus, qui ex ore draconis velut ranae procedebant: in uno intelligitur diabolus; in alio, pseudoprophetae vel praepositi haereticorum; in tertio, corpus diaboli, id est omnes ficti, superbi, vel impii Christiani, quorum maximus numerus in Ecclesia continetur. Denique qui tales sunt, ad similitudinem ranarum, in omni immunditia et luxuriae sordibus volutantur. Ranis etiam similes sunt homines, qui in peccatis vel criminibus, quae alii per poenitentiam vel Baptismum deponunt, volutari non erubescunt, dicentes sibi, Ad praesens impleo voluntates meas; postea, quomodo isti conversi sunt,

of the great day of the Lord. By the great day he means the whole time from the Passion of the Lord. But "day" is to be taken according to the passages: sometimes he means the day of judgement, sometimes the last persecution, which is to take place under Antichrist, sometimes the whole time, as through Amos the prophet: Woe, he says, to those who desire the day of the Lord! And to what end is the day of the Lord for you? (Amos 5:18) and the rest that follows there. All these things are in this life a day for those to whom the [days] of the Lord are darkness: those who desire the day of the Lord, that is, who take delight in this world, to whom it is pleasant, who, serving pleasure and luxury in it, reap profits, who reckon that there is gain in religion, to whom it is said, Woe to you who are filled! (Luke 6:25), not those to whom it is said, Blessed are those who mourn (Matt. 5:5). He recapitulates again from the same persecution, saying: And there were lightnings and thunders, and there was a great earthquake, such as has not been since men were made; and that great city was made into three parts. By this great city is understood absolutely all the people that is under heaven, which will be made into three parts when the Church has been divided, so that the Gentiles are one part, heretics and feigned Catholics another, the Catholic Church the third. For he follows on, and shows what the three parts are, saying: The cities of the nations fell, and that great Babylon came into God's mind, to give her the cup of the wine of His wrath, and every island fled, and the mountains were not found. The cities of the nations are the nations, Babylon is the abomination of desolation, the mountains and islands are the Church; by the cities of the nations he means that every defence and hope of the nations has fallen. For they do not have [cities] different from the Christians, but good and bad cities are described in men. Babylon, then, fell or drank the wrath of God when it received power against Jerusalem, which is the Church. The islands were not found: that is, they were not overcome. And great hail like a talent came down from heaven upon men: by the hail he means the wrath of God. He says that all these plagues are figures of spiritual plagues. And men blasphemed God because of the plague of the hail, since its plague is exceedingly great. He recapitulates again, saying: And there came one of the seven angels, and said to me, Come, I will show you the condemnation of the great harlot, who sits upon many waters, with whom the kings of the earth have committed fornication, that is, all the earth-born. And he carried me away in the desert in the spirit, and I saw a woman sitting upon a beast. In the beast is understood the whole wicked people; in the woman corruption is shown: he says the woman sits in the desert because she sits in the ungodly, in those dead in soul and deserted by God: "in the spirit," he said, because such desertion cannot be seen except in the spirit. He said she was preciously adorned, on account of the ornaments of luxury. For the beast on which she sat, as has already been said, he says is the people, which are the many waters, as he himself explains: The water which you see, where the woman sits, are peoples and multitudes, and nations and tongues. He says that corruption sits upon the peoples in the desert. The harlot, the beast, the desert are one. The beast, as has already been said, is the body set against the Lamb, in which body now the devil, now the head as it were slain, which signifies the heretics, who seem as it were to glory in the death of Christ, not only the people of the proud is to be understood: and all this is Babylon. In the three spirits which came forth from the mouth of the dragon like frogs: in one is understood the devil; in another, the false prophets or the leaders of the heretics; in the third, the body of the devil, that is, all feigned, proud or ungodly Christians, of whom the greatest number is contained in the Church. In short, those who are such wallow, after the likeness of frogs, in every uncleanness and in the filth of luxury. Like frogs too are men who are not ashamed to wallow in the sins or crimes which others put away through penance or Baptism, saying to themselves, For the present I fulfil my desires; afterwards, just as those were converted,

Editors' notes and page, col. 2440

Footnotes

(1) ‹anchor: not visible› · call in col 2440

Sic vetus codex Petrensis. At editi: Et utquid vobis diem persecutionis? Et facta sunt fulgura, etc., omissis sex versibus.

So the old Petrensis codex. But the printed editions: "And why [do you desire] for yourselves the day of persecution? And there were lightnings", etc., leaving out six lines.

(printed under page 568)

(2) ‹anchor: civitates … diversas› · call in col 2440

Mss., diversas.

The manuscripts: diversas ("different").

(printed under page 568)

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et ego convertar ad Deum. Et subito superveniente morte perit confessio, restat damnatio. Quod dicit, congregandos homines ad diem magnum; diem magnum dicit totum tempus a Domini passione usque ad finem mundi. Iste enim dies quibus suavis est, et qui in eo voluptati et luxuriae servientes lucra requirunt, in magnam miseriam convertuntur, quia implendum est in eis illud propheticum, Vae desiderantibus diem Domini! Per falsam enim et transitoriam dulcedinem praeparant sibi aeternam amaritudinem. Potest hoc loco dies magnus intelligi illa desolatio, quando a Tito et Vespasiano obsessa est Jerosolyma, ubi exceptis his qui in captivitatem ducti sunt, quindecies centena millia mortua referuntur. Quod autem dicit, Congregavit illos in loco Hermagedon, omnes inimicos Ecclesiae intelligi voluit. Denique sequitur, et dicit, Circumdederunt castra sanctorum et civitatem sanctam dilectam (Apoc. XX, 8): id est, Ecclesiam. Quod autem facta sunt tonitrua, et terrae motus factus est magnus, et facta est civitas magna in tres partes; civitas magna, omnis omnino populus intelligitur, ubi una pars Paganorum, alia haereticorum, tertia Christianorum, in qua sunt etiam hypocritae. Cum ex ista tertia parte separati fuerint boni. tunc illi qui sunt in Ecclesia ficti, illis duabus partibus juncti accipiunt judicium Dei: quod etiam in hoc tempore jam ex aliqua parte completur. Tunc enim Babylon cadit, quando potestatem accipiunt mali, ut persequantur bonos qui sunt Ecclesiae. Quod autem grando magna sicut talentum descendit de coelo, in grandine ira Dei intelligitur: quae etiam antequam dies judicii veniat, super impios et superbos spiritualiter intus in anima mittitur. Mulierem meretricem, quam vidit in spiritu super bestiam sedentem in eremo; ideo dicit in eremo, quia in impiis, id est, in anima mortuis sedeat et a Deo desertis. In Spiritu dicit, quia non nisi spiritualiter videri potest hujusmodi desertio, quae intus in anima fit. Meretrix, bestia, eremus unum sunt, quod totum Babylonia intelligitur. Bestia, ut jam dictum est, corpus est impiorum adversus Agnum: in quo corpore nunc diabolus, nunc caput velut occisum, quod significat perfidiam haereticorum, qui velut de morte Christi gloriari videntur, cum tamen Christi Ecclesiam jugiter persequantur. Et quia non solum haeretici vel Pagani, sed etiam Catholici mali, id est superbi et impii eos quos in Ecclesia mansuetos et humiles viderint, persequuntur; quantum possumus, Dei misericordiam deprecemur, ut et illos de tam malis actibus ad bonum corrigat, et nobis in bonis operibus felicem perseverantiam pro sua pietate concedat, qui cum Patre et Spiritu sancto vivit et regnat, etc.

and I will be converted to God. And when death comes upon him suddenly, confession perishes, damnation remains. As to his saying that men are to be gathered to the great day: by the great day he means the whole time from the Lord's passion up to the end of the world. For this day, those to whom it is sweet, and who, serving pleasure and luxury in it, seek gains, are turned into great misery, because in them that prophetic word must be fulfilled, Woe to those who desire the day of the Lord! For through a false and passing sweetness they prepare for themselves eternal bitterness. In this place the great day can be understood as that desolation when Jerusalem was besieged by Titus and Vespasian, where, apart from those who were led into captivity, fifteen hundred thousand are reported to have died. And as to his saying, he gathered them in the place Hermagedon, he wished all the enemies of the Church to be understood. Then it follows, and he says, They surrounded the camp of the saints and the holy beloved city (Rev. 20:8): that is, the Church. And as to there having been thunders, and a great earthquake having happened, and the great city having been made into three parts: by the great city the whole people altogether is understood, where one part is of the pagans, another of the heretics, the third of the Christians, in which there are also hypocrites. When the good have been separated out of this third part, then those who are in the Church in pretence, joined to those two parts, receive the judgement of God: which even in this time is already being fulfilled in some part. For Babylon falls then, when the wicked receive power to persecute the good who belong to the Church. And as to great hail like a talent coming down from heaven, by the hail the wrath of God is understood: which, even before the day of judgement comes, is sent spiritually, inwardly in the soul, upon the ungodly and the proud. The harlot woman, whom he saw in the spirit sitting upon the beast in the desert; he says in the desert for this reason, because she sits in the ungodly, that is, in those dead in soul and forsaken by God. He says In the Spirit, because a desertion of this kind, which takes place inwardly in the soul, cannot be seen except spiritually. The harlot, the beast, the desert are one thing, the whole of which is understood as Babylon. The beast, as has already been said, is the body of the ungodly set against the Lamb: in which body is now the devil, now the head as it were slain, which signifies the faithlessness of the heretics, who seem as it were to glory in the death of Christ, while yet they continually persecute the Church of Christ. And since not only heretics or pagans, but also wicked Catholics, that is, the proud and ungodly, persecute those whom they see in the Church to be meek and humble, let us, as much as we can, entreat the mercy of God, that He may both correct them from such wicked deeds to good, and grant to us in good works a happy perseverance according to His goodness, Who with the Father and the Holy Spirit lives and reigns, etc.

HOMILIA XIV.

Homily 14.

[Ib. XVII.] Modo cum divina lectio legeretur, fratres charissimi, audivimus beatum Joannem dixisse quia viderit mulierem sedentem super bestiam cocc⟨i⟩neam: id est, peccatricem, cruentam. Plenam nominibus blasphemiae: ostendit multa nomina esse in bestia, id est in populo impio, uti jam diximus. Habentem capita septem, et cornua decem: id est, mundi reges et regnum, cum quibus diabolus visus est in coelo. Et mulier, id est, omnis multitudo superborum, erat circumdata purpura, et cocco, et ornata auro et lapide pretioso: id est, omnibus illecebris simulatae veritatis. Quid sit denique intra hanc pulchritudinem, sic exponit, dicens: Et habens poculum aureum in manu sua, plenum abominationum et immunditiarum fornicationis ejus. Aurum immunditiarum hypocrisis est; qui a foris quidem parent hominibus quasi justi, intus autem sunt pleni omni immunditia (Matth. XXIII, 28). Et in fronte ejus nomen scriptum, Mysterium, Babylon magna, mater fornicationum et abominationum terrae: nulla est superstitio, quae fronti det signum, nisi hypocrisis. Spiritus autem retulit quid sit scriptum in

[Ibid. 17.] Just now, while the divine reading was being read, dearest brothers, we heard that blessed John said that he saw a woman sitting upon a scarlet beast: that is, sinful, bloody. Full of names of blasphemy: he shows that there are many names in the beast, that is, in the ungodly people, as we have already said. Having seven heads and ten horns: that is, the kings and kingdom of the world, with which the devil was seen in heaven. And the woman, that is, the whole multitude of the proud, was arrayed in purple and scarlet, and adorned with gold and precious stone: that is, with all the allurements of a feigned truth. What then is within this beauty he explains thus, saying: And having a golden cup in her hand, full of the abominations and uncleannesses of her fornication. The gold of uncleannesses is hypocrisy; [those] who outwardly indeed appear to men as just, but inwardly are full of all uncleanness (Matt. 23:28). And on her forehead a name written, Mystery, Babylon the great, mother of the fornications and abominations of the earth: there is no superstition which gives a sign on the forehead except hypocrisy. But the Spirit related what is written in

Editors' notes and page, col. 2441

Footnotes

(1) ‹anchor: not visible› · call in col 2441

Mss., undecies.

The manuscripts: undecies ("eleven times").

(printed under page 569)

(2) ‹anchor: not visible› · call in col 2441

Mss., Magedon.

The manuscripts: Magedon.

(printed under page 569)

(3) ‹anchor: Spiritus autem retulit› · call in col 2441

Editi, non retulit. Abest, non, a Mss.

The printed editions: non retulit ("did not relate"). The non is absent from the manuscripts.

(printed under page 569)

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fronte. Nam quis talem ti⟨tul⟩um aperte imponat? Mysterium enim dixit esse, quod interpretatus est dicens, Et vidi mulierem ebriam de sanguine sanctorum et martyrum Jesu. Unum est enim corpus, quod adversatur Ecclesiae intus ac foris; id est, in Ecclesia ficti Christiani, et extra Ecclesiam haeretici vel Pagani. Quod licet corpus videatur loco separatum, in persecutione tamen Ecclesiae unitatem spiritus operatur. Impossibile est enim Prophetam perire praeter Jerusalem interficientem Prophetas (Luc. XIII, 33, 34); id est, non potest fieri ut Christiani boni sine Christianis malis persecutionem aliquam patiantur. Sic nepotes proavorum consensu, Zachariam lapidasse accusantur (Matth. XXIII, 35), cum ipsi non fecerint. Et bestia fuit et non est, et futura est, et ascensura de abysso, et in perditionem irae Dei ibit: id est, ex populo nascetur, ut possit dicere, Bestia ex bestia, abyssus ex abysso. Quid est bestia ex bestia, et abyssus ex abysso, nisi populus malus nascens ex populo malo? Hoc fit dum filii mali parentes pessimos imitantur. Et ascendit superstes, et in perditionem vadit, sicut et patres sui, ex quibus ascendit. Et jam nunc sunt, quia aliis morientibus alii succedunt eis. Et sic nunquam desunt, seu in paucis seu in multis, seu occulte sive quasi aperte, qui non ab initio semper insidientur Ecclesiae. Quod autem dicit, mulierem sedentem super bestiam coccineam; peccatricem et cruentam plebem intelligi voluit. Quod autem dicit, circumdatam purpura et cocco, et ornatam auro et lapide pretioso; ostendit superborum et impiorum hominum plebem omnibus illecebris simulatae veritatis repletam. Quod autem poculum aureum habebat in manu sua plenum abominationum et immunditiarum fornicationis ejus; hypocritae et ficti Christiani intelliguntur, qui a foris quidem parent quasi justi, intus autem pleni sunt omni immunditia. Quod autem, in fronte habebat scriptum, Babylon mater fornicationum; nulla est superstitio quae fronti det signum, nisi hypocrisis, id est, fingunt se bonos cum sint mali. Quod autem dixit, ebriam esse mulierem sanguine sanctorum et martyrum Jesu; unum corpus malorum intelligi voluit, quod semper adversatur Ecclesiae intus et foris: quia et in Ecclesia sunt ficti Christiani, et extra Ecclesiam haeretici vel Pagani. Et licet interdum corpore separentur, uno tamen animo in Ecclesiae persecutione junguntur. Quod autem dicit, Bestia fuit, et non est, et futura est, et ascensura de abysso; hoc intelligitur, quod ex populo malo nascatur populus malus, ut possit dici, Bestia ex bestia, abyssus ex abysso. Quid est bestia ex bestia, nisi populus malus nascens ex populo malo? Hoc fit dum filii mali parentes pessimos imitantur: ac sic dum aliis morientibus alii succedunt, nunquam desunt sive in paucis, sive in multis, seu occulte, seu aperte, qui non ab initio semper insidientur Ecclesiae. De quorum consortio quia corpore non possumus separari in hoc saeculo, oremus Dei misericordiam, ut sic moribus separemur, ne cum illis aeterno supplicio pereamus: sed magis cum illi audierint, Disced⟨i⟩te a me, maledicti, in ignem aeternum; nos audire mereamur, Venite, benedicti Patris mei, percipite regnum (Id. XXV, 41, 34); praestante Domino nostro Jesu Christo. Amen.

forehead. For who would openly set such a title on himself? For he said it was a mystery, which he interpreted, saying, And I saw the woman drunk with the blood of the saints and of the martyrs of Jesus. For it is one body which opposes the Church within and without; that is, within the Church feigned Christians, and outside the Church heretics or pagans. And although this body seems separated in place, yet in the persecution of the Church it works a unity of spirit. For it is impossible for a prophet to perish except in Jerusalem, which kills the prophets (Luke 13:33–34); that is, it cannot happen that good Christians suffer any persecution without bad Christians. Thus the descendants, by consent with their forefathers, are accused of having stoned Zechariah (Matt. 23:35), though they themselves did not do it. And the beast was and is not, and is to be, and is to ascend from the abyss, and will go into the perdition of the wrath of God: that is, it will be born from a people, so that one may say, Beast from beast, abyss from abyss. What is beast from beast, and abyss from abyss, but a wicked people born from a wicked people? This happens when wicked sons imitate most evil parents. And it ascends surviving, and goes into perdition, as did its fathers also, from whom it ascended. And they exist even now, because as some die, others succeed them. And so they are never lacking, whether in few or in many, whether secretly or as it were openly, who do not from the beginning always lie in wait for the Church. And as for his saying, a woman sitting upon a scarlet beast; he wished a sinful and bloody populace to be understood. And as for his saying, clothed round with purple and scarlet, and adorned with gold and precious stone; he shows a populace of proud and impious men filled with all the allurements of feigned truth. And as for her having a golden cup in her hand full of abominations and of the uncleannesses of her fornication; hypocrites and feigned Christians are understood, who outwardly indeed appear as if righteous, but inwardly are full of all uncleanness. And as for her having written on her forehead, Babylon the mother of fornications; there is no superstition which puts a sign on the forehead except hypocrisy, that is, they feign themselves good when they are wicked. And as for his saying that the woman was drunk with the blood of the saints and of the martyrs of Jesus; he wished to be understood the one body of the wicked, which always opposes the Church within and without: for both within the Church there are feigned Christians, and outside the Church heretics or pagans. And although at times they are separated in body, yet they are joined by one mind in the persecution of the Church. And as for his saying, The beast was, and is not, and is to be, and is to ascend from the abyss; this is understood, that from a wicked people a wicked people is born, so that one may say, Beast from beast, abyss from abyss. What is beast from beast, but a wicked people born from a wicked people? This happens when wicked sons imitate most evil parents: and so, while as some die others succeed, there are never lacking, whether in few or in many, whether secretly or openly, those who do not from the beginning always lie in wait for the Church. Since we cannot be separated in body from their company in this world, let us pray to the mercy of God that we may be so separated in our ways of life that we do not perish with them in eternal punishment: but rather, when they hear, Depart from Me, you cursed, into eternal fire; may we be worthy to hear, Come, you blessed of My Father, receive the kingdom (Matt. 25:41, 34); through the gift of our Lord Jesus Christ. Amen.

HOMILIA XV.

Homily XV.

[Ib. XVII et XVIII.] In lectione quae recitata est, fratres charissimi, reges illos quos dixit quod persequuntur Jesusalem, populi mali sunt, qui persequuntur Ecclesiam Dei: qui quasi reges appellantur, quia velut in somnis regnant. Omnis enim malus qui persequitur bonum, velut in somnis hoc facit: quia malorum omnium persecutio non permanebit, sed velut somnium evanescet, sicut Isaias ait, Erunt velut somnians in somno divitiae omnium g⟨e⟩ntium (Isai. XXIX, 7). Hi unam sententiam habent: id est, uno animo persequuntur bonos. Ideo dicit, habent; et non habebunt: quia persecutio malorum non solum adveniente

[Ibid. (Rev.) 17 and 18.] In the reading which has been recited, dearest brethren, those kings who he said persecute Jerusalem are wicked peoples, who persecute the Church of God: who are called as it were kings, because they reign as if in dreams. For every wicked man who persecutes the good does this as if in dreams: because the persecution of all the wicked will not endure, but will vanish like a dream, as Isaiah says, The riches of all the nations shall be like one dreaming in sleep (Isa. 29:7). These have one purpose: that is, with one mind they persecute the good. Therefore he says, they have; and they will not have: because the persecution of the wicked will be not only at the coming

Editors' notes and page, col. 2442

Footnotes

(1) ‹anchor: Sic nepotes› · call in col 2442

Mss., prone et … [UNSURE: the rest of the note is illegible in the scan]

The manuscripts: prone et … [rest illegible]

(printed under page 569)

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misprints kept as printed: "Jesusalem" (for Jerusalem; the English gives Jerusalem)
other: the column's last word "ad-" is set whole as "adveniente" (tail "veniente" printed at the head of col. 2443); printer's signature "(Soixante-dix-sept.)" at the page foot, not set

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die judicii erit, sed etiam in praesenti non desinit. Et virtutem et majestatem suam diabolo dabunt: haec ideo dicit, quia homines impii, ipsi videntur dare virtutem, quo instigante faciunt mala. Hi cum Agno pugnant: id est, usque in finem, donec sancti regnum omne percipiant, Ecclesiae adversantur. Et Agnus vincet eos: id est, utique, quia non permittit illos Deus tentari supra id quod possunt. Ideo dicit, Et Agnus vincet eos, quoniam Dominus dominorum est, et rex regum; et qui cum eo, vocati et electi et fideles: id est, Ecclesia. Propterea autem dixit, vocati et electi, quia non omnes vocati sunt et electi: sicut Dominus ait, Multi vocati, pauci autem electi (Matth. XX, 16). Et dixit mihi angelus: Vides aquas ubi mulier sedet, haec et populus et turbae sunt, et gentes et linguae: et decem cornua quae vidisti, hi odio habent meretricem: id est, mulierem illam. Meretrix est enim vita luxuriosa, quae rapinis et voluptatibus agitur. Ideo dixit quod odio habeant meretricem, quia homines luxuriosi, superbi, cupidi et elati, non solum sanctos persequuntur; sed etiam seipsos odio habent. Et alio modo seipsos odio habent, in quibus impletur quod scriptum est, Qui diligit iniquitatem, odit animam suam (Psal. X, 6). Et desertam eam facient et nudam. Ipsi enim per iram Dei et justum judicium quo deseruntur ab eo, desertum faciunt mundum; dum ei dediti sunt et injuste utuntur. Et carnes ejus edent. Hoc ideo, quia se invicem secundum Apostolum mordent et comedunt (Galat. V, 15). Et propterea adjecit causam dicens, Deus enim dedit in corda eorum facere sententiam ejus: id est, excitavit plagas, quas mundo jure meritoque irrogare decrevit. Et dabunt regnum suum bestiae, usque dum finiantur dicta Dei: id est, homines mali diabolo obtemperant, donec impleantur Scripturae, et veniat dies judicii. Post haec sequitur, Mulier quam vidisti, est civitas magna, quae habet regnum super reg⟨e⟩s terrae: id est, omnes mali et impii. Sic et de Ecclesia dictum est, Veni, ostendam tibi mulierem Agni: et ostendit mihi civitatem descendentem de coelo (Apoc. XXI, 9, 10). Postea vidi alium angelum descendentem de coelo, habentem potestatem magnam: et terra illuminata est ad claritatem ejus. Et clamavit in fortitudine, dicens: Cecidit, cecidit Babylon illa magna, et facta est habitaculum daemoniorum, et custodia omnis avis immundae et inquinatae. Numquid unius civitatis ruina potest omnes spiritus immundos capere, aut omnem avem immundam; aut eo tempore quo civitas ipsa ceciderit, totus mundus deseretur spiritibus et avibus immundis, et in unius civitatis ruina habitabunt? Nulla est civitas quae omnem animam capiat immundam, nisi civitas diaboli, in qua omnis immunditia in hominibus malis, per totum orbem commoratur. Reges quos dixit quod persequantur Jerusalem, homines mali sunt, qui persequuntur Ecclesiam Dei: qui vivit et regnat, etc.

of the day of judgement, but even in the present it does not cease. And they will give their power and majesty to the devil: he says this because ungodly men themselves seem to give power to him at whose instigation they do evil. These fight with the Lamb: that is, until the end, until the saints receive the whole kingdom, they oppose the Church. And the Lamb will conquer them: that is, assuredly, because God does not permit them to be tempted beyond what they are able. Therefore he says, And the Lamb will conquer them, since He is Lord of lords and King of kings; and those who are with Him, called and chosen and faithful: that is, the Church. And he said "called and chosen" for this reason, that not all are both called and chosen: as the Lord says, Many are called, but few chosen (Matt. 20:16). And the angel said to me: You see the waters where the woman sits, these are both a people and crowds, and nations and tongues: and the ten horns which you saw, these hate the harlot: that is, that woman. For the harlot is the luxurious life, which is driven by plunder and pleasures. He said that they hate the harlot for this reason, that men who are luxurious, proud, greedy and haughty not only persecute the saints, but also hate themselves. And in another way they hate themselves, in whom is fulfilled what is written, He who loves iniquity hates his own soul (Ps. 10:6). And they will make her desolate and naked. For they themselves, through the wrath of God and the just judgement by which they are forsaken by Him, make the world a desert, while they are given over to it and use it unjustly. And they will eat her flesh. This is so because, according to the Apostle, they bite and devour one another (Gal. 5:15). And therefore he added the cause, saying, For God has put it into their hearts to carry out His sentence: that is, He has stirred up the plagues which He decreed to inflict upon the world rightly and deservedly. And they will give their kingdom to the beast, until the words of God are fulfilled: that is, evil men obey the devil until the Scriptures are fulfilled and the day of judgement comes. After this there follows, The woman whom you saw is the great city, which has a kingdom over the kings of the earth: that is, all the evil and ungodly. So too it was said of the Church, Come, I will show you the woman of the Lamb: and he showed me a city descending from heaven (Rev. 21:9–10). After this I saw another angel descending from heaven, having great power: and the earth was illuminated by his brightness. And he cried out in strength, saying: Fallen, fallen is that great Babylon, and it has become a dwelling-place of demons, and a hold of every unclean and defiled bird. Can the ruin of a single city hold all the unclean spirits, or every unclean bird; or at the time when that city falls, will the whole world be deserted by unclean spirits and birds, and will they dwell in the ruin of a single city? There is no city which can hold every unclean soul except the city of the devil, in which all uncleanness dwells in evil men throughout the whole world. The kings who he said persecute Jerusalem are evil men, who persecute the Church of God: Who lives and reigns, etc.

HOMILIA XVI.

Homily 16.

[Ib. XVIII-XX.] Quoties Babyloniam nominari auditis, nolite civitatem de lapidibus factam intelligere; quia Babylonia Confusio interpretatur: sed homines superbos, raptores, luxuriosos et impios in malis suis perseverantes ipsius nomen significare cognoscite: sicut e contrario quoties nomen Jerusalem audieritis, quae Visio pacis dicitur, homines sanctos ad Deum pertinentes intelligite. Nam quia Babylonia malorum hominum imaginem gerit, ideo de eis in sequentibus di⟨c⟩it, Quoniam ex vino irae fornicationis ejus biberunt omnes gentes, et reges terrae qui cum ea fornicati sunt: id est, cum invicem. Non enim cum una meretrice omnes reges fornicari possunt; sed dum se luxuriosi, qui sunt meretricis membra, invicem corrumpunt, cum meretrice, id est luxuriosa conversatione fornicari dicuntur. Post haec sequitur, dicens: Et omnes mercatores terrae ex virtute luxuriae ejus divites facti sunt. Hoc loco divites peccatis dicit; nam nimietas luxuriae pauperes potius quam divites facit. Et audivi, inquit, aliam vocem de coelo dicentem: Exite de ea, populus meus, ne communicetis peccatis

[Ibid. 18-20.] Whenever you hear Babylon named, do not understand a city made of stones; for Babylon is interpreted Confusion: but know that its name signifies men who are proud, plunderers, luxurious and ungodly, persevering in their evils: just as, on the contrary, whenever you hear the name Jerusalem, which is called Vision of peace, understand holy men who belong to God. For since Babylon bears the image of evil men, he therefore says of them in what follows, For all the nations have drunk of the wine of the wrath of her fornication, and the kings of the earth who have committed fornication with her: that is, with one another. For all kings cannot commit fornication with a single harlot; but when the luxurious, who are members of the harlot, corrupt one another, they are said to commit fornication with the harlot, that is, by a luxurious manner of life. After this there follows, saying: And all the merchants of the earth have become rich from the power of her luxury. In this place he speaks of those rich in sins; for excess of luxury makes men poor rather than rich. And I heard, he says, another voice from heaven saying: Go out from her, My people, so that you do not share in the sins

Editors' notes and page, col. 2443

Page

running head: 2443 IN B. JOANNIS APOCALYPSI[...] (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: right-hand column (2444) partly visible at the image edge, not set; "reg⟨e⟩s terrae" has a damaged e; "di⟨c⟩it" shows a gap in the type; the coelo spellings (three times) look like æ (caelo) on the page, text left as coelo per the ligature rule, UNSURE; column ends mid-sentence at "peccatis" with no hyphen; HOMILIA XVI title set as its own line
other: ligature doubt raised by the check (text not changed): de coelo (Apoc. XXI) | de caelo
other: ligature doubt raised by the check (text not changed): descendentem de coelo, habentem | de caelo
other: ligature doubt raised by the check (text not changed): vocem de coelo dicentem | de caelo

PL 35:2444

ejus; et plagis ejus ne laedamini. Hoc loco demonstrat Babyloniam in duas partes esse divisam: quia dum aspirante Deo convertuntur mali ad bonum, Babylonia dividitur; et pars illa quae ab illa discesserit efficitur Jerusalem. Quotidie enim de Babylonia transferuntur ad Jerusalem, et de Jerusalem seducuntur ad Babyloniam; dum et mali convertuntur ad bonum, et qui videbantur in hypocrisi boni, manifestantur publice mali. Denique bonis ita etiam per Isaiam Scriptura dicit, Exite de medio eorum, et immundum nolite tangere: exite de medio eorum, et separamini, qui fertis vasa Domini (Isai. LII, 11). Hujus separationis Apostolus meminit, dicens: Firmum enim fundamentum Dei manet; et cognovit Dominus qui sunt ejus, et discedat ab iniquitate omnis qui nominat nomen Domini (II Tim. II, 19). Ne communicetis, inquit, peccatis ejus, et plagis ejus ne laedamini. Cum scriptum sit, Quicumque morte occupatus fuerit justus, in refrigerio erit (Sap. IV, 7); quomodo particeps delicti esse potest justus, quem cum impio civitatis casus abstulerit? Nisi forte quando de civitate diaboli, id est, de conversatione luxuriosa et impia exeunt boni, si aliquis ex illis remanere et delectari voluptatibus Babyloniae voluerit; hoc si fecerit, sine dubio plagae ejus particeps erit. Quod autem toties dixit, Exite, nolite hoc corporaliter, sed spiritualiter intelligere. De medio Babyloniae exitur, quando conversatio mala deseritur. Nam et in una domo et in una Ecclesia et in una civitate simul sunt Babylonii cum Jerosolymitanis: et tamen quamdiu nec boni consentiunt malis, nec mali convertuntur ad bonos, et in bonis Jerusalem, et in malis Babylonia esse cognoscitur. Simul habitant corpore, sed longe divisi sunt corde: quia malorum conversatio semper in terris est, quia terram diligunt, et omnem spem suam et totam intentionem animi sui in terra constituunt; bonorum vero mens secundum Apostolum semper in coelis est, quia quae sursum sunt sapiunt (Coloss. III, 2). Exite, inquit, de ea, populus meus, id est, de Babylonia: ne communicetis peccatis ejus, et plagis ejus ne laedamini. Quoniam ascenderunt peccata ejus usque ad coelum, et recordatus est Deus iniquitatum ejus. Reddite ei sicut et ipsa reddidit vobis, et duplicate dupla secundum opera ejus: in quo poculo miscuit, miscete illi duplum: quantum se clarificavit et indeliciavit, tantum date ei cruciatum, et luctum poculum suum. Haec omnia Christianis bonis, id est, Ecclesiae dicit Deus: de Ecclesia enim exeunt in mundum plagae visibiles et invisibiles. Quoniam in corde suo dicit Babylonia, id est, plebs omnium malorum vel superborum, Sedeo regina, et vidua non sum, et luctum non videbo. Propterea in una die venient plagae ejus mors et luctus et fames; et igne concremabitur. Si una die morietur, et concremabitur, quis super istis lugebit mortuum, aut fames quanta esse potest unius diei? Sed diem dixit breve tempus vitae praesentis, quo et spiritualiter et carnaliter affliguntur: nam super omnes superbos et voluptatibus deditos, majores plagae in anima veniunt, quam in corpore. Tunc enim majori pl⟨a⟩ga percutiuntur, quando de suis se iniquitatibus extollentes, ita justo Dei judicio malum agere permittuntur, ut inter filios Dei flagellari non mereantur, sed impleatur in eis illud quod scriptum est: In laboribus hominum non sunt, et cum hominibus non flagellabuntur; ideo tenuit eos superbia eorum (Psal. LXXII, 5, 6). Quoniam fortis Dominus Deus, qui judicabit eam. Et flebunt et plangent se super eam reges terrae, qui cum ea fornicati sunt. Qui reges plangent eversam, si eam reges evertent? Sed quod est civitas, hoc et reges, qui eam plangent. Non luxuriae malum quia cum ea peccant, agendo poenitentiam plangunt; sed quia prosperitatem saeculi, per quam suis voluptatibus serviebant, perire cognoscunt: vel quia cessare incipiunt in eis ea, quae per luxuriam ante placebant, luxuriosi invicem consumentur, tanquam

of her; and that you may not be harmed by her plagues. In this place he shows that Babylon is divided into two parts: for when, by God's inspiration, the wicked are converted to the good, Babylon is divided; and that part which has departed from her becomes Jerusalem. For daily [people] are transferred from Babylon to Jerusalem, and are led astray from Jerusalem to Babylon; while both the wicked are converted to the good, and those who seemed good in hypocrisy are publicly shown to be wicked. Finally, Scripture speaks thus to the good through Isaiah also: Go out from their midst, and do not touch what is unclean: go out from their midst, and be separated, you who carry the vessels of the Lord (Isa. 52:11). The Apostle mentions this separation, saying: For the foundation of God stands firm; and the Lord has known who are His, and let everyone who names the name of the Lord depart from iniquity (2 Tim. 2:19). Do not share, he says, in her sins, and may you not be harmed by her plagues. Since it is written, The just man, if he be overtaken by death, shall be in refreshment (Wis. 4:7), how can the just man be a partaker of the offence, whom the fall of the city has carried off together with the wicked? Unless perhaps, when the good go out from the city of the devil, that is, from a luxurious and impious way of life, someone among them should wish to remain and to take delight in the pleasures of Babylon; if he does this, without doubt he will be a partaker of her plagues. But as for his saying so often, Go out, do not understand this bodily, but spiritually. One goes out from the midst of Babylon when an evil way of life is forsaken. For in one house and in one church and in one city Babylonians are together with Jerusalemites: and yet, so long as neither the good consent to the wicked, nor the wicked are converted to the good, Jerusalem is recognized to be in the good, and Babylon in the wicked. They dwell together in body, but are far separated in heart: because the way of life of the wicked is always on earth, since they love the earth, and place all their hope and the whole intent of their mind on earth; but the mind of the good, according to the Apostle, is always in heaven, because they savour the things that are above (Col. 3:2). Go out, he says, from her, my people, that is, from Babylon: do not share in her sins, and may you not be harmed by her plagues. For her sins have reached up to heaven, and God has remembered her iniquities. Render to her as she also has rendered to you, and double to her double according to her works: in the cup in which she mixed, mix for her double: as much as she glorified herself and lived in delights, so much torment give her, and mourning as her cup. All these things God says to good Christians, that is, to the Church: for from the Church go out into the world plagues visible and invisible. For in her heart Babylon says, that is, the people of all the wicked or proud, I sit a queen, and I am not a widow, and I shall not see mourning. Therefore in one day her plagues shall come, death and mourning and famine; and she shall be burned with fire. If she is to die in one day, and to be burned, who will mourn the dead over these things, or how great can the famine of one day be? But he has called 'day' the brief time of the present life, in which they are afflicted both spiritually and carnally: for upon all the proud and those given to pleasures greater plagues come in the soul than in the body. For they are struck with a greater plague at that time when, exalting themselves on account of their iniquities, they are by the just judgement of God permitted to do evil, so that they do not deserve to be scourged among the sons of God, but that is fulfilled in them which is written: They are not in the labours of men, and they shall not be scourged with men; therefore their pride has held them fast (Ps. 72:5–6). For strong is the Lord God, Who shall judge her. And the kings of the earth, who committed fornication with her, shall weep and beat themselves in lamentation over her. What kings will lament her overthrown, if kings will overthrow her? But what the city is, that the kings also are who will lament her. They lament, not the evil of luxury, by doing penance because they sin with her; but because they know that the prosperity of the world, through which they served their pleasures, is perishing: or because the things which formerly pleased them through luxury begin to cease in them, the luxurious will be consumed by one another, like

Editors' notes and page, col. 2444

Footnotes

(1) ‹anchor: et luctum poculum suum› · call in col 2444

Sic Ms. Petrensis. At editi, populo suo.

So the Petrensis manuscript. But the printed editions: populo suo ("to his people").

(printed under page 570)

(2) ‹anchor: qui judicabit eam› · call in col 2444

Ms. Petrensis, judicavit eam.

The Petrensis manuscript: judicavit eam ("judged her").

(printed under page 570)

Page

running head: IS APOCALYPSIM EXPOSITIO. [left part cut off at image edge] 2444
marginal letters: (none visible)
old-edition numerals: (none)

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fumus instantis gehennae, a longe stantes propter metum poenae ejus: a longe stantes non corpore, sed animo, dum unusquisque sibi timet, quod alterum per calumnias et per superborum potentiam pati videt. Dicentes, Vae, vae, civitas magna Babylon, civitas fortis, quoniam una hora venit damnatio tua! Spiritus dicit nomen civitatis: verum illi mundum plangunt, exiguo admodum tempore poenae interceptum, omnemque industriam labefactam cessisse. Et equorum et rhedarum et porcorum mercatores qui ditati sunt ab ea, longe stabunt flentes et dicentes, Vae, vae, civitas magna! Ubicumque spiritus ditatos dicit ab ea, peccatorum divitias significat. Induta byssino, et purpura, et cocco, et ornata auro et lapide pretioso ac margaritis. Numquid civitas induitur bysso aut purpura, et non homines? Ipsi itaque se plangunt, dum supra dictis spoliantur. Et omnis gubernator, et omnis qui navibus navigat, et nautae, et quotquot mare operantur, a longe steterunt, et clamaverunt videntes fumum ignis. Numquid omnis gubernator et nautae quotquot operantur mare, adesse potuerunt ut viderent incendium unius civi⟨t⟩atis? Sed omnes saeculi amatores et operarios iniquitatis dicit timere sibi, videntes spei suae ruinam. Post haec ait, Et vidi bestiam et reges terrae et exercitus eorum: in bestia diabolum significat; in regibus terrae et in exercitu, omnem populum ejus. Congregatum facere bellum cum sedente s⟨u⟩per equum, et cum exercitu ejus, id est cum Christo et Ecclesia. Et vidi alium angelum descendentem de coelo: Dominum Christum dicit in primo adventu. Habentem clavem abyssi: id est, potestatem pop⟨u⟩li; abyssum enim populum malum vult intelligi. Et catenam mag⟨n⟩am in manu sua: hoc est, potestatem dedit Deus in manu ejus. Et tenuit draconem, anguem antiquum, qui est diabolus et sa⟨t⟩anas, et ligavit eum annos mille: primo utique ad⟨v⟩entu, sicut ipse dicit, Quis potest introire in domum fortis et vasa ejus diripere (Matth. XII, 29), nisi prius alligaverit fortem? Cum enim excludit diabolum de populo credentium, mittit eum in abyssum, id est, in populum malum: quod et invisibiliter ostendit, cum eos de hominibus ejiciens in porcos, qui in abyssum mergendi erant, ire permittit; quae res maxime in haereticis adimpletur.

the smoke of imminent Gehenna, standing afar off for fear of its punishment: standing afar off not in body but in mind, while each one fears for himself what he sees another suffer through false accusations and through the power of the proud. Saying, Woe, woe, the great city Babylon, the strong city, for in one hour your condemnation has come! The Spirit speaks the name of the city: but those men lament the world, cut off by a very short time of punishment, and that all industry has given way, brought to ruin. And the merchants of horses and of carriages and of swine, who were made rich by her, will stand afar off weeping and saying, Woe, woe, the great city! Wherever the Spirit speaks of those made rich by her, He signifies the riches of sinners. Clothed in fine linen, and purple, and scarlet, and adorned with gold and precious stone and pearls. Is it a city that is clothed in fine linen or purple, and not men? So they lament themselves, while they are stripped of the things mentioned above. And every helmsman, and everyone who sails in ships, and sailors, and as many as work the sea, stood afar off, and cried out, seeing the smoke of the fire. Could every helmsman and the sailors, as many as work the sea, have been present to see the burning of one city? But he says that all lovers of the world and workers of iniquity fear for themselves, seeing the ruin of their hope. After this he says, And I saw the beast and the kings of the earth and their armies: in the beast he signifies the devil; in the kings of the earth and in the army, all his people. Gathered to make war with Him Who sits upon the horse, and with His army, that is, with Christ and the Church. And I saw another angel coming down from heaven: he means the Lord Christ in His first coming. Having the key of the abyss: that is, power over the people; for he wants the abyss to be understood as the wicked people. And a great chain in his hand: that is, God gave power into His hand. And he seized the dragon, the ancient serpent, who is the devil and Satan, and bound him for a thousand years: in the first coming, certainly, as He Himself says, Who can enter into the house of a strong man and plunder his vessels (Matt. 12:29), unless he has first bound the strong man? For when He shuts the devil out of the people of believers, He sends him into the abyss, that is, into the wicked people: which He also showed invisibly, when, casting them out of men, He allowed them to go into the swine, which were to be plunged into the abyss; a thing that is fulfilled above all in heretics.

HOMILIA XVII.

Homily XVII.

[Ib. XVIII-XX.] Ea quae de lectione Apocalypsis nunc audivit Charitas vestra, secundum vestram consuetudinem animo attento suscipite. Dixit enim beatus Joannes evangelista se vidisse coelum apertum, Et ecce equus albus, et sessor ejus vocatur Fidelis et Verus, et oculi ejus ut flamma ignis, et super caput ejus erant diademata multa: in illo enim est multitudo coronatorum. Habens nomen scriptum, quod nemo scit nisi ipse: ipse utique et quae in illo est omnis Ecclesia. Et circumdatus est veste sparsa sanguine: vestimentum Christi Ecclesia est quam induit; haec est passionum sanguine variata. Et dicitur nomen ejus Sermo Dei. Exercitus qui sunt in coelo sequebantur eum in equis albis: id est, Ecclesia in corporibus candidis imitatur eum, sicut supra dictum est, Hi sunt qui sequuntur Agnum, quocumque ierit (Apoc. XIV, 4). Induti albo byssino mundo, quo definivit justa sanctorum facta. Et ex ore ejus procedit gladius bis acutus: ipse est de quo defenduntur justi, puniuntur injusti. Ut in eo percutiat gentes: et ipse reget eas in virga ferrea. Ipse calcat torcular vini indignationis irae Dei omnipotentis: calcat etiam nunc, quando malos permittit facere malum, et dimittit eos in voluptatibus suis; et postea extra civitatem, id est, extra Ecclesiam calcabit, cum eos qui non ⟨e⟩gerint ⟨p⟩oenitentiam, gehennae ignibus tradet. Hic ⟨h⟩abet in vestimento, et super femur suum scriptum

[Ibid. 18-20.] Receive with attentive mind, according to your custom, the things which Your Charity has just heard from the reading of the Apocalypse. For blessed John the evangelist said that he had seen heaven opened, And behold a white horse, and its rider is called Faithful and True, and His eyes were like a flame of fire, and on His head were many diadems: for in Him is the multitude of the crowned. Having a name written which no one knows except Himself: Himself, certainly, and the whole Church which is in Him. And He is clothed in a garment sprinkled with blood: the garment of Christ is the Church, which He has put on; this is variegated with the blood of the passions. And His name is called the Word of God. The armies which are in heaven followed Him on white horses: that is, the Church in white bodies imitates Him, as was said above, These are they who follow the Lamb wherever He goes (Rev. 14:4). Clothed in white, clean fine linen, by which he has defined the righteous deeds of the saints. And out of His mouth proceeds a two-edged sword: it is that by which the just are defended and the unjust punished. That with it He may strike the nations: and He will rule them with a rod of iron. He treads the winepress of the wine of the indignation of the wrath of God almighty: He treads it even now, when He permits the wicked to do evil and leaves them in their pleasures; and afterwards He will tread outside the city, that is, outside the Church, when He hands over to the fires of Gehenna those who have not done penance. He has on His garment and on His thigh written

Editors' notes and page, col. 2445

Footnotes

(1) ‹anchor: not visible› · call in col 2445

Ms. Petrensis, pardorum.

The Petrensis manuscript: pardorum ("of leopards").

(printed under page 571)

(2) ‹anchor: not visible› · call in col 2445

Ms. Petrensis addit, album.

The Petrensis manuscript adds album ("white").

(printed under page 571)

(a) ‹anchor: diabolus et satanas› · call in col 2445

Ita vetus Ms. Petrensis: at editi, sexdecim detractis versibus, subsequentem Homiliam cum ista confundunt.

So the old Petrensis manuscript; but the printed editions, with sixteen lines removed, run the following homily together with this one.

(printed under page 571)

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PL 35:2446

nomen, Rex regum et Dominus dominorum: hoc est nomen quod nemo superborum cognoscit; quia Ecclesia serviendo, in Christo regnat, et dominatur dominantium; id est, vincit vitia et peccata. Femur autem posteritas est, sicut illud, Non deficiet princeps de femoribus Juda: et Abraham, ne posteritas ejus alienigenis misceretur, inter se servumque suum, certum testimonium femur adhibet (Gen. XLIX, 10, et XXIV, 2-4). Et vidi, inquit, angelum stantem in sole: id est, praedicatorem in Ecclesia. Et clamavit voce magna dicens omnibus avibus, quae volant in medio coeli: aves vel bestias pro loco accipimus bonas et malas, sicut est illud, Benedicent me bestiae agri (Isai. XLIII, 20); et, Leo de tribu Juda (Apoc. V, 5): hoc ergo in loco aves volantes in medio coeli, Ecclesias dicit, quas in unum corpus redigens dixerat aquilam volantem in medio coeli. Venite, congregamini ad coenam magnam Dei, ut m⟨a⟩nducetis carnes regum, et carnes tribunorum et fortium, et carnes equorum et sedentium super eos, et carnes omnium liberorum et servorum et pusillorum et magnorum: omnes enim gentes, quando in Christo credentes Ecclesiae incorporantur, spiritualiter ab Ecclesia comeduntur. Et post haec de diabolo ait: Et clausit et signavit super eum, ne seducat nationes: usque dum finiantur mille anni. Isti intelliguntur mille anni, qui ab adventu Domini nostri aguntur. In istis ergo Dominus diabolo interdixit ne seducat nationes; sed quae in vitam destinatae sunt, quas antea seduceb⟨a⟩t, ne Deo reconciliarentur. Post haec oportet eum solvi modico tempore: id est, tempore Antichristi, cum revelatus fuerit homo peccati, cum acceperit totam persequendi potestatem, qualem non accepit ab initio. Mille annos dixit, partem pro toto. Hic reliquias mille annorum sexti diei, in quo natus est Dominus et passus, intelligi voluit. Post haec ait: Vae, vae, civitas illa magna, in qua ditati sunt omnes illi qui habebant naves in mari; quoniam una hora deserta est! Exsulta, coelum, super eam, et sancti, et Apostoli, et Prophetae. Numquid sola Babylonia civitas in omni mundo persequitur aut persecuta est Dei servos, ut ipsa exstincta universi vindicentur? In toto enim mundo est Babylonia in m⟨a⟩lis hominibus, et in toto mundo persequitur b⟨o⟩nos. Et tulit unus angelus lapid⟨e⟩m, ut molam magn⟨a⟩m, et misit in mare, dicens: Sic impetu dejicietur illa Babylon civitas magna: ideo Babyloniam velut molam magnam dicit projectam, quia omnes amatores mundi revolutio temporum sicut mola conterit, et in gyro mittit, de quibus scriptum est, In circuitu impii ambulant (Psal. XI, 9). Quorum infelix occupatio semper quasi incipit. Et non invenietur amplius: et vox citharaedorum, et musicorum, et tibicinum, et fistulatorum non audietur in ea amplius: jucunditatem dicit t⟨r⟩ansire impiorum, et jam non inveniri. Et adjecit causam, dicens, Quoniam mercatores tui erant maximi terrae: id est, quoniam in vita tua percepisti bona. Quoniam in veneficiis tuis erraverunt omnes gentes, et sanguis Prophetarum et Sanctorum inventus est omnium a te occisorum super terram. Numquid eadem civitas occidit Apostolos, quae et Prophetas et omnes reliquos martyres? Sed haec est civitas omnium superbor⟨u⟩m, quam Cain fratris sui sanguine fundavit, et vocavit nomen ejus nomine filii sui Enoch (Gen. IV, 17), id est, posteritatis: quia omnes mali, in quibus est Babylonia, succedentes sibi, usque ad finem mundi persequuntur Ecclesiam Dei. In civitate ergo Cain funditur omnis sanguis justus a sanguine Abel justi usque ad sanguinem Zachariae, id est, populi et sacerdotis; inter templum et altare (Matth. XXIII, 35), id est, inter populum et sacerdotes. Hoc ideo dictum est, quia non solum populi, sed etiam sacerdotes conspiraverunt in mortem Zachariae. Inter templum, inquit, et altare: in altari intelliguntur sacerdotes; in templo, populi significati sunt:

name, King of kings and Lord of lords: this is the name which none of the proud knows; because the Church, by serving, reigns in Christ, and has dominion over those who hold dominion; that is, it conquers vices and sins. Now the thigh is posterity, as in that [saying], A prince shall not fail from the thighs of Judah: and Abraham, lest his posterity should be mingled with foreigners, employs the thigh as a sure testimony between himself and his servant (Gen. 49:10, and 24:2–4). And I saw, he says, an angel standing in the sun: that is, a preacher in the Church. And he cried with a loud voice, saying to all the birds which fly in the midst of heaven: we take birds or beasts, according to the place, as good and bad, as is that [saying], The beasts of the field shall bless me (Isa. 43:20); and, The Lion of the tribe of Judah (Rev. 5:5): in this place, therefore, by the birds flying in the midst of heaven he means the Churches, which, gathering them into one body, he had called an eagle flying in the midst of heaven. Come, gather yourselves together to the great supper of God, that you may eat the flesh of kings, and the flesh of tribunes and of the strong, and the flesh of horses and of those who sit upon them, and the flesh of all, free and slave, small and great: for all the nations, when, believing in Christ, they are incorporated into the Church, are spiritually eaten by the Church. And after this he says of the devil: And he shut and sealed over him, that he should not lead astray the nations, until the thousand years are ended. By these are understood the thousand years which run from the coming of our Lord. In these, therefore, the Lord forbade the devil to lead astray the nations; but those which are destined to life, which he formerly led astray, so that they should not be reconciled to God. After this he must be loosed for a short time: that is, in the time of Antichrist, when the man of sin shall have been revealed, when he shall have received the full power of persecuting, such as he did not receive from the beginning. He said a thousand years, the part for the whole. Here he wished to be understood the remainder of the thousand years of the sixth day, in which the Lord was born and suffered. After this he says: Woe, woe, that great city, in which all were made rich who had ships on the sea; for in one hour she has been made desolate! Rejoice over her, O heaven, and you saints, and Apostles, and Prophets. Is it only the city of Babylon in all the world that persecutes or has persecuted the servants of God, so that when she is destroyed all are avenged? For in the whole world Babylon is in evil men, and in the whole world she persecutes the good. And an angel took up a stone like a great millstone, and cast it into the sea, saying: With such violence shall that great city Babylon be thrown down: he says that Babylon is cast down like a great millstone for this reason, that the revolution of the ages, like a millstone, grinds down all the lovers of the world and sends them round in a circle, of whom it is written, The ungodly walk round about (Ps. 11:9). Their unhappy occupation is always, as it were, just beginning. And it shall be found no more: and the voice of harpers, and of musicians, and of flute-players, and of pipers shall be heard in her no more: he says that the merriment of the ungodly passes away and is found no more. And he added the cause, saying, For your merchants were the great men of the earth: that is, for in your lifetime you received good things. For by your sorceries all the nations went astray, and the blood of the Prophets and of the Saints was found, of all who were slain by you upon the earth. Did the same city kill the Apostles which also killed the Prophets and all the other martyrs? But this is the city of all the proud, which Cain founded with the blood of his brother, and he called its name by the name of his son Enoch (Gen. 4:17), that is, of posterity: because all the wicked, in whom Babylon consists, succeeding one another, persecute the Church of God until the end of the world. In the city of Cain, therefore, is shed all the righteous blood from the blood of righteous Abel to the blood of Zechariah, that is, of the people and of the priest; between the temple and the altar (Matt. 23:35), that is, between the people and the priests. This was said for this reason, that not only the people but also the priests conspired to the death of Zechariah. Between the temple, he says, and the altar: by the altar the priests are understood; by the temple the people are signified:

Editors' notes and page, col. 2446

Footnotes

(1) ‹anchor: praedicatorem› · call in col 2446

Mss., praedicationem.

The manuscripts: praedicationem ("preaching").

(printed under page 571)

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PL 35:2447

alia enim causa loci nominandi non fuit. Haec est civitas quae interficit Prophetas, et lapidat missos ad se. Haec est civitas quae sanguine struitur, sicut scriptum est : Vae, qui aedificat civitatem in sanguinibus, et parat civitatem in injustitiis (Habac. II, 12)! In equo albo, de quo supra dictum est, Eccl⟨e⟩siam intellige : in sessore ejus, Christum Dominum recognosce. Quod autem dixit, Habens nomen scriptum, quod nemo novit nisi ipse; ipse utique, et quae in illo est, omnis Ecclesia. In veste sanguine sparsa, martyres qui sunt in Ecclesia, intelligendi sunt. Quod autem, exercitus qui est in coelo, sequebatur eum in equis albis; Ecclesia est in corporibus candidis. In gladio bis acuto, potestas Christi intelligitur, de qua defenduntur justi, puniuntur injusti. In virga ferrea, justitia ejus cognoscitur, de qua erudiuntur humiles, superbi tanquam vasa figuli confringuntur. Quod autem dixit, Ipse calcat torcular vini irae Dei omnipotentis : calcat enim etiam nunc, quando malos permittit ut persequantur bonos, et dimittit eos in voluptatibus suis; sed postea retribuet, quando eos qui non egerint poenitentiam, mittet in gehennam. Angelum stantem in sole, praedicationem in Ecclesia intellige. Ideo enim Ecclesia soli comparatur, quia de ea scriptum est, Tunc justi fulgebunt sicut sol, in regno patris eorum (Matth. XIII, 43). Quod autem, clamavit omnibus avibus, quae volant in medio coeli; aves illae Ecclesia intelligitur. Quod autem dictum est, Congregamini ad coenam magnam, ut manducetis carnes regum et carnes tribunorum; hoc in Ecclesia fieri in veritate cognoscimus. Nam quando omnes gentes Ecclesiae incorporantur, spiritualiter comeduntur : et qui devorati a diabolo erant corpus diaboli, suscepti ab Ecclesia membra efficiuntur Christi. Quod autem de diabolo dixit, Et clausit et signavit super eum, ne seducat nationes, usque dum finiantur mille anni : sicut dictum est, isti mille anni a passione Domini aguntur, in quibus non permittitur diabolo facere quantum vult; quia non permittit Deus tentari servos suos supra id quod possunt sustinere (I Cor. X, 13). Quod autem postea modico tempore solvendus est, tempus Antichristi designatur, in quo majorem potestatem saeviendi diabolus accepturus est. Quod autem dicitur, Vae, vae, civitas magna! Babylonia intelligitur. Sciendum tamen est, quod non sola civitas Babylonia persequitur sanctos, ut ipsa exstincta universi vindicentur. In toto enim mundo est Babylonia in malis hominibus, et in toto mundo persequitur bonos. Quod autem lapidem grandem velut molam misit angelus in mare, dicens, Sic mittetur Babylonia; ideo velut molam dicit Babylonem, quia amatores mundi revolutio temporum sicut mola conterit et in gyro mittit. Quod autem dixit, In veneficiis tuis erraverunt omnes gentes, et sanguis Prophetarum inventus est omnium a te occisorum super terram : non enim in una civitate occisi sunt Apostoli et Prophetae aut reliqui Martyres; sed haec est civitas superborum, quae in toto mundo persequitur sanctos. Ipsa est civitas quam Cain fratris sui sanguine fundavit, et vocavit nomine filii sui Enoch, id est, posteritatem : quia omnes mali in quibus Babylonia est, succedentes sibi usque ad finem mundi persequuntur Ecclesiam Dei. De quorum persecutione nos Dominus per suam misericordiam liberare dignetur, qui cum Patre et Spiritu sancto, etc.

for there was no other reason for naming the place. This is the city which kills the Prophets and stones those sent to it. This is the city which is built with blood, as it is written: Woe to him who builds a city in bloodshed, and prepares a city in iniquities (Hab. 2:12)! In the white horse, of which mention was made above, understand the Church; in its rider recognize Christ the Lord. As to his saying, Having a name written, which no one knows but He Himself: it is He indeed, and the whole Church, which is in Him. By the garment sprinkled with blood are to be understood the martyrs who are in the Church. As to the army which is in heaven following Him on white horses: it is the Church in bodies made white. By the two-edged sword the power of Christ is understood, by which the just are defended and the unjust are punished. In the rod of iron His justice is recognized, by which the humble are instructed, while the proud are broken in pieces like a potter's vessels. As to his saying, He treads the winepress of the wine of the wrath of God almighty: for He treads it even now, when He permits the wicked to persecute the good and leaves them to their pleasures; but afterwards He will repay, when He sends into Gehenna those who have not done penance. By the angel standing in the sun understand the preaching in the Church. For the Church is compared to the sun for this reason, that of it is written, Then the just will shine like the sun in the kingdom of their Father (Matt. 13:43). As to his having cried to all the birds that fly in the midst of heaven: those birds are understood as the Church. As to what was said, Gather together for the great supper, that you may eat the flesh of kings and the flesh of tribunes: this we recognize as happening in truth in the Church. For when all the nations are incorporated into the Church, they are spiritually eaten; and those who, devoured by the devil, were the body of the devil, being received by the Church are made members of Christ. As to his saying of the devil, And he shut and sealed over him, that he should not seduce the nations until the thousand years are ended: as has been said, these thousand years run from the Lord's passion, during which the devil is not permitted to do as much as he wishes; because God does not allow His servants to be tempted beyond what they are able to bear (1 Cor. 10:13). As to his being loosed afterwards for a short time, the time of Antichrist is designated, in which the devil is to receive greater power of raging. As to what is said, Woe, woe, great city! Babylon is understood. It must be known, however, that it is not the city of Babylon alone that persecutes the saints, so that by its destruction all might be avenged. For in the whole world Babylon exists in wicked men, and in the whole world it persecutes the good. As to the angel's casting into the sea a great stone like a millstone, saying, Thus shall Babylon be cast: he calls Babylon like a millstone for this reason, that the revolution of the times grinds down the lovers of the world as a millstone does, and sends them round in a circle. As to his saying, By your sorceries all the nations went astray, and the blood of the Prophets was found, of all who were slain by you upon the earth: for the Apostles and Prophets or the other Martyrs were not slain in one city; but this is the city of the proud, which throughout the whole world persecutes the saints. It is the very city which Cain founded with his brother's blood, and called by the name of his son Enoch, that is, posterity: because all the wicked, in whom Babylon exists, succeeding one another until the end of the world, persecute the Church of God. From their persecution may the Lord in His mercy deign to deliver us, Who with the Father and the Holy Spirit, etc.

HOMILIA XVIII.

Homily 18.

[Ib. XIX-XXII.] In lectione quae recitata est, fratres charissimi, beatus evangelista Joannes sic ait : Audivi vocem magnam populi multi, in coelo dicentium Alleluia, Salus, et claritas, et virtus Deo nostro : quoniam vera et justa judicia ejus, quoniam judicavit meretricem illam magnam, quae corrupit terram fornicatione sua, et vindicavit sanguinem servorum suorum de manu ejus. Et iterum dixerunt, Alleluia. Haec vox

[Ibid. 19-22.] In the reading which has been recited, dearest brethren, the blessed evangelist John speaks thus: I heard a great voice of much people in heaven, saying Alleluia, Salvation, and glory, and power to our God: for true and just are His judgements, for He has judged that great harlot, who corrupted the earth with her fornication, and has avenged the blood of His servants at her hand. And again they said, Alleluia. This voice

Editors' notes and page, col. 2447

Footnotes

(1) ‹anchor: dicens, Sic mittetur› · call in col 2447

Mss., mergetur.

The manuscripts: mergetur ("will be sunk").

(printed under page 572)

(a) ‹anchor: HOMILIA XVIII› · call in col 2447

Alias 17.

Otherwise numbered 17.

(printed under page 572)

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est Ecclesiae, cum discessio facta fuerit, et cum ab ea exierint omnes mali aeterno incendio concremandi. Et fumus eorum ascendit in saecula saeculorum. Audite, fratres, et expavescite, et pro certo cognoscite quia Babylonia et meretrix, quorum fumus ascendit in saecula saeculorum, non intelliguntur nisi homines cupidi, adulteri et superbi. Et ideo si vultis haec mala evadere, nolite tam gravia peccata committere. Et fumus, inquit, eorum ascendit: numquid enim visibilis civitatis exustae fumus in saecula saeculorum ascendit, et non hominum in superbia perdurantium? Ascendit autem; et non, ascendet: semper enim etiam in praesenti saeculo in perditionem vadit. Babylon autem crematur ex parte, sicut Jerusalem in illis sanctis qui de saeculo migrant, transit in paradisum, Domino manifestante in paupere et divite (Luc. XVI, 19-22). Et audivi ut vocem populi multi, et ut vocem aquarum multarum, et ut vocem tonitruorum fortium, dicentes: Alleluia; quoniam regnavit Dominus Deus noster omnipotens: gaudeamus, et exsultemus, et glorificemus nomen ejus; quoniam venerunt nuptiae Agni, et mulier ejus paravit se: mulier Agni Ecclesia est. Et datum est ei ut operiatur byssino splendido mundo, Byssinum enim justa facta sanctorum sunt: id est, datum est ei factis suis indui, sicut scriptum est, Sacerdotes tui induantur justitia (Psal. CXXXI, 9). Hi, inquit, omnes vixerunt et regnaverunt cum Christo mille annis: id est, in praesenti saeculo. Et recte dixit, Omnes et superstites et animae justorum: id est, et qui adhuc in hoc mundo vivunt, et qui jam de hac vita migraverunt, regnant cum Christo. Regnaverunt profecto dixit, sicut, Diviserunt vestimenta mea sibi (Psal. XXI, 19). Nam dicturus erat, Regnabunt. Ut ostenderet autem quod in hac vita isti mille anni sunt, ait, Haec est resurrectio prima. Ipsa est enim qua resurgimus per Baptismum, sicut Apostolus dicit, Si consurrexistis cum Christo, quae sursum sunt quaerite (Coloss. III, 2): et iterum, Tanquam ex mortuis viventes (Rom. VI, 13). Peccatum enim mors est, sicut dixit Apostolus, Cum essetis mortui delictis et peccatis vestris (Ephes. II, 1). Et sicut prima mors in hac est vita per peccatum, ita et prima resurrectio in hac est vita per remissionem peccatorum. Beatus et sanctus qui habet partem in resurrectione prima: id est, qui servaverit quod in Baptismo renatus accepit. In hoc secunda mors potestatem non habet: id est, aeterna tormenta non sentiet. Sed erunt sacerdotes Dei et Christi, et regnabunt cum eo mille annos. Retulit spiritus cum haec scriberet, regnaturam Ecclesiam mille annos in hoc saeculo usque ad finem mundi. Manifestum est quod dubitari non debeat de perpetuo regno, cum etiam in praesenti saeculo sancti regnent. Bene enim regnare dicuntur, qui cum Dei adjutorio etiam inter ipsas pressuras mundi et se et alios bene regunt. Et cum finiti fuerint mille anni, solvetur satanas de custodia sua. Finitos dixit, a toto partem. Nam sic solvetur, ut supersint anni tres et menses sex novissimi certaminis temporibus Antichristi. Et exiet seducere nationes quae sunt in quatuor angulis terrae. A parte totum dicit: nam non omnes seduci possunt. Superbi tantummodo seducuntur et impii: quia veri et humiles christiani non seducuntur. Multi namque vocati, pauci electi (Matth. XX, 16). Et ascenderunt diabolus et populus ejus in altitudinem terrae: id est, in elationem superbiae. Et circumdederunt castra sanctorum et dilectorum civitatem: id est, Ecclesiam. Hoc est quod supra dixit, collectos in Armagedon (Apoc. XVI, 16). Non enim ex quatuor angulis terrae potuerunt in unam civitatem congregari; sed in ipsis quatuor angulis unaquaeque gens congregabitur in obsidionem sanct⟨a⟩e civitatis, id est, in persecutionem Ecclesiae. Et descendit ignis de coelo a Deo: id est, de Ecclesia. Et comedit eos: dupliciter hoc loco intelligitur ignis: aut enim per ignem sancti Spiritus credunt in Christum, et spiritualiter

is of the Church, when the separation has been made, and when all the wicked have gone out from her, to be burnt up in eternal fire. And their smoke rises up for ages of ages. Hear, brothers, and be terrified, and know for certain that Babylon and the harlot, whose smoke rises up for ages of ages, are understood as nothing but greedy, adulterous and proud men. And therefore, if you wish to escape these evils, do not commit such grave sins. And their smoke, he says, rises up: for does the smoke of a visible city burnt to the ground rise up for ages of ages, and not [the smoke] of men persisting in pride? Now, it rises up; and not, it will rise up: for always, even in the present age, it goes into perdition. Babylon, moreover, is burnt in part, just as Jerusalem, in those saints who depart from the world, passes into paradise, as the Lord shows in the poor man and the rich man (Luke 16:19–22). And I heard as it were the voice of a great people, and as it were the voice of many waters, and as it were the voice of mighty thunders, saying: Alleluia; for the Lord our God the Almighty has reigned: let us rejoice, and exult, and glorify His name; for the marriage of the Lamb has come, and His wife has made herself ready: the wife of the Lamb is the Church. And it was given to her to be clothed in fine linen, shining and clean. For the fine linen is the righteous deeds of the saints: that is, it was given to her to be clothed in her own deeds, as it is written, Let Thy priests be clothed with righteousness (Ps. 131:9). These, he says, all lived and reigned with Christ a thousand years: that is, in the present age. And rightly he said, All, both the survivors and the souls of the righteous: that is, both those who still live in this world and those who have already departed from this life reign with Christ. He said indeed "they reigned", just as, They divided My garments among themselves (Ps. 21:19). For he was going to say, They will reign. But in order to show that these thousand years are in this life, he says, This is the first resurrection. For it is that by which we rise again through Baptism, as the Apostle says, If you have risen together with Christ, seek the things that are above (Col. 3:2): and again, As living from the dead (Rom. 6:13). For sin is death, as the Apostle said, When you were dead in your offences and your sins (Eph. 2:1). And just as the first death is in this life through sin, so too the first resurrection is in this life through the remission of sins. Blessed and holy is he who has part in the first resurrection: that is, he who has kept what he received when reborn in Baptism. Over this one the second death has no power: that is, he will not feel eternal torments. But they will be priests of God and of Christ, and will reign with Him a thousand years. The Spirit, when he was writing these things, referred to the Church as going to reign a thousand years in this age until the end of the world. It is manifest that there ought to be no doubt about the perpetual kingdom, since even in the present age the saints reign. For those are rightly said to reign who, with the help of God, even amid the very pressures of the world rule well both themselves and others. And when the thousand years are finished, Satan will be loosed from his custody. He said "finished", the part from the whole. For he will be loosed in such a way that there remain three years and six months of the last struggle, in the times of Antichrist. And he will go out to seduce the nations which are in the four corners of the earth. He speaks of the whole from the part: for not all can be seduced. Only the proud and the impious are seduced: because true and humble Christians are not seduced. For many are called, few chosen (Matt. 20:16). And the devil and his people went up onto the height of the earth: that is, into the elation of pride. And they surrounded the camp of the saints and the beloved city: that is, the Church. This is what he said above, gathered in Armagedon (Rev. 16:16). For they could not be gathered from the four corners of the earth into one city; but in those very four corners each nation will be gathered for the siege of the holy city, that is, for the persecution of the Church. And fire came down from heaven from God: that is, from the Church. And it devoured them: fire is understood in this place in two ways: for either through the fire of the Holy Spirit they believe in Christ, and spiritually

Editors' notes and page, col. 2448

Footnotes

(1) ‹anchor: not visible› · call in col 2448

Ms. Petrensis, sanctorum.

The Petrensis manuscript: sanctorum ("of the saints").

(printed under page 572)

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comeduntur ab Ecclesia, id est, incorporantur Ecclesiae; aut peccatorum suorum igne comeduntur, et pereunt. Et diabolus seducens ipsos, missus est in stagnum ignis et sulfuris, ubi et bestia et pseudoprophetae: pseudoprophetae intelliguntur aut haeretici aut ficti Christiani. Ex quo enim passus est Dominus, mor⟨i⟩tur bestia et pseudoprophetae, et in ignem mittuntur, usque dum finiantur mille anni ab adventu Domini. Et punientur die ac nocte in saecula saeculorum. Et vidi mortuos magnos et pusillos stantes in conspectu throni: et libri aperti sunt, et alius liber apertus est, qui est vitae uniuscujusque. Libros apertos Testamenta Dei dicit: secundum enim utrumque Testamentum judicabitur Ecclesia. Librum uniuscujusque vitae, memoriam dicit gestorum nostrorum; non quod librum habeat commemoratorium occultorum cognitor. Et judica⟨t⟩i sun⟨t⟩ mortui ex his ad quae scripta sunt in libris secundum opera sua: id est, ex Testamentis judicati sunt, secundum quod Dei praecepta aut fecerunt, aut non fecerunt. Et dedit mare mortuos suos: eos quos hic judicii dies inveniet vivos, ipsi sunt mortui maris; quia hoc saeculum mare est. Mors et infernus dederunt mortuos suos: id est, eos qui in sepulcris inveniendi sunt in die judicii. Mors et infernus missi sunt in stagnum: mortem et infernum diabolum dicit et populum ejus. Et si qui non est inventus scriptus in libro vitae: et qui voluptatibus suis dimissus, per temporaneam examinationem in hoc saeculo non meruit judicari a Deo dum viveret, missus est in stagnum ignis. Et vidi coelum novum et terram novam. Primum enim coelum et prima terra abierunt, et mare jam non est. Et civitatem sanctam Jerusalem novam vidi, descendentem de coelo a Deo, compositam sicut sponsam, et ornatam viro suo. Et audivi vocem magnam de coelo dicentem: Ecce tabernaculum Dei cum hominibus, et habitabit cum ipsis; et ipsi erunt populus ejus, et ipse Deus cum eis erit eorum Deus: et absterget Deus omnem lacrymam ab oculis eorum; et mors non erit amplius, et luctus non erit. Hoc totum de gloria Ecclesiae dixit, qualem habebit post resurrectionem. Et dixit, Scribe; quoniam sermones isti fideles et veri sunt. Et dixit mihi; Ego sum α et ω, initium et finis. Ego sitienti dabo ex fonte aquae vitae gratis; id est, cupienti remissionem peccatorum per fontem Baptismi. Qui vincit, possidebit haec; et ero ejus Deus, et ipse erit meus filius. Timidis autem et incredulis, et exsecrabilibus, et homicidis, et veneficis, et idolorum cultoribus, et omnibus mendacibus pars erit in stagno ardente igne et sulfure, quod est mors secunda. Quod supra dictum est, Judicavit meretricem illam magnam quae corrupit terram in fornicatione sua, et vindicavit sanguinem servorum suorum de manu ejus; haec vox est Ecclesiae, cum ab ea in die judicii exierint omnes mali, aeterno incendio concremandi. Et fumus eorum ascendit in saecula saeculorum. Non enim visibilis civitatis fumus ascendit in saecula saeculorum, sed hominum in superbia perdurantium. Quod autem dicit, Quia venerunt nuptiae Agni; de Christo intelligitur, et de Ecclesia. Quod vero eam dicit opertam bysso; in bysso opera justa sanctorum intelliguntur, quibus justi vestiuntur, secundum quod dictum est, Sacerdotes tui induantur justitia. Quod autem dicit, eos regnasse mille annos; praesens tempus intelligitur, in quo sancti juste regnare dicuntur, quia se ita cum Dei adjutorio regunt, ut a peccatis vinci non possint. Et ut hoc evidenter ostenderet, secutus ait: Haec est prima resurrectio. Prima enim resurrectio, qua a morte peccati ad vitam justitiae animae resurgunt, toto nunc tempore agitur: secunda vero, qua de terrae pulvere ad vitam corpoream redeunt, in futurum exspectatur. Ipsa est enim qua resurgimus per Baptismum. Quia sicut prima mors in hac vita est per peccatum, ita et prima resurrectio per remissionem peccatorum. Beatus

are eaten by the Church, that is, are incorporated into the Church; or they are eaten by the fire of their own sins, and perish. And the devil who seduced them was cast into the pool of fire and sulphur, where are both the beast and the false prophets: by the false prophets are understood either heretics or feigned Christians. For from the time when the Lord suffered, the beast and the false prophets die, and are cast into the fire, until the thousand years from the coming of the Lord are ended. And they will be punished day and night for ages of ages. And I saw the dead, great and small, standing in the sight of the throne: and books were opened, and another book was opened, which is the book of the life of each one. By the opened books he means the Testaments of God: for the Church will be judged according to both Testaments. By the book of the life of each one he means the memory of our deeds; not that He Who knows hidden things has a book for recording them. And the dead were judged from those things which were written in the books, according to their works: that is, they were judged from the Testaments, according as they either did or did not do the precepts of God. And the sea gave up its dead: those whom the day of judgement will find alive here, they are the dead of the sea; for this world is a sea. Death and hell gave up their dead: that is, those who are to be found in the tombs on the day of judgement. Death and hell were cast into the pool: by death and hell he means the devil and his people. And if anyone was not found written in the book of life: and he who, left to his own pleasures, did not merit to be judged by God through a temporal examination in this world while he lived, was cast into the pool of fire. And I saw a new heaven and a new earth. For the first heaven and the first earth passed away, and the sea is no more. And I saw the holy city, the new Jerusalem, descending from heaven from God, arrayed like a bride, and adorned for her husband. And I heard a great voice from heaven saying: Behold the tabernacle of God with men, and He will dwell with them; and they will be His people, and God Himself with them will be their God: and God will wipe away every tear from their eyes; and death will be no more, and there will be no mourning. All this he said of the glory of the Church, such as it will have after the resurrection. And He said: Write; for these words are faithful and true. And He said to me: I am α and ω, the beginning and the end. To him who thirsts I will give from the fountain of the water of life freely; that is, to him who desires remission of sins through the font of Baptism. He who conquers will possess these things; and I will be his God, and he will be My son. But for the fearful and the unbelieving, and the accursed, and murderers, and poisoners, and worshippers of idols, and all liars, their portion will be in the pool burning with fire and sulphur, which is the second death. What was said above, He has judged that great harlot who corrupted the earth with her fornication, and has avenged the blood of His servants at her hand; this is the voice of the Church, when on the day of judgement all the wicked will have gone out from her, to be burned up in eternal fire. And their smoke ascends for ages of ages. For it is not the smoke of a visible city that ascends for ages of ages, but that of men persisting in pride. But when he says, For the marriage of the Lamb has come; it is understood of Christ and of the Church. And when he says that she is covered with fine linen; by the fine linen are understood the just works of the saints, with which the just are clothed, according to what was said, Let Thy priests be clothed with justice. And when he says that they reigned a thousand years; the present time is understood, in which the saints are said to reign justly, because with the help of God they so rule themselves that they cannot be conquered by sins. And to show this clearly, he went on to say: This is the first resurrection. For the first resurrection, by which souls rise from the death of sin to the life of justice, is going on during the whole present time: but the second, by which they return from the dust of the earth to bodily life, is awaited in the future. For it is that by which we rise through Baptism. For as the first death in this life is through sin, so also the first resurrection is through the remission of sins. Blessed

Editors' notes and page, col. 2449

Footnotes

(1) ‹anchor: in futurum exspectatur› · call in col 2449

Ms. Belgicus non habet haec verba: Prima enim resurrectio, qua a morte peccati ad vitam justitiae animae resurgunt, toto nunc tempore agitur: secunda vero, qua de terrae pulvere ad vitam corpoream redeunt, in futurum exspectatur.

The Belgian manuscript does not have these words: "For the first resurrection, by which souls rise from the death of sin to the life of righteousness, takes place throughout the present time; but the second, by which they return from the dust of the earth to bodily life, is awaited in the future."

(printed under page 573)

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et sanctus qui habet in resurrectione prima partem : id est, qui servaverit quod in Baptismo renatus accepit. Quod autem dicit, regnaturam Ecclesiam mille annos; in hoc saeculo intelligitur usque in finem mundi. Unde manifestum est quod dubitari non debeat de perpetuo regno, cum etiam in praesenti saeculo sancti regnent. Recte enim regnare dicuntur, qui cum Dei adjutorio, etiam inter ipsas pressuras mundi, et se et alios bene regunt. Quod autem de diabolo dicit, Quia seducit nationes quae sunt in quatuor angulis terrae, a parte totum intelligitur. Nam soli mali seducuntur, secundum illud; Multi vocati, pauci electi. Quod autem dicit, quia diabolus et angeli circumdederunt castra sanctorum, et civitatem dilectorum : non enim potuerunt ex quatuor angulis terrae in unam civitatem congregari, sed in ipsis quatuor angulis unaquaeque gens congregatur in persecutionem Ecclesiae. Quod autem dicit, Cecidit ignis de coelo et comedit eos, dupliciter intelligitur : aut enim per ignem sancti Spiritus spiritualiter comeduntur, dum Ecclesiae incorporantur; aut si ad Deum converti noluerint, peccatorum suorum igne comeduntur, et pereunt. Quod autem dicit, libros apertos esse, Testamenta Dei intelligi voluit. Secundum enim utrumque Testamentum judicabitur Ecclesia. Librum vero vitae uniu⟨s⟩cujusque, memoriam dicit gestorum nostrorum, quia in die judicii nihil latebit, nec ullus poterit abscondere peccata vel crimina sua. Quod dicit, quia mare dedit mortuos suos; eos dicit quos in hoc mundo vivos invenerit adventus Christi. Ipsi sunt mortui maris, quia hoc saeculum mare est. Quod dicit, Mors et infernus dederunt mortuos suos; illi intelliguntur, qui in sepulcris inveniendi sunt in die judicii. Et mors et infernus missi sunt in stagnum ignis. Hoc loco mortem et infernum, diabolum et populum ejus intelligi voluit, qui voluptatibus suis dimissus, per temporaneam examinationem non meruit judicari. Post haec exposita Ecclesiae gloria adjungit et dicit, Ego sitienti dabo ex fonte vitae aquae gratis : id est, cupienti remissionem peccatorum per fontem Baptismi. Qui vincit, possidebit haec, et ero ejus Deus, et erit meus filius : quod ipse praestare dignetur, qui cum Deo Patre, etc.

and holy is he who has a part in the first resurrection: that is, he who keeps what he received when reborn in Baptism. As for his saying that the Church will reign a thousand years, this is understood of this age, up to the end of the world. Hence it is manifest that there ought to be no doubt about the everlasting kingdom, since even in the present age the saints reign. For they are rightly said to reign who, with God's help, even amid the very pressures of the world, rule well both themselves and others. As for what he says of the devil, That he seduces the nations which are in the four corners of the earth, the whole is understood from a part. For only the wicked are seduced, according to that saying: Many are called, few are chosen. As for his saying that the devil and the angels surrounded the camp of the saints and the city of the beloved: they could not, of course, be gathered from the four corners of the earth into one city, but in those very four corners each nation is gathered for the persecution of the Church. As for his saying, Fire fell from heaven and devoured them, this is understood in two ways: either they are devoured spiritually through the fire of the Holy Spirit, while they are incorporated into the Church; or, if they refuse to be converted to God, they are devoured by the fire of their own sins, and perish. As for his saying that the books were opened, he meant the Testaments of God to be understood. For the Church will be judged according to both Testaments. And the book of life of each one he calls the memory of our deeds, because on the day of judgement nothing will lie hidden, nor will anyone be able to hide his sins or crimes. As for his saying that the sea gave up its dead, he means those whom the coming of Christ will find alive in this world. They are the dead of the sea, because this age is a sea. As for his saying, Death and hell gave up their dead, those are understood who are to be found in the tombs on the day of judgement. And death and hell were cast into the pool of fire. In this place he meant death and hell to be understood as the devil and his people, which, having been abandoned to its pleasures, did not deserve to be judged by a temporal examination. After this, having set forth the glory of the Church, he adds and says, To him who thirsts I will give of the fountain of the water of life freely: that is, to him who desires the remission of sins through the font of Baptism. He who conquers shall possess these things, and I will be his God, and he shall be My son: which may He Himself deign to grant, Who with God the Father, etc.

HOMILIA XIX.

Homily 19.

[Ib. XXI et XXII.] Sicut modo audivimus, fratres charissimi, locutus est Angelus Domini ad beatum Joannem dicens : Veni, ostendam tibi sponsam, uxorem Agni. Et abstulit me in spiritu supra montem magnum et altum : montem Christum dicit : Et ostendit mihi civitatem sanctam Jerusalem, descendentem de coelo a Deo. Haec est Ecclesia, civitas in monte constituta, sponsa Agni. Ipsa enim civitas tunc in monte est constituta, quando in humeris pastoris, tanquam ovis ad ovile proprium revocata est (Luc. XV, 5). Si enim alia est Ecclesia, alia civitas descendens de coelo, erunt duae sponsae, quod omnino fieri non potest. Et hanc enim civitatem sponsam dixit Agni. Unde manifestum est ipsam esse Ecclesiam, quam sic describit, dicens : Habentem claritatem Dei. Luminare ejus simile lapidi pretiosissimo. Lapis pretiosissimus Christus est. Habentem murum magnum et altum, habentem portas duodecim, et super portas angelos duodecim. Ostendit duodecim portas et duodecim angelos, Apostolos esse et Prophetas : quoniam, sicut scriptum est, coaedificati sumus super fundamentum Apostolorum et Prophetarum (Ephes. II, 20); sicut et Dominus dixit Petro, Super hanc petram aedificabo Ecclesiam meam (Matth. XVI, 18). Ab oriente portae tres, ab aquilone portae tres, ab austro portae tres, ab occidente portae tres : et quia civitas ista quae describitur, Ecclesia est toto orbe diffusa, ideo per quatuor partes civitatis ternae portae esse dicuntur, quia per totas quatuor partes mundi, Trinitatis mysterium in Ecclesia praedicatur. Et murus civitatis habens fundamenta duodecim, et super ea duodecim nomina Apostolorum Agni : quod sunt portae, hoc fundamenta; quod civitas, hoc murus, hoc supellex.

[Ibid. 21 and 22.] As we have just heard, dearest brothers, the Angel of the Lord spoke to blessed John, saying: Come, I will show you the bride, the wife of the Lamb. And he carried me away in the spirit onto a great and high mountain: by the mountain he means Christ. And he showed me the holy city Jerusalem, coming down from heaven from God. This is the Church, the city set on a mountain, the bride of the Lamb. For this city was set on the mountain at the time when, like a sheep, it was carried back on the shepherd's shoulders to its own fold (Luke 15:5). For if the Church is one thing and the city coming down from heaven another, there will be two brides, which can in no way be. For this city too he called the bride of the Lamb. Hence it is manifest that it is the Church itself, which he describes thus, saying: Having the brightness of God. Its light like a most precious stone. The most precious stone is Christ. Having a great and high wall, having twelve gates, and over the gates twelve angels. He shows that the twelve gates and the twelve angels are the Apostles and the Prophets: since, as it is written, we have been built together upon the foundation of the Apostles and Prophets (Eph. 2:20); just as the Lord also said to Peter, Upon this rock I will build My Church (Matt. 16:18). On the east three gates, on the north three gates, on the south three gates, on the west three gates: and because this city which is described is the Church spread throughout the whole world, therefore three gates are said to be on each of the four sides of the city, because through all four parts of the world the mystery of the Trinity is preached in the Church. And the wall of the city having twelve foundations, and on them the twelve names of the Apostles of the Lamb: what the gates are, that the foundations are; what the city is, that the wall is, that the furnishing is.

Editors' notes and page, col. 2450

Footnotes

(1) ‹anchor: Apostolos esse et Prophetas› · call in col 2450

Mss., Patriarchas.

The manuscripts: Patriarchas ("Patriarchs").

(printed under page 573)

(a) ‹anchor: HOMILIA XIX› · call in col 2450

Alias 18.

Otherwise numbered 18.

(printed under page 573)

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Et qui loquebatur mecum habebat mensuram arundineam auream : in arundine aurea, homines Ecclesiae ostendit, fragili quidem carne, sed aurea fide fundatos; sicut dicit Apostolus, Habentes thesaurum in vasis fictilibus (II Cor. IV, 7). Et supellex muri et civitas aurum mundum, simile vitro mundo : Ecclesia enim aurea est, quia fides ejus velut aurum splendet; sicut septem candelabra, et ara aurea et phialae aureae; hoc totum Ecclesiam figuravit Vitrum autem ad puritatem fidei retulit, quia quod foris videtur, hoc est et intus, et nihil est simulatum, sed totum perspicuum in sanctis Ecclesiae. Fundamenta muri civitatis omni lapi⟨d⟩e pretiosi. Fundamentum primum jaspis, secundum sapphirus, tertium chalcedonius, quartum smaragdus, quintum sardonix, sextum sardius, septimum chrysolithus, octavum berillus, nonum topazius, decimum chrysoprasus, undecimum hyacinthus, duodecimum amethystus : ideo diversitatem gemmarum in fundamentis nominare voluit, ut dona diversarum gratiarum, quae Apostolis data sunt, demonstraret; sicut de Spiritu sancto dictum est, Dividens singulis prout vult (I Cor. XII, 11). Et duodecim margaritae singillatim : et unaquaeque porta erat ex una margarita : et in istis margaritis, sicut dictum est, Apostolos designavit; qui ideo portae dicuntur, quia per doctrinam suam aeternae vitae januam pandunt. Et platea civitatis aurum mundum, ut vitrum perspicuum : et templum non vidi in ea; Dominus enim Deus omnipotens templum ejus est et Agnus : hoc ideo, quia in Deo est Ecclesia, et in Ecclesia Deus. Civitas non indiget sole neque luna, ut luceant in ea : quia non lumine aut elementis mundi regitur Ecclesia, sed Christo aeterno sole deducitur per mundi tenebras. Claritas enim Dei illuminavit eam : et lucerna ejus Agnus est : ipso dicente, Ego sum lumen mundi (Joan. VIII, 12); et iterum, Ego sum lumen verum, quod illuminat omnem hominem venientem in hunc mundum (Id. I, 9). Ambulabunt gentes in lumine ejus, usque in finem. Et reges terrae afferent gloriam : reges terrae, filios Dei dicit. Et portae ejus non claudentur die. Nox enim ibi non est : usque in aeternum. Et inferent gloriam et honorem gentium : in Christo utique credentium. Et non introibit ⟨i⟩n eam omne immundum, aut faciens abominationem et men⟨d⟩acium, nisi scripti in libro vitae Agni. Et ostendit mihi flumen aquae, sicut crystallum, exiens a throno Dei et Agni, in medio plateae ejus : fontem Baptismi ostendit in medio Ecclesiae, venientem a Deo et Christo. Nam quale decus civitatis esse potest, si flumen per medium plateae ejus ad impedimentum habitantium descendat? Et ex utraque parte fluminis lignum vitae faciens fructus duodecim per singulos menses, et reddens fructum suum. Hoc de cruce Domini dixit. Nullum est lignum quod omni tempore fructificet, nisi crux quam gestant fideles, qui rigantur aqua ecclesiastici fluminis, et reddunt fructum perpetuum omni tempore. Et thronus Dei et agni in ea erit : utique a nunc in saecula. Et servi ejus servient ei, et videbunt faciem ejus : sicut dicit, Qui me vidit, vidit et Patrem (Id. XIV, 9); et, Beati mundo corde, quia ipsi Deum videbunt (Matth. V, 8). Et nomen ejus in frontibus eorum. Et nox non erit amplius, et non egebunt lumine lucernae, et lumine solis; quoniam Dominus Deus illuminabit super eos, et regnabunt in saecula saeculorum. Omnia ista a Domini passione coeperunt. Et dixit mihi angelus : Ne signaveris verba prophetiae libri hujus : tempus enim prope est. Qui injustus est injusta faciat adhuc, et sordidus sordescat adhuc : isti sunt propter quos dixerat, Signa quae locuta sunt septem tonitrua (Apoc. X, 4). Et justus justitiam faciat adhuc, et sanctus sanctificetur adhuc : isti sunt propter quos dixit, Ne signaveris verba prophetiae libri hujus. Ac sic Scripturae divinae omnibus superbis, et plus mundum quam Deum amantibus signatae sunt : humilibus autem et timentibus Deum apertae sunt. Ecce venio cito, et merces mea mecum, reddere unicuique secundum opera ejus. Ego sum α et ω, primus et novissimus, initium et finis. Beati qui servant mandata haec, ut sit potestas eorum super lignum vitae, et per portas intrent

And he who was speaking with me had a golden measuring reed: by the golden reed he showed the men of the Church, frail indeed in flesh, but founded on golden faith; as the Apostle says, Having treasure in earthen vessels (2 Cor. 4:7). And the furnishing of the wall, and the city, was pure gold, like pure glass: for the Church is golden, because her faith shines like gold; just as the seven lampstands, and the golden altar and the golden bowls; all this prefigured the Church. Glass, moreover, he referred to the purity of faith, because what is seen outside, this is also within, and nothing is feigned, but all is transparent in the saints of the Church. The foundations of the wall of the city [were adorned] with every precious stone. The first foundation jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst: he wished to name a diversity of gems in the foundations for this reason, that he might show the gifts of diverse graces which were given to the Apostles; as it is said of the Holy Spirit, Dividing to each as He wills (1 Cor. 12:11). And the twelve pearls one by one: and each gate was of one pearl: and in these pearls, as has been said, he signified the Apostles; who are called gates for this reason, that by their teaching they open the door of eternal life. And the street of the city was pure gold, like transparent glass: and I saw no temple in it; for the Lord God almighty is its temple, and the Lamb: this is so because the Church is in God, and God in the Church. The city has no need of sun or moon to shine in it: because the Church is not ruled by the light or the elements of the world, but is led through the darkness of the world by Christ, the eternal sun. For the brightness of God has illuminated it: and its lamp is the Lamb: as He Himself says, I am the light of the world (John 8:12); and again, I am the true light, which illuminates every man coming into this world (ibid. 1:9). The nations will walk in its light, even to the end. And the kings of the earth will bring glory: by kings of the earth he means the sons of God. And its gates will not be shut by day. For there is no night there: even for eternity. And they will bring in the glory and honour of the nations: of those, that is, who believe in Christ. And there will not enter into it anything unclean, or one who commits abomination and falsehood, but only those written in the book of life of the Lamb. And he showed me a river of water, like crystal, going out from the throne of God and of the Lamb, in the middle of its street: he showed the font of Baptism in the middle of the Church, coming from God and Christ. For what adornment of a city can it be, if a river runs down through the middle of its street to the hindrance of its inhabitants? And on either side of the river the tree of life, bearing twelve fruits, through each month, and yielding its fruit. This he said of the cross of the Lord. There is no tree that bears fruit at every season, except the cross which the faithful carry, who are watered by the water of the river of the Church, and yield fruit perpetually at every season. And the throne of God and of the Lamb will be in it: that is, from now unto the ages. And His servants will serve Him, and they will see His face: as He says, He who has seen Me has seen the Father also (ibid. 14:9); and, Blessed are the clean of heart, for they shall see God (Matt. 5:8). And His name [will be] on their foreheads. And there will be night no longer, and they will not need the light of a lamp, or the light of the sun; because the Lord God will give light upon them, and they will reign for ages of ages. All these things began from the Lord's passion. And the angel said to me: Do not seal the words of the prophecy of this book: for the time is near. Let him who is unjust still do unjust things, and let him who is filthy be filthy still: these are the ones on account of whom he had said, Seal the things which the seven thunders have spoken (Rev. 10:4). And let the just still do justice, and let the holy still be sanctified: these are the ones on account of whom he said, Do not seal the words of the prophecy of this book. And so the divine Scriptures are sealed to all the proud, and to those who love the world more than God: but to the humble and to those who fear God they are opened. Behold, I come quickly, and My reward is with Me, to render to each according to his works. I am alpha and omega, the first and the last, the beginning and the end. Blessed are those who keep these commandments, that their power may be over the tree of life, and that they may enter through the gates

Editors' notes and page, col. 2451

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other: whole column is one printed paragraph (no indents visible); "lapi⟨d⟩e": d broken; "pretiosi" as printed (final letter looks like i, read as misprint for pretioso; slightly UNSURE); "men⟨d⟩acium": type damaged, printed reads like "menaccium"; "⟨i⟩n eam": initial i lost; "figuravit Vitrum" printed without stop, kept as printed; "agni" lower case as printed; bottom line ("Beati qui servant ... potestas eorum") badly blurred, read as is but UNSURE; column ends mid-sentence at "intrent"; right-hand column (2452) not set; no full-width line; no editors' matter

PL 35:2452

in ci⟨v⟩itatem : qui enim non servant mandata, n⟨o⟩n p⟨e⟩r portas intrant, sed alia parte. In istis signatus est liber, de quibus sequitur et dicit, Foris canes, et venefici, et fornicarii, et homicidae, et idolorum cultores, et omnis amans et faciens mendacium. Ego Jesus misi angelum meum testari vobis haec in Ecclesiis. Ego sum radix et genus David, stella splendida matutina. Spiritus et sponsa dicunt, Veni : utique sponsus et sponsa, Christus et Ecclesia. Qui sitit, veniat; qui vult, accipiat aquam vitae gratis : id est, Baptisma. Testor ergo omnem audientem sermones prophetiae libri hujus : Si quis apposuerit ad ea, apponat super eum Deus plagas scriptas in hoc libro : et si quis dempserit de sermonibus prophetiae hujus, demet D⟨e⟩us partem ejus a ligno vitae et ex civitate sancta; scripta in libro. Hoc dicit qui testificatur haec propter falsatores sanctarum Scripturarum; non propter eos qui simpliciter quod sentiunt, dicunt. Etiam venio cito : mons altus, in quo sanctus Joannes ascendisse se dixit, spiritus intelligitur. In civitate Jerusalem, quam se ibi vidisse dixit, Ecclesia significata est. Quod in Evangelio ipse Dominus ostendit, quando dixit, Non potest civitas abscondi supra montem posita (Matth. V, 14). Quod autem dicit, habere eam lumen simile lapidi pretiosissimo; in illo lapide Christi claritas demonstratur. In duodecim portis et in duodecim angelis, Apostoli intelliguntur et Patriarchae, secundum illud, Superaedificati super fundamentum Apostolorum et Prophetarum : et quia civitas quae describitur, Ecclesia est toto orbe diffusa, ideo per quatuor partes ejus propter Tri⟨n⟩itatis mysterium ternae portae esse dicuntur. In arundine aurea, homines Ecclesiae ostendit, fragili quidem carne, sed aurea fide fundatos, propter illud Apostoli : Habentes thesau⟨r⟩um istum in vasis fictilibus. Quod dicit civitatem auream, aram auream, et phialas aureas; Ecclesia e⟨s⟩t propter fidem rectam. In vitro autem puritas fidei ipsius significata est. Quod autem nomina diversarum gemmarum in fundamentis nominare voluit; dona diversarum gratiarum, quae Apostolis data sunt, demonstravit. In illis autem margaritis Apostolos designavit, qui ideo portae dicuntur, quia per doctrinam suam aeternae vitae januam pandunt. Quod autem dicit, Quia templum non vidi in ea, quia Dominus omnipotens templum ejus est, et Agnus; hoc ideo, quia Deus est in Ecclesia, et Ecclesia in Deo. Quod vero dicit, Quia civitas non indiget sole ne⟨q⟩ue luna; hoc ideo, quia non visibili sole Ecclesia, sed Christi aeterno lumine inter tenebras mundi istius spiritualiter illuminatur, sicut ipse dicit, Ego sum lumen mundi. Reges terrae, filios Dei, id est, Christianos intelligi voluit. In flumine aquae, sicut crystallum, fontem Baptismi in medio Ecclesiae venientem a Deo et Christo. Quod autem dixit, Lignum juxta fluvium duodecies per singulos menses dare fructum; crux intelligitur, quae per totum mundum non solum omnibus mensibus, sed etiam omnibus diebus, in his qui baptizantur, exhibet fructum Deo. Quod autem dicit, Dominus Deus illuminabit illos, et regnabunt in saecula saeculorum; omnia ista a Domini passione coeperunt. Quod vero in superiori parte libri dixit, Signa quae locuta sunt septem tonitrua; propter eos dixit, de quibus ait : Ut sordidus sordescat adhuc, et qui injustus est injusta faciat adhuc. Illud autem quod ait, Ne signaveris verba prophetiae; propter sanctos et justos intelligi voluit. Ac sic Scripturae divinae omnibus superbis, et plus mundum quam Deum amantibus signatae sunt, humilibus autem et Deum timentibus apertae. Et quia sic concludit Apocalypsis Joannis evangelistae, ut dicat, Ecce venio cito; oremus ut secundum suam promissionem Dominus Jesus Christus ad nos venire, et per suam misericordiam de carcere nos mundi istius liberare, et ad suam beatitudinem pro sua pietate perducere dignetur : qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

into the city: for those who do not keep the commandments do not enter through the gates, but by another way. Upon these the book is sealed, concerning whom it goes on and says, Outside are dogs, and sorcerers, and fornicators, and murderers, and worshippers of idols, and everyone who loves and makes a lie. I Jesus have sent My angel to testify these things to you in the churches. I am the root and the stock of David, the bright morning star. The Spirit and the bride say, Come: that is, the bridegroom and the bride, Christ and the Church. Whoever thirsts, let him come; whoever wills, let him take the water of life freely: that is, Baptism. I testify therefore to everyone who hears the words of the prophecy of this book: If anyone adds to them, God shall lay upon him the plagues written in this book; and if anyone takes away from the words of this prophecy, God shall take away his part from the tree of life and from the holy city; written in the book. He who testifies these things says this on account of the falsifiers of the holy Scriptures; not on account of those who in simplicity say what they think. Yes, I come quickly: the high mountain, on which Saint John said he had ascended, is understood as the spirit. In the city Jerusalem, which he said he saw there, the Church is signified. This the Lord Himself showed in the Gospel when He said, A city set upon a mountain cannot be hidden (Matt. 5:14). And as to his saying that it had a light like a most precious stone: in that stone the brightness of Christ is shown. In the twelve gates and in the twelve angels the Apostles and the Patriarchs are understood, according to that saying, Built upon the foundation of the Apostles and Prophets: and because the city which is described is the Church spread throughout the whole world, therefore on its four sides, on account of the mystery of the Trinity, there are said to be three gates. In the golden reed he showed the men of the Church, frail indeed in flesh, but founded in golden faith, on account of that saying of the Apostle: Having this treasure in earthen vessels. As to his calling the city golden, the altar golden, and the bowls golden: it is the Church, on account of right faith. And in the glass the purity of its faith is signified. And as to his choosing to name the names of different gems in the foundations: he showed the gifts of different graces which were given to the Apostles. And in those pearls he designated the Apostles, who are called gates for this reason, that by their teaching they open the door of eternal life. And as to his saying, For I saw no temple in it, for the Lord almighty is its temple, and the Lamb: this is so because God is in the Church, and the Church in God. And as to his saying, For the city has no need of sun or moon: this is so because the Church is spiritually illuminated, not by a visible sun, but by the eternal light of Christ amid the darkness of this world, as He Himself says, I am the light of the world. By the kings of the earth he meant the sons of God, that is, Christians, to be understood. In the river of water, like crystal, the font of Baptism in the midst of the Church, coming from God and Christ. And as to his saying that the tree by the river yields fruit twelve times, each month: the cross is understood, which throughout the whole world, not only in all the months but also on all the days, shows forth fruit to God in those who are baptized. And as to his saying, The Lord God will illuminate them, and they will reign for ages of ages: all these things began from the Lord's passion. And as to what he said in an earlier part of the book, Seal the things which the seven thunders have spoken: he said it on account of those of whom he says, That the filthy may be filthy still, and he who is unjust may do unjust things still. And as to what he says, Do not seal the words of the prophecy: he wished this to be understood on account of the saints and the just. And thus the divine Scriptures are sealed to all the proud and to those who love the world more than God, but open to the humble and to those who fear God. And since the Apocalypse of John the evangelist concludes in such a way as to say, Behold, I come quickly: let us pray that, according to His promise, the Lord Jesus Christ may deign to come to us, and through His mercy to free us from the prison of this world, and in His loving kindness to lead us to His blessedness: Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

Editors' notes and page, col. 2452

Footnotes

(1) ‹anchor: not visible› · call in col 2452

Ms. Petrensis, Christus.

The Petrensis manuscript: Christus ("Christ").

(printed under page 574)