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Augustine, Sermones 186-193 (Classis II, de Tempore)

Sermons CLXXXVIII–CLXXXIX

verum dixit, Ego et Pater unum sumus. Exinanivit ergo se apud homines, non ita factus quod non erat, ut non esset quod erat: sed occultans quod erat, et demonstrans quod factus erat. Proinde quia Virgo concepit et peperit filium, propter manifestam servi formam, Puer natus est nobis (Isai. IX, 6). Quia vero Dei Verbum quod manet in aeternum, caro factum est, ut habitaret in nobis, propter Dei formam latentem, sed manentem, sicut nuntiavit Gabriel, vocamus nomen ejus Emmanuel. Factus est enim homo, permanens Deus, ut et filius hominis recte vocetur Nobiscum Deus: non alter Deus, alter homo. Exsultet itaque in credentibus mundus, quibus salvandis venit per quem factus est mundus. Conditor Mariae, natus ex Maria: filius David, Dominus David: semen Abrahae, qui est ante Abraham: factor terrae, factus in terra: creator coeli, creatus sub coelo. Ipse est dies quem fecit Dominus, et dies cordis nostri ipse est Dominus. Ambulemus in lumine ejus, exsultemus et jucundemur in eo.

He said truly, I and the Father are one. He therefore emptied Himself among men, not made what He was not in such a way that He ceased to be what He was, but concealing what He was and showing what He had been made. Accordingly, because a Virgin conceived and bore a son, on account of the manifest form of a servant, A child is born to us (Isa. 9:6). But because the Word of God, which abides for ever, was made flesh that He might dwell among us, on account of the form of God, hidden yet abiding, we call His name, as Gabriel announced, Emmanuel. For He was made man while remaining God, so that the Son of man too might rightly be called God with us: not one God and another man. Let the world therefore exult in those who believe, for whose salvation He came through Whom the world was made. The Maker of Mary, born of Mary; the son of David, the Lord of David; the seed of Abraham, Who is before Abraham; the Maker of the earth, made on the earth; the Creator of heaven, created under heaven. He is the day which the Lord has made, and the day of our heart is the Lord Himself. Let us walk in His light, let us exult and rejoice in Him.

SERMO CLXXXVIII. In Natali Domini, V.

Sermon 188. On the Nativity of the Lord, 5.

CAPUT PRIMUM. — 1. Verbum Dei explicari ab homine non potest. Filium Dei, sicuti est apud Patrem aequalis illi et coaeternus, in quo condita sunt omnia in coelo et in terra, visibilia et invisibilia, Verbum Dei et Deum, vitam et lucem hominum, si laudare moliamur; non mirum est quod nulla humana cogitatio, nullus sermo sufficiat. Quomodo enim laudare digne valeat lingua nostra, quem cor nostrum adhuc videre non valet, ubi oculum condidit quo possit videri, si purgetur iniquitas, si sanetur infirmitas, et fiant beati mundo corde, quia ipsi Deum videbunt (Matth. V, 8)? Non mirum est, inquam, nos non invenire, quibus verbis unum Verbum dicamus, in quo dictum est ut essemus, qui de illo aliquid diceremus. Haec enim verba cogitata atque prolata mens nostra format, illo autem Verbo ipsa formatur. Nec eo modo facit homo verba, quo modo est factus ipse per Verbum: quia nec eo modo genuit Pater unicum Verbum, quo modo fecit cuncta per Verbum. Deum quippe genuit Deus; sed simul gignens et genitus unus est Deus. Mundum autem fecit Deus; mundus transit, et permanet Deus. Et sicut ea quae facta sunt, se ipsa utique non fecerunt: sic a nullo factus est, per quem fieri omnia potuerunt. Non igitur mirum, si homo factus inter omnia, verbis non explicat Verbum, per quod facta sunt omnia.

Chapter I. — 1. The Word of God cannot be explained by man. If we attempt to praise the Son of God as He is with the Father, equal to Him and co-eternal, in Whom all things were established in heaven and on earth, visible and invisible, the Word of God and God, the life and light of men, it is no wonder that no human thought, no speech suffices. For how could our tongue worthily praise Him Whom our heart is not yet able to see, though He has established in it an eye by which He may be seen, if iniquity is purged, if infirmity is healed, and they become the blessed clean of heart, because they shall see God (Matt. 5:8)? It is no wonder, I say, that we do not find with what words to speak of the one Word in Whom it was spoken that we should exist, we who would say something about Him. For our mind forms these words, thought out and uttered, but by that Word the mind itself is formed. Nor does man make words in the way in which he himself was made through the Word: for neither did the Father beget His only Word in the way in which He made all things through the Word. For God begot God; but begetter and begotten together are one God. But God made the world; the world passes away, and God remains. And as the things which were made certainly did not make themselves, so He was made by no one, through Whom all things could be made. It is no wonder, then, if man, made among all things, does not explain with words the Word through Whom all things were made.

CAPUT II. — 2. Verbum aeternum nostri causa natum in tempore. Huc itaque paululum aures et animos advertamus, si forte valeamus aliquid congruum dignumque dicere, non ex eo quod in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: sed ex eo quod Verbum caro factum est: si

Chapter II. — 2. The eternal Word born in time for our sake. Let us therefore turn our ears and minds here for a little while, to see whether perhaps we may be able to say something fitting and worthy, not from the fact that in the beginning was the Word, and the Word was with God, and the Word was God, but from the fact that the Word was made flesh: whether

Editors' notes and page, col. 1003

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E Mss. Editi vero, Domini.

From the manuscripts. But the printed editions read Domini ("of the Lord"). [First letter damaged on the scan.]

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(2) ‹anchor: si purgetur iniquitas› · call in col 1003

Sic aliquot Mss. At editi, fugetur.

So some manuscripts. But the printed editions read fugetur ("be put to flight").

(*) ‹anchor: not visible› · call in col 1003 Emendatus est ad duos cb. et duos n. ad f. r. v. et Am. Er. Par. Lov.

[The sermon] has been corrected against two [manuscripts] "cb." and two "n.", against "f. r. v." (sigla as printed), and the editions of Amerbach, Erasmus, Paris and Louvain.

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Alias, de Tempore 25.

Formerly [Sermon] 25 de Tempore.

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forte dicatur a nobis per quod habitavit in nobis (Joan. I, 1, 14); si forte ibi possit esse dicibilis, ubi voluit esse visibilis. Propter hoc enim et istum celebramus diem, quo nasci est dignatus ex virgine: quam generationem suam fecit ab hominibus utcumque narrari. In illa vero aeternitate, in qua Deus de Deo natus est, Generationem ejus quis enarrabit (Isai. LIII, 8)? Ibi talis dies non est, qui solemniter celebretur. Neque enim transit anniversario volumine rediturus; sed manet sine occasu, quia non coepit exortu. Est ergo illud unicum Dei Verbum, illa vita, illa lux hominum, aeternus quidem dies: iste autem in quo humanae carni copulatus, factus est tanquam sponsus procedens de thalamo suo, nunc hodiernus est, cras fit hesternus. Verumtamen hodiernus natum ex virgine commendat aeternum, quia aeternus natus ex virgine consecravit hodiernum. Quas itaque laudes charitati Dei dicamus, quas gratias agamus? Qui nos ita dilexit, ut propter nos fieret in tempore, per quem facta sunt tempora; et multis servis suis in mundo minor esset aetate, ipso mundo antiquior aeternitate; homo fieret qui hominem fecit, crearetur ex matre quam creavit, portaretur manibus quas formavit, sugeret ubera quae implevit, in praesepi muta vagiret infantia Verbum, sine quo muta est humana eloquentia.

perhaps something may be said by us through that by which He dwelt in us (John 1:14); whether perhaps He may be speakable there, where He willed to be visible. For on this account we also celebrate this day, on which He deigned to be born of a virgin: a generation of His which He caused to be told in some fashion by men. But in that eternity in which God was born of God, Who shall tell His generation (Isa. 53:8)? There, there is no such day as might be solemnly celebrated. For it does not pass away to return with the yearly revolution; but it abides without setting, because it did not begin with a rising. That one Word of God, then, that life, that light of men, is indeed the eternal day: but this day, on which, joined to human flesh, He became as a bridegroom coming forth from his bridal chamber, is today's now, tomorrow becomes yesterday's. Yet today's day commends the Eternal One born of a virgin, because the Eternal One born of a virgin has consecrated today's day. What praises, then, shall we speak to the charity of God, what thanks shall we give? He so loved us that for our sake He through Whom times were made should come to be in time; and that He should be less in age than many of His servants in the world, though more ancient than the world itself in eternity; that He Who made man should become man, should be created from a mother whom He created, should be carried by hands which He formed, should suck at breasts which He filled, that in the manger the Word should wail in speechless infancy, without Whom human eloquence is speechless.

CAPUT III. — 3. Verbum infans doctor humilitatis. Vide, o homo, quid pro te factus est Deus: doctrinam tantae humilitatis agnosce, etiam in nondum loquente doctore. Tu quondam in paradiso tam facundus fuisti, ut omni animae vivae nomina imponeres (Gen. II, 19, 20): propter te autem Creator tuus infans jacebat, et nomine suo nec matrem vocabat. Tu in latissimo fructuosorum nemorum praedio te perdidisti, obedientiam negligendo: ille obediens in angustissimum diversorium mortalis venit, ut mortuum quaereret moriendo. Tu cum esses homo, Deus esse voluisti, ut perires (Id. III): ille cum esset Deus, homo esse voluit, ut quod perierat inveniret. Tantum te pressit humana superbia, ut te non posset nisi humilitas sublevare divina.

Chapter III. — 3. The infant Word a teacher of humility. See, O man, what God has become for you: acknowledge the teaching of so great a humility, even in a teacher not yet speaking. You once in paradise were so eloquent that you imposed names on every living soul (Gen. 2:19–20): but for your sake your Creator lay an infant, and did not call even His mother by her name. You, in a most spacious estate of fruitful groves, lost yourself by neglecting obedience: He, obedient, came as a mortal into a most narrow lodging, that by dying He might seek out the dead. You, though you were a man, wished to be God, so that you perished (Gen. 3): He, though He was God, willed to be man, that He might find what had perished. So much did human pride press you down that nothing but divine humility could lift you up.

4. Maria Christum sine virginitatis damno peperit. Celebremus ergo cum gaudio diem quo peperit Maria Salvatorem, conjugata conjugii creatorem, virgo virginum principem; et data marito, et mater non de marito; virgo ante conjugium, virgo in conjugio; virgo praegnans, virgo lactans. Sanctae quippe Matri omnipotens Filius nullo modo virginitatem natus abstulit, quam nasciturus elegit. Bona est enim fecunditas in conjugio: sed melior integritas in sanctimonio. Homo igitur Christus qui utrumque praestare

4. Mary bore Christ without loss of virginity. Let us therefore celebrate with joy the day on which Mary bore the Saviour, a married woman the Creator of marriage, a virgin the Prince of virgins; both given to a husband, and a mother not by a husband; a virgin before marriage, a virgin in marriage; a virgin with child, a virgin giving suck. For in no way did the almighty Son, by being born, take away from His holy Mother the virginity which, when about to be born, He chose. For good is fruitfulness in marriage: but better is integrity in consecrated chastity. The man Christ, therefore, Who to bestow both

Editors' notes and page, col. 1004

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Sic Am. Er. et Mss. At Lov., et in qua generationem suam.

So Amerbach, Erasmus and the manuscripts. But Louvain reads et in qua generationem suam ("and in which his generation").

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Sic meliores Mss. At editi, antiquior sine vetustate.

So the better manuscripts. But the printed editions read antiquior sine vetustate ("more ancient without age").

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(3) ‹anchor: vagiret infantia Verbum› · call in col 1004

Apud Lov. deest, Verbum; quod exstat in caeteris libris.

In Louvain Verbum ("the Word") is missing; it stands in the other books.

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(4) ‹anchor: doctrinam tantae› · call in col 1004

Am. Er. et Mss., tandem.

Amerbach, Erasmus and the manuscripts read tandem ("at last") [for tantae, "of such great"].

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(5) ‹anchor: mater non de marito› · call in col 1004

Hic editi addunt, sed castior quam si de marito. Verbis istis carent meliores manuscripti.

Here the printed editions add sed castior quam si de marito ("but more chaste than if by a husband"). The better manuscripts lack these words.

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(6) ‹anchor: integritas in sanctimonio› · call in col 1004

Editi, in sanctimonia. At manuscripti, in sanctimonio: quam vocem eodem significatu adhibet Enarr. in Psal. 99, n. 13: « Invenis, » ait, « sanctimoniales indisciplinatas: numquid ideo sanctimonium reprehendendum est? »

The printed editions read in sanctimonia, but the manuscripts in sanctimonio ("in consecrated life"): a word he uses with the same meaning in the Exposition of Psalm 99, n. 13: "You find," he says, "undisciplined consecrated virgins: is consecrated life to be blamed for that?"

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posset ut Deus (idem namque homo idem Deus), nunquam sic daret Matri bonum quod conjuges diligunt, ut auferret melius propter quod virgines matres esse contemnunt. Virgo itaque sancta Ecclesia celebrat hodie Virginis partum. Huic enim dicit Apostolus: Aptavi vos uni viro virginem castam exhibere Christo (II Cor. XI, 2). Unde virginem castam in tot populis utriusque sexus, in tot non solum pueris et virginibus, verum etiam conjugatis patribus, matribusque? unde, inquam, virginem castam, nisi in fidei, spei, et charitatis integritate? Virginitatem proinde Christus Ecclesiae facturus in corde, prius Mariae servavit in corpore. Humano quippe conjugio sponso femina traditur, ut virgo jam non sit: Ecclesia vero virgo esse non posset, nisl sponsum cui traderetur, filium virginis invenisset.

was able as God (for the same one is man, the same one God), would never so give His Mother the good which married people love as to take away the better, for the sake of which virgins disdain to be mothers. And so holy Church, a virgin, celebrates today the childbearing of the Virgin. For to her the Apostle says: I have fitted you to one husband, to present you as a chaste virgin to Christ (2 Cor. 11:2). Whence a chaste virgin, in so many peoples of both sexes, in so many not only boys and virgins, but also married fathers and mothers? Whence, I say, a chaste virgin, unless in the integrity of faith, hope and charity? Christ, then, being about to make virginity for the Church in the heart, first preserved it for Mary in the body. For in human wedlock a woman is handed over to a bridegroom, so that she is no longer a virgin; but the Church could not be a virgin, had she not found as the bridegroom to whom she would be handed over the son of a virgin.

SERMO CLXXXIX. In Natali Domini, VI.

Sermon 189. On the Lord's Nativity, 6.

CAPUT PRIMUM. — 1. Christus dies de die. Sanctificavit nobis, fratres, istum diem, dies qui fecit omnem diem. De quo Psalmus canit, Cantate Domino canticum novum; cantate Domino, omnis terra. Cantate Domino, et benedicite nomini ejus: benedicite de die in diem salutare ejus (Psal. XCV, 1 et 2). Quis est dies de die, nisi Filius de Patre, lumen de lumine? Sed dies ille hunc genuit diem, qui de Virgine natus est hodie. Dies ergo iile non habet ortum, non habet occasum. Diem dico Patrem Deum. Quid est dies, nisi lumen? Non oculorum carnalium, non lumen commune cum pecoribus; sed lumen quod Angelis lucet, lumen cui videndo corda purgantur. Transit ista nox in qua modo vivimus, in qua nobis accenduntur lucernae Scripturarum: et veniet illud quod in Psalmo canitur, Mane astabo tibi, et contemplabor te (Psal. V, 5).

Chapter I. — 1. Christ, day from day. He has hallowed this day for us, brethren, the Day that made every day. Of Whom the Psalm sings: Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord, and bless His name: bless from day to day His salvation (Ps. 95:1–2). Who is day from day, if not the Son from the Father, light from light? But that Day begot this Day, Who was born of the Virgin today. That Day, therefore, has no rising, has no setting. By Day I mean God the Father. What is day, if not light? Not the light of fleshly eyes, not light shared with cattle; but the light that shines for the Angels, the light for the seeing of which hearts are cleansed. This night in which we now live is passing, in which the lamps of the Scriptures are lit for us; and that will come which is sung in the Psalm: In the morning I will stand before Thee, and I will contemplate Thee (Ps. 5:5).

CAPUT II. — 2. Mirabilis ortus Christi ex virgine. Justitia ortu Christi nobis allata. Dies ergo ille, Verbum Dei, dies qui lucet Angelis, dies qui lucet in illa unde peregrinamur patria, vestivit se carne, natusque est de Maria virgine. Mirabiliter natus. Quid mirabilius virginis partu? Concipit, et virgo est; parit, et virgo est. Creatus est de ea quam creavit: attulit ei fecunditatem, non corrupit ejus integritatem. Maria unde? Ex Adam. Adam unde? De terra. Si Maria de Adam, et Adam de terra; ergo et Maria terra. Si autem Maria terra, agnoscamus quod cantamus, Veritas de terra orta est. Quale nobis beneficium praestitit? Veritas de terra orta est, et justitia de coelo prospexit (Psal. LXXXIV, 12). Judaei enim, sicut dicit Apostolus,

Chapter II. — 2. The wonderful birth of Christ from a virgin. Righteousness brought to us by the birth of Christ. That Day, then, the Word of God, the Day that shines for the Angels, the Day that shines in that homeland from which we are sojourning abroad, clothed Himself with flesh and was born of the Virgin Mary. Wonderfully born. What is more wonderful than a virgin's childbearing? She conceives, and is a virgin; she gives birth, and is a virgin. He was created from her whom He created: He brought her fruitfulness, He did not corrupt her integrity. Mary from where? From Adam. Adam from where? From the earth. If Mary is from Adam, and Adam from the earth, then Mary too is earth. And if Mary is earth, let us recognize what we sing: Truth has sprung from the earth. What benefit has He bestowed on us? Truth has sprung from the earth, and righteousness has looked down from heaven (Ps. 84:12). For the Jews, as the Apostle says,

Editors' notes and page, col. 1005

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Adjicit P. Frangipane, Non enim esset Jesus dies de die, nisi esset Pater dies. M.

P. Frangipane adds: Non enim esset Jesus dies de die, nisi esset Pater dies ("For Jesus would not be day from day unless the Father were day"). M.

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Frang.: Quid est dies nisi lumen? non oculorum carnalium, non lumen commune hominibus et pecoribus. M.

Frangipane: Quid est dies nisi lumen? non oculorum carnalium, non lumen commune hominibus et pecoribus ("What is day but light? not of the eyes of flesh, not a light common to men and beasts"). M.

(*) ‹anchor: not visible› · call in col 1005 Nusquam hunc sermonem vidimus in manuscriptis. — Hunc P. Frangipane restituit ex 7 Mss. M.

We have nowhere seen this sermon in the manuscripts. — P. Frangipane restored it from 7 manuscripts. M.

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Alias, de Diversis 55.

Formerly [Sermon] 55 de Diversis.

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Augustinus non raro legit, bene nuntiate diem de die, pro, de die in diem: quod forte hic male mutatum est; quandoquidem sequitur, Quis est dies de die?

Augustine not seldom reads bene nuntiate diem de die ("proclaim well day from day") for de die in diem ("from day to day"): which has perhaps been wrongly altered here, since there follows Quis est dies de die? ("Who is day from day?").

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ignorantes Dei justitiam, et suam volentes constituere, justitiae Dei non sunt subjecit. Unde potest homo esse justus? a semetipso? Quis pauper sibi dat panem? Quis nudus cooperitur, nisi acceperit vestem? Unde justitia? Quae justitia sine fide? Justus enim ex fide vivit (Rom. I, 17). Qui sine fide se dicit justum, mentitur. Quoniam mentitur in quo non est fides; si vult dicere verum, convertat se ad veritatem. Longe enim veritas erat, quae de terra orta est. Dormiebas, venit ad te: gravi opprimebaris somno, excitavit te: viam tibi fecit per se, ne perderet te. Ergo, Veritas de terra orta est, quia Christus de virgine natus est: Justitia de coelo prospexit, ut per justitiam homines resipiscerent, qui per injustitiam desipuerunt.

being ignorant of the righteousness of God, and wishing to establish their own, they have not been subject to the righteousness of God. Whence can a man be righteous? From himself? What poor man gives himself bread? What naked man is clothed, unless he has received a garment? Whence righteousness? What righteousness is there without faith? For the righteous man lives by faith (Rom. 1:17). He who calls himself righteous without faith lies. For he lies in whom there is no faith; if he wishes to speak the truth, let him turn himself to the Truth. For the Truth was far off, the Truth which has sprung from the earth. You were sleeping, He came to you: you were weighed down by heavy sleep, He woke you: He made a way for you through Himself, so that He might not lose you. Therefore, Truth has sprung from the earth, because Christ was born of a virgin: Righteousness has looked down from heaven, so that through righteousness men might come back to their senses, who through unrighteousness had lost their senses.

CAPUT III. — 3. Regenerationis beneficium ex humana Christi generatione. Mortales eramus, peccatis opprimebamur, poenas nostras portabamus. Omnis homo quando nascitur, a miseria inchoat. Noli quaerere prophetantem: interroga nascentem, vide flentem. Cum haec esset in terra Dei indignatio, qualis subito facta est dignatio? Veritas de terra orta est. Creavit omnia, creatus est inter omnia. Fecit diem, venit in diem. Dominus Christus in aeternum sine initio apud Patrem, habet et Natalem. In principio Verbum, qui nisi haberet humanam generationem, nos ad divinam non perveniremus regenerationem, natus est, ut renasceremur. Christus natus est, nemo dubitet renasci: generatus est, non regenerandus. Cui enim necessaria erat regeneratio, nisi cujus damnata est generatio? Fiat itaque in cordibus nostris misericordia ejus. Portavit eum mater in utero: portemus et nos in corde. Gravidata est virgo incarnatione Christi: gravidentur pectora nostra fide Christi. Peperit virgo Salvatorem: pariat anima nostra salutem, pariamus et laudem. Non simus steriles: animae nostrae Deo sint fecundae.

Chapter III. — 3. The benefit of regeneration from the human generation of Christ. We were mortal, we were weighed down by sins, we were bearing our punishments. Every man, when he is born, begins with misery. Do not look for one prophesying: question one being born, see one weeping. When there was this indignation of God upon the earth, what condescension was suddenly shown? Truth has sprung from the earth. He created all things, He was created among all things. He made the day, He came into the day. The Lord Christ, eternally without beginning with the Father, has also a birthday. In the beginning was the Word; He, unless He had had a human generation, we would not have attained to a divine regeneration; He was born so that we might be reborn. Christ has been born; let no one doubt that he can be reborn: He was generated, not to be regenerated. For to whom was regeneration necessary, except to him whose generation has been condemned? Let His mercy therefore come to be in our hearts. His mother carried Him in the womb: let us also carry Him in the heart. The virgin was made pregnant by the incarnation of Christ: let our breasts be made pregnant by faith in Christ. The virgin brought forth the Saviour: let our soul bring forth salvation; let us bring forth praise also. Let us not be barren: let our souls be fruitful to God.

CAPUT IV. — 4. Generatio Christi duplex. Generatio Christi a Patre sine matre, et a matre sine patre: ambae mirabiles. Prima, aeterna; secunda, temporalis. Natus est aeternus de aeterno. Quid miraris? Deus est. Sit consideratio divinitatis; et perit causa admirationis. Transeat admiratio, ascendat laudatio: fides adsit, crede quod factum est. Parumne pro te humiliatus est Deus? Qui Deus erat, factus est. Angustum erat diversorium, involutus pannis, in praesepe positus est, quis non admiretur? Ille qui mundum implet, in diversorio locum non invenit. In praesepio positus cibus noster est factus. Accedant ad praesepe duo animalia, duo populi. Cognovit bos possessorem suum, et asinus praescpe Domini sui (Isai. I,

Chapter IV. — 4. The twofold generation of Christ. The generation of Christ from the Father without a mother, and from a mother without a father: both are wonderful. The first, eternal; the second, temporal. The Eternal was born of the Eternal. Why do you wonder? He is God. Let there be consideration of the divinity, and the cause for wonder vanishes. Let wonder pass away, let praise ascend: let faith be present; believe what has been done. Is it a small thing that God has been humbled for you? He Who was God was made [man]. The inn was cramped; wrapped in cloths, He was laid in a manger; who would not wonder? He Who fills the world found no place in the inn. Laid in a manger, He was made our food. Let the two animals, the two peoples, come to the manger. The ox has known its owner, and the ass the manger of its Lord (Isa. 1:

Editors' notes and page, col. 1006

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Hic additur a P. Frang.: Justitiam non habebamus, peccata hic sola erant. M.

Here P. Frangipane adds: Justitiam non habebamus, peccata hic sola erant ("We had no righteousness; here there were only sins"). M.

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(2) ‹anchor: not visible› · call in col 1006

Frang.: Ergo quia veritas de terra orta est, Dominus noster Jesus Christus de Virgine natus est; justitia de coelo prospexit, ut habeant homines justitiam non suam sed Dei. Quantam dignationem! Qualis praecessit indignatio! Indignatio quae praecessit? Mortales eramus, etc. M.

Frangipane: Ergo quia veritas de terra orta est … ("So because truth has sprung from the earth, our Lord Jesus Christ was born of the Virgin; righteousness looked down from heaven, so that men might have a righteousness not their own but God's. What great condescension! What indignation went before! What indignation went before? We were mortal," etc.). M.

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(3) ‹anchor: aeternus de aeterno› · call in col 1006

Apud Frang.: Natus est aeternus de aeterno, coaeternus. M.

In Frangipane: Natus est aeternus de aeterno, coaeternus ("The eternal was born of the eternal, co-eternal"). M.

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(a) ‹anchor: de aeterno› · call in col 1006

Videtur deesse membrum alterum sententiae. Sunt et alii quidam loci forte minus integri; sed iis sanandis necessaria exemplaria nos deficiunt.

The second member of the sentence seems to be missing. There are some other places too that are perhaps less than sound; but we lack the copies needed to heal them.

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