Migne Reading Room
PL 61 · cols. 153–158
Paulinus of Nola, Letters
Editors' preface
OPERUM SANCTI PAULINI PARS PRIOR.
THE WORKS OF SAINT PAULINUS: FIRST PART.
EPISTOLAE.
LETTERS.
EPISTOLA PRIMA.
FIRST LETTER.
PAULINUS servus Christi Jesu, SEVERO carissimo fratri secundum communem fidem in Deo Patre, et Christo Jesu salutari nostro, salutem.
Paulinus, servant of Christ Jesus, to Severus, his dearest brother according to the common faith in God the Father and in Christ Jesus our Saviour, greeting.
Quam dulcia faucibus meis eloquia tua, super mel et favum ori meo. Sensi plane quasi delibutis melle sermonis tui praecordiis sanctae Scripturae fidem, qua dictum est: Impinguant ossa sermones boni; non utique haec ossa quorum structura nos in corporis habilitate compaginat, sed quibus interioris hominis firmitas continetur; spem scilicet, et fidem, et caritatem; quae sunt et viscera misericordiae, et ossa patientiae, et totius membra virtutis. Haec tu ossa, et membra, et viscera, sanctis et spei, et fidei, et caritatis alloquiis opimasti, quibus et fidei tuae spem in Domino intentam et spei fidem in Domino constantem, et plenitudinem caritatis in Christo, sicut ipsius erga nos Dei dilectionem manere docuisti, cum sollicito et optanti mihi, neque aliter de te, immo de Deo credenti, qui et in infirmis virtutem suam operatur ac perficit, indicasti augmentum patrimonii in coelestibus, quod salubriter praesentium onerum decoctione fecisti, fragilis
How sweet are your words to my palate, more than honey and the honeycomb to my mouth (Ps. 118:103). I have plainly felt, my heart being as it were anointed with the honey of your discourse, the truth of Holy Scripture, in which it is said: Good words fatten the bones (Prov. 15:30); not, surely, those bones whose structure joins us together in the fitness of the body, but those by which the firmness of the inner man is held together: namely hope, and faith, and charity, which are also the bowels of mercy, and the bones of patience, and the limbs of all virtue. These bones and limbs and bowels you have fattened with holy discourses of hope, of faith and of charity, by which you have taught that the hope of your faith is intent upon the Lord, and the faith of your hope constant in the Lord, and that the fullness of charity abides in Christ, even as God's own love abides towards us; for to me, anxious and longing, and believing nothing else of you, or rather of God, who works and perfects His strength even in the weak, you have made known the increase of your patrimony in the heavens, which you have wholesomely achieved by boiling down your present burdens, with the price of a fragile
Editors' notes and page, col. 153
Footnotes
<!-- Three series on this page: the editor's Monitum (), the scripture references (a–k), and the dating note (*). Superior figures 1–5 in the text call the variant readings printed at the end of the letters (Monitum, 4°), not on this page. Small-capital numerals are set as capitals. --> (*) ‹anchor: not visible (title of the letters)› · call in col 153 Monitum editoris. De nostrae Paulini operum editionis dispositione atque habitu typographico nonnulla praefari operae pretium est, ut in hac perlegenda fidelissimam Muratorianae quisque sibi veluti suscitare possit imaginem, cum noverit in quibus illustrissimi Viri vestigiis haeserimus, in quibus alium inierimus ordinem, maximae lectorum utilitati necnon commoditati consulentes. Quae ergo sequuntur diligentissime advertenda sunt. In editione Muratoriana quatuor adnotationum series habentur, nempe 1° Citationes variantesque ad utramque paginarum oram e regione textus continenter descriptae: quarum aliae, sed perpaucae, asteriscis signantur; aliae, litterulis distinctae pene infinitae numero sunt. 2° Notae variantesque textui subjacentes. 3° Notae et observationes variorum ad calcem operum in unum corpus digestae. 4° Variantes lectiones ex mss. et editis codd., quae inter indices et notas supra laudatas locum obtinuere. Age nunc illam ordinationem cum nostra conferamus. Lectorem igitur semel monitum volumus: 1° Quidquid ad primam adnotationum seriem pertinet, partim in textu inter uncinos, partim sub textum cum litterulis, ut vocant, superioribus, vel asteriscis praefixis a nobis fuisse exscriptum; 2° notas secundae seriei textui pariter suppositas, litteris intra parentheses inclusis praesignari; 3° Notas et observationes variorum eamdem apud nos quam apud Muratorium ad calcem operum sedem occupare; 4° Ultimam seriem, ad quam ciffris superioribus lector revocatur, ita a nobis partitam fuisse, ut variantes quae ad epistolas cum genuinas tum dubias pertinent ad utrarumque calcem exscriptae sint. Similis in variantibus poematum disponendis ordo servatus est.
Editor's notice. It is worth saying a few words first about the arrangement and typographical form of our edition of Paulinus's works, so that in reading it through anyone may call up, as it were, a most faithful image of Muratori's, once he knows in which points we have kept to that most illustrious man's footsteps and in which we have adopted another order, having regard to the greatest benefit and convenience of readers. What follows, then, should be noted with the greatest care. In Muratori's edition there are four series of annotations: 1st, citations and variants written out continuously in both margins of the pages beside the text, of which some, but very few, are marked with asterisks, while others, distinguished by small letters, are almost numberless; 2nd, notes and variants set beneath the text; 3rd, notes and observations of various scholars, gathered into one body at the end of the works; 4th, variant readings from manuscripts and printed copies, which have their place between the indexes and the notes mentioned above. Let us now compare that arrangement with our own. We wish the reader, then, to be told once for all: 1st, that whatever belongs to the first series of annotations we have written out partly in the text within square brackets, partly beneath the text with superior small letters, as they are called, or with asterisks prefixed; 2nd, that the notes of the second series, likewise set beneath the text, are marked beforehand by letters enclosed in parentheses; 3rd, that the notes and observations of various scholars occupy the same place with us as with Muratori, at the end of the works; 4th, that the last series, to which the reader is referred by superior figures, has been divided by us so that the variants belonging to the letters, both the genuine and the doubtful, are written out at the end of each group. The same order has been kept in arranging the variants of the poems.
(printed under page 80)
(a) ‹anchor: ori meo› · call in col 153
Psal. CXVIII, 103.
Psalm 118 (119):103.
(printed under page 80)
(b) ‹anchor: sermones boni› · call in col 153
Prov. XV, 30.
Proverbs 15:30.
(printed under page 80)
(c) ‹anchor: egenum et pauperem› · call in col 154
Psal. XL, 2; Matth. XXV, 40.
Psalm 40 (41):2; Matthew 25:40.
(printed under page 80)
(d) ‹anchor: qui pereunt› · call in col 154
II Cor. II, 16.
2 Corinthians 2:16.
(printed under page 80)
(e) ‹anchor: scandalum est› · call in col 154
I Cor. I, 23.
1 Corinthians 1:23.
(printed under page 80)
Editors' prose
Paulinus Sulpicium Severum Primuliacensem in Aquitania presbyterum hortatur ne ob pravorum hominum obtrectationem institutum perfectionis dimittat; et illum ad se invitans, quomodo ipse Barcinone in Hispania repentina vi multitudinis correptus presbyteratu initiatus sit invitus, exponit, majestatem simul muneris illius magnifice describens.
Paulinus urges Sulpicius Severus, a priest of Primuliacum in Aquitaine, not to abandon his resolve to pursue perfection because of the disparagement of wicked men; and, inviting him to visit, he relates how he himself, at Barcelona in Spain, was seized by the sudden force of the crowd and ordained to the priesthood against his will, describing at the same time the majesty of that office in lofty terms.
(*) MONITUM EDITORIS.
(*) Editor's notice.
De nostrae Paulini operum editionis dispositione atque habitu typographico nonnulla praefari operae pretium est, ut in hac perlegenda fidelissimam Muratorianae quisque sibi veluti suscitare possit imaginem, cum noverit in quibus illustrissimi Viri vestigiis haeserimus, in quibus alium inierimus ordinem, maximae lectorum utilitati necnon commoditati consulentes. Quae ergo sequuntur diligentissime advertenda sunt.
It is worth saying a few things at the outset about the arrangement and typographical form of our edition of the works of Paulinus, so that in reading it through anyone may, as it were, call up for himself a most faithful image of Muratori's edition, once he knows where we have kept to the footsteps of that most illustrious man and where we have adopted a different order, having regard to the greatest benefit and convenience of readers. What follows, therefore, must be attended to with the greatest care.
In editione Muratoriana quatuor adnotationum series habentur, nempe 1° Citationes variantesque ad utramque paginarum oram e regione textus continenter descriptae: quarum aliae, sed perpaucae, asteriscis signantur; aliae, litterulis distinctae pene infinitae numero sunt. 2° Notae variantesque textui subjacentes. 3° Notae et observationes variorum ad calcem operum in unum corpus digestae. 4° Variantes lectiones ex mss. et editis codd., quae inter indices et notas supra laudatas locum obtinuere. Age nunc illam ordinationem
In Muratori's edition there are four series of annotations, namely: 1. Citations and variants, written out continuously in both margins of the pages alongside the text, of which some, though very few, are marked with asterisks, while others, distinguished by small letters, are almost without number. 2. Notes and variants set beneath the text. 3. Notes and observations of various scholars, gathered into one body at the end of the works. 4. Variant readings from manuscripts and printed copies, which have their place between the indexes and the notes mentioned above. Come now, let us compare that arrangement
<!-- note: The Monitum is printed as a footnote to the title () at the foot of the page and continues in col. 154; "ordinatio-" is broken across the columns and is set whole here, so col. 154 opens with "cum nostra conferamus". The numerals 1° and 3° are faint (they look like 4° and 5°); read from the sequence. The dating note (*) is set in n154. Calls (c)–(e) stand in col. 154; col. 153 carries only (a) and (b). -->
Page
- running head: (none; first page of the unit, title page)
- marginal letters: A ‹EPISTOLA PRIMA. (level with the first line of the facing column)›; B ‹bilitate compaginat, sed quibus›; C ‹nulla praefari operae pretium est (in the editors' Monitum at the page foot)›; D (none)
- old-edition numerals: 1 before the italic argumentum; 2 after ‹viscera›
substantiae pretio coelum Christumque mercatus, vere intelligens super egenum et pauperem, quem in Christo esse, et in quo Christum, ut ipse docuit, tegi, pasci, fenerari credidisti.
substance having purchased heaven and Christ, truly understanding concerning the needy and the poor (Ps. 40:2; Matt. 25:40), whom you have believed to be in Christ, and in whom, as He Himself taught, Christ is clothed, fed, and lent to.
2. Sit hic odor mortis in mortem iis qui pereunt, quibus caro et crux Dei vivi stultitia vel scandalum est; quia ipsis caro et sanguis, cui serviunt, Christum Jesum Dei esse Filium non revelat; nobis autem carnis et mortis divinae fides odor vitae efficiatur ad vitam. Nec moveantur, frater dilectissime, pedes nostri a viis Domini, et tramite itineris angusti, si nos interdum profana vel stulta quorumdam secularium verba circumlatrent: instructi enim satis per sacras Litteras et de ipsis et de nobis sumus. De his enim beatus Apostolus nobis ait, quia in hoc laboramus, et maledicimur, quoniam speramus in Deum vivum, qui est salus omnium hominum, maxime fidelium: qui istorum quibus rationem vis reddere, etiam suo in Evangeliis ore, et venena in colloquiis, et merita praedixit in poenis: Vae iis qui scandalizaverint unum ex modicis istis in me credentibus! Expedit homini illi ut suspendatur mola asinaria collo ejus, et praecipitetur in profundum maris. Nobis vero ait: Beati estis cum vobis maledicent homines, et dicent omne malum adversum vos, et exprobrabunt nomen meum tanquam malum; gaudete et exsultate, quoniam merces vestra copiosa est in coelis. Haec, mi frater, Domini verba retinentes et in nostram fidem confirmemur
2. Let this be an odour of death unto death to those who perish (2 Cor. 2:16), to whom the flesh and the cross of the living God are folly or a stumbling-block (1 Cor. 1:23); because flesh and blood, which they serve, does not reveal to them that Christ Jesus is the Son of God (Matt. 16:17); but for us let faith in the divine flesh and death become an odour of life unto life. Nor let our feet be moved, dearest brother, from the ways of the Lord (Ps. 16:5) and from the path of the narrow road (Matt. 7:14), if at times the profane or foolish words of certain worldly men bark around us: for we are sufficiently instructed by the sacred Scriptures both about them and about ourselves. For of these things the blessed Apostle says to us that for this we labour and are reviled, because we hope in the living God, who is the salvation of all men, especially of the faithful (1 Tim. 4:10); and He, for these men to whom you wish to render an account, has also with His own mouth in the Gospels foretold both their poisons in their talk and their deserts in punishments: Woe to those who shall have caused one of these little ones who believe in Me to stumble! It is better for that man that an ass's millstone be hung about his neck and that he be cast down into the depth of the sea (Matt. 18:6; Luke 17:2). But to us He says: Blessed are you when men shall revile you, and shall say every evil against you, and shall reproach My name as evil; rejoice and exult, for your reward is plentiful in heaven (Matt. 5:11). Holding fast these words of the Lord, my brother, let us also be strengthened in our faith
Editors' notes and page, col. 154
Footnotes
(f) ‹anchor: non revelat› · call in col 154
Matth. XVI, 17.
Matthew 16:17.
(printed under page 80)
(g) ‹anchor: a viis Domini› · call in col 154
Psal. XVI, 5.
Psalm 16 (17):5.
(printed under page 80)
(h) ‹anchor: itineris angusti› · call in col 154
Matth. VII, 14.
Matthew 7:14.
(printed under page 80)
(i) ‹anchor: maxime fidelium› · call in col 154
I Tim. IV, 10.
1 Timothy 4:10.
(printed under page 80)
(j) ‹anchor: in profundum maris› · call in col 154
Matth. XVIII, 6; Luc. XVII, 2.
Matthew 18:6; Luke 17:2.
(printed under page 80)
(k) ‹anchor: est in coelis› · call in col 154
Matth. V, 11.
Matthew 5:11.
(printed under page 80) (**) ‹anchor: not visible (title of Epistola I)› · call in col 153 Alias 6; quae autem 4 erat, nunc 5. Scripta ineunte anno 394 in exordio presbyteratus, paulo ante Pascha.
Formerly 6; the letter that was 4 is now 5. Written at the beginning of the year 394, at the outset of his priesthood, shortly before Easter.
(printed under page 80)
Editors' prose
cum nostra conferamus.
with our own.
Lectorem igitur semel monitum volumus: 1° Quidquid ad primam adnotationum seriem pertinet, partim in textu inter uncinos, partim sub textum cum litterulis, ut vocant, superioribus, vel asteriscis praefixis a nobis fuisse exscriptum; 2° notas secundae seriei textui pariter suppositas, litteris intra parentheses inclusis praesignari; 3° Notas et observationes variorum eamdem apud nos quam apud Muratorium ad calcem operum sedem occupare; 4° Ultimam seriem, ad quam ciffris superioribus lector revocatur, ita a nobis partitam fuisse, ut variantes quae ad epistolas cum genuinas tum dubias pertinent ad utrarumque calcem exscriptae sint. Similis in variantibus poematum disponendis ordo servatus est.
We wish, then, to advise the reader once and for all: 1. Whatever belongs to the first series of annotations has been written out by us partly within the text between brackets, and partly beneath the text with superscript letters, as they are called, or with asterisks prefixed; 2. the notes of the second series, likewise placed beneath the text, are marked in advance by letters enclosed in parentheses; 3. the Notes and observations of various scholars occupy the same place with us as with Muratori, at the end of the works; 4. the last series, to which the reader is referred by superscript figures, has been divided by us in such a way that the variants belonging to the letters, the genuine and the doubtful alike, are written out at the end of each group. The same order has been kept in arranging the variants of the poems.
<!-- note: Continuation of the Monitum begun in col. 153 (first paragraph completes "Age nunc illam ordinationem"). UNSURE: "genuinas" (scan faint; could be read as "germinas"); "ciffris" set as it appears; "utrarumque" faint. UNSURE (Q1): the figure in "quae autem 4 erat" in the (**) note is faint and could be 1. -->
Page
- running head: (none; first page of the unit, title page)
- marginal letters: A ‹lis substantiae pretio coelum›; B ‹mus, et maledicimur, quoniam›; C ‹Lectorem igitur semel monitum (in the editors' Monitum at the page foot)›; D (none)
- old-edition numerals: 3 after ‹substantiae›
et opprobria vel odia infidelium negligamus: In tenebris enim ambulant, quia sol justitiae non ortus est eis. Venenum aspidum est sub labiis eorum, quod inficit mentem, et animam interficit, si receptum auribus in corda pervaserit. Cor eorum, inquit Scriptura divina, vanum est, et sepulcrum patens est guttur eorum. Caveamus a fermento eorum, ne totam massam corrumpat. Scriptum est enim: Non habitabit juxta te malignus. Et iterum: Cum sancto sanctus eris, et cum perverso perverteris. Et: Discedat ab iniquitate qui nominat nomen Domini. Obstrue, frater, et sepi aures tuas spinis ad verba eorum, quae sunt spinae et sagittae zabuli, qui in eorum praecordiis latens insidiatur in occulto ut rapiat pauperem Christi, et venetur animam Christiani. Sed in caput eorum, sicut scriptum est, iniquitas ipsorum convertetur, et incident in foveam quam operantur.
and let us disregard the reproaches or hatreds of unbelievers: for they walk in darkness (Ps. 81:5), because the sun of justice has not risen upon them (Wis. 5:6; Mal. 4:2). The venom of asps is under their lips (Ps. 13:3; 139:4), which infects the mind and kills the soul, if, received by the ears, it has spread into the heart. Their heart, says the divine Scripture, is vain, and their throat is an open sepulchre (Ps. 5:10; 13:3). Let us beware of their leaven, lest it corrupt the whole lump (Gal. 5:9; 1 Cor. 5:6). For it is written: The malicious man shall not dwell beside you (Ps. 5:6). And again: With the holy you will be holy, and with the perverse you will be perverted (Ps. 17:26). And: Let him who names the name of the Lord depart from iniquity (2 Tim. 2:19). Stop up, brother, and hedge your ears with thorns (Sir. 28:28) against their words, which are the thorns and arrows of the devil, who, lurking in their hearts, lies in wait in secret to seize the poor man (Ps. 9:9; Hebrew 10:9) of Christ and to hunt down the soul of the Christian. But upon their own head, as it is written, their iniquity shall be turned, and they shall fall into the pit which they are making (Ps. 7:16–17).
3. Tu autem, homo Dei, fuge ab istis; neque ut sapientioribus rationem reddere labores, cum scias penes te principium esse sapientiae, qui times Dominum. Si stultum putant esse quod gerimus, gratulare conscius tibi quia opus Dei et praeceptum Christi geris; et reminiscere quoniam stulta mundi elegit Deus, ut confundat sapientia: et quoniam quod stultum est Dei, sapientius est hominibus. Talibus autem velle purgari, idem est quod posse Christum ipsum negare, qui erubescentes nomen suum coram hoc mundo, erubescet invicem coram Patre confiteri suos.
3. But you, man of God, flee from these men (1 Tim. 6:11); and do not labour to render an account to them as to wiser men, since you know that the beginning of wisdom is with you, who fear the Lord (Ps. 110:10; Prov. 1:7; 9:10). If they think what we are doing foolish, rejoice, conscious within yourself that you are doing the work of God and the command of Christ; and remember that God has chosen the foolish things of the world to confound the wise (1 Cor. 1:27), and that what is foolish of God is wiser than men (1 Cor. 1:25). To wish to clear oneself before such men is the same as being able to deny Christ Himself, who in His turn will be ashamed to confess before the Father those of His own who are ashamed of His name before this world (Matt. 10:33; Luke 9:26; Mark 8:38).
4. Tu igitur qui laboras, ut scribis, rationem pro meo ac tuo facto reddere, quid facies, si non persuaseris hominibus non ad aedificationem suam, sed ad destructionem tuam tecum de opere Dei disputantibus? Jam erubesces, jamque pallebis, ut causae pejoris assertor: et motus gradu titubabis in via Domini, et de coelo in terram relaberis, si quae aedificasti destruis. Multum interest, quinam isti sint quibus ratio reddenda sit. Si discendi studio venit, et ignorantiam confitetur; sparge in eum semen fidei, et praeceptum pande divinum. Si capit verbum, lucratus es Ecclesiae fratrem, et ovem Christo. Si vero non erit purum boni seminis germen, et a nocturno patrisfamilias coelestis inimico zizania interserente frumentis, nocens gramen et infelix seges a frugibus bonis messis tempore segreganda; nec horreis debita, sed caminis, pabulo ignis aeterni arsura materies, suis interim crescit incendiis, refuge, et repelle colloquio
4. You, then, who labour, as you write, to render an account of my deed and yours, what will you do if you do not persuade men who dispute with you about the work of God, not for their own edification but for your destruction? At once you will blush, at once grow pale, as the advocate of the worse cause; and, shaken from your footing, you will stagger in the way of the Lord and slip back from heaven to earth, if you destroy what you have built. It matters much who these men are to whom an account is to be rendered. If a man comes with the desire to learn and confesses his ignorance, sow in him the seed of faith and lay open the divine command. If he receives the word, you have gained a brother for the Church (Matt. 18:15) and a sheep for Christ. But if he will not be a pure shoot of good seed, and, while the nocturnal enemy of the heavenly householder sows tares among the wheat (Matt. 13:25), he grows meanwhile for his own burning, a harmful weed and an unhappy crop, to be separated from the good fruits at the time of harvest, owed not to the barns but to the furnaces, a material to burn as fodder of the eternal fire: flee him, and drive him away from conversation
Editors' notes and page, col. 155
Footnotes
<!-- Two series: scripture references (a–ee) and editor's notes (a)–(f). Small-capital numerals set as capitals. --> (printed under page 81)
(a) ‹anchor: not visible› · call in col 155
Psal. LXXXI, 5.
Psalm 81 (82):5.
(printed under page 81)
(b) ‹anchor: not visible› · call in col 155
Sap. V, 6; Mal. IV, 2.
Wisdom 5:6; Malachi 4:2.
(printed under page 81)
(c) ‹anchor: not visible› · call in col 155
Psal. XIII, 3, et CXXXIX, 4.
Psalm 13 (14):3, and 139 (140):4.
(printed under page 81)
(d) ‹anchor: not visible› · call in col 155
Psal. V, 10, et XIII, 3.
Psalm 5:10, and 13 (14):3.
(printed under page 81)
(e) ‹anchor: not visible› · call in col 155
Galat. V, IX; I Cor. V, 6.
Galatians 5:9; 1 Corinthians 5:6.
(printed under page 81)
(f) ‹anchor: not visible› · call in col 155
Psal. V, 6.
Psalm 5:6.
(printed under page 81)
(g) ‹anchor: not visible› · call in col 155
Psal. XVII, 26.
Psalm 17 (18):26.
(printed under page 81)
(h) ‹anchor: not visible› · call in col 155
II Tim. II, 19.
2 Timothy 2:19.
(printed under page 81)
(i) ‹anchor: not visible› · call in col 155
Eccli. XXVIII, 28.
Ecclesiasticus (Sirach) 28:28.
(printed under page 81)
(j) ‹anchor: not visible› · call in col 155
Psal. IX, 9, sec. LXX juxta Hebraeos X, 9.
Psalm 9:9 according to the Septuagint; 10:9 according to the Hebrew.
(printed under page 81)
(k) ‹anchor: not visible› · call in col 155
Psal. VII, 16 et 17.
Psalm 7:16 and 17.
(printed under page 81)
(l) ‹anchor: not visible› · call in col 155
I Tim. VI, 11.
1 Timothy 6:11.
(printed under page 81)
(m) ‹anchor: not visible› · call in col 155
Psal. CX, 10; Prov. I, 7, et IX, 10.
Psalm 110 (111):10; Proverbs 1:7, and 9:10.
(printed under page 81)
(n) ‹anchor: ut confundat sapientia› · call in col 155
I Cor. I, 27.
1 Corinthians 1:27.
(printed under page 81)
(o) ‹anchor: sapientius est hominibus› · call in col 155
Ibid., 25.
The same, verse 25.
(printed under page 81)
(p) ‹anchor: Patre confiteri suos› · call in col 155
Matth. X, 33; Luc. IX, 26; Marc. VIII, 38.
Matthew 10:33; Luke 9:26; Mark 8:38.
(printed under page 81)
(q) ‹anchor: Ecclesiae fratrem› · call in col 155
Matth. XVIII, 15.
Matthew 18:15.
(printed under page 81)
(r) ‹anchor: zizania interserente frumentis› · call in col 155
Matth. XIII, 25.
Matthew 13:25.
(printed under page 81)
(s) ‹anchor: not visible› · call in col 155
Matth. XVIII, 17.
Matthew 18:17.
(printed under page 81)
(t) ‹anchor: not visible› · call in col 155 or 156
Ibid. 8.
The same, verse 8.
(printed under page 81)
(u) ‹anchor: not visible› · call in col 155 or 156
Matth. V, 29, 30.
Matthew 5:29, 30.
(printed under page 81)
(a) ‹anchor: not visible› · call in col 155
Ita in multis libris legi asserit Nobilius in scholiis ad versionem LXX. Sic legitur apud Augustinum in Speculo de lib. Malachiae. In Vulgata, sol intelligentiae.
Nobilius, in his scholia on the Septuagint version, asserts that it is read so in many books. So it is read in Augustine, in the Speculum, from the book of Malachi. In the Vulgate, "the sun of understanding".
(printed under page 81)
(b) ‹anchor: quinam› · call in col 155
Ed. Schot., iste sit cui. Quae lectio concinnior videtur.
Schott's edition: "iste sit cui" ("that man be to whom"). This reading seems the neater.
(printed under page 81)
(c) ‹anchor: not visible› · call in col 155
Ita mss. codices et edd. Rosv. Alii edd. Abscindatur. Vide adnotationem nostram ad epist. 23, n. 12, et epist. 11, n. 7.
So the manuscript codices and Rosweyde's editions. Other editions: "Abscindatur" ("let it be cut off"). See our annotation on letter 23, note 12, and letter 11, note 7.
(printed under page 81)
(d) ‹anchor: not visible› · call in col 155
Sic mss. codices Reg. et Vien. Editi, vocavere.
So the Royal and Vienna manuscript codices. The printed editions: "vocavere" ("they called").
(printed under page 81)
(e) ‹anchor: not visible› · call in col 155 or 156
Ms. codex Vien., gratia.
The Vienna manuscript codex: "gratia" ("grace" / "favour").
(printed under page 81)
Page
- running head: 155 S. PAULINI NOLANI EPISCOPI (read across the two columns' images)
- marginal letters: A ‹memur, et opprobria vel odia›; B ‹caput eorum, sicut scriptum est›; C ‹meo ac tuo facto reddere, quid facies›; D ‹sed caminis, pabulo ignis aeterni›
- old-edition numerals: 4 after ‹esse›
- other: The column begins 'memur', the end of 'confir-/memur', set whole at the end of col 154. 'colloquio' is hyphenated across the column break (collo-/quio): set whole here, completed from the top of col 156. 'zabuli' (= diaboli) as printed, a genuine form. 'aedificasti' read through a blotted letter (printed 'aedificas.i'). Editors' calls (a), (b) and the notes (a)–(c) at the page foot are left out, as are the variant calls 6, 7 and a–r. Scripture references from Migne's foot notes a–r, read across both column images; note j reads 'Psal. IX, 9, sec. LXX juxta Hebraeos X, 9'.
tuo atque conspectu; ut si tua fide sanari non potest, te sua infidelitate non vulneret.
with you and from your sight, so that, if he cannot be healed by your faith, he may not wound you with his unbelief.
5. Sit licet frater et amicus junctior tibi dextera tua, et carior lumine: si alienus est et inimicus in Christo, sit tibi ut extraneus et ut publicanus. Abscidatur ut inutilis dextera a corpore tuo, qui tibi in Christi corpore non cohaeret; et ut nocens oculus eruatur, qui corpus tuum totum sua macula vel caecitate contenebrat. Melius est enim unum membrum perire pro totius corporis salute, quam unius membri vitiosi amore, totum corpus, ut ait Dominus, ire in gehennam. Nec metuenda est offensio talium, quae quidem et optanda nobis est, quoniam de horum opprobriis atque maledictis nascitur illa merces, quam copiosam Deus promisit in coelis. Non est, inquit, discipulus supra magistrum, nec servus supra dominum suum. Et, si patremfamilias Beelzebub vocaverunt, quanto magis domesticos ejus! Si Dominum et Deum, quem sequimur, amaverunt, et nos amabunt; si illum persecuti sunt, et nos persequentur. Quo nobis gratiam mundi, quae est odium Christi? Si de mundo, inquit, essetis, amaret mundus quod esset suum.
5. Though he be a brother and a friend joined more closely to you than your own right hand, and dearer than your eyesight: if he is a stranger and an enemy in Christ, let him be to you as a foreigner and as a publican (Matt. 18:17). Let him be cut off from your body as a useless right hand (Matt. 18:8), since he does not cleave to you in the body of Christ; and let him be plucked out as a harmful eye, since he darkens your whole body with his stain or his blindness. For it is better that one member perish for the safety of the whole body than that, for love of one diseased member, the whole body, as the Lord says, should go into Gehenna (Matt. 5:29–30). Nor is the offence of such men to be feared; rather it is even to be wished for by us, since from their reproaches and curses is born that reward which God has promised, abundant in heaven (Matt. 5:12; Luke 6:23). The disciple, He says, is not above the master, nor the servant above his lord (Matt. 10:24; John 13:16). And: If they have called the householder Beelzebub, how much more those of His household (Matt. 10:25)! If they had loved the Lord and God whom we follow, they would love us too; if they have persecuted Him, they will persecute us too. What do we want with the favour of the world, which is hatred of Christ? If you were of the world, He says, the world would love what was its own (John 15:19).
6. Tu ergo, qui rationem quaeris reddere hominibus, et his infidelibus, vide quid desideres; gratiam sine dubio hominum, id est mundi, cui placere non potes, nisi Christo malueris displicere. Si enim, inquit Apostolus, hominibus placerem, Christi servus non essem. Displiceamus ergo his, et gratulemur iisdem nos displicere, quibus et Deus displicet. Non enim nostrum, ut scis, sed Domini nostri Jesu Christi, id est omnipotentis Dei opus in nobis lacessunt; quem in suis actibus spernunt, in nostris operibus oderunt, sero dicturi: Domine, quando te vidimus nudum, et non vestivimus? esurientem, et non cibavimus? infirmum, et non visitavimus? Et tunc audituri: Ite in ignem aeternum, quem praeparavit Deus patri vestro et angelis ejus; quoniam quae indigentibus non faciunt, Christo negant; qui cum dives esset, pauper factus est, ut nos sua paupertate ditaret.
6. You therefore, who seek to render an account to men, and to these unbelievers, see what you desire: the favour of men, doubtless, that is, of the world, which you cannot please unless you choose to displease Christ. For if, says the Apostle, I were pleasing men, I should not be the servant of Christ (Gal. 1:10). Let us therefore displease these men, and rejoice that we displease the very men whom God also displeases. For it is not our work, as you know, but the work of our Lord Jesus Christ, that is, of almighty God, in us that they attack; Him whom they spurn in their own deeds they hate in our works, men who will say too late: Lord, when did we see Thee naked, and did not clothe Thee? hungry, and did not feed Thee? sick, and did not visit Thee (Matt. 25:44, and from verses 37 and 38)? And then they will hear: Go into the eternal fire, which God has prepared for your father and his angels (Matt. 25:41); because what they do not do for the needy they deny to Christ, who, though He was rich, became poor, that He might enrich us by His poverty (2 Cor. 8:9).
7. Fruantur interim voluptatibus, dignitatibus, opibus suis, si tamen eorum sunt, quas istic habere malunt ubi esse desinimus, quam illic ubi esse persistimus. Sibi habeant sapientiam, sibi felicitatem suam: nobis inopiam nostram, ut putant, et stultitiam nostram relinquant. De ipsius etiam, quem, etsi nomine confitentur, tamen actu negant, habentes
7. Let them meanwhile enjoy their pleasures, their dignities, their riches, if indeed they are theirs (Wis. 2:6), which they prefer to have here, where we cease to be, rather than there, where we continue to be. Let them keep their wisdom to themselves, their happiness to themselves: let them leave to us our poverty, as they think it, and our folly. Of Him too whom, though they confess Him in name, they yet deny in deed, having
Editors' notes and page, col. 156
Footnotes
(v) ‹anchor: not visible› · call in col 156
Matth. V, 12; Luc. VI, 23.
Matthew 5:12; Luke 6:23.
(printed under page 81)
(x) ‹anchor: not visible› · call in col 156
Matth. X, 24; Johan. XIII, 16.
Matthew 10:24; John 13:16.
(printed under page 81)
(y) ‹anchor: not visible› · call in col 156
Matth. X, 25.
Matthew 10:25.
(printed under page 81)
(z) ‹anchor: quod esset suum› · call in col 156
Johan. XV, 19.
John 15:19.
(printed under page 81)
(aa) ‹anchor: Christi servus non essem› · call in col 156
Gal. I, 10.
Galatians 1:10.
(printed under page 81)
(bb) ‹anchor: et non visitavimus› · call in col 156
Matth. XXV, 44, et ex v. 37 et 38.
Matthew 25:44, and from verses 37 and 38.
(printed under page 81)
(cc) ‹anchor: et angelis ejus› · call in col 156
Ibid. 41.
The same, verse 41.
(printed under page 81)
(dd) ‹anchor: sua paupertate ditaret› · call in col 156
II Cor. VIII, 9.
2 Corinthians 8:9.
(printed under page 81)
(ee) ‹anchor: eorum sunt› · call in col 156
Sap. II, 6.
Wisdom 2:6.
(printed under page 81)
(f) ‹anchor: inquit› · call in col 156
Apostolus. Hanc vocem, quae maxime desiderabatur, ex ms. Viennensi codice supplevimus.
"Apostolus" ("the Apostle"). We have supplied this word, which was very much wanted, from the Vienna manuscript codex.
(printed under page 81)
Page
- running head: S. PAULINI NOLANI EPISCOPI 156 (read across the two columns' images)
- marginal letters: A ‹quio tuo atque conspectu›; B ‹est, inquit, discipulus supra›; C ‹Non enim nostrum, ut scis›; D ‹tiam nostram relinquant›
- old-edition numerals: 5 after ‹Quo›
- other: The column begins 'quio', the end of 'collo-/quio', set whole at the end of col 155. 'Apostolus' in §6 is the word the editors supplied from the Vienna ms (their note f); it is printed in the text and set. Editors' calls (c)–(f) and their notes at the page foot are left out, as are the variant calls 8–11 and s–ee. 'Deus patri vestro' as printed. 'Quo nobis gratiam mundi' as printed (ms variant 'gratia' in the editors' note e). Scripture references from Migne's foot notes s–ee.
speciem pietatis, virtutem ejus abnegantes; de ipsius, inquam, Dei nostri verbis prudentiam sibi, si placet, arrogent, et stultitiam nobis exprobrent. Ait enim Dominus: Filii hujus seculi sapientiores sunt filiis lucis; sed adjecit: In hac generatione. Sint prudentiores, dum non sint filii lucis. Sint in hac sua generatione sapientes, dum in illa regeneratione nostra inveniantur excordes. Sint nunc beati vel magis fortunati, per omnia prospera, blandiente seculo, defluentes; mollibus vestiantur, in domibus regum sint; dum in laboribus hominum non sint, et cum hominibus non flagellentur. Sint divites seculo, quia sunt egentes Dei; de quibus scriptum est: Divites eguerunt et esurierunt; sicut de nobis illico subjectum: Inquirentes autem Dominum non deficientur omni bono.
the appearance of piety but denying its power (Titus 1:16; 2 Tim. 3:5): from the very words, I say, of our God let them, if they please, claim prudence for themselves and reproach us with folly. For the Lord says: The children of this world are wiser than the children of light (Luke 16:8); but He added: in this generation. Let them be the more prudent, so long as they are not children of light. Let them be wise in this their generation, so long as in that regeneration of ours they are found senseless. Let them now be blessed, or rather fortunate, gliding on through every prosperity with the world flattering them; let them be clothed in soft garments, let them be in the houses of kings (Matt. 11:8; Luke 7:25); so long as they are not in the labours of men, and are not scourged with men (Ps. 72:5). Let them be rich for the world, since they are in want of God; of whom it is written: The rich have been in want and have hungered (Ps. 33:11); as of us it is added at once: But those who seek the Lord shall not be lacking in any good.
8. Utinam, mi frater, digni habeamur qui maledicamur, et notemur, et conteramur, atque etiam interficiamur in nomine Jesu Christi, dum non ipse occidatur Christus in nobis. Tum demum super aspidem et basiliscum ambularemus, et conculcaremus caput draconis antiqui. Sed adhuc amico, quod pejus est, seculo solvimur, et in Christo deliciamur: laudari tantum in nomine ipsius amantes, contristari et tribulari, quod est utilius, recusantes. Memento granum sinapis, de quo semine sumus, si conteratur, accendi magis, et tum demum in vim suam excitari. Quamobrem debemus quasi naturae nostrae in hoc respondere, ut adversis sermonibus contriti, inardescamus ad fidem: et eos ipsos, qui nos ut minimos hominum, scilicet quasi granum sinapis, quod minimum est seminum, frangere conantur, uramus. Si vero ii qui deforis sunt, rationem a te sancti operis inquirunt, et venenatas de corde viperino linguas in cor tuum vibrant; noli dare sanctum canibus, et margaritas tuas non projicias ante porcos. Quae enim pars fideli cum infideli? quae societas luci ad tenebras? quae conventio Christi ad Belial?
8. Would, my brother, that we might be held worthy to be cursed, and branded, and crushed, and even killed in the name of Jesus Christ (Acts 5:41), so long as Christ Himself is not slain in us. Then at last we should walk upon the asp and the basilisk, and tread down the head of the ancient dragon (Ps. 90:13). But still, what is worse, we are slackened by a friendly world and take our ease in Christ, loving only to be praised in His name, and refusing to be saddened and afflicted, which is more profitable. Remember that the grain of mustard, of which seed we are, when it is crushed grows the hotter, and only then is roused to its full strength. Wherefore we ought in this to answer, as it were, to our own nature, so that, crushed by hostile words, we may blaze up into faith; and those very men who try to break us as the least of men, that is, as a grain of mustard, which is the least of seeds (Matt. 13:31; Mark 4:31; Luke 13:19), we may burn. But if those who are outside seek from you an account of the holy work, and dart tongues envenomed from a viper's heart into your heart, do not give what is holy to dogs, and do not cast your pearls before swine (Matt. 7:6). For what part has the faithful with the unbeliever? what fellowship has light with darkness? what agreement has Christ with Belial (2 Cor. 6:14)?
9. Tu vero miles Christi armatus ab Apostolo galea salutis, et lorica justitiae, et scuto fidei, et gladio veritatis, et virtute Spiritus sancti, sta in armis coelestibus constans, et tela inimici candentia fonte sapientiae et flumine aquae in te viventis exstingue. Depositum custodi, fidem serva, justitiam sectare, caritatem Christi tene, patientiam aemulare, exerce te ipsum ad pietatem quae ad omnia utilis est: sobrius
9. But you, soldier of Christ, armed by the Apostle with the helmet of salvation, and the breastplate of justice, and the shield of faith, and the sword of truth, and the power of the Holy Spirit (Eph. 6:14; 1 Thess. 5:8; Rom. 15:13), stand steadfast in heavenly arms, and quench the burning darts of the enemy with the fountain of wisdom and the stream of living water within you. Guard the deposit, keep the faith, pursue justice, hold fast the charity of Christ, strive after patience, exercise yourself unto piety, which is profitable for all things: be sober
Editors' notes and page, col. 157
Footnotes
<!-- Two series: scripture references (a–y) and editor's notes (a)–(e). Small-capital numerals set as capitals. --> (printed under page 82)
(a) ‹anchor: not visible› · call in col 157
Tit. I, 16; II Tim. III, 5.
Titus 1:16; 2 Timothy 3:5.
(printed under page 82)
(b) ‹anchor: not visible› · call in col 157
Luc. XVI, 8.
Luke 16:8.
(printed under page 82)
(c) ‹anchor: not visible› · call in col 157
Matth. XI, 8; Luc. VII, 25.
Matthew 11:8; Luke 7:25.
(printed under page 82)
(d) ‹anchor: not visible› · call in col 157
Psal. LXXII, 5.
Psalm 72 (73):5.
(printed under page 82)
(e) ‹anchor: not visible› · call in col 157
Psal. XXXIII, 11.
Psalm 33 (34):11.
(printed under page 82)
(f) ‹anchor: not visible› · call in col 157
Sec. Psalt. Rom.
According to the Roman Psalter.
(printed under page 82)
(g) ‹anchor: not visible› · call in col 157
Act. V, 41.
Acts 5:41.
(printed under page 82)
(h) ‹anchor: not visible› · call in col 157
Psal. XC, 13.
Psalm 90 (91):13.
(printed under page 82)
(i) ‹anchor: minimum est seminum› · call in col 157
Matth. XIII, 31; Marc. IV, 31; Luc. XIII, 19.
Matthew 13:31; Mark 4:31; Luke 13:19.
(printed under page 82)
(j) ‹anchor: non projicias ante porcos› · call in col 157
Matth. VII, 6.
Matthew 7:6.
(printed under page 82)
(k) ‹anchor: Christi ad Belial› · call in col 157
II Cor. VI, 14.
2 Corinthians 6:14.
(printed under page 82)
(l) ‹anchor: virtute Spiritus sancti› · call in col 157
Eph. VI, 14; I Thes. V, 8; Rom. XV, 13.
Ephesians 6:14; 1 Thessalonians 5:8; Romans 15:13.
(printed under page 82)
(m) ‹anchor: not visible› · call in col 157
I Tim. VI, 20; II Tim. I, 14; ibid., II, 22; I Tim. IV, 8; II Tim. IV, 5; ibid., 8; ibid., III, 4.
1 Timothy 6:20; 2 Timothy 1:14; the same, 2:22; 1 Timothy 4:8; 2 Timothy 4:5; the same, verse 8; the same, 3:4.
(printed under page 82)
(n) ‹anchor: not visible› · call in col 157 or 158
I Tim. VI, 9.
1 Timothy 6:9.
(printed under page 82)
(o) ‹anchor: not visible› · call in col 157 or 158
Rom. I, 25.
Romans 1:25.
(printed under page 82)
(p) ‹anchor: not visible› · call in col 157 or 158
Psal. CXIII, 4.
Psalm 113 (115):4.
(printed under page 82)
(q) ‹anchor: not visible› · call in col 157 or 158
Johan. XII, 25.
John 12:25.
(printed under page 82)
(a) ‹anchor: not visible› · call in col 157
Ms. Vien., blandientis saeculi.
The Vienna manuscript: "blandientis saeculi" ("of the flattering world").
(printed under page 82)
(b) ‹anchor: not visible› · call in col 157
Edit. Grin. et Psalterium Rom., deficient. In ceteris psalteriis, in Vulgata, in vers. lat. LXX, et apud S. Augustinum, minuentur.
Gryphius's edition and the Roman Psalter: "deficient" ("they will fail"). In the other psalters, in the Vulgate, in the Latin version of the Septuagint, and in St Augustine: "minuentur" ("they will be diminished").
(printed under page 82)
(c) ‹anchor: frangere conantur› · call in col 157
Ms. Vien. et edit. Grin., curemus.
The Vienna manuscript and Gryphius's edition: "curemus" ("let us take care").
(printed under page 82)
Page
- running head: 157 EPISTOLA I. 158 (spanning both columns)
- marginal letters: A ‹speciem pietatis, virtutem ejus›; B ‹(the blank line before 8. Utinam)›; C ‹ipsos, qui nos ut minimos hominum›; D ‹tatem Christi tene, patientiam›
- old-edition numerals: 6 after ‹deliciamur:›
- other: The editors' inline reference '(V. not. 59)' after 'caput draconis' is a call to the notes and is left out; so are the editors' calls (a), (b), (c), their notes at the page foot, and the variant call 12. 'seculi', 'seculo' as printed. 'canibus' read through blurred type. Note f on 'omni bono' reads only 'Sec. Psalt. Rom.' (no reference), so the English gives none there. Scripture references from Migne's foot notes a–l, read across both column images.
esto, in omnibus labora, certamen bonum certa, cursum consumma, ut apprehendas, in quo apprehensus es: de cetero reponetur tibi corona justitiae, quam reddet Dominus in illa die justus Judex iis qui diligunt adventum ejus. Eos autem devita qui sanam doctrinam non sustinent, voluptatum amatores magis quam Dei, in pejus semper proficientes; seducentes et seductos; homines mente corruptos, et a veritate alienos, et ob hoc ipsum traditos in concupiscentias cordis sui, in laqueum et desideria multa, quae a fide naufragos mergunt in interitum et perditionem: quia creaturam praetulerunt Creatori, id est, simulacra gentium, aurum et argentum Deo carius habentes, servantes animas suas in hoc mundo, perdentes in Christo: Discede ab hujusmodi, et prophanas vocum novitates devita, ne circa quaestiones aniles et vanas, aut impias verborum contentiones, incipias aegrotare, et pericliteris a falsis fratribus, aut a perditis reprobatisque sapientibus; et omnes qui videbunt, insultante zabulo, dicant: Hic homo coepit aedificare, et non potuit consummare. Quod absit a nobis, qui non nostris operibus aut viribus, sed divina virtute et misericordia freti, opus perfectionis arripere ausi sumus. Potens est ipse, qui est omnipotens, perficere in nobis opus perfectionis suae, et quod fundare jam ac primis machinis erigere dignatus est, suis struere mensuris, et consummare fastigio: quia ipse turbatis ad operis istius molem etiam apostolis suis dignatus est dicere apud homines impossibile hoc esse, sed non apud Deum, in quo credentibus nihil impossibile est.
in all things labour, fight the good fight, finish the course, that you may lay hold of that in which you have been laid hold of: for the rest there is laid up for you a crown of justice, which the Lord, the just Judge, will render on that day to those who love His coming. But avoid those who do not endure sound doctrine, lovers of pleasures rather than of God (1 Tim. 6:20; 2 Tim. 1:14; 2:22; 1 Tim. 4:8; 2 Tim. 4:5; 4:8; 3:4), ever advancing to the worse, deceiving and deceived; men corrupt in mind and estranged from the truth, and for this very reason given up to the lusts of their heart, into a snare and many desires, which plunge those shipwrecked from the faith into destruction and perdition (1 Tim. 6:9): because they have preferred the creature to the Creator (Rom. 1:25), that is, holding the idols of the nations, gold and silver (Ps. 113:4), dearer than God, saving their souls in this world, losing them in Christ (John 12:25). Depart from such men (1 Tim. 6:11), and avoid profane novelties of words, lest you begin to sicken over old wives' and vain questions, or impious contentions of words (2 Tim. 2:23; 1 Tim. 1:4; 4:7; Titus 3:9), and be endangered by false brethren, or by lost and reprobate wise men; and lest all who see it, while the devil mocks, should say: This man began to build, and was not able to finish (Luke 14:30). Far be this from us, who, relying not on our own works or strength but on the divine power and mercy, have dared to take up the work of perfection. He Himself, who is almighty, is able to perfect in us the work of His perfection, and what He has already deigned to found and to raise with its first scaffolding, to build up to His own measures and to finish to the roof-top: for when even His apostles were troubled at the mass of this work, He Himself deigned to say to them that this is impossible with men, but not with God (Matt. 19:26), in whom nothing is impossible to those who believe.
10. Verum, ut invicem in verbis Domini consolemur, et operibus proficiamus, exi de terra tua et de cognatione tua, ut Abraham fideli imitatus excessu, beato Abrahae sinu dignus sis. Festina venire ad nos, in commune compendium accepturus et daturus fidei supplementa. Hoc enim acceptum coram Deo: quia et frater fratrem adjuvans exaltabitur. Nos modo in Barcinonensi, ut ante scripseram, civitate consistimus. Post illas litteras quibus rescripsisti, die Domini, quo nasci carne dignatus est, repentina, ut ipse testis est, vi multitudinis, sed credo ipsius ordinatione, correptus, et presbyteratu initiatus sum, fateor, invitus, non fastidio loci (nam testor ipsum, quia et ab aeditui nomine et officio
10. But that we may console one another in the words of the Lord and advance in works, go out from your land and from your kindred (Gen. 12:1; Acts 7:3), so that, having imitated Abraham in his faithful departure, you may be worthy of the blessed bosom of Abraham (Luke 16:22). Hasten to come to us, to receive and to give, for our common gain, the supplies of faith. For this is acceptable before God: because a brother helping a brother shall be exalted (Prov. 18:19). We are now staying, as I had written before, in the city of Barcelona. After that letter to which you replied, on the day of the Lord on which He deigned to be born in the flesh, I was seized by the sudden violence of the multitude, as He Himself is witness, but, I believe, by His ordinance, and was initiated into the priesthood, against my will, I confess; not from disdain of the place (for I call Him to witness that both from the name and office of a sacristan
Editors' notes and page, col. 158
Footnotes
(r) ‹anchor: not visible› · call in col 158
I Tim. VI, 11.
1 Timothy 6:11.
(printed under page 82)
(s) ‹anchor: not visible› · call in col 158
II Tim. II, 23; I Tim. I, 4, et IV, 7; Tit. III, 9.
2 Timothy 2:23; 1 Timothy 1:4, and 4:7; Titus 3:9.
(printed under page 82)
(t) ‹anchor: not visible› · call in col 158
Luc. XIV, 30.
Luke 14:30.
(printed under page 82)
(u) ‹anchor: nihil impossibile est› · call in col 158
Matth. XIX, 26.
Matthew 19:26.
(printed under page 82)
(v) ‹anchor: de cognatione tua› · call in col 158
Gen. XII, 1, sec. LXX; Act. VII, 3.
Genesis 12:1, according to the Septuagint; Acts 7:3.
(printed under page 82)
(x) ‹anchor: sinu dignus sis› · call in col 158
Luc. XVI, 22.
Luke 16:22.
(printed under page 82)
(y) ‹anchor: adjuvans exaltabitur› · call in col 158
Prov. XVIII, 19.
Proverbs 18:19.
(printed under page 82)
(d) ‹anchor: exi de terra› · call in col 158
Sic mss. Reg. et Vien. Abest tua ab editis.
So the Royal and Vienna manuscripts. "Tua" ("your") is missing from the printed editions.
(printed under page 82)
(e) ‹anchor: quia et› · call in col 158
Ita legit Paulinus noster in epist. 6, n. 3, ep. 3, n. 5, et ep. 40, n. 3, ac S. Cyprianus lib. IV, epist. 2, circa med.
So our Paulinus reads in letter 6, no. 3, letter 3, no. 5, and letter 40, no. 3, and St Cyprian, book IV, letter 2, about the middle.
(printed under page 82)
Page
- running head: 157 EPISTOLA I. 158 (spanning both columns)
- marginal letters: A ‹esto, in omnibus labora›; B ‹modi, et prophanas vocum›; C ‹impossibile hoc esse, sed non›; D ‹credo ipsius ordinatione, correptus›
- old-edition numerals: 7 after ‹struere›
- other: Editors' parentheses inside the text are left out: '(V. not. 2)' after 'insultante', '(Excidit haec epistola)' after 'ut ante scripseram', and '(V. ep. 2, n. 2, et ep. 3, n. 4)' after 'vi multitudinis'; so are the editors' calls (d), (e), their notes at the page foot, and the variant calls 13–19. 'prophanas', 'de cetero', 'zabulo' as printed. Migne gives no foot note for 'ut apprehendas, in quo apprehensus es', so the English gives no reference there. Scripture references from Migne's foot notes m–y.