Migne Reading Room
PL 61 · cols. 159–163
Paulinus of Nola, Letters
Letters II–III
optavi sacram incipere servitutem), sed ut alio destinatus, alibi, ut scis mente compositus et fixus, novum insperatumque placitum divinae voluntatis expavi. Data igitur cervice in jugum Christi video majora me meritis et sensibus opera tractare: jamque arcanis et penetralibus Dei summi receptum et insertum communicare coelestia, et Deo propius admotum in spiritu ipso Christi et corpore et splendore versari. Vix adhuc intellectum sacrae molis capio mentis angustiis, et onus muneris mei conscius infirmitatis horresco; sed is qui sapientiam parvulis dedit, et ex ore infantium atque lactentium perficit laudem sibi, potens est in me etiam opus suum perficere et munus ornare, ut se dignum faciat, quem ab indigno vocavit. Scito tamen voti communis, eodem Domino praestante, salvam esse rationem: nam ea conditione in Barcinonensi Ecclesia consecrari adductus sum, ut ipsi ecclesiae non alligarer, in sacerdotium tantum Domini, non etiam in locum ecclesiae dedicatus.
I desired to begin the sacred service), but because, destined for elsewhere, and, as you know, settled and fixed in mind on another place, I was terrified at this new and unhoped-for decision of the divine will. Having therefore given my neck to the yoke of Christ, I see myself handling works greater than my deserts and my understanding: and now, received and set within the secret places and inner sanctuaries of the most high God, sharing in heavenly things, and, brought nearer to God, moving within the very spirit and body and splendour of Christ. As yet I scarcely grasp in the narrowness of my mind an understanding of this sacred weight, and, conscious of my weakness, I shudder at the burden of my office; but He who has given wisdom to little ones, and out of the mouth of infants and sucklings perfects praise for Himself (Ps. 18:8; 8:3), is able to perfect His own work in me also and to adorn the office, so as to make worthy of Himself the one whom He called from unworthiness. Know, however, that, by the gift of the same Lord, the plan of our common vow is safe: for I was induced to be consecrated in the Church of Barcelona on this condition, that I should not be bound to that church, being dedicated to the priesthood of the Lord only, and not also to the place of a church.
11. Veni igitur, si placet, ante Pascha, quod nobis optatius est, ut sacras ferias me sacerdote concelebres: quod si jam ad itineris ingressum propitio Deo vis occurrere, post Pascha in nomine Christi proficiscere. Sed credimus in Domino nostro, quia tibi in desiderium nostri flagrantius inspirabit, ne ultra Pascha tempora ad nos tua proferre sustineas. Iter quantum sit et puer unanimitatis tuae renuntiabit, qui ad nos de Elusone, octava, ut asseruit, luce pervenit: tam brevis enim et facilis via est, ut nec in Pyrenaeo ardua sit, qui Narbonensi ad Hispanias agger, nomen magis quam jugum horrendus, interjacet. Verum quid de spatio agimus? si nos desideras, via brevis est; longa, si negligis.
11. Come, then, if you please, before Easter, which is what we most desire, so that you may celebrate the holy feast days with me as priest; but if, God being gracious, you wish to meet us at the very setting out on our journey, set out after Easter in the name of Christ. But we trust in our Lord that He will breathe into you a more burning desire for us, so that you will not bear to put off your coming to us beyond the season of Easter. How long the journey is, the servant of your Unanimity will also report, who came to us from Elusio, as he stated, on the eighth day: for the way is so short and easy that it is not steep even at the Pyrenees, which lie between the Narbonese province and the Spains as a rampart, more fearsome by name than as a ridge. But why do we argue about distance? If you long for us, the way is short; long, if you neglect us.
EPISTOLA II.
LETTER II.
Domino fratri dilectissimo AMANDO, PAULINUS.
To his lord and dearest brother Amandus, Paulinus.
Post tempus accepimus litteras dilectionis vestrae; sed quo diutius desideratae, hoc avidius a nobis susceptae sunt: nam et aqua frigida sitienti dulcior, et nuntius bonus de terra longinqua jucundior est; ita et sermonis vestri suavitas impinguavit ossa nostra, et animam esurientem satiavit bonis. Quid nos talibus dignum reddemus eloquiis, ingenio tenues,
After some time we received the letter of your Affection; but the longer it was desired, the more eagerly was it received by us: for cold water is the sweeter to the thirsty, and good news from a far country the more pleasant (Prov. 25:25); so too the sweetness of your discourse has fattened our bones (Prov. 15:30), and has satisfied the hungry soul with good things (Ps. 106:9). What worthy return shall we make for such words, we who are slender in talent,
Editors' notes and page, col. 159
Footnotes
<!-- Three series: scripture references (a–aa), the dating note (), and editor's notes (a)–(d). Small-capital numerals set as capitals. --> (printed under page 83) () ‹anchor: EPISTOLA II.› · call in col 159 Alias 25; quae autem 2 erat, nunc 24. Scripta anno 394 in exordio presbyteratus, circiter Pascha.
Formerly 25; the letter that was 2 is now 24. Written in the year 394, at the outset of his priesthood, about Easter.
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(a) ‹anchor: laudem sibi› · call in col 159
Psal. XVIII, 8, et VIII, 3.
Psalm 18 (19):8, and 8:3.
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(b) ‹anchor: de terra longinqua› · call in col 159
Prov. XXV, 25.
Proverbs 25:25.
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(c) ‹anchor: ossa nostra› · call in col 159
Prov. XV, 30.
Proverbs 15:30.
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(d) ‹anchor: satiavit bonis› · call in col 159
Psal. CVI, 9.
Psalm 106 (107):9.
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(e) ‹anchor: not visible› · call in col 159
Tit. I, 12.
Titus 1:12.
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(f) ‹anchor: not visible› · call in col 159
Psal. LXVII, 7.
Psalm 67 (68):7.
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(g) ‹anchor: not visible› · call in col 159
Eph. I, 23.
Ephesians 1:23.
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(h) ‹anchor: not visible› · call in col 159
II Cor. IV, 7.
2 Corinthians 4:7.
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(i) ‹anchor: not visible› · call in col 159
Gal. I, 15.
Galatians 1:15.
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(j) ‹anchor: not visible› · call in col 159 or 160
Psal. CXII, 7.
Psalm 112 (113):7.
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(a) ‹anchor: Elusone› · call in col 159
Ms. Vien., Clusione, mendose, pro Elusione, ut in Itinerario Burdegalensi.
The Vienna manuscript: "Clusione", wrongly, for "Elusione", as in the Bordeaux Itinerary.
(printed under page 83)
(b) ‹anchor: not visible› · call in col 159
Ita Vulgata et mss. Reg. et Vien., a quibus abest particula Ut initio numeri sequentis. Editi codd., adimplet; et num. seq., Ut nunc.
So the Vulgate and the Royal and Vienna manuscripts, which lack the particle "Ut" at the beginning of the following number. The printed copies: "adimplet" ("fulfils"); and in the following number, "Ut nunc" ("so that now").
(printed under page 83)
(c) ‹anchor: not visible› · call in col 159 or 160
Sic mss. codices. Editi, sanctum.
So the manuscript codices. The printed editions: "sanctum" ("holy").
(printed under page 83)
Editors' prose
Nuntiat Amando presbytero, qui postea in Burdegalensi episcopatu successit S. Delphino, se invitum sacerdotem creatum: et sacerdotalis muneris partes perstringens, opem ejus et Delphini, per quos Deo natus erat, ad eas explendas implorat.
He tells the priest Amandus, who later succeeded St Delphinus in the see of Bordeaux, that he has been made a priest against his will; and, touching briefly on the duties of the priestly office, he begs the help of Amandus and of Delphinus, through whom he had been born to God, in fulfilling them.
<!-- note: Argumentum of Epistola II. "Burdegalensi" is partly smudged in the scan. The second numeral of (a) is faint; read as 3 (Q1), which is the verse the text quotes. -->
Page
- running head: 159 S. PAULINI NOLANI EPISCOPI (spanning both columns)
- marginal letters: A ‹optavi sacram incipere servitutem›; B ‹dem Domino praestante, salvam›; C ‹via est, ut nec in Pyrenaeo›; D ‹est; ita et sermonis vestri›
- old-edition numerals: 8 after ‹via est,›
corde crassi, ore jejuni, et, sicut scriptum est, ventres pigri? Verum etsi omnibus rebus inferiores, tamen caritas sola nos vobis praestat aequales. Dilectioni enim quam in nos habetis, pari mente certamus: quae quidem visceribus nostris insita, et affixa praecordiis, et animae ipsi permixta est spiritu Domini, qui habitare facit unius moris in domo, qui innumera credentium millia uno corde connectit, quia unus omnia in omnibus adimpletur.
gross in heart, fasting in speech, and, as it is written, slothful bellies (Titus 1:12)? Yet although we are inferior in all things, charity alone makes us your equals. For we vie with an equal mind with the love which you have towards us: a love which is planted in our bowels, and fixed in our heart, and mingled with the very soul by the Spirit of the Lord, who makes men of one way of life dwell in a house (Ps. 67:7), who joins countless thousands of believers in one heart, because He is one who is fulfilled all in all (Eph. 1:23).
2. Nunc huic Domino placuit in vase fictili ponere thesaurum suum, qui me vocavit per gratiam suam, suscitans de terra inopem, et de stercore erigens pauperem, ut collocaret cum principibus populi sui, et inter sacerdotes indueret salutare: ut dum curro in odorem unguentorum ejus, fierem gutta ejus unguenti quod descendit in barbam Aaron. In cujus domo domesticus fieri, et benedicere Dominum de fontibus Israel, cum pro meritorum meorum conscientia recusarem, vel potius non auderem recipere, ego vermis, et non homo; vi subita, invitus, quod fateor, adstrictus, et multitudine strangulante compulsus, quamvis cuperem calicem ipsum a me transire, tamen necesse habui dicere Domino: Verum non mea voluntas, sed tua fiat; cum praesertim ipsum de se Dominum dixisse legerem: Filius hominis non venit ministrari, sed ministrare. Praeventi igitur a Domino, et apprehensi ab eo quem necdum apprehendimus, deservimus altario Dei, et mensis salutaribus ministramus jam nomine officioque seniores, sensu autem adhuc parvuli, et sermone lactentes.
2. Now it has pleased this Lord to place His treasure in an earthen vessel (2 Cor. 4:7), He who called me by His grace (Gal. 1:15), raising up the needy from the earth and lifting the poor from the dung, to set him with the princes of His people (Ps. 112:7), and to clothe him with salvation among the priests (Ps. 131:16): so that while I run after the odour of His ointments (Song 1:3), I might become a drop of that ointment of His which ran down upon the beard of Aaron (Ps. 132:2). When, conscious of my deserts, I refused, or rather did not dare, to accept becoming one of the household in His house (Eph. 2:19) and blessing the Lord from the fountains of Israel (Ps. 67:27), I, a worm and no man (Ps. 21:7), was bound by sudden force, against my will, as I confess, and compelled by a throttling multitude; and although I wished this cup to pass from me, I nevertheless had to say to the Lord: Yet not my will, but Thine be done (Matt. 26:42; Mark 14:36; Luke 22:42); especially since I read that the Lord had said of Himself: The Son of Man came not to be ministered to, but to minister (Matt. 20:28). Forestalled, then, by the Lord, and laid hold of by Him whom we have not yet laid hold of, we serve the altar of God, and minister at the tables of salvation, already elders in name and office, but still little children in understanding and sucklings in speech (1 Cor. 14:20; 1 Tim. 3:13).
3. Quod ministerium ut bene ministrem, et gradum bonum mihi acquiram, et sciam qualiter oporteat me in domo Dei conversari, et tractare mysterium pietatis, tu Domine venerabilis, et frater, et Domine in Christo nobis, ora Dominum in omni bono divitem ut abundemus fide, et sermone, et scientia, et omni sollicitudine, et insuper vestra in nos caritate, ut et in hac gratia abundetis. Praeterea ipse epistolis tuis nos saepe instrue necessariis supplementis: enutritus enim sermonibus fidei et bonae doctrinae, quam a puero in sacris Litteris subsecutus es, informa nos ad regulam directionis, pasce nos spiritali cibo, id est verbo Dei, qui est verus et vivens panis, et in quo magis quam in pane vivitur; quoniam ipse est esca justorum qui ex fide vivunt. Nec hinc negligentior sis circa sollicitudinem institutionis meae, quod loco Ecclesiae, non tamen corpore separamur;
3. That I may minister this ministry well, and acquire for myself a good standing, and know how I ought to conduct myself in the house of God and handle the mystery of piety, do you, venerable lord and brother, and lord to us in Christ, pray the Lord, who is rich in every good (Rom. 10:12), that we may abound in faith, and word, and knowledge, and all solicitude, and moreover in your charity towards us, so that you too may abound in this grace (2 Cor. 8:7). Further, instruct us often yourself by your letters with necessary supplies: for, nourished on the words of faith and of the good doctrine which you have followed from boyhood in the sacred Scriptures (1 Tim. 4:6), form us to the rule of right direction, feed us with spiritual food (Deut. 8:3), that is, with the word of God, which is the true and living bread (Matt. 4:4), and by which one lives more than by bread (Luke 4:4); since He Himself is the food of the just, who live by faith (Rom. 1:17). Nor be the more negligent on this account in your care for my instruction, because we are separated in the place, though not in the body, of the Church;
Editors' notes and page, col. 160
Footnotes
(k) ‹anchor: not visible› · call in col 160
Psal. CXXXI, 16.
Psalm 131 (132):16.
(printed under page 83)
(l) ‹anchor: not visible› · call in col 160
Cant. I, 3.
Song of Songs 1:3.
(printed under page 83)
(m) ‹anchor: not visible› · call in col 160
Ps. CXXXII, 2.
Psalm 132 (133):2.
(printed under page 83)
(n) ‹anchor: not visible› · call in col 160
Eph. II, 19.
Ephesians 2:19.
(printed under page 83)
(o) ‹anchor: not visible› · call in col 160
Ps. LXVII, 27.
Psalm 67 (68):27.
(printed under page 83)
(p) ‹anchor: not visible› · call in col 160
Psal. XXI, 7.
Psalm 21 (22):7.
(printed under page 83)
(q) ‹anchor: sed tua fiat› · call in col 160
Matth. XXVI, 42; Mar. XIV, 36; Luc. XXII, 42.
Matthew 26:42; Mark 14:36; Luke 22:42.
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(r) ‹anchor: sed ministrare› · call in col 160
Matth. XX, 28.
Matthew 20:28.
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(s) ‹anchor: sermone lactentes› · call in col 160
I Cor. XIV, 20; I Tim. III, 15.
1 Corinthians 14:20; 1 Timothy 3:15.
(printed under page 83)
(t) ‹anchor: in omni bono divitem› · call in col 160
Rom. X, 12.
Romans 10:12.
(printed under page 83)
(u) ‹anchor: in hoc gratia abundetis› · call in col 160
II Cor. VIII, 7.
2 Corinthians 8:7.
(printed under page 83)
(v) ‹anchor: Litteris subsecutus es› · call in col 160
I Tim. IV, 6.
1 Timothy 4:6.
(printed under page 83)
(x) ‹anchor: spiritali cibo› · call in col 160
Deut. VIII, 3.
Deuteronomy 8:3.
(printed under page 83)
(y) ‹anchor: vivens panis› · call in col 160
Matth. IV, 4.
Matthew 4:4.
(printed under page 83)
(z) ‹anchor: in pane vivitur› · call in col 160
Luc. IV, 4.
Luke 4:4.
(printed under page 83)
(aa) ‹anchor: ex fide vivunt› · call in col 160
Rom. I, 17.
Romans 1:17.
(*) ‹anchor: EPISTOLA II› · call in col 159 Alias 25; quae autem 2 erat, nunc 24. Scripta anno 394 in exordio presbyteratus, circiter Pascha.
Formerly 25; the letter that was 2 is now 24. Written in the year 394, at the outset of his priesthood, about Easter.
(printed under page 83)
(d) ‹anchor: et frater› · call in col 160
Ita mss. Reg. et Vien. et edit. Bad., Grav. et Schot. Deest et Domine in ms. Vien. et ed. Grin. Delerem, inquit Sacchinus, nisi tolerandum videatur quod repetitio fiat novo sensu, et prius referatur ad viri dignitatem.
So the Royal and Vienna manuscripts and the editions of Badius, Gravius and Schott. "Et Domine" ("and Lord") is wanting in the Vienna manuscript and in Gryphius's edition. "I would delete it," says Sacchini, "unless it seems tolerable that the repetition is made in a new sense, and the first is referred to the man's dignity."
(printed under page 83)
Page
- running head: S. PAULINI NOLANI EPISCOPI 160 (spanning both columns)
- marginal letters: A ‹nues, corde crassi›; B ‹gutta ejus unguenti quod›; C ‹sensu autem adhuc parvuli›; D ‹esca justorum qui ex fide›
- old-edition numerals: 9 after ‹Praeventi›
- other: The column begins 'nues', the end of 'te-/nues', set whole at the end of col 159. Editors' inline references '(V. ep. 1, n. 10)' after 'vi subita' and '(V. not. 5)' after 'officioque' are left out, as are the editors' calls (b), (c), (d) and their notes at the page foot, and the variant calls 2–5. 'adimpletur' as printed (editors' note b records 'adimplet' in the old editions). Scripture references from Migne's foot notes e–aa.
unus enim Deus, unus et mediator Dei et hominum, qui est Ecclesiae caput: in qua cum omnes unum simus, tamquam in una domo vivimus. Nec possumus dicere nos esse sine vobis cum unius spiritus simus, et in uno, qui est unus, habitemus. Ideo servantes unitatem spiritus in conjunctione pacis, ut unum corpus et unus spiritus, ut sociali invicem membro nobis collaboremus, ut crescamus in illius corporis aedificationem, cujus caput Christus est.
for there is one God, and one mediator of God and men (1 Tim. 2:5), who is the Head of the Church: and since in it we are all one, we live as in one house. Nor can we say that we are without you, since we are of one spirit and dwell in One, who is one. Therefore, keeping the unity of the spirit in the bond of peace, as one body and one spirit (Eph. 4:3), let us labour together for one another as fellow members, that we may grow up into the building of that body (Eph. 4:12) whose Head is Christ.
4. Igitur quia facti sumus de hostibus (forte hospitibus) cives, de longinquis proximi, de ovibus pastores, et positi sumus in fundamento apostolorum et prophetarum, erudite et confirmate manus ad aedificandi scientiam, ut lapide, qui factus est in caput anguli, discam parietem utrumque connectere, et in templum sanctum atque in habitaculum Dei, corpora et corda fide mundata construere; per arma Apostoli potentia Deo omnem elationem extollentem se adversus scientiam Dei captivam ducere, omnem intellectum ad obediendum Christo perducere, evangelicam securim arborum radicibus admovere; et gladio spiritus, id est, verbo Dei interficere peccatores terrae; et scuto Catholicae fidei omnia jacula candentia nequissimi exstinguere; et certamine decertato, cursuque decurso, fide servata, ministerio impleto, exspectare illud quod Dominus in illa die justus judex reddet omnibus qui diligunt adventum ejus. Ergo ut tuum ac tecum manentem spiritaliter videns ac tenens, instrue, juva, hortare, confirma. De vobis enim, et per vos Deo natus in Christo vestra potissimum cura esse debeo, quia vestrum opprobrium si indignus, aut vestrum gaudium ero, si ex fructibus bonis vestrae arboris ramus esse cognoscar.
4. Since, then, we have been made citizens from enemies (perhaps "from guests"), neighbours from those far off (Eph. 2:17), shepherds from sheep, and have been set upon the foundation of the apostles and prophets, train and strengthen my hands (Isa. 35:3) in the knowledge of building, so that by the stone which has become the head of the corner (Ps. 117:22; Matt. 21:42) I may learn to join both walls together, and to build bodies and hearts cleansed by faith into a holy temple and a dwelling-place of God (Eph. 2:21); by the weapons of the Apostle, mighty before God, to lead captive every loftiness that exalts itself against the knowledge of God, and to bring every understanding into obedience to Christ (2 Cor. 10:5); to lay the axe of the Gospel to the roots of the trees (Matt. 3:10); and with the sword of the spirit (Eph. 6:17), that is, the word of God, to slay the sinners of the earth (Ps. 100:8); and with the shield of the Catholic faith to quench all the fiery darts of the most wicked one; and, the fight fought out, the course run, the faith kept (2 Tim. 4:7), the ministry fulfilled, to await that which the Lord, the just Judge, will render on that day to all who love His coming (2 Tim. 4:8). Therefore, as one who sees and holds me in spirit as your own and as abiding with you, instruct, help, exhort, strengthen me. For since I was born to God in Christ from you and through you, I ought to be above all your care, because I shall be your reproach if I am unworthy, or your joy if I am known by its good fruits to be a branch of your tree.
EPISTOLA III.
LETTER III.
Domino merito honorabili et beatissimo patri ALYPIO, PAULINUS et THERASIA peccatores.
To their lord Alypius, deservedly honourable and most blessed father, Paulinus and Therasia, sinners.
1. Haec est vera caritas, haec perfecta dilectio, quam tibi circa humilitatem nostram inesse docuisti, domine vere sancte, et merito beatissime, ac desiderabilis. Accepimus enim per hominem nostrum Julianum de Carthagine revertentem litteras, tantam
1. This is true charity, this perfect love, which you have shown to be in you towards our lowliness, lord truly holy, and deservedly most blessed, and to be longed for. For we have received, through our man Julian returning from Carthage, a letter bringing us so great
Editors' notes and page, col. 161
Footnotes
<!-- Three series: scripture references (a–t), the dating note (), and editor's notes (a)–(g). Small-capital numerals set as capitals. The scan's figures 3 and 5 are hard to tell apart; they are read by the sense of the reference. The dating note () to Epistola III is set in n162. --> (printed under page 84)
(a) ‹anchor: mediator Dei et hominum› · call in col 161
I Tim. II, 5.
1 Timothy 2:5.
(printed under page 84)
(b) ‹anchor: unum corpus et unus spiritus› · call in col 161
Ephes. IV, 3.
Ephesians 4:3.
(printed under page 84)
(c) ‹anchor: corporis aedificationem› · call in col 161
Eph. IV, 12.
Ephesians 4:12.
(printed under page 84)
(d) ‹anchor: de longinquis proximi› · call in col 161
Eph. II, 17.
Ephesians 2:17.
(printed under page 84)
(e) ‹anchor: confirmate manus› · call in col 161
Isai. XXXV, 3.
Isaiah 35:3.
(printed under page 84)
(f) ‹anchor: in caput anguli› · call in col 161
Psal. CXVII, 22; Matt. XXI, 42.
Psalm 117 (118):22; Matthew 21:42.
(printed under page 84)
(g) ‹anchor: fide mundata construere› · call in col 161
Eph. II, 21.
Ephesians 2:21.
(printed under page 84)
(h) ‹anchor: obediendum Christo perducere› · call in col 161
II Cor. X, 5.
2 Corinthians 10:5.
(printed under page 84)
(i) ‹anchor: radicibus admovere› · call in col 161
Matth. III, 10.
Matthew 3:10.
(printed under page 84)
(j) ‹anchor: gladio spiritus› · call in col 161
Eph. VI, 17.
Ephesians 6:17.
(printed under page 84)
(k) ‹anchor: peccatores terrae› · call in col 161
Psal. C, 8.
Psalm 100 (101):8.
(printed under page 84)
(l) ‹anchor: fide servata› · call in col 161
II Tim. IV, 7.
2 Timothy 4:7.
(printed under page 84)
(m) ‹anchor: diligunt adventum ejus› · call in col 161
Ibid., 8.
The same, verse 8.
(printed under page 84)
(a) ‹anchor: nobis collaboremus› · call in col 161
Mss. Reg. et Vien. et edit. Grin., conlaboremus, quod semel observasse sufficiat.
The Royal and Vienna manuscripts and Gryphius's edition: "conlaboremus" (the unassimilated spelling of "collaboremus", "let us labour together"); it is enough to have noted this once.
(printed under page 84)
(b) ‹anchor: ut lapide› · call in col 161
Ita ms. Vien. Ceteri codices, ut ad lapidem.
So the Vienna manuscript. The other copies: "ut ad lapidem" ("as to a stone").
(printed under page 84)
(c) ‹anchor: civibus principalem› · call in col 162
Ms. Big. 1, principem.
Bigot's first manuscript: "principem" ("chief" / "prince").
(printed under page 84)
(d) ‹anchor: populi sui sede apostolica› · call in col 162
Hunc titulum, quo solus hodie gaudet Pontifex Romanus, omnibus olim episcopis communem fuisse ante Gregorium VII, an. 1073, ex veterum scriptis notum est, et praecipue ex Paulini nostri epistolis ad Augustinum, Delfinum, Alypium, Victricium et Florentium.
That this title, which today the Roman Pontiff alone enjoys, was once common to all bishops before Gregory VII, in the year 1073, is known from the writings of the ancients, and especially from our Paulinus's letters to Augustine, Delphinus, Alypius, Victricius and Florentius.
(printed under page 84)
Editors' prose
Alypio episcopo scribit de libris Augustini quos receperat, excusans quod serius miserit ad illum Eusebii Chronica. Cupit edoceri de genere et vita Alypii: ipse vicissim de se nonnulla aperiens. Panem unum dono mittit.
He writes to Bishop Alypius about the books of Augustine he had received, excusing himself for having sent Eusebius's Chronicle to him rather late. He wishes to be told about Alypius's family and life, disclosing some things about himself in return. He sends a loaf as a gift.
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Page
- running head: 161 EPISTOLA III. (spanning both columns)
- marginal letters: A ‹unus enim Deus, unus et mediator›; B ‹in caput anguli, discam parietem utrumque con-›; C ‹juva, hortare, confirma. De vobis enim, et per vos›; D ‹domine vere sancte, et merito beatissime, ac desi-›
- old-edition numerals: 10 after ‹spiritaliter videns›
nobis sanctitatis tuae lucem afferentes, ut nobis caritatem tuam non agnoscere, sed recognoscere videremur. Quia videlicet ex illo, qui nos ab origine mundi praedestinavit sibi, caritas ista manavit, in quo facti sumus antequam nati; quia ipse fecit nos, et non ipsi nos, qui fecit quae futura sunt. Hujus igitur praescientia et opere formati in similitudinem voluntatum, et unitatem fidei, vel unitatis fidem, praeveniente notitiam caritate connexi sumus, ut nos invicem ante corporales conspectus revelante Spiritu nosceremus. Gratulamur itaque et gloriamur in Domino, qui unus atque idem ubique terrarum operatur in suis dilectionem suam Spiritu sancto, quem super omnem carnem effudit, fluminis impetu laetificans civitatem suam, in cujus te civibus principalem cum principibus populi sui sede apostolica merito collocavit: nosque etiam, quos erexit elisos, et de terra inopes suscitavit, in vestra voluit sorte numerari. Sed magis gratulamur in eo Domini munere, quo nos in pectoris tui habitatione constituit; quoque ita visceribus tuis insinuare dignatus est, ut peculiarem nobis caritatis tuae fiduciam vendicemus, his officiis atque muneribus provocati, ut nos diffidenter aut leviter te amare non liceat.
a light of your holiness, that we seemed not to come to know your charity, but to know it again. Because, namely, this charity has flowed from Him who predestined us to Himself from the beginning of the world (Eph. 1:4; 1 Pet. 1:2), in whom we were made before we were born; for He Himself made us, and not we ourselves (Ps. 99:3), He who has made the things that are to be. Formed, therefore, by His foreknowledge and work into likeness of wills and unity of faith, or faith of unity, we have been bound together by a charity that went before acquaintance, so that we knew one another, the Spirit revealing it, before [we had] bodily sight [of each other]. We rejoice, therefore, and glory in the Lord, who, one and the same everywhere on earth, works His love in His own by the Holy Spirit, whom He has poured out upon all flesh (Joel 2:28), gladdening His city with the rush of the river (Ps. 45:5); among whose citizens He has deservedly set you as a chief, with the princes of His people, in an apostolic see (Ps. 112:8): and us also, whom He raised up when dashed down, and roused, needy, from the earth (Ps. 145:8; 112:7), He has willed to be numbered in your lot. But we rejoice more in that gift of the Lord by which He has established us in the dwelling of your breast; and by which He has deigned so to insinuate us into your inmost heart, that we may claim for ourselves a special confidence in your charity, being called forth by these services and gifts, so that it is not permitted us to love you diffidently or lightly.
2. Accepimus enim insigne praecipuum dilectionis et sollicitudinis tuae, opus sancti et perfecti in Domino Christo viri fratris nostri Augustini libris quinque confectum; quod ita miramur atque suspicimus, ut dictata divinitus verba credamus. Itaque fiducia suscipiendae nobis unanimitatis tuae et ad ipsum scribere ausi sumus, dum nos illi per te et de imperitia excusandos, et ad caritatem commendandos praesumimus, sicut et omnibus sanctis, quorum nos et absentium officiis sospitare dignatus es; pari procul dubio curaturus affectu, ut per sanctitatem tuam nostris invicem salutentur obsequiis, et in clero sanctitatis tuae comites, et in monasteriis fidei ac virtutis tuae aemulatores. Nam etsi in populis ac super populum agas, oves pascuae Domini regens sollicitis vigil pastor excubiis, tamen abdicatione seculi, et repulsa carnis ac sanguinis, desertum tibi ipse fecisti, secretus a multis, vocatus in paucis.
2. For we have received a signal and especial [token] of your love and care, a work of that holy and perfect man in the Lord Christ, our brother Augustine, completed in five books; which we so admire and look up to, that we believe the words to have been dictated by God. And so, in the confidence of undertaking union with you, we have dared to write to him himself also, presuming that we should be excused to him, through you, for our want of skill, and commended to his charity, as also to all the saints, by whose good offices you have deigned to keep us safe even in our absence; you will doubtless, with equal affection, see to it that, through your holiness, both the companions of your holiness among the clergy and the emulators of your faith and virtue in the monasteries are greeted in turn with our respects. For even though you act among the people and over the people, ruling the sheep of the Lord's pasture (Ps. 99:3) as a shepherd watchful in anxious vigils, yet by the renunciation of the world, and the rejection of flesh and blood, you have made yourself a desert, hidden from many, called among few.
3. Sane vicario aliquatenus munere, licet per omnia tibi impar, ut jusseras, providi illam Eusebii venerabilis episcopi Caesariensis de cunctis temporibus historiam. Sed in hoc fuit obtemperandi mora, quod instructu tuo, quia ipse non haberem hunc codicem, Romae reperi apud parentem nostrum
3. Indeed, by way of a return gift in some measure, though in all things unequal to you, as you had bidden, I have provided that history of all the times by the venerable bishop Eusebius of Caesarea. But in this there was a delay in obeying, because, on your instruction, since I myself did not have this book, I found it at Rome with our father
Editors' notes and page, col. 162
Footnotes
(n) ‹anchor: praedestinavit sibi› · call in col 162
Eph. I, 4; I Pet. I, 2.
Ephesians 1:4; 1 Peter 1:2.
(printed under page 84)
(o) ‹anchor: et non ipsi nos› · call in col 162
Psal. XCIX, 3.
Psalm 99 (100):3.
(printed under page 84)
(p) ‹anchor: omnem carnem effudit› · call in col 162
Joel. II, 28.
Joel 2:28.
(printed under page 84)
(q) ‹anchor: laetificans civitatem suam› · call in col 162
Psal. XLV, 5.
Psalm 45 (46):5.
(printed under page 84)
(r) ‹anchor: merito collocavit› · call in col 162
Psal. CXII, 8.
Psalm 112 (113):8.
(printed under page 84)
(s) ‹anchor: quos erexit elisos› · call in col 162
Psal. CXLV, 8, et CXII, 7.
Psalm 145 (146):8, and 112 (113):7.
(printed under page 84)
(t) ‹anchor: oves pascuae Domini› · call in col 162
Psal. XCIX, 3.
Psalm 99 (100):3.
(printed under page 84) (*) ‹anchor: EPISTOLA III› · call in col 161 Alias 44; quae autem 3 erat, nunc 23. Scripta anno 394 in autumno.
Formerly 44; the letter that was 3 is now 23. Written in the year 394, in the autumn.
(printed under page 84)
(e) ‹anchor: insigne› · call in col 162
Mss. 4 Vaticani addunt particulam, et.
Four Vatican manuscripts add the particle "et" ("and").
(printed under page 84)
(f) ‹anchor: miramur atque› · call in col 162
Iidem mss. codices 4 Vaticani, suscipimus.
The same four Vatican manuscript codices: "suscipimus" ("we receive").
(printed under page 84)
(g) ‹anchor: venerabilis episcopi› · call in col 162
Sic mss. et editi codices, praeter 2 Big. et edit. Bened.; in quibus mendose legitur Constantinopolitani, cum Eusebium Caesariensem episcopum hujus Chronici autorem fuisse constet.
So the manuscript and printed copies, except Bigot's second and the Benedictine edition, in which "Constantinopolitani" ("of Constantinople") is wrongly read, since it is certain that Eusebius, bishop of Caesarea, was the author of this Chronicle.
(printed under page 84)
Page
- running head: EPISTOLA III. 162 (spanning both columns)
- marginal letters: A ‹nobis sanctitatis tuae lucem›; B ‹cum principibus populi sui sede apostolica›; C ‹ad ipsum scribere ausi sumus›; D ‹poribus historiam. Sed in hoc›
- old-edition numerals: 11 after ‹dictata›
vere sanctissimum Domnionem, qui proculdubio promtus mihi paruit in hoc beneficio, quod tibi deferendum indicavi. Verumtamen quia et loca tua mihi significare dignatus es, ut ipse monuisti, ad venerabilem socium coronae tuae, patrem nostrum Aurelium ita scripsimus, ut si nunc Hipponeregio degeres, illo tibi litteras nostras et transcriptam Carthagine membranam mittere dignaretur. Quod et sanctos viros, quos indice caritatis ipsorum tuo sermone cognovimus, Comitem et Evodium rogavimus ut exscribere ipsi curarent, ne vel parenti Domnioni diutius codex suus deforet, et tibi transmissus sine necessitate redhibendi maneret.
truly most holy, Domnio, who without doubt readily complied with me in this kindness, which I have made known should be reported to you. Yet, because you also deigned to indicate to me your whereabouts, as you yourself advised, we have written accordingly to the venerable colleague of your crown, our father Aurelius, that if you were now living at Hipponeregio, he would deign to send you our letter and the parchment copied at Carthage. And we have also asked the holy men, whom we have come to know by report of their charity, from your own account, Comes and Evodius, that they themselves should see to its being copied, so that our father Domnio’s book should not be wanting to him any longer, and that, once sent to you, it might remain [with you] without any need of being returned.
4. Specialiter autem hoc a te peto, quoniam me immerentem et inopinantem magno tui amore complesti, ut pro hac historia temporum referas mihi omnem tuae sanctitatis historiam, ut qui genus, unde sis domo; tanto vocatus a Domino, quibus exordiis segregatus ab utero matris tuae, ad matrem filiorum Dei prole laetantem, abjurata carnis et sanguinis stirpe transieris, et in genus regale et sacerdotale sis translatus, edisseras. Quod enim indicasti, jam de humilitatis nostrae nomine apud Mediolanum te didicisse, cum illic initiareris, fateor curiosius me velle condiscere, ut omni parte te noverim, quo magis gratuler, si a suspiciendo mihi patre nostro Ambrosio, vel ad fidem invitatus es, vel ad sacerdotium consecratus, ut eumdem ambo videamur habere autorem. Nam ego, etsi a Delphino Burdegalae baptizatus, a Lampio apud Barcilonem in Hispania per vim inflammatae subito plebis sacratus sim; tamen Ambrosii semper et dilectione ad fidem innutritus sum, et nunc in sacerdotii ordine confoveor. Denique suo me clero vindicare voluit, ut, etsi diversis locis degam, ipsius presbyter censear.
4. But this I ask of you specially, since you have filled me, undeserving and unlooked-for, with your great love: that, in return for this history of the times, you relate to me the whole history of your holiness, so that, as [Virgil has it], ‘of what race, from what home you are’ [Aen. VIII], you may set forth by how great a call from the Lord, by what beginnings set apart from your mother’s womb, renouncing the stock of flesh and blood, you passed over to the mother of the sons of God, rejoicing in her offspring, and were translated into a royal and priestly race (1 Pet. 2:9). For as to what you have indicated, that you already learned the name of our lowliness at Milan, when you were being initiated there, I confess I wish to learn it more particularly, that I may know you in every part, so that I may rejoice the more, if, by him whom I look up to, our father Ambrose, you were either called to the faith or consecrated to the priesthood, so that we may both be seen to have the same author. For I, though baptized by Delphinus at Bordeaux, was consecrated by Lampius at Barcelona in Spain by the sudden force of an inflamed people; yet I have always been nourished in the faith by Ambrose’s love, and am now cherished in the order of the priesthood. In short, he wished to claim me for his own clergy, so that, though I dwell in different places, I might be reckoned his presbyter.
5. Sed de me ne quid ignores, scias antiquissimum peccatorem non ita olim de tenebris et umbra mortis eductum, spiritum aurae vitalis hausisse; nec ita olim posuisse in aratro manum, et crucem Domini sustulisse; quam ut in finem perferre valeamus, orationibus tuis adjuvemur. Accumulabitur haec meritis tuis merces, si interventu tuo onera nostra relevaveris. Sanctus enim laborantem adjurans, quia fratrem non audemus dicere, exaltabitur sicut civitas magna. Et tu quidem super montem civitas aedificata es, vel accensa super candelabrum lucerna in septiformi claritate colluces; nos sub modio peccatorum delitescimus: visita litteris tuis, et profer in lucem in qua ipse versaris, super aurea candelabra
5. But that you may not be ignorant of anything concerning me, know that I am a most ancient sinner, not long since led out of darkness and the shadow of death (Ps. 106:14), [who has] drawn the breath of the life-giving air; and not long since have I put my hand to the plough and taken up the cross of the Lord (Luke 9:62); that we may be able to carry it to the end, let us be helped by your prayers. This reward will be heaped upon your merits, if by your intercession you lighten our burdens. For the holy one helping one who labours (since we do not dare to say a brother) shall be exalted as a great city (Prov. 18:19). And you indeed are a city built upon a mountain, or, a lamp lit upon a lampstand, you shine with sevenfold brightness (Rev. 1:13); we lie hidden under the bushel of sins: visit us with your letters, and bring us out into the light in which you yourself move, upon the golden lampstands
Editors' notes and page, col. 163
Footnotes
<!-- Three series: scripture references (a–m), the dating note (*), and editor's notes (a)–(f). Small-capital numerals set as capitals. --> (printed under page 85)
(a) ‹anchor: sacerdotale sis translatus, edisseras› · call in col 163
I Pet. II, 9.
1 Peter 2:9.
(printed under page 85)
(b) ‹anchor: umbra mortis eductum› · call in col 163
Psal. CVI, 14.
Psalm 106 (107):14.
(printed under page 85)
(c) ‹anchor: crucem Domini sustulisse› · call in col 163
Luc. IX, 62.
Luke 9:62.
(printed under page 85)
(d) ‹anchor: sicut civitas magna› · call in col 163
Prov. XVIII, 19.
Proverbs 18:19.
(printed under page 85)
(e) ‹anchor: septiformi claritate› · call in col 163
Apoc. I, 13.
Revelation 1:13.
(printed under page 85)
(f) ‹anchor: lumen semitis› · call in col 164
Psal. CXVIII, 105.
Psalm 118 (119):105.
(printed under page 85)
(g) ‹anchor: caput nostrum› · call in col 164
Matth. VI, 17.
Matthew 6:17.
(printed under page 85)
(a) ‹anchor: proculdubio promtus› · call in col 163
Ita mss. duo Big. Alii codices, promptius.
So Bigot's two manuscripts. Other copies: "promptius" ("more readily").
(printed under page 85)
(b) ‹anchor: deferendum indicavi› · call in col 163
Sic mss. 13 Gallicani et 2 Vat. Alii duo Vaticani, judicavi.
So thirteen French manuscripts and two Vatican ones. Two other Vatican manuscripts: "judicavi" ("I judged").
(printed under page 85)
(c) ‹anchor: quos indice› · call in col 163
Mss., 2 Big. et ed. Bened. et Grav., indices.
The manuscripts, Bigot's second, and the Benedictine and Gravius editions: "indices" ("indications").
(printed under page 85)
(d) ‹anchor: rogavimus ut exscribere› · call in col 163
Iidem codices, nec scribere.
The same copies: "nec scribere" ("nor to write").
(printed under page 85)
(e) ‹anchor: hymnum meum cognoveris› · call in col 164
Mss. duo Big., agnoveris.
Bigot's two manuscripts: "agnoveris" ("you have recognized").
(printed under page 85)
Editors' prose
(none) <!-- note (Q1): the text prints "(Virgil. Aeneid. VIII)" after "ut" in §4; it is not set in the source (the English carries it in brackets). UNSURE whether this inline source citation falls under the coordinator's removal of the editors' inline references; left for the coordinator. -->
Page
- running head: 163 S. PAULINI NOLANI EPISCOPI (spanning both columns)
- marginal letters: A ‹vere sanctissimum Domnionem›; B ‹plesti, ut pro hac historia temporum›; C ‹in Hispania per vim inflammatae›; D ‹magna. Et tu quidem super montem›
- old-edition numerals: 12 before ‹a Lampio›