PL 61 · cols. 200–206

Paulinus of Nola, Letters

Letter XII

EPISTOLA XII.

LETTER XII.

Sancto, et merito venerabili, ac dilectissimo AMANDO, PAULINUS.

To the holy, deservedly venerable and most beloved AMANDUS, PAULINUS.

1. Fateor mirari me sanctam caritatis tuae benignitatem et patientiam, ut de epistolis, quas ad te loquacissimas, et pleniores molestiae quam gratiae facere soleo, tu tamen desiderium sermonis mei potius quam taedium capias; quandoquidem ad assiduas et prolixiores litteras me lacessis et excitas gratia scriptorum tuorum, in quibus caritas de corde puro et fide non ficta in azymis veritatis sincerum loquitur affectum, ac vicissim meum ab intima mente sollicitat. Quid igitur faciam? obtemperabo tibi copia litterarum? sed bonorum meorum non indiges; et me aequius est a te locupletari, quia dives pauperi conferre debet, ut fiat aequalitas. An vero magis consulam utilitati meae, et ponam ori custodiam: ut periculum peccati, quod de multiloquio paratur effugiam? Sed metuo rursus, ne inobedientiae reus statuar; et forte gravius offendam si in te deliquero non obtemperans, quam si pro me timuero non scribens.

1. I confess that I marvel at the holy kindness and patience of your charity, that from the letters which I am accustomed to make most talkative to you, and fuller of annoyance than of pleasure, you nevertheless conceive a longing for my speech rather than a weariness of it; since by the charm of your writings you provoke and rouse me to frequent and longer letters, writings in which charity from a pure heart and faith unfeigned (1 Tim. 1:5) speaks sincere affection in the unleavened bread of truth (1 Cor. 5:8), and in turn calls forth mine from my inmost mind. What then shall I do? Shall I comply with you by an abundance of letters? But you have no need of my goods (Ps. 15:2); and it is fairer that I should be enriched by you, because the rich man ought to bestow on the poor, that there may be equality (2 Cor. 8:14). Or shall I rather consult my own advantage, and set a guard on my mouth (Ps. 38:2), so as to escape the danger of sin which is prepared by much speaking (Prov. 10:19)? But again I fear to be set down as guilty of disobedience; and perhaps I should offend more gravely if I failed you by not complying than if I feared for myself by not writing.

2. Det igitur mihi Dominus a Domino oris adapertionem ad te, et praetendat pedibus meis lucernam verbi sui, ut nox insipientiae meae sicut dies illuminetur. Solvat linguam meam in verbum bonum, qui et asinae os in sermonem laxavit humanum. Sum enim et ego unus de lapidibus vel jumentis illis, quorum praefiguratione asina tunc locuta est, mutam gentilis duritiae stoliditatisque naturam, solutis Deo linguis, significans locuturam. Ac, si placet, de hac ipsa Dei gratia textum epistolae porrigamus, quia omnis nostra narratio in praeceptis et laudibus Altissimi occupata esse debet, illi omne quod loquimur, omne quod vivimus, cum perpetua gratiarum actione dependi, cujus opere ac munere loquimur et vivimus. Ipse enim fecit nos, et non ipsi nos. Ipse, inquam, Dominus fecit nos, qui etiam refecit jam ab initio per omnia quae operatus est et locutus in Sanctis suis, salutis nostrae, id est, reparationis humanae sacramenta molitus. Nam justum Ab⟨e⟩lem illico reparavit sancta generatio in Seth, qui ore consimili formatum ad imaginem Dei retulit patrem. Inde per ceteros a primo fonte decurrens pe⟨r⟩manavit vena justitiae: et quamvis interveniente diluvio,

2. May the Lord, then, grant me from the Lord the opening of my mouth towards you (Eph. 6:19), and hold out before my feet the lamp of His word (Ps. 118:105), that the night of my foolishness may be lit up as the day (Ps. 138:12). May He loose my tongue unto a good word, He who loosed even the mouth of an ass into human speech (Num. 22:28). For I too am one of those stones or beasts in prefigurement of which the ass spoke then, signifying that the dumb nature of Gentile hardness and stupidity would speak (Luke 19:40), when its tongues were loosed for God. And, if you please, let us extend the web of this letter about this very grace of God, because all our discourse ought to be occupied with the precepts and praises of the Most High, and to Him everything that we speak, everything that we live, must be paid with perpetual thanksgiving, by whose work and gift we speak and live. For He made us, and not we ourselves (Ps. 99:3). He, I say, the Lord, made us, who also remade us from the very beginning through all the things that He wrought and spoke in His Saints, contriving the sacraments of our salvation, that is, of human restoration. For the holy generation in Seth (Gen. 4:25) at once restored the just Abel, Seth who with a like countenance brought back his father, formed to the image of God. Thence through the others the vein of justice, running down from the first spring, flowed on: and although, the flood intervening,

Editors' notes and page, col. 200

Footnotes

(*) ‹anchor: title of Epistola XII› · call in col 200 Alias 21; quae autem 12 erat, nunc 32. Scripta anno 397.

Formerly 21; the letter that was 12 is now 32. Written in the year 397.

(printed under page 103)

(g) ‹anchor: fide non ficta› · call in col 200

I Tim. I, 5.

1 Timothy 1:5.

(printed under page 103)

(h) ‹anchor: in azymis veritatis› · call in col 200

I Cor. V, 8.

1 Corinthians 5:8.

(printed under page 103)

(i) ‹anchor: non indiges› · call in col 200

Psal. XV, 2.

Psalm 15:2.

(printed under page 103)

(j) ‹anchor: ut fiat aequalitas› · call in col 200

II Cor. VIII, 14.

2 Corinthians 8:14.

(printed under page 103)

(k) ‹anchor: ponam ori custodiam› · call in col 200

Psal. XXXVIII, 2.

Psalm 38:2.

(printed under page 103)

(l) ‹anchor: paratur effugiam› · call in col 200

Prov. X, 19.

Proverbs 10:19.

(printed under page 103)

(m) ‹anchor: oris adapertionem ad te› · call in col 200

Ephes. VI, 19.

Ephesians 6:19.

(printed under page 103)

(n) ‹anchor: lucernam verbi sui› · call in col 200

Psal. CXVIII, 105.

Psalm 118:105.

(printed under page 103)

(o) ‹anchor: sicut dies illuminetur› · call in col 200

Psal. CXXXVIII, 12.

Psalm 138:12.

(printed under page 103)

(p) ‹anchor: asinae os› · call in col 200

Num. XXII, 28.

Numbers 22:28.

(printed under page 103)

(q) ‹anchor: significans locuturam› · call in col 200

Luc. XIX, 40.

Luke 19:40.

(printed under page 103)

(r) ‹anchor: et non ipsi nos› · call in col 200

Psal. XCIX, 3.

Psalm 99:3.

(printed under page 103)

(s) ‹anchor: generatio in Seth› · call in col 200

Gen. IV, 25.

Genesis 4:25.

(printed under page 103)

Sic mss. Reg. et Vien. Editi 4, ratio. Ed. Grin. oratio.

So the Royal and Vienna manuscripts. Four printed editions: "ratio" ("account"). Grinaeus's edition: "oratio" ("speech").

(printed under page 103)

Editors' prose

Postularat Amandus prolixiores Paulini epistolas : ergo hanc de gratia Dei non minus piam quam elegantem scribit, commemorans Dei benignitatem, et altitudinem divini consilii super salute generis humani. Docet et humilitatem quamdam malam, et superbiam quamdam bonam esse

Amandus had asked for longer letters from Paulinus; so he writes this one on the grace of God, as devout as it is elegant, recalling God's kindness and the depth of the divine counsel concerning the salvation of the human race. He also teaches that there is a kind of humility that is bad and a kind of pride that is good.

Page

running head: S. PAULINI NOLANI EPISCOPI 200
marginal letters: A ‹EPISTOLA XII.›; B ‹fide non ficta in azymis›; C ‹netur. Solvat linguam›; D ‹tionis humanae sacramenta›
old-edition numerals: 59 after ‹praeceptis›
other: the italic ARGUMENTUM of Ep. XII is set above under Editors' prose; the editors' foot-note on the title is set above as (*). Title printed "EPISTOLA · XII." (stray dot), set without it. No separate address line: the salutation is set as the address. "Ab⟨e⟩lem": printed "Ab-" / "lem" across a line, a letter lost or omitted (UNSURE). "pe⟨r⟩manavit": printed "pe-" / "manavit" across a line, r lost or omitted (UNSURE; possibly a misprint). Superscript numeral calls 1, 2 (after metuo, opere) left out. Last word "di-" completed as "diluvio" from the top of col. 201.

PL 61:201

in uno quidem, attamen justo, universitatis peremptae seminarium stetit, jam tunc operante mysterio unici Redemtoris, ut per unum reconciliatio proveniret, quia per multos offensa venisset. Sed iterum generis humani processu relabente justitia, et crescentibus simul gentibus atque criminibus, ne rursus iniquitas hominum generis mereretur interitum, rursus electus est qui pater fidei vocaretur, a quo et promissio regni et Regis aeterni semen emergeret. Quod multiplicatum fide gentium Christus implevit, qui patriarchis visus, per legem praeformatus, per prophetas praelocutus, et ipse adfuit, ut adimpleret legem et prophetas, et quam lex operibus non valuerat conferre medicinam, gratia daret.

the seed-bed of the destroyed whole stood firm in one man indeed, yet a just one (Gen. 6:8; 7:1; 2 Pet. 2:5), the mystery of the one Redeemer already then at work, so that reconciliation should come through one, since offence had come through many. But when again, as the human race went on, justice slipped back, and nations and crimes increased together, lest the iniquity of men should once more merit the destruction of the race, again one was chosen who should be called the father of faith, from whom should spring both the promise of the kingdom and the seed of the eternal King. This, multiplied by the faith of the Gentiles, Christ fulfilled, He who was seen by the patriarchs, prefigured through the law, foretold through the prophets, and was Himself present to fulfil the law and the prophets, and to give by grace the medicine which the law had not been able to bestow by works (Gen. 15:15; Rom. 4:11; Gal. 3:7; Jas. 2:21; Matt. 5:17; John 1:17).

3. Jam enim corpus omne, id est, universum genus hominum ita pervaserat peccatum, ut neque malagma debilibus et sauciis, neque ligatura prodesset: corroborata etenim vitiorum valetudine, omnem humanae opis medelam fortior remediis morbus excluserat, et ideo venit qui et venturus est, conformatus corpori humilitatis nostrae, ut nos conformaret corpori gloriae suae. Quia nemo, nisi artifex, operis sui potens est, et figulo tantum in argillam suam jus est. Ita Dominus omnium, qui omnes fecerat, dignatus est ad nostra descendere, nosque suscipere in corpore suo, ut reficeret eadem arte vel potestate qua fecerat. Venit autem non in sublimitate Domini, quod erat, sed in forma servi, quod non erat. Factus est ut homo sine adjutorio, qui est Dei virtus, et Dominus exercituum, adjutor et protector omnium. Pro liberandis est mortuus, qui erat inter mortuos liber. Inter iniquos deputatus est, qui justificat impium per fidem. Sicut ovis ad interfectionem ductus est agnus ille, qui tollit peccata mundi. Passus est mortem, qui donat aeternitatem.

3. For by now sin had so pervaded the whole body, that is, the entire race of men, that neither poultice nor bandage availed the weak and wounded (Wis. 16:12): for, the sickness of the vices having grown strong, the disease, stronger than the remedies, had shut out every healing of human help; and therefore He came who also is to come, conformed to the body of our lowliness, that He might conform us to the body of His glory (Rev. 1:4; Phil. 3:21). For no one but the craftsman has power over his work, and only the potter has right over his clay (Wis. 15:7; Ecclus. 33:13; Jer. 18:6; Rom. 9:21). So the Lord of all, who had made all men, deigned to come down to our state and to take us up in His body, that He might remake us by the same art or power by which He had made us. But He came not in the sublimity of the Lord, which He was, but in the form of a servant, which He was not (Phil. 2:7). He became as a man without help (Ps. 87:5), He who is the power of God, and the Lord of hosts, the helper and protector of all. He died for those to be freed, He who was free among the dead. He was reckoned among the wicked, He who justifies the ungodly through faith. As a sheep to the slaughter was led that Lamb who takes away the sins of the world (Isa. 53:7, 12; 1 Pet. 2:24; John 1:29). He suffered death who bestows eternity.

4. Sed in causa tanti hujus consilii et muneris, animadvertere ipsius lumen est, qui nos illuminat a montibus aeternis: in quos oculis allevatis videamus, iisdem nos, quibus perieramus, itineribus inventos, rursus ex arbore, rursus ex virgine; sed non rursus superbia praecipitandi, verum e contrario humilitate redituri. Nam idcirco Rex gloriae et Dominus majestatis exinanivit se, formam servi accipiens, et invisibilem magnitudinem suam visibili abjectione contexit, ut nos veteri illo malae conceptae arrogantiae morbo, foris altos, intus obtritos, in formam sublimitatis suae per formulam nostrae in se humilitatis attolleret. In hoc enim operatus est et operatur quotidie

4. But in the matter of this so great counsel and gift, to perceive it is the light of Him who enlightens us from the everlasting mountains (Ps. 75:5): lifting our eyes to them let us see that we have been found by the same paths by which we had perished, again from a tree, again from a virgin; but not to be cast down again by pride, rather, on the contrary, to return by humility. For this reason the King of glory and Lord of majesty emptied Himself, taking the form of a servant (Phil. 2:7), and covered His invisible greatness with a visible abasement, that He might raise us, who by that old disease of wickedly conceived arrogance were high outwardly and crushed within, into the form of His sublimity through the pattern of our lowliness in Himself. For to this end the good Lord has worked and works daily,

Editors' notes and page, col. 201

Scripture references

[script. a] ‹anchor: not visible› · call in col 201 Gen. VI, 8 et VII, 1; II Pet. II, 5.

Genesis 6:8 and 7:1; 2 Peter 2:5.

[script. b] ‹anchor: not visible› · call in col 201 Gen. XV, 13; Rom. IV, 11; Gal. III, 7; Jac. II, 21; Matth. X, 17; Johan. I, 17.

Genesis 15:13; Romans 4:11; Galatians 3:7; James 2:21; Matthew 10:17; John 1:17.

[script. c] ‹anchor: not visible› · call in col 201 Sap. XVI, 12.

Wisdom 16:12.

[script. d] ‹anchor: not visible› · call in col 201 Apoc. I, 4. Phil. III, 21.

Revelation 1:4. Philippians 3:21.

[script. e] ‹anchor: in argillam suam jus est› · call in col 201 Sap. XV, 7; Eccli. XXXIII, 13; Jerem. XVIII, 6; Rom. IX, 21.

Wisdom 15:7; Ecclesiasticus (Sirach) 33:13; Jeremiah 18:6; Romans 9:21.

[script. f] ‹anchor: quod non erat› · call in col 201 Philip. II, 7.

Philippians 2:7.

[script. g] ‹anchor: homo sine adjutorio› · call in col 201 Psal. LXXXVII, 5.

Psalm 87:5.

[script. h] ‹anchor: qui tollit peccata mundi› · call in col 201 Isai. LIII, 7, 12; I Pet. II, 24; Johan. I, 29.

Isaiah 53:7, 12; 1 Peter 2:24; John 1:29.

[script. i] ‹anchor: a montibus æternis› · call in col 201 Psal. LXXV, 5.

Psalm 75:5.

[script. j] ‹anchor: formam servi accipiens› · call in col 201 Philip. II, 7.

Philippians 2:7.

[script. k] ‹anchor: not visible› · call in col 201 or 202 Num. XXI, 22; Deut. II, 27.

Numbers 21:22; Deuteronomy 2:27.

[script. l] ‹anchor: not visible› · call in col 201 or 202 Psal. XVI, 11.

Psalm 16:11.

[script. m] ‹anchor: not visible› · call in col 201 or 202 Psal. XXXI, 9.

Psalm 31:9.

[script. n] ‹anchor: not visible› · call in col 201 or 202 Eccli. III, 22.

Ecclesiasticus (Sirach) 3:22.

[script. o] ‹anchor: not visible› · call in col 201 or 202 Rom. XII, 16.

Romans 12:16.

[script. p] ‹anchor: not visible› · call in col 202 II Cor. X, 15.

2 Corinthians 10:15.

[script. q] ‹anchor: not visible› · call in col 202 II Cor. VI, 11.

2 Corinthians 6:11.

[script. r] ‹anchor: prædicationis exclusit› · call in col 202 I Cor. I, 21.

1 Corinthians 1:21.

[script. s] ‹anchor: ut absconderent laqueos› · call in col 202 Psal. LXIII, 6.

Psalm 63:6.

[script. t] ‹anchor: et justus Dominus› · call in col 202 Psal. CXI, 4.

Psalm 111:4.

[script. u] ‹anchor: in cœlum os suum› · call in col 202 Psal. LXXII, 9.

Psalm 72:9.

[script. v] ‹anchor: factæ sunt plagæ eorum› · call in col 202 Psal. LXIII, 7, 8.

Psalm 63:7, 8.

[script. x] ‹anchor: in astutia sua Dominus› · call in col 202 I Cor. III, 20.

1 Corinthians 3:20.

[script. y] ‹anchor: sapientibus mundi absconderit› · call in col 202 Matth. XI, 25.

Matthew 11:25.

Editors' notes

(printed under page 104)

(a) ‹anchor: not visible› · call in col 201

Ita ms. Reg. et edd. quatuor. Ed. Rosv., genus humanum. Verissima lectio quam restituimus, ut cuivis attendenti præcedentia et subsequentia patebit.

So the Royal manuscript and four editions. Rosweyde's edition: "genus humanum" ("the human race"). The reading we have restored is entirely true, as will be plain to anyone who attends to what precedes and follows.

(printed under page 104)

Page

running head: 201 EPISTOLA XII.
marginal letters: A ‹luvio, in uno quidem›; B ‹nus hominum ita pervaserat›; C ‹erat inter mortuos liber›; D ‹tiae morbo, foris altos›
old-edition numerals: 60 after ‹nos› (before "illuminat")
other: Opening "luvio" completes "di-" at the foot of col. 200 (set there whole). The editors' gloss "(pro et)" printed in the text after "vel" is left out as apparatus (UNSURE). Last word "quo-" completed as "quotidie" from the top of col. 202. Foot-note b's first reference reads "Gen. XV, 15" but 3 and 5 are hard to tell in this type (cf. "II Cor. X, 15" for 2 Cor. 10:13): check. Foot-note j is printed with call "i" after "accipiens"; set as j (Phil. 2:7).

PL 61:202

bonus Dominus, ut divinae conformationis gloriam consequamur, si nostrae in Christo conformationis exemplum sequamur, cognoscentes in Altissimi moderamine temperatum naturae nostrae modum, ut supra nos ipsos gratia provehamur, si juxta nos nostri memores ambulemus. Ad quam nos mensuram propheticus ille de Numeris sermo componit, quo dicitur: Non declinabimus dextera neque sinistra, sed regali via ibimus. Quod nobis Christus est, mediator Dei et hominum, inter divina et humana nos temperans, et ad regnum suum regali via ducens; ut corde humiles, opere sublimes, a sinistris, id est, peccatis quae in mortem trahunt, allevemur; et a dextris nimiis, id est, praesumtione superba, humilitatis lege revocati, teneamus salubrem mediocritatem, ne aut oculos nostros declinantes in terram, comparemur jumentis quibus non est intellectus, aut altiora nobis scrutantes, evanescamus in cogitationibus nostris. Itaque non alta sapientes, sed humilibus consentientes; in mensura qua mensuravit nobis Dominus, nosmetipsos metiamur, ut angustemur in nobis, et in Domino dilatemur. Non ut illi sapientes hujus seculi, quorum sapientiam Dominus reprobavit ac perdidit, et per stultitiam praedicationis exclusit: Disputaverunt enim, inquit, ut absconderent laqueos: quia videlicet in hoc omnis ars philosophorum laborat, ut assertione fictorum lucem veritatis obscuret, et inanium contentionum laqueis sollicitatas a vero mentes implicet, et ingenii fraude decipiat, et fuco sermonis inducat.

that we may attain the glory of divine conformation, if we follow the example of our conformation in Christ, recognizing the measure of our nature tempered by the governance of the Most High, so that we may be carried up above ourselves by grace, if we walk beside ourselves, mindful of ourselves. To this measure that prophetic word from Numbers composes us, in which it is said: We will not turn aside to the right or to the left, but we will go by the royal way (Num. 21:22; Deut. 2:27). This for us is Christ, the mediator of God and men, tempering us between the divine and the human, and leading us to His kingdom by the royal way; so that, humble in heart, lofty in work, we may be raised up from the things on the left, that is, from the sins which drag down to death; and, called back by the law of humility from excess on the right, that is, from proud presumption, we may hold to a healthful mean, lest either, bending our eyes down to the earth (Ps. 16:11), we be compared to the beasts which have no understanding (Ps. 31:9), or, searching into things higher than ourselves (Ecclus. 3:22), we become vain in our thoughts. Therefore, not minding high things but consenting to the humble (Rom. 12:16), let us measure ourselves by the measure by which the Lord has measured to us (2 Cor. 10:13), so that we may be straitened in ourselves and enlarged in the Lord (2 Cor. 6:11). Not like those wise men of this world, whose wisdom the Lord has rejected and destroyed, and shut out by the foolishness of preaching (1 Cor. 1:21): For they disputed, it says, so as to hide snares (Ps. 63:6): because, plainly, all the art of the philosophers labours at this, to darken the light of truth by the assertion of fictions, and to entangle minds lured away from the truth in the snares of empty disputes, and to deceive by the fraud of cleverness, and to lead astray by the varnish of speech.

5. Sed postquam exortum est lumen in tenebris, misericors et miserator, et justus Dominus, frustra posuerunt in coelum os suum, qui etiam terrenarum rerum suaeque naturae nescii scrutantur coeli plagas, et Deum sine Deo quaerunt. Ideo defecerunt scrutantes scrutinio, et sagittae parvulorum factae sunt plagae eorum: quia corripiens sapientes in astutia sua Dominus, per infantium atque lactentium ora confudit, nec in sermone regnum suum, sed in virtute constituit. Unde ego quoque minimus omnium minimorum Domini, exiguorumque tenuissimus, et infantium infantissimus, audeo in vocem laudis erumpere, gratias agens Domino altissimo, quoniam mysterium pietatis excelsae, quod in thesauris sapientiae suae habebat repositum, parvulis suis promserit, et sapientibus mundi absconderit, ne glorietur hic mundus in suorum vanitate sapientium, per quam obfusa sibi caligine non agnoverat sapientiam

5. But after there arose a light in the darkness, the merciful and compassionate and just Lord (Ps. 111:4), in vain have they set their mouth against heaven (Ps. 72:9), who, ignorant even of earthly things and of their own nature, search the regions of the sky and seek God without God. Therefore they have failed, searching with searching, and the arrows of little ones have become their wounds (Ps. 63:7, 8): because the Lord, catching the wise in their own craftiness (1 Cor. 3:20), has confounded them through the mouths of infants and sucklings, and has established His kingdom not in speech but in power. Hence I too, the least of all the Lord's least, the slenderest of the slight, and the most infant of infants, dare to break out into a voice of praise, giving thanks to the Lord most high, because the mystery of exalted piety which He had laid up in the treasures of His wisdom He has brought out to His little ones and hidden from the wise of the world (Matt. 11:25), lest this world should glory in the vanity of its wise men, through which, a darkness having been spread over it, it had not recognized the wisdom

Editors' notes and page, col. 202

Footnotes

(b) ‹anchor: per stultitiam prædicationis› · call in col 202

Ms. Reg. et edit. Bad., Grav. et Schot., exhausit.

The Royal manuscript and the editions of Badius, Gravius and Schott: "exhausit" ("drained").

(printed under page 104)

Ita Psalterium Romanum, et S. Hilarius in Psalmos.

So the Roman Psalter, and St Hilary on the Psalms.

(printed under page 104)

(d) ‹anchor: naturæ nescii› · call in col 202

Sic ms. Vatic. et Latin. Ceteri codices, inscrutantur.

So the Vatican manuscript and Latinius. The other codices: "inscrutantur" ("search into").

(printed under page 104)

(e) ‹anchor: in vocem laudis› · call in col 202

Deest ejus in editis

"ejus" ("his") is lacking in the printed editions.

(printed under page 104)

Page

running head: EPISTOLA XII. 202
marginal letters: A ‹tidie bonus Dominus›; B ‹oculos nostros declinantes›; C ‹5. Sed postquam›; D ‹serit, et sapientibus mundi›
old-edition numerals: 61 after ‹lactentium›
other: Opening "tidie" completes "quo-" at the foot of col. 201 (set there whole). The editors' gloss "(forte quam)" printed in the text after "mensura qua" is left out as apparatus. Superscript numeral calls 3, 4 (after exclusit, Deum) left out. Foot-note p printed "II Cor. X, 15" read as 10:13 (3 and 5 alike in this type; the quotation is 10:13): check. Column ends mid-sentence at "sapientiam".

PL 61:203

Dei. Pax autem nostra Jesus, qui venit ut utraque unum faceret, et omnia aequalitate componeret, destruxit fortia, et elegit infirma: sprevit sapientia, et assumsit stulta, ut fieret aequalitas, nemine sibi quidquam proprium vendicante, cum omnem hominem non nisi divino munere salutis ac sapientiae compotem necesse esset in Domino gloriari. Itaque exsultemus cum tremore in Domino Deo nostro, qui est humilis corde, et majestate sublimis, idem sentientes in nobis, quod in Christo, qui, ut supra dixi, idcirco nobis salutis gratiam per humilitatis formulam contulit, ut qui exaltationis spiritu cadere merueramus, cordis humilitate resurgere disceremus.

of God. But our Peace is Jesus, who came to make both one (Eph. 2:14) and to set all things in order by equality: He destroyed the strong things and chose the weak; He spurned the wise things and took up the foolish, so that there might be equality (2 Cor. 8:14), with no one claiming anything as his own, since every man, made possessor of salvation and wisdom only by the gift of God, must needs glory in the Lord (1 Cor. 1:31). Let us therefore exult with trembling in the Lord our God (Ps. 2:11), who is humble of heart (Matt. 11:29) and sublime in majesty, having the same mind in ourselves as in Christ (Phil. 2:5), who, as I said above, conferred on us the grace of salvation through the pattern of humility for this reason: that we who by the spirit of exaltation had deserved to fall might learn to rise again by humility of heart.

6. Quod autem bonus Dominus crucifixus est, et resurrexit, non solum ad destructionem mortis nostrae, et ad reparationem aeternitatis operatus est, sed etiam ad praesentis vitae informationem, qua meritum acquirimus, quo vitae illius in aeternum beatae possessio praeparatur. Cruci ergo fixus est Dominus: quo mysterio pietatis atque consilio, Apostolus docet: ut solveret, inquit, parietem valli, interficeretque inimicitias, et omnem hujus mundi ambitum dispoliaret, ac de universa inimici potestate, captivans ipsam captivitatem, triumpharet, in sua carne suscipiens, inquit, similitudinem carnis peccati: non utique similitudinem carnis, quia omnibus Deus veritas: et ideo vere et corporaliter Verbum caro factum est, sed in similitudinem peccati carnis; ut qui peccatum non fecit per suam inviolabilem impassibilemque naturam, propter nos tamen, ut scriptum est, peccatum factus, id est, peccatorem susceptum in forma servi gerens. Factus enim est pro nobis maledictum, ut nos maledicto legis absolveret: de peccato damnavit peccatum, id est, peccati materiam, quae adhuc in illa Adae carne vivebat, in ipsa, quam suscipere dignatus est, Adae carne vacuavit; ac sic parietem valli, hoc est, peccatum, quod inter nos et Deum separabat, destruens, fecit utraque unum; non solum ut Judaeorum et gentium fides in Christo coiret, sed ut in unoquoque nostrum qui crederemus, natura sibi nostra congrueret; et discordia quae prius versabatur in nobis, cum spiritali affectui carnalis anima repugnaret, pace fidei solveretur. Nunc enim bellum illud antiquum, quo lex peccati repugnabat legi Dei, aboletur in Christo,

6. Now in that the good Lord was crucified and rose again, He worked not only for the destruction of our death and the restoration of eternity, but also for the shaping of the present life, in which we acquire the merit by which the possession of that life, blessed for ever, is prepared (Rom. 6:4; 1 Cor. 6:14; 2 Cor. 5:15; Col. 3:1). The Lord, then, was fixed to the cross; and by what mystery of love and of counsel, the Apostle teaches (Eph. 2:14): that He might break down, he says, the wall of the rampart, and slay the enmities, and strip bare the whole circuit of this world, and triumph over the entire power of the enemy, leading captivity itself captive (Ps. 67:19; Eph. 4:8); taking up in His own flesh, he says, the likeness of the flesh of sin (Rom. 8:3): not, indeed, the likeness of flesh, for God is truth in all things, and so the Word was truly and bodily made flesh (John 1:14), but in the likeness of the flesh of sin (Rom. 8:3); so that He who did no sin, by His inviolable and impassible nature, was nevertheless for our sake, as it is written, made sin, that is, bearing the sinner whom He had taken up in the form of a servant. For He was made a curse for us, that He might free us from the curse of the law (Gal. 3:13); of sin He condemned sin (Rom. 8:3), that is, the matter of sin, which still lived in that flesh of Adam, He emptied out in that very flesh of Adam which He deigned to take up; and so, destroying the wall of the rampart, that is, the sin which separated us from God, He made both one (Eph. 2:14); not only so that the faith of Jews and Gentiles might come together in Christ, but so that in each one of us who believed our nature might be in harmony with itself, and the discord which formerly dwelt in us, when the carnal soul fought against the spiritual affection, might be resolved by the peace of faith. For now that ancient war, in which the law of sin fought against the law of God, is abolished in Christ (Rom. 7:21),

Editors' notes and page, col. 203

Scripture references

[script. a] ‹anchor: not visible› · call in col 203 Eph. II, 14.

Ephesians 2:14.

[script. b] ‹anchor: not visible› · call in col 203 II Cor. VIII, 14.

2 Corinthians 8:14.

[script. c] ‹anchor: not visible› · call in col 203 I Cor. I, 31.

1 Corinthians 1:31.

[script. d] ‹anchor: not visible› · call in col 203 Psal. II, 11.

Psalm 2:11.

[script. e] ‹anchor: not visible› · call in col 203 Matth. XI, 29.

Matthew 11:29.

[script. f] ‹anchor: not visible› · call in col 203 Philip. II, 5.

Philippians 2:5.

[script. g] ‹anchor: not visible› · call in col 203 Rom. VI, 4; I Cor. VI, 14; II Cor. V, 15; Col. III, 1.

Romans 6:4; 1 Corinthians 6:14; 2 Corinthians 5:15; Colossians 3:1.

[script. h] ‹anchor: …cet (first word cut off above)› · call in col 203 Ephes. II, 14.

Ephesians 2:14.

[script. i] ‹anchor: captivans ipsam captivitatem› · call in col 203 Psal. LXVII, 19; Ephes. IV, 8.

Psalm 67:19; Ephesians 4:8.

[script. j] ‹anchor: similitudinem carnis peccati› · call in col 203 Rom. VIII, 3.

Romans 8:3.

[script. k] ‹anchor: Verbum caro factum est› · call in col 203 Johan. I, 14.

John 1:14.

[script. l] ‹anchor: similitudinem peccati carnis› · call in col 203 Rom. VIII, 3.

Romans 8:3.

[script. m] ‹anchor: maledicto legis absolveret› · call in col 203 Gal. III, 13.

Galatians 3:13.

[script. n] ‹anchor: de peccato damnavit peccatum› · call in col 203 Rom. VIII, 3.

Romans 8:3.

[script. o] ‹anchor: fecit utraque unum› · call in col 203 Eph. II, 14.

Ephesians 2:14.

[script. p] ‹anchor: aboletur in Christo› · call in col 203 Rom. VII, 21.

Romans 7:21.

[script. q] ‹anchor: not visible› · call in col 204 Col. III, 5.

Colossians 3:5.

[script. r] ‹anchor: not visible› · call in col 204 I Cor. IX, 27; Phil. III, 13.

1 Corinthians 9:27; Philippians 3:13.

[script. s] ‹anchor: not visible› · call in col 204 Deut. VI, 13, et X, 20; Matth. IV, 7; Luc. IV, 8.

Deuteronomy 6:13 and 10:20; Matthew 4:7; Luke 4:8.

[script. t] ‹anchor: not visible› · call in col 204 Rom. VIII, 20.

Romans 8:20.

[script. u] ‹anchor: aqua vinum› · call in col 204 Isai. I, 22.

Isaiah 1:22.

[script. v] ‹anchor: dulce amaris› · call in col 204 Isai. V, 20.

Isaiah 5:20.

[script. x] ‹anchor: meritum humilitatis› · call in col 204 Eccli. XIX, 23.

Ecclesiasticus (Sirach) 19:23.

[script. y] ‹anchor: in mirabilibus super me› · call in col 204 Psal. CXXX, 1.

Psalm 130:1.

Editors' notes

(printed under page 105)

(a) ‹anchor: not visible› · call in col 203

Hanc vocem addidimus ex mss. Vatic. et Vien. et edit. Grin.

We have added this word from the Vatican and Vienna manuscripts and Grinaeus's edition.

(printed under page 105)

(b) ‹anchor: not visible› · call in col 203

Sic ms. Vaticanus. Ceteri, corde humilitatis. Lectio quam restituimus ex ms. Vaticano, semel et iterum confirmatur n. 8.

So the Vatican manuscript. The others: "corde humilitatis" ("with a heart of humility"). The reading we have restored from the Vatican manuscript is confirmed more than once in no. 8.

(printed under page 105)

Ita edit. Schot. et Sacchin.; alii codices, faciens. Hic restituta lectio confirmatur ex epist. 37, n. 2.

So Schott's edition and Sacchini; other codices: "faciens" ("making"). The reading restored here is confirmed by Letter 37, no. 2.

(printed under page 105)

(d) ‹anchor: not visible› · call in col 203 or 204

Abest sed a ms. Reg. et editis 4.

"sed" ("but") is absent from the Royal manuscript and four printed editions.

(printed under page 105)

Page

running head: 203 S. PAULINI NOLANI EPISCOPI
marginal letters: A ‹Dei. Pax autem nostra Jesus›; B ‹resurrexit, non solum ad destructionem›; C ‹sibilemque naturam, propter nos tamen›; D ‹peccati repugnabat legi Dei›
old-edition numerals: 62 after ‹vacuavit;›

PL 61:204

cum spiritus Deo serviens subactam sibi animam fide temperat, et vicissim animam Deo servientem in omne obsequium caro ministra comitatur.

when the spirit, serving God, tempers by faith the soul made subject to it, and in turn the flesh, as handmaid, attends the soul that serves God in every obedience.

7. Quam ob rem Domini passione et resurrectione non solum ad spem ac fidem resurrectionis instruimur; sed ut non sola resolutione carnali, sed et voluntaria ab hoc seculo recessione mori noverimus; et moriendo per fidem huic mundo, vivificemur Deo. Vita enim hujus mundi amica, mors animae est. Ob hoc nobis Apostolus dicit: Mortificate in terra membra vestra. Quotidie se ipse testatur mori, lividum faciens corpus suum, et obliviscens quae retro sunt, atque in priora se porrigens. In quo humilitatem pariter et sublimitatem decet: quia conteri corpus sine humilitatis spiritu non potest, nec anima in coelestia surgere, nisi mortificatione membrorum. Attamen et ipsius nobis humilitatis servanda mensura est, ut non nisi timore divino humiliemur uni Domino: Dominum enim Deum tuum adorabis, et ipsi soli servies; cui servire, libertas est. Nemini enim subjectus est, qui se soli Deo subjecit. Ut contra omnibus infimis, vel spiritibus, vel aliis creaturis, vel suis vitiis et cupiditatibus servit, qui vult liber esse justitiae. Est autem et sancta superbia, et humilitas iniqua: nam et justificatur superbia quae huic mundo superbit, et contemnit hoc seculum, omnibusque magnis ejus et dulcibus ac speciosis abutitur, intenta coelestibus rebus, et praeceptis subjecta divinis. Contra autem illa humilitas condemnatur, quae non ex fide, sed ex ignavia mentis hominibus adducitur, et humanam gratiam magis quam suam salutem curat; mendacii famula, veritatis inimica, libertatis expers, iniquitati obnoxia, miscens aqua vinum, id est, veritatis merum aquoso adulationis enervans. In hujusmodi humilitatem specialiter mihi videtur vox illa contendi, quae denuntiat, vae dicentibus malo bonum, et dulce amaris, et injustis justitiam praedicantibus: quos et per Salomonem, sicut nosti, veritas exsecratur.

7. Wherefore by the Lord's passion and resurrection we are instructed not only unto the hope and faith of the resurrection, but also so that we may know how to die, not by the dissolution of the flesh alone but also by a voluntary withdrawal from this world, and, dying to this world by faith, may be made alive to God. For the life that is friend to this world is the death of the soul. For this reason the Apostle says to us: Mortify your members upon the earth (Col. 3:5). He testifies that he himself dies daily, making his body livid, and forgetting the things that are behind, and stretching himself out towards those that are before (1 Cor. 9:27; Phil. 3:13). In this he teaches humility and sublimity alike: for the body cannot be crushed without the spirit of humility, nor can the soul rise to heavenly things except by the mortification of the members. Yet even of humility itself a measure must be kept by us, so that we humble ourselves, and only out of the fear of God, to the one Lord: for you shall adore the Lord your God, and Him alone shall you serve (Deut. 6:13 and 10:20; Matt. 4:7; Luke 4:8); and to serve Him is freedom. For he is subject to no one who has subjected himself to God alone (Rom. 8:20). So, on the contrary, he who wishes to be free of justice serves all the lowest things, whether spirits, or other creatures, or his own vices and desires. But there is also a holy pride, and an unjust humility: for that pride is justified which is proud towards this world, and despises this age, and disdains to use all its great and sweet and beautiful things, intent on heavenly things and subject to the divine precepts. On the other hand that humility is condemned which is brought before men not out of faith but out of sloth of mind, and cares for human favour more than for its own salvation: the handmaid of falsehood, the enemy of truth, without share in freedom, bound over to iniquity, mixing wine with water (Isa. 1:22), that is, enervating the pure wine of truth with the wateriness of flattery. Against humility of this kind, it seems to me, that voice is especially directed which proclaims woe to those who say 'good' to evil and 'sweet' to bitter things (Isa. 5:20), and who preach justice to the unjust; whom truth also execrates through Solomon, as you know.

8. Bene autem nos brevi psalmo, sed pleno magisterio, beatus Psalmista conformat ad nostri moderaminis temperamentum, cum precibus suis praetendit meritum humilitatis, dicens: Domine, non est exaltatum cor meum, neque elati sunt oculi mei. Neque ambulavi in magnis, neque in mirabilibus super me. Et deinde qui se pro cordis humilitate respici

8. Well does the blessed Psalmist, in a short psalm but one full of teaching, shape us to the right tempering of our self-governance, when in his prayers he holds forth the merit of humility (Sir. 19:25), saying: Lord, my heart is not exalted, nor are my eyes lifted up. Neither have I walked in great things, nor in wonders above me (Ps. 130:1). And then he who had asked, for the humility of his heart, to be looked upon

Editors' notes and page, col. 204

Footnotes

(e) ‹anchor: not visible› · call in col 204

Sic ms. Vaticanus codex. In aliis, At.

So the Vatican manuscript codex. In others: "At" ("But").

(printed under page 105)

(f) ‹anchor: obnoxia, miscens› · call in col 204

Mss. Vien. Reg., aquam vino. Latin., aquæ vinum adulationis.

The Vienna and Royal manuscripts: "aquam vino" ("water with wine"). Latinius: "aquae vinum adulationis" ("the wine of the water of flattery").

(printed under page 105)

(g) ‹anchor: veritatis merum› · call in col 204

Ita ms. Vatic. et edit. Rosv. At ms. Reg. cum editis 4, aquis adulationis.

So the Vatican manuscript and Rosweyde's edition. But the Royal manuscript with four printed editions: "aquis adulationis" ("with the waters of flattery").

(printed under page 105)

(h) ‹anchor: væ dicentibus› · call in col 204

Sic mss. Reg. et Vien. cum editis 4. At ms. Vatic. et edit. Grin. faventibus Vulgata et versione LXX, malum bonum, dulce amarum, et injustitiam justitiam prædicantibus.

So the Royal and Vienna manuscripts with four printed editions. But the Vatican manuscript and Grinaeus's edition, with the Vulgate and the Septuagint version in their favour: "evil good, sweet bitter, and preaching injustice as justice".

(printed under page 105)

(i) ‹anchor: qui se› · call in col 204

Ita ms. Regius. Ceteri codd., præ.

So the Royal manuscript. The other codices: "prae" ("before / because of").

(printed under page 105)

Page

running head: NOLANI EPISCOPI 204
marginal letters: A ‹cum spiritus Deo serviens›; B ‹surgere, nisi mortificatione membrorum›; C ‹adducitur, et humanam gratiam›; D ‹me. Et deinde qui se›
old-edition numerals: 63 after ‹malo›

PL 61:205

depoposcerat, dicit: Si non humiliter sentiebam, sed exaltavi animam meam: Sicut ablactatum super matrem suam, ita retribues in animam meam. Ideo retributionem postulat, quia non humiliter senserit, sed animam suam exaltaverit. Nonne videbitur discordare sibi Prophetae sententia, nisi ita haec discernamus intellectu, sicut in ipsius spiritu et corde, ita ut sibi congruerent, fuere distincta? Convenienter enim et humiliter dictum est timore divino, qui sacrificium Deo, ut ipse testatur, spiritum contribulatum et cor humiliatum offerebat. Salva tamen humilitate cordis, idem exaltabat animam suam non humiliter sentiens: quia non terrena sapiens, Deo mentem habebat affixam, unicum bonum ducens Deo adhaerere, et ponere in Deo spem suam. Unde et Apostolus, qui nos humilitatem docet, ut ea potissimum imitatores Christi esse studeamus: Hoc enim, inquit, sentite in vobis, quod et in Christo, qui non rapinam arbitratus est esse se aequalem Deo, sed exinanivit se, formam servi accipiens; idem tamen ad exaltandam animam in superna et divina nos provocat, cum dicit: Quae sursum sunt quaerite, ubi Christus est in dextera et gloria Dei Patris.

says: If I was not humbly minded, but exalted my soul: as a child weaned upon its mother, so wilt Thou repay my soul (Ps. 130:2, according to the Septuagint). He asks for repayment because he was not humbly minded but exalted his soul. Will not the Prophet's statement seem to be at variance with itself, unless we distinguish these things in our understanding just as they were distinguished in his own spirit and heart, in such a way that they agreed with each other? For it was fittingly and humbly said, in the fear of God, by one who offered to God as sacrifice, as he himself testifies, a troubled spirit and a humbled heart (Ps. 50:19). Yet, with humility of heart kept safe, the same man exalted his soul, not being humbly minded: for, not savouring earthly things, he had his mind fixed upon God, counting it the one good to cleave to God and to put his hope in God (Ps. 72:28). Hence the Apostle too, who teaches us humility so that by it above all we may strive to be imitators of Christ, says: For have this mind in yourselves which was also in Christ, who did not think it robbery to be equal to God, but emptied Himself, taking the form of a servant (Phil. 2:5); and yet the same Apostle summons us to exalt the soul to the heavenly and divine things, when he says: Seek the things that are above, where Christ is at the right hand and in the glory of God the Father (Col. 3:1).

9. Quamobrem tenentes hanc et humilitatis et exaltationis regulam, utrumque hoc (quod in perversitate, quam supra dixi, peccatum habet; in directione, qua docemur, gratiam obtinet) suis ordinibus mensurisque teneamus pietate, et humiliantes cor Deo, et exaltantes animam ad Dominum nostrum, nihil nisi illum timeamus, nihil supra illum diligamus. Jugo tantum ipsius quod est suave, et oneri illius quod est leve, colla subdamus; ut supra omne potestatis inimicae jugum liberi, in coelestia subvehamur. Nam et ob hoc Domini nostri jugum suave, et onus leve est, quia e terrenis nos et inferis elevat, et in excelsa regni coelestis attollit. Levitas enim omnis altipeta est, et sursum versus vigore subtilitatis effertur.

9. Wherefore, holding this rule of both humility and exaltation, let us keep each of the two (which in the perversity I spoke of above incurs sin, and in the right direction in which we are taught obtains grace) in its own order and measure with piety, both humbling the heart to God and exalting the soul to our Lord; let us fear nothing but Him, love nothing above Him. To His yoke alone, which is sweet, and to His burden, which is light, let us submit our necks (Matt. 11:29), so that, free above every yoke of the enemy's power, we may be borne up to heavenly things. For this is why our Lord's yoke is sweet and His burden light: because it lifts us up out of earthly and infernal things and raises us to the heights of the heavenly kingdom. For all lightness seeks the heights, and is carried upward by the vigour of its fineness.

10. Huic autem gratiae contraria peccati pondera deprimunt, et in inferna deducunt; quae quanti sint oneris, Propheta testatur cum gemens clamat: Superposuerunt iniquitates meae caput meum, et sicut onus grave gravatae sunt super me. Sed gratiae Domino Jesu Deo nostro, qui potens est liberare nos de corpore mortis hujus, per multitudinem miserationum suarum, et divitias bonitatis suae, quibus superabundat

10. But the weights of sin, contrary to this grace, press us down and lead us down to the underworld; and how heavy a burden they are the Prophet testifies when he cries out groaning: My iniquities have gone over my head, and like a heavy burden they have weighed down upon me (Ps. 37:5, according to the Roman Psalter). But thanks to the Lord Jesus our God, who is able to deliver us from the body of this death (Rom. 7:24), through the multitude of His mercies (Ps. 50:3) and the riches of His goodness (Rom. 2:4), with which He superabounds

Editors' notes and page, col. 205

Scripture references

[script. a] ‹anchor: not visible› · call in col 205 Psal. CXXX, 2, sec. LXX.

Psalm 130:2, according to the Septuagint.

[script. b] ‹anchor: not visible› · call in col 205 Psal. L, 19.

Psalm 50:19.

[script. c] ‹anchor: not visible› · call in col 205 Psal. LXXII, 28.

Psalm 72:28.

[script. d] ‹anchor: not visible› · call in col 205 Philip. II, 5.

Philippians 2:5.

[script. e] ‹anchor: not visible› · call in col 205 Col. III, 1.

Colossians 3:1.

[script. f] ‹anchor: colla subdamus› · call in col 205 Matth. XI, 29.

Matthew 11:29.

[script. g] ‹anchor: gravatæ sunt super me› · call in col 205 Psal. XXXVII, 5, juxta Psalter. Rom.

Psalm 37:5, according to the Roman Psalter.

[script. h] ‹anchor: corpore mortis hujus› · call in col 205 Rom. VII, 24.

Romans 7:24.

[script. i] ‹anchor: multitudinem miserationum suarum› · call in col 205 Psal. L, 3.

Psalm 50:3.

[script. j] ‹anchor: divitias bonitatis suæ› · call in col 205 Rom. II, 4.

Romans 2:4.

[script. k] ‹anchor: not visible› · call in col 205 or 206 Psal. XVI, 7.

Psalm 16:7.

[script. l] ‹anchor: not visible› · call in col 205 or 206 Psal. XXXIX, 13.

Psalm 39:13.

[script. m] ‹anchor: not visible› · call in col 205 or 206 Isai. VI, 5.

Isaiah 6:5.

[script. n] ‹anchor: not visible› · call in col 205 or 206 Exod. XXXII, 32.

Exodus 32:32.

[script. o] ‹anchor: qui in hoc mundo› · call in col 206 I Johan. IV, 4.

1 John 4:4.

Editors' notes

(printed under page 106)

(a) ‹anchor: not visible› · call in col 205

Sic LXX, Psalterium vetus Græc. et Rom., S. Hilarius et S. Augustinus in commentario super Psalmos, et omnes excusi et mss. codices, præter Vien., in quo super matre sua, ita retributio, ut in Vulgata.

So the Septuagint, the old Greek and Roman Psalters, St Hilary and St Augustine in their commentaries on the Psalms, and all the printed and manuscript codices, except the Vienna, which has "super matre sua, ita retributio" ("upon his mother, so is the reward"), as in the Vulgate.

(printed under page 106)

(b) ‹anchor: not visible› · call in col 205

Ita Psalterium Romanum, LXX, S. Hilarius, nec multo aliter Ambrosius.

So the Roman Psalter, the Septuagint and St Hilary, and Ambrose not much differently.

(printed under page 106)

Expunximus verbum dicent, quod abest a ms. Vaticano, nec male.

We have struck out the word "dicent" ("they will say"), which is absent from the Vatican manuscript, and rightly so.

(printed under page 106)

(d) ‹anchor: et inferis› · call in col 205

Ita mss. Reg. et Vatic. Alii, levat.

So the Royal and Vatican manuscripts. Others: "levat" ("lifts").

(printed under page 106)

(e) ‹anchor: Superposuerunt iniquitates› · call in col 205

Ita Psalterium Romanum, S. Ambrosius, et Paulinus, epist. 40, n. 4.

So the Roman Psalter, St Ambrose, and Paulinus, Letter 40, no. 4.

(printed under page 106)

(f) ‹anchor: not visible› · call in col 205 or 206

Pronum fuit emendare juxta ms. Vatic. ministrans; videtur enim respexisse Paulinus ad locum Apostoli I Timoth. IV, bonus eris minister Christi Jesu, enutritus verbis fidei.

It would have been easy to correct to "ministrans" ("ministering") following the Vatican manuscript; for Paulinus seems to have had in view the Apostle's passage, 1 Timothy 4: "you will be a good minister of Christ Jesus, nourished in the words of faith".

(printed under page 106)

(g) ‹anchor: not visible› · call in col 205 or 206

Ita mss. Reg. et Vien. cum editis tribus. Alii, carnis.

So the Royal and Vienna manuscripts with three printed editions. Others: "carnis" ("of the flesh").

(printed under page 106)

Page

running head: 205 EPISTOLA XII.
marginal letters: A ‹spici depoposcerat, dicit›; B ‹Apostolus, qui nos humilitatem›; C ‹diligamus. Jugo tantum›; D ‹num suarum, et divitias›
old-edition numerals: 64 after ‹regni›

PL 61:206

abundantiae peccatorum nostrorum, et salvos facit sperantes in se. Apud quem credimus, quia et orationum tuarum pro nobis agantur excubiae. Scimus enim quia a pueritia ipsi militans, et sacris litteris enutritus, nulla conversationis terrenae et carneae labe pollutus, invenisti gratiam in conspectu Altissimi, et pro nobis de silva hujus seculi ad gregem vel ad currum Domini sero captis, quoniam multiplicatae sunt iniquitates nostrae super capillos capitis nostri, et indigni sumus, quorum nomina divinis auribus ingerantur, ne forte et labia tua immunda fiant cum nos nominaveris, et necesse sit os tuum igneo carbone perstringi, potes tamen vel humilitate vel fiducia vatis antiqui dicere: Domine, dimitte illis, aut dele me de libro tuo. Quod ille divini colloquii particeps, non salutis suae negligens, nec insolens Domino, profundi arte consilii ausus est dicere; ut Domino justo debitum peccatori populo interitum comminanti, oblationem suae potius abolitionis opponeret, divinae videlicet pietatis justitiaeque securus, ut parceret et injustis misericordia Domini, dum justum non potest delere justitia.

over the abundance of our sins, and saves those who hope in Him (Ps. 16:7). With Him, we believe, the vigils of your prayers too are kept on our behalf. For we know that, soldiering for Him from boyhood and nourished on the sacred writings, defiled by no stain of earthly and fleshly conduct, you have found grace in the sight of the Most High; and for us, caught late out of the forest of this world for the flock or for the chariot of the Lord, since our iniquities are multiplied above the hairs of our head (Ps. 39:13) and we are unworthy to have our names brought to the divine ears, lest perhaps your lips too should become unclean when you name us (Isa. 6:5) and your mouth have to be seared with a fiery coal, you can nevertheless say, with either the humility or the confidence of the ancient prophet: Lord, forgive them, or blot me out of Thy book (Exod. 32:32). This he, a sharer in converse with God, neither careless of his own salvation nor insolent towards the Lord, dared to say by the art of a profound counsel: so that, when the just Lord threatened the sinful people with the destruction they deserved, he might set against it instead the offering of his own blotting-out, secure, that is, in the divine love and justice alike, so that the mercy of the Lord might spare even the unjust, since justice cannot blot out the just.

11. Hac et pro nobis Dominum altissimum conditione constringe, ut dum eximere te libro suo non potest, per obtentum justi sui recipiat injustos. Nam quia major est, qui in nobis est, quam qui in hoc mundo; ideo fortior est justitia pro peccatoribus defendendis, quam iniquitas adversus patrocinia Sanctorum. Vellem quantum in me est adhuc prorogare sermonem, nisi et charta deficiens, et metus fatigationis tuae cogeret verbis modum poni, et epistolam terminari. Tu in omnibus indulge temeritati meae, et responde mihi, ut consoler et instruar litteris tuis.

11. Bind the most high Lord by this condition on our behalf too, so that, since He cannot remove you from His book, He may receive the unjust through the plea of His just one. For since He who is in us is greater than he who is in this world (1 John 4:4), justice is therefore stronger in defending sinners than iniquity is against the patronage of the saints. I should like, so far as in me lies, to prolong my discourse still further, were it not that both the failing paper and the fear of wearying you compel me to set a limit to my words and bring the letter to an end. Do you in all things pardon my rashness, and answer me, that I may be consoled and instructed by your letter.

12. Nunc Sanemarium portitorem hujus epistolae commendamus specialiter unanimitati tuae; ut, sicut rogavimus sanctum episcopum et patrem nostrum, ita ordinetur a vobis. Conservum enim eum, data in Domino libertate, reddidimus: sed vobis in domo Domini serviat delegatis ad parentum nostrorum memoriam obsequiis, ut per religiosam servitutem obtinere firmam libertatem sub vestra defensione mereatur. Age et apud sanctum presbyterum fratrem Exsuperium, ut in casa Ecclesiae terrulam, qua victum suum procuret, accipiat. Praeterea rogo, ut

12. Now we commend especially to your unanimity Sanemarius, the bearer of this letter, so that, as we asked our holy bishop and father, he may be appointed by you. For we have made him our fellow servant, having given him his freedom in the Lord; but let him serve you in the house of the Lord in the duties assigned to the memory of our parents, so that through religious service he may deserve to obtain a firm freedom under your protection. Prevail also with the holy priest, brother Exsuperius, that he may receive a small plot of land on the Church's estate, by which to provide his living. Moreover, I ask that

Editors' notes and page, col. 206

Footnotes

(h) ‹anchor: 12. Nunc› · call in col 206

Sic emendavimus ex mss. codicibus. Ante erat sane Marium.

So we have corrected it from the manuscript codices. Formerly it read "sane Marium" ("indeed Marius").

(printed under page 106)