PL 61 · cols. 350–356

Paulinus of Nola, Letters

Letters XXXV–XXXVII

orat tuam. Non sui negligentes, sed amore translato, in te quisque se diligit, et tuam vitam suae vitae precatur; quia tuus fructus illius vita est, et divitiae tuae illius opes, et paupertates tuae illius divitiae sunt. In omnibus ecclesiis pro te rogant, in omnibus plateis tibi gratulantur; et in locis singulis ad commemorationem tui nominis eriguntur benedicentes Dominum, et absentem te in suis manibus exosculantur. Semper te vident, et numquam te non vident, quia animo complectuntur, quo cernimus absentes. Inscriptus es enim et impressus cordibus eorum per multam tuam in eos humanitatem. Nec famem metuunt, securi ciborum tuorum: neque hiemem pertimescunt, quia tu praevenis et excludis hiemem vestium praeparatu. Beatus homo, quem veniens Dominus inveniet ita facientem.

prays for yours. Not neglectful of themselves, but with their love transferred, each loves himself in you, and prays for your life as for his own; because your fruit is his life, and your riches are his wealth, and your poverties are his riches. In all the churches they ask on your behalf, in all the streets they congratulate you; and in every place, at the mention of your name, they rise up blessing the Lord, and kiss you, though absent, in their hands. They always see you, and never fail to see you, because they embrace you with the mind, by which we see the absent. For you are inscribed and imprinted on their hearts through your great kindness towards them. They do not fear hunger, secure of your food; nor do they dread the winter, because you forestall and shut out the winter by your provision of clothing. Blessed is the man whom the Lord at His coming shall find so doing (Matt. 24:46).

EPISTOLA XXXV.

LETTER XXXV.

Beatissimo et venerabili semper nobis desiderantissimo Patri DELPHINO, PAULINUS.

To the most blessed and venerable Father Delphinus, ever most longed for by us, Paulinus.

Breves sanctae affectionis tuae litteras magno affectu nobis copiosas, in toto, quo desideravimus, corde suscepimus. Sed quia omni rei tempus est, nunc ut in tempore contristationis, tempus etiam breviandi sermonis esse visum est. Contristatos autem nos vehementer fatemur, non tam de obitu corporali fratris nostri, quam de negligentia ejus spiritali, quia relinquendarum istic potius curarum, quam providendorum illic remediorum memor, posthabenda praeposuit, et praeponenda posthabuit. Quem oportuit et illa potiora pro se curare, et haec temporalia pro filiis non praetermittere. Unde petimus ut paterna affectione compatiens huic nostro dolori meminisse digneris, et illum quondam spiritalem tibi filium gratia Dei fuisse progenitum, et ideo tuae specialiter curae hanc esse causam, ne pietatem tuam, quae nobis filiis gloriabatur, dilapidata hereditariae portionis substantia confundamus: sed potius ut orationibus tuis condonetur tibi, ut et illius animam vel de minimo sanctitatis tuae digito distillans refrigerii gutta respergat, et nobis, dum tempus est, recurrentibus ad te et clamantibus: Pater, peccavimus in coelum et in te, jam non sumus digni vocari filii tui: pro confessione peccati divina miseratio te interveniente succurrat. Ne pro absumta patris aeterni substantia, quam quotidie peccata nostra dilapidant, obruamur pudore redeundi, et in longinqua regione commorati

The brief letter of your holy affection, rich for us in great affection, we received with the whole heart with which we had longed for it. But since there is a time for every thing (Eccl. 3:1, according to the Septuagint), now, as in a time of sorrow, it has seemed to be a time also for shortening our speech. For we confess that we are grievously saddened, not so much at the bodily death of our brother as at his spiritual negligence, because, mindful rather of the cares to be left behind here than of the remedies to be provided there, he put first what should have been put after, and put after what should have been put first. He ought both to have cared for those better things for himself, and not to have neglected these temporal things for his children (2 Cor. 12:14). Hence we ask that, sharing this grief of ours with a father's affection, you deign to remember that he too was once, by the grace of God, begotten a spiritual son to you, and that this cause is therefore especially your care, lest we put to shame your fatherly love, which used to glory in us as sons, by squandering the substance of our inherited portion (Luke 15:13): but rather that it may be granted to you through your prayers that a drop of refreshment, distilling even from the least finger of your holiness, may sprinkle his soul (Luke 16:24), and that the divine mercy, through your intercession, may succour us also, while there is time, as we run back to you and cry out: Father, we have sinned against heaven and before you, we are no longer worthy to be called your sons (Luke 15:18), for the confession of our sin. Lest, for the substance of the eternal Father consumed, which our sins squander daily, we be overwhelmed with shame at returning, and, having lingered in a far country,

Editors' notes and page, col. 350

Footnotes

(g) ‹anchor: omni rei tempus est› · call in col 350

Eccl. III, 1, sec. LXX.

Ecclesiastes 3:1, according to the Septuagint.

(printed under page 178)

(h) ‹anchor: praeponenda posthabuit› · call in col 350

II Cor. XII, 14.

2 Corinthians 12:14.

(printed under page 178)

(i) ‹anchor: substantia confundamus› · call in col 350

Luc. XV, 13.

Luke 15:13.

(printed under page 178)

(j) ‹anchor: refrigerii gutta respergat› · call in col 350

Luc. XVI, 24.

Luke 16:24.

(printed under page 178)

(k) ‹anchor: vocari filii tui› · call in col 350

Luc. XV, 18.

Luke 15:18.

Editors' notes (*) ‹anchor: EPISTOLA * XXXV› · call in col 350 Alias 19; quae autem 35 erat, nunc 43. Scripta anno 403.

Formerly 19; and the one that was 35 is now 43. Written in the year 403.

(printed under page 178)

(e) ‹anchor: nobis (e) desiderantissimo› · call in col 350

Ita mss. Reg. et Vien. At editi habent, desideratissimo.

So the Royal and Vienna manuscripts. But the editions have "desideratissimo" (most longed-for).

(printed under page 178)

(f) ‹anchor: tuae digito› · call in col 350

ms. Reg., destillans. Sic omnes codices ad epist. 23 ad Severum, n. 33, in fine, quasi rores in hac seculi nocte destillant, et n. 36, guttam coelestis sapientiae destillare. Utraque lectio recepta. Vide ep. 19, n. 3.

The Royal manuscript has "destillans". So all the manuscripts at Letter 23, to Severus, no. 33, at the end, "quasi rores in hac seculi nocte destillant" (they drip like dew in this world's night), and no. 36, "guttam coelestis sapientiae destillare" (to let fall a drop of heavenly wisdom). Both readings are accepted. See Letter 19, no. 3.

(printed under page 178)

(g) ‹anchor: in longinqua regione› · call in col 350

Ex ms. Viennensi codice emendavimus, commorati. Edit. Schot., commorantes. Ante erat commorantium.

We have corrected it from the Vienna manuscript: "commorati". Schott's edition has "commorantes". Before, it read "commorantium".

(printed under page 178)

Editors' prose

Paulinus commendat Delphini precibus animam demortui fratris sui, et seipsum.

Paulinus commends to the prayers of Delphinus the soul of his brother who has died, and himself.

Page

running head: EPISTOLA XXXV.
marginal letters: A tem orat tuam; B Dominus inveniet ita facientem; C praeposuit, et praeponenda; D niente succurrat
old-edition numerals: 220 after sanctitatis
other: column opens with "tem", the end of "salutem" (set whole at the foot of col. 349). Last word hyphenated "com-" completed as "commorati" from the top of col. 351 (the reading emended by the editors from the Vienna ms., foot note (g)). Editors' prose seen: italic argumentum under the title of Ep. XXXV ("Paulinus commendat Delphini precibus animam demortui fratris sui, et seipsum."), set above under Editors' prose, not in the text; the title's asterisk (dating note) left out of the text. Numbered note calls 18–19, 1 and letter calls left out. "absumta" set as printed. Scripture note f (Matth. XXIV, 46, at "facientem") and editors' note (d) (at "illius opes, (d) et paupertates") are called in this column; both are set in n349 (labelled "col 349 or 350") and are not repeated here (Q3).

PL 61:351

in custodiam escamque porcorum indignam, quod nefas est, deducamur.

we be brought down, which heaven forbid, to the keeping of swine and their unworthy food.

EPISTOLA XXXVI.

LETTER XXXVI.

Sancto et merito venerabili, ac dilectissimo AMANDO, PAULINUS.

To the holy and deservedly venerable and most beloved Amandus, Paulinus.

1. Dulcissimum oris vestri gustum in brevi sanctitatis vestrae sermone libavimus. Nam sicut mellis gutta idem sapit quod totus favus, sic et in uno licet verbo stillicidium linguae vestrae totum sanctae animae vestrae saporem refert: quia quidquid de bono thesauro promitur, bonum atque pretiosum est. Nec ideo margarita vilis est, quia exigua; sed ideo magis pretiosa, quia et in exiguo modo magnum pretium habet, ita ut, sicut Evangelica quoque testatur autoritas, profligatis etiam comparanda patrimoniis appetatur. Sed et granum sinapis, quod minimum videtur in semine, maximum tamen exstat in olere. Cujus seminis verbum quia in vobis satum est, et in corde vestro viget, unde cor ardens habetis in via Domini, ideo etiam brevis sermo vester dulcedinem simul ac vigorem verbi coelestis tenet, et nobis ministrat, ut nos etiam vestrae prudentiae sale condiamur.

1. We have tasted the sweetest savour of your mouth in the brief letter of your Holiness. For as a drop of honey tastes the same as the whole comb, so too the dripping of your tongue, even in a single word, carries the whole savour of your holy soul: because whatever is brought out of a good treasure is good and precious (Matt. 12:35; Luke 6:45). Nor is a pearl worthless because it is small; but rather it is the more precious, because even in a small measure it has a great price, so that, as the authority of the Gospel also testifies, it is sought to be bought even at the cost of whole patrimonies squandered (Matt. 13:46; 13:32). And the grain of mustard too, which seems least as a seed, yet stands out greatest as a herb. And because the word of this seed is sown in you and is vigorous in your heart, whence you have a burning heart in the way of the Lord (Luke 24:32), therefore even your brief letter holds both the sweetness and the vigour of the heavenly word, and ministers it to us, so that we too are seasoned with the salt of your wisdom (Col. 4:6).

2. Et ideo nos quoque imitabimur in hac epistola parcimoniam sermonis vestri, etsi plenitudinem sensus vestri non valeamus imitari; hoc tantum respondentes, quod praecipue cum haec scriberemus, curae nobis erat ex recenti dolore fraternae divulsionis: quem etiamsi temporaliter ab hoc seculo sciamus assumtum, in illo nobis cito consequendum, tamen ea verius causa obisse lugemus, quia ex his quae gesta ab ipso, in finem ejus vel ordinata sunt, peccatis magis nostris quam votis congrua egisse perspeximus, ut mallet ad Dominum debitor transire quam liber. Ob hoc impense rogamus, ut quasi frater, quod nobis in Domino esse dignaris, unanimos fratres juvans, et hanc meritis fidei tuae mercedem accumules, ut pro eo infirmitati nostrae compatiaris, et orandi labore conspires; ut misericors et miserator Deus, qui facit omnia in coelo et in terra, et in mari, et abyssis, refrigeret animam ejus stillicidiis misericordiae suae per orationes vestras. Quia sicut ignis accensus ab eo ardebit usque ad inferos deorsum, ita proculdubio etiam ros indulgentiae ejus inferna penetrabit, ut roscido pietatis ejus

2. And therefore we too will imitate in this letter the sparingness of your speech, though we cannot imitate the fullness of your sense; answering only this, which was chiefly on our mind as we wrote these things, from the fresh grief of a brother torn from us: whom, even though we know him to have been taken for a time from this world, soon to be followed by us into that other, we nevertheless mourn as dead for this truer reason, that from the things which were done by him, or ordered at his end, we have perceived that he acted in a way more agreeable to our sins than to our wishes, so that he chose to pass to the Lord a debtor rather than free. For this reason we earnestly ask that, as a brother, which you deign to be to us in the Lord, helping brothers of one mind (Prov. 18:19), you heap up this reward too for the merits of your faith, that you share our weakness on his behalf, and join with us in the labour of praying; that the merciful and compassionate God, who does all things in heaven and on earth, and in the sea, and in the deeps (Ps. 134:6), may refresh his soul with the droppings of His mercy through your prayers. For as the fire kindled by Him shall burn down even to hell (Deut. 32:22), so beyond doubt the dew of His pardon also will penetrate the lower regions, so that in the dewy

Editors' notes and page, col. 351

Footnotes

Scripture references (printed under page 179)

(a) ‹anchor: not visible› · call in col 351

Matth. XII, 35; Luc. VI, 45.

Matthew 12:35; Luke 6:45.

(printed under page 179)

(b) ‹anchor: not visible› · call in col 351

Matth. XIII, 46; Matth. XIII, 52.

Matthew 13:46; Matthew 13:52.

(printed under page 179)

Luc. XXIV, 32.

Luke 24:32.

(printed under page 179)

(d) ‹anchor: sale condiamur› · call in col 351

Col. IV, 6.

Colossians 4:6.

(printed under page 179)

(e) ‹anchor: unanimos fratres juvans› · call in col 351

Prov. XVIII, 19.

Proverbs 18:19.

(printed under page 179)

(f) ‹anchor: et abyssis› · call in col 351

Psal. CXXXIV, 6.

Psalm 134:6.

(printed under page 179)

(g) ‹anchor: inferos deorsum› · call in col 351

Deut. XXXII, 22.

Deuteronomy 32:22.

(printed under page 179)

(h) ‹anchor: not visible› · call in col 351 or 352

Psal. XXXVIII, 5.

Psalm 38:5.

(printed under page 179)

(i) ‹anchor: not visible› · call in col 351 or 352

Psal. CI, 25.

Psalm 101:25.

(printed under page 179)

(j) ‹anchor: not visible› · call in col 351 or 352

Job, VIII, 14.

Job 8:14.

(printed under page 179)

(k) ‹anchor: not visible› · call in col 351 or 352

Psal. LXXXIX, 9, et LXXII, 10.

Psalms 89:9 and 72:10.

(printed under page 179)

(l) ‹anchor: not visible› · call in col 351 or 352

Isai. LXV, 20.

Isaiah 65:20.

(printed under page 179)

(m) ‹anchor: not visible› · call in col 351 or 352

I Cor. XIV, 20.

1 Corinthians 14:20.

(printed under page 179)

(o) ‹anchor: not visible› · call in col 351 or 352

Matth. V, 25.

Matthew 5:25.

(printed under page 179)

(p) ‹anchor: not visible› · call in col 351 or 352

Johan. XVI, 8, et XV, 22.

John 16:8 and 15:22.

(printed under page 179)

(q) ‹anchor: not visible› · call in col 351 or 352

Matth. V, 25.

Matthew 5:25.

(printed under page 179)

(r) ‹anchor: not visible› · call in col 351 or 352

I Tim. IV, 8.

1 Timothy 4:8.

(printed under page 179)

(s) ‹anchor: not visible› · call in col 351 or 352

Matth. XXIV, 51, et XXV, 27.

Matthew 24:51 and 25:27.

(printed under page 179)

(t) ‹anchor: not visible› · call in col 351 or 352

Luc. XIX, 23.

Luke 19:23.

(printed under page 179)

(a) ‹anchor: sensus vestri non› · call in col 351

Ita mss. codices. Editi, valemus.

So the manuscripts. The editions have "valemus".

(printed under page 179)

(b) ‹anchor: gesta ab ipso,› · call in col 351

Sic manuscripti codd. Reg. et Vien. Editi, ad.

So the Royal and Vienna manuscripts. The editions have "ad".

(printed under page 179)

Edit. Rosv., refrigerentur.

Rosweyde's edition has "refrigerentur".

(printed under page 179)

(d) ‹anchor: not visible› · call in col 351 or 352

Ita mss. et Reg. Vien. et editi codices quatuor. Edit. Rosv., fiet.

So the manuscripts, both the Royal and the Vienna, and four editions. Rosweyde's edition has "fiet".

(printed under page 179)

Editors' prose

Amandi Burdegalensis presbyteri precibus animam sui fratris et seipsum commendat. Successit postea Amandus ille in Burdegalensi episcopatu S. Delphino, et inter sanctos ipse quoque recensetur in Romano Martyrologio 14 kalend. Julii.

He commends to the prayers of Amandus, a priest of Bordeaux, the soul of his brother and himself. This Amandus afterwards succeeded St Delphinus in the see of Bordeaux, and he too is numbered among the saints in the Roman Martyrology on the fourteenth day before the Kalends of July (18 June).

Page

running head: S. PAULINI NOLANI E… (rest of the running head on col. 352's image: …LINI NOLANI EPISCOPI)
marginal letters: A morati in custodiam; B margarita vilis est, quia exigua; C curae nobis erat ex recenti dolore; D Quia sicut ignis accensus
old-edition numerals: 221 after causa
other: column opens with "morati", the end of "commorati" (set whole at the foot of col. 350). Editors' prose seen: italic argumentum under the title of Ep. XXXVI ("Amandi Burdegalensis presbyteri precibus animam sui fratris et seipsum commendat. Successit postea Amandus ... 14 kalend. Julii."), not set; the title's asterisk (dating note) left out. Numbered note calls 1–3 and letter calls left out. Call b's note reads "Matth. XIII, 46; Matth. XIII, 32" (second numeral read at low resolution) and stands only after "autoritas". "autoritas", "parcimoniam", "assumtum", "seculo" set as printed.

PL 61:352

lumine in tenebris ardentibus aestuantes refrigeremur.

light of His mercy we, who burn in the blazing darkness, may be refreshed.

3. Ora et pro nobis, ne in peccatis nostris moriamur; notum faciat nobis Dominus finem nostrum, ut sciamus quid desit nobis, et properemus adimplere quod restat; ut non revolvamur in medio dierum inanium, texentes operibus vacuis araneae telam, sed dies pleni inveniantur in nobis; ut simus pueri centum annorum morientes, id est, malitia parvuli, et sensibus perfecti; Ita fiat, ut mortui superstitibus exemplo bono salubrem poenitentiam relinquamus: neque septem dies luctus noster excedat, si consentiamus in hujus vitae via adversario nostro, id est, spiritui ac verbo Dei, quod nobis peccantibus adversatur. Nam et Spiritus arguit mundum de peccato; et sermo Dei, ut Dominus in Evangelio contestatur, si ei non pareamus, accusator noster erit, et tradet nos judici Verbo, qui rationem talenti sui usque ad novissimum quadrantem exiget; et, nisi exercitio pietatis, quae ad omnia utilis est, duplicatum pecuniae suae fenus receperit, otiosae fidei partem cum infidelibus ponet: quia proximus infideli est, qui mortuam sine operibus fidem vacuo Christiani nomine gerit. Et hic est insipiens, cujus luctus omnis temporis est, quia timorem Domini non habens, caput sapientiae non tenuit. Et factus in cauda est, quia non habitat in medio domus, qui diligens iniquitatem odit animam suam, et traditus ministro inferni carceris, mittitur in tenebras exteriores, quia secundum exteriorem hominem vixerit. Propterea hic sine fine lugendus est, quia in ignem damnandus aeternum sine fine morietur.

3. Pray for us too, that we may not die in our sins; may the Lord make known to us our end, that we may know what is lacking to us (Ps. 38:5), and may hasten to fulfil what remains; that we may not be called back in the midst of empty days (Ps. 101:25), weaving a spider's web with empty works (Job 8:14), but that full days may be found in us (Ps. 89:9; 72:10); that we may be children dying at a hundred years (Isa. 65:20), that is, little ones in malice, and perfect in understanding (1 Cor. 14:20). So may it be, that in death we may leave to the survivors, by a good example, a wholesome penance: and that our mourning may not exceed seven days (Ecclus 22:13), if we agree in the way of this life with our adversary (Matt. 5:25), that is, with the Spirit and the word of God, which is adverse to us when we sin. For the Spirit also convicts the world of sin (John 16:8; 15:22); and the word of God, as the Lord testifies in the Gospel, if we do not obey it, will be our accuser, and will hand us over to the Word as judge (Matt. 5:25), who will exact the account of His talent to the last farthing; and, unless He has received, by the exercise of godliness, which is profitable for all things (1 Tim. 4:8), the doubled interest of His money (Matt. 24:51; 25:27), He will set the portion of idle faith with the unbelievers (Luke 19:23): for he is next to the unbeliever who carries a faith dead without works under the empty name of Christian (Jas. 2:17). And this is the fool, whose mourning is for all time (Ecclus 22:13), because, not having the fear of the Lord, he has not held to the head of wisdom. And he is made the tail (Deut. 28:44), because he does not dwell in the midst of the house, who, loving iniquity, hates his own soul (Ps. 100:7; 10:6), and, handed over to the officer of the prison of hell, is cast into the outer darkness (Matt. 22:13), because he lived according to the outer man. Therefore this man is to be mourned without end, because, condemned to the eternal fire, he will die without end.

4. Pacem ergo habeamus ad Dominum, pacem non hujus mundi, quae amica peccatis Deo dissidet; sed pacem Christi, quae cum Deo conserit, et nos Christo conformat, si adhaereat Verbo Dei anima nostra, ut efficiamur unum cum Deo per interventum mediatoris, qui est pax nostra; quia fecit utraque unum, naturas discordes Dei et hominis in se copulans; et in nobis duo unum faciens, id est, carnem animae spiritali consentientem; et tunc ignis in medio nostrum manebit, seu harum in nobis duarum vel †eum spirituum trium consensus invitet, ut faciat in corde nostro sibi placitam cum Patre et Spiritu mansionem, et vicissim nos ubi ipse est ducat, dicens: Intrate in gaudium Domini vestri.

4. Let us have peace, then, with the Lord (Rom. 5:1), not the peace of this world (John 14:27), which, a friend to sins, is at variance with God; but the peace of Christ, which joins us with God and conforms us to Christ, if our soul cleaves to the Word of God (1 Cor. 6:17), so that we are made one with God through the intervention of the Mediator, who is our peace; for He has made both one (Eph. 2:14), joining in Himself the discordant natures of God and man; and making two into one in us, that is, the flesh consenting to the spiritual soul; and then the fire will abide in our midst, or the consent of these two in us, or [the consent] of the three spirits, may invite Him to make in our heart the dwelling pleasing to Him with the Father and the Spirit (John 14:23), and in turn to lead us where He is, saying: Enter into the joy of your Lord (Matt. 25:21).

Editors' notes and page, col. 352

Footnotes

(n) ‹anchor: nomine gerit› · call in col 352

Eccl. XVII, 15.

Ecclesiastes (or Ecclesiasticus) 17:15, as printed.

(printed under page 179)

(u) ‹anchor: not visible› · call in col 352

Jacob. II, 17.

James 2:17.

(printed under page 179)

(v) ‹anchor: omnis temporis est› · call in col 352

Eccli. XXII, 13.

Ecclesiasticus (Sirach) 22:13.

(printed under page 179)

(x) ‹anchor: in cauda est› · call in col 352

Deut. XXVIII, 44.

Deuteronomy 28:44.

(printed under page 179)

(y) ‹anchor: odit animam suam› · call in col 352

Psal. CI, 7, et X, 6.

Psalms 101:7 and 10:6.

(printed under page 179)

(z) ‹anchor: tenebras exteriores› · call in col 352

Matth. XXII, 13.

Matthew 22:13.

(printed under page 179)

(aa) ‹anchor: habeamus ad Dominum› · call in col 352

Rom. V, 1.

Romans 5:1.

(printed under page 179)

(bb) ‹anchor: non hujus mundi› · call in col 352

Johan. XIV, 27.

John 14:27.

(printed under page 179)

(cc) ‹anchor: Dei anima nostra› · call in col 352

I Cor. VI, 17.

1 Corinthians 6:17.

(printed under page 179)

(dd) ‹anchor: utraque unum› · call in col 352

Eph. II, 14.

Ephesians 2:14.

(printed under page 179)

(ee) ‹anchor: Spiritu mansionem› · call in col 352

Johan. XIV, 23.

John 14:23.

(printed under page 179)

(ff) ‹anchor: gaudium Domini vestri› · call in col 352

Matth. XXV, 21.

Matthew 25:21.

Editors' notes (*) ‹anchor: not visible (heading of the letter)› · call in col 351 Alias 20; quae autem 36 erat, nunc 45. Scripta anno 403, et missa cum superiore.

Formerly 20; and the one that was 36 is now 45. Written in the year 403, and sent with the preceding one.

(printed under page 179)

(e) ‹anchor: vel› · call in col 352

Sic emendavimus ex ms. codice Viennensi. Edit. Rosv., seu horum in nobis duorum vel conspirituum trium. Sacchinus, cum spiritu trium. Vide not. 176.

So we have corrected it from the Vienna manuscript. Rosweyde's edition has "seu horum in nobis duorum vel conspirituum trium"; Sacchini, "cum spiritu trium". See note 176.

(printed under page 179)

(f) ‹anchor: Domini vestri› · call in col 352

Editi codices Grin. et Rosv. addunt in fine, Opto ut valeas: quae verba cum a manuscriptis et tribus editis codicibus abessent, expunximus.

The editions of Grynaeus and Rosweyde add at the end "Opto ut valeas" (I wish you well); since these words were missing from the manuscripts and three editions, we have struck them out.

(printed under page 179)

Page

running head: …LINI NOLANI EPISCOPI (left part of the running head on col. 351's image: S. PAULINI NOLANI EPISCOPI)
marginal letters: A lumine in tenebris; B de peccato; et sermo Dei; C nem vixerit; D Patre et Spiritu mansionem
old-edition numerals: 222 after quia
other: Left out: the cross-reference "(V. not. 179)" after "spirituum"; numbered note calls 1–9 and letter calls. "vel †eum spirituum trium": e/c cannot be told apart at this resolution (eum or cum; foot note (e) gives Rosweyde "vel conspirituum trium", Sacchini "cum spiritu trium"); UNSURE, English provisional. The note for "qui diligens iniquitatem odit animam suam" is read "Psal. c[i?], 7, et x, 6"; given as Ps 100:7; 10:6, numeral UNSURE. "fenus" set as printed. Ep. XXXVI ends in this column.

PL 61:353

EPISTOLA XXXVII.

LETTER XXXVII.

VICTRICIO unanimo fratri PAULINUS.

To Victricius, his brother of one mind, Paulinus.

1. Sicut aqua frigida sitienti, et bonus nuntius de terra longinqua, ita nobis refrigerio et refectioni fuit eloquium sanctitatis tuae, quod per epistolam, brevem quidem verbis, sed caritate prolixam, in manu carissimi portitoris accepimus, hoc est, filii nostri Candidiani; cujus gratiae congratulati sumus, quia propter verba labiorum sanctorum prompto spiritu impigrum carnis infirmae jumentum angariavit in vias duras, non virtute, sed fide fretus. Et sine dubio per orationes tuas, quasi pennas columbae aut pedes cervi ad implendum caritatis ministerium roboratus accepit, et inde in parvo corpore quasi gigas factus, exsultavit ad currendam viam; et replevit animam nostram benedictione dulcedinis, afferens nobis epistolas desiderabiles super aurum et lapidem pretiosum nimis, et super mel et favum dulces. Quibus mentem nostram de peccatis amaram, quasi merram illam in manu Moysi per lignum mysterii, ita beatitudinis tuae sanctus et dulcis afflatus in dulcedinem laetitiae spiritali suavitate mutavit. Nam et inde tristati amaritudinem duxeramus, quod ex Urbe ad nos, sicut sperabamus, brevi itinere non veneras, qui ad Urbem per tanta terrarum spatia perveneras. Fateor enim me hujus boni damno non solum contristatum, sed et confusum fuisse: numquam enim magis mihi ipsi, ne dicam aliis, manifestata fuerant peccata mea, quam quod mihi de tam proximo vultus tui lumen inviderant. Numquid enim Dei manus, quae tam longe te perduxerat, prope non valuisset adducere? Sed peccata nostra grandi muro desideriis nostris opposita, inter nos et te separaverunt. Vae mihi misero peccatori immunda labia habenti, qui audeo dicere te prope nos, vel nos prope te fuisse: cum, etiam si ad nos usque venisses, aeque tamen a sanctitate tua longe fuissemus: neque enim locis potuisset aequari aut conjungi tanta virtutum distantia et longinquitas meritorum.

1. As cold water to one who is thirsty, and good news from a distant land (Prov. 25:25), so to us for refreshment and restoration was the discourse of your holiness, which we received through a letter, brief indeed in words but ample in charity, in the hand of a most dear bearer, that is, of our son Candidianus; and we rejoiced with him in his grace, because for the sake of the words of holy lips he pressed, with ready spirit, the unwearied beast of his weak flesh into hard ways (Ps. 16:4), relying not on strength but on faith. And without doubt it was through your prayers that he received, as it were, the wings of a dove or the feet of a deer (Ps. 54:7; 17:34), strengthened for fulfilling the ministry of charity, and so, made as a giant in a small body, he exulted to run the way (Ps. 18:6); and he filled our soul with the blessing of sweetness, bringing us letters desirable above gold and very precious stone, and sweeter than honey and the honeycomb (Ps. 18:11). By these the holy and sweet breath of your blessedness changed our mind, bitter from its sins, into the sweetness of joy by a spiritual delight, as that Merra was changed in the hand of Moses through the wood of the mystery (Exod. 15:25). For we had drawn bitterness from this too, and been saddened, that you had not come to us from the City by a short journey, as we were hoping, you who had come to the City across such great stretches of land. For I confess that at the loss of this good I was not only saddened but also confounded: for never had my sins been made more manifest to myself, not to say to others, than in this, that they had grudged me the light of your face from so near. For could the hand of God, which had brought you so far, not have availed to bring you near? But our sins, set as a great wall against our desires, have separated us and you. Woe is me, a wretched sinner having unclean lips (Isa. 6:5, from the Septuagint version), who dare to say that you were near us, or we near you: since, even if you had come all the way to us, we should nonetheless have been just as far from your holiness; for so great a distance in virtues and remoteness in merits could not have been levelled or joined by place.

2. Verumtamen fructibus sanctitatis tuae opus istius pietatis accesserat (forte leg. accessisset), et merces in coelo tua de tam pio labore crevisset, si et

2. Nevertheless the work of this piety would have been added (perhaps read accessisset) to the fruits of your holiness, and your reward in heaven would have grown from so devout a labour, if also

Editors' notes and page, col. 353

Scripture references

(printed under page 180)

(a) ‹anchor: not visible› · call in col 353

Prov. XXV, 25.

Proverbs 25:25.

(printed under page 180)

(b) ‹anchor: not visible› · call in col 353

Psal. XVI, 4

Psalm 16 (Vulg.):4.

(printed under page 180)

Psal. LIV, 7, et xvii, 34.

Psalm 54 (Vulg.):7, and 17:34.

(printed under page 180)

(d) ‹anchor: not visible› · call in col 353

Psal. XVIII, 6.

Psalm 18 (Vulg.):6.

(printed under page 180)

(e) ‹anchor: not visible› · call in col 353

Psal. XVIII, 11.

Psalm 18 (Vulg.):11.

(printed under page 180)

(f) ‹anchor: mysterii› · call in col 353

Exod. XV, 25.

Exodus 15:25.

(printed under page 180)

(g) ‹anchor: inter nos et te separaverunt› · call in col 353

Isai. VI, 5, ex versione LXX.

Isaiah 6:5, from the Septuagint version.

(printed under page 180)

(a) ‹anchor: not visible› · call in col 353

Ms. Vien., Sancto et merito venerabili, ac dilectissimo fratri Victricio, Paulinus.

The Vienna manuscript: "To his holy and deservedly venerable and most beloved brother Victricius, Paulinus."

(printed under page 180)

(b) ‹anchor: quasi› · call in col 353

Codices omnes, myrrham. Emendavimus merram ex ms. Germ. ad carm. 17 de reditu Nicetae, v. 52. Sic mss. codices apud Augustinum, quaest. 56 in Exodum. Vide not. 244.

All the codices have "myrrham". We have corrected it to "merram" from the Germain manuscript of poem 17, on the return of Nicetas, line 52. So too the manuscript codices in Augustine, Question 56 on Exodus. See note 244.

(printed under page 180)

Ms. codex. Vien., illam manus Moysi.

The Vienna manuscript codex: "illam manus Moysi".

(printed under page 180)

(d) ‹anchor: pietatis› · call in col 353

Ms. Vien., accederet; forte leg. accessisset.

The Vienna manuscript: "accederet"; perhaps read "accessisset".

(printed under page 180)

(e) ‹anchor: not visible› · call in col 353

Ms. Vatic., in Domino. Utrumque usitatum Paulino et scriptoribus sanctis.

The Vatican manuscript: "in Domino". Both are usual with Paulinus and the sacred writers.

(printed under page 180)

Editors' prose

Dolet per sua peccata factum ut Victricius, cum Romam venisset, ad se non pervenerit. Laudat hominem de apostolico evangelizandi munere, deque toleratis adversariorum vexationibus. Postremo eum ad constantiam rectae doctrinae et omnium virtutum hortatur.

He grieves that it was through his own sins that Victricius, having come to Rome, did not come on to him. He praises the man for his apostolic office of preaching the gospel, and for the harassments of his adversaries that he has endured. Finally he exhorts him to constancy in right doctrine and in all the virtues.

Page

running head: 353 [numeral printed faintly, reads like 333] EPISTOLA XXXVII. (head runs across the page; seen in full on col. 354)
marginal letters: A ‹EPISTOLA XXXVII.› (title line); B ‹duras, non virtute, sed fide fretus. Et sine dubio›; C ‹perveneras. Fateor enim me hujus boni damno non›; D ‹pietatis accesserat (forte leg. accessisset), et mer-›
old-edition numerals: 223 after ‹beatitudinis›

PL 61:354

circa infirmitatem nostram facie et manu tua comminus visitandam, verbum illud Domini salutaris implesses, quia non est opus medico sanis, sed male habentibus. Nolo te enim, benedicte vir Domino, ita securum esse de nobis, ut putes jam sanatos esse omnes languores animae nostrae, in quibus Domino peccavimus et peccamus: quamlibet ipse summus unguentarius, qui ad remedia salutis nostrae conficit varias unguentorum salutarium atque virtutum suavitates, medicamentum vitae nostrae non solum de effusione spiritus sui, sed etiam de corporis nostri assumtione confecerit; factus, ut scriptum est, pro nobis peccatum per similitudinem carnis peccati in veritate carnis nostrae, ut de peccato damnaret peccatum; hoc est, radicem peccati nostri ipse peccati liber de materia prius peccatrice damnaret, delens illud quod adversum nos erat mortalis edicti chirographum per sanguinem passionis suae, et inimicitiam, qua separabamur a Deo peccatis intervenientibus, interfecit in semetipso, et triumphavit potestates adversarias (forte add. in) carne sua, dans nobis exemplum vivendi atque vincendi in nobismetipsis spiritales et invisibiles inimicos spiritali et invisibili praelio, quod geritur inter legem mentis et legem carnis captivare nos nitentem in legem peccati.

in visiting our infirmity at close quarters with your face and your hand, you would have fulfilled that word of the saving Lord, that those who are well have no need of a physician, but those who are ill (Matt. 9:12). For I do not want you, man blessed in the Lord, to be so untroubled about us as to think that all the ailments of our soul, in which we have sinned and do sin against the Lord, are already healed: although that supreme maker of ointments Himself, who for the remedies of our salvation compounds the various sweetnesses of saving ointments and of virtues, has compounded the medicine of our life not only from the outpouring of His Spirit but also from His taking of our body; made, as it is written, sin for us (2 Cor. 5:21) through the likeness of sinful flesh in the reality of our flesh, that from sin He might condemn sin (Rom. 8:3); that is, that He Himself, free of sin, might condemn the root of our sin out of the matter that had before been sinful, blotting out that handwriting of the deadly decree which was against us (Col. 2:14) through the blood of His passion; and the enmity by which we were separated from God, our sins coming between, He slew in Himself (Eph. 2:16), and triumphed over the hostile powers (perhaps add in) [in] His flesh, giving us an example of living and of conquering within ourselves the spiritual and invisible enemies by a spiritual and invisible battle, which is waged between the law of the mind and the law of the flesh that strives to take us captive into the law of sin (Rom. 7:23).

3. Sed ora Deum, et exora, ut apprehendat arma et scutum, et exsurgat in adjutorium nobis, et dicat animae nostrae: Salus tua ego sum; ne fiat via nostra tenebrae et lubricum, et operiat nos umbra mortis, et dicat inimicus: Praevalui adversus eos. Te vero tende te pro nobis arcum orationis, non convertemur in arcum perversum. Exsurgat in nobis Deus, ut dissipentur inimici nostri; quia propter miseriam inopum et gemitum pauperum, quorum participes sumus, exsurrexit Dominus, ut averteret mala nostra inimicis nostris, et salvos faceret peccatores, quorum praecipui sumus, sicut infimi servorum Christi; qui nec ea quae debemus, facere possumus; cum et supra debitum legis aliquod voluntarium munus adjicere debeamus de affectu nostro, ut Magister ipse fecit, cujus tu imitator es; qui potestatem habens de Evangelio vivendi, noluit tamen uti potestate sua, et abutens licito, hanc occasionem sibi cumulandae apud Christum mercedis invenit, ut Evangelium sine sumtu poneret.

3. But pray to God, and entreat Him, that He may take hold of arms and shield, and rise up to help us, and say to our soul: I am your salvation (Ps. 34:2–3); lest our way become darkness and a slippery place, and the shadow of death cover us, and the enemy say: I have prevailed against them (Ps. 12:5). But do you bend yourself for us as the bow of prayer, and we shall not be turned into a crooked bow. Let God arise in us, that our enemies may be scattered (Ps. 77:57; 67:2); for because of the misery of the needy and the groaning of the poor (Ps. 11:6), whose fellows we are, the Lord has risen up, to turn back our evils upon our enemies (Ps. 53:7), and to save sinners, of whom we are the foremost (1 Tim. 1:15), as the lowest of the servants of Christ; we who cannot do even what we owe (Luke 17:10); although beyond the debt of the law we ought also to add some voluntary gift out of our own affection, as the Teacher himself did, whose imitator you are; who, having the right to live from the Gospel, yet would not use his right, and by forgoing what was lawful found this occasion of heaping up a reward for himself with Christ, that he should set forth the Gospel without charge (1 Cor. 9:18; 4:12; 1 Thess. 2:9; 2 Thess. 3:8).

4. Tua vero sanctitas non solum de abusione licitorum et abstinentia commodorum visibilium Christianae

4. But your holiness, not only from the forgoing of lawful things and the abstaining from visible advantages, [holds the rich glory] of Christian

Editors' notes and page, col. 354

Footnotes

(h) ‹anchor: not visible› · call in col 354

Matth. IX, 12.

Matthew 9:12.

(printed under page 180)

(i) ‹anchor: not visible› · call in col 354

II Cor. V, 21.

2 Corinthians 5:21.

(printed under page 180)

(j) ‹anchor: not visible› · call in col 354

Rom. VIII, 3.

Romans 8:3.

(printed under page 180)

(k) ‹anchor: not visible› · call in col 354

Col. II, 14.

Colossians 2:14.

(printed under page 180)

(l) ‹anchor: not visible› · call in col 354

Ephes. II, 16.

Ephesians 2:16.

(printed under page 180)

(m) ‹anchor: legem peccati› · call in col 354

Rom. VII, 23.

Romans 7:23.

(printed under page 180)

(n) ‹anchor: Salus tua ego sum› · call in col 354

Psal. XXXIV, 2 et 3.

Psalm 34 (Vulg.):2 and 3.

(printed under page 180)

(o) ‹anchor: Praevalui adversus eos› · call in col 354

Psal. XII, 5.

Psalm 12 (Vulg.):5.

(printed under page 180)

(p) ‹anchor: inimici nostri› · call in col 354

Psal. LXXVII, 57, et lxvii, 2.

Psalm 77 (Vulg.):57, and 67:2.

(printed under page 180)

(q) ‹anchor: gemitum pauperum› · call in col 354

Psal. XI, 6.

Psalm 11 (Vulg.):6.

(printed under page 180)

(r) ‹anchor: inimicis nostris› · call in col 354

Psal. LIII, 7.

Psalm 53 (Vulg.):7.

(printed under page 180)

(s) ‹anchor: praecipui sumus› · call in col 354

I Tim. I, 15.

1 Timothy 1:15.

(printed under page 180)

(t) ‹anchor: facere possumus› · call in col 354

Luc. XVII, 10.

Luke 17:10.

(printed under page 180)

(u) ‹anchor: sine sumptu poneret› · call in col 354

I Cor. IX, 18, et iv, 12; I Thes. ii, 9; II Thess. III, 8.

1 Corinthians 9:18, and 4:12; 1 Thessalonians 2:9; 2 Thessalonians 3:8.

Editors' notes

(*) ‹anchor: not visible (headnote to the letter)› · call in col 353 Alias 27; quae autem 57 erat, nunc 13. Scripta anno 404 exeunte.

Otherwise numbered 27; and the one that was 57 is now 13. Written at the end of the year 404.

(printed under page 180)

(f) ‹anchor: not visible› · call in col 354

Ms. Vien. codex, interfecerit..... et triumphaverit.

The Vienna manuscript codex: "interfecerit ... et triumphaverit".

(printed under page 180)

(g) ‹anchor: Te vero› · call in col 354

Mss. Vatic. et Reg., intendente.

The Vatican and Regius manuscripts: "intendente".

(printed under page 180)

(h) ‹anchor: sua, et› · call in col 354

Abutens licito; id est non utens. Eodem sensu mox, abusione licitorum; et epist. 49 ad Macarium, num. 14, non abutendum. Item epist. 12 ad Amandum, num. 7, Est sancta superbia quae huic mundo superbit,.... omnibusque magnis ejus et dulcibus ac speciosis abutitur.

"Abutens licito": that is, not using it. In the same sense just below, "abusione licitorum"; and in Letter 49 to Macarius, no. 14, "non abutendum". Likewise Letter 12 to Amandus, no. 7: "There is a holy pride which is proud towards this world ... and forgoes the use of all its great and sweet and beautiful things."

(printed under page 180)

Page

running head: EPISTOLA XXXVII. 354
marginal letters: A ‹circa infirmitatem nostram facie et manu tua com-›; B ‹ber de materia prius peccatrice damnaret, delens il-›; C ‹vero tende te pro nobis arcum orationis, non con-›; D ‹4. Tua vero sanctitas non solum de abusione lici-›
old-edition numerals: 224 after ‹apprehendat›

PL 61:355

paupertatis divitem gloriam tenet; sed, sicut comperi, etiam de multitudine adversantium, et tolerantia tentationum; quoniam insurrexerunt in te testes iniqui, et mentita est iniquitas sibi. Sed nodus in scirpo et naevus in lumine non potuit inveniri: non enim sub modio latebat lucerna tua, quae eminet et splendide fulget supra candelabrum sanctum, ut luceat omnibus qui in domo sunt; et multis Domino accendendis luminaribus fomes existat. Et ideo inconcussum et stabile permansit candelabrum tuum, quia manibus humanis impellebatur ut caderet. Non autem merebaris ut illius manu in ruinam commoveretur, qui habet septem stellas, et ambulat inter septem candelabra aurea, habens in ore gladium bis acutum, quo armavit dexteram mentis tuae, ut utriusque Testamenti face candentia inimici jacula victor exstinguas et cadant a latere tuo mille, et dena millia a dextris tuis, tibi autem non appropinquent; quem inexpugnabili scuto teget veritas Dei, ut arcus eorum infirmentur, qui in te dicuntur acuisse linguarum machaeras. Sed ut sagittae parvulorum, ita infirmati sunt ictus earum; nec potuerunt in corpore armis Dei potentibus septo locum vulneris invenire; Dominus enim protectio tua, et Dominus illuminatio cordis tui, qui te in spiritu veritatis instruxit, ut in doctrina Pauli magister sis gentium, cum fide et veritate, non in inflatione scientiae, neque in sublimitate sermonis annuntias mysterium Christi, sed nihil te judicans scire inter homines, nisi Christum Jesum, et ipsum crucifixum.

poverty holds a rich glory; but, as I have learned, also from the multitude of adversaries and the endurance of trials; since unjust witnesses have risen up against you, and iniquity has lied to itself (Ps. 26:12). But a knot in a bulrush and a blemish in the light could not be found: for your lamp was not lying hidden under a bushel; it stands out and shines splendidly upon the holy lampstand, that it may give light to all who are in the house (Matt. 5:15; Mark 4:21; Luke 11:33); and it is the tinder for many lights to be kindled for the Lord. And therefore your lampstand has remained unshaken and firm, because it was by human hands that it was being pushed to make it fall. But you did not deserve that it should be moved to ruin by the hand of Him who holds the seven stars, and walks among the seven golden lampstands, having in His mouth a two-edged sword (Rev. 2:1; 1:16), with which He has armed the right hand of your mind, that with the torch of both Testaments you may as victor quench the burning darts of the enemy (Eph. 6:16), and that a thousand may fall at your side and ten thousand at your right hand (Ps. 90:7), but not come near you; you whom the truth of God will cover with an impregnable shield, so that the bows of those may be weakened who are said to have sharpened the swords of their tongues against you. But like the arrows of little children, so have their blows been weakened (Ps. 63:4, 9); nor could they find a place for a wound in a body fenced about with the mighty arms of God; for the Lord is your protection (Ps. 26:2), and the Lord is the illumination of your heart, He who has instructed you in the spirit of truth, that in the teaching of Paul you may be a teacher of the Gentiles (2 Tim. 1:11); with faith and truth, not in the puffing up of knowledge nor in loftiness of speech, you proclaim the mystery of Christ, judging yourself to know nothing among men except Christ Jesus, and Him crucified (1 Cor. 2:1).

5. Cum ergo fides et confessio tua, ut credimus atque confidimus coaeternam Trinitatem unius Divinitatis et substantiae, et operis et regni esse testetur; cumque Patrem Deum, et Filium Deum, et Spiritum sanctum Deum, ut est, qui est, et erat, et venturus est, qui misit te sicut Moysem et apostolos evangelizare gentibus bona Domini: quod ita, ut ipse a Deo doctus es, doces, unitatem Trinitatis sine confusione jungens, et Trinitatem ipsius unitatis sine separatione distinguens, ita ut nulla alteri persona conveniat, et in omni persona trium Deus unus eluceat; et tantus quidem Filius, quantus et Pater, quantus et Spiritus sanctus; sed semper quisque sui nominis proprietate distinctus, individuam retinet in virtutis et gloriae aequalitate concordiam.

5. Since, then, your faith and confession bears witness, as we believe and trust, that the Trinity is co-eternal, of one Godhead and substance, and of one work and kingdom; and since [you confess] God the Father, and God the Son, and God the Holy Spirit, as He is, who is, and was, and is to come (Rev. 1:4), who sent you, like Moses and the apostles, to proclaim to the Gentiles the good things of the Lord: and this you teach just as you yourself were taught by God, joining the unity of the Trinity without confusion, and distinguishing the Trinity of that very unity without separation (Exod. 5–10; Matt. 28:19; Acts 1:8), so that no Person coincides with another, and in each Person of the three the one God shines forth; and the Son is indeed as great as the Father, as great as the Holy Spirit; but each, always distinguished by the property of His own name, keeps an undivided concord in equality of power and glory.

6. Certi autem sumus quod et Filium Dei ita praedicas, ut eumdem et Filium hominis confiteri non erubescas; tam vere hominem in nostra natura, quam vere Deum in sua; sed Filium Dei ante secula, quia ipse est Dei Verbum Deus, qui erat in principio apud Deum, aeque Deus coomnipotens et cooperator

6. But we are certain that you so preach the Son of God that you are not ashamed to confess the same One as Son of man also; as truly man in our nature as truly God in His own; but Son of God before the ages, since He Himself is the Word of God, God, who was in the beginning with God, equally God, co-omnipotent and co-worker

Editors' notes and page, col. 355

Scripture references

(printed under page 181)

(a) ‹anchor: not visible› · call in col 355

Psal. XXVI, 12.

Psalm 26 (Vulg.):12.

(printed under page 181)

(b) ‹anchor: not visible› · call in col 355

Matth. V, 15; Marc. IV, 21; Luc. XI, 33.

Matthew 5:15; Mark 4:21; Luke 11:33.

(printed under page 181)

Apoc. II, 1, et i, 16.

Revelation 2:1, and 1:16.

(printed under page 181)

(d) ‹anchor: not visible› · call in col 355

Eph. VI, 16.

Ephesians 6:16.

(printed under page 181)

(e) ‹anchor: not visible› · call in col 355

Psal. XC, 7.

Psalm 90 (Vulg.):7.

(printed under page 181)

(f) ‹anchor: not visible› · call in col 355

Psal. LXIII, 4 et 9.

Psalm 63 (Vulg.):4 and 9.

(printed under page 181)

(g) ‹anchor: protectio tua› · call in col 355

Psal. XXVI, 2; II Tim. I, 11.

Psalm 26 (Vulg.):2; 2 Timothy 1:11.

(printed under page 181)

(h) ‹anchor: ipsum crucifixum› · call in col 355

I Cor. II, 1.

1 Corinthians 2:1.

(printed under page 181)

(i) ‹anchor: venturus est› · call in col 355

Apoc. I, 4.

Revelation 1:4.

(printed under page 181)

(j) ‹anchor: separatione distinguens› · call in col 355

Exod. V, vi, vii, viii, ix, x; Matth. XXVIII, 19; Actor. i, 8.

Exodus 5, 6, 7, 8, 9, 10; Matthew 28:19; Acts 1:8.

(printed under page 181)

(a) ‹anchor: not visible› · call in col 355

Ms. Reg., facie. Ms. Vien., acie.

The Regius manuscript: "facie". The Vienna manuscript: "acie".

(printed under page 181)

(b) ‹anchor: not visible› · call in col 355

Ms. Vien. codex, cum te... tegat. Ms. Vatic., tum teget.... te.

The Vienna manuscript codex: "cum te ... tegat". The Vatican manuscript: "tum teget ... te".

(printed under page 181)

Manuscriptus codex Vaticanus, jactus.

The Vatican manuscript codex: "jactus".

(printed under page 181)

(d) ‹anchor: sublimitate sermonis› · call in col 355

Ms. Vien. et ed. Schot., annuntians.

The Vienna manuscript and Schott's edition: "annuntians".

(printed under page 181)

(e) ‹anchor: Moysem et› · call in col 355

Ms. codex Vien., Apostolum.

The Vienna manuscript codex: "Apostolum".

(printed under page 181)

(f) ‹anchor: aeque Deus› · call in col 355

Ita mss. Reg. et Vien. ac editi quinque. Ed. Rosv., omnipotens. Sic Paulinus epist. 21 ad Amandum, n. 3, coomnipotentem et coopificem Patri Filium, dixit.

So the Regius and Vienna manuscripts and five printed editions. Rosweyde's edition: "omnipotens". So Paulinus, Letter 21 to Amandus, no. 3, called the Son "co-omnipotent and co-maker with the Father".

(printed under page 181)

Page

running head: 355 S. PAULINI NOLANI E[PISCOPI] (head runs across the page; completed on col. 356)
marginal letters: A ‹stianae paupertatis divitem gloriam tenet; sed, sicut›; B ‹stamenti face candentia inimici jacula victor›; C ‹5. Cum ergo fides et confessio tua, ut credimus›; D ‹6. Certi autem sumus quod et Filium Dei ita prae-›
old-edition numerals: 225 after ‹ut in›

PL 61:356

Patris. Per ipsum enim omnia facta sunt, et sine ipso factum est nihil. Et hoc Verbum, pietatis immensae mysterio, caro factum est, et habitavit in nobis. Non autem caro tantum corporis nostri, sed homo totus, et corporis nostri et animae assumtione: animae autem rationalis, quae juxta naturale opificium Dei habet insitam mentem: alioquin in tenebris Apollinaris errabimus, si hominem assumtum Deo animam mentis humanae vacuam, qualis est pecorum et jumentorum, dicamus habuisse; et eum hominem quem suscepit Dei Filius; qui necesse est ea veritate, qua veritas est, et qua creavit hominem, totum susceperit, ut opus suum plena salute renovaret. Nulla est autem salus nostra, nisi plena est; quia non hominem, sed aliud nescio quod irrationabilis creaturae animal suscepit Dei Filius, si mentem suam propriam hominis assumti anima non habuit, et contra naturam generis humani ille potissimum primogenitus omnis creaturae homo in formam perfectionis humanae assumtus in tantum mente sua indiguit, ut non de humano, sed de divino spiritu mentem habuisse dicatur. Quod illorum ore dicitur, in quorum corde concipitur hoc venenum, ut et Veritas mentita sit. Sed prope te et in te est verbum veritatis et veritas Dei. Neque indiges Spiritu sancto, qui Dominum Jesum Dei Filium, Deum in gloria Dei Patris, et ad dexteram virtutis, Regem regum manere, et ex resurrectione mortuorum judicem vivis et mortuis adfore confiteris, et credis, et praedicas.

of the Father. For through Him all things were made, and without Him nothing was made (John 1:3). And this Word, by a mystery of boundless loving-kindness, was made flesh (John 1:14), and dwelt in us. Not, however, the flesh of our body only, but the whole man, by the taking up both of our body and of our soul: and of a rational soul, which by the natural workmanship of God has a mind implanted in it: otherwise we shall stray in the darkness of Apollinaris, if we say that the man taken up by God had a soul empty of human mind, such as that of cattle and beasts of burden; and [that such was] the man whom the Son of God took up; He who, by that truth by which He is the Truth and by which He created man, must have taken up the whole man, that He might renew His work with full salvation. But there is no salvation for us unless it is full; for it was not a man but some other animal of irrational creation, I know not what, that the Son of God took up, if the soul of the man He assumed did not have its own mind, and if, against the nature of the human race, that Man above all, the firstborn of every creature, taken up into the form of human perfection, so lacked a mind of His own that He is said to have had His mind not from a human but from the divine spirit. This is said by the mouth of those in whose heart this poison is conceived, so that even the Truth would have lied. But near you and in you is the word of truth and the truth of God. Nor do you lack the Holy Spirit, you who confess, and believe, and preach that the Lord Jesus, the Son of God, God in the glory of God the Father and at the right hand of power, abides King of kings, and that from the resurrection of the dead He will be present as judge to the living and the dead.

7. Memento nostri, et gloriare secundum Apostolum, quia haec in brevi tentatio in aeternum tibi gloriae pondus operata est, et reposuit tibi coronam justitiae, quam accipies de manu Domini: et in victoriae materiam tibi bellum excitari permissum est; ut et tibi secundum beatum Paulum doctorem tuum liceat gloriari in passionibus tuis, et dilatato super inimicos tuos ore, dicere quomodo laboraveris in longanimitate, in Spiritu sancto, in caritate non ficta, in verbo veritatis, in virtute Dei, per arma justitiae a dextris et a sinistris, per gloriam et ignobilitatem, per infamiam et bonam famam, ut seductor, et verax; sicut ignotus, et ecce agnitus; quasi castigatus, et non mortificatus; quasi tristis, semper autem gaudens; sicut egens multos autem locupletans. Nam haec ipsa tentatio sanctitatis tuae multis in profectum Evangelii venit: quia nemo in te confusus est, elucente gratia Christi et veritate fidei tuae non solum in directione doctrinae tuae, sed etiam in virtute conversationis quae in coelis est. Non est enim, inquit, regnum Dei in sermone, sed in virtute. Quid ergo quaeritur, cum in te id, quod et verbo praestat, emineat

7. Remember us, and glory according to the Apostle, since this brief trial has wrought for you an eternal weight of glory (2 Cor. 4:17), and has laid up for you a crown of righteousness, which you will receive from the hand of the Lord (2 Tim. 4:8): and a war has been permitted to be stirred up against you as material for victory; so that you too, after blessed Paul your teacher, may glory in your sufferings (2 Cor. 12:9), and with your mouth opened wide over your enemies may say how you have laboured in long-suffering, in the Holy Spirit, in charity unfeigned, in the word of truth, in the power of God, through the arms of righteousness on the right hand and on the left, through glory and dishonour, through ill repute and good repute, as a deceiver, and yet truthful; as unknown, and behold, known; as chastised, and not put to death; as sorrowful, yet always rejoicing; as needy, yet enriching many (2 Cor. 6:6). For this very trial of your holiness has turned out for many to the advancement of the Gospel (Phil. 1:12): for no one has been put to shame in you, since the grace of Christ and the truth of your faith shine out not only in the right direction of your teaching but also in the power of the way of life which is in heaven (Phil. 3:20). For the kingdom of God, he says, is not in speech, but in power (1 Cor. 4:20). What then is sought, when that which surpasses even speech stands out in you

Editors' notes and page, col. 356

Footnotes

(k) ‹anchor: not visible› · call in col 356

Joh. i, 3, et 14.

John 1:3, and 14.

(printed under page 181)

(l) ‹anchor: pondus operata est› · call in col 356

II Cor. IV, 17.

2 Corinthians 4:17.

(printed under page 181)

(m) ‹anchor: de manu Domini› · call in col 356

II Tim. IV, 8.

2 Timothy 4:8.

(printed under page 181)

(n) ‹anchor: in passionibus tuis› · call in col 356

II Cor. XII, 9.

2 Corinthians 12:9.

(printed under page 181)

(o) ‹anchor: multos autem locupletans› · call in col 356

II Cor. VI, 6.

2 Corinthians 6:6.

(printed under page 181)

(p) ‹anchor: Evangelii venit› · call in col 356

Philip. i, 12.

Philippians 1:12.

(printed under page 181)

(q) ‹anchor: in coelis est› · call in col 356

Philip. iii, 20.

Philippians 3:20.

(printed under page 181)

(r) ‹anchor: sed in virtute› · call in col 356

I Cor. IV, 20.

1 Corinthians 4:20.

Editors' notes

(printed under page 181)

(g) ‹anchor: not visible› · call in col 356

Sic mss. Vatic. et Vien. Alii codices, erravimus.

So the Vatican and Vienna manuscripts. Other codices: "erravimus".

(printed under page 181)

(h) ‹anchor: not visible› · call in col 356

Ms. Vien., irrationalis.

The Vienna manuscript: "irrationalis".

(printed under page 181)

(i) ‹anchor: Quid ergo› · call in col 356

Manuscriptus codex Viennensis, queritur.

The Vienna manuscript codex: "queritur".

(printed under page 181)

(j) ‹anchor: quod et verbo› · call in col 356

Ms. Vien., perstat.

The Vienna manuscript: "perstat".

(printed under page 181)