Migne Reading Room
PL 61 · cols. 357–362
Paulinus of Nola, Letters
Letter XXXVIII
Quis enim dubitet in ejus spiritu fidem veritatis habitare, in cujus vita videt fidei exstare virtutem?
For who would doubt that the faith of truth dwells in the spirit of one in whose life he sees the power of faith stand out?
EPISTOLA XXXVIII.
LETTER XXXVIII.
Sancto et merito venerabili ac dilectissimo fratri APRO, PAULINUS.
To his holy, deservedly venerable and most beloved brother Aper, Paulinus.
1. Laetatus sum in iis quae scripsisti mihi, et secundum fidem tuam, quam corde conceptam ore testatus es, si me gratia Domini participem tanti spiritus faciat, spero quia in domum Domini ibimus: et quae communi spe fideque percepimus, pariter intuentes in facie veritatis, consona exsultatione cantabimus hymnum Deo nostro: dicturi Domino: Credebamus quia cinis et terra essemus, si in hoc tempore ita confirmentur pedes nostri in atriis Hierusalem, ut terra et cinis esse actu et opere desinamus; ita ut in spiritu humilitatis terram esse nos meminerimus, et esse fateamur Domino, ut per ipsum, quod damnatione peccati sumus, de reconciliatione gratiae non esse mereamur. Beatus es, frater, et bene tibi erit, quia non carne et sanguine, sed Spiritu coelestis Patris revelante, didicisti quod te inconcussa fide tenere et libera voce profiteri sanctissimo ad me epistolae tuae fine firmasti, Christum Jesum crucifixum Dei Filium Deum, cui flectitur omne genu terrestrium, coelestium et infernorum; et quem ad dexteram virtutis, et in gloria esse Dei Patris, omnis lingua confitetur. Hunc tu Dominum et Deum nostrum, quia non aestimabitur alius ad eum, toto arcanae pietatis mysterio amplexus, Dominum et Deum Dei Filium ante secula, factum ex semine David in hoc seculo; et nunc ex resurrectione mortuorum in spem aeternitatis humanae viventem in secula, ut est, credis; et ut credis, praedicas: et rudem esse te atque infantem Deo dices? Vere quidem ex parte credo parvulum esse te factum, sed malitia; sensu autem te esse perfectum de professione fidei tuae disco; quia veritatis agnitio, quam apprehendisti in sermone breviato, sapientiae plenitudo est: et ideo ipse Magister gentium, vas electionis et vas Dei qui in se Christum loqui, et se Spiritum Dei habere profitetur, non in sublimitate sermonis, neque in legis scientia gloriatur, sed omnem gloriam, qua vel Judaeorum
1. I rejoiced in the things which you wrote to me (Ps. 121:1); and according to your faith, which, conceived in the heart, you have attested with the mouth, if the grace of the Lord makes me a sharer in so great a spirit, I hope that we shall go into the house of the Lord: and the things which we have received in common hope and faith, gazing together on the face of truth, we shall sing as a hymn to our God with harmonious exultation, and shall say to the Lord: We believed that we were ashes and earth (Gen. 3:19; Ecclus. 10:9), if in this time our feet should be so established in the courts of Jerusalem (Ps. 121:2) that we cease to be earth and ashes in act and deed (Gen. 18:27); so that in the spirit of humility we may remember that we are earth, and confess to the Lord that we are, in order that through the very thing which we are by the condemnation of sin, we may deserve by the reconciliation of grace not to be it. Blessed are you, brother, and it shall be well with you (Ps. 127:2), because not by flesh and blood, but by the revealing of the Spirit of the heavenly Father, you have learned (Matt. 16:17) what you affirmed, at the most holy close of your letter to me, that you hold with unshaken faith and profess with free voice: Christ Jesus crucified, the Son of God, God, to whom every knee bends, of those on earth, in heaven and under the earth (Phil. 2:10); and whom every tongue confesses to be at the right hand of power and in the glory of God the Father. Him, our Lord and God, since no other shall be reckoned beside Him (Bar. 3:36, according to the Septuagint), you have embraced in the whole mystery of hidden devotion: Him, Lord and God, the Son of God before the ages, made of the seed of David (Rom. 1:3) in this age, and now, from the resurrection of the dead, living for ever unto the hope of human eternity, you believe as He is; and as you believe, you preach: and will you call yourself rude and an infant before God? Truly I believe that you have in part been made a little child, but in malice; that you are perfect in understanding, however, I learn from the profession of your faith (1 Cor. 15:20); for the knowledge of the truth, which you have grasped in a shortened word, is the fullness of wisdom (2 Cor. 13:3): and therefore the Teacher of the Gentiles himself, the vessel of election and vessel of God, who professes that Christ speaks in him and that he has the Spirit of God (1 Cor. 7:40), glories not in loftiness of speech (1 Cor. 2:1) nor in knowledge of the law, but all the glory with which the wisdom either of the Jews
Editors' notes and page, col. 357
Scripture references
(printed under page 182)
(a) ‹anchor: not visible› · call in col 357
Psal. CXXI, 1.
Psalm 121 (Vulg.):1.
(printed under page 182)
(b) ‹anchor: not visible› · call in col 357
Gen. III, 19. Eccli. X, 9.
Genesis 3:19. Ecclesiasticus 10:9.
(printed under page 182)
(c) ‹anchor: not visible› · call in col 357
Psal. CXXI, 2.
Psalm 121 (Vulg.):2.
(printed under page 182)
(d) ‹anchor: not visible› · call in col 357
Gen. XVIII, 27.
Genesis 18:27.
(printed under page 182)
(e) ‹anchor: bene tibi erit› · call in col 357
Psal. CXXVII, 2.
Psalm 127 (Vulg.):2.
(printed under page 182)
(f) ‹anchor: didicisti› · call in col 357
Matth. XVI, 17.
Matthew 16:17.
(printed under page 182)
(g) ‹anchor: coelestium et infernorum› · call in col 357
Phil. II, 10.
Philippians 2:10.
(printed under page 182)
(h) ‹anchor: alius ad eum› · call in col 357
Baruch, iii, 36, sec. LXX.
Baruch 3:36, according to the Septuagint.
(printed under page 182)
(i) ‹anchor: ex semine David› · call in col 357
Rom. I, 3.
Romans 1:3.
(printed under page 182)
(j) ‹anchor: fidei tuae disco› · call in col 357
I Cor. XV, 20.
1 Corinthians 15:20.
(printed under page 182)
(k) ‹anchor: sapientiae plenitudo est› · call in col 357
II Cor. XIII, 3.
2 Corinthians 13:3.
(printed under page 182)
(l) ‹anchor: habere profitetur› · call in col 357
I Cor. VII, 40.
1 Corinthians 7:40.
(printed under page 182)
(m) ‹anchor: in sublimitate sermonis› · call in col 357
I Cor. II, 1.
1 Corinthians 2:1.
(printed under page 182)
(n) ‹anchor: not visible› · call in col 357
Philip. iii, 8.
Philippians 3:8.
(printed under page 182)
(o) ‹anchor: not visible› · call in col 357
I Cor. II, 2.
1 Corinthians 2:2.
(printed under page 182)
(p) ‹anchor: not visible› · call in col 357
Colos. ii, 3.
Colossians 2:3.
(printed under page 182)
(q) ‹anchor: not visible› · call in col 357
I Cor. I, 20.
1 Corinthians 1:20.
(printed under page 182)
(r) ‹anchor: not visible› · call in col 357
I Cor. IV, 7.
1 Corinthians 4:7.
(printed under page 182)
(s) ‹anchor: not visible› · call in col 357
Matth. XI, 25.
Matthew 11:25.
(printed under page 182)
(a) ‹anchor: not visible› · call in col 357
Sic emendavimus ex ms. Vien. codice. Alii, praecipimus.
So we have corrected from the Vienna manuscript codex. Others: "praecipimus".
(printed under page 182)
(b) ‹anchor: not visible› · call in col 357
Ms. Vien., sed in hoc confirmantur.
The Vienna manuscript: "sed in hoc confirmantur".
(printed under page 182)
(c) ‹anchor: cui› · call in col 357
Ita mss. Vien. et Reg. Alii codices, flecti : utraque lectio recepta.
So the Vienna and Regius manuscripts. Other codices: "flecti"; both readings are accepted.
(printed under page 182)
Editors' prose
Commendat insignem Apri a foro ac tribunali ad Christum transitum: admonet ne miretur, sed potius gaudeat se propterea despectui et odio esse mundo; cum jam inde ab initio Christus in suis talia patiatur. Concludit quo studio humanis rebus servitum est, serviendum divinis. Processit deinceps ad omnem virtutem Aper, et presbyter factus est: memoriam inter sanctos meruit XVII kalend. Octobris.
He commends Aper's notable passage from the forum and the tribunal to Christ; he admonishes him not to wonder, but rather to rejoice, that he is for that reason despised and hated by the world, since from the very beginning Christ has suffered such things in His own. He concludes that the zeal with which human affairs were served must now be given to the service of things divine. Aper went on thereafter to every virtue and was made a priest; he was found worthy of commemoration among the saints on 15 September (the seventeenth day before the Kalends of October).
<!-- note: the marginal '227' (old-edition page number) not set. (none) otherwise. -->
Page
- running head: 357 EPISTOLA XXX[VIII.] (head runs across the page; completed on col. 358)
- marginal letters: A ‹Quis enim dubitet in ejus spiritu fidem veritatis ha-›; B ‹ciat, spero quia in domum Domini ibimus: et quae›; C ‹Dei Filium Deum, cui flectitur omne genu terre-›; D ‹Magister gentium, vas electionis et vas Dei qui›
- old-edition numerals: 227 before the argumentum, after ‹EPISTOLA XXXVIII.›; 228 after ‹et ideo ipse›
vel philosophorum sapientia inflatur, abjecisse se et aestimasse ut stercora protestatur, ut Christum lucrifaciat, et illius scientiae damno hujus imperitiae lucrum consequatur, ut dicat: Ego autem nihil novi, nisi Christum Jesum, et hunc crucifixum; In quo quoniam omnis sapientiae et scientiae plenitudo atque perfectio comprehenditur, ut insultans huic mundo, et litteras ejus totamque sapientiam vanitate spiritu celsiore despiciens, ait: Ubi scriba, ubi sapiens, ubi conquisitor hujus seculi; nonne stultam fecit Deus sapientiam hujus mundi? Causamque hujus erroris ostendit quo ita perculi sapientia hujus seculi meruit, ut stultitia Deo sit; quia illi per arrogantiam sapientiae tamquam suae, cum nemo quidquam habeat nisi acceperit, stultitia videretur sapientia Dei. Bene igitur secundum justitiam Dei, stultitiae ac sapientiae versa vice, eo stulti esse damnantur, qui sibi non de Dei munere, sed de suo quasi proprio bono sapientes videntur.
or of the philosophers is puffed up, he declares that he has cast away and counted as dung (Phil. 3:8), that he may gain Christ, and by the loss of that knowledge obtain the gain of this unskilfulness, so as to say: But I have known nothing except Christ Jesus, and Him crucified (1 Cor. 2:2); and since in Him the whole fullness and perfection of wisdom and knowledge is comprised (Col. 2:3), mocking this world and with a loftier spirit despising its letters and all its wisdom as vanity, he says: Where is the scribe, where the wise man, where the disputer of this age? Has not God made foolish the wisdom of this world (1 Cor. 1:20)? And he shows the cause of this error, for which the wisdom of this age deserved to be so struck down that it is foolishness to God: because to them, through the arrogance of a wisdom held as their own, though no one has anything unless he has received it, the wisdom of God seemed foolishness (1 Cor. 4:7). Rightly, then, according to the justice of God, foolishness and wisdom having changed places, they are condemned to be foolish for this very reason, that they seem to themselves wise not by the gift of God but by their own good, as if it were their property.
2. Quo magis gratulor unanimitati tuae quod illam reprobatam Deo sapientiam respuisti, et cum parvulis Christi, quam cum sapientibus mundi habere consortium maluisti. Inde jam et hanc gratiam mereris a Domino, ut te, sicut indicare dignatus es pie glorians, oderint omnes: quod non fieret, nisi verus imitator Christi esse coepisses. Non enim odisset hic mundus, nisi quod jam a se alienum, et sibi videret adversum. Gaude et exsulta: jam et in rudimentis tuis virtus perfectionis operatur. Perspicuum est quam fortiter credideris in Christo, cui jam donatum est pro Christo pati. Vide quid dicat ipse Dominus, et intellige quam beatus sis. Nolite mirari, inquit, si vos mundus odit, quia me prius odio habuit. Si enim ex mundo essetis, amaret utique mundus quod suum esset. Et iterum: Non est major servus domino suo. Si patremfamilias Beelzebub dixerunt, quanto magis domesticos ejus? Vide nunc, si licet ut servi pro Domino recusemus pati, quae pro nobis servis suis Dominus ante sustinuit. O beata injuria, displicere cum Christo! magis nobis timendus est amor talium, quibus sine Christo placetur. Nonne qui oderant te, inquit, oderam illos? et addidit: Perfecto odio oderam illos. Quod nobis cum horum societate commercium sit, cum quorum sorte discretio est?
2. All the more do I congratulate your unanimity that you have spurned that wisdom which God rejected, and have preferred to have fellowship with the little ones of Christ rather than with the wise of the world (Matt. 11:25). Hence you already merit this grace also from the Lord, that, as you have deigned to indicate, glorying piously, all men hate you: which would not happen unless you had begun to be a true imitator of Christ. For this world would not hate, unless it saw something already estranged from itself and opposed to it (John 15:19). Rejoice and exult: already, even in your first beginnings, the power of perfection is at work. It is plain how strongly you have believed in Christ, you to whom it has already been granted to suffer for Christ. See what the Lord Himself says, and understand how blessed you are. Do not wonder, He says, if the world hates you, because it hated Me first (John 15:18). For if you were of the world, the world would surely love what was its own (John 3:15). And again: The servant is not greater than his master. If they have called the father of the household Beelzebub, how much more his household (John 15:16)? See now whether it is allowed that we servants should refuse to suffer for the Lord what the Lord first endured for us His servants. O blessed injury, to displease along with Christ! More to be feared by us is the love of such men as are pleased without Christ. Did I not, he says, hate those who hated Thee? and he added: With a perfect hatred I hated them (Ps. 138:21–22). What dealings should we have in fellowship with those from whose lot we are set apart?
3. Merito gloriaris, venerandissime frater, et in exsultatione dicis hinc te ipsum tibi credere quod Christianus sis, quia te odisse coeperint qui diligebant, et despicere qui timebant; et ipse tibi conscius es, quia si tu ipse tanti apud te esses;
3. Rightly do you glory, most venerable brother, and in exultation say that you believe yourself to be a Christian from this, that those who used to love you have begun to hate you, and those who used to fear you to despise you; and you are yourself aware that, if you were of so much account in your own eyes;
Editors' notes and page, col. 358
Footnotes
(t) ‹anchor: videret adversum› · call in col 358
Johan. xv, 19.
John 15:19.
(printed under page 182)
(u) ‹anchor: odio habuit› · call in col 358
Johan. xv, 18.
John 15:18.
(printed under page 182)
(v) ‹anchor: suum esset› · call in col 358
Johan. iii, 15.
John 3:15 (as printed).
(printed under page 182)
(x) ‹anchor: domesticos ejus› · call in col 358
Johan. xv, 16.
John 15:16 (as printed).
(printed under page 182)
(y) ‹anchor: oderam illos› · call in col 358
Psal. CXXXVIII, 21 et 22.
Psalm 138 (Vulg.):21 and 22.
Editors' notes
(*) ‹anchor: not visible (headnote to the letter)› · call in col 357 Alias 29; quae autem 38 erat, nunc 16. Scripta forte anno 404.
Otherwise numbered 29; and the one that was 38 is now 16. Written perhaps in the year 404.
(printed under page 182)
(d) ‹anchor: not visible› · call in col 358
Addidimus particulam ut ex ms. codice Viennensi.
We have added the particle "ut" from the Vienna manuscript codex.
(printed under page 182)
(e) ‹anchor: not visible› · call in col 358
Vulgatam retinuimus lectionem quae mss. codicum autoritate fulcitur, id est, despiciens mundi sapientiam spiritu celsiore vanitate. Edit. Schot., sapientiam vanitatem. Latin., sapientiae vanitatem.
We have kept the common reading, which is supported by the authority of the manuscript codices, that is, "despising the world's wisdom with a loftier spirit, as vanity". Schott's edition: "sapientiam vanitatem". Latinius: "sapientiae vanitatem".
(printed under page 182)
Page
- running head: [E]PISTOLA XXXVIII. 358
- marginal letters: A ‹daeorum vel philosophorum sapientia inflatur, abje-›; B ‹tia Dei. Bene igitur secundum justitiam Dei, stulti-›; C ‹donatum est pro Christo pati. Vide quid dicat ipse›; D ‹et in exsultatione dicis hinc te ipsum tibi credere›
- old-edition numerals: 229 before ‹3. Merito gloriaris›
aeque ut solebant et diligerent te, et venerarentur. Gaude igitur et exsulta, ecce enim merces tua copiosa in coelis. Non enim te, sed illum qui in te esse coepit, oderunt, cujus opus est in te et humilitas quam contemnunt, et castitas quam detestantur, in quo te bono prophetarum esse apostolorumque participem laetus agnosce et in propheta, cum dicit: Detrahebant mihi quia subsecutus sum justitiam; et in Apostolo dicente: Facti sumus omnium peripsema; et iterum eodem contestante: Quia positi sumus in hoc mundo spectaculum omnibus angelis et hominibus. Ab initio seculorum Christus in omnibus suis patitur. Ipse est enim initium et finis, qui in lege velatur, in Evangelio revelatur, mirabilis semper et patiens, et triumphans in sanctis suis Dominus; in Abel occisus a fratre, in Noe irrisus a filio, in Abraham peregrinatus, in Isaac oblatus, in Jacob famulatus, in Joseph venditus, in Moyse expositus et fugatus, in prophetis lapidatus et sectus, in apostolis terra marique jactatus, et multis ac variis beatorum martyrum crucibus frequenter occisus. Idem igitur etiam nunc infirmitates nostras et aegritudinem portans; quia ipse est homo semper pro nobis in plaga positus, et sciens ferre infirmitatem, quam nos sine ipso nec possumus ferre, nec novimus. Ipse, inquam, nunc quoque pro nobis et in nobis sustinens mundum, ut perferendo destruat, et virtutem in infirmitate perficiat. Ipse et in te patitur opprobria, et ipsum in te odit hic mundus. Sed gratias ipsi, quia vincit cum judicatur; et, ut scriptum tenes, triumphat in nobis per speciem servitutis Dominus, servis suis gratiam libertatis acquirens, idque agens hoc pietatis suae mysterio, quo formam servi induit, et pro nobis humiliare se dignatus est usque ad mortem crucis, ut humilitate visibili invisibilem illam nobis in coelestibus sublimitatem intus operetur. Vide enim ab initio unde ceciderimus, et intelliges quod divinae sapientiae pietatisque consilio reformemur ad vitam. In Adam quippe superbia ruimus, atque ideo humiliamur in Christo, ut peccatum sceleris antiqui contrariae virtutis obsequio diluamus; et qui superbiendo offendimus, serviendo placemus.
they would love you just as they used to, and revere you. Rejoice therefore and exult, for behold, your reward is plentiful in heaven (Matt. 5:12). For it is not you but Him who has begun to be in you that they have hated, whose work in you is both the humility they scorn and the chastity they loathe; and in this good recognize with joy that you are a sharer with the prophets and apostles: in the prophet, when he says: They disparaged me because I followed after justice (Ps. 37:21, according to the Roman Psalter); and in the Apostle, saying: We have become the offscouring of all (1 Cor. 4:13); and again, the same bearing witness: For we have been set in this world as a spectacle to all angels and men (1 Cor. 4:9). From the beginning of the ages Christ suffers in all His own. For He is the beginning and the end (Rev. 1:8), veiled in the law, revealed in the Gospel, the Lord ever wonderful and patient and triumphant in His saints (Ps. 67:36): in Abel slain by a brother (Gen. 4:8), in Noah mocked by a son (Gen. 9:22), in Abraham a wanderer (Gen. 12:10), in Isaac offered, in Jacob a servant (Gen. 27:43), in Joseph sold (Gen. 37:28), in Moses exposed and put to flight (Exod. 2:3), in the prophets stoned and sawn asunder (1 Chr. 24:21), in the apostles tossed on land and sea (Acts 7:57), and in the many and various crosses of the blessed martyrs slain again and again (Heb. 11:37). He it is, then, who even now bears our infirmities and sickness (Isa. 53:4); for He is the man ever set under the stroke for us, and knowing how to bear infirmity (2 Cor. 12:9), which without Him we neither can bear nor know how to. He, I say, even now for us and in us endures the world, that by bearing it to the end He may destroy it, and perfect strength in weakness. He it is who suffers reproaches in you also, and Him this world hates in you. But thanks be to Him, because He conquers when He is judged (Ps. 50:6; Rom. 3:4); and, as you hold written, the Lord triumphs in us (2 Cor. 2:14) through the guise of servitude, acquiring for His servants the grace of liberty, and doing this by that mystery of His loving-kindness by which He put on the form of a servant, and for us deigned to humble Himself even to the death of the cross (Phil. 2:7), that by a visible humility He might work within us that invisible sublimity in the heavenly places. For see whence we fell at the beginning, and you will understand that it is by the counsel of divine wisdom and loving-kindness that we are re-formed to life (Gen. 3:5). For in Adam we fell through pride, and therefore we are humbled in Christ, that we may wash away the sin of the ancient crime by the service of the opposite virtue; and we who offended by being proud may please by serving.
4. Exsultemus itaque et gloriemur in ipso, qui nos et pugnam et victoriam suam fecit, dicens: Constantes estote, quia ego vici mundum. Et in Regnorum libro similiter audio prophetam dicentem regi Josaphat, cum ingenti mole belli, et magna hostium multitudine terreretur. Haec dicit Dominus: Ne timeatis neque expavescatis a facie multitudinis hujus,
4. Let us therefore exult and glory in Him, who made us both His fight and His victory, saying: Be steadfast, for I have overcome the world (John 16:33). And in the Book of Kingdoms likewise I hear the prophet saying to King Jehoshaphat, when he was terrified by the huge mass of war and the great multitude of enemies: Thus says the Lord: Do not fear nor be dismayed before the face of this multitude,
Editors' notes and page, col. 359
Scripture references
(printed under page 183)
(a) ‹anchor: not visible› · call in col 359
Matth. V, 12.
Matthew 5:12.
(printed under page 183)
(b) ‹anchor: not visible› · call in col 359
Psal. XXXVII, 21, sec. Psalt. Rom.
Psalm 37 (Vulg.):21, according to the Roman Psalter.
(printed under page 183)
(c) ‹anchor: not visible› · call in col 359
I Cor. IV, 13.
1 Corinthians 4:13.
(printed under page 183)
(d) ‹anchor: not visible› · call in col 359
I Cor. IV, 9.
1 Corinthians 4:9.
(printed under page 183)
(e) ‹anchor: not visible› · call in col 359
Apoc. I, 8.
Revelation 1:8.
(printed under page 183)
(f) ‹anchor: not visible› · call in col 359
Psal. LXVII, 36.
Psalm 67 (Vulg.):36.
(printed under page 183)
(g) ‹anchor: not visible› · call in col 359
Gen. IV, 8.
Genesis 4:8.
(printed under page 183)
(h) ‹anchor: not visible› · call in col 359
Gen. IX, 22.
Genesis 9:22.
(printed under page 183)
(i) ‹anchor: not visible› · call in col 359
Gen. XII, 10.
Genesis 12:10.
(printed under page 183)
(j) ‹anchor: not visible› · call in col 359
Gen. XXVII, 45.
Genesis 27:45.
(printed under page 183)
(k) ‹anchor: not visible› · call in col 359
Gen. XXXVII, 28.
Genesis 37:28.
(printed under page 183)
(l) ‹anchor: not visible› · call in col 359
Exod. II, 5.
Exodus 2:5 (as printed).
(printed under page 183)
(m) ‹anchor: not visible› · call in col 359
I Par. 24, 21.
1 Chronicles 24:21 (as printed).
(printed under page 183)
(n) ‹anchor: not visible› · call in col 359
Act. VII, 57.
Acts 7:57.
(printed under page 183)
(o) ‹anchor: not visible› · call in col 359
Heb. XI, 37.
Hebrews 11:37.
(printed under page 183)
(p) ‹anchor: aegritudinem portans› · call in col 359
Isai. LIII, 4.
Isaiah 53:4.
(printed under page 183)
(q) ‹anchor: ferre infirmitatem› · call in col 359
II Cor. XII, 9.
2 Corinthians 12:9.
(printed under page 183)
(r) ‹anchor: vincit cum judicatur› · call in col 359
Psal. L, 6. Rom. III, 4.
Psalm 50 (Vulg.):6. Romans 3:4.
(printed under page 183)
(s) ‹anchor: servitutis Dominus› · call in col 359
II Cor. II, 14.
2 Corinthians 2:14.
(printed under page 183)
(t) ‹anchor: ad mortem crucis› · call in col 359
Philip. ii, 7.
Philippians 2:7.
(printed under page 183)
(u) ‹anchor: reformemur ad vitam› · call in col 359
Gen. III, 5.
Genesis 3:5.
(printed under page 183)
(v) ‹anchor: vici mundum› · call in col 359
Johan. xvi, 33.
John 16:33.
(printed under page 183)
(a) ‹anchor: not visible› · call in col 359
Ms. Vatic., qui in te est, odisse coeperunt.
The Vatican manuscript: "qui in te est, odisse coeperunt".
(printed under page 183)
(b) ‹anchor: not visible› · call in col 359
Ita S. Ambrosius ac Psalterium Romanum. LXX vero, Psalterium vetus et S. Augustinus, persecutus sum justitiam. Cum hac lectione conveniunt Psalteria Arabicum et Aethiopicum, ac Metaphrasis Apollinaris. Vulgata autem habet sequebar bonitatem.
So St Ambrose and the Roman Psalter. But the Septuagint, the Old Psalter and St Augustine have "persecutus sum justitiam". With this reading agree the Arabic and Ethiopic Psalters and the Metaphrase of Apollinaris. The Vulgate, however, has "sequebar bonitatem".
(printed under page 183)
Page
- running head: 359 S. PAULINI NOLANI EP[ISCOPI] (head runs across the page; completed on col. 360)
- marginal letters: A ‹aeque ut solebant et diligerent te, et venerarentur.›; B ‹Abel occisus a fratre, in Noe irrisus a filio, in›; C ‹ptum tenes, triumphat in nobis per speciem servitutis›; D ‹gnorum libro similiter audio prophetam dicentem›
- old-edition numerals: 230 after ‹vici mundum.›
quia non vobis est haec pugna, sed Domino. Moyses quoque similiter ante jam dixerat: Vos tacebitis, et Dominus pugnabit pro vobis. Igitur qui confidunt in virtute aut sapientia sua, quique in abundantia divitiarum suarum gloriantur, exacuant ut volunt adversum nos arma dentium, et verborum sagittas, venena thesauri mali vipereis vomant linguis; habent pro nobis respondentem sibi Dominum. Tacui, numquid semper tacebo? Nos aures nostras spinis, ut scriptum est, sepiamus, id est, Dei verbo et fide verbi; quae vitae nostrae segetem firmissima innocentiae atque patientiae sepe defendunt, et diabolo dolis suis aditus in praecordia nostra captanti, quasi furibus spinae resistunt; et viscera inimicorum regis; id est, amatores hostium Christi, hos videlicet Christianorum obtrectatores, vitae nostrae atque constantiae contemplatione compungunt. Nos igitur taceamus istis, loquentes ad Dominum silentio humilitatis et voce patientiae; et tunc ipse qui invictus est, pugnabit pro nobis, et vincet in nobis. Tunc princeps harum tenebrarum mittetur foras; qui utique non ab hoc mundo, sed ab homine foras mittitur, cum a nobis fide introeunte excluditur, et dat locum Christo, cujus habitatio peccatum foras mittit, et pulsi serpentis exsilium est.
for the battle is not yours but the Lord's (2 Chr. 20:15, according to the Septuagint). Moses too had already said the like before: You shall be silent, and the Lord will fight for you (Exod. 14:14). So let those who trust in their own strength or wisdom, and who glory in the abundance of their riches (Ps. 48:7, according to the Roman and the Old Psalter), sharpen as they will the weapons of their teeth against us, and the arrows of words; let them spew the venoms of an evil treasure from viperous tongues: they have the Lord answering them on our behalf: I have been silent; shall I always be silent (Isa. 42:14)? (See Letter 5, n. 7.) Let us hedge our ears with thorns, as it is written (Ecclus. 28:28), that is, with the word of God and faith in the word; these defend the harvest of our life with a most firm hedge of innocence and patience (Ecclus. 36:27), and like thorns against thieves they resist the devil as he seeks by his wiles an entry into our hearts; and they prick the inward parts of the King's enemies, that is, the lovers of the enemies of Christ, namely these detractors of Christians, by the sight of our life and constancy. Let us therefore be silent towards these men, speaking to the Lord with the silence of humility and the voice of patience; and then He who is unconquered will fight for us (Exod. 14:14), and will conquer in us. Then the prince of this darkness will be cast out (John 12:31); who indeed is cast out not from this world but from man, when he is shut out from us as faith enters, and gives place to Christ, whose indwelling casts out sin and is the exile of the expelled serpent.
5. In hujusmodi autem passione quid facere debeamus propheta nos docet, dicens: Ego autem cum mihi molesti essent, induebam me cilicium, et humiliabam in jejunio animam meam, videlicet ut obtrectatores nostros ea ipsa qua commoventur humilitatis specie destruamus; tantoque magis confundantur coram Domino in antiquae adhuc superbiae crimine permanentes, quanto magis nos ipsi gloriamur, in quo confunduntur in nobis. Inconfusibilem enim operarium sicut hilarem datorem diligit Deus. Proinde stabiles in fide veritatis, et operatione justitiae, talium vel odia vel convicia vivendo melius quam loquendo arguimus; quia rejiciet sermones tuos post se qui odit disciplinam; et qui insipientem arguit, ut tenes scriptum, sumit sibi contumeliam.
5. But what we ought to do in suffering of this kind the prophet teaches us, saying: But I, when they were troublesome to me, clothed myself in sackcloth, and humbled my soul with fasting (Ps. 34:13, according to the Roman Psalter); that is, that by the very appearance of humility by which they are stirred we may overthrow our detractors; and they will be the more confounded before the Lord, persisting still in the crime of the ancient pride, the more we ourselves glory in that for which they are confounded in us. For God loves a workman who has no cause for shame (2 Tim. 2:15), as He loves a cheerful giver (2 Cor. 9:7). Accordingly, steadfast in the faith of truth and in the working of justice (1 Cor. 15:58), we refute the hatreds or insults of such men better by living than by speaking; for he who hates discipline will cast your words behind him (1 Pet. 2:15; Ps. 49:17); and he who reproves a fool, as you hold written, takes insult upon himself (Prov. 9:7).
6. Sibi habeant litteras suas oratores, sibi sapientiam suam philosophi, sibi divitias suas divites, sibi regna sua reges: nobis gloria, et possessio, et regnum Christus est, nobis sapientia in stultitia praedicationis, nobis virtus in infirmitate carnis, nobis gloria in crucis scandalo, quo mihi mundus occiditur, et ego mundo; ut vivam Deo, non autem jam ego, sed in me Christus; cui consepulti sumus, in quo nunc abscondimur hujus mundi oculis,
6. Let orators keep their letters to themselves, philosophers their wisdom, the rich their riches (See Letter 25, n. 41), kings their kingdoms: for us Christ is glory, and possession, and kingdom; for us there is wisdom in the foolishness of preaching (1 Cor. 1:21), for us strength in the weakness of the flesh (2 Cor. 12:9), for us glory in the scandal of the cross (1 Cor. 1:23), by which the world is slain to me, and I to the world (Gal. 6:14); that I may live to God, yet no longer I, but Christ in me (Gal. 2:20); with whom we have been buried together (Rom. 6:4; Col. 2:12), in whom we are now hidden from the eyes of this world,
Editors' notes and page, col. 360
Footnotes
(x) ‹anchor: not visible› · call in col 360
II Par. XX, 15, sec. LXX.
2 Chronicles 20:15, according to the Septuagint.
(printed under page 183)
(y) ‹anchor: not visible› · call in col 360
Exod. XIV, 14.
Exodus 14:14.
(printed under page 183)
(z) ‹anchor: not visible› · call in col 360
Psal. XLVIII, 7, sec. Psalt. Rom. et vetus.
Psalm 48 (Vulg.):7, according to the Roman and the Old Psalter.
(printed under page 183)
(aa) ‹anchor: not visible› · call in col 360
Isai. XLII, 14.
Isaiah 42:14.
(printed under page 183)
(bb) ‹anchor: not visible› · call in col 360
Eccli. XXVIII, 28.
Ecclesiasticus 28:28.
(printed under page 183)
(cc) ‹anchor: not visible› · call in col 360
Eccli. XXXVI, 27.
Ecclesiasticus 36:27.
(printed under page 183)
(dd) ‹anchor: not visible› · call in col 360
Exod. XIV, 14.
Exodus 14:14.
(printed under page 183)
(ee) ‹anchor: not visible› · call in col 360
Johan. xii, 31.
John 12:31.
(printed under page 183)
(ff) ‹anchor: animam meam› · call in col 360
Psal. XXXIV, 13, sec. Psalter. Rom.
Psalm 34 (Vulg.):13, according to the Roman Psalter.
(printed under page 183)
(gg) ‹anchor: diligit Deus› · call in col 360
II Tim. II, 15; II Cor. IX, 7.
2 Timothy 2:15; 2 Corinthians 9:7.
(printed under page 183)
(hh) ‹anchor: operatione justitiae› · call in col 360
I Cor. XV, 58.
1 Corinthians 15:58.
(printed under page 183)
(ii) ‹anchor: odit disciplinam› · call in col 360
I Pet. ii, 15; Psal. XLIX, 17.
1 Peter 2:15; Psalm 49 (Vulg.):17.
(printed under page 183)
(jj) ‹anchor: sumit sibi contumeliam› · call in col 360
Prov. IX, 7.
Proverbs 9:7.
(printed under page 183)
(kk) ‹anchor: in stultitia praedicationis› · call in col 360
I Cor. I, 21.
1 Corinthians 1:21.
(printed under page 183)
(ll) ‹anchor: in infirmitate carnis› · call in col 360
II Cor. XII, 9.
2 Corinthians 12:9.
(printed under page 183)
(mm) ‹anchor: in crucis scandalo› · call in col 360
I Cor. I, 23.
1 Corinthians 1:23.
(printed under page 183)
(nn) ‹anchor: et ego mundo› · call in col 360
Gal. VI, 14.
Galatians 6:14.
(printed under page 183)
(oo) ‹anchor: in me Christus› · call in col 360
Gal. II, 20.
Galatians 2:20.
(printed under page 183)
(pp) ‹anchor: consepulti sumus› · call in col 360
Rom. VI, 4; Coloss. II, 12.
Romans 6:4; Colossians 2:12.
Editors' notes
(printed under page 183)
(c) ‹anchor: not visible› · call in col 360
Ms. Reg., mittitur.
The Regius manuscript: "mittitur".
(printed under page 183)
Page
- running head: [S. PAULI]NI NOLANI EPISCOPI 360
- marginal letters: A ‹quia non vobis est haec pugna, sed Domino. Moyses›; B ‹Christi, hos videlicet Christianorum obtrectatores,›; C ‹ctatores nostros ea ipsa qua commoventur humilita-›; D ‹dicationis, nobis virtus in infirmitate carnis, no-›
- old-edition numerals: 231 after ‹nobis gloria›
ut confusioni ejusdem cum Ipso revelemur; quando horum quae nunc nobis objicit memor, dicet: Hi sunt, quorum vitam aestimabamus insaniam, quomodo reputati sunt inter filios Dei? Sine illos interim, frater dilectissime, fruantur gloria et vita sua, potiantur fructibus suis; quoniam sicut olera herbarum cito decident, et dies eorum sicut umbra praetereunt; quorum spes intra hujus aevi spatia concluditur, quia nec fidem veri habent, nec voluntatem fidei, qui praesentibus tantum rebus intenti, praestant avaritiae et libidini ne credant Deo, quia cupiditatis utriusque finem facit timor Domini, qui confirmatur fide Christi, per quam discimus agnoscere veritatem vel in contemtu temporalium, vel in appetitu aeternorum bonorum. A quo alieni, quia et veritas Christus est, in hac necesse est errorum infelicium caecitate permaneant, ut in fragili soliditatem, et in solido inanitatem putent; vera pro vanis rideant, et pro veris vana mirentur. Qui si vellent intelligere ut bene agerent, et oculos suos, quos statuerunt declinare in terram, ad salutem justitiae levarent, seque vel paululum humo (Virgil.) tollerent, facile his ipsis, quibus ut inanibus et stultis detrahunt, hominum conversionibus illuminarentur. Dominus enim, ut scriptum est, solvit compeditos, et Dominus illuminat caecos. Et iterum: Lex Domini irreprehensibilis, convertens animas, testimonium Domini fidele: sapientiam praestans parvulis. Opus enim Dei est mutare hominem, quia solus potest instaurare quod fecit. Quod toto jam dudum orbe terrarum sapientia Dei Christus operatur; ubique se gentium Verbi voluntate circumferens, et per electas animas semet immittens; ut, sicut per Prophetam dixit, in omni gente primatum habeat.
that we may be revealed with Him to the confusion of that same [world]; when, mindful of these things which it now casts in our teeth, it will say: These are they whose life we accounted madness; how are they numbered among the sons of God (Wis. 5:4)? Let them meanwhile, dearest brother, enjoy their glory and their life, let them possess their fruits; for like the green herbs they will quickly fall (Ps. 36:2), and their days pass like a shadow (Ps. 143:4); their hope is shut in within the spaces of this age, because they have neither faith in the truth nor the will to faith, they who, intent only on present things, let avarice and lust keep them from believing God, since the fear of the Lord puts an end to both desires, the fear which is strengthened by faith in Christ, through which we learn to recognize the truth, whether in contempt of temporal goods or in longing for eternal ones. Estranged from Him, since Christ is also the truth (John 14:6), they must remain in this blindness of unhappy errors, so as to think there is solidity in the fragile and emptiness in the solid; to laugh at true things as vain, and to admire vain things as true. If they were willing to understand so as to act well (Ps. 35:4), and would raise to the salvation of justice their eyes, which they have set to bend down to the earth (Ps. 16:11), and would lift themselves even a little from the ground (Virgil.), they would easily be enlightened by these very conversions of men which they disparage as empty and foolish. For the Lord, as it is written, looses those in fetters, and the Lord gives light to the blind (Ps. 145:8). And again: The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, giving wisdom to little ones (Ps. 18:8, according to the Roman Psalter). For it is the work of God to change a man, because He alone can restore what He made. And this Christ, the wisdom of God, has long been working throughout the whole world, carrying Himself about everywhere among the nations by the will of the Word, and sending Himself into chosen souls (Wis. 7:27); so that, as He said through the Prophet, He may have the primacy in every nation (Ecclus. 24:10).
7. Et quia jam quotidie magis appropinquat recognitionis (id est judicii. V. ep. 49, n. 5) dies, omnisque nos hora judicio applicat, satagit et properat bonus Dominus praeripere nos ab ira ventura, et de complexu hujus, ut scriptum est, nocentis et vipereae generationis abducere. Hinc in omni loco plura quotidie mirabilia solito signa crebrescunt, ut omnem, quantum in ipso est, hominem salvum faciat. Ostendit in raris, quod omnibus, si velint, prosit. Sufficit enim universorum institutioni forma paucorum, quae in utrumque proponitur, ut credentibus exemplo sit, indurantibus (An induratis) testimonio. Quare si quid humani sapiunt ii, qui inficiantur animo quem figura praeferunt hominem, admirentur in te, et laudent Deum, et hanc beatissimam immutationem mentis ac vitae tuae non existiment errorem stultitiae tuae, sed sapientiae Dei esse virtutem intelligant. Quanto enim prudentiorem te ceteris et doctiorem
7. And since the day of recognition (that is, of judgement. See Letter 49, n. 5) now draws daily nearer, and every hour brings us closer to judgement, the good Lord is busy and hastens to snatch us away from the wrath to come, and to lead us out of the embrace of this harmful and viperous generation, as it is written (Matt. 3:7). Hence in every place wonderful signs, more than usual, multiply daily, that He may save every man, as far as lies in Him (1 Tim. 2:4). He shows in a few what may profit all, if they will. For the pattern of a few suffices for the instruction of all, a pattern set forth to both ends, that it may be an example to those who believe and a testimony to those who harden themselves (Or: hardened). Wherefore, if those who in their mind disown the man whom they display in their shape have any human sense, let them wonder at you and praise God, and let them not think this most blessed change of your mind and life an error of your folly, but understand it to be the power of the wisdom of God. For the more prudent and learned than the rest they
Editors' notes and page, col. 361
Scripture references
(printed under page 184)
(a) ‹anchor: not visible› · call in col 361
Sap. V, 4.
Wisdom 5:4.
(printed under page 184)
(b) ‹anchor: not visible› · call in col 361
Psal. XXXVI, 2.
Psalm 36 (Vulg.):2.
(printed under page 184)
(c) ‹anchor: not visible› · call in col 361
Psal. CXLIII, 4.
Psalm 143 (Vulg.):4.
(printed under page 184)
(d) ‹anchor: not visible› · call in col 361
Johan. xiv, 6.
John 14:6.
(printed under page 184)
(e) ‹anchor: not visible› · call in col 361
Psal. XXXV, 4.
Psalm 35 (Vulg.):4.
(printed under page 184)
(f) ‹anchor: not visible› · call in col 361
Psal. XVI, 11.
Psalm 16 (Vulg.):11.
(printed under page 184)
(g) ‹anchor: illuminat caecos› · call in col 361
Psal. CXLV, 8.
Psalm 145 (Vulg.):8.
(printed under page 184)
(h) ‹anchor: praestans parvulis› · call in col 361
Psal. XVIII, 8, juxta Psalt. Rom.
Psalm 18 (Vulg.):8, according to the Roman Psalter.
(printed under page 184)
(i) ‹anchor: semet immittens› · call in col 361
Sap. VII, 27.
Wisdom 7:27.
(printed under page 184)
(j) ‹anchor: primatum habeat› · call in col 361
Eccli. XXIV, 10.
Ecclesiasticus 24:10.
(printed under page 184)
(k) ‹anchor: ut scriptum est› · call in col 361
Matth. III, 7.
Matthew 3:7.
(printed under page 184)
(l) ‹anchor: salvum faciat› · call in col 361
I Tim. II, 4.
1 Timothy 2:4.
(printed under page 184)
(a) ‹anchor: potest instaurare› · call in col 361
Mss. Reg. et Vien., cum editis tribus, quem fecit. Utraque lectio bona : vulgata concinnior et magis significans.
The Regius and Vienna manuscripts, with three printed editions: "quem fecit". Both readings are good; the common one is neater and more expressive.
(printed under page 184)
(b) ‹anchor: circumferens, et› · call in col 361
LXX et Vulgata, in animas sanctas se transferens.
The Septuagint and the Vulgate: "in animas sanctas se transferens".
(printed under page 184)
Page
- running head: 361 EPISTOLA XXXVIII.
- marginal letters: A ‹ut confusioni ejusdem cum Ipso revelemur; quando›; B ‹in fragili soliditatem, et in solido inanitatem putent;›; C ‹per electas animas semet immittens; ut, sicut per›; D ‹quem figura praeferunt hominem, admirentur in te,›
- old-edition numerals: 232 after ‹universorum institutioni›
fuisse meminerunt, tanto evidentior iis esse debet operatio potentiae Dei, quia prudentem a sententiae suae cursu vel statu non potest flectere, nisi summa ipsa Sapientia, quod est in Christo Deus, virtutum virtus, et mens mentium, Dominus majestatis, brachium excelsum, in quo dispersi superbi, ut scriptum est, a mente cordis ipsorum, depositi potentes de sede, et exaltati humiles. Quo brachio, id est, Christo, esurientes implentur bonis, et inanes dimittuntur divites. Quod et in te cernimus agi. Respice enim in temetipsum, et haec utraque, quae dejicit aut extollit Deus, in te eodem invenies.
remember you to have been, the more evident to them ought the working of the power of God to be, because nothing can bend a prudent man from the course or the position of his opinion except supreme Wisdom itself, which is God in Christ, the power of powers and the mind of minds, the Lord of majesty, the arm on high, by which the proud were scattered, as it is written (Luke 1:51), in the conceit of their heart, the mighty put down from their seat, and the humble exalted. By this arm, that is, by Christ, the hungry are filled with good things, and the rich are sent away empty. And this we see being done in you too. For look into yourself, and you will find both these things, which God casts down or raises up, in your one self.
8. Destructus es a superbo, assumtus in humilem: depositus ab iniqua potentiae sede, ut in pacis atque justitiae solio locareris: inanitus es a divite, ut diteris in paupere: et ab illa supervacuae distentionis saturitate vacuatus es, ut veris piae paupertatis bonis implearis esuriens justitiam. Ubi nunc tu ille es aliquando terribilis, vel pro tribunalibus advocatus, vel in tribunalibus judex? ubi tua illa cervix, tunc verius, ut nunc de te mentitus es, tauri pinguis, quomodo facta est docilis ac tenuis in jugo Christi ex quo conversus ingemuisti, et beneplacitum est in te Deo sicut super vitulum novellum? Deposita cervice tauri fractus es in mansuetudinem bovis illius qui agnovit possessorem suum. Beati oculi eorum qui haec in te Dei mirabilia conspiciunt, etsi illi miserrimi, qui videntes non vident.
8. You have been destroyed as a proud man, taken up as a humble one; put down from the unjust seat of power, that you might be placed on the throne of peace and justice; you have been emptied as a rich man, that you might be enriched as a poor one; and you have been voided of that satiety of superfluous distension, that, hungering for justice, you might be filled with the true goods of holy poverty. Where now are you, that man once fearsome, whether as advocate before the tribunals or as judge upon them? Where is that neck of yours, then more truly, as you have now falsely said of yourself, the neck of a fat bull: how has it become docile and slender under the yoke of Christ (Matt. 11:29), since you turned and groaned, and it has pleased God in you as over a young calf (Ps. 68:32)? Having laid down the neck of the bull, you have been broken into the gentleness of that ox which knew its owner (Isa. 1:3). Blessed are the eyes of those who behold these wonders of God in you, even though those are most wretched who, seeing, do not see.
9. Quis daret mihi pennas sicut columbae, et volarem ad te, et in conspectu tuo colloquioque requiescerem, in voce exsultationis et confessionis epularer. Videns te non te, et videns ex leone vitulum, videns in Apro Christum: nunc versa ferocitatis aut virtutis vice aprum seculo, agnum Deo. Non enim jam de silva, sed de segete aper es, quia bonis disciplinarum fructibus opimaris, et in fruge virtutum tibi pastus est; duplicis Testamenti dentibus ad rumpenda retia Nebroth venatoris armaris; totaque illa quae pro seculo superbus gerebas, nunc adversum seculum humilis arma convertis. Nunc vere sapiens, vere disertus, et vere potens, qui mundo huic stultus et mutus es, ut autori linguae et mentis tuae facundus et sapiens de suis muneribus Deo servias.
9. Who would give me wings like a dove, and I would fly to you (Ps. 54:7), and rest in your sight and in converse with you, and feast in the voice of exultation and confession (Ps. 41:5). Seeing you not yourself, and seeing a calf out of a lion, seeing Christ in Aper [that is, the Boar]: now, the parts of ferocity and of virtue reversed, a boar to the world, a lamb to God. For you are no longer a boar from the forest (Ps. 79:14) but from the cornfield, because you are fattened on the good fruits of the disciplines, and your pasture is in the harvest of virtues; you are armed with the tusks of the twofold Testament to break the nets of Nimrod (See Letter 9, n. 4) the hunter (Gen. 10:9); and all those arms which you proudly bore for the world, you now in humility turn against the world. Now you are truly wise, truly eloquent and truly mighty, you who are foolish and mute to this world, so that, eloquent and wise, you may serve God, the author of your tongue and mind, with His own gifts.
10. Nunc instructior jure divino advocatus pro te postules, et justior judex te ipsum judices; et in te, aut de te ipse sententiam feras, ut magis merearis absolvi; teque non solum venia, sed et gloria dignum facias, cum tibi per accusationem tui ades, teque damnando sanctificas: intelligens non quod hominibus, sed quod Deo placeat, sanctum et innocens esse; et ideo rarus, ut scribis, urbium frequentator,
10. Now, better instructed in divine law, may you plead as advocate for yourself, and as a juster judge judge yourself; and may you yourself pass sentence on yourself or concerning yourself, that you may the more deserve to be acquitted; and may you make yourself worthy not only of pardon but also of glory, when you stand by yourself through accusing yourself, and sanctify yourself by condemning yourself: understanding that what is holy and innocent is not what pleases men but what pleases God; and therefore, as you write, a rare frequenter of cities,
Editors' notes and page, col. 362
Footnotes
(m) ‹anchor: not visible› · call in col 362
Luc. I, 51.
Luke 1:51.
(printed under page 184)
(n) ‹anchor: versus ingemuisti› · call in col 362
Matth. XI, 29.
Matthew 11:29.
(printed under page 184)
(o) ‹anchor: vitulum novellum› · call in col 362
Psal. LXVIII, 32.
Psalm 68 (Vulg.):32.
(printed under page 184)
(p) ‹anchor: possessorem suum› · call in col 362
Isaiae i, 3.
Isaiah 1:3.
(printed under page 184)
(q) ‹anchor: et volarem› · call in col 362
Psal. LIV, 7.
Psalm 54 (Vulg.):7.
(printed under page 184)
(r) ‹anchor: confessionis epularer› · call in col 362
Psal. XLI, 5.
Psalm 41 (Vulg.):5.
(printed under page 184)
(s) ‹anchor: de silva› · call in col 362
Psal. LXXIX, 14.
Psalm 79 (Vulg.):14.
(printed under page 184)
(t) ‹anchor: venatoris armaris› · call in col 362
Gen. X, 9.
Genesis 10:9.
Editors' notes
(printed under page 184)
(c) ‹anchor: Deposita cervice tauri› · call in col 362
Mss. Reg. et Vien., factus, quae lectio admitti posset, cum ex praemissis confirmetur. Verior visa est jam recepta lectio.
The Regius and Vienna manuscripts: "factus", a reading that could be admitted, since it is supported by what precedes. The reading already received seemed the truer.
(printed under page 184)
(d) ‹anchor: in voce› · call in col 362
Edit. Rosv. mendose, exaltationis : cum in aliis codicibus, in Psalteriis quinque, in Vulgata, et in epistola 9 ad Amandum, num. 4, legatur exsultationis.
Rosweyde's edition wrongly has "exaltationis", whereas in the other codices, in five Psalters, in the Vulgate, and in Letter 9 to Amandus, no. 4, "exsultationis" is read.
(printed under page 184)
(e) ‹anchor: aper es,› · call in col 362
Ex ms. Reg. et edit. Grin. reposuimus quia, postulante secundo periodi membro. Ante erat qui (continues)
From the Regius manuscript and the Gryphius edition we have restored "quia", as the second member of the period requires. Before, it read "qui" (continues)
(printed under page 184)
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- running head: [EPI]STOLA XXXVIII. 362
- marginal letters: A ‹fuisse meminerunt, tanto evidentior iis esse debet›; B ‹in paupere: et ab illa supervacuae distentionis satu-›; C ‹in voce exsultationis et confessionis epularer.›; D ‹aut de te ipse sententiam feras, ut magis merearis›
- old-edition numerals: 233 after ‹totaque illa›