PL 61 · cols. 377–381

Paulinus of Nola, Letters

Letters XLI–XLII

me de portis mortis, ut narrarem mirabilia ejus in portis filiae Sion. Benedicat vos Dominus ex Sion, et videatis quae bona sunt Hierusalem, et oretis pro nobis omnibus diebus vitae vestrae, ut portio nostra communiter sit in terra viventium.

me from the gates of death, that I might tell His wonders in the gates of the daughter of Sion (Ps. 9:12, 15). May the Lord bless you out of Sion, and may you see the good things of Jerusalem, and may you pray for us all the days of your life (Ps. 127:5), that our portion may be shared in common in the land of the living (Ps. 141:6).

EPISTOLA XLI.

LETTER XLI.

1. Legimus in tergo epistolae adnotationem epistolarum, quas meas esse indicastis. Nam vere prope omnium earum ita immemor eram, ut meas esse non recognoscerem, nisi vestris litteris credidissem. Unde majus accepi documentum caritatis vestrae, quia plus me vobis quam mihi notum esse perspexi. Hymnos, quos desiderabam, accepisse gratulor: quo munere, Sancte frater, admonuisti me, ut faculam meam diligenter, dum tempus est, appararem, ne cum fatuis excluderer, si cum sapientibus non occurrerem. Orate autem, ut et virgines et fecundae sint animae nostrae; sine sterilitate virgines, sine corruptione fecundae. Hoc enim mysterio et in lege maledictus est, qui semen in Israel non dederit: et in Evangelio virgo sapiens dicitur quae oleo procurato vigili sollicitudine, uncta face, sponsi exspectat adventum, jamque venienti non exstinguendum pingui fomite lumen accendit.

1. We read on the back of the letter a list of letters which you indicated to be mine. For truly I had so forgotten almost all of them that I would not have recognized them as mine, had I not trusted your letter. From this I received a greater proof of your charity, since I saw that I am better known to you than to myself. I rejoice to have received the hymns I desired: by which gift, holy brother, you have admonished me to make ready my little torch carefully while there is time, lest I be shut out with the foolish if I did not go out to meet him with the wise. But pray that our souls may be both virgins and fruitful: virgins without barrenness, fruitful without corruption. For by this mystery in the law too he is accursed who has not given seed in Israel; and in the Gospel she is called a wise virgin who, having provided oil with watchful care, awaits the bridegroom's coming with her torch anointed, and, when he is now coming, kindles for him with rich fuel a light that will not be put out.

2. Ergo mens nostra fertilis Deo sit, et vitae fructus operibus bonis pariat. Sit et spiritus virgo, ut nulla seculi corrumpatur illecebra, et ab omni labe vitiorum integer maneat. Stultae enim virgines illae mihi videntur animae, quae virtutibus steriles sunt; et illae sapientes, quae vitiis incorruptae sunt. Denique in utroque virginum genere quinque ponuntur, ut intelligatur, ad sensus hominis integritatem aut corruptionem referri: nam quinque sensibus omnes praediti sumus, per quos aut vitam recepimus aut mortem. De ipsis enim dolens propheta dicit: Mors introivit per fenestras vestras. Quas obstruamus timore Dei, ut ad omnes istius mundi formas et voces surdi simus et caeci: sepiamus aures nostras spinis contra linguam nequam et illecebrosa modulamina: avertamus oculos nostros, ne videant vanitatem: obstruamus et nares nostras. ne de

2. Let our mind, then, be fertile for God, and bring forth the fruits of life in good works. Let our spirit also be a virgin, so as to be corrupted by no enticement of the world, and to remain untouched by every stain of vice. For those foolish virgins seem to me to be the souls that are barren of virtues (Matt. 25:3), and the wise those that are uncorrupted by vices. Five, moreover, are set down in each kind of virgin, so that it may be understood that the matter refers to the integrity or corruption of man's senses: for we are all endowed with five senses, through which we have received either life or death. Of these the prophet says in grief: Death has come in through your windows (Jer. 9:21). Let us block them up with the fear of God, so as to be deaf and blind to all the shapes and voices of this world: let us hedge our ears with thorns against the wicked tongue and enticing melodies (Sir. 28:28); let us turn away our eyes, that they may not see vanity (Ps. 118:37); let us block our nostrils too, lest from

Editors' notes and page, col. 377

Scripture references

(printed under page 192)

(a) ‹anchor: not visible› · call in col 377

Psal. IX, 12 et 15.

Psalm 9:12 and 15.

(printed under page 192)

(b) ‹anchor: not visible› · call in col 377

Psal. CXXVII, 5.

Psalm 127 (Vulg.):5.

(printed under page 192)

Psal. CXLI, 6.

Psalm 141 (Vulg.):6.

(printed under page 192)

(d) ‹anchor: steriles sunt› · call in col 377

Matth. XXV, 3.

Matthew 25:3.

(printed under page 192)

(e) ‹anchor: fenestras vestras› · call in col 377

Jer. IX, 21.

Jeremiah 9:21.

(printed under page 192)

(f) ‹anchor: illecebrosa modulamina› · call in col 377

Eccli. XXVIII, 28.

Ecclesiasticus 28:28.

(printed under page 192)

(g) ‹anchor: ne videant vanitatem› · call in col 377

Psal. CXVIII, 37.

Psalm 118 (Vulg.):37.

(printed under page 192)

(a) ‹anchor: not visible› · call in col 377

Ita mss. codices Clun. et Vien. cum edit. Chiffl. Edit. Rosv., judicastis. ms. Nol., indicatis.

So the Cluny and Vienna manuscript codices, with Chifflet's edition. Rosweyde's edition: "judicastis"; the Nola manuscript: "indicatis".

(printed under page 192)

(b) ‹anchor: virgo sapiens› · call in col 377

Addidimus verbum dicitur ex ms. codice Cluniacensi et edit. Chiffl.

We have added the word "dicitur" from the Cluny manuscript codex and Chifflet's edition.

(printed under page 192)

Sic reposuimus ex mss. codicibus Nol. et Vatic. Verissima lectio petita ex Evangel. Matthaei c. xxv, eaque confirmatur n. 2 et ep. 23, n. 42. Alii codd., uncta facie, minus bene; non enim Christus praecepit in Evangelio ut ungerent faciem suam virgines exspectantes sponsi adventum, sed ut haberent oleum in lampadibus.

So we have restored from the Nola and Vatican manuscript codices. It is the truest reading, taken from Matthew's Gospel, chapter 25, and it is confirmed by no. 2 and by Letter 23, no. 42. Other codices: "uncta facie", less well; for Christ did not command in the Gospel that the virgins awaiting the bridegroom's coming should anoint their faces, but that they should have oil in their lamps.

(printed under page 192)

Editors' prose

Paulinus a Sancto praemonitus fuerat ut faculam suam diligenter dum tempus est appararet: occasione inde accepta, in Evangelicam de lampadibus ac de prudentibus quinque totidemque fatuis virginibus parabolam pie admodum ingenioseque excurrit.

Paulinus had been urged beforehand by Sanctus to make his little lamp ready with care while there is time. Taking his occasion from this, he digresses, very devoutly and ingeniously, on the Gospel parable of the lamps and of the five wise and as many foolish virgins (Matt. 25:1–13).

Page

running head: 377 EPISTOLA XL… (head cut at the image's right edge)
marginal letters: A ‹me de portis mortis›; B ‹quia plus me vobis›; C ‹rum integer maneat›; D ‹vanitatem: obstruamus et nares›
old-edition numerals: 249 after ‹incorruptae sunt.›

PL 61:378

corruptione hujus seculi mortis odorem trahamus: neque per gustum illicem gulae morbus irrepat, et concupiscentiarum cibis continentiae robur enervet: neque mollibus vestimentis corpori blandiamur, nec carneos tactus et amplexus illicitos delicatis male palpata tegminibus membra disquatiant. Ita fiet ut in unoquoque nostrum omnibus sensibus castis et oleo doctrinae fidelis imbutis, virgines omnes quinque sapientes maneant, oleo in vasis suis reposito, exspectatione secura quiescant, facile mox parandis facibus occursurae cum primo supervenientis sponsi tumultu fuerint excitatae. Nam in tantis Ecclesiae populis, in quibus non solum virgines, quarum tamen innumera multitudo est; sed et maritatae, et viduae diversis et moribus cernuntur et fructibus; non arbitror alia ratione quinque tantum virgines fatuas et totidem sapientes esse positas, nisi quod utraque persona in totius populi universitate diversa, numerus autem ratione supradicta sigillatim in omnibus continetur; ut unusquisque in semetipso aut stultas aut prudentes habeat, pro qualitate sensuum suorum: in quibus providis sapiens, inertibus autem stulta virginitas est. Nam ideo et fatuae, sicut sapientes in tanta sui dissimilitudine similiter virgines appellantur, quia virginibus secundum carnem sterilitas infecunda, secundum spiritum fructuosa castitas adest. Quare nec sapientes sterilem virginitatem habent, quia sapientes sunt; nec stultae fructuosam, quia stultae sunt. Quarum forma mihi videtur esse sapientia hujus mundi, quae stultitia est apud Deum, et sapientia carnis, quae vere virgo stulta est, quia non est juncta atque subjecta legi et sapientiae Dei: et lucerna ejus facile exstinguitur, quia non habet oleum veritatis, vacua Spiritus sancti, quo oculus interior luminatur et impinguatur animae caput, quod est fides nostra, cui oleum est doctrinae coelestis infusio?

the corruption of this world we draw in the odour of death; and let not the disease of gluttony creep in through the enticing taste, and weaken the strength of continence with the foods of lusts; and let us not flatter the body with soft garments, nor let limbs wickedly caressed by delicate coverings shake us into fleshly touches and unlawful embraces. So it will come about that in each one of us, all our senses being chaste and steeped in the oil of faithful doctrine, all five virgins will remain wise; with the oil laid up in their vessels they will rest in untroubled expectation, ready soon to go out to meet him with torches easily prepared, when they have been roused by the first stir of the bridegroom's arrival. For in the great peoples of the Church, among whom are seen not only virgins, whose multitude is nevertheless countless, but also married women and widows, differing both in ways of life and in fruits, I do not think that only five foolish and as many wise virgins were set down for any other reason than this: that each of the two characters is distinct within the whole body of the people, while the number, for the reason given above, is contained in every single person; so that each one has within himself either foolish or prudent virgins, according to the quality of his senses: in which, if they are provident, virginity is wise, but if they are idle, foolish. For this reason the foolish too, like the wise, are alike called virgins in so great an unlikeness to one another, because to virgins according to the flesh belongs a fruitless barrenness, according to the spirit a fruitful chastity. Therefore neither do the wise have a barren virginity, because they are wise, nor the foolish a fruitful one, because they are foolish. Their figure seems to me to be the wisdom of this world, which is foolishness with God (1 Cor. 3:19), and the wisdom of the flesh, which is truly a foolish virgin, because it is not joined and subject to the law (Rom. 8:7) and wisdom of God: and its lamp is easily put out (Prov. 20:20), because it has not the oil of truth, being empty of the Holy Spirit, by whom the inner eye is lit and the head of the soul is anointed (Ps. 140:5), which is our faith, whose oil is the pouring in of heavenly doctrine (Song 1:2)?

3. Itaque oleum peccatoris non impinguet caput nostrum, neque muscae moriturae exterminent oleum suavitatis: ut semper nobis caput Christus sit, nec unquam deficiat oleum capiti nostro, quia unguentum exinanitum est nomen ejus: et tunc omnibus perfectis sensibus erimus virgines sapientes, si in nobis manserit Sapientia Dei; per quam facta est etiam in corpore fecunda virginitas. Nimium vos

3. So let not the oil of the sinner anoint our head, nor dying flies spoil the oil of sweetness: that Christ may always be our head, and oil may never be lacking to our head, because His name is ointment poured out: and then, with all our senses made perfect, we shall be wise virgins, if the Wisdom of God abides in us, through whom even in the body virginity has been made fruitful. You too much

Editors' notes and page, col. 378

Footnotes

(h) ‹anchor: sapientia carnis› · call in col 378

I Cor. III, 19.

1 Corinthians 3:19.

(printed under page 192)

(i) ‹anchor: subjecta legi› · call in col 378

Rom. VIII, 7.

Romans 8:7.

(printed under page 192)

(j) ‹anchor: facile exstinguitur› · call in col 378

Prov. XX, 20.

Proverbs 20:20.

(printed under page 192)

(k) ‹anchor: impinguatur animae caput› · call in col 378

Psal. CXL, 5.

Psalm 140 (Vulg.):5.

(printed under page 192)

(l) ‹anchor: coelestis infusio› · call in col 378

Cant. I, 2.

Song of Songs 1:2.

Editors' notes

(printed under page 192)

(d) ‹anchor: concupiscentiarum cibis› · call in col 378

Mss. codices Clun., Vien. et edit. Chiffl., cibus, minus bene.

The Cluny and Vienna manuscript codices and Chifflet's edition: "cibus", less well.

(printed under page 192)

(e) ‹anchor: membra disquatiant› · call in col 378

Manuscriptus codex Viennensis et edit. Chiffl., descaleant, mendose. Ms. Clun., descatent.

The Vienna manuscript codex and Chifflet's edition: "descaleant", wrongly. The Cluny manuscript: "descatent".

(printed under page 192)

(f) ‹anchor: fructuosa› · call in col 378

Manuscriptus Clun., codex et ed. Chiffl., caritas. Sed bene respondet fructuosa castitas secundum spiritum infecundae sterilitati secundum carnem.

The Cluny manuscript codex and Chifflet's edition: "caritas". But "fruitful chastity according to the spirit" answers well to "unfruitful sterility according to the flesh".

(printed under page 192)

(g) ‹anchor: virgo stulta est,› · call in col 378

Editio Chiffletii cum Cluniacensi manuscripto codice, quia legi et sapientiae Dei non est subjecta. Cujus lucerna facile exstinguitur.

Chifflet's edition, with the Cluny manuscript codex: "quia legi et sapientiae Dei non est subjecta. Cujus lucerna facile exstinguitur."

(printed under page 192)

(h) ‹anchor: tunc omnibus› · call in col 378

Mss. Cluniac. et Vien. ac edit. Chiffl., perfecti sensibus. Utraque lectio bona.

The Cluny and Vienna manuscripts and Chifflet's edition: "perfecti sensibus". Both readings are good.

(printed under page 192)

Page

running head: EPISTOLA XLI. 378
marginal letters: A ‹corruptione hujus seculi›; B ‹non arbitror alia ratione›; C ‹apud Deum, et sapientia carnis›; D ‹etiam in corpore fecunda›
old-edition numerals: 250 after ‹fides›

PL 61:379

fatigo, et mihi praesumo multum de patientia caritatis. Sed oportet ut audiam Salomonem in Sapientia Dei loquentem, ut parcius, ad amantissimos licet, inferam verbi pedem, ne satiati oderint me: scio autem, quod sicut odisse quis non potest viscera sua, ita nec vos humilitatem nostram, quam visceribus vestris permiscuistis. Pax, et caritas, et gratia, et humilitas Christi Domini altissimi abundet in vobis, benedicti, fratres merito venerabiles et dilectissimi.

weary you, and I presume a great deal on the patience of charity. But I ought to listen to Solomon speaking in the Wisdom of God, so as to set the foot of my words more sparingly, even among those who love me most, lest, sated, they hate me: yet I know that, just as no one can hate his own heart, so neither can you hate our lowliness, which you have mingled with your own heart. May the peace and charity and grace and humility of Christ the Lord most high abound in you, blessed brothers, deservedly venerable and most beloved.

EPISTOLA XLII.

LETTER XLII.

Beatissimo ac merito venerabili Patri Florentio, Paulinus.

To the most blessed and deservedly venerable Father Florentius (see note 184), Paulinus.

1. Laetamur in Domino visitatos nos litteris sanctitatis tuae, et provocatos, ut qui neque notitiae tuae prius gratiam gesseramus, nunc repentino Dei munere plenam tuae tamquam veteris amicitiae fiduciam sumeremus. Vinum, inquit, et amicus veterascet, et cum suavitate bibes ipsum. Ecce istam prophetae sententiam superavit sanctitas tua quae tam perfecto diligere nos coepit affectu, ut inveteratae nobis dilectionis suavitatem in prima hujus foederis novitate reddiderint; ut non necesse habeamus optare incrementa caritatis, cujus maturitatem consummatam principiis abundantibus experimur. Ut ubertatem animae tuae magnis fontibus comparare possimus, qui originem suam late profuso ore rumpentes, statim in ortu suo flumina sunt. Benedictus itaque Dominus, qui peccatis nostris tali gratia superabundavit, ut nos nec notitia tua dignos, etiam caritate ditaret; et minore hactenus bono carentibus, cum vestrae corporalis notitiae essemus expertes, tanto majus de te munus indulsit, quanto potior in homine substantia est spiritus, quam caro. Propterea exsultat cor nostrum, et repleto gaudiis ore dicimus. Magnificavit Dominus facere nobiscum, quoniam praevenisti nos in benedictione dulcedinis per eloquia sancta, et sicut argentum purgatum examinata: visitans nos, ut dixi, et excitans de pigritiae nostrae situ ad observantiam caritatis tuae. In qua quidem non somnolentia dormiebamus, sed ignorantia silebamus. Sit ergo nomen Domini benedictum. et laetetur in hoc etiam opere pietatis suae, quo ignorantibus in carne faciem tuam, hanc potius, qua

1. We rejoice in the Lord that we have been visited by the letter of your holiness, and called forth, so that we who had not before enjoyed the favour of knowing you should now, by a sudden gift of God, take up the full confidence of a friendship with you as though it were an old one. Wine, it says, and a friend will grow old, and you will drink it with sweetness (Sir. 9:15). See, your holiness has surpassed this saying of the prophet, for it has begun to love us with so perfect an affection that it has rendered to us the sweetness of a long-matured love in the very newness of this bond; so that we need not wish for increase of charity, whose ripeness we find already complete in its abundant beginnings. So we may compare the richness of your soul to great springs, which, bursting their source with a wide-poured mouth, are rivers at their very rising. Blessed, therefore, be the Lord, who has so superabounded in grace over our sins that He has enriched us, who were not even worthy to know you, with your charity as well; and to us, who till now lacked a lesser good, since we had no bodily acquaintance with you, He has granted a gift from you as much greater as the spirit is a weightier substance in man than the flesh. Therefore our heart exults, and with a mouth filled with joy we say: The Lord has done great things with us (Ps. 125:3), for Thou hast gone before us with the blessing of sweetness (Ps. 20:4) through holy words, tried like purified silver (Ps. 11:7): visiting us, as I said, and rousing us from the neglect of our sloth to the keeping of charity with you. In this we were not sleeping from drowsiness, but silent from ignorance. Blessed, then, be the name of the Lord (Job 1:21; Ps. 112:2; Ps. 103:31), and may He rejoice in this work also of His loving kindness, by which, to us who do not know your face in the flesh, rather that face by which

Editors' notes and page, col. 379

Scripture references

(printed under page 193)

(a) ‹anchor: not visible› · call in col 379

Eccli. IX, 15.

Ecclesiasticus 9:15.

(printed under page 193)

(b) ‹anchor: facere nobiscum› · call in col 379

Psal. CXXV, 3.

Psalm 125 (Vulg.):3.

(printed under page 193)

Psal. XX, 4.

Psalm 20 (Vulg.):4 (first numeral blurred in the print).

(printed under page 193)

(d) ‹anchor: purgatum examinata› · call in col 379

Psal. XI, 7.

Psalm 11 (Vulg.):7.

(printed under page 193)

(e) ‹anchor: Domini benedictum› · call in col 379

Job. I, 21; Psal. CXII, 2; Psal. CIII, 31.

Job 1:21; Psalm 112 (Vulg.):2; Psalm 103:31.

(printed under page 193)

(f) ‹anchor: not visible› · call in col 379

Matth. XII, 34; Luc. VI, 45.

Matthew 12:34; Luke 6:45.

(printed under page 193)

(g) ‹anchor: not visible› · call in col 379

Col. IV, 6.

Colossians 4:6.

(printed under page 193)

(h) ‹anchor: not visible› · call in col 379

Psal. XXXIII, 9.

Psalm 33 (Vulg.):9.

(printed under page 193)

(i) ‹anchor: not visible› · call in col 379

I Reg. XV, 17; I Reg. XVI, 11; Psal. LXXVII, 70; Johan. x, 15.

1 Samuel (1 Kings, Vulg.) 15:17; 1 Samuel 16:11; Psalm 77 (Vulg.):70; John 10:15.

(printed under page 193)

(j) ‹anchor: not visible› · call in col 379

Johan. i, 29; Isai. LIII, 7.

John 1:29; Isaiah 53:7.

(printed under page 193)

(a) ‹anchor: not visible› · call in col 379

Manuscripti codices Clun. et Vien. cum edit. Chifflet., oportet audiam Salomonem sapientia Dei loquentem.

The Cluny and Vienna manuscript codices, with Chifflet's edition: "oportet audiam Salomonem sapientia Dei loquentem".

(printed under page 193)

(b) ‹anchor: not visible› · call in col 379

Editio Rosv., ac dilectissimi; et addit : Valete in Domino.

Rosweyde's edition: "ac dilectissimi"; and it adds: "Valete in Domino".

(printed under page 193)

Ita mss. codices Reg., Vat. et Vien. et edit. Bad., Grin., Rosv. et quidem recte, cum ad episcopum Paulinus nondum episcopus scripserit. Edit. Grav. et Schot., fratri.

So the Regius, Vatican and Vienna manuscript codices and the editions of Badius, Gryphius and Rosweyde, and rightly, since Paulinus, not yet a bishop, was writing to a bishop. The editions of Gravius and Schott: "fratri".

(printed under page 193)

(d) ‹anchor: visitans nos, ut› · call in col 379

Sic reposuimus ex ms. codice Viennensi, cum ante esset ut dixit. Correctio nostra confirmatur ex initio epistolae.

So we have restored from the Vienna manuscript codex, where before it read "ut dixit". Our correction is confirmed by the beginning of the letter.

(printed under page 193)

Editors' prose

Laetatur se adeptum Florentii Cadurcensis episcopi amicitiam: illum commendat, ejus preces exposcit; pulcherrimasque Christi laudes immiscet.

He rejoices that he has gained the friendship of Florentius, bishop of Cahors; he commends him, begs his prayers, and weaves in most beautiful praises of Christ.

Page

running head: 379 S. PAULINI NOLANI EP… (head cut at the image's right edge)
marginal letters: A ‹fatigo, et mihi praesumo›; B ‹1. Laetamur in Domino›; C ‹tim in ortu suo flumina sunt›; D ‹laetetur in hoc etiam›
old-edition numerals: 251 after ‹Benedictus›

PL 61:380

pulcrius in Christo formatus es, speciem tuae mentis ostendit. Sermo enim, inquit, viri indicat de illo, et ex abundantia cordis os loquitur.

you have been more beautifully formed in Christ, He has shown us the appearance of your mind. For a man's speech, it says, makes him known, and out of the abundance of the heart the mouth speaks (Matt. 12:34; Luke 6:45).

2. Sermo itaque tuus nobis apostolico sale conditus expressit saporem gratiae, quae tibi data est; et de stillicidiis labiorum tuorum gustavimus quam suavis sit in te Dominus, qui factus es et positus in caput populi, electus ex ovibus in virum gregis, ut regeres oves pascuae ejus, qui animam pro ovibus suis posuit. Idem agnus et pastor reget nos in secula, qui nos de lupis oves fecit; earumque nunc ovium pastor est ad custodiam, pro quibus fuit agnus in victimam. Hic ergo Dominus et Deus noster, qui in terris visus est, et inter homines conversatus est pro nobis, ovis et pastor in nobis est, quia nos invisibili baculo et salutari virga intus regit, ut etiam si ambulemus in umbra mortis, non timeamus mala, quia nobiscum Deus est, Emmanuel ille; Dominus majestatis et filius ancillae, quorum aliud natura, aliud factus est. Idem creator hominis et redemtor, Deus ex Deo, homo pro homine; Filius Dei ante secula, filius hominis pro seculo; forma servi pro libertate servorum; et pauper factus, ut pauperes sua egestate locupletet: quia ipse est dives in omnes omnis boni; qui omnia in omnibus adimpletur, plenitudo Divinitatis, spes omnium finium terrae, et in mari longe, Deus salutaris noster, mediator hominum et Dei, homo Christus Jesus, qui est in gloria Dei Patris super omnes Deus benedictus in secula.

2. Your speech, then, seasoned with apostolic salt, has given us the savour of the grace that has been given to you (Col. 4:6); and from the droppings of your lips we have tasted how sweet the Lord is (Ps. 33:9) in you, who have been made and set as head of the people, chosen out of the sheep to be the man of the flock, that you might rule the sheep of His pasture, of Him who laid down His life for His sheep (1 Sam. 15:17; 1 Sam. 16:11; Ps. 77:70; John 10:15). The same Lamb and Shepherd will rule us for ever, who made us sheep out of wolves; and of those sheep He is now the Shepherd for their keeping, for whom He was the Lamb for the sacrifice (John 1:29; Isa. 53:7). This, then, our Lord and God, who was seen on earth and lived among men (Bar. 3:38) for us, is Sheep and Shepherd in us, because He rules us inwardly with an invisible staff and a saving rod, so that even if we walk in the shadow of death we may fear no evil, because God is with us (Ps. 22:4), that Emmanuel (Isa. 7:14); the Lord of majesty and the son of a handmaid, of whom the one He is by nature, the other He became. The same is the Creator of man and his Redeemer, God from God, man for man; Son of God before the ages, son of man for the age (Matt. 1:16; Luke 2:7); the form of a servant for the freedom of servants; and made poor, that by His want He might make the poor rich (2 Cor. 8:9): for He is rich unto all in every good (Rom. 10:12); He who is filled all in all (Eph. 1:23), the fullness of the Godhead (Col. 2:9), the hope of all the ends of the earth and of those far off on the sea (Ps. 64:6), God our Saviour, the mediator of God and men, the man Christ Jesus (1 Tim. 2:5), who is in the glory of God the Father (Phil. 2:11), God over all, blessed for ever.

3. Hic ergo, qui te in sortem apostolorum suorum dignatus assumsit, ut eorum arte hominum piscator existeres, et de amaris ac profundis hujus seculi fluctibus vivificandam potius quam perimendam Deo praedam hamo verbi salutaris extraheres, quod utique quotidie facis. Hic Deus, qui te adjutorem aedificationis et culturae suae fecit, qui insinuare dignatus est dilectionem humilitatis nostrae sublimi per humilitatem cordis animae tuae, quia proculdubio per mansuetudinem ovis et agni innocentiam pastor esse meruisti; hic te, inquam, Deus, qui amantem nostri facere dignatur, non juxta meritum malum facies, sed secundum divitias bonitatis suae, ut nobis adjutorium de patrocinio orationum tuarum, tibi merces, de proximorum etiam minorum magna caritate cumuletur, memorem te nostri perpetuo faciat; omnibus orationibus tuis et

3. He, then, who deigned to take you into the lot of His apostles (Acts 1:20; Col. 1:12), that by their craft you might be a fisher of men (Matt. 4:19), and might draw out of the bitter and deep waves of this world, with the hook of the saving word, a catch for God to be given life rather than destroyed, as indeed you do every day. This God, who made you a helper of His building and His tillage (1 Cor. 3:9), who deigned to commend love of our lowliness to your soul, lofty through humility of heart, because without doubt it was through the meekness of a sheep and the innocence of a lamb that you deserved to be a shepherd; this God, I say, who deigns to make you love us, not according to [our] ill desert, but according to the riches of His goodness, so that help may be heaped up for us from the protection of your prayers, and for you a reward from great charity even towards the least of your neighbours, may He make you mindful of us for ever; in all your prayers and

Editors' notes and page, col. 380

Footnotes

(k) ‹anchor: not visible› · call in col 380

Baruch. iii, 38.

Baruch 3:38.

(printed under page 193)

(l) ‹anchor: not visible› · call in col 380

Psal. XXII, 4.

Psalm 22 (Vulg.):4.

(printed under page 193)

(m) ‹anchor: not visible› · call in col 380

Isai. VII, 14.

Isaiah 7:14.

(printed under page 193)

(n) ‹anchor: not visible› · call in col 380

Matth. I, 16; Luc. II, 7.

Matthew 1:16; Luke 2:7.

(printed under page 193)

(o) ‹anchor: egestate locupletet› · call in col 380

II Cor. VIII, 9.

2 Corinthians 8:9.

(printed under page 193)

(p) ‹anchor: omnis boni› · call in col 380

Rom. X, 12.

Romans 10:12.

(printed under page 193)

(q) ‹anchor: in omnibus adimpletur› · call in col 380

Eph. I, 23.

Ephesians 1:23.

(printed under page 193)

(r) ‹anchor: plenitudo Divinitatis› · call in col 380

Col. II, 9.

Colossians 2:9.

(printed under page 193)

(s) ‹anchor: in mari longe› · call in col 380

Psal. LXIV, 6.

Psalm 64 (Vulg.):6.

(printed under page 193)

(t) ‹anchor: homo Christus Jesus› · call in col 380

I Tim. II, 5.

1 Timothy 2:5.

(printed under page 193)

(u) ‹anchor: Dei Patris› · call in col 380

Philip. ii, 11.

Philippians 2:11.

(printed under page 193)

(v) ‹anchor: dignatus assumsit› · call in col 380

Act. I, 20; Col. I, 12.

Acts 1:20; Colossians 1:12.

(printed under page 193)

(x) ‹anchor: piscator existeres› · call in col 380

Matth. IV, 19.

Matthew 4:19.

(printed under page 193)

(y) ‹anchor: culturae suae fecit› · call in col 380

I Cor. III, 9.

1 Corinthians 3:9.

(printed under page 193)

(z) ‹anchor: caritate cumuletur› · call in col 380

Matth. XXV, 40.

Matthew 25:40.

Editors' notes

(*) ‹anchor: not visible (headnote to the letter)› · call in col 379 Alias 32; quae autem 42 erat, nunc 6. Scripta circa annum 405.

Otherwise numbered 32; and the one that was 42 is now 6. Written about the year 405.

(printed under page 193)

(e) ‹anchor: not visible› · call in col 380

Ita fere Paulinus epist. 13 ad Pammachium, n. 2. Verum haec neque apud LXX, neque in Vulgata habentur, ubi ingressus hominis enuntiat de illo.

So, roughly, Paulinus in Letter 13 to Pammachius, no. 2. But these words are found neither in the Septuagint nor in the Vulgate, where it reads "ingressus hominis enuntiat de illo".

(printed under page 193)

(f) ‹anchor: not visible› · call in col 380

Bis repositum est aliud ex mss. codicibus Reg. et Vien. Ed. Rosv., alterum.

"Aliud" has been restored in both places from the Regius and Vienna manuscript codices. Rosweyde's edition: "alterum".

(printed under page 193)

Page

running head: …INI NOLANI EPISCOPI 380 (head cut at the image's left edge)
marginal letters: A ‹pulcrius in Christo formatus›; B ‹quia nos invisibili baculo›; C ‹3. Hic ergo, qui te›; D ‹rum magna caritate cumuletur›
old-edition numerals: 252 after ‹apostolorum›

PL 61:381

oblationibus curam nostrae salutis immisceat, ne in offendiculum nobis accedat tanta ista, qua gloriamur in Domino, tuae dilectionis impensio, si rapaces indomitorum sensuum bestias vestitu ovium contegamus. Sic igitur ora, donec exores, ut fiat cor nostrum immaculatum in conspectu Domini, ut non confundamur neque simul trahamur cum iis qui loquuntur pacem cum proximo suo, mala autem sunt in cordibus eorum; sed lingua et mente concordes, corde credamus ad justitiam, ore confiteamur ad vitam. Ita demum pietas qua nos diligis, tibi fructuosa referetur, si tam efficax pro nobis oratio tua fuerit, ut a nostra terrestri specie demutati in tuam similitudinem transferamur, ut coelestis hominis imaginem pari veritate gestemus.

oblations may He have you mingle concern for our salvation, lest this great outpouring of your love, in which we glory in the Lord, turn into a stumbling-block for us, if we cover the ravening beasts of our untamed senses with the clothing of sheep (Matt. 7:15). Pray thus, then, until you prevail, that our heart may be made spotless in the sight of the Lord, that we may not be confounded (Ps. 118:80), nor be dragged away together with those who speak peace with their neighbour, but evil is in their hearts (Ps. 27:3); but, at one in tongue and mind, let us believe with the heart unto justice, and confess with the mouth unto life (Rom. 10:10). Only so will the loving kindness with which you love us be repaid to you with fruit, if your prayer for us is so effective that, changed from our earthly form, we are carried over into your likeness, so as to bear the image of the heavenly man (1 Cor. 15:49) with equal truth.

4. Tunc vere erimus de tua caritate felices, si obtineas ne simus a tua caritate dissimiles. In quo tamen non eatenus, quasi superbum tendimus votum, ut apicem meriti tui speremus attingere; sed ut salutis fine conclusi, juxta formam fidei tuae in itinere directo veritatis vestigia perlegamus, et sit nobis finis ipse qui initium est, caput et fundamentum corporis sui petra Christus; illa petra, quae nos inter hujus seculi deserta sitientes justitiam sequaci fonte prosequitur, et dulci potu refrigerat, ne carnalium cupiditatum aestibus peruramur; illa petra, super quam domus stabilita non corruit, et illa petra quae, latere lancea perforato, aqua fluxit et sanguine, ut pariter salutiferos nobis funderet fontes, aquam gratiae, et sanguinem sacramenti, qui idem est et fons nostrae salutis, et pretium.

4. Then shall we truly be happy in your charity, if you obtain that we be not unlike your charity. Yet in this we do not stretch our prayer so far, as though in pride, as to hope to reach the summit of your merit; but that, enclosed within the bound of salvation, we may follow out the footprints of truth on the straight road after the pattern of your faith, and that our end may be He who is the beginning, the head and foundation of His body, Christ the rock (Rev. 1:8; Eph. 1:22; 4:15; 5:23; Col. 1:18; 1 Cor. 3:11; 1 Cor. 10:4; Matt. 7:24; Luke 6:48); that rock which follows us, thirsting for justice amid the deserts of this world, with a spring that goes along with us, and refreshes us with a sweet drink, lest we be burned up by the heats of fleshly desires; that rock on which the house, once established, did not fall; and that rock which, its side pierced by the lance, flowed with water and blood (John 19:34), that it might pour out for us alike springs of salvation, the water of grace and the blood of the sacrament, He who is likewise both the fount of our salvation and its price.

5. Sed vae mihi peccatori, quonam progressus, immo prolapsus sum? Dum pluribus apud te verbis ago, ut pro peccatis meis vel potius adversus peccata mea patrocinium promerear, cum orationibus intendas; accumulo eamdem de loquacitate mea sarcinam, quam de orationibus tuis minui peto; tamquam immemor scriptum, de multiloquio non effugies peccatum. Et quid agam? quo ore purgari postulem? vel qua a te ratione defendar, cum sciens prudensque contrarium prophetico verbo commiserim, ut peccato multiloquii et me laederem, et sanctitatem tuam fatigarem? Haerebo prorsus hoc crimine, neque vel tua me tegere valebit oratio, nisi tu ipse mihi prius hanc injuriae tuae culpam remittas; et pro me, sicut beatus Job pro loquacibus amicis facere praeceptus est, hostiam placationis offeras Deo. Tantum enim de animo tuo mihi vindico, ut hoc mihi multiloquium de tua indulgentia impune

5. But woe is me, a sinner: how far have I gone forward, or rather slipped forward? While with many words I plead with you, that I may earn protection for my sins, or rather against my sins, when you are intent on your prayers, I heap up from my talkativeness the very burden which I ask to have lessened by your prayers; as though forgetful of what is written: From much speaking you will not escape sin (Prov. 10:19). And what shall I do? With what face shall I ask to be cleared? Or by what reasoning shall I be defended before you, since knowingly and wittingly I have done the contrary of the prophetic word, so as both to harm myself by the sin of much speaking and to weary your holiness? I shall be held fast by this charge altogether, and not even your prayer will be able to cover me, unless you yourself first forgive me this fault of wrong done to you; and offer for me to God a sacrifice of appeasement, as blessed Job was commanded to do for his talkative friends (Job 42:8). For I claim so much for myself from your heart as to presume that this much speaking of mine will go unpunished

Editors' notes and page, col. 381

Scripture references

(printed under page 194)

(a) ‹anchor: not visible› · call in col 381

Matth. VII, 15.

Matthew 7:15.

(printed under page 194)

(b) ‹anchor: not visible› · call in col 381

Psal. CXVIII, 80.

Psalm 118 (Vulg.):80.

(printed under page 194)

Psal. XXVII, 3.

Psalm 27 (Vulg.):3.

(printed under page 194)

(d) ‹anchor: not visible› · call in col 381

Rom. X, 10.

Romans 10:10.

(printed under page 194)

(e) ‹anchor: not visible› · call in col 381

I Cor. XV, 49.

1 Corinthians 15:49.

(printed under page 194)

(f) ‹anchor: not visible› · call in col 381

Apoc. I, 8; Eph. I, 22; iv, 15, et v, 23; Col. I, 18; I Cor. III, 11; I Cor. X, 4; Matth. VII, 24; Luc. VI, 48.

Revelation 1:8; Ephesians 1:22; 4:15, and 5:23; Colossians 1:18; 1 Corinthians 3:11; 1 Corinthians 10:4; Matthew 7:24; Luke 6:48.

(printed under page 194)

(g) ‹anchor: aqua fluxit et sanguine› · call in col 381

Johan. xix, 34.

John 19:34.

(printed under page 194)

(h) ‹anchor: non effugies peccatum› · call in col 381

Prov. X, 19, sec. LXX.

Proverbs 10:19, according to the Septuagint.

(printed under page 194)

(i) ‹anchor: placationis offeras Deo› · call in col 381

Job. XLII, 8.

Job 42:8.

Editors' notes

(*) ‹anchor: not visible (headnote to the letter)› · call in col 382 Alias 35 quae autem 45 erat, nunc 50. Scripta anno 406 circa festum SS. apostolorum Petri et Pauli.

Otherwise numbered 35; and the one that was 45 is now 50. Written in the year 406, about the feast of the holy apostles Peter and Paul.

(printed under page 194)

(a) ‹anchor: orationibus intendas;› · call in col 381

Ms. codex Viennensis, adcumulem.

The Vienna manuscript codex: "adcumulem".

(printed under page 194)

(b) ‹anchor: de multiloquio› · call in col 381

Ita LXX et S. Cyprianus lib. iii ad Quirinum adversus Judaeos, art. 105.

So the Septuagint, and St Cyprian, book 3 to Quirinus against the Jews, article 105.

(printed under page 194)

Sic mss. Reg. et Vatic. codices cum editis quatuor. At ms. Vien. et edit. Grin., sicut beato Job... praeceptum est.

So the Regius and Vatican manuscript codices, with four printed editions. But the Vienna manuscript and the Gryphius edition: "sicut beato Job ... praeceptum est".

(printed under page 194)