PL 61 · cols. 408–416

Paulinus of Nola, Letters

Letter L

avarior mari et sine myoparone piraticam in terra agens occupavit, et captam vacuefecit: nam etiam nunc in ipso littore inanis manet, ut damnum oneris frustra in pelago servati et in terra perditi contestetur. Depositae jam saepe apud judicem provincialem super hoc latrocinio querelae, sed Pharao noster induravit cor suum. Forte ut in ipso mirabilia fiant: et conventus per officia, primo vi rebellavit, postea Romam profugit. Haec Secundinianum meum necessitas ad Urbem et itinere terreno peregrinari cum suo unico nauta coegit. Non ambigo fratrem nostrum Posthumianum et interventu tuo, et sua fide atque justitia, commovendum. Quare hoc moderamine intervenire debemus, quod profecto facies, etsi nullus admoneam, ut pari labore defendas et excuses optimo Senatori, id est, Christiano viro reum suum; ita ut praedoni ipsi sufficiat impunitatis lucrum, nobis ab ipso Dei munera recipere contentis.

more greedy than the sea, and playing the pirate on land without a pirate skiff, seized it, and, once it was captured, emptied it: for even now it lies empty on that very shore, to bear witness to the loss of a cargo saved in vain on the deep and lost on land. Complaints about this robbery have often been lodged with the provincial judge already, but our Pharaoh has hardened his heart. Perhaps so that wonders may be done in him: when summoned through the officials, he first resisted by force, and then fled to Rome. This necessity has compelled my Secundinianus to travel to the City, and that by land, with his one sailor. I do not doubt that our brother Posthumianus will be moved both by your intervention and by his own faith and justice. Therefore we ought to intervene with this moderation, which you will surely show even if no one admonishes you: that with equal effort you defend and excuse his own culprit before the excellent senator, that is, before a Christian man; so that the gain of impunity may suffice for the robber himself, while we are content to receive from him the gifts of God.

EPISTOLA L.

LETTER L.

CAPUT PRIMUM. Quaestiones ex Psalmis.

CHAPTER I. Questions from the Psalms.

1. De paucis, quae nunc jam ad navem currente litterarum perlatore, et mihi in ipsius festinatione properanti in mentem venerunt, ne sine corollario mihi rescribas, aliqua proponam. Quae si forte lucida sunt, et mihi videntur obscura, nemo prudentum filiorum, qui forte de nostris in hora lectiunculae hujus circa te steterint, de insipientia mea rideat; sed potius benevolentia fraternae caritatis faveat instruendo, ut efficiar videntium particeps, et ex doctrina tua illuminatis mentibus considerantium mirabilia de lege Domini.

1. Of the few things that have come into my mind, now that the bearer of the letter is already running to the ship and I am hurrying in his haste, I shall put forward some, so that you may not write back to me without a bonus. If perhaps they are clear and only seem obscure to me, let none of the wise sons of ours who may chance to stand around you at the hour of this little reading laugh at my foolishness; but rather let the benevolence of brotherly charity favour me by instructing me, so that I may be made a sharer with those who see, and, by your teaching, with those who with enlightened minds consider wondrous things out of the law of the Lord.

2. Dic ergo mihi, benedicte doctor Israel, quod sit quid dicitur in psalmo decimo quinto: Sanctis, qui in terra sunt ejus, mirificavit omnes voluntates suas inter illos. Multiplicatae sunt infirmitates eorum, postea acceleraverunt. Quos ait sanctos? qui in terra sint sancti? Num illos Judaeos, qui filii carnis Abrahae, et non filii repromissionis excluduntur a semine, quod in Isaac vocatum est? Ideo sanctos in terra, quia sancti genere carnali; vita autem sensuque terreni sunt, quia terrena sapiunt, et carnali observantia in vetustate litterae consenescunt, non renascentes in novam creaturam; quia non receperunt eum per quem vetera transierunt, et facta sunt nova. Sic enim forte eos in hoc psalmo sanctos appellat, quomodo et in Evangelio justos, ubi dicit: Non veni vocare justos, sed peccatores: id est, illos justos qui in sanctitate generis et littera legis gloriantur. Quibus dicitur: Nolite gloriari in patre Abraham, quia potens est Deus de lapidibus istis excitare filios Abrahae

2. Tell me then, blessed teacher of Israel, what is meant by what is said in the fifteenth psalm: To the saints who are in His land He has made wonderful all His wishes among them. Their infirmities were multiplied; afterwards they made haste. Whom does he call saints? Who are the saints in the land? Is it those Jews who, as sons of Abraham's flesh and not sons of the promise, are shut out from the seed that was called in Isaac (Rom. 9:7)? Saints in the land (Ps. 15:3), then, because they are saints by fleshly descent; but in life and mind they are earthly, because they savour earthly things, and grow old in fleshly observance in the oldness of the letter, not being reborn into a new creature (Gal. 6:15); because they did not receive Him (John 1:11) through Whom the old things have passed away and new things have been made (Rev. 21:4–5). For perhaps he calls them saints in this psalm in the same way as in the Gospel He calls them just, where He says: I came not to call the just, but sinners (Matt. 9:13): that is, those just who glory in the holiness of their descent and in the letter of the law. To them it is said: Do not glory in your father Abraham, for God is able from these stones to raise up children to Abraham

Editors' notes and page, col. 408

Footnotes

(j) ‹anchor: in Isaac vocatum est› · call in col 408

Rom. IX, 7.

Romans 9:7.

(printed under page 207)

(k) ‹anchor: sanctos in terra› · call in col 408

Psal. XV, 3.

Psalm 15:3.

(printed under page 207)

(l) ‹anchor: in novam creaturam› · call in col 408

Gal. VI, 15.

Galatians 6:15.

(printed under page 207)

(m) ‹anchor: non receperunt eum› · call in col 408

Johan. i, 11.

John 1:11.

(printed under page 207)

(n) ‹anchor: facta sunt nova› · call in col 408

Apoc. XXI, 4 et 5.

Revelation 21:4 and 5.

(printed under page 207)

(o) ‹anchor: sed peccatores› · call in col 408

Matth. IX, 13.

Matthew 9:13.

Editors' notes

(*) ‹anchor: not visible (heading of the next letter)› · call in col 408 Alias 43; quae autem 50 erat, nunc Append. 2. Scripta circa annum 410.

Otherwise 43; and the one that was 50 is now Appendix 2. Written about the year 410.

(printed under page 207)

(d) ‹anchor: Multiplicatae sunt› · call in col 408

Additum est enim ex mss. codicibus 2 Big. et edit. Bened.

"enim" has been added from two Bigot manuscripts and the Benedictine edition.

(printed under page 207)

(e) ‹anchor: terrena sapiunt, et› · call in col 408

Mss. duo Big. addunt ideo.

The two Bigot manuscripts add "ideo".

(printed under page 207)

(f) ‹anchor: et facta sunt› · call in col 408

Expunximus vocem omnia, quae aberat a mss. 2 Big. et edit. Bened.

We have struck out the word "omnia", which was absent from the two Bigot manuscripts and the Benedictine edition.

(printed under page 207)

(g) ‹anchor: Nolite gloriari› · call in col 408

Manuscripti duo codices Bigotiani, habere patrem Abraham.

The two Bigot manuscripts: "habere patrem Abraham" ("to have Abraham as father").

(printed under page 207)

Editors' prose

Augustino proponit quaestiones aliquot, primum de Psalmis, tum de Apostolo, et ad extremum de Evangelio.

He puts several questions to Augustine: first on the Psalms, then on the Apostle, and finally on the Gospel.

Page

running head: S. PAULINI NOLANI EPISCOPI 408 (spread across both columns; this column shows "...I NOLANI EPISCOPI 408")
marginal letters: A ‹avarior mari et sine myoparone›; B ‹das et excuses optimo Senatori›; C ‹videntium particeps, et ex doctrina›; D ‹Sic enim forte eos in hoc psalmo› (letters printed between the columns, shared with col. 407)
old-edition numerals: 287 before ‹Augustino proponit› (at the head of the argument of Letter L)

PL 61:409

Quorum forma in illo Pharisaeo proponitur, qui justitias suas tamquam nescienti Domino recolens praedicabat in templo, non orans ut exaudiretur, sed exigens quasi debitum meriti pro operibus, bonis quidem, sed ingratis Deo; quia quod justitia aedificaverat, superbia destruebat: nec idipsum silentio, sed voce clamabat, ut appareret eum non divinis auribus loqui, qui et ab hominibus vellet audiri. Atque ideo non placuit Deo, quia placebat sibi. Quoniam dissipavit Dominus ossa hominum sibi placentium. Confusi sunt, inquit, quia sprevit illos, qui cor humile et contribulatum non spernit.

(Matt. 3:9; Luke 3:8). The pattern of these men is set before us in that Pharisee (Luke 18:11) who, recounting his justices as though to a Lord Who did not know them, proclaimed them in the temple, not praying to be heard but demanding, as if it were a debt, a reward of merit for his works, good indeed but unwelcome to God; because what justice had built up, pride was pulling down: and he did not do even this in silence but cried it aloud, so that it was plain that he was not speaking to the divine ears, since he wished to be heard by men as well. And therefore he did not please God, because he pleased himself. For the Lord has scattered the bones of men who please themselves. They are confounded, he says, because He has despised them (Ps. 52:6), He Who does not despise a humble and troubled heart (Ps. 50:19).

3. Denique et in ipsa Evangelii parabola, qua pharisaei et publicani persona confertur, evidenter ostendit ipse Dominus quid in homine suscipiat, quid repellat, sicut scriptum est: Quia Deus superbis resistit, humilibus autem dat gratiam. Ideo protestatur magis justificatum abiisse e templo publicanum de confessione peccatorum suorum, quam Pharisaeum de imputatione justitiarum suarum. Merito autem ille laudator sui repudiatus abscessit a facie Dei, qui cum ipso nomine peritiam legis praeferret, oblitus fuerat in propheta dicentem Dominum: Super quem habitabo nisi super humilem et quietum, et trementem sermones meos? Ille autem in corde contrito sui accusator accipitur, et obtinet veniam de confessis peccatis propter gratiam humilitatis, sancto illo Pharisaeo, quales Judaei sancti sunt, reportante sarcinam peccatorum de jactantia sanctitatis. Ipsius nimirum sunt forma Judaei illi, de quibus Apostolus ait, quod suam justitiam statuere cupientes quae ex lege est, justitiae Dei non sunt subjecti quae est ex fide, quae reputata est patri nostro Abraham ad justitiam, non ex operibus, quia secundum omnipotentiam Dei credidit Deo, apud quem ille vere justus est, qui ex fide vivit: nec sanctus in terra est, sed in coelo; quia non in carne, sed in spiritu ambulat, cujus conversatio in coelis est, non gloriantis in circumcisione carnis, sed in circumcisione cordis, quae non littera, sed spiritu agitur invisibiliter: unde laus ejus non ex hominibus est, sed ex Deo.

3. Then too, in the Gospel parable itself (Luke 18:10), in which the figures of the Pharisee and of the publican are set side by side, the Lord Himself shows plainly what He accepts in man and what He rejects, as it is written: For God resists the proud, but gives grace to the humble (Jas. 4:6). Therefore He declares that the publican went away from the temple more justified by the confession of his sins than the Pharisee by the reckoning of his justices. And rightly did that praiser of himself go away rejected from the face of God, who, though by his very name he displayed skill in the law, had forgotten the Lord saying in the prophet: Upon whom shall I dwell but upon the humble and quiet, and him who trembles at My words? (Isa. 66:2) The other, however, accusing himself in a contrite heart, is accepted, and obtains pardon for the sins he has confessed because of the grace of humility, while that holy Pharisee — holy as the Jews are holy — carries back a burden of sins from his boasting of holiness. He is surely the pattern of those Jews of whom the Apostle says (Rom. 10:3) that, seeking to establish their own justice, which is from the law, they have not submitted to the justice of God, which is from faith, which was reckoned to our father Abraham for justice (Rom. 4:3), not from works, because he believed God according to the omnipotence of God, with Whom that man is truly just who lives by faith (Rom. 1:17): nor is he holy on earth but in heaven; because he walks not in the flesh but in the spirit, and his citizenship is in heaven (Phil. 3:20), glorying not in the circumcision of the flesh but in the circumcision of the heart, which is carried out invisibly, not by the letter but by the spirit: whence his praise is not from men, but from God (Rom. 2:28).

4. Deinde quod jungit in eodem versiculo: Miras fecit voluntates suas inter illos; credo ex eo dicit, quod ipsis primum lucernam legis accendit, et praecepta vivendi dedit. Notas enim, inquit, fecit vias suas Moysi, et filiis Israel voluntates suas. Deinde ipsum pietatis suae sacramentum in ipsis operatus est, natus in carne ex Virgine Deus in gente ipsorum, et de carne ipsorum factus ex semine David homo. Deinde virtutes sanitatum, quas in ipsis et coram ipsis perfecit. Qui per haec non modo creditus non est,

4. Next, as to what he adds in the same verse: He made His wishes wondrous among them (Ps. 15:3); I believe he says this because He first lit the lamp of the law for them, and gave them precepts for living. For He made known, he says, His ways to Moses, and His wishes to the children of Israel (Ps. 102:7). Then He worked the very sacrament of His loving kindness in them (1 Tim. 3:16), God born in the flesh of a Virgin in their nation, and made man of their flesh, of the seed of David (Matt. 1:1). Then the mighty works of healing, which He accomplished in them and before them. He Who through these things was not only not believed,

Editors' notes and page, col. 409

Scripture references

(printed under page 208)

(a) ‹anchor: not visible› · call in col 409

Matth. III, 9; Luc. III, 8.

Matthew 3:9; Luke 3:8.

(printed under page 208)

(b) ‹anchor: not visible› · call in col 409

Luc. XVIII, 11.

Luke 18:11.

(printed under page 208)

Psal. LII, 6.

Psalm 52:6.

(printed under page 208)

(d) ‹anchor: not visible› · call in col 409

Psal. II, 13.

Psalm 2:13.

(printed under page 208)

(e) ‹anchor: not visible› · call in col 409

Luc. XVIII, 10.

Luke 18:10.

(printed under page 208)

(f) ‹anchor: not visible› · call in col 409

Jac. IV, 6.

James 4:6.

(printed under page 208)

(g) ‹anchor: trementem sermones meos› · call in col 409

Isai. LXVI, 2.

Isaiah 66:2.

(printed under page 208)

(h) ‹anchor: Apostolus ait› · call in col 409

Rom. X, 3.

Romans 10:3.

(printed under page 208)

(i) ‹anchor: ad justitiam› · call in col 409

Rom. IV, 3.

Romans 4:3. [The verse numeral is faint at this resolution (2 or 3).]

(printed under page 208)

(j) ‹anchor: ex fide vivit› · call in col 409

Rom. I, 17.

Romans 1:17.

(printed under page 208)

(k) ‹anchor: in coelis est› · call in col 409

Philip. iii, 20.

Philippians 3:20.

(printed under page 208)

(l) ‹anchor: sed ex Deo› · call in col 409

Rom. II, 28.

Romans 2:28.

(printed under page 208)

(m) ‹anchor: inter illos› · call in col 409

Psal. XV, 3.

Psalm 15:3.

(printed under page 208)

(n) ‹anchor: voluntates suas› · call in col 409

Psal. CII, 7.

Psalm 102:7.

(printed under page 208)

(o) ‹anchor: operatus est› · call in col 409

I Tim. III, 16.

1 Timothy 3:16.

(printed under page 208)

(p) ‹anchor: David homo› · call in col 409

Matth. I, 1.

Matthew 1:1.

(printed under page 208)

(q) ‹anchor: not visible› · call in col 409/410

Johan. ix, 16.

John 9:16.

(printed under page 208)

(r) ‹anchor: not visible› · call in col 409/410

Matth. XII, 24.

Matthew 12:24.

(printed under page 208)

(s) ‹anchor: not visible› · call in col 409/410

Psal. XV, 4.

Psalm 15:4.

(printed under page 208)

(t) ‹anchor: not visible› · call in col 409/410

Act. II, 37.

Acts 2:37.

(printed under page 208)

(u) ‹anchor: not visible› · call in col 409/410

Johan. viii, 12. Johan. xiv, 6.

John 8:12. John 14:6.

(printed under page 208)

(v) ‹anchor: not visible› · call in col 409/410

Malach. IV, 2.

Malachi 4:2.

(printed under page 208)

(x) ‹anchor: not visible› · call in col 409/410

Matth. XXIII, 3; Luc. XIII, 34.

Matthew 23:3; Luke 13:34. [The first verse numeral may be cut short at this resolution.]

(printed under page 208)

(a) ‹anchor: quia non› · call in col 409

Ita mss. duo Big. Sic quoque Paulinus epist. 5, ad Severum, n. 17, cum praepositione in.

So the two Bigot manuscripts. So too Paulinus, letter 5 to Severus, no. 17, with the preposition "in".

(printed under page 208)

(b) ‹anchor: not visible› · call in col 409/410

Manuscripti duo Big., curasset.

The two Bigot manuscripts: "curasset".

(printed under page 208)

Sic mss. duo Big. et edit. Bened. Alias, crucifixerunt.

So the two Bigot manuscripts and the Benedictine edition. Otherwise: "crucifixerunt".

(printed under page 208)

(d) ‹anchor: not visible› · call in col 409/410

Ita edit. Bened. cum mss. 2 Big. Alii, concurrerent.

So the Benedictine edition with the two Bigot manuscripts. Others: "concurrerent".

(printed under page 208)

Page

running head: 409 EPISTOLA L. (spread across both columns; this column shows "EPISTOLA L")
marginal letters: A ‹hae. Quorum forma in illo Pharisaeo›; B ‹resistit, humilibus autem dat gratiam›; C ‹suam justitiam statuere cupientes›; D ‹suas Moysi, et filiis Israel›
old-edition numerals: 288 before ‹3. Denique›

PL 61:410

sed et blasphematus est ab eis cum dicerent: Hic homo si a Deo esset, non curaret sabbatis: et non ejicit daemonia nisi in Beelzebub principe daemoniorum. Propter hanc mentem obdurata impietate caecatam, multiplicatae sunt infirmitates et tenebrae eorum.

but was even blasphemed by them when they said: This man, if he were from God, would not heal on the sabbaths (John 9:16); and: He does not cast out demons except by Beelzebub, the prince of the demons (Matt. 12:24). On account of this mind, blinded by hardened impiety, their infirmities and their darkness were multiplied (Ps. 15:4).

5. Sed quid est, quod ait: Postea acceleraverunt? Utrum in poenitentiam, sicut illi in Actibus apostolorum, qui beati Petri praedicatione compuncti, crediderunt in eum quem crucifixerant, et festinantes tanto expiari peccato, ad donum gratiae cucurrerunt? An vero, quia virtutes animae ex fide et caritate Dei roborantur, illis impiis utroque vacuis multiplicatae sunt infirmitates animae ex impietate scelerum mortiferis languoribus occupatae, Christus etenim lumen et vita credentium est, et sanitas sub pennis ejus. Unde non mirum si et tenebrae et infirmitates eorum multiplicatae sunt in interitum, qui vitam et lucem non receperunt, neque sub pennis ejus manere voluerunt. Quos, ut ipse flens in Evangelio suo protestatur, saepe voluit congregare sub alas suas, sicut gallina congregat pullos suos, et noluerunt. Multiplicatis ergo infirmitatibus quo acceleraverunt? forte in crucem Domini conclamandam, et invito Pilato nefariis vocibus extorquendam, ut adimplerent mensuram patrum suorum; ut isti Dominum prophetarum occiderent, quorum patres ipsos prophetas interfecerunt, a quibus hic mundi Salvator esse venturus nuntiabatur. Postea acceleraverunt. Veloces enim pedes eorum ad effundendum sanguinem. Contritio et infelicitas in viis eorum et viam pacis non cognoverunt, id est, Christum qui dicit: Ego sum via.

5. But what is it that he says: Afterwards they made haste? Is it to repentance, like those in the Acts of the Apostles (Acts 2:37) who, pierced to the heart by the preaching of blessed Peter, believed in Him Whom they had crucified, and, hastening to be cleansed of so great a sin, ran to the gift of grace? Or rather, since the powers of the soul are strengthened by faith and by the love of God, were the infirmities of the soul multiplied in those impious men, who were empty of both, seized as they were by the deadly sicknesses of crime that spring from impiety? For Christ is the light and the life of believers (John 8:12; John 14:6), and healing is under His wings (Mal. 4:2). Hence it is no wonder if both the darkness and the infirmities of those men were multiplied unto destruction, who did not receive the life and the light, and would not abide under His wings. These, as He Himself, weeping, declares in His Gospel, He often wished to gather under His wings, as a hen gathers her chicks, and they would not (Matt. 23:37; Luke 13:34). With their infirmities multiplied, then, towards what did they make haste? Perhaps towards clamouring for the Lord's cross, and wringing it with wicked cries from an unwilling Pilate, so that they might fill up the measure of their fathers (Matt. 23:32); so that these men might kill the Lord of the prophets, whose fathers killed the prophets themselves, by whom it was announced that this Saviour of the world was to come. Afterwards they made haste. For their feet are swift to shed blood. Destruction and unhappiness are in their ways, and the way of peace they have not known (Ps. 13:3), that is, Christ, Who says: I am the way (John 14:6).

6. In consequenti psalmo illud mihi exponi desidero, quid dicat: De absconditis tuis adimpletus est venter eorum. Saturati sunt porcina, vel (sicut in quibusdam Psalteriis scriptum audio) Saturati sunt filiis, et reliquerunt, quae superfuerunt, parvulis suis.

6. In the following psalm I should like this explained to me, what it means: With Thy hidden things their belly is filled. They are filled with swine's flesh; or (as I hear it is written in some Psalters) They are filled with children, and they have left what remained over to their little ones.

7. Rursus in alio psalmo admirari soleo, Filium ad Patrem loqui intelligens, in psalmo quinquagesimo octavo, ubi de Judaeis inimicis, de quibus supra dixerat: Ecce ipsi loquentur in ore suo, et gladius in labiis eorum; paulo infra dicit: Ne occideris eos, ne quando obliviscantur legis tuae. Disperge illos in virtute tua, et destrue eos, Domine. Quod in his usque in hodiernum diem videmus impleri. Destructi sunt enim a veteri sua gloria, sine templo, et sine sacrificiis, ac sine prophetis in omnium gentium dispersione viventes. Sed quid miramur, quod jam per Prophetam pro eis non occidendis rogabat, pro quibus et sub ipso tempore passionis jam ad crucem eum ducentibus precabatur, dicens: Pater, dimitte eis, non

7. Again, in another psalm, the fifty-eighth, I am wont to marvel, understanding that the Son is speaking to the Father, where, concerning the Jews His enemies, of whom He had said above: Behold, they will speak with their mouth, and a sword is in their lips, a little further on He says: Slay them not, lest at any time they forget Thy law. Scatter them by Thy power, and bring them down, O Lord. And this we see fulfilled in them to this very day. For they have been brought down from their ancient glory, living without temple, without sacrifices and without prophets, dispersed among all the nations. But why do we marvel that He was already asking through the Prophet that they should not be slain, when for them, at the very time of the Passion, as they were already leading Him to the cross, He prayed, saying: Father, forgive them, not

Editors' notes and page, col. 410

Footnotes

(y) ‹anchor: patrum suorum› · call in col 410

Matth. XXIII, 32.

Matthew 23:32.

(printed under page 208)

(z) ‹anchor: Postea acceleraverunt› · call in col 410

Psal. XIII, 3.

Psalm 13:3.

(printed under page 208)

(aa) ‹anchor: Ego sum via› · call in col 410

Johan. xiv, 6.

John 14:6.

Editors' notes

(printed under page 208)

(e) ‹anchor: ne quando obliviscantur› · call in col 410

Sic cum Psalteriis veteri et Rom. Augustinus et Hilarius juxta Graecum, τοῦ νόμου σου.

So [read], with the old and the Roman Psalters. Augustine and Hilary, following the Greek: τοῦ νόμου σου ("of your law").

(printed under page 208)

Page

running head: EPISTOLA L. 410
marginal letters: A ‹sed et blasphematus est ab eis›; B ‹sub pennis ejus. Unde non mirum›; C ‹pacis non cognoverunt, id est›; D ‹a veteri sua gloria, sine templo› (letters printed between the columns, shared with col. 409)
old-edition numerals: 289 after ‹sicut›

PL 61:411

enim sciunt quid faciunt. Verum quod adjecit: Ne unquam obliviscantur legis tuae, tamquam propter hoc necessaria esset etiam sine fide Evangelii vita eorum, obscurum mihi fateor. Quid enim his ad salutem quae sola fide quaeritur, prodest in legis memoria et meditatione versari, nisi forte propter honorem legis ipsius, vel generis Abraham; ut etiam in parte terrena carnalis seminis ejus, quae videtur secundum arenam maris computari, legis antiquae littera perseveret; ne forte aliqui legendo legem illuminentur ad fidem Christi, qui et legis et prophetarum finis est, et in omnibus eorum libris praefiguratus ac prophetatus elucet. Aut quia ex ipsis impiis eorum generatio ventura est electorum, qui de singulis tribubus electi, in duodenis millibus designantur, quibus ipsa revelatio beati Johannis ex voce angeli praenuntiantis hoc testimonium perhibet, quia comitatui Regis aeterni familiarius adhaerebunt penitus immaculati, et humanae conjunctionis expertes? De quibus specialiter ait: Sequuntur Agnum quocumque ierit, quia cum mulieribus se non coinquinaverunt, virgines enim sunt.

for they know not what they do (Luke 23:34). But what He added: Lest they ever forget Thy law (Ps. 58:12), as though their life were necessary for this reason even without the faith of the Gospel, is obscure to me, I confess. For what does it profit them towards salvation, which is sought by faith alone, to be occupied in the remembrance and meditation of the law, unless perhaps for the honour of the law itself, or of the race of Abraham (Gen. 22:17); so that even in the earthly part of his fleshly seed, which seems to be reckoned like the sand of the sea, the letter of the ancient law may endure; in case perhaps some, by reading the law, may be enlightened to the faith of Christ, Who is the end both of the law and of the prophets (Rom. 10:4), and shines out, prefigured and prophesied, in all their books. Or is it because from these impious men is to come the generation of the elect, who, chosen from each tribe, are marked out in twelve thousands, to whom the revelation of blessed John itself (Rev. 7:5), from the voice of the angel foretelling it, bears this testimony, that they will cling more intimately to the retinue of the eternal King, wholly spotless and having no part in human union? Of them it says in particular: They follow the Lamb wherever He goes, because they have not defiled themselves with women, for they are virgins (Rev. 14:4).

8. In sexagesimo septimo praeter alia illud mihi obscurissimum est, quod ait: Verumtamen Deus conquassabit capita inimicorum suorum, verticem capilli perambulantium in delictis suis: quid sit, Verticem capilli perambulare in delictis. Non enim dixit, Verticem capitis; sed, Verticem capilli, qui sine sensu est. An repletum peccatis hominem vult ostendere? Scriptum est: Omne cor in dolore a pedibus usque ad caput. Et paulo infra quod ait: Lingua canum tuorum ex inimicis ab ipso. A quo ipso? Et numquid canes Dei dici possunt gentiles, quos ipse in Evangelio canes nominat? Aut ne forte ipsos canes Dei dicat, quales existimari possunt, si qui in nomine Christiano gentiliter vivant, quorum pars cum infidelibus ponitur, quia Deum, quem verbis colunt, factis negant?

8. In the sixty-seventh, among other things, this is most obscure to me, where it says: But God will shatter the heads of His enemies, the crown of the hair of those who walk on in their offences: what it means for the crown of the hair to walk on in offences. For he did not say, The crown of the head, but, The crown of the hair, which has no feeling. Or does he mean to show a man filled up with sins? It is written: Every heart is in pain, from the feet even to the head. And what he says a little further on: The tongue of Thy dogs from among the enemies, from him (Ps. 67:24). From what "him"? And can the gentiles be called dogs of God, whom He Himself calls dogs in the Gospel (Matt. 15:26)? Or does he perhaps call dogs of God such as may be judged to be any who live like gentiles under the Christian name, whose portion is set with the unbelievers (Matt. 24:51), because the God Whom they worship in words they deny in deeds (Titus 1:16)?

CAPUT II. Quaestiones ex Apostolo.

CHAPTER II. Questions from the Apostle.

9. Haec interim de Psalmis; nunc et de Apostolo quodcumque proponam. Dicit ad Ephesios, quod in alia Epistola dixerat de gradibus vel ordinibus dispositionum Dei, operante Spiritu sancto divisiones gratiarum: Et quosdam quidem dedit apostolos, quosdam autem prophetas, alios vero evangelistas, alios autem pastores et doctores ad consummationem sanctorum, et reliqua. Hoc opto distinguas mihi in hac diversitate nominum, quae sit cuique nomini officiorum vel gratiarum proprietas. Quid proprium sit apostolorum, quid prophetarum, quid evangelistarum, quid pastorum, quidve doctorum: in omnibus enim his diversis nominibus simile et prope unum doctrinae officium video fuisse tractatum. Hos autem prophetas, quos post Apostolus posuit, non puto illos esse, qui

9. So much for the Psalms for the present; now let me put forward something about the Apostle as well. He says to the Ephesians what he had said in another Epistle about the grades or orders of God's dispositions, the divisions of graces wrought by the Holy Spirit: And some indeed He gave as apostles, and some as prophets, others as evangelists, and others as pastors and teachers, for the perfecting of the saints (1 Cor. 12:28; Eph. 4:11), and the rest. I wish you would distinguish for me, in this diversity of names, what property of office or grace belongs to each name: what is proper to apostles, what to prophets, what to evangelists, what to pastors, or what to teachers; for under all these different names I see that a similar and almost single office of teaching was carried out. But these prophets, whom the Apostle placed after, I do not think are those who

Editors' notes and page, col. 411

Scripture references

(printed under page 209)

(a) ‹anchor: not visible› · call in col 411

Luc. XXIII, 34.

Luke 23:34.

(printed under page 209)

(b) ‹anchor: not visible› · call in col 411

Psal. LVIII, 12.

Psalm 58:12.

(printed under page 209)

Gen. XXII, 17.

Genesis 22:17.

(printed under page 209)

(d) ‹anchor: not visible› · call in col 411/412

Rom. X, 4.

Romans 10:4.

(printed under page 209)

(e) ‹anchor: not visible› · call in col 411/412

Apoc. VII, 5.

Revelation 7:5.

(printed under page 209)

(f) ‹anchor: not visible› · call in col 411/412

Apoc. XIV, 4.

Revelation 14:4.

(printed under page 209)

(g) ‹anchor: ab ipso› · call in col 411

Psal. LXVII, 24.

Psalm 67:24.

(printed under page 209)

(h) ‹anchor: in Evangelio› · call in col 411

Matth. XV, 26.

Matthew 15:26.

(printed under page 209)

(i) ‹anchor: infidelibus ponitur› · call in col 411

Matth. XXIV, 51.

Matthew 24:51.

(printed under page 209)

(j) ‹anchor: factis negant› · call in col 411

Tit. I, 16.

Titus 1:16.

(printed under page 209)

(k) ‹anchor: consummationem sanctorum› · call in col 411

I Cor. XII, 28; Ephes. IV, 11.

1 Corinthians 12:28; Ephesians 4:11.

(printed under page 209)

(l) ‹anchor: not visible› · call in col 411/412

Act. XXI, 11.

Acts 21:11.

(printed under page 209)

(m) ‹anchor: not visible› · call in col 411/412

Rom. XI, 28.

Romans 11:28.

(printed under page 209)

(a) ‹anchor: not visible› · call in col 411

Ita cum editis Grav. et Bened. mss. duo Big. At edit. Rosv., ac forte.

So the two Bigot manuscripts, with the editions of Gravius and the Benedictines. But Rosweyde's edition: "ac forte".

(printed under page 209)

(b) ‹anchor: Verumtamen Deus› · call in col 411

Edit. Bened. et Grav., conquassavit, mendose. Graece, συνθλάσει.

The Benedictine and Gravius editions: "conquassavit", wrongly. In the Greek, συνθλάσει ("will shatter").

(printed under page 209)

Sic cum edit. Bened. mss. Big. duo. Ed. Rosv., perambulantium.

So the two Bigot manuscripts, with the Benedictine edition. Rosweyde's edition: "perambulantium".

(printed under page 209)

Page

running head: 411 S. PAULINI NOLANI EPISCOPI (spread across both columns; this column shows "S. PAULINI NOLANI EPI")
marginal letters: A ‹enim sciunt quid faciunt. Verum›; B ‹libus designantur, quibus ipsa revelatio›; C ‹ad caput. Et paulo infra quod ait›; D ‹doctores ad consummationem sanctorum›
old-edition numerals: 290 after ‹vita›; 291 after ‹nominibus›

PL 61:412

ordine temporum ante apostolos fuerunt: sed illos, quibus jam sub apostolis per gratiam donabatur aut interpretatio Scripturarum, et inspectio mentium, aut praedictio temporis secuturi; ut Agabus cernebat, qui et famem instantem praedixit, et quae beatus Paulus in Hierosolymis passurus esset, et verbo denuntiavit, et signo zonae ejus ostendit. Inter pastores specialiter et doctores quid intersit, dignoscere volo, quia praepositis Ecclesiae utrumque nomen adscribi solet.

in the order of time came before the apostles, but those to whom, already under the apostles, there was given by grace either the interpretation of the Scriptures and insight into minds, or the foretelling of time to come; as Agabus discerned, who both foretold the famine that was at hand and, about what blessed Paul was to suffer in Jerusalem, both announced it in word and showed it by the sign of his girdle (Acts 21:11). What the difference is in particular between pastors and teachers I should like to learn, since both names are commonly given to those set over the Church.

10. Item quod ait ad Timotheum, Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus; quaeso exponas mihi, quod discrimen sit in hac diversitate verborum, cum omnia mihi, quae gerenda dixit, orationis officio convenire videantur.

10. Likewise, as to what he says to Timothy, I beseech therefore, first of all, that supplications, prayers, petitions and thanksgivings be made for all men, I beg you to explain to me what distinction there is in this variety of words, since all the things he said were to be done seem to me to belong to the office of prayer.

11. Item quod ad Romanos ait, interrogo et rogo ut edisseras mihi. Multum enim caecutire me fateor in hac Apostoli sententia de Judaeis, quod ait: Secundum Evangelium quidem, inimici propter vos; secundum electionem autem, carissimi propter patres: quomodo et iidem inimici propter nos, qui credidimus ex gentibus, tamquam non potuerint gentes credere, nisi Judaei non credidissent? Aut ipse unus omnium creator Deus, qui omnes homines salvos fieri vult, et ad agnitionem veritatis venire, capax non fuerit acquisitionis utriusque, nisi alterum pro altero possideret? Deinde carissimi propter patres: quomodo, aut unde, si carissimi non credant, et inimici Deo esse persistant? Nonne, inquit, qui oderant te Deus, oderam illos, et super inimicos tuos tabescebam? Perfecto odio oderam illos. Certe hoc puto paterna vox loquitur ad Filium per prophetam in eodem psalmo, ubi supra de parte credentium dixerat: Mihi autem nimis honorificati sunt amici tui Deus, nimis confortatus est principatus eorum. Quid autem illis prodest ad salutem, quae non nisi per fidem et gratiam Christi capitur, si propter fidem patrum carissimi Deo sint? cui bono diliguntur, quos necesse est propter hoc damnari, quod propter suam infidelitatem a prophetarum et patriarcharum parentum fide discrepantes, inimici sunt Evangelio Christi? Si ergo carissimi Deo, quomodo peribunt? et si non credunt, quomodo non peribunt? Si propter patres sine suo merito diliguntur, quomodo et propter patres non salvabuntur? sed, etsi fuerint Noe, Daniel, et Job, in medio eorum, filios impios non salvabunt, soli salvi erunt.

11. Likewise I ask and beg you to expound to me what he says to the Romans. For I confess that I am very blind about this saying of the Apostle concerning the Jews, where he says: As concerning the Gospel, indeed, they are enemies for your sake; but as concerning the election, most dear for the sake of the fathers (Rom. 11:28): how are the same men enemies for our sake, who have believed from among the gentiles, as though the gentiles could not have believed unless the Jews had not believed? Or would God Himself, the one Creator of all, Who wills all men to be saved and to come to the knowledge of the truth (1 Tim. 2:4), not have been able to gain both, unless He possessed the one in place of the other? Then, most dear for the sake of the fathers: how, or on what ground, if, most dear though they are, they do not believe, and persist in being enemies to God? Did I not, he says, hate those who hated Thee, O God, and pine away over Thine enemies? I hated them with a perfect hatred (Ps. 138:21). Surely, I think, it is the Father's voice that says this to the Son through the prophet in the same psalm, where above he had said of the believing part: But to me Thy friends, O God, are exceedingly honoured; their rule is exceedingly strengthened (Ps. 138:17). But what does it profit them towards salvation, which is gained only through faith and the grace of Christ, if they are most dear to God for the sake of their fathers' faith? To what good are they loved, who must be condemned for this very reason, that, differing through their unbelief from the faith of their forefathers the prophets and patriarchs, they are enemies to the Gospel of Christ? If, then, they are most dear to God, how will they perish? And if they do not believe, how will they not perish? If they are loved for the fathers' sake without merit of their own, how will they not also be saved for the fathers' sake? But even if Noah, Daniel and Job were in their midst, they will not save their impious sons; they alone will be saved (Ezek. 14:14).

12. Adhuc aliud obscurius mihi erue de profundo; et in vadum profer. In epistola Colossensium omnino intelligere non possum quod ait: Nemo vos seducat volens in humilitate et religione angelorum, quae non vidit, ambulans, frustra inflatus sensu carnis suae, et non tenens caput. De quibus angelis dicit? si de

12. Dig up for me yet another, more obscure, out of the deep, and bring it out into the shallows. In the epistle of the Colossians I cannot understand at all what he says: Let no one lead you astray, willing in humility and the worship of angels, walking in the things which he has not seen, vainly puffed up by the sense of his flesh, and not holding the head. Of what angels does he speak? If of

Editors' notes and page, col. 412

Footnotes

(n) ‹anchor: veritatis venire› · call in col 412

I Tim. II, 4.

1 Timothy 2:4.

(printed under page 209)

(o) ‹anchor: oderam illos› · call in col 412

Psal. CXXXVIII, 21.

Psalm 138:21.

(printed under page 209)

(p) ‹anchor: principatus eorum› · call in col 412

Psal. CXXXVIII, 17.

Psalm 138:17.

(printed under page 209)

(q) ‹anchor: salvi erunt› · call in col 412

Ezech. XIV, 14.

Ezekiel 14:14.

Editors' notes

(printed under page 209)

(d) ‹anchor: Deinde; also patrum carissimi (called twice)› · call in col 412

Ita cum edit. Bened. mss. Big. duo. Edit. Rosv., carissimi sunt.

So the two Bigot manuscripts, with the Benedictine edition. Rosweyde's edition: "carissimi sunt".

(printed under page 209)

Page

running head: S. PAULINI NOLANI EPISCOPI 412 (spread across both columns; this column shows "...NI NOLANI EPISCOPI 412")
marginal letters: A ‹ordine temporum ante apostolos›; B ‹dixit, orationis officio convenire›; C ‹qui oderant te Deus, oderam illos›; D ‹propter patres 292 non salvabuntur› (letters printed between the columns, shared with col. 411)
old-edition numerals: 292 after ‹propter patres› (in section 11, before "non salvabuntur")

PL 61:413

inimicis et malis, quae illorum religio, aut quae humilitas; et quis magister seductionis hujus, qui per obtentum nescio cujus angelicae religionis, quasi visa et comperta doceat quae non vidit? Sine dubio haeretici, qui doctrinas daemoniorum et sequuntur, et promunt conceptis ab eorum spiritu adinventionibus, quae non viderunt phantasmata quasi visa fingentes, et pestiferis disputationibus in corda male credula seminantes; hi sunt qui non tenent caput, id est Christum fontem veritatis, cujus doctrinae quidquid adversatur, insanum est. Et hi caeci duces caecorum, de quibus dici puto: Me dereliquerunt fontem aquae vivae, et foderunt sibi lacus contritos, qui non tenent aquam.

enemies and evil men, what is their religion, or what their humility; and who is the master of this seduction, who under the pretext of some angelic religion or other teaches, as though seen and ascertained, things he has not seen? Without doubt heretics, who both follow doctrines of demons (1 Tim. 4:1) and bring them forth with inventions conceived from their spirit, feigning as though seen phantasms they have not seen, and sowing them with pestilent disputations into hearts that believe amiss; these are they who do not hold the head, that is, Christ the fountain of truth, and whatever opposes His teaching is madness. And these are blind leaders of the blind (Matt. 15:14), of whom I think it is said: They have forsaken Me, the fountain of living water, and have dug for themselves broken cisterns, which hold no water (Jer. 2:13).

13. Deinde in subsequenti capitulo adjecit: Ne tetigeritis, neque gustaveritis, neque contrectaveritis, quae sunt omnia in interitum ipso usu, secundum praecepta et doctrinas hominum, rationem quidem habentia sapientiae in superstitione et humilitate ad non parcendum corpori, non in honore aliquo ad saturitatem carnis. Quae sunt ista, quibus et rationem sapientiae inesse testatur Magister veritatis, et tamen ipsam veritatem religionis inesse abnegat? Anne forte de talibus loquitur, de quibus ad Timotheum dicit: Habentes quidem speciem pietatis, virtutem autem ejus abnegantes? Rogo ergo specialiter haec capitula duo de Colossensium Epistola per singula mihi verba dissolvas, quia laudabilibus exsecranda permiscuit. Quid est enim tam laudabile, quam ratio sapientiae? et quid tam exsecrabile, quam superstitio erroris? Humilitas quoque et Deo placita, et maxime in vera religione laudabilis, cum ratione sapientiae ipsis datur; de quorum doctrinis et actibus dicitur nobis: Ne tetigeritis, neque gustaveritis, quae sunt in interitum, quia non sunt ex Deo: et omne quod non est ex fide peccatum est. Deus autem dissipavit consilia sapientium, qui Deo stulti sunt per prudentiam carnis; quae non potest legi Dei esse subjecta. Scit enim cogitationes hominum, quoniam vanae sunt. Qualem humilitatem, qualemque rationem sapientiae superstitioni ex hominum doctrinis venienti inesse dicat, requiro. Et quod ait: Ad non parcendum corpori, non in honore aliquo ad saturitatem carnis. Prorsus haec parum intelligo: quia in eadem sententia magna mihi videtur esse discretio. Arbitror enim eum de abstinentia qualibet ficta vel inutili, qualis solet ab haereticis affectari, hoc dicere: Ad non parcendum corpori. Quod autem adjecit: Non in honore aliquo; quia sancti operis speciem, non in fide veritatis exercentes, nullius gloriae honore vel fructu agunt, quod in magna erroris perversi reprehensione conficiunt, transfigurantes

13. Then in the following chapter he added: Touch not, nor taste, nor handle, which are all unto destruction by the very use, according to the precepts and doctrines of men, having indeed a show of wisdom in superstition and humility, for not sparing the body, not in any honour, to the satisfying of the flesh (Col. 2:21). What are these things, in which the Master of truth testifies that there is even a show of wisdom, and yet denies that the very truth of religion is in them? Or does he perhaps speak of such as those of whom he says to Timothy: Having indeed the appearance of godliness, but denying its power (2 Tim. 3:5)? I ask you, therefore, specifically to unfold for me word by word these two chapters from the Epistle to the Colossians, since he has mingled things execrable with things praiseworthy. For what is so praiseworthy as a show of wisdom? and what so execrable as the superstition of error? Humility too, both pleasing to God and above all praiseworthy in true religion, is attributed, together with a show of wisdom, to those very persons of whose doctrines and acts it is said to us: Touch not, nor taste, which are unto destruction (Col. 2:21), because they are not from God: and all that is not of faith is sin (Rom. 14:23). But God has scattered the counsels of the wise, who are fools to God through the prudence of the flesh, which cannot be subject to the law of God (Rom. 8:7). For He knows the thoughts of men, that they are vain (Ps. 93:11). What humility, and what show of wisdom, he says is present in a superstition that comes from the doctrines of men, I ask. And as to what he says: For not sparing the body, not in any honour, to the satisfying of the flesh (Col. 2:23). This I understand very little, since in the same sentence there seems to me to be a great distinction. For I think that he says this of some feigned or useless abstinence, such as heretics are wont to affect: For not sparing the body. But as to what he added: Not in any honour; because, practising the appearance of a holy work, not in the faith of truth, they act for the honour or fruit of no glory, which they accomplish to the great reproach of their perverse error, transforming

Editors' notes and page, col. 413

Scripture references

(printed under page 210)

(a) ‹anchor: et sequuntur› · call in col 413

I Tim. IV, 1.

1 Timothy 4:1.

(printed under page 210)

(b) ‹anchor: duces caecorum› · call in col 413

Matth. XV, 14.

Matthew 15:14.

(printed under page 210)

Jerem. ii, 13.

Jeremiah 2:13.

(printed under page 210)

(d) ‹anchor: saturitatem carnis (first)› · call in col 413

Col. II, 21.

Colossians 2:21.

(printed under page 210)

(e) ‹anchor: virtutem autem ejus abnegantes› · call in col 413

II Tim. III, 5.

2 Timothy 3:5.

(printed under page 210)

(f) ‹anchor: in interitum› · call in col 413

Col. II, 21.

Colossians 2:21.

(printed under page 210)

(g) ‹anchor: peccatum est› · call in col 413

Rom. XIV, 23.

Romans 14:23.

(printed under page 210)

(h) ‹anchor: esse subjecta› · call in col 413

Rom. VIII, 7.

Romans 8:7.

(printed under page 210)

(i) ‹anchor: vanae sunt› · call in col 413

Psal. XCIII, 11.

Psalm 93:11.

(printed under page 210)

(j) ‹anchor: saturitatem carnis› · call in col 413

Col. II, 23.

Colossians 2:23.

(printed under page 210)

(k) ‹anchor: not visible› · call in col 413/414

II Cor. XI, 15.

2 Corinthians 11:15.

(printed under page 210)

(l) ‹anchor: not visible› · call in col 413/414

I Cor. IX, 27.

1 Corinthians 9:27.

(printed under page 210)

(m) ‹anchor: not visible› · call in col 413/414

I Thes. iv, 4.

1 Thessalonians 4:4.

(printed under page 210)

(n) ‹anchor: not visible› · call in col 413/414

Rom. XII, 1.

Romans 12:1.

(printed under page 210)

(a) ‹anchor: in subsequenti capitulo› · call in col 413

Mss. duo Big. et edd. Bened. et Grav., in sequenti capite.

The two Bigot manuscripts and the Benedictine and Gravius editions: "in sequenti capite" ("in the following chapter").

(printed under page 210)

(b) ‹anchor: not visible› · call in col 413

Ita mss. codices cum edit. Bened. At ed. Rosv., saturitate.

So the manuscripts with the Benedictine edition. But Rosweyde's edition: "saturitate".

(printed under page 210)

Page

running head: 413 EPISTOLA L (rest of head in the facing column's image)
marginal letters: A ‹inimicis et malis, quae illorum›; B ‹tetigeritis, neque gustaveritis›; C ‹tam exsecrabile. quam superstitio›; D ‹tia magna mihi videtur esse›
old-edition numerals: 293 after ‹superstitioni ex›
other: numbered note calls (14–20) and lettered calls (a), (b) omitted. Foot references d–g read from the page-foot image (Q4). "vivae. et" and "exsecrabile. quam" print what looks like a period; set as commas (scan blur, UNSURE). Inline editors' cross-references "(S. Paulus: vid. epist. 30, n. 5)" and "(V. ep. 49, n. 6)" are not set, per the unit rule (removed from source and English by Q4). Last word split at the column break: "transfigu-" set whole as "transfigurantes" (continues in col 414).

PL 61:414

se in ministros justitiae. Sed quod adjecit, Ad saturitatem carnis, contrarium mihi videtur illi quod dicit: Ad non parcendum corpori. Videtur enim mihi ille non parcere corpori, qui carnem jejuniis domat, sicut Apostolus dicit: Lividum facio corpus meum, et in servitutem redigo (Gr. ὑπωπιάζω; Vulg. castigo). A quo opere saturitas carnis aliena est. Nisi forte et ipsam saturandae carnis curam, quae maxime observantiam religionis praetendentibus probrosa est, non parcere corpori dixit, secundum illud honestatis praeceptum, quod alibi dicit, ut unusquisque suum vas honorifice possidere noverit; ut hostiam vivam et placentem Deo suum corpus exhibeat: non in saturitatem carnis; quia distensio corporis animae sobrietatem necat, et inimica est castitati.

themselves into ministers of righteousness (2 Cor. 11:15). But what he added, To the satisfying of the flesh, seems to me contrary to what he says: For not sparing the body. For he seems to me not to spare the body who subdues the flesh with fasts, as the Apostle says: I make my body livid, and bring it into servitude (1 Cor. 9:27) (Gr. ὑπωπιάζω; Vulg. castigo). From which work the satisfying of the flesh is foreign. Unless perhaps he called the very care of sating the flesh, which is most shameful in those who make a show of religious observance, a not sparing of the body, according to that precept of seemliness which he gives elsewhere, that each one should know how to possess his vessel in honour (1 Thess.); that he should present his own body a living sacrifice and pleasing to God (Rom. 12:1): not to the satisfying of the flesh; because the distension of the body kills the sobriety of the soul, and is hostile to chastity.

14. Restat ut aliquid et de evangelicis locis suggeram beatitudini tuae; non quidem quanta legenti per otium occurrere solent; (nec enim nunc vacabit dispersa per libros quaerere, aut in reminiscendis memoriam ventilare:) sed vel pauca, quae ad horam dictationis hujus in mentem veniunt, sciscitabor. De resurrectionis forma non grandem, sed plenam fidei instructione epistolam, qua secundae consultationi meae, dum Carthagini hiemares, rescripseras, si habes relatam in schedis, rogo ut mittas, aut certe retexas eam mihi, quod tibi facile est. Nam etsi scripta non exstat, quia forte brevis epistola, ut tumultuaria tibi inter libros tuos haberi spreta sit, renova eam mihi eodem sensu promtam de thesauro cordis tui, et mitte ad me inter alia responsa quae reddes mihi, ut spero; praestante mihi ac tibi commeatum dierum Christo, ut ea, quo labor tuus in me fructificet, accipiam, secundum haec capitula Scripturarum; de quibus te, qui vides quasi per Deum, interrogavi, ut audiam quid in te vel ex te mihi loquatur Deus.

14. It remains that I should also put before your Beatitude something concerning passages of the Gospels; not indeed as many as are wont to occur to one reading at leisure (for there will not be time now to search out things scattered through books, or to winnow my memory in recalling them), but at least the few that come to mind at the hour of this dictation I shall ask about. Concerning the form of the resurrection: the letter, not long but full of instruction in the faith, with which you had replied to my second consultation while you were wintering at Carthage (see note 213), if you have it entered in your papers, I ask you to send it, or at least to weave it again for me, which is easy for you. For even if it does not survive in writing, since perhaps, being a brief letter, it was disdained by you as a hasty piece to be kept among your books, renew it for me, brought forth with the same sense from the treasury of your heart, and send it to me among the other answers which you will give me, as I hope; Christ granting to me and to you a furlough (see note 64) of days, so that I may receive them, whereby your labour may bear fruit in me, according to these chapters of the Scriptures; concerning which I have questioned you, who see as it were through God, that I may hear what God speaks to me in you or from you (Ps. 84:9).

15. Hoc autem rogo lucere mihi facias, quomodo vel qua ratione Dominus post resurrectionem vel mulieribus, quae primae ad sepulcrum venerunt, vel postea illis duobus in via, deinde discipulis suis, et non agnitus sit, et agnitus. In eodem enim corpore resurrexit in quo et passus est. Et quomodo non eadem erat ejusdem corporis forma quae fuerat? aut si eadem erat, quomodo non agnoscebatur ab his qui eam noverant? Illud vero sacramenti esse credo quod qui in via ambulantibus non fuerat agnitus, in fractione panis revelatus est. Idipsum tamen tuo sensu volo tenere, non meo.

15. And this I ask you to make clear to me: how, or for what reason, the Lord after the resurrection, whether to the women who came first to the sepulchre, or afterwards to those two on the road, and then to His disciples, was both not recognized and recognized. For He rose in the same body in which He also suffered. And how was the form of the same body not the same as it had been? or if it was the same, how was He not recognized by those who had known it? This, indeed, I believe to belong to a mystery, that He who had not been recognized by those walking on the road was revealed in the breaking of bread (Luke 24:30). Yet I wish to hold this very thing by your understanding, not by mine.

16. Et quod ad Mariam ait: Noli me tangere, nondum enim ascendi ad Patrem. Si cominus stante non sinebatur attingere, quomodo eum tangeret cum ascendisset ad Patrem, nisi forte fidei profectu, et mentis ascensu, qua Deus homini fit longinquus, aut

16. And as to what He says to Mary: Touch Me not, for I have not yet ascended to the Father. If she was not permitted to touch Him while He stood close by, how would she touch Him when He had ascended to the Father, unless perhaps by progress of faith and ascent of mind, by which God becomes far off to man, or

Editors' notes and page, col. 414

Footnotes

(o) ‹anchor: mihi loquatur Deus› · call in col 414

Psal. LXXXIV, 9.

Psalm 84:9.

(printed under page 210)

(p) ‹anchor: revelatus est› · call in col 414

Luc. XXIV, 30.

Luke 24:30.

Editors' notes

(printed under page 210)

Mss. 15, exhiemarem. Vide not. 213.

Fifteen manuscripts: "exhiemarem". See note 213.

(printed under page 210)

(d) ‹anchor: si habes› · call in col 414

Sic mss. 4 Vaticani, Bigotianus unus, et edit. Bened. Alter ms. Big., reservatam. Ed. Rosv., relictam.

So four Vatican manuscripts, one Bigot manuscript, and the Benedictine edition. The other Bigot manuscript: "reservatam". Rosweyde's edition: "relictam".

(printed under page 210)

(e) ‹anchor: de quibus te, qui› · call in col 414

Sic emendavimus ex mss. codicibus Vaticanis quatuor et edit. Bened. Ante erat, credendum est.

So we have corrected from four Vatican manuscripts and the Benedictine edition. Previously it read "credendum est".

(printed under page 210)

Page

running head: EPISTOLA L. 414
marginal letters: A ‹rantes se in ministros justitiae›; B ‹14. Restat ut aliquid et de›; C ‹me inter alia responsa quae›; D ‹credo quod qui in via ambulantibus›
old-edition numerals: 294 after ‹facias,›

PL 61:415

proximus: et illa dubitaverit de Christo, quem hortulanum putaverat. Ideo fortassis audire meruit: Noli me tangere. Indigna enim judicabatur ut tangeret manu Christum, quem necdum fide apprehenderat, nec intellexerat Deum, cum hortulanum putasset, de quo paulo ante ab angelis audierat: Quid quaeritis viventem cum mortuis? Noli ergo me tangere, quia tibi nondum ascendi ad Patrem, cui adhuc tantum homo videor: postea me tanges, cum ad agnoscendum me credendo conscenderis.

near; and she had doubted concerning Christ, whom she had thought the gardener. Therefore perhaps she deserved to hear: Touch Me not (John 20:17). For she was judged unworthy to touch Christ with her hand, whom she had not yet grasped by faith, nor understood to be God, since she had thought Him the gardener, concerning whom she had heard from the angels a little before: Why do you seek the living among the dead? Touch Me not, therefore, because for you I have not yet ascended to the Father, you to whom I still seem only a man: afterwards you will touch Me, when by believing you have climbed up to recognize Me.

17. De illis etiam beatissimi Symeonis verbis quid sentias, edissere mihi, ut sequar sensum tuum: quibus, cum ad videndum ex oraculo Dei Christum, agente Spiritu, venisset in templum, et acceptum sinu benedixisset infantem Dominum, ait ad Mariam: Ecce hic positus est in ruinam et resurrectionem multorum in Israel, et in signum cui contradicetur: et tuam ipsius animam pertransibit gladius, ut revelentur multorum cordium cogitationes. Numquid de passione Mariae, quae nusquam scripta est, hoc prophetasse credendus est? An vero de materno ejus affectu, quo postea in tempore passionis assistens cruci, qua hoc erat fixum quod ipsa pepererat, maternorum viscerum dolore confixa est: et animam illius illa, quae ejus secundum carnem filium, ipsa spectante, confoderat, crucis rhomphaea penetrabat. Video enim et in Psalmis de Joseph ita dictum esse: Humiliaverunt in compedibus pedes ejus, ferrum pertransiit animam ejus sicut in Evangelio dixit Symeon: Et tuam ipsius animam pertransibit gladius. Non ait, carnem, sed animam, in qua pietatis affectio continetur, et doloris aculeus quasi gladius operatur: cum aut aliqua carnis suae injuria afficitur, ut Joseph, qui non mortis, sed injuriarum pertulit passiones, in servum venditus, et in reum vinculatus, et carceri datus: aut cum affectionis internae tristitia vel dolore cruciatur, ut in Maria; quam utique ad crucem Domini, in quo tunc sui tantum corporis filium cogitabat, materna mens duxerat; ut cum eum vidisset mortuum, humana infirmitate lugeret, sepeliendumque colligeret, nihil sibi de ipsius resurrectione praesumens, quia subsecuturae admirationis fidem in oculis posita passionis poena caecabat. Quamvis eamdem astantem cruci suae Dominus non morientis infirmitate trepidans consolatus sit, sed ipsam, qua obibat volens, in potestate habens mortem, plena virtute viventis, et constantia resurrecturi de cruce admonet, dicens de beato apostolo Johanne: Mulier, ecce filius tuus; itemque illi ibidem consistenti: Ecce mater tua. Jam scilicet ab humana fragilitate, qua erat natus ex femina,

17. Expound to me also what you think of those words of the most blessed Symeon, that I may follow your understanding: with which, when, at the prompting of the Spirit, he had come into the temple to see Christ according to the oracle of God, and had taken the infant Lord into his bosom and blessed Him, he said to Mary: Behold, this one is set for the fall and the rising again of many in Israel, and for a sign which shall be contradicted: and a sword shall pierce through your own soul, that the thoughts of many hearts may be revealed (Luke 2:34–35). Is he to be believed to have prophesied this of a passion of Mary, which is nowhere written? Or rather of her maternal affection, by which afterwards, at the time of the passion, standing by the cross on which was fixed that which she herself had borne, she was pierced through with the pain of a mother's heart: and the sword of the cross, which had transfixed her Son according to the flesh while she herself looked on, was piercing her soul. For I see that in the Psalms also it is said thus of Joseph: They humbled his feet in fetters, the iron pierced his soul (Ps. 104:18), just as in the Gospel Symeon said: And a sword shall pierce through your own soul. He does not say the flesh, but the soul, in which the affection of devotion is contained, and the sting of pain works like a sword: either when someone is afflicted with some injury to his flesh, as Joseph, who suffered the sufferings not of death but of injuries, sold as a slave, and chained as a criminal (see Carm. 21, v. 752), and given over to prison: or when he is tormented by the sadness or pain of inward affection, as in Mary (John 19:25); whom her mother's mind had led to the Lord's cross, on which she then thought only of the Son of her own body; so that when she had seen Him dead, she mourned with human weakness, and gathered Him for burial, presuming nothing for herself of His resurrection, because the penalty of the passion set before her eyes blinded faith in the wonder that was to follow (see note 214). Although the Lord did not, trembling with the weakness of one dying, console her as she stood by His cross, but, holding in His power the very death which He was undergoing willingly, with the full strength of one living and the constancy of one about to rise, admonishes her from the cross, saying of the blessed apostle John: Woman, behold your son; and likewise to him standing there: Behold your mother (John 19:26). Now, that is, from the human frailty in which He was born of a woman,

Editors' notes and page, col. 415

Scripture references

(printed under page 211)

(a) ‹anchor: not visible› · call in col 415

Johan. xx, 17.

John 20:17.

(printed under page 211)

(b) ‹anchor: not visible› · call in col 415

Luc. II, 34, 35.

Luke 2:34–35.

(printed under page 211)

Psal. CIV, 18.

Psalm 104:18.

(printed under page 211)

(d) ‹anchor: pertransibit gladius› · call in col 415

Luc. II, 35.

Luke 2:35.

(printed under page 211)

(e) ‹anchor: carceri datus› · call in col 415

Gen. XXXVII, 28, et xxxix, 20.

Genesis 37:28 and 39:20.

(printed under page 211)

(f) ‹anchor: ut in Maria› · call in col 415

Johan. xix, 25.

John 19:25.

(printed under page 211)

(g) ‹anchor: Ecce mater tua› · call in col 415

Johan. xix, 26.

John 19:26.

(printed under page 211)

(a) ‹anchor: not visible on this page› · call in another column (the text of p. 210, "qui vides quasi per Deum")

Mss. duo, qui vides quasi Deum. In editis quibusdam, secundum Deum.

Two manuscripts: "qui vides quasi Deum". In some editions: "secundum Deum".

(printed under page 211)

(b) ‹anchor: not visible› · call in col 415

Ita mss. codices quinque, inter quos Bigotiani duo cum editis tribus Augustinianis, Amerb. Bad. et Erasm.

So five manuscripts, among them the two Bigot manuscripts, with the three editions of Augustine: Amerbach's, Badius's and Erasmus's.

(printed under page 211)

Expunximus particulam in, quae aberat a mss. codicibus et ab editis Grav. et Bened.

We have struck out the particle "in", which was absent from the manuscripts and from the Gravius and Benedictine editions.

(printed under page 211)

(d) ‹anchor: nihil sibi de ipsius resurrectione praesumens,› · call in col 415

Manuscripti sex, quam. Alii octo, qua. Vide not. 214.

Six manuscripts: "quam". Eight others: "qua". See note 214.

(printed under page 211)

Page

running head: 415 S. PAULINI NOLANI EPI… (cut at the image edge)
marginal letters: A ‹proximus: et illa dubitaverit›; B ‹Ecce hic positus est in ruinam›; C ‹transibit gladius. Non ait, carnem›; D ‹Dominus non morientis infirmitate›
old-edition numerals: 295 after ‹pietatis affectio›
other: numbered note calls (22–27) and lettered calls (a)–(d) omitted. Foot line cut at the image edge: d (Et tuam ipsius animam) and e (carceri datus) have no visible reference and none is given; c reads "Psal. CIV, 1[0?]" blurred, given as Ps. 104:18 (the verse quoted; l in the same foot reads CIV, 18) — UNSURE. "animam ejus sicut" printed without punctuation, set as printed. Inline "(V. carm. 21, v. 752)" and "(V. not. 214)" are editors' cross-references printed in the text; set as printed.

PL 61:416

per crucis mortem demigrans in aeternitaten Dei, ut esset in gloria Dei Patris, delegat homini jura pietatis humanae; et ex discipulis suis adolescentiorem eligit, ut convenienter assignet virgini apostolo virginem matrem: duo pariter in eadem sententia docens, formam pietatis relinquens nobis, cum est de matre sollicitus, ut quam relinquebat corpore, non relinqueret cura: sed nec corpore relicturus, quia quem videbat morientem, mox erat visura redivivum. Et illud, quod ad fidem omnium pertineret, salutiferum pietatis suae sacramentum, arcana divini ratione consilii sub hac voce consignans, ut alii matrem delegaret pro matre habendam, et vice sua consolandam; atque illi vicissim novum filium vice corporis sui traderet, immo, ut ita dixerim, gigneret: quo ostenderet eam praeter se, qui ex ea virgine natus esset, nec habuisse filium, nec habere: quia nec Salvator tantopere curam desolationis habuisset ejus, si illi unicus non fuisset.

passing over through the death of the cross into the eternity of God, so as to be in the glory of God the Father, He delegates to a man the rights of human devotion; and from among His disciples He chooses the younger, that He might fittingly assign to a virgin apostle a virgin mother: teaching two things at once in the same saying, leaving us a pattern of devotion, since He is solicitous for His mother, so that her whom He was leaving in body He might not leave in care: though not even in body was He going to leave her, since Him whom she saw dying she was soon to see alive again. And He set His seal under this utterance, by the hidden reckoning of the divine counsel, upon that saving mystery of His devotion which was to concern the faith of all: that He should delegate His mother to another, to be held as a mother and comforted in His stead; and in turn should hand over to her a new son in place of His own body, nay rather, if I may so speak, beget one: whereby He might show that she, apart from Himself, who had been born of her a virgin, neither had had a son nor had one: for the Saviour would not have had such care for her desolation, if He had not been her only one.

18. Sed redeamus ad verba Symeonis, in quorum clausula intellectum meum caligare fateor. Et tuam, inquit, animam pertransibit framea, vel gladius, ut revelentur multorum cordium cogitationes. Secundum litteram hoc mihi penitus obscurum est, quia nec Mariam beatissimam usquam legimus occisam, ut de corporali gladio sanctus ille ei futuram passionem prophetasse videatur. Sed et quod subjecit: Ut revelentur multorum cordium cogitationes. Scrutans enim, inquit, corda et renes Deus. Et de futuro judicio Apostolus ait: Quia tunc manifestabit Deus operta cordium, et occulta tenebrarum. Itidem Apostolus, spiritaliter exprimens arma coelestia, quibus in interiori nostro debeamus armari, gladium spiritus dicit verbum Dei, de quo ad Hebraeos ait: Vivus est sermo Dei, et efficax, et penetrabilior omni gladio ancipiti: pertingens, inquit, usque ad divisionem animae et spiritus, et reliqua quae nosti. Quid ergo mirum, si istius verbi ignita vis, et ancipitis gladii penetrabilior acies, et sancti Joseph olim, et postea beatae Mariae animam pertransivit? nam neque in illius, neque in hujus corpore ferrum transisso cognovimus. Atque ut magis pateat ibi prophetam ferrum pro verbi gladio posuisse, statim subsequente versiculo ait: Sermo Domini ignivit illum. Sermo enim Dei et ignis, et gladius est, Verbo ipso Deo utrumque dicente de se: Ignem enim, inquit, veni mittere in terram, et quid volo nisi ut jam accendatur? Item alibi dicit: Non veni pacem mittere, sed gladium. Vides eum unam vim doctrinae suae diverso ignis et gladii nomine designasse. Aut quomodo Mariae illata per gladium passio vel tribulatio perstaret? Itaque hoc scire cupio quid ad Mariam

18. But let us return to the words of Symeon, at whose close I confess that my understanding grows dim. And a spear, he says, or a sword, shall pierce through your own soul, that the thoughts of many hearts may be revealed (Luke 2:35). According to the letter this is wholly obscure to me, since we nowhere read that the most blessed Mary was slain, so that that holy man might seem to have prophesied to her a future passion by a bodily sword. And then what he added: That the thoughts of many hearts may be revealed. For God, it says, searches the hearts and reins (Ps. 7:10). And of the judgement to come the Apostle says: For then God will make manifest the secrets of hearts, and the hidden things of darkness (1 Cor. 4:5). Likewise the Apostle, setting forth spiritually the heavenly arms with which we ought to be armed in our inner man, calls the word of God the sword of the spirit, of which he says to the Hebrews: The word of God is living and effectual, and more piercing than any two-edged sword: reaching, he says, even to the dividing of soul and spirit, and the rest, which you know (Eph. 6:17; Heb. 4:12). What wonder then, if the fiery force of this word, and the more piercing edge of the two-edged sword, passed through both the soul of holy Joseph of old and afterwards that of blessed Mary? for we know that iron passed through the body neither of him nor of her. And that it may be the clearer that the prophet there put iron for the sword of the word, in the very next little verse he says: The word of the Lord inflamed him (Ps. 104:18). For the word of God is both fire and sword, God the Word Himself saying both of Himself: For I came, He says, to send fire upon the earth, and what will I but that it be now kindled (Luke 12:49)? Likewise elsewhere He says: I came not to send peace, but a sword (Matt. 10:34). You see that He has designated the one force of His teaching by the different names of fire and sword. Or how would a passion or tribulation inflicted on Mary by a sword endure? Therefore I desire to know this: what to Mary

Editors' notes and page, col. 416

Footnotes

(h) ‹anchor: cordium cogitationes› · call in col 416

Luc. II, 35.

Luke 2:35.

(printed under page 211)

(i) ‹anchor: cordium cogitationes› · call in col 416

Psal. VII, 10.

Psalm 7:10.

(printed under page 211)

(j) ‹anchor: Apostolus› · call in col 416

I Cor. IV, 5.

1 Corinthians 4:5.

(printed under page 211)

(k) ‹anchor: inquit; penetrabilior acies (called twice)› · call in col 416

Ephes. VI, 17; Heb. IV, 12.

Ephesians 6:17; Hebrews 4:12.

(printed under page 211)

(l) ‹anchor: ignivit illum› · call in col 416

Psal. CIV, 18.

Psalm 104:18. [So it reads at this resolution; the quoted words are verse 19 of the Vulgate psalm.]

(printed under page 211)

(m) ‹anchor: jam accendatur› · call in col 416

Luc. XII, 49.

Luke 12:49.

(printed under page 211)

(n) ‹anchor: sed gladium› · call in col 416

Matth. X, 34.

Matthew 10:34.

Editors' notes

(printed under page 211)

(e) ‹anchor: not visible› · call in col 416

Mss. codices quinque, ex discipulis adolescentior suis adolescentiorem elegit.

Five manuscripts: "the younger chose the younger from among his disciples".

(printed under page 211)

(f) ‹anchor: not visible› · call in col 416

Ita mss. duo Big. Ante erat designans.

So the two Bigot manuscripts. Previously it read "designans".

(printed under page 211)

(g) ‹anchor: not visible› · call in col 416

Sic aliquot mss. et editi codices. Ed. Bened cum ms. 1 Big., desolatio.

So some manuscripts and printed copies. The Benedictine edition, with one Bigot manuscript: "desolatio".

(printed under page 211)

Page

running head: S. PAULINI NOLANI EPISCOPI 416
marginal letters: A ‹per crucis mortem demigrans›; B ‹rim, gigneret: quo ostenderet›; C ‹operta cordium, et occulta›; D ‹Deo utrumque dicente de se›
old-edition numerals: 296 after ‹sanctus ille›
other: numbered note calls (28–33) and lettered calls (e)–(g), h–n omitted. Call i is printed after the second "cogitationes" but its note is Ps. 7:10 (Scrutans corda); call j after "Apostolus" (note 1 Cor. 4:5); k after "acies" (note Eph. 6:17; Heb. 4:12) — the English places these references after the quotations they belong to. "acies. et sancti" printed with what looks like a period; set comma (UNSURE). Foot line seen whole here: c Ps. 104:10 [as printed? reads 10; the verse quoted is 18; col 415 gives 104:18 — UNSURE]; d Luke 2:35; e Gen. 37:28 and 39:20 — col 415's English lacks d and e: add in the merge.