Migne Reading Room
PL 76 · cols. 1197–1204
Gregory the Great, Homiliae XL in Evangelia, homilia XXVI
Editors' preface
HOMILIA XXVI.
HOMILY XXVI.
Habita ad populum in basilica beati Joannis, quae dicitur Constantiniana, in octavis Paschae.
Given to the people in the basilica of blessed John, which is called the Constantinian, on the octave of Easter.
LECTIO S. EVANGELII SEC. JOAN. XX, 19-31.
READING OF THE HOLY GOSPEL ACCORDING TO JOHN 20:19-31.
In illo tempore cum esset sero die illa una sabbatorum, et fores essent clausae, ubi erant discipuli congregati propter metum Judaeorum, venit Jesus, et stetit in medio eorum, et dixit eis: Pax vobis. Et cum hoc dixisset, ostendit eis manus et latus. Gavisi sunt ergo discipuli viso Domino. Dixit ergo eis iterum: Pax vobis. Sicut misit me Pater, et ego mitto vos. Haec cum dixisset, insufflavit, et dixit eis: Accipite Spiritum sanctum: quorum remiseritis peccata, remittuntur eis, et quorum retinueritis retenta sunt. Thomas autem unus de duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus. Dixerunt ergo ei alii discipuli: Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus ejus fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus ejus, non credam.
At that time, when it was late on that one day of the sabbaths, and the doors were shut, where the disciples were gathered together for fear of the Jews, Jesus came, and stood in the midst of them, and said to them: Peace be to you. And when He had said this, He showed them His hands and His side. The disciples therefore rejoiced, having seen the Lord. He said therefore to them again: Peace be to you. As the Father has sent me, I also send you. When He had said this, He breathed on them, and said to them: Receive the Holy Spirit: whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Unless I shall see in His hands the mark of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe.
Et post dies octo iterum erant discipuli ejus intus et Thomas cum eis. Venit Jesus januis clausis, et stetit in medio, et dixit: Pax vobis. Deinde dicit Thomae: Infer digitum tuum huc, et vide manus meas; et affer manum tuam, et mitte in latus meum; et noli esse incredulus, sed fidelis. Respondit Thomas, et dixit ei: Dominus meus, et Deus meus. Dicit ei Jesus: Quia vidisti me, Thoma, credidisti: beati qui non viderunt, et crediderunt. Multa quidem et alia signa fecit Jesus in conspectu discipulorum suorum, quae non sunt scripta in libro hoc. Haec autem scripta sunt, ut credatis quia Jesus est Christus Filius Dei, et ut credentes vitam habeatis in nomine ejus.
And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said: Peace be to you. Then He says to Thomas: Bring your finger here, and see my hands; and bring your hand, and put it into my side; and do not be unbelieving, but believing. Thomas answered, and said to Him: My Lord, and my God. Jesus says to him: Because you have seen me, Thomas, you have believed: blessed are they who have not seen, and have believed. Many other signs also Jesus worked in the sight of His disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.
1. Prima lectionis hujus evangelicae quaestio animum pulsat, quomodo post resurrectionem corpus dominicum verum fuit, quod clausis januis ad discipulos ingredi potuit. Sed sciendum nobis est quod divina operatio si ratione comprehenditur, non est admirabilis; nec fides habet meritum, cui humana ratio praebet experimentum. Sed haec ipsa nostri Redemptoris opera, quae ex semetipsis comprehendi nequaquam possunt, ex alia ejus operatione pensanda sunt, ut rebus mirabilibus fidem praebeant facta mirabiliora. Illud enim corpus Domini intravit ad discipulos januis clausis, quod videlicet ad humanos oculos per nativitatem suam clauso exiit utero Virginis. Quid ergo mirum si clausis januis post resurrectionem suam in aeternum jam victurus intravit, qui moriturus veniens non aperto utero Virginis exivit? Sed quia ad illud corpus quod videri poterat, fides intuentium dubitabat, ostendit eis protinus manus et latus; palpandam carnem
1. The first question of this gospel reading strikes the mind: how, after the resurrection, the Lord's body was true [flesh], since it was able to enter to the disciples with the doors shut. But we must know that divine working, if it is grasped by reason, is not admirable; nor does faith have merit, for which human reason supplies proof. But these very works of our Redeemer, which by themselves cannot at all be grasped, are to be weighed from another of His workings, so that more wonderful deeds may lend credit to wonders [already] wrought. For that body of the Lord entered to the disciples with the doors shut, [the same body] which, plainly, at its birth went forth to human eyes from the Virgin's closed womb. What wonder is it, then, if, about to live now forever, He entered with the doors shut after His resurrection, He Who, coming to die, went forth without the Virgin's womb being opened? But because, as to that body which could be seen, the faith of those who looked on doubted, He at once showed them His hands and side; offering His flesh to be touched,
Editors' notes and page, col. 1197
Footnotes
(1) ‹anchor: HOMILIA XXVI. (the call is printed before the title)› · call in col 1197
In Corb. est decima septima. In Lateran. decima octava. In Cod. reg. Suec. vigesima prima.
In the Corbie manuscript it is the seventeenth. In the Lateran manuscript, the eighteenth. In the codex of the Queen of Sweden, the twenty-first.
(printed under page 603)
(2) ‹anchor: in basilica› · call in col 1197
In hoc Cod., beati Joan. Baptistae.
In this codex, "of blessed John the Baptist."
(printed under page 603)
(3) ‹anchor: dicitur Constantiniana› · call in col 1197
Haec non habent Cod. Later., reg. Suec. et duo Carn. In Kalendario Rom. Joan. Front. legitur, Die Sabbati ad Lateranis. Caeterum vir doctus in praenotatis ad istud Kalend. contendit nullam fuisse basil. Constantinianam, praeter basilicam Salvatoris, nunquam facta mentione S. Joannis Lateran. De his egimus in admonitione.
The Lateran codex, that of the Queen of Sweden, and the two of Chartres do not have these words. In the Roman Calendar of Joannes Fronto one reads, "On Saturday, at the Lateran." Moreover, that learned man, in his preliminary notes to that Calendar, maintains that there was no Constantinian basilica other than the basilica of the Saviour, no mention ever being made of St. John Lateran. We have dealt with these matters in the foreword.
(printed under page 603)
(4) ‹anchor: In illo tempore› · call in col 1197
Bigot., cum sero factum esset.
The Bigot manuscript: "when it had grown late."
(printed under page 603)
(5) ‹anchor: et stetit› · call in col 1197
In multis Mss. et Excusis deest eorum.
In many manuscripts and printed editions "eorum" is wanting.
(printed under page 603)
(6) ‹anchor: et ut credentes (the call printed here looks like 7 in the image; the note's lemma fits this place)› · call in col 1197
C. Germ. et Belvac., vitam aeternam.
The Saint-Germain codex and that of Beauvais: "eternal life."
(printed under page 603)
praebuit, quam clausis januis introduxit. Qua in re duo mira, et juxta humanam rationem sibi valde contraria ostendit, dum post resurrectionem suam corpus suum et incorruptibile et tamen palpabile demonstravit. Nam et corrumpi necesse est quod palpatur, et palpari non potest quod non corrumpitur. Sed miro modo atque inaestimabili Redemptor noster et incorruptibile post resurrectionem, et palpabile corpus exhibuit, ut monstrando incorruptibile invitaret ad praemium, et praebendo palpabile firmaret ad fidem. Et incorruptibilem se ergo, et palpabilem demonstravit, ut profecto esse post resurrectionem ostenderet corpus suum et ejusdem naturae, et alterius gloriae.
which He had brought in with the doors shut. In which matter He showed two wonders, according to human reasoning very much opposed to each other: that after His resurrection He showed His body to be both incorruptible and yet able to be touched. For it is necessary that what can be touched be corruptible, and what is not corruptible cannot be touched. But in a wonderful and inestimable manner our Redeemer displayed a body both incorruptible after the resurrection and able to be touched, so that by showing it incorruptible He might invite to the reward, and by offering it able to be touched He might confirm faith. He showed Himself, therefore, both incorruptible and able to be touched, so that He might indeed show that after the resurrection His body was of the same nature, and of another glory.
2. Dixit eis: Pax vobis. Sicut misit me Pater, et ego mitto vos. Id est, sicut misit me Pater Deus Deum, et ego mitto vos homo homines. Pater Filium misit, qui hunc pro redemptione generis humani incarnari constituit. Quem videlicet in mundum venire ad passionem voluit, sed tamen amavit Filium quem ad passionem misit. Electos vero apostolos Dominus non ad mundi gaudia, sed, sicut ipse missus est, ad passiones in mundum mittit. Quia ergo et Filius amatur a Patre, et tamen ad passionem mittitur, ita et discipuli a Domino amantur, qui tamen ad passionem mittuntur in mundum. Itaque dicitur: Sicut misit me Pater, et ego mitto vos, id est, ea vos charitate diligo cum inter scandala persecutorum mitto, qua me charitate Pater diligit, quem venire ad tolerandas passiones fecit. Quamvis mitti etiam juxta naturam divinitatis possit intelligi. Eo enim ipso a Patre Filius mitti dicitur, quo a Patre generatur. Nam sanctum quoque Spiritum, qui cum sit coaequalis Patri et Filio, non tamen incarnatus est, idem se Filius mittere perhibet, dicens: Cum venerit Paraclitus, quem ego mittam vobis a Patre (Joan. XV, 26). Si enim mitti solummodo incarnari deberet intelligi, sanctus procul dubio Spiritus nullo modo diceretur mitti, qui nequaquam incarnatus est. Sed ejus missio ipsa processio est qua de Patre procedit et Filio. Sicut itaque Spiritus mitti dicitur quia procedit, ita et Filius non incongrue mitti dicitur quia generatur.
2. He said to them: Peace be to you. As the Father has sent me, I also send you. That is: as God the Father sent me, God, I also, man, send you, men. The Father sent the Son, Whom He ordained to be incarnate for the redemption of the human race. He willed Him, that is, to come into the world unto the passion, and yet He loved the Son Whom He sent unto the passion. The Lord, indeed, sends His chosen apostles into the world not to the world's joys, but, as He Himself was sent, to sufferings. Since, then, the Son too is loved by the Father, and yet is sent to the passion, so also the disciples are loved by the Lord, and yet are sent into the world to the passion. And so it is said: As the Father has sent me, I also send you — that is, I love you with that love with which the Father loves me, when I send you amid the scandals of persecutors, [the Father] Who made me come to endure sufferings. Although being sent can also be understood according to the nature of the godhead. For the Son is said to be sent by the Father by that very fact by which He is begotten by the Father. For the Holy Spirit too, Who, though He is co-equal with the Father and the Son, is nevertheless not incarnate: the same Son declares that He sends Him, saying: When the Paraclete shall come, Whom I will send you from the Father (John 15:26). For if being sent had to be understood as meaning only being incarnate, the Holy Spirit would beyond doubt by no means be said to be sent, since He is in no way incarnate. But His being sent is itself the very procession by which He proceeds from the Father and the Son. As, therefore, the Spirit is said to be sent because He proceeds, so also the Son is not unfittingly said to be sent because He is begotten.
3. Haec autem cum dixisset, insufflavit, et dixit eis: Accipite Spiritum sanctum. Quaerendum nobis est quid est quod Spiritum sanctum Dominus noster et semel dedit in terra consistens, et semel coelo praesidens? Neque enim alio in loco datus Spiritus sanctus aperte monstratur nisi, nunc cum per insufflationem percipitur, et postmodum cum de coelo veniens, in linguis variis demonstratur (Act. II, 1 seq.). Cur ergo
3. But when He had said this, He breathed on them, and said to them: Receive the Holy Spirit. We must ask what it means that our Lord gave the Holy Spirit both once while abiding on earth, and once while presiding in heaven. For nowhere else is the Holy Spirit clearly shown to have been given, except now, when He is received through the breathing-on, and afterwards, when, coming from heaven, He is shown in various tongues (Acts 2:1 ff). Why then
Editors' notes and page, col. 1198
Footnotes
(7) ‹anchor: praebendo palpabile› · call in col 1198
Duo Carn. et Longip., formaret.
The two Chartres manuscripts and that of Longpont: "formaret" ("might form").
(printed under page 603)
(8) ‹anchor: Filium quem› · call in col 1198
Corb. Germ. et Bigot., ad passiones.
The Corbie, Saint-Germain and Bigot manuscripts: "to sufferings."
(printed under page 603)
(9) ‹anchor: processio est› · call in col 1198
Haec a Theodulfo Aurelianensi in medium adducuntur, ad probandam Spiritus sancti processionem etiam a Filio, lib. de Sp. sancto ad Carol. M.
These words are brought forward by Theodulf of Orléans, to prove the procession of the Holy Spirit from the Son also, in his book On the Holy Spirit, to Charlemagne.
(printed under page 603)
prius in terra discipulis datur, postmodum de coelo mittitur, nisi quod duo sunt praecepta charitatis, dilectio videlicet Dei, et dilectio proximi? In terra datur Spiritus, ut diligatur proximus; e coelo datur Spiritus, ut diligatur Deus. Sicut ergo una est charitas, et duo praecepta, ita unus Spiritus, et duo data. Prius a consistente Domino in terra, postmodum e coelo, quia in proximi amore discitur qualiter perveniri debeat ad amorem Dei. Unde et idem Joannes dicit: Qui non diligit fratrem suum quem videt, Deum quem non videt quomodo potest diligere (I Joan. IV, 20)? Et ante quidem discipulorum mentibus idem Spiritus sanctus inerat ad fidem, sed tamen manifesta datione non nisi post resurrectionem datus est. Unde et scriptum est: Nondum erat spiritus datus, quia Jesus nondum fuerat glorificatus (Joan. VII, 39). Unde etiam per Moysen dicitur: Suxerunt mel de petra, et oleum de firma petra (Deut. XXXII, 13). Neque enim quidquam tale juxta historiam legitur, si tota Testamenti Veteris series recenseatur. Nusquam de petra mel, nusquam oleum ille populus suxit. Sed quia juxta Pauli vocem: Petra erat Christus (I Cor. X, 4), mel de petra suxerunt, qui ejusdem Redemptoris nostri facta et miracula viderunt. Oleum vero de firma petra suxerunt, quia effusione sancti Spiritus post resurrectionem ejus ungi meruerunt. Quasi ergo infirma petra mel dedit, quando adhuc mortalis Dominus miraculorum suorum dulcedinem discipulis ostendit. Sed firma petra oleum fudit, quia, post resurrectionem suam factus jam impassibilis, per afflationem spiritus donum sanctae unctionis emanavit.
is He given to the disciples first on earth, and afterwards sent from heaven, except that there are two precepts of charity, namely, the love of God, and the love of neighbour? On earth the Spirit is given, that the neighbour may be loved; from heaven the Spirit is given, that God may be loved. As, therefore, charity is one, and the precepts two, so the Spirit is one, and the giving twofold. First from the Lord abiding on earth, afterwards from heaven, because it is by the love of one's neighbour that one learns how one ought to arrive at the love of God. Whence the same John also says: He who does not love his brother whom he sees, how can he love God Whom he does not see (1 John 4:20)? And indeed, even before, the same Holy Spirit was present unto faith in the minds of the disciples, but nevertheless by a manifest giving He was not given until after the resurrection. Whence it is also written: The Spirit was not yet given, because Jesus had not yet been glorified (John 7:39). Whence also it is said through Moses: They sucked honey from the rock, and oil from the hard rock (Deut. 32:13). For nothing of the kind is read according to the history, if the whole course of the Old Testament is reviewed. Nowhere did that people suck honey from a rock, nowhere oil. But because, according to the word of Paul: The rock was Christ (1 Cor. 10:4), they sucked honey from the rock who saw the deeds and miracles of our same Redeemer. But they sucked oil from the hard rock, because by the outpouring of the Holy Spirit after His resurrection they were found worthy to be anointed. As it were, then, the rock, still weak, gave honey, when the still-mortal Lord showed the sweetness of His miracles to the disciples. But the rock, now made firm, poured out oil, because, made now impassible after His resurrection, He poured forth through the breathing of the Spirit the gift of the holy anointing.
4. De hoc oleo per prophetam dicitur: Computrescet jugum a facie olei (Isai. X, 27). Sub jugo quippe tenebamur daemoniacae dominationis, sed uncti sumus oleo Spiritus sancti. Et quia nos gratia libertatis unxit, dominationis daemoniacae jugum putruit, Paulo attestante, qui ait: Ubi spiritus Domini, ibi libertas (II Cor. III, 17). Sciendum vero est quod hi qui prius Spiritum sanctum habuerunt, ut et ipsi innocenter viverent, et in praedicatione quibusdam prodessent, idcirco hunc post resurrectionem Domini patenter acceperunt, ut prodesse non paucis, sed pluribus possent. Unde et in hac ipsa datione Spiritus dicitur: Quorum remiseritis peccata remittuntur eis, et quorum retinueritis retenta sunt. Libet intueri illi discipuli, ad tanta onera humilitatis vocati, ad quantum culmen gloriae sint perducti. Ecce non solum de semetipsis securi fiunt, sed etiam alienae obligationis potestatem relaxationis accipiunt; principatumque superni judicii sortiuntur, ut vice Dei quibusdam peccata retineant, quibusdam relaxent.
4. Of this oil it is said through the prophet: The yoke shall rot at the presence of the oil (Isa. 10:27). For we were held under the yoke of the devil's dominion, but we have been anointed with the oil of the Holy Spirit. And because the grace of liberty has anointed us, the yoke of the devil's dominion has rotted away, Paul bearing witness, who says: Where the Spirit of the Lord is, there is liberty (2 Cor. 3:17). But it is to be known that those who had the Holy Spirit before — so that they themselves might live innocently, and might also be of profit to some in preaching — therefore received Him openly after the Lord's resurrection, so that they might be able to profit not a few, but many. Whence also in this very giving of the Spirit it is said: Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. It is worth considering to what a height of glory those disciples, called to such burdens of humility, have been brought. Behold, not only are they made secure concerning themselves, but they even receive the power of releasing another's obligation; and they obtain the headship of the judgement from on high, so that, in God's stead, they may retain sins for some, and release them for others.
Editors' notes and page, col. 1199
Footnotes
(1) ‹anchor: unus Spiritus› · call in col 1199
Belvac. et Bigot., et duo data Testamenta.
The Beauvais and Bigot manuscripts: "and the two Testaments given."
(printed under page 604)
(2) ‹anchor: Veteris series› · call in col 1199
Secundus Carn., retexatur.
The second Chartres manuscript: "retexatur" ("is gone over again").
(printed under page 604)
(3) ‹anchor: per prophetam dicitur› · call in col 1199
Plurimi Mss., computrescit.
Very many manuscripts: "computrescit" ("rots away," in the present tense).
(printed under page 604)
(4) ‹anchor: quippe tenebamur› · call in col 1199
Bigot., daemoniacae damnationis.
The Bigot manuscript: "of demonic damnation."
(printed under page 604)
(5) ‹anchor: obligationis potestatem› · call in col 1199
Idem Codex, et relaxationis.
The same codex: "and of release."
(printed under page 604)
Sic sic eos a Deo decebat erigi, qui tantum pro Deo consenserant humiliari. Ecce qui districtum Dei judicium metuunt animarum judices fiunt; et alios damnant, vel liberant, qui semetipsos damnari metuebant.
So, so it was fitting that they be raised up by God, who had consented to be so greatly humbled for God's sake. Behold, they who fear the strict judgement of God become judges of souls; and they condemn or free others, who themselves feared being condemned.
6. Horum profecto nunc in Ecclesia episcopi locum tenent. Ligandi atque solvendi auctoritatem suscipiunt, qui gradum regiminis sortiuntur. Grandis honor, sed grave pondus istius est honoris. Durum quippe est ut qui nescit tenere moderamina vitae suae judex vitae fiat alienae. Et plerumque contingit (11, q. 3, c. 88) ut hic judicii locum teneat, cui ad locum vita minime concordat. Ac saepe agitur, ut vel damnet immeritos, vel alios ipse ligatus solvat. Saepe in solvendis ac ligandis subditis suae voluntatis motus, non autem causarum merita sequitur. Unde fit, ut ipsa hac ligandi et solvendi potestate se privet, qui hanc pro suis voluntatibus, et non pro subjectorum moribus exercet (Ibid., c. 60). Saepe fit, ut erga quemlibet proximum odio vel gratia moveatur Pastor: judicare autem de subditis digne nequeunt, qui in subditorum causis sua vel odia vel gratiam sequuntur (Ibid., c. 61). Unde recte per prophetam dicitur: Mortificabant animas quae non moriuntur; et vivificabant animas quae non vivunt (Ezech. XIII, 19). Non morientem quippe mortificat, qui justum damnat. Et non victurum vivificare nititur, qui reum a supplicio absolvere conatur.
5. Of these, assuredly, bishops now hold the place in the Church. They who obtain the rank of governance take up the authority of binding and loosing. A great honour, but the weight of this honour is heavy. For it is a hard thing that one who does not know how to hold the rule of his own life should become the judge of another's life. And it very often happens ([Decretum] 11, q. 3, c. 88) that he holds the place of judgement whose life by no means accords with the place. And it often comes about that he either condemns the guiltless, or, himself bound, looses others. Often in loosing and binding those subject to him he follows the impulse of his own will, and not the merits of the causes. Whence it happens that he deprives himself of this very power of binding and loosing, who exercises it according to his own wishes, and not according to the conduct of his subjects (ibid., c. 60). It often happens that a Pastor is moved by hatred or favour towards some neighbour: but they cannot judge their subjects worthily, who in the causes of their subjects follow their own hatreds or favour (ibid., c. 61). Whence it is rightly said through the prophet: They put to death souls that do not die, and gave life to souls that do not live (Ezek. 13:19). For he puts to death one not [meant] to die, who condemns the just. And he strives to give life to one who is not to live, who tries to absolve the guilty from punishment.
6. Causae ergo pensandae sunt, et tunc ligandi atque solvendi potestas exercenda. Videndum est quae culpa praecessit, aut quae sit poenitentia secuta post culpam, ut quos omnipotens Deus per compunctionis gratiam visitat, illos pastoris sententia absolvat. Tunc enim (Ibid., c. 62) vera est absolutio praesidentis, cum interni arbitrium sequitur judicis. Quod bene quatriduani mortui resuscitatio illa significat, quae videlicet demonstrat quia prius mortuum Dominus vocavit et vivificavit, dicens: Lazare, veni foras (Joan. XI, 43); et postmodum is qui vivens egressus fuerat a discipulis est solutus, sicut scriptum est: Cumque egressus esset qui fuerat ligatus institis, tunc dixit discipulis: Solvite eum, et sinite abire (Joan. XI, 45). Ecce illum discipuli jam viventem solvunt, quem magister resuscitaverat mortuum. Si enim discipuli Lazarum mortuum solverent, fetorem magis ostenderent quam virtutem. Ex qua consideratione intuendum est quod illos nos debemus per pastoralem auctoritatem solvere quos auctorem nostrum cognoscimus per suscitantem gratiam vivificare. Quae nimirum vivificatio ante operationem rectitudinis in ipsa jam cognoscitur confessione peccati. Unde et huic ipsi mortuo Lazaro nequaquam
6. The causes, therefore, are to be weighed, and only then is the power of binding and loosing to be exercised. It must be seen what fault went before, or what penitence followed after the fault, so that those whom almighty God visits through the grace of compunction, the pastor's sentence may absolve. For then (ibid., c. 62) is the absolution of the one presiding true, when it follows the judgement of the inner judge. That resuscitation of the four-days'-dead man signifies this well, for it plainly shows that the Lord first called and gave life to the dead man, saying: Lazarus, come forth (John 11:43); and afterwards he who had come forth alive was loosed by the disciples, as it is written: And when he who had been bound with wrappings had come forth, [Jesus] then said to the disciples: Loose him, and let him go (John 11:44). Behold, the disciples loose him now living, whom the Master had raised up dead. For if the disciples had loosed Lazarus dead, they would have shown forth stench rather than power. From which consideration it is to be understood that we ought, by pastoral authority, to loose those whom we recognize our Author to give life to through His raising grace. Which giving of life, indeed, before the working of uprightness, is already recognized in the very confession of sin. Whence to this same dead Lazarus it is by no means
Editors' notes and page, col. 1200
Footnotes
(6) ‹anchor: plerumque contingit› · call in col 1200
Belvac. et Bigot., ut hunc judicii locus teneat. C. Germ. et duo priores Gemet., ut hunc judicii locum teneat.
The Beauvais and Bigot manuscripts: "that the place of judgement may hold this man." The Saint-Germain codex and the first two of Jumièges: "that he may hold this place of judgement."
(printed under page 604)
(7) ‹anchor: solvendi potestas› · call in col 1200
Duo priores Gemet., exerenda.
The first two Jumièges manuscripts: "exerenda" ("to be put forth").
(printed under page 604)
(8) ‹anchor: Videndum est› · call in col 1200
Abest praecessit a Belvac. et tribus Gemet., Bigot., quae causa.
"Praecessit" is absent from the Beauvais manuscript and the three of Jumièges; the Bigot manuscript has "quae causa" ("what cause").
(printed under page 604)
(9) ‹anchor: absolutio praesidentis› · call in col 1200
In Vulgatis, cum aeterni.
In the common editions: "cum aeterni" ("when … of the eternal").
(printed under page 604)
(10) ‹anchor: gratiam vivificare› · call in col 1200
Integrum hunc locum olim protulimus in tractatu Gallico de Confess., I parte, cap. 12, et contra Dallaei cavillationes vindicavimus.
We formerly set out this whole passage in our French treatise on Confession, part I, chapter 12, and defended it against the cavils of Daillé.
(printed under page 604)
Page
- Section numeral - the page prints 6 both before Horum profecto and before Causae ergo, the first is a misprint for 5, which the English gives.
- Scripture reference - the page prints Joan. XI, 45 after Solvite eum, et sinite abire, the verse is John 11, 44, which the English gives.
dicitur Revivisce, sed Veni foras. Omnis quippe peccator dum culpam suam intra conscientiam abscondit, introrsum latet, in suis penetralibus occultatur. Sed mortuus venit foras, cum peccator nequitias suas sponte confitetur. Lazaro ergo dicitur Veni foras. Ac si aperte cuilibet mortuo in culpa diceretur: Cur reatum tuum intra conscientiam abscondis? Foras jam per confessionem egredere, qui apud te interius per negationem lates. Veniat itaque foras mortuus, id est culpam confiteatur peccator. Venientem vero foras solvant discipuli, ut pastores Ecclesiae ei poenam debeant amovere, quam meruit qui non erubuit confiteri quod fecit. Haec de solutionis ordine breviter dixerim, ut sub magno moderamine pastores Ecclesiae vel solvere studeant, vel ligare. Sed utrum juste an injuste obliget pastor, pastoris tamen sententia gregi timenda est, ne is qui subest, et cum injuste forsitan ligatur, ipsam obligationis suae sententiam ex alia culpa mereatur. Pastor ergo vel absolvere indiscrete timeat, vel ligare. Is autem qui sub manu pastoris est, ligari timeat vel injuste; nec pastoris sui judicium temere reprehendat, ne etsi injuste ligatus est, ex ipsa timidae reprehensionis superbia culpa quae non erat fiat. Sed quia haec breviter per excessum diximus, ad expositionis ordinem redeamus.
said: Come back to life, but: Come forth. For every sinner, while he hides his fault within his conscience, lies hidden inwardly, and is concealed in his own inmost parts. But the dead man comes forth when the sinner confesses of his own accord his wicked deeds. To Lazarus, therefore, it is said: Come forth. As if it were said openly to anyone dead in fault: Why do you hide your guilt within your conscience? Come out now through confession, you who lie hidden within yourself through denial. Let the dead man, then, come forth, that is, let the sinner confess his fault. But let the disciples loose him as he comes forth, that the pastors of the Church may remove from him the penalty which he deserved who was not ashamed to confess what he had done. This I have said briefly about the order of loosing, so that the pastors of the Church may, with great moderation, be zealous either to loose or to bind. But whether the pastor binds justly or unjustly, his sentence is nevertheless to be feared by the flock, lest he who is subject, even when perhaps bound unjustly, should earn that very sentence of his obligation by another fault. Let the pastor, therefore, fear to absolve indiscriminately, or to bind. But let him who is under a pastor's hand fear to be bound even unjustly; nor let him rashly find fault with his pastor's judgement, lest, even though he has been bound unjustly, a fault which did not exist should arise out of the very pride of a swollen faultfinding. But since we have said these things briefly, by way of digression, let us return to the order of the exposition.
7. Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus. Iste unus discipulus defuit, reversus quod gestum est audivit, audita credere renuit. Venit iterum Dominus, et non credenti discipulo latus palpandum praebuit, manus ostendit, et, ostensa suorum cicatrice vulnerum, infidelitatis illius vulnus sanavit. Quid, fratres charissimi, quid inter haec animadvertitis? Nunquid casu gestum creditis, ut electus ille discipulus tunc deesset, post autem veniens audiret, audiens dubitaret, dubitans palparet, palpans crederet? Non hoc casu, sed divina dispensatione gestum est. Egit namque miro modo superna clementia ut discipulus ille dubitans, dum in magistro suo vulnera palparet carnis, in nobis vulnera sanaret infidelitatis. Plus enim nobis Thomae infidelitas ad fidem quam fides credentium discipulorum profuit, quia dum ille ad fidem palpando reducitur, nostra mens, omni dubitatione postposita, in fide solidatur. Sic quippe (27, q. 2, c. 45) discipulum Dominus post resurrectionem suam dubitare permisit, nec tamen in dubitatione deseruit, sicut ante nativitatem suam habere Mariam sponsum voluit, qui tamen ad ejus nuptias non pervenit. Nam ita factus est discipulus dubitans et palpans, testis verae resurrectionis, sicut sponsus matris fuerat custos integerrimae virginitatis.
7. But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. This one disciple was missing; returning, he heard what had been done; having heard it, he refused to believe. The Lord came a second time, and to the disciple who did not believe He offered His side to be handled, showed His hands, and, by the showing of the scar of His own wounds, healed the wound of that man's unbelief. What, dearest brethren, what do you observe in all this? Do you believe it was done by chance, that that chosen disciple should then be missing, that afterwards, coming, he should hear, that hearing he should doubt, that doubting he should handle, that handling he should believe? This was not done by chance, but by divine dispensation. For in a marvellous manner the mercy from above so wrought it that that doubting disciple, while in his own Master he handled the wounds of the flesh, should heal in us the wounds of unbelief. For the unbelief of Thomas profited us more towards faith than did the faith of the disciples who believed, because, while he is brought back to faith by handling, our mind, with all doubt laid aside, is made firm in faith. For in this way ([Decretum] 27, q. 2, c. 45) the Lord permitted the disciple to doubt after His resurrection, and yet did not abandon him in his doubting — just as before His own nativity He willed that Mary should have a bridegroom, who nevertheless did not come to marriage with her. For the disciple, doubting and handling, was made a witness of the true resurrection, just as the bridegroom of His mother had been the guardian of her most entire virginity.
8. Palpavit autem, et exclamavit: Dominus meus, et Deus meus. Dicit ei Jesus: Quia vidisti me, Thoma,
8. But he handled, and cried out: My Lord and my God. Jesus says to him: Because you have seen me, Thomas,
Editors' notes and page, col. 1201
Footnotes
(1) ‹anchor: Haec› · call in col 1201
Primus Carn., hujus dissolutionis ordinem breviter dixerim.
The first Chartres manuscript: "I would briefly state the order of this loosing."
(printed under page 605)
credidisti. Cum Paulus apostolus dicat: Est autem fides sperandarum substantia rerum, argumentum non apparentium (Hebr. XI, 1), profecto liquet quia fides illarum rerum argumentum est quae apparere non possunt. Quae etenim apparent jam fidem non habent, sed agnitionem. Dum ergo vidit Thomas, dum palpavit, cur ei dicitur: Quia vidisti me, credidisti? Sed aliud vidit, aliud credidit. A mortali quippe homine divinitas videri non potuit. Hominem ergo vidit, et Deum confessus est, dicens: Dominus meus, et Deus meus. Videndo ergo credidit, qui considerando verum hominem, hunc Deum, quem videre non poterat, exclamavit.
you have believed. Since the apostle Paul says: Now faith is the substance of things to be hoped for, the evidence of things that do not appear (Heb. 11:1), it is assuredly plain that faith is the evidence of those things which cannot appear. For the things which appear no longer have faith, but recognition. When, then, Thomas saw, when he handled, why is it said to him: Because you have seen me, you have believed? But he saw one thing, and believed another. For by a mortal man the divinity could not be seen. He saw, therefore, a man, and confessed God, saying: My Lord and my God. By seeing, therefore, he believed, who, considering a true man, cried out that this was God, Whom he could not see.
9. Laetificat valde quod sequitur: Beati qui non viderunt, et crediderunt. In qua nimirum sententia nos specialiter signati sumus, qui eum quem carne non vidimus mente retinemus. Nos signati sumus, sed si fidem nostram operibus sequimur. Ille etenim vere credit, qui exercet operando quod credit. Quo contra de his qui fidem nomine tenus retinent Paulus dicit: Confitentur se nosse Deum, factis autem negant (Tit. I, 16). Hinc Jacobus ait: Fides sine operiuus mortua est (Jac. II, 25). Hinc ad beatum Job de antiquo hoste generis humani Dominus dicit: Absorbebit fluvium, et non mirabitur, et habet fiduciam quod influat Jordanis in os ejus (Job XL, 18). Quis etenim per fluvium designatus, nisi humani generis fluxus? Quod videlicet genus ab ortu ad finem defluit, et, quasi aquae more, usque ad competentem terminum ex carnis liquore percurrit. Quid per Jordanem, nisi baptizatorum forma signatur? Quia enim in Jordane flumine ipse auctor redemptionis nostrae baptizari dignatus est, recte Jordanis nomine eorum multitudo exprimitur, qui intra sacramentum baptismatis tenentur. Antiquus ergo hostis generis humani fluvium absorbuit, quia a mundi origine usque ad Redemptoris adventum, vix paucis electis evadentibus, in ventrem suae malitiae genus humanum traxit. De quo recte dicitur: Absorbebit fluvium, et non mirabitur (Ibid.), quia pro magno non habet cum infideles rapit. Sed grave est valde quod subditur: Et habet fiduciam quod influat Jordanis in os ejus (Ibid.), quia postquam infideles quosque a mundi origine rapuit, adhuc se posse suscipere etiam fideles praesumit. Nam ore pestiferae persuasionis eos quotidie devorat, in quibus a confessione fidei reproba vita discordat.
9. What follows gladdens us greatly: Blessed are they who have not seen, and have believed. In which sentence we assuredly are marked out in a special way, we who hold in the mind Him Whom we have not seen in the flesh. We are the ones marked out — but only if we follow up our faith with works. For he truly believes who practises by working what he believes. Against which, concerning those who hold the faith in name only, Paul says: They confess that they know God, but by their deeds they deny Him (Titus 1:16). Hence James says: Faith without works is dead (Jas. 2:26). Hence to blessed Job the Lord says, concerning the ancient enemy of the human race: He will swallow up a river, and will not marvel; and he has confidence that the Jordan may flow into his mouth (Job 40:18). For who is designated by the river, if not the flowing-away of the human race? Which race, that is, flows down from its rising to its end, and, as in the manner of water, runs on out of the fluid of the flesh as far as its appointed term. What is signified by the Jordan, if not the figure of the baptized? For because in the river Jordan the very author of our redemption deigned to be baptized, rightly by the name of Jordan is expressed the multitude of those who are held within the sacrament of baptism. The ancient enemy of the human race, therefore, swallowed up the river, because from the world's origin down to the coming of the Redeemer — with scarcely a few of the elect escaping — he drew the human race into the belly of his malice. Of whom it is rightly said: He will swallow up a river, and will not marvel (ibid.), because he does not reckon it a great thing when he snatches away unbelievers. But it is very grave, what is added: And he has confidence that the Jordan may flow into his mouth (ibid.), because after he has snatched away every unbeliever from the world's origin, he presumes still that he can take in the faithful also. For with the mouth of pestilent persuasion he daily devours those in whom a reprobate life is at discord with the confession of faith.
10. Hoc ergo, fratres charissimi, tota intentione pertimescite, hoc apud vos sollicita mente cogitate. Ecce Paschalia solemnia agimus; sed ita vivendum est nobis, ut pervenire ad aeterna festa mereamur. Transeunt cuncta quae temporaliter festiva celebrantur. Curate, qui his solemnitatibus interestis, ne ab aeterna solemnitate separemini. Quid prodest interesse
10. This, therefore, dearest brethren, fear with your whole attention; this ponder with anxious mind among yourselves. Behold, we keep the paschal solemnities; but we must so live that we may deserve to arrive at the eternal feast. All things pass away that are kept as festive for a time. Take care, you who take part in these solemnities, that you not be separated from the eternal solemnity. What does it profit to take part
Editors' notes and page, col. 1202
Footnotes
(2) ‹anchor: et non mirabitur,› · call in col 1202
C. Germ., Belvac. et duo priores Gemet., et habebit.
The Saint-Germain codex, the Beauvais manuscript and the first two of Jumièges: "and he will have."
(printed under page 605)
(3) ‹anchor: Quia enim in› · call in col 1202
Ita Belv., C. Germ. et alii Mss., ubi excusi habent in Jordanis flumine.
So the Beauvais manuscript, the Saint-Germain codex and other manuscripts, where the printed editions have "in the river of Jordan."
(printed under page 605)
(4) ‹anchor: magno non habet› · call in col 1202
Bigot., quod infideles.
The Bigot manuscript: "quod infideles" ("that … the unbelievers").
(printed under page 605)
(5) ‹anchor: adhuc› · call in col 1202
Ita Belvac., C. Germ., Carnot., Gemet., etc. Editoribus etiam antiquissimis placuit mutare, suscipere in decipere.
So the Beauvais manuscript, the Saint-Germain codex, those of Chartres, Jumièges, etc. The editors, even the earliest, saw fit to change "suscipere" ("to take in") into "decipere" ("to deceive").
(printed under page 605)
(6) ‹anchor: quotidie devorat,› · call in col 1202
Bigot. et Longip., quos a confessione fidei reprobat ac discordat.
The Bigot and Longpont manuscripts: "quos a confessione fidei reprobat ac discordat" ("whom it rejects from, and sets at variance with, the confession of faith").
(printed under page 605)
Page
- Scripture reference - the page prints Jac. II, 25 after the words of James on faith without works, the verse is James 2, 26, which the English gives.
- Printed word - in the same sentence the page reads operiuus for operibus (a u on the scan, a broken b not excluded), set as printed, the English translates operibus.
festis hominum, si deesse contingat festis angelorum? Umbra venturae solemnitatis est solemnitas praesens. Idcirco hanc annue agimus, ut ad illam quae non est annua, sed continua, perducamur. Cum haec statuto tempore geritur, ad illius desiderium memoria nostra refricatur. Frequentatione ergo gaudii temporalis ad aeterna gaudia mens incalescat et ferveat, ut ex veritate laetitiae perfruatur in patria quod de umbra gaudii meditatur in via. Vitam ergo vestram, fratres, moresque componite. Is qui mitis resurrexit ex morte, quam districtus in judicio veniat praevidete. Certe in die tremendi examinis suis, cum angelis, cum archangelis, cum thronis, cum dominationibus, cum principatibus et potestatibus apparebit, coelis ac terris ardentibus, cunctis videlicet elementis in sui obsequii terrore commotis. Hunc ergo tanti pavoris judicem ante oculos ponite; hunc venturum timete, ut hunc, cum venerit, non timidi, sed securi videatis. Timendus ergo est, ne timeatur. Terror ejus nos ad usum bonae operationis exerceat, metus illius vitam nostram a pravitate compescat. Mihi, fratres, credite, quia tanto tunc erimus securi de ejus praesentia, quanto nunc esse satagimus suspecti de culpa.
in the feasts of men, if one should happen to be absent from the feasts of angels? The present solemnity is the shadow of the solemnity to come. Therefore we keep this one yearly, so that we may be brought through to that one which is not yearly, but continual. When this is observed at its set time, our memory is stirred afresh to the desire of that other. By the frequent repetition, then, of a temporal joy, let the mind grow warm and fervent towards the eternal joys, so that in the homeland it may fully enjoy in truth of gladness what on the way it meditates upon from the shadow of gladness. Order, then, your life and your conduct, brethren. Foresee how strict in judgement He will come, Who rose gentle from death. Assuredly on the day of the dread reckoning He will appear with His angels, with archangels, with thrones, with dominations, with principalities and powers, heaven and earth burning, all the elements, that is, stirred with terror to their obedience to Him. Set, then, before your eyes this judge of so great a dread; fear Him Who is to come, so that when He comes you may see Him not fearful, but secure. He is, therefore, to be feared now, that He not be feared then. Let His terror train us to the practice of good work; let dread of Him restrain our life from depravity. Believe me, brethren, that we shall then be as secure of His presence as now we take pains to be watchful of our fault.
11. Certe si aliquis vestrum cum suo adversario causam dicturus in meo judicio die crastino esset exhibendus, totam fortasse noctem insomnem duceret, quid sibi dici posset, quid objectionibus responderet, secum sollicita et aestuante mente versaret, ne me inveniret asperum vehementer metueret, ne apud me appareret noxius formidaret. Et quis ego? aut quid ego? nimirum non longe post futurus post hominem vermis, atque post vermem pulvis. Si ergo tanta cura pertimescitur judicium pulveris, qua intentione cogitandum est, qua formidine praevidendum tantae judicium majestatis?
11. Assuredly, if some one of you were to be brought tomorrow to plead a case against his adversary before my court, he would perhaps spend the whole night sleepless, turning over in his anxious and burning mind what might be said to him, how he might answer the objections; he would greatly fear lest he find me harsh, he would dread lest he appear guilty before me. And who am I? or what am I? Soon enough, after being a man, to be a worm, and after being a worm, dust. If, then, the judgement of dust is so anxiously feared, with what earnestness must it be pondered, with what dread must the judgement of so great a majesty be foreseen?
12. Sed quia sunt nonnulli qui de resurrectione carnis incerti sunt, et hanc tunc rectius docemus, si etiam cordium vestrorum quaestionibus occultis occurrimus: pauca nobis de ipsa resurrectionis fide loquenda sunt. Multi etenim de resurrectione dubitant, sicut et nos aliquando fuimus, qui dum carnem in putredinem ossaque in pulverem redigi per sepulcra conspiciunt, reparari ex pulvere carnem et ossa diffidunt, sicque apud se quasi ratiocinantes dicunt: Quando ex pulvere homo reducitur? quando agitur ut cinis animetur? Quibus breviter respondemus quia longe minus est Deo reparare quod fuit quam creasse quod non fuit. Aut quid mirum si hominem ex pulvere reficit, qui simul omnia ex nihilo creavit? Mirabilius namque est coelum et terram ex nullis existentibus condidisse, quam
12. But because there are some who are uncertain about the resurrection of the flesh, and we teach it the more rightly if we also meet the hidden questions of your hearts: a few things must be said by us about the faith of the resurrection itself. For many doubt concerning the resurrection, as we too once were, who, when through the tombs they see flesh reduced to rottenness and bones to dust, distrust that flesh and bones can be restored from dust, and so, as though reasoning it out among themselves, say: When is a man brought back from dust? When does it happen that ashes are given a soul? To whom we briefly answer that it is far less for God to restore what was than to have created what was not. Or what wonder is it if He remakes man from dust, Who at once created all things from nothing? For it is more wonderful to have founded heaven and earth out of things not existing at all, than
Editors' notes and page, col. 1203
Footnotes
(1) ‹anchor: memoria nostra› · call in col 1203
C. Germ., prior Carn. et duo priores Gemet., referatur. In tertio Gemet., quem sequuntur Ed. Antuerp. et aliae antiq., figatur.
The Saint-Germain codex, the first Chartres manuscript and the first two of Jumièges: "referatur" (first word read with some doubt; the print is faint). In the third Jumièges manuscript, which the Antwerp edition and other old editions follow: "figatur."
(printed under page 606)
(2) ‹anchor: cum dominationibus, cum› · call in col 1203
Belvac., cum principibus
The Beauvais manuscript: "with the princes."
(printed under page 606)
(3) ‹anchor: qua formidine› · call in col 1203
In Belvac., C. Germ. et Gemet., providendum.
In the Beauvais manuscript, the Saint-Germain codex and those of Jumièges: "providendum."
(printed under page 606)
(4) ‹anchor: Multi etenim› · call in col 1203
Ita Corb. Germ. et potiores. In Excusis, consentientibus nonnullis Mss., dubitantes, sicut et nos aliquando fuimus, dum carnem. Caeterum de hoc errore temporibus Gregorii grassante actum est in praefat. ad Dialogorum libros.
So the Corbie manuscript of Saint-Germain and the better ones. In the printed editions, with some manuscripts agreeing: "doubting, as we too once were, while … the flesh." For the rest, this error, which was spreading in Gregory's times, has been dealt with in the preface to the books of the Dialogues.
(printed under page 606)
Page
- Printed word - after tremendi examinis the page prints suis with its first letter raised out of line (a slipped sort) and a comma after it, before cum angelis, set as printed, the English takes suis with angelis.
ipsum hominem ex terra reparare. Sed cinis attenditur, et in carnem redire posse desperatur, et divinae operationis virtus comprehendi quasi ex ratione quaeritur. Qui scilicet haec idcirco in suis cogitationibus dicunt, quia eis quotidiana Dei miracula ex assiduitate viluerunt. Nam ecce in uno grano parvissimi seminis latet tota quae nascitura est arboris moles. Constituamus namque ante oculos cujuslibet arboris miram magnitudinem; cogitemus unde oriendo coepit, quae ad tantam molem crescendo pervenit. Invenimus procul dubio ejus originem, parvissimum semen. Consideremus nunc ubi in illo parvo grano seminis latet fortitudo ligni, asperitas corticis, saporis odorisque magnitudo, ubertas fructuum, viriditas foliorum. Contrectatum namque seminis granum non est validum; unde ergo processit ligni duritia? non est asperum, unde asperitas corticis erupit? non est saporum, unde sapor in fructibus? olfactum nil redolet, unde odor in fructibus fragrat? nil in se viride ostendit, unde foliorum viriditas exivit? Cuncta ergo in semine simul latent, quae tamen non simul ex semine prodeunt. Ex semine quippe producitur radix, ex radice prodit virgultum, ex virgulto oritur fructus, in fructu etiam producitur semen. Addamus ergo quia et semen latet in semine. Quid igitur mirum, si ossa, nervos, carnem, capillosque reducat ex pulvere, qui lignum, fructus, folia, in magna mole arboris ex parvo quotidie semine restaurat? Cum ergo dubitans animus de resurrectionis potentia rationem quaerit, earum rerum ei quaestiones inferendae sunt, quae et incessanter fiunt, et tamen ratione comprehendi nequaquam possunt, ut dum non valet ex visione rei penetrare quod conspicit, de promissione divinae potentiae credat quod audit. Illa ergo vobiscum, fratres charissimi, promissa cogitate quae permanent; quae vero cum tempore transeunt, velut jam dimissa despicite. Ad hujus resurrectionis gloriam quam in se Veritas ostendit tota intentione festinate. Terrena desideria quae ab auctore separant fugite, quia tanto alius ad conspectum Dei omnipotentis pertingitis, quanto Mediatorem Dei et hominum singularius amatis. Qui vivit et regnat cum Patre in unitate Spiritus sancti Deus, per omnia saecula saeculorum. Amen.
to restore man himself out of the earth. But ashes are looked at, and it is despaired of that they can return to flesh, and the power of the divine working is sought to be grasped as though by reason. And indeed they say these things in their thoughts for this reason, that by daily familiarity the daily miracles of God have grown cheap to them. For behold, in a single grain of the smallest seed lies hidden the whole mass of the tree that is to be born. Let us set before our eyes the wondrous size of any tree you like; let us consider whence, in its rising, it began, [the tree] which by growing arrived at so great a mass. We find, beyond doubt, its origin, the smallest seed. Let us now consider where, in that small grain of seed, lie hidden the strength of the wood, the roughness of the bark, the greatness of flavour and scent, the abundance of fruits, the greenness of the leaves. For the grain of seed, when handled, is not strong; whence, then, did the hardness of the wood come forth? It is not rough; whence did the roughness of the bark break out? It has nothing of flavour; whence the flavour in the fruits? To the smell it gives off no scent; whence does the fragrance breathe in the fruits? It shows in itself nothing green; whence did the greenness of the leaves come out? All things, then, lie hidden together in the seed, which nevertheless do not come forth together out of the seed. From the seed, indeed, the root is produced, from the root the shoot comes forth, from the shoot the fruit arises, and in the fruit, in turn, the seed is produced. Let us add, then, that seed too lies hidden in seed. What wonder is it, then, if He Who daily restores, out of a small seed, wood, fruits, and leaves into the great mass of a tree, should bring back bones, sinews, flesh, and hair out of dust? When, then, a doubting mind seeks a reason for the power of the resurrection, questions must be brought before it drawn from those things which happen incessantly, and yet can by no means be grasped by reason, so that, since it is not able, by the sight of the thing, to penetrate what it beholds, it may believe, from the promise of the divine power, what it hears. Think, then, dearest brethren, on those promises which endure; but what passes away with time, despise as already given up. Hasten with your whole intent towards the glory of this resurrection, which the Truth has shown in Himself. Flee earthly desires, which separate you from your Author, because the more loftily you attain to the sight of God almighty, the more singularly you love the Mediator of God and men. Who lives and reigns with the Father in the unity of the Holy Spirit, God, through all the ages of ages. Amen.