title: Expositio cantici Magnificat

source_edition: Migne, Patrologia Latina, vol. 40, coll. 1137–1142

source_text:
## Expositio cantici Magnificat

[1137]Ut novum in carnem Filii Dei adventum praedicaret, qui ingressus novo salutationis obsequio Virginem Gabriel veneratur dicens, *Ave gratia plena,* etc.; *Ecce ancilla Domini [n: (Luc. I, 28 et 38)]*, statim adveniente Spiritu sancto in Virginem, et omnium gratia virtutum sacrosanctum habitaculum in adventu Dei implente, dubium non est coelestium gaudiorum et aeternae dulcedinis quam miram atque inenarrabilem suavitatem Virgo ipsa concepit, quando illud aeternum lumen cum toto majestatis suae fulgore in eam descendit, et quem non capit mundus, totum se intra viscera virginis collocavit. Audacter pronuntio, quod nec ipsa plene explicare potuit, quod capere potuit. Sed Spiritu sancto docente didicerat sic sua per humilitatem tegere. Surgit mox, et conscendit in montana Judaeae. Unde Elizabeth Spiritu sancto repleta, qualis et quanta esset quae ad se venerat agnovit, et quam se indignam ejus visitatione judicaret, aperuit dicens: *Unde hoc mihi, ut veniat mater Domini mei ad me? Ecce [n: (Ibid., 43)]* etc. Tunc ait Maria, *Magnificat anima mea Dominum [n: (Ibid., 46)]*. Vidisti majestatem; gustasti suavitatem: ideo quod intus hauseras, foras propinasti, et in justitia ejus exsultasti: *Quia exsultavit spiritus meus.* Anima magnificat, spiritus exsultat. Et iterum, *in Deo salutari meo [n: (Ibid., 47)]*. Deus potentiam, salutaris misericordiam notat. Duo quippe sunt quae Angelorum et hominum beati spiritus in illo fonte boni aeterna contemplatione hauriunt; incomprehensibilis scilicet majestas Dei, et ineffabilis bonitas: quorum alterum castum timorem generat, alterum dilectionem parit. Pro majestate venerantur Deum, et pro bonitate amant: ne vel dilectio sine reverentia dissoluta sit, vel reverentia sine dilectione poenalis. Admirantes enim diligunt, et diligentes admirantur: ut inexstinguibiliter per admirationem ardeat dilectio, et suaviter in dilectione ferveat admiratio. Nam quia eum quem vident, perfecte comprehendere nunquam sufficiunt, in eo quasi per admirationem evigilant. Quanto autem perspicacius intuentur, tanto ardentius amant, quod vera dulcedo [1138] est; vera autem dulcedo quanto perfectius sentitur, tanto desiderabilius appetitur. Ad hanc contemplationis lucem Mariae mens elevata fuerat, quae coelestis patriae dulcedinem in verbis, expressit quam ineffabiliter comprehendit. Nam cum se magnificare Dominum perhibuit, venerandam universis aeterni numinis majestatem interna visione contueri se manifeste declaravit; cum vero se in suo exsultare salutari asseruit, gustum se internae dulcedinis percepisse ostendit. Unde utrumque professa est, et Dominum et Salvatorem: ut pro potestate qua omni suae creaturae dominatur, jure metuendum ostenderet; pro bonitate vero, quia misericorditer quosdam salvat, dignum dilectione demonstraret. Veritas in Domino, et in Salvatore misericordia. Veritas enim ad Dominum pertinet, misericordia autem ad Salvatorem; in veritate servat tenorem justitiae. Quia autem et quaedam errantia gratuito ad vitam colligit, et reparat ad salvationem; propterea magnificamus Dominum, et exsultamus in salutari: quia quibus est reverenda judicis justitia, dulcis est misericordia Salvatoris, propterea inquit Maria, *Magnificat anima mea Dominum, et exsultavit spiritus meus in Deo salutari meo.* Unus et idem spiritus et ad se ipsum spiritus dicitur, et ad corpus anima. Spiritus naturalem spiritualem habuit admirationem, anima corporalem: quare anima dicitur spiritus, et e converso. Ideo anima humana, quia et esse in corpore habet et extra corpus, anima vocatur et spiritus. Anima dicitur in quantum est vita corporis; spiritus autem, in quantum est substantia spiritualis. In qua vita anima perditur, ut spiritus salvus fiat, cum haec vita despicitur, ut postmodum a Deo vita aeterna tribuatur. Sed *suo* nominavit, quia in salutari suo. Omnipotens enim [1139] Deus potestate qua universae creaturae suae dominatur, Dominus omnium est; sed pietate qua quosdam tantum, et non omnes, ad vitam reparat, Salvator omnium non est. Nam dominatio ejus ad omnes aequaliter respicit; bonitas vero ad quosdam tantum. Ergo beata Virgo qu a singulariter se electam videbat, quia singulariter gratiam acceperat, quasi privilegio quodam electionis divinae confirmata, fiducialiter ipsum quem pro salute mundi filium conceperat, suum etiam cum laetitia et exsultatione Salvatorem vocat.

*Quia respexit humilitatem ancillae suae [n: (Luc. I, 48)]*. Haec est causa exsultationis suae, *quia respexit humilitatem ancillae suae:* ac si dicat, Quia de ejus gratia exsulto, ideo ab ipso est quod exsulto: et quia ejus dona propter ipsum diligo, ideo in ipso exsulto. Respectus Dei tribus modis accipi solet; videlicet secundum cognitionem, secundum gratiam, secundum judicium. De primo Apostolus, *Omnia nuda et aperta sunt oculis ejus [n: (Hebr. IV, 13)]*. Sed per gratiam Deus non omnes respicit: quia, *Oculi Domini super justos [n: (Psal. XXXIII, 16)]*, etc. De tertio in fine dicetur, *Nescio vos [n: (Matth. VII, 23)]*. Oculi Domini bonos et malos contemplantur. Videre Deo per cognitionem, est nihil eorum quae sunt ignorare: videre per gratiam, dona misericordiae impendere: videre per judicium, unum quemque secundum opera sua vel ad gloriam vel ad poenam destinare. Respicere plus est quam videre. Respicere per gratiam, est prius abjectos et derelictos visitare. Cum bona placatus per misericordiam subtracta restituit, rursum per respectum gratiae ad eum se convertit. Bene ergo Maria solam in humilitatem Dominum respexisse testatur, quia divinitatis propitiationem, quam humana natura in primis parentibus per superbiam perdidit, in Maria per humilitatem recuperavit. Nam quia in ea Verbum Patris corporis substantiam quam sibi uniret assumpsit, quasi ad eam quam prius abjecerat naturam sublimandam per misericordiam respexit. Quia se humilitatis quod erat ancillam cogitavit, ideo quod non erat, sublimitatis mater esse meruit: quia humilitatem ostendit servitutis. Servitus quatuor modis variatur. Secundum conditionem servitus, qua omnia divinae servituti debent esse obnoxia: quia opus factori suo hoc ex conditione sua debet, quod ejus dispositioni obtemperet, et instituta sequatur; ut sicut ab ipso factum est, ita non nisi ab ipso et secundum ipsum incedat. Secundum necessitatem Deo servire dicuntur pravae voluntates, quae cum ejus jussionibus contraire nitantur, per ineffabilem tamen ejus dispositionem arctantur, ut nil sine ejus nutu ad effectum perducere queant: serviunt nolentes ejus dispositioni, qui volentes subjecti non sunt ipsius praecepto. Servitus cum timore, est quando divina praecepta non ex dilectione implemus, sed ex formidine. Quarta servitus est, quando voluntarie ejus jussionibus obtemperamus, quia ipsum qui jubet diligimus, nec aliud in nostra servitute, extra ipsum, commodum quaerimus, quam ut secundum ipsum ambulantes, ad ipsum pervenire valeamus. Servitutem secundum conditionem parentes nostri in paradiso Conditori exhibere noluerunt, quando in superbiam elati despexerunt esse sub illo, ad quod fuerant conditi; et voluerunt perversi esse in majestate consimiles, qui non erant in natura aequales. Eva per superbiam [1140] creaturam Dei se esse et opus Dei non considerans, Deo parificari voluit; Maria autem suo factori humiliter se subdens ancillam se nominavit: et idcirco illa abjecta, et haec electa est. Superbam despexit, et humilem respexit: id quod superba perdidit, humilis recepit. Ideo ait, *Respexit humilitatem ancillae suae*. Sed servi Dei aliquando cum etiam humilitatem habent, humiliationem non habent; nunquam vero humiliationem sine humilitate. Humilitatem sine humiliatione habent, qui licet coram hominibus foris despicabiles non appareant, intus tamen humilitatis meritum coram Deo inviolatum conservant. Ergo Maria quae apud Deum humilis erat, et apud homines propter Deum abjecta, in utroque se esse respectam testatur: quia et ejus humilitas apud Deum acceptabilis fuit, et ejus humiliatio apud homines in gloriam commutata. Unde sequitur: *Ex hoc beatam me dicent omnes generationes.* Usque ad illud apud homines opprobrium sterilitatis portaverat: quia integritatem virginitatis thoro maritali praeponebat. Sed unde in priori generatione carnali quasi maledictionis sententiam sustinuit, inde nunc ab omni generatione mortali benedictionem collaudabiliter recepit: quia ab omni generatione pro fructu fecunditatis meae beata vocor.

*Quia fecit mihi magna qui potens est, et sanctum nomen ejus [n: (Luc. I, 49)]*. Magnum fuit, ut virgo sine virili semine filium conciperet. Magnum fuit, ut Dei Patris Verbum carne sua indutum utero gestaret. Magnum fuit, ut dum se ancillam confessa esset, mater fieret sui plasmatoris. *Qui potens est.* Quia credi potest ejus potentia, potentem confessa est: sed quanta aut qualis comprehendi non potest. Confessa est potentiam, discutere non praesumpsit; quia sciri non convenit quanta est, quia infinita est. Omne quod praevidit se facturum, facit; nec aliquid quod non praevidit fieri non dubium, sed fieri necesse est. Maria non ait, in se; aut, in me; aut, per me *fecit magna:* sed inquit, *mihi.* Quod enim in ea ad omnium salutem factum est, hoc privilegio dilectionis ad ejus gloriam singulariter est ordinatum. Et ideo dixit, *magna*: quia mysterium incarnationis Verbi super omnia constat esse ineffabile. Nihil enim unquam magis mirum factum est, quam ut Deus fieret homo, et natura incomprehensibilis corporis substantiam sibi sic uniret, ut nec minus in ea esset, quia in se erat immensa; nec minor in se existeret, quia in illa fuit creata. Haec ergo sunt magna. Et ideo *sanctum nomen ejus.* Quid est nomen ejus? Fama ejus. Nomen ejus, cognitio ejus: fides, nomen ejus. Hoc nomen sanctum est cum sanctis; cum sanctis gloriatur, a sanctis benedicitur, a perversis blasphematur: quia dum Verbum in carne nascitur, gloria Dei per Verbum in hominibus declaratur.

*Et misericordia ejus a progenie in progenies timentibus eum [n: (Ibid., 50)]*. Mariae, inquam, fecit, non tamen singulariter, sed uni excellenter: verumtamen omnibus timentibus. Nemo a gratia excluditur. *Potentiam fecit in brachio suo, dispersit superbos mente cordis sui. [n: (Ibid., 51)]*. Haec illa misericordia, quam timentibus se exhibuit Deus: quia Verbum suum per assumptam carnem in hunc mundum misit, ut per ipsum aereas potestates potenti virtute debellaret, et genus humanum ab earum potestate redimeret. Ipsi enim superbi sunt, quos dispersit Deus, ejiciens eos foras a cordibus [1141] hominum, atque spolia eorum diripiens, per illam quae prius in hominibus principabatur, virtutem dissipavit: et hoc *in brachio suo;* id est, per humilitatem Filii diabolum vicit. Brachium ejus, Filius ejus est. Ipsa infirmitas, potentia fuit: quia per illam diabolus est victus: et hoc *mente cordis sui;* id est, profundo consilio suo dispersit eos. Profundum consilium fuit, ut pro homine Deus fieret homo, et innocens pateretur; ut redimeretur nocens: et in his erat consilium, nec poterat illud diabolus praevidere; sed captus est hamo Leviathan. Vel per *superbos,* Judaeos intelligere possumus, qui humilem adventum Christi superbe contempserunt, quos abjecit. Unde subditur:

## Expositio cantici Magnificat (cont.)

*Deposuit potentes de sede, et exaltavit humiles [n: (Luc. I, 52)]*. *Potentes,* quia filii regni qui videbantur abjecit, et gentes per humilem confessionem in consortium regni atque in filiorum adoptionem assumpsit, ac malignos spiritus ex cordibus hominum abjecit: *et humiles,* id est, homines humiliatos, *exaltavit.* Mens etiam cordis Dei est vivax et permanens dispositio aeternae occultaeque praedestinationis. Ipse est liber vitae. Idem est ergo mens, quod liber. Tribus modis aliquis in libro scribitur: secundum praescientiam, secundum causam, et secundum operationem. Quantum ad primum praedestinati sunt scripti: non delentur unquam, licet ad tempus quasi periturus quis a via veritatis errare permittatur. Secundum causam scripti sunt, qui a via veritatis coepta ad errores declinando recedunt. Tales autem sunt aliquando, qui digna salvatione existerent, si tales usque ad finem permanerent. Secundum operationem, quorum opera secundum humanum judicium talia apparent, propter quae digni videantur scribi in libro vitae: qui tamen ea quae videbantur agere bona deserunt. Hi secundum praescientiam nunquam fuerunt in libro vitae. *Deposuit,* etc. Prius angelum de coelo, et hominem de paradiso superbientem projecit: et postea hominem per poenitentiam humiliatum ad gloriam reparavit. Sed et quotidie superbos quosque, subtrahendo gratiam suam, deponit et humiliat: et postea eosdem humiliatos, gratiam priorem restaurans, exaltat. De quo [1142] autem illud est quod sequitur, *Esurientes implevit bonis, et divites dimisit inanes [n: (Luc. I, 53)]*? *Esurientes* vocat eos qui se vero bono indigere cognoscunt: *divites* intelligere vult qui superbi sunt, et se prae aliis in donis gratiarum abundare existimant. Ergo sicut humiles modica de se sentiendo majorem gratiam merentur accipere: ita superbi de se praesumendo etiam ea quae accepere amittunt.

*Suscepit Israel puerum suum, recordatus misericordiae suae [n: (Ibid., 54)]*. *Suscepit,* sicut medicus aegrotum, *Israel puerum suum:* id est, humilem et innocentem suscepit, ut sanaret infirmum, et redimeret captivum; ut justificaret impium, et salvaret justum. *Suscepit Israel,* non quem invenit Israel, sed ut faceret Israel: *recordatus misericordiae suae,* quam olim promisit, sed diu distulerat: *Sicut locutus est ad patres nostros* (vel, patribus nostris), *Abraham et semini ejus in saecula [n: (Ibid., 55)]*. Misericors in promittendo; verax in exhibendo: quia sine debito promisit, et sine dolo exhibuit. *Sicut locutus est ad patres nostros, Abraham et semini ejus in saecula.*

Nota super illud, *Exsultavit spiritus meus in Deo salutari meo:* quidam neque a Deo exsultant, neque in Deo. Nam qui in carnis voluptate exsultant, aut qui exsultant cum male fecerint [n: (Prov. II, 14)], isti nec in Deo, nec a Deo exsultant, et malum est unde exsultant. Et quia de malo ad malum exsultant, et suum gaudium in malignitate constituunt; ideo minime in Deo exsultant. Sunt alii qui acceptis gratiae donis abutuntur, et ea quae propter salutem animae data sunt, ad carnis usum et gaudia saeculi convertunt: acceptis enim donis gaudent, quia neque in Deo neque propter Deum diligunt quod a Deo acceperunt. Qui autem gratia accepta ad amorem Dei idipsum convertunt quod ab ipso acceperunt, isti profecto et a Deo et in Deo exsultare probantur. E contra ergo ut suum gaudium solidum esse monstraret, illud neque a vanitate exortum, neque ad vanitatem conversum esse, se Dei dona diligere, in Deo, et pro respectu gratiae qua praeventa erat in Salvatore exsultare perhibuit, dicens: *Exsultavit spiritus meus in Deo salutari meo.*

english:
## Exposition of the Canticle Magnificat

[1137]In order to proclaim the new coming of the Son of God into the flesh, Gabriel, entering, venerates the Virgin with a new homage of salutation, saying, *Hail, full of grace,* etc.; *Behold the handmaid of the Lord [n: (Luc. I, 28 et 38)]*: the Holy Spirit at once coming upon the Virgin, and the grace of all virtues filling that most holy dwelling-place at the coming of God, there is no doubt what a wondrous and unspeakable sweetness of heavenly joys and of eternal delight the Virgin herself conceived, when that eternal light, with all the splendor of its majesty, descended into her, and he whom the world does not contain placed himself wholly within the womb of the Virgin. I boldly declare that she could not fully explain even what she was able to receive. But by the teaching of the Holy Spirit she had learned thus to cover her own gifts through humility. Soon she arises, and goes up into the hill country of Judaea. Whence Elizabeth, filled with the Holy Spirit, recognized of what sort and how great was she who had come to her, and disclosed how unworthy she judged herself of her visitation, saying: *Whence is this to me, that the mother of my Lord should come to me? Behold [n: (Ibid., 43)]*, etc. Then Mary says, *My soul magnifies the Lord [n: (Ibid., 46)]*. You have seen majesty; you have tasted sweetness: therefore what you had drawn in within, you have poured out without, and you have exulted in his righteousness: *For my spirit has exulted.* The soul magnifies, the spirit exults. And again, *in God my salvation [n: (Ibid., 47)]*. "God" marks power, "salvation" mercy. For there are two things which the blessed spirits of angels and of men draw from that fountain of good by eternal contemplation: namely the incomprehensible majesty of God, and his unspeakable goodness; of which the one begets chaste fear, the other brings forth love. For his majesty they venerate God, and for his goodness they love him: lest either love without reverence be dissolute, or reverence without love be full of dread. For in admiring they love, and in loving they admire: so that love may burn inextinguishably through admiration, and admiration may glow sweetly in love. For because they are never able perfectly to comprehend him whom they see, they keep watch upon him, as it were, through admiration. But the more keenly they gaze, the more ardently they love, which is true sweetness [1138]; and true sweetness, the more perfectly it is felt, the more desirably it is sought. To this light of contemplation the mind of Mary had been raised, who expressed in words the sweetness of the heavenly homeland which she comprehended unspeakably. For when she affirmed that she magnified the Lord, she plainly declared that she beheld by inward vision the majesty of the eternal Godhead, to be venerated by all; but when she asserted that she exulted in her own salvation, she showed that she had received a taste of inward sweetness. Whence she professed both, both Lord and Savior: that for the power by which he rules over all his creation she might show him rightly to be feared; but for his goodness, because he mercifully saves some, she might demonstrate him worthy of love. Truth in the Lord, and in the Savior mercy. For truth pertains to the Lord, but mercy to the Savior; in truth he keeps the course of justice. But because he also gathers certain straying things freely to life, and restores them to salvation; therefore we magnify the Lord, and exult in salvation: because to those for whom the justice of the judge is to be revered, the mercy of the Savior is sweet, therefore Mary says, *My soul magnifies the Lord, and my spirit has exulted in God my salvation.* One and the same spirit is called both "spirit" in relation to itself, and "soul" in relation to the body. The spirit had a natural, spiritual admiration, the soul a bodily one: wherefore the soul is called spirit, and conversely. Therefore the human soul, because it has being both in the body and outside the body, is called both soul and spirit. It is called soul insofar as it is the life of the body; but spirit, insofar as it is a spiritual substance. In which the life of the soul is lost, that the spirit may be made safe, when this life is despised, so that afterward eternal life may be granted by God. But she named it *her own*, because "in her own salvation." For almighty [1139] God, by the power with which he rules over all his creation, is Lord of all; but by the mercy with which he restores to life only some, and not all, he is not the Savior of all. For his dominion regards all equally; but his goodness only some. Therefore the blessed Virgin, who saw herself singularly chosen, because she had singularly received grace, as though confirmed by a certain privilege of divine election, confidently calls him whom she had conceived as a son for the salvation of the world her own Savior also, with joy and exultation.

*Because he has regarded the humility of his handmaid [n: (Luc. I, 48)]*. This is the cause of her exultation, *because he has regarded the humility of his handmaid:* as if she should say, Because I exult over his grace, therefore it is from him that I exult; and because I love his gifts for his own sake, therefore I exult in him. The regard of God is wont to be understood in three ways: namely, according to knowledge, according to grace, according to judgment. Of the first the Apostle says, *All things are naked and open to his eyes [n: (Hebr. IV, 13)]*. But through grace God does not regard all: because, *The eyes of the Lord are upon the righteous [n: (Psal. XXXIII, 16)]*, etc. Of the third it will be said at the end, *I know you not [n: (Matth. VII, 23)]*. The eyes of the Lord behold the good and the evil. For God, to see through knowledge is to be ignorant of none of the things that are; to see through grace is to bestow the gifts of mercy; to see through judgment is to appoint each one, according to his works, either to glory or to punishment. To regard is more than to see. To regard through grace is to visit those formerly cast off and forsaken. When, being appeased, he restores through mercy the good things that had been withdrawn, he again turns himself toward him through the regard of grace. Rightly then Mary testifies that the Lord regarded humility alone, because the propitiation of the Godhead, which human nature lost in the first parents through pride, it recovered in Mary through humility. For because in her the Word of the Father assumed the substance of the body which he would unite to himself, he regarded through mercy, as it were, the nature which he had before cast off, in order to exalt it. Because she thought of herself as the handmaid of humility, which she was, therefore she merited to be what she was not, the mother of sublimity: because she showed the humility of servitude. Servitude is varied in four ways. Servitude according to condition, by which all things must be subject to divine service: because a work owes this to its maker from its own condition, that it obey his disposition and follow his ordinances; so that, as it was made by him, so it may proceed only from him and according to him. According to necessity, depraved wills are said to serve God, which, although they strive to go against his commands, are nevertheless constrained by his unspeakable disposition, so that they can bring nothing to effect without his nod: unwilling, they serve his disposition, who willing are not subject to his precept. Servitude with fear is when we fulfill the divine precepts not out of love, but out of dread. The fourth servitude is when we voluntarily obey his commands, because we love him who commands, and seek in our service no other advantage, apart from himself, than that, walking according to him, we may be able to come to him. Our first parents in paradise refused to render to the Creator the servitude according to condition, when, lifted up into pride, they disdained to be under him — for which they had been created; and, perverse, they wished to be alike in majesty, who were not equal in nature. Eve, through pride, [1140] not considering that she was a creature of God and the work of God, wished to be made equal to God; but Mary, humbly submitting herself to her maker, named herself a handmaid: and therefore the one was cast off, and the other chosen. He disdained the proud woman, and regarded the humble one: what the proud woman lost, the humble one received. Therefore she says, *He has regarded the humility of his handmaid.* But the servants of God sometimes, even when they have humility, do not have humiliation; yet never humiliation without humility. They have humility without humiliation who, although they do not appear outwardly despicable before men, nevertheless inwardly preserve the merit of humility before God inviolate. Therefore Mary, who was humble before God, and before men cast off for God's sake, testifies that she was regarded in both: because both her humility was acceptable before God, and her humiliation before men was changed into glory. Whence follows: *From this, all generations shall call me blessed.* Until that time she had borne among men the reproach of barrenness: because she preferred the integrity of virginity to the marriage bed. But from where, in the former carnal generation, she bore as it were a sentence of malediction, from there now she receives from every mortal generation a blessing worthy of praise: because "by every generation, for the fruit of my fecundity, I am called blessed."

*Because he that is mighty has done great things to me, and holy is his name [n: (Luc. I, 49)]*. It was a great thing that a virgin should conceive a son without male seed. It was a great thing that she should carry in her womb the Word of God the Father, clothed with her flesh. It was a great thing that, while she had confessed herself a handmaid, she should become the mother of her own fashioner. *He that is mighty.* Because his power can be believed, she confessed him mighty: but how great or of what kind it is cannot be comprehended. She confessed the power, she did not presume to examine it; because it is not fitting to be known how great it is, since it is infinite. Everything which he foresaw that he would do, he does; nor is there anything which he did not foresee to come about — it is not doubtful, but it is necessary that it come about. Mary does not say, "in herself"; or, "in me"; or, "through me *he has done great things*": but she says, *to me.* For what was done in her for the salvation of all, this by the privilege of love was singularly ordained to her glory. And therefore she said, *great things*: because the mystery of the incarnation of the Word is agreed to be unspeakable above all things. For nothing more wondrous was ever done than that God should become man, and that the incomprehensible nature should so unite to itself the substance of a body, that it was not less in it, because in itself it was immeasurable; nor did it exist as lesser in itself, because in her it was created. These, then, are great things. And therefore *holy is his name.* What is his name? His renown. His name is the knowledge of him: faith is his name. This name is holy with the saints; with the saints it is glorified, by the saints it is blessed, by the perverse it is blasphemed: because while the Word is born in the flesh, the glory of God is declared among men through the Word.

*And his mercy is from generation to generations, to them that fear him [n: (Ibid., 50)]*. To Mary, I say, he did it, yet not singularly, but to one excellently: nevertheless to all that fear him. No one is excluded from grace. *He has shown might in his arm, he has scattered the proud in the thought of his heart. [n: (Ibid., 51)]*. This is that mercy which God showed to them that fear him: because he sent his Word into this world through assumed flesh, that through him he might war down the powers of the air with mighty strength, and redeem the human race from their power. For they are the proud whom God scattered, casting them out from the hearts [1141] of men, and, plundering their spoils, he broke up that power which formerly held rule in men: and this *in his arm;* that is, through the humility of the Son he conquered the devil. His arm is his Son. That very weakness was power: because through it the devil was conquered: and this *in the thought of his heart;* that is, by his deep counsel he scattered them. It was a deep counsel that for man God should become man, and the innocent should suffer, that the guilty might be redeemed: and in these things was counsel, nor could the devil foresee it; but Leviathan was caught on the hook. Or by *the proud* we can understand the Jews, who proudly despised the humble coming of Christ, whom he cast off. Whence it is added:

## Exposition of the Canticle Magnificat (cont.)

*He has put down the mighty from their seat, and exalted the humble [n: (Luc. I, 52)]*. *The mighty,* because he cast off the sons of the kingdom who seemed to be such, and took up the nations through humble confession into the fellowship of the kingdom and into the adoption of sons, and cast the malignant spirits out of the hearts of men: *and the humble,* that is, humiliated men, *he exalted.* The thought of the heart of God, too, is the living and abiding disposition of eternal and hidden predestination. He himself is the book of life. Therefore the thought is the same as the book. In three ways someone is written in the book: according to foreknowledge, according to cause, and according to operation. As to the first, the predestined are written: they are never blotted out, although for a time one may be permitted to stray from the way of truth as though about to perish. According to cause are written those who, having begun the way of truth, fall away by turning aside to errors. But such are sometimes those who would be worthy of salvation, if they remained such until the end. According to operation are those whose works, according to human judgment, appear such that for them they seem worthy to be written in the book of life: who nevertheless forsake the good things they seemed to do. These, according to foreknowledge, were never in the book of life. *He has put down,* etc. First he cast down the angel from heaven, and man, growing proud, from paradise: and afterward he restored to glory man humbled through penance. But also daily he puts down and humbles all the proud, by withdrawing his grace: and afterward the same, once humbled, he exalts, restoring their former grace. But of whom [1142] is that which follows, *He has filled the hungry with good things, and the rich he has sent empty away [n: (Luc. I, 53)]*? *The hungry* he calls those who know that they lack the true good: by *the rich* he wishes to be understood those who are proud, and think themselves to abound before others in the gifts of graces. Therefore, just as the humble, by thinking little of themselves, deserve to receive greater grace: so the proud, by presuming upon themselves, lose even those things which they had received.

*He has received Israel his servant, being mindful of his mercy [n: (Ibid., 54)]*. *He has received,* as a physician the sick man, *Israel his servant:* that is, he received the humble and innocent, that he might heal the sick, and redeem the captive; that he might justify the ungodly, and save the righteous. *He has received Israel,* not whom he found as Israel, but that he might make him Israel: *being mindful of his mercy,* which he once promised, but had long deferred: *As he spoke to our fathers* (or, *patribus nostris*), *Abraham and his seed for ever [n: (Ibid., 55)]*. Merciful in promising; truthful in fulfilling: because he promised without owing, and fulfilled without deceit. *As he spoke to our fathers, Abraham and his seed for ever.*

Note, upon that phrase, *My spirit has exulted in God my salvation:* some exult neither from God, nor in God. For those who exult in the pleasure of the flesh, or who exult when they have done evil [n: (Prov. II, 14)], these exult neither in God nor from God, and evil is that from which they exult. And because they exult from evil to evil, and set their joy in malignity, therefore they by no means exult in God. There are others who abuse the gifts of grace received, and turn those things which were given for the salvation of the soul to the use of the flesh and the joys of the world: for they rejoice in the gifts received, because they love neither in God nor for God's sake what they have received from God. But those who, having received grace, turn that very thing which they received from him to the love of God, these truly are shown to exult both from God and in God. On the contrary, therefore, that she might show her joy to be solid — that it had neither sprung from vanity, nor been turned to vanity — she affirmed that she loved the gifts of God, and exulted in God, and, for the regard of grace by which she had been prevented, in the Savior, saying: *My spirit has exulted in God my salvation.*


site: migne

title: De unitate sanctae Trinitatis

author: Anonymous

languages: en la

source_edition: Migne, Patrologia Latina, vol. 42, coll. 1207–1212

source_text:
## De unitate sanctae Trinitatis

[1207]Cum me pervigil fidei cura fecisset exsomnem, his me interrogationibus percontavi, et tali studio scholae nostrae lumen accendi. Judicet vero lector, an utile sibi hoc sit; mihi tamen, si neglexerit, nihil subtrahit. INTERROGATIO. Pater, inquiunt, Deus est? RESPONSIO. Nec profanus ignorat. INT. Filius Deus est? RESP. Apostolus testis est. INT. Quid enim ait? RESP. *Quorum patres, et ex quibus Christus secundum carnem qui est super omnes Deus benedictus in saecula [n: (Rom. IX, 5)]*. INT. Quid de Spiritu sancto autumaris? RESP. Magna mihi brevitas docendi quod Deus sit, suffragatur. INT. Quae illa sit, aveo scire. RESP. Quod ex Patre procedat: probem solum, quod et peccata dimittat. INT. Ubi istud legis? RESP. In Joanne, cum insufflavit Dominus in faciem discipulorum, et ait: *Accipite Spiritum sanctum: quorum remiseritis peccata, remissa erunt; et quorum detinueritis, detenta sunt [n: (Joan. XX, 22, 23)]*. INT. Nihil fortius. RESP. Alia multa nescis? INT. Quae? RESP. Quod Christum creat in viscere, quod super Christum venit in flumine, quod vivificat omnia, quod Baptismum consecrat, quod Christum dirigit, quod replet orbem, quod Trinitati contaxatur, quod novit, capit et regit omnia, nec solum terrestria, sed et coelestia, quod Apostolos eligit ac destinat, quod dona sua et prophetias quibus velit impertiat: et plura quae in Scripturis sanctis [1208] posita, ad momentum non occurrunt. Et si istis non tangeris, mihi tamen solum quod de Patre est, ad documentum deitatis ipsius suffecisset. Sunt et sententiae singulares, hujus scilicet veritatis astipulatrices, ut illae Pauli: *Divisiones ministeriorum sunt, idem ipse Dominus; et divisiones operationum sunt, ipse autem Deus, qui operatur omnia in omnibus [n: (I Cor. XII, 5)]*. Et inter caetera Petri: *In veritate,* inquit, *scio, quia non est Deus personarum acceptor.* Cum cogitanti et haesitanti de visu, Spiritus sanctus dixerit, *Surge, et vade cum illis nihil dubitans; ego misi illos ad te [n: (Act. X, 20, 34)]*. Nam David saepenumero eum nuncupat *Spiritum rectum* in quinquagesimo psalmo. Dominum Deum appellat in nonagesimo primo: *Quoniam rectus est,* inquit, *Dominus Deus noster, et non est iniquitas in eo;* et, *Dominus super aquas multas,* in psalmo vigesimo octavo prodit, quibus in exordio suo Genesis Spiritum Dei superferri depromit [n: (Gen. I, 2)]. Licet illud manifeste noverim, nunquam annumerari Spiritum sanctum Patri, vel etiam Filio potuisse, cum dictum sit, *Ite, baptizate gentes in nomine Patris, et Filii, et Spiritus sancti [n: (Matth. XXVIII, 19)]*: nisi socia deitate regnaret. INT. Quid ergo? tres Dei sunt? RESP. Absit: *Sacrificans diis eradicabitur, nisi Domino soli.* INT. An duo sunt? RESP. Nequaquam, quia nemo potest duobus dominis servire [n: (Id. VI, 24)]. INT. Unusne [1209] probari licet? RESP. Nullus Deus nisi unus. INT. Istud lego: sed qualiter id de tota Trinitate verum sit, nosse volo. RESP. Scies, si mentem dictis infigas: Pater enim est nomen appellativum, Filius est nomen appellativum, ita quoque Spiritus sanctus appellativum et naturale nomen est. Licet Pater ad Filium et Filius ad Patrem dicatur, relativa haec nomina nuncupentur. Deus autem nomen est proprium Patri et Filio et Spiritui sancto: sicut scribitur in Psalmo, *Secundum nomen tuum, Deus, ita et laus tua in fines terrae [n: (Psal. XLVII, 11)]*. Ergo appellativa nomina Pater et Filius, et Spiritus sanctus; proprium vero, Deus, Deus, Deus. INT. Ergo tres dii sunt? RESP. Rogo, recole denuo aliud: *Audi, Israel; Dominus Deus tuus, Dominus unus est [n: (Deut. VI, 4)]*. Videsne, quaeso, in hoc dicto regalem quamdam altitudinem sensus? INT. Expone breviter, audiam. RESP. *Dominus,* inquit, *Deus tuus, Dominus unus est.* Ni fallor, hic trinam taxationem Dei univit: *Dominus,* inquit, et *Deus tuus,* et *Dominus.* Habes quid pater, quid Filius, quid Spiritus sanctus sit. Et mox intulit, *Unus est.* O lumen unitatis clarum! INT. Ubi est ergo Trinitas? RESP. In gignente, genito, et procedente; id est, in Patre, et Filio, et Spiritu sancto, in appellativis videlicet vel relativis nominibus. INT. Quid, in propriis nominibus, id est Deus, et Deus, et Deus, triplicatio non admittitur? RESP. Non. INT. Quare? RESP. Quia unus est, propria vocabula non triplicantur. INT. Ergo in relativis nominibus Trinitas accipitur. RESP. Ita est. INT. In quibus? RESP. In personarum videlicet et nominum discretione, patris, et Filii, et Spiritus sancti. Denique ipse Christus non ait, *Ite, baptizate gentes* in nomine deorum; sed, *in nomine Patris, et Filii, et Spiritus sancti,* ut Trinitatem doceret in relativis personarum nominibus, Dei autem nomen, quod non triplicatur, in singularitate monstraret. INT. Non ergo discurrunt propria cum appellativis? RESP. Discurrunt. INT. Ergo et connumerantur? RESP. Absit: quia si triplicaverimus, deorum inducimus pluralitatem. INT. Ergo non est Pater Deus? RESP. Deus est plane. INT. Ergo Filius non est Deus? RESP. Deus est omnino. INT. Ergo Spiritus sanctus non est Deus? RESP. Deus est absque ambiguo. INT. Vides ergo tres, audes dicere Deos? Sed, ut video, in relativis creditur vocabulis Trinitas. RESP. Et in naturalibus plane et personis, et nominibus relativis. INT. Quare Deus, et Deus, et Deus? RESP. Naturalia nomina sunt. Naturale est singulis Deus, sed proprium nomen. Non enim possumus dicere tres deos, sed dicimus Trinitatem in relativis naturaei vocabulis, et personis, id est, in Patre et Filio et Spiritu sancto. Dicimus autem unitatem in Deo, et Deo, et Deo. INT. Non ergo dicitis tres personas? RESP. Dicimus. INT. Et in singulis personis Deum, et Deum, et Deum esse creditis? RESP. Hoc sine palpatione credere manifestum est. INT. Ergo sicut dicitis tres personas, dicitis et tres Deos? RESP. Absit. INT. Quare? RESP. Quia in personis est distinctio, in deitate autem non est. INT. Quae est ista distinctio? RESP. Quia Pater Pater est, Filius Filius est, Spiritus sanctus Spiritus sanctus est. INT. Per diversitatem te asseris colere Trinitatem? RESP. Personarum et nominum, non naturae, quia una est. INT. Certe jamdudum et haec nomina naturalia esse dixisti, et appellativa, et quae sunt propria repete? RESP. Deus, et Deus, et Deus, haec ergo triplicata distantiam non faciunt. INT. Cum appellativis ergo naturalibus, propria non triplicantur. RESP. Nullo modo. INT. Non ergo sibi conjunguntur, Pater et Deus, aut Filius et Deus, aut Spiritus sanctus et Deus. RESP. Conjunguntur plane; et idem Pater Deus est, et idem Filius Deus est, et idem Spiritus sanctus deitati suae absque dubio copulatur. INT. Triplicabitur deitas. RESP. Sacrilegii noxa [1210] est: quia sub Deo est numerus, non inter Deum. INT. Ergo nec Pater appellatur Deus, nec Filius, nec Spiritus sanctus. RESP. Et sic docemur, et ita credimus, ut nec Patrem, nec Filium, nec Spiritum sanctum sua deitate privemus. INT. Quasi vero non id facis, cum dicis, Pater Deus, et Filius Deus, et Spiritus sanctus Deus, quos simul alter Deos esse concludit. RESP. Itane hoc humanae aures audiant, ac non sputis omnes inlinient? Verumtamen in vocabulis appellativis, id est in personis Trinitatem accipio, deitatem autem nullo modo triplicari posse confido; quia varietatem et discretionem in natura non invenio. INT. Quot ergo nomina credis? RESP. Relativa in personis tria. INT. Propria quot? RESP. Jam te saepius sustinui, pluraliter de proprio nomine conquirentem, sed proprium deitatis unum est nomen. INT. Abstulisti grandem macheriam, sed aveo dicas, hoc nomen naturale est? RESP. Utique. INT. Et relativa quae appellativa taxas, naturalia sunt? RESP. Etiam, sed per efficientiam generationis et processionis, non per proprietatem indivisae deitatis. INT. Ergo Filius nisi Filius Dei esset Deus, esse non posset? RESP. Quid dubitas? INT. Quia ergo Dei Filius, ideo Deus. RESP. Assentio. INT. Et nisi esset efficientia generationis quae conferret nomen appellativum in Filium, nec haberet nomen proprium deitatis, et non esset Deus. RESP. Utique ex generatione Filius et vere Filii Dei proprium nomen Deus: quod non postea ubi non erat antea, sed cum generaretur ab intemporali intemporaliter sumpsit. INT. Quid Spiritus sanctus? RESP. Ipse quoque nisi de Patre procederet et substantiam ejus haberet, Deus non esset. INT. Ergo processio ei contulit deitatem? RESP. In Spiritu sancto et nomen est et natura, sed quia de Patre processit, ideo nomen proprium deitatis obtinuit. Neque enim aliud de Patre procedere potuit, quam quod ipse est, nec tamen aut effetatus est, aut divisus. Vocabulum ergo appellativum naturale et personale Spiritus sanctus; proprium vero, Deus. INT. Nomen istud quod dicis proprium, quam continet rationem, ut in tribus personis currat unum idemque, nec tamen triplicetur? Sicut verbo tenus plures taxare possumus, Statius, aut Salustius, aut Horatius. RESP. Enubilem ratione quam valeo, si intentus adsis. INT. Adsum. RESP. Paulum legimus de Christo dicentem, quod ipse sit pax nostra, qui fecit utraque unum [n: (Ephes. II, 14)]. Sed hoc invictissimae causae nostrae suffragium ad id valeat, quo facilius credatur, ideo Christum sub nomine pacis esse taxatum, quia nec discindi, nec distrahi potest, nec ullo modo duplicari. Jam vero qui fecit utraque unum, multo magis ipse cum Patre et Spiritu sancto unum est; non est autem unum, si sit divisus. Ergo et unum cum Patre et Spiritu sancto est, et unus; quia alios conjungit, divisionem penitus non admittit. INT. Accipio istud firmissimum contra rebelles telum; sed quo ista propositio excurrat, nosse desidero. RESP. *Pax* sit Deus, ut volumus, et nos prospero cursu ducat. INT. Ita est, nunc perge. RESP. Haec igitur ipsa *Pax* quia litteris scribitur tribus, recipitne pluralem numerum? INT. Non. RESP. Aestima ergo *P* Patrem dici, *A* Filium nuncupari, et hoc sine ratione subtilissima ne dictum putes. *A* enim principium litterarum est, nec ante se ullum habere cognoscitur elementum, ut probatum habeas ante Filium nihil esse. Neque vere id absque divini testimonii documento relinquam: ipse enim se principium esse Judaeis interrogantibus indicavit [n: (Joan. VIII, 25)]. Hanc ergo litteram nulla alia praecedit: et quia omnis littera habet tempus; ergo et tempus defuit. Verumtamen ipsa haec syllaba et longa est, et prima est: sed quod longa est, aeternitatem Filii Dei, non temporalitatem, insinuat. Quod syllaba, quia Pater in Filio et Filius in Patre est, et hoc unum est. Quod vero [1211] prima est, quia Filius secundus non est. Namque et in Apocalypsi Joannes proprie ipsam litteram ponens ait, *Ego sum* α *et* ω , *primus et novissimus, initium et finis [n: (Apoc. I, 8)]*. Sed ideo novissimum accipe, quia dignatus est in fine temporum humiliter nasci et mori, et judicium novissimum ipse suscipere. *X* autem tertia est in fine littera, ubi intelligas Spiritum sanctum non ad finem tendere, sed in superna semper majestate procedere. Ideoque et Paulus apostolus, *Quae sursum sunt sapite,* ait [n: (Coloss. III, 2)]: ut sursum corda habeamus ad Deum; et utique *Dominus Spiritus est. Ubi autem Spiritus Domini, ibi libertas [n: (II Cor. III, 17)]*. Non itaque dubito, quod in hujus excellentissimam gloriam Apostolus invitans ita loqueretur: *Unum autem quae retro sunt oblitus, in ea quae ante sunt extentus, sequor secundum intentionem ad palmam supernae vocationis Dei [n: (Philipp. III, 13, 14)]*. Ut fiat igitur *Pax* ad *P* conjungitur *A,* vocalis scilicet littera, ne *P* muta remaneat: quia Deus Pater voci et Verbo suo semper annectitur. Sed ut *Pax* sit, additur *X* quae duplex ponitur pro consonantibus littera, ut et hic consonantiam atque participium Spiritus sancti cum Patre et Filio videas, collegiumque ejus in superna et perfecta Trinitate cognoscas. Discrepant a se hae litterae appellationibus et personis, quia illud *P,* hoc *A,* istud *X* nuncupatur et scribitur: sed tamen ut sit *Pax,* sibi eae litterae invicem connectuntur. *P* autem littera est substantialiter, et *A* littera est substantialiter, et *X* littera est substantialiter; sicut et Pater Deus est naturaliter, et Filius Deus est naturaliter, et Spiritus sanctus Deus est naturaliter. Illa autem discrepatio characterum, discrepationem facit appellationum et personarum non naturae, quia totum littera est. Sicut in his tribus litteris diversis appellationibus vocitatis *Pax* scribitur, quae plurali numero non tenetur: ita quoque appellatio Patris et Filii et Spiritus sancti documentum est Trinitatis; sed quemadmodum *Pax,* ita Deus singularem obtinet numerum deitatis. In hac igitur copulatione litterarum [1212] trium divisio non admittitur, ut *Pax* impleatur. Si enim vel unam subtraxeris, nec Trinitas, nec *Pax* erit. INT. Repete, quaeso, ista lucidius. RESP. Adverte animum. Et *P,* inquam, littera est, et *A* littera est, et *X* littera est; sicut et Pater Deus, et Filius Deus, et Spiritus sanctus Deus: sed diversae sunt appellationes et personae, licet incorporalis Patris et Filii et Spiritus sancti. Verumtamen quid est, *P* et *A* et *X? Pax* scilicet, quae pluralem in se numerum non admittit. O stultitia incredulorum, quae ante oculos suos posita non attendit! Nam ideo, ut existimo, haec impius minime intelligit, quia in simplicitate cordis Deum non quaerit. INT. Verum est, verum est omnino quod dicis. Nam quid isto exemplo propinquius? Quid ista ratione clarius invenitur? RESP. Sed repeto ista tibi, et vero libentius demonstrabo. Igitur ut tribus personis, et vocabulis diversis harum litterarum fit *Pax;* sed hoc ad concordiam et societatem personarum accipe: ostendit quoque ut et illa littera, et haec littera, et ista littera sit, sed *Pax* singularis sit. Hic ergo in Deo et Deo et Deo unum Deum demonstratum aspice. Quamvis enim aliud nomen, et aliam personam habeat *P,* aliud nomen et aliam personam habeat *A,* aliud nomen et aliam personam habeat *X;* sicut aliud nomen et aliam personam habet Pater, et aliud nomen et aliam personam habet Filius, et aliud nomen et aliam personam habet Spiritus sanctus: tamen et ista littera, et haec littera, et illa littera dicitur; sicut et iste Deus, et hic Deus, et ille Deus absque ambiguo creditur, sed unus Deus agnoscitur, quia *Pax* plurali numero non tenetur. Nisi si quid habes ad haec. INT. Ego ne quidem alios hinc haesitare vellem, ita mihi hujus manifestationis lumen effulsit. Sed magis est, ut intelligo, ista deliciosius credere, neque hinc ullo modo palpitare; ut quod homines carnalibus caecati curis videre non possunt, saltem fidei compendio nanciscantur.

english:
## On the Unity of the Holy Trinity

[1207]When a wakeful care for the faith had made me sleepless, I questioned myself with these interrogations, and with such zeal kindled the lamp of our school. But let the reader judge whether this be of use to him; yet if he neglects it, he takes nothing away from me. QUESTION. Is the Father, they say, God? ANSWER. Not even the profane man is ignorant of it. Q. Is the Son God? A. The Apostle is witness. Q. For what does he say? A. *Whose are the fathers, and of whom is Christ according to the flesh, who is over all, God blessed forever [n: (Rom. IX, 5)]*. Q. What do you affirm concerning the Holy Spirit? A. A great brevity supports me in teaching that he is God. Q. I long to know what that is. A. That he proceeds from the Father; let me prove this alone, that he also forgives sins. Q. Where do you read that? A. In John, when the Lord breathed upon the face of the disciples and said: *Receive ye the Holy Spirit: whose sins ye shall forgive, they shall be forgiven; and whose ye shall retain, they are retained [n: (Joan. XX, 22, 23)]*. Q. Nothing is stronger. A. Do you not know many other things? Q. What things? A. That he creates Christ in the womb; that he came upon Christ at the river; that he gives life to all things; that he consecrates Baptism; that he directs Christ; that he fills the world; that he is reckoned into the Trinity; that he knows, grasps, and governs all things, and not only earthly things but heavenly as well; that he chooses the Apostles and appoints them; that he imparts his gifts and his prophecies to whom he will — and more things which, set down in the Holy Scriptures, [1208] do not come to mind at the moment. And if you are not moved by these, yet for me this alone, that he is of the Father, would have sufficed as proof of his own deity. There are also particular sayings which stand as witnesses to this truth, such as those of Paul: *There are divisions of ministries, but the same Lord; and there are divisions of workings, but the same God, who worketh all things in all [n: (I Cor. XII, 5)]*. And, among other things, that of Peter: *In truth,* he says, *I perceive that God is no respecter of persons.* For when he was pondering and hesitating about the vision, the Holy Spirit had said to him, *Arise, and go with them, doubting nothing; I have sent them to thee [n: (Act. X, 20, 34)]*. For David repeatedly calls him a *right Spirit* in the fiftieth psalm. In the ninety-first he calls him Lord God: *For upright is the Lord our God,* he says, *and there is no iniquity in him;* and in the twenty-eighth psalm he brings forth *The Lord upon many waters* — over which, in its opening, Genesis declares the Spirit of God to be borne [n: (Gen. I, 2)]. And this too I plainly know: that the Holy Spirit could never have been numbered together with the Father, or even with the Son, when it was said, *Go ye, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit [n: (Matth. XXVIII, 19)]*, unless he reigned in a shared deity. Q. What then? Are there three Gods? A. Far from it: *He that sacrificeth to gods shall be rooted out, save to the Lord alone.* Q. Are there then two? A. By no means, for no man can serve two masters [n: (Id. VI, 24)]. Q. May he be proved [1209] to be one? A. There is no God but one. Q. This I read; but I wish to know in what way it is true of the whole Trinity. A. You will know, if you fix your mind upon what is said. For Father is an appellative name, Son is an appellative name, and so likewise Holy Spirit is an appellative and a natural name. And since Father is said in relation to Son, and Son in relation to Father, these are called relative names. But God is a name proper to the Father and to the Son and to the Holy Spirit, as it is written in the Psalm, *According to thy name, O God, so also is thy praise unto the ends of the earth [n: (Psal. XLVII, 11)]*. Therefore the appellative names are Father and Son and Holy Spirit; but the proper name is God, God, God. Q. Then there are three gods? A. I beg you, call to mind yet another passage: *Hear, O Israel; the Lord thy God, the Lord is one [n: (Deut. VI, 4)]*. Do you see, I pray, in this saying a certain royal loftiness of sense? Q. Set it out briefly, and I will hear. A. *The Lord,* he says, *thy God, the Lord is one.* Unless I am mistaken, here he has made one a threefold designation of God: *the Lord,* he says, and *thy God,* and *the Lord.* You have what the Father is, what the Son is, what the Holy Spirit is. And at once he added, *is one.* O bright light of unity! Q. Where then is the Trinity? A. In the begetter, the begotten, and the proceeding one; that is, in the Father, and the Son, and the Holy Spirit — namely, in the appellative or relative names. Q. What of the proper names, that is, God and God and God: is no tripling admitted? A. It is not. Q. Why? A. Because he is one; proper terms are not tripled. Q. Then the Trinity is received in the relative names. A. It is so. Q. In which? A. Namely, in the distinction of persons and of names — of the Father, and the Son, and the Holy Spirit. In short, Christ himself did not say, *Go ye, baptize the nations* in the name of gods, but *in the name of the Father, and of the Son, and of the Holy Spirit,* that he might teach the Trinity in the relative names of the persons, and might show the name of God, which is not tripled, in singularity. Q. Do the proper names then not run together with the appellative? A. They do run together. Q. Then are they also numbered together? A. Far from it: because if we triple them, we bring in a plurality of gods. Q. Then the Father is not God? A. He is plainly God. Q. Then the Son is not God? A. He is altogether God. Q. Then the Holy Spirit is not God? A. He is God beyond ambiguity. Q. You see three, then; do you dare to call them Gods? But, as I see, the Trinity is believed in relative terms. A. And plainly in natural terms too, and in persons, and in relative names. Q. Why God, and God, and God? A. They are natural names. God is natural to each singly, but it is a proper name. For we cannot say three gods; rather we speak of a Trinity in the relative [sic: *naturaei*] terms, and in persons — that is, in the Father and the Son and the Holy Spirit. But we speak of unity in God, and God, and God. Q. Do you then not say three persons? A. We do say it. Q. And do you believe that in each single person there is God, and God, and God? A. This is plain to believe without groping. Q. Then, just as you say three persons, do you say also three Gods? A. Far from it. Q. Why? A. Because in the persons there is distinction, but in the deity there is none. Q. What is that distinction? A. That the Father is Father, the Son is Son, the Holy Spirit is Holy Spirit. Q. Do you assert that you worship the Trinity by way of diversity? A. Of persons and of names, not of nature, for nature is one. Q. Surely a while ago you said both that these names are natural and that they are appellative; repeat, then, which are the proper ones? A. God, and God, and God — these, then, tripled, make no distance. Q. Along with the appellative and natural names, then, the proper names are not tripled. A. In no way. Q. Then they are not joined to one another — Father and God, or Son and God, or Holy Spirit and God. A. They are plainly joined; and the same Father is God, and the same Son is God, and the same Holy Spirit is beyond doubt coupled to his own deity. Q. The deity will be tripled. A. That is the guilt of sacrilege, [1210] because number is under God, not within God. Q. Then neither is the Father called God, nor the Son, nor the Holy Spirit. A. We are so taught, and so we believe, that we may deprive neither the Father, nor the Son, nor the Holy Spirit of his own deity. Q. As though indeed you did not do that very thing, when you say, Father God, and Son God, and Holy Spirit God — whom another concludes to be Gods all together. A. Shall human ears hear this, and not all of them smear it over with spittle? Nevertheless in appellative terms, that is, in the persons, I receive the Trinity; but I am confident that the deity can in no way be tripled, since I find no variety or division in the nature. Q. How many names, then, do you believe? A. Relative names in the persons, three. Q. How many proper? A. I have already borne with you often enough, inquiring in the plural about the proper name; but the proper name of the deity is one. Q. You have taken away a great wall; but I long to have you say — is this name a natural one? A. Certainly. Q. And the relative names which you rate as appellative, are they natural? A. Yes, but by the efficacy of generation and of procession, not by the property of the undivided deity. Q. Then the Son, unless he were the Son of God, could not be God? A. Why do you doubt it? Q. Because he is the Son of God, therefore he is God. A. I assent. Q. And unless there were the efficacy of generation, which confers the appellative name upon the Son, he would not have the proper name of the deity either, and would not be God. A. Certainly, from generation he is Son; and truly the proper name of the Son of God is God — which he took not afterwards, where it was not before, but timelessly, when he was begotten from the Timeless One. Q. What of the Holy Spirit? A. He too, unless he proceeded from the Father and had his substance, would not be God. Q. Then procession conferred deity upon him? A. In the Holy Spirit there is both a name and a nature; but because he proceeded from the Father, therefore he obtained the proper name of the deity. For nothing else could proceed from the Father than what the Father himself is; and yet the Father was neither drained nor divided. The appellative, natural, and personal term, then, is Holy Spirit; but the proper name is God. Q. That name which you call proper — what reason does it contain, that one and the same should run through three persons and yet not be tripled? Just as, merely so far as words go, we can name several: Statius, or Sallust, or Horace. A. Let me clear it up with such reasoning as I have, if you will attend. Q. I attend. A. We read Paul saying of Christ that he himself is our peace, who made both one [n: (Ephes. II, 14)]. But let this support of our most invincible cause avail for this: that it may be the more easily believed that Christ was designated under the name of peace because he can neither be cut apart nor drawn asunder, nor in any way doubled. And now, he who made both one is much more himself one with the Father and the Holy Spirit; and he is not one, if he be divided. Therefore he is both one thing with the Father and the Holy Spirit, and one person; for he who joins others together admits no division at all. Q. I accept this most firm weapon against the rebellious; but I desire to know where this proposition runs out. A. May God be our *Pax* — our peace — as we wish, and lead us on a prosperous course. Q. So be it; now proceed. A. This *Pax* itself, then — because it is written with three letters, does it admit the plural number? Q. It does not. A. Reckon, then, that *P* is called the Father, and *A* is named the Son — and do not think this said without a most subtle reason. For *A* is the beginning of the letters, and is known to have no element before it, so that you may hold it proved that before the Son there is nothing. Nor indeed shall I leave this without the evidence of divine testimony: for he himself declared to the Jews, when they questioned him, that he is the beginning [n: (Joan. VIII, 25)]. No other letter, then, precedes this one; and since every letter has a quantity of time, therefore time too was lacking. Yet this very syllable is both long and first: and that it is long intimates the eternity of the Son of God, not his temporality. That it is a syllable, because the Father is in the Son and the Son in the Father, and this is one. And that [1211] it is first, because the Son is not second. For in the Apocalypse also John, setting down that very letter in its proper form, says, *I am* α *and* ω , *the first and the last, the beginning and the end [n: (Apoc. I, 8)]*. But understand "the last" in this sense, that he deigned at the end of the ages to be born humbly and to die, and himself to undergo the last judgment. But *X* is the third letter, at the end — where you should understand that the Holy Spirit does not tend toward an end, but ever proceeds in the majesty on high. And therefore Paul the Apostle says, *Mind the things that are above* [n: (Coloss. III, 2)], that we may have our hearts lifted up unto God; and assuredly *the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty [n: (II Cor. III, 17)]*. And so I do not doubt that the Apostle, inviting us to this most excellent glory, spoke thus: *But one thing: forgetting the things that are behind, and stretching forth unto those that are before, I follow, according to my intent, toward the palm of the heavenly calling of God [n: (Philipp. III, 13, 14)]*. Therefore, that *Pax* may come to be, to *P* is joined *A,* a vowel letter, lest *P* remain mute: because God the Father is always bound to his own voice and Word. But that it may be *Pax,* there is added *X,* a letter which is set down as double in place of consonants — that here too you may see the consonance and the sharing of the Holy Spirit with the Father and the Son, and may recognize his fellowship in the Trinity on high and perfect. These letters differ from one another in appellations and persons, since the one is called and written *P,* the next *A,* the third *X;* but nevertheless, that there may be *Pax,* these letters are bound to one another in turn. Now *P* is substantially a letter, and *A* is substantially a letter, and *X* is substantially a letter; just as the Father is naturally God, and the Son is naturally God, and the Holy Spirit is naturally God. But that difference of characters makes a difference of appellations and of persons, not of nature, since the whole of it is letter. Just as in these three letters, called by different appellations, *Pax* is written, which is not held in the plural number, so also the appellation of Father and Son and Holy Spirit is the evidence of the Trinity; but just as *Pax* does, so God holds the singular number of deity. In this coupling of the three letters, [1212] therefore, no division is admitted, so that *Pax* may be complete. For if you take away even one, there will be neither Trinity nor *Pax.* Q. Repeat these things, I pray, more clearly. A. Turn your mind to it. Both *P,* I say, is a letter, and *A* is a letter, and *X* is a letter; just as the Father is God, and the Son is God, and the Holy Spirit is God: but the appellations and the persons are different, albeit of an incorporeal Father and Son and Holy Spirit. Yet what is *P* and *A* and *X?* Plainly *Pax,* which admits no plural number in itself. O the folly of unbelievers, which attends not to what is set before its own eyes! For the ungodly man, as I judge, understands these things not at all for this reason: that he does not seek God in simplicity of heart. Q. It is true — wholly true — what you say. For what is nearer than that example? What is found clearer than that reasoning? A. But I repeat these things for you, and will demonstrate them the more gladly. Therefore, just as by three persons and by the different terms of these letters *Pax* comes to be — but take this as concerning the concord and fellowship of the persons — it shows also that this is a letter, and that is a letter, and the other is a letter, but that *Pax* is singular. Here, then, behold one God shown forth in God and God and God. For although *P* has one name and one person, and *A* another name and another person, and *X* another name and another person — just as the Father has one name and one person, and the Son another name and another person, and the Holy Spirit another name and another person — nevertheless this is called a letter, and that is called a letter, and the other is called a letter; just as this is believed to be God, and that God, and the other God, beyond ambiguity, yet one God is acknowledged, because *Pax* is not held in the plural number. Unless you have something to say to this. Q. For my part I would not wish even others to hesitate here, so brightly has the light of this manifestation shone upon me. But it is better, as I understand it, to believe these things with more delight, and in no way to waver over them; so that what men blinded by carnal cares cannot see, they may at least obtain by the short path of faith.

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Sermones

source_edition: Migne, Patrologia Latina, vol. 47, coll. 1151A–1156D

source_text:
## I.

[1151A]

*Fratres si conresurrexistis cum Christo, quae sursum sunt querite, ubi Christus est in dextera Dei sedens,* etc. [n: (Coloss. III, 1)]. Domini nostri Jesu Christi honorabilem sollempnitatem sua favente clementia, fratres karissimi, fideliter veneremur pietatemq. ejus ineffabilem ad memoriam revocemus, qui non solum nostrae redemptionis causa humanam carnem suscepit, verum etiam diversa genera poenarum pro nostra salute subire dignatus est. Et licet post multum inerciae et pigritiae nostrae somnium non inviti, sed volontariae sanctae et Christianae religionis dulcedine provocante in sanctissime sollempnitatis conventu expergefacti, libenter et devote cum omni sollicitudine [1151B] resurgamus secundum illud quod Apostolus ait in presenti lectione: *Si conresurrexistis cum Christo, quae sursum sunt querite, ubi Christus est ad dexteram Dei sedens. Quae sursum sunt sapite, non quae super terram.* Acsi dicatur: Nos qui ad imaginem sanctae Trinitatis conditi sumus, trina submersione baptizati per invocationem ejusdem sanctae Trinitatis, ad eamdem renovamur imaginem. Et qui trino peccato maxime decidimus in mortem, idest in cogitatione iniqua, in dilectatione carnis consensu operum malorum, tertio elevati de fonte, remissione omnium peccatorum precepta [percepta], per Christi gratiam, sicut ipse tertia die resurrexit, nos resurgamus ad vitam. Nos vero si consurgere cupimus cum Christo, prius moriamur mundo et concupiscentiis carnalibus, et deponamus veterem hominem, id est malam voluntatem, [1151C] vel usum pravum et delectationes pessimas; induamus nos benignitatem, et proximis nostris cum omni devotione bona faciamus; et post Domini dilectionem nihil amori proximi preponamus, sed ut nos ipsos illos diligamus.

Sequitur: *Quae sursum sunt sapite, non quae super terram;* tantum ea quae celestia sunt, non quae terrestria querentes; terrae mori, vivere autem Domino; celestem sectari sapientiam, non terrenam, Nam subditur: *Mortui enim estis, et vita nostra abscondita est cum Christo in Domino* . . . Cum enim mortui erimus mundo et facultatibus ejus atque desideriis ejus, vita nostra abscondita est cum Christo in Domino, *quia filii Domini sumus.* Unde sequitur: *Cum enim Christus apparuerit vita vestra, tunc et vos [1151D] apparebitis cum ipso in gloria.* Nondum enim apparet quid aut quales futuri sumus ad judicium; cum autem Christus ad judicandos vivos et mortuos apparuerit, tunc et nos simul cum ipso apparebimus [1152A] in gloria resurrecturi. Nobis enim et pro nobis nascitur Christus, patitur et resurgit, ut nos in vitam per ipsum renascamur, in tribulationibus et cum eo conpatiamur, et cum eo virtutibus resurgamus. Omnia per ipsum in hac nocte restaurata sunt; in hac quippe nocte quasi primitiae dormientium resurrexit, ut nos omnes postea resurgamus. In hac ergo nocte captivitas nostra solvitur, vita in Adam amissa restauratur; in hac nocte protoplaustus Adam peregrinus redit ad patriam paradysi. Ab hac enim nocte Dominicae resurrectionis paradysus omnibus patet; nulli clauditur nisi a se ipso; nulli aperitur nisi a Christo. Et ideo cum omni sollicitudine caveamus ne propter opera diaboli quae pertrahunt ad interitum, apertum nobis iter regni celestis nos ipsi claudamus; [1152B] sed potius per opera justitiae et misericordiae planum nobis iter faciamus ad regna celorum. Ergo humilitate nostra humilitatem pro nobis Domini nostri in memoriam revocemus; humiliter in ista vigilemus, humiliter oremus ad eum qui nobis gloria sui nominis inluminavit hanc noctem. Cui dicimus: Dominus meus, inlumina tenebras meas; illumque rogemus ut prebeat lucem cordibus nostris, ut quemadmodum gaudentibus oculis istum splendorem luminum cernimus, ita hujus noctis praeclaram gloriam inluminata mente videamus; ipsumque precemur ut exaudiat nos vigilantes in sollempnitate sua, quod dormiunt [ *sic* mss.] pro salute nostra.

Vigilemus ergo et oremus, forinsecus et intrinsecus hanc vigiliam celebremus. Dominus nobis loquitur [1152C] in lectionibus suis; Domino loquamur in precibus nostris. Si eloquia ejus obedienter audiamus, in nobis habitat quem rogamus: cui est honor et gloria in secula seculorum. Amen.

## II.

*Fratres, expurgate vetus fermentum, ut sitis nova consparsio, sicut estis azimi,* etc. [n: (I Cor. V, 7)]. Resurrectio Domini nostri Jesu Christi, fratres karissimi, fidem nostram roborat cum facta ereditur, memoriam ejus renovat cum sollempniter celebratur. Denique cum ante annos plurimos Christus resurrexit, non absurde dicimus, quando anniversario reditu ista sollempnitas presentatur: Hodie Dominus resurrexit. Quod ergo annis omnibus iteratur cum omni devotione agere debemus. Et quod factum est semel [1152D] ut redimeremur, hoc institutum est ne oblivisceremur; nam qui istum diem digne cupit celebrare, meminere debet quod apostolus Paulus ait in presenti lectione: *Expurgate vetus fermentum, ut sitis [1153A] nova consparsio, sicut estis azimi.* Excludendum est ergo omne fermentum peccati de cordibus nostris ut pura mente et recta conscientia tamquam panes azimi efficiamus, ut recte Pascha Domini celebrare possimus. Verum si fermentum peccati et malitiae in corde teneamur, non meremur Pascha Domini celebrare; et ideo Apostolus ait: *Expurgate vetus fermentum, ut sitis nova consparsio, sicut estis azimi.* Azimi sumus, si alieni sumus ab omni conscriptione peccati. Modicum enim *fermentum,* ut Paulus ait, *totam massam corrumpit.* Et ideo expurgare et abicere debemus a nobis omne fermentum peccati, ut frui tantae Paschae sollempnitate mereamur. Quia ergo participes nos facere tantae Paschae Dominus voluit, oremus ut sacramenta ejus digne sumamus, ut [1153B] jure benedictionem consequamur. Haec est, fratres karissimi, dies Dominicae resurrectionis, et nostrae initium redemptionis, *haec* est, inquam, *dies quam fecit Dominus; exultemus et letemur in ea.* Hanc omnes voce consona, leto spiritu, corde contrito celebremus, et agamus spiritalem in psalmis et hymnis letitiam, in memoriam passionis et resurrectionis Christi in spe futurae vitae letitiam: Ecce ista die quando audivimus Alleluia, quodam modo letatur spiritus noster, et jocunditate totus perfunditur; alleluia namque laus in excelsis Domino dicitur, quod nobis convenit ut devota mente omni tempore, die tamen isto precipue laudem in excelsis Domino decantemus; id est non solum ore, sed etiam opere perfecto Dominum Deum nostrum voce [1153C] et corde in laudibus exaltare studeamus, ut nos in celesti vita per illum exaltare mereamur, qui cum Domino Patre et Spiritu sancto vivit et regnat unus Deus per inmortalia secula seculorum. Amen.

## III.

Exulta, coelum, et in laetitia esto, terra. Iste dies vobis amplius ex sepulchro radiavit quam de sole refulsit. Ovet et infernus, quia vita ad se descendente a sua impietate resolutus est. Gaudeat, quia in sedibus suis descendente Domino visitatus est. Exultet homo Adam, quia ignotam lucem post saecuta longa vidit, et inter profundae noctis caligines suffocatus tenebris respiravit. O pulchra lux! quae de candido coeli fastigio promicasti, et post fluenta purpurea sedentes [1153D] in tenebris et umbra mortis subita claritate vestisti. Confestim igitur aeterna nox inferorum, Christo descendente, resplenduit. Siluit stridor ille lugentium; cecidere vincula dampnatorum. Attonitae mentes obstupuere tortorum; omnis simul impia officina contremuit, cum Christum repente in suis sedibus vidit. Quisnam enim, inquiunt, iste terribilis et niveo splendore coruscus? Nunquam talem noster excepit Tartarus; nunquam in nostram cavernam talem vomit mundus. Judicem videmus, non supplicem; pugnare venit, non succumbere, eripere, non manere. Ubinam, putatis, janitores nostri dormierant. [1154A] cum iste debellator nostra claustra vexabat? Iste si reus esset, audax non esset. Si eum aliqua delicta fuscarent, nunquam fulgore suo nostras tenebras dissiparet. Sed si Deus est, qui in sepulchro facit? Si homo est, quare captivos solvit? Numquidnam iste cum auctore nostro pacta composuit? An forte et ipsum adgressus vicit, et sic ad regna nostra transivit? Certe mortuus erat, certe victus erat. Illusus est praeliator noster in mundo; nescit quam stragem procuraverit in inferno. O crux illa, fallens gaudia vestra, et parturiens damna nostra. Per lignum ditati sumus, per lignum evertimur. Perit potestas illa, cunctis semper populis formidata. Nullus sub cede nostra captivus nunc palpitat. En quod gemendum est et insultat. Nusquam antiqui fletus, nulli jam resonant [1154B] ejulatus. Turbidum specus obmutuit. Putasne iste sine nostro excidio redit? Nemo unquam ad nos vivus intravit. Nemo sic audax fuit. Nemo sic carnifices terruit. Nunquam in hoc hiatu nigra caligine caeco jocundum lumen apparuit. An forte sol de mundo migravit? Sed nec coelum nobis astraque parent, et tamen infernus lucet. Quid agimus? Quo vertimur? Defendere contra istum cruentas domus et obtinere cavernae nostrae custodias non possumus. Male intrati sumus. Tantam lucem obtinere nequimus; opprimere tanta virtute praeditum non valemus. Nostra quoque colla urgeri conspicimus, et de nostro insuper nunc interitu formidamus. Noctis nostrae tenebris contenti simus. Antris nostris occulimur. Quare radiis prodimur? Quare violentia disturbamur? Quare [1154C] in nostris sedibus captivamur?

Mox igitur Christus in ipsos crudeles poenarum ministros aciem dirigit, atque implacabiles turmas framea divina concidit. Premuntur diri sub tortore carnifices, et rabidiores adactis stridoribus contabescunt. Ipsa quoque antra ferrei cubilis intrantur, et fortes a fortiore aeternis vinculis colligantur. Hoc et Dominus ipse promiserat, dicens: *Nemo intrat in domum fortis et vasa ejus diripiet, nisi prius alligaverit fortem, et tunc vasa ejus diripiet.* Tristes igitur mox lugentesque diurno squalore turbae populique vexati concurrunt, et redemptoris nostri vestigiis provolvuntur. Ecce apostolica dicta probantur: *Ut in nomine Domini omne genu flectatur coelestium et terrestrium et infernorum.* Mox ergo captivae animae, de [1154D] custodiis relaxatae tartareis, proruunt, regi saeculorum moesta supplicatione deplorant: « Venisti tandem, o clementissime Jhesu; succurre jam et parce defessis. Nunc, Christe, saevas extingue minas, jam miserandos resolve gemitus. Redemisti vivos cruce tua; cripe et mortuos morte tua. Pari nobiscum labe mundus interierat. Ad adventum tuum omnis creatura suspirabat. Tibi nostra tormenta suspirabant. Te semper infernus iste pallebat. Dum hic es, absolve reos; dum ascenderis, defende tuos. Tu solus caput draconis comminuere potuisti. Tu portas aereas et vectes ferreos voluisti conterere. Pateat, quaeso, precantibus [1155A] janua: lux non desit pia. Et si redis ad corpus, majestate tua non privetur infernus. »

Post auditas itaque preces, post compositas leges, post demersos alta voragine [n: ( Leg. voraginis?)] fossa tortores judex noster hodie de inferis laureatus exivit. Nec canditatum officium defuit; sed laeta cum principe suo omnis beatorum toga processit. Repedat igitur ad stadium triumphator iterum vivus, ut noverit omnis mundus quod rediit ab inferis Christus. Glorientur ergo credentes; plaudent manibus omnis gens, quia rex noster in saeculo triumphavit, qui cum Patre et Spiritu sancto vivit et regnat Deus, pro nobis crucifixus et resuscitatus, in saecula saeculorum. Amen.

## IV. *Sermo inlustrissimi doctoris sancti Augustini, de resurrectione Domini nostri Jhesu Christi dedicatus.*

[1155B]

Salve, dies aeternis frequentande conventibus. Te oriente, vita resurgit; te radiante, lumen redit, et in natales tuos, inferni exclusa caligine, sol justitiae reviviscit. Non equidem moritur Deus, nec aeternitas fine taxatur, aut lumen majestatis extinguitur; sed cum a Deo mors appetitur, per hominem homini subvenitur. Post triumphos igitur crucis, post vexilla victricia Christus ovans inferos petit debellaturus et mortem, qui mortis captivaverat auctorem. O mirabile, fratres, praelium, et facies nova recuperatae victoriae! De ligno Christus vicit, unde diabolus ante vicerat; [1155C] et suis armis prostratus est qui prostraverat; ipsaque illi facta est poena quae fuerat ante victoria. Pugnavit igitur pro mundo Deus, et celata paululum majestate, ut daret hosti fiduciam, virtutem simulavit infirmam. Agebatur enim causa saeculi per sapientiam Dei. Tenebatur ut vinctus, audiebatur ut reus, verberabatur et conspuebatur ut ignobilis et captivus. Ille vero suas vires ad hoc occultando premebat, donec mortuus vinceret quem parabat. Refrenabat potentiam, ut totam impleret in conflictu justitiam, et plenam in resurgendo victoriam. Hinc ad arborem venit, unde jura mortis exierant. Ubi vero ascendit arcem sceleris, ibi subjecit fastigium inimici virtutis. Illa quondam mater et origo poenarum nescia suscepit justum, figit, affligit; non est culpa, et saevit poena. O crudelissime [1155D] justicida! amisisti causae tuae subsidia. Reclamat contra te crux ipsa, mortis et vulneris officina repulsat. Non agnosco, inquit, reum esse quem punio; non sunt ista mei germinis poma, nichil hic caput meam; falleris quia fetum mihi conseris alienum. Nil iste habet ex meo; quare pendit me? Similitudinem speciei video, nam virus in eo vernaculum non agnosco. Tunc ille fortis in praelio, justus in patibulo, innocens in alieno tormento, cornua peccati manibus mundis obtrivit, et dum se totum in ligno figit, aculeum [1156A] mortis obtundit, et peccatum quod arbor generabat occidit. Sanguis mox fusus a latere diluit, quicquid ante crimen infecit, et ex pollutis ramusculis crux candida radiavit. Cucurrit cruor innocuus per poenales ligni noxias fibras, et medicante pariunt deinceps sacramenta salutis, quae praebuerant mortis alimenta victuris. Adhuc tamen diabolus nescius vicisse gloriatur, et victum videt crucifixum, videt mortuum, insuper et percussum, et quasi de opima cede letus, nihil est ultra sollicitus. En, inquit, ille qui se Dei sobolem praeferre solebat, qui sibi fidem miraculis conciliaverat, qui socios et participes meos de corporibus animisque humanis dejecerat, qui me insuper praelio temptare est ausus. Mundum, quem ab origine teneo certaminis lege et victoriae jure [1156B] captivum, meis manibus eximere gestiebat. Modo, si fortis est, vincat; modo, si praevalet, surgat; modo, si Deus est, reviviscat. O diabole! ignare exitus tui, fallit te ista victoria; gaudia tua non erunt leta sed tristia. In perniciem tuam Judeorum linguas armasti; te illis jaculis peremisti. Illud quidem quod passus est voluit, nobisque consuluit. Nam tum cum justum occidisti, reos quos tenueras amisisti. Sed paululum patere; noli insolentius nec imprudentius exultare. Ecce enim inferi contremiscunt vivum, quem tu gaudebas occisum. Jam ille antiquos carceres fregit, jam praedas tuas diripuit, et cruentos ministros tuae ferocitatis afflixit. Hoccine est vicisse, an vitam ad mortuos transmisisse? Pone hic, sceleratissime, rationem; penset justicia magistra judicium. [1156C] Mortificasti a principio mundum quem ipse feceras reum; commissam noxam justa ultio sequebatur. Hunc autem nec sua nec aliena culpa devinxerat. Cur ingessisti mortem, ubi non inveneras crimen? Cur supplicium intulisti, ubi delictum invenire non potuisti? Injuste ergo justum pro injusto punisti; juste injustum pro quo justum necaveras amisisti. Mutet jam reus condicionem, quia causa nostra partem tenuit meliorem. Orta est in servitute libertas, facta est in dominatione captivitas. Sublatum est jugum condicionis antiquae; nunc indulgentia regnat pietatis et gratiae. Christus enim surgens a mortuis de sepulchro, nobis hodie radiavit; nec anima tardavit in inferno, nec caro remansit in tumulo, sicut scriptum est: *Quia non derelinques animam [1156D] meam in inferno, neque dabis sanctum tuum videre corruptionem.* Ecce nunc Christus mox ut voluit resurrexit. Ubi est mors quam inimicus ingessit? Magnum est, fratres, pietatis indicium, quod sic moriendo Christus vivificavit saeculum, ut eum non teneret mors ipsa captivum. Ergo et causam nostram misericordi bonitate peregit, et suae potentiae nihil ademit, quia, statim ut ei placuit, et revixit, qui vivit et regnat Deus per omnia saecula saeculorum. Amen.

english:
## I.

[1151A]

*Brethren, if you have risen again with Christ, seek the things that are above, where Christ is, sitting at the right hand of God,* etc. [n: (Coloss. III, 1)]. Let us faithfully venerate, dearest brethren, by the favor of his own clemency, the honorable solemnity of our Lord Jesus Christ, and let us call back to memory his unspeakable loving-kindness — he who not only took up human flesh for the cause of our redemption, but even deigned to undergo diverse kinds of punishments for our salvation. And although, after much slumber of our sloth and laziness, we have been roused up in the assembly of this most holy solemnity — not unwillingly, but willingly, at the summons of the sweetness of the holy and Christian religion — let us gladly and devoutly rise again with all earnestness, [1151B] according to that which the Apostle says in the present reading: *If you have risen again with Christ, seek the things that are above, where Christ is, sitting at the right hand of God. Relish the things that are above, not the things that are upon the earth.* As if it were said: We who were fashioned to the image of the holy Trinity, and baptized by a threefold immersion through the invocation of that same holy Trinity, are renewed unto that same image. And we who by a threefold sin fell utterly into death — that is, in wicked thought, in the delight of the flesh, in consent to evil works — being lifted up the third time out of the font, the remission of all sins having been commanded [percepta] through the grace of Christ, let us rise again unto life, just as he himself rose again on the third day. But if we desire to rise together with Christ, let us first die to the world and to fleshly desires, and put off the old man — that is, the evil will, [1151C] or corrupt habit and the worst delights; let us clothe ourselves with kindness, and do good to our neighbors with all devotion; and after the love of the Lord let us set nothing before the love of our neighbor, but let us love them as ourselves.

There follows: *Relish the things that are above, not the things that are upon the earth;* seeking only those things which are heavenly, not those which are earthly; dying to the earth, but living to the Lord; pursuing heavenly wisdom, not earthly. For it is added: *For you are dead, and our life is hidden with Christ in the Lord* . . . For when we shall be dead to the world and to its resources and its desires, our life is hidden with Christ in the Lord, *because we are sons of the Lord.* Whence there follows: *For when Christ shall appear, your life, then you also [1151D] shall appear with him in glory.* For it does not yet appear what or of what sort we shall be at the judgment; but when Christ shall have appeared to judge the living and the dead, then we too, together with him, shall appear [1152A] in glory, being about to rise again. For Christ is born for us and for our sake, suffers and rises again, so that we may be born again unto life through him, may suffer with him in tribulations, and may rise again with him in virtues. All things have been restored through him on this night; for on this very night he rose again as the first-fruits, as it were, of them that sleep, so that we all might afterward rise again. On this night, therefore, our captivity is loosed, and the life lost in Adam is restored; on this night the first-formed Adam, a pilgrim, returns to the fatherland of paradise. For from this night of the Lord's resurrection paradise lies open to all; it is closed to none save by himself; it is opened to none save by Christ. And therefore let us take heed with all earnestness that we do not ourselves close the way of the heavenly kingdom that has been opened to us, on account of the works of the devil which drag men to destruction; [1152B] but rather let us make the way to the kingdoms of heaven level for ourselves by works of justice and mercy. Therefore by our own humility let us call back to memory the humility of our Lord borne for us; humbly let us keep watch in this night, humbly let us pray to him who has enlightened this night for us with the glory of his name. To whom we say: My Lord, enlighten my darkness; and let us ask him to grant light to our hearts, so that, just as with rejoicing eyes we behold this splendor of lamps, so with an enlightened mind we may see the surpassing glory of this night; and let us beseech him to hear us who keep watch on his solemnity, seeing that they sleep [ *sic* mss.] for our salvation.

Let us therefore watch and pray; let us celebrate this vigil outwardly and inwardly. The Lord speaks to us [1152C] in his readings; let us speak to the Lord in our prayers. If we obediently hear his words, he whom we entreat dwells within us: to whom be honor and glory unto the ages of ages. Amen.

## II.

*Brethren, purge out the old leaven, that you may be a new paste, as you are unleavened,* etc. [n: (I Cor. V, 7)]. The resurrection of our Lord Jesus Christ, dearest brethren, strengthens our faith when it is believed as a deed done, and renews the memory of him when it is solemnly celebrated. And so, although Christ rose again very many years ago, we say not absurdly, when this solemnity is presented to us by its yearly return: Today the Lord has risen. What therefore is repeated every year we ought to perform with all devotion. And what was done once [1152D] that we might be redeemed, this was appointed lest we should forget; for whoever desires to celebrate this day worthily ought to remember what the apostle Paul says in the present reading: *Purge out the old leaven, that you may be a [1153A] new paste, as you are unleavened.* Every leaven of sin, therefore, must be shut out from our hearts, so that with a pure mind and an upright conscience we may become as unleavened loaves, and so may be able rightly to celebrate the Pasch of the Lord. But if we are held fast by the leaven of sin and malice in the heart, we do not deserve to celebrate the Pasch of the Lord; and therefore the Apostle says: *Purge out the old leaven, that you may be a new paste, as you are unleavened.* We are unleavened, if we are strangers to every enrollment of sin. For a little *leaven,* as Paul says, *corrupts the whole lump.* And therefore we ought to purge out and cast away from ourselves every leaven of sin, so that we may deserve to enjoy the solemnity of so great a Pasch. Since therefore the Lord has willed to make us partakers of so great a Pasch, let us pray that we may worthily receive his sacraments, so that [1153B] we may rightfully obtain the blessing. This, dearest brethren, is the day of the Lord's resurrection and the beginning of our redemption; *this,* I say, *is the day which the Lord has made; let us exult and be glad in it.* Let us all celebrate it with one voice, with a joyful spirit, with a contrite heart, and let us keep a spiritual gladness in psalms and hymns — in memory of the passion and resurrection of Christ, a gladness in hope of the life to come. Behold, on this day, when we have heard the Alleluia, in a certain manner our spirit rejoices, and is wholly steeped in gladness; for the Alleluia is said as praise to the Lord in the highest, and it befits us that with a devout mind we should at all times, but on this day especially, sing praise to the Lord in the highest — that is, that not only with the mouth but also with perfected work we should strive to exalt the Lord our God in praises with voice [1153C] and heart, so that we may deserve to be exalted by him in the heavenly life: who with the Lord the Father and the Holy Spirit lives and reigns, one God, through the immortal ages of ages. Amen.

## III.

Exult, O heaven, and be glad, O earth. This day has shone upon you more brightly out of the sepulchre than it has blazed from the sun. Let hell too rejoice, for by the descent of Life to it, it has been loosed from its own impiety. Let it be glad, for it has been visited by the Lord descending into its own seats. Let the man Adam exult, for after long [sic: *saecuta*] he has seen an unknown light, and, stifled amid the mists of deep night, he has breathed again among the shadows. O lovely light! that flashed forth from the shining summit of heaven, and after the purple streams didst clothe with sudden brightness those sitting [1153D] in darkness and in the shadow of death. Straightway, therefore, the eternal night of the lower regions blazed with light at the descent of Christ. That shrieking of mourners fell silent; the chains of the damned fell away. The minds of the tormentors were struck dumb with astonishment; the whole impious workshop trembled together, when suddenly it saw Christ in its own seats. For who, they say, is this terrible one, flashing with snowy splendor? Never has our Tartarus received such a one; never does the world vomit such a one into our cavern. We see a judge, not a suppliant; he has come to fight, not to yield; to snatch away, not to remain. Where, do you suppose, had our doorkeepers been sleeping, [1154A] when this warrior was battering our bars? If this one were guilty, he would not be so bold. If any offenses darkened him, he would never scatter our darkness with his brightness. But if he is God, what is he doing in a sepulchre? If he is man, why does he loose the captives? Has this one perhaps struck a bargain with our author? Or did he perhaps attack and conquer him too, and so pass over into our realms? Surely he was dead; surely he was conquered. Our warrior has been mocked in the world; he does not know what slaughter he has brought about in hell. O that cross, cheating your joys and bringing our losses to birth! By a tree we were enriched; by a tree we are overthrown. That power perishes, ever dreaded by all peoples. No captive now quivers beneath our slaughter. Behold what must be groaned over — and it exults. Nowhere are the ancient weepings; no wailings [1154B] now resound. The stormy cave has fallen mute. Do you think this one returns without our destruction? No one ever entered to us alive. No one was ever so bold. No one so terrified the executioners. Never in this chasm, blind with black gloom, has a joyous light appeared. Has the sun perhaps departed from the world? But neither heaven nor the stars obey us — and yet hell is bright. What are we doing? Where do we turn? We cannot defend our bloody houses against this one, nor hold the guard-posts of our cavern. He has broken in upon us to our ruin. We cannot hold back so great a light; we have not the strength to crush one endowed with such power. We see our own necks pressed down as well, and now besides we dread our own destruction. Let us be content with the darkness of our night. Let us hide ourselves in our caves. Why are we betrayed by these rays? Why are we thrown into confusion by violence? Why [1154C] are we taken captive in our own seats?

Soon therefore Christ directs his battle line against the cruel ministers of punishments themselves, and cuts down the implacable squadrons with the divine sword. Grim executioners are crushed beneath a tormentor, and the more raging of them waste away with the shrieks forced from them. The very caves of that iron chamber are entered, and the strong are bound with everlasting chains by one stronger. This too the Lord himself had promised, saying: *No one enters into the house of a strong man and will plunder his goods, unless he first bind the strong man, and then he will plunder his goods.* Soon therefore the crowds, sorrowful and mourning in their daylong squalor, and the harried peoples run together, and cast themselves down at the feet of our Redeemer. Behold, the apostolic sayings are proved: *That in the name of the Lord every knee should bow, of things in heaven and things on earth and things beneath the earth.* Soon, then, the captive souls, released from [1154D] their Tartarean prisons, rush forth, and with sorrowful supplication make their lament to the King of the ages: « You have come at last, O most merciful Jesus; help us now and spare the weary. Now, O Christ, quench the savage threats; loose now our pitiable groans. You have redeemed the living by your cross; deliver [sic: *cripe*] the dead also by your death. The world had perished in the same ruin with us. For your coming every creature sighed. Our torments sighed for you. This hell always grew pale before you. While you are here, absolve the guilty; when you shall have ascended, defend your own. You alone were able to crush the head of the dragon. You willed to break in pieces the gates of bronze and the bars of iron. Let the door lie open, I beg, [1155A] to those who pray: let the kindly light not fail. And if you return to the body, let hell not be deprived of your majesty. »

And so, after the prayers had been heard, after the laws had been set in order, after the torturers had been sunk in the deep abyss [n: ( Leg. voraginis?)], the ditch, our judge today came forth crowned with laurel from the lower regions. Nor was the [sic: *canditatum*] office lacking; but the whole company of the blessed, in glad array, went forth with its prince. The triumphant one therefore returns to the arena, alive again, so that all the world might know that Christ has come back from the dead. Let believers, then, glory; every nation will clap their hands, because our King has triumphed in the world — who with the Father and the Holy Spirit lives and reigns, God, crucified and raised up again for us, unto the ages of ages. Amen.

## IV. *A sermon of the most illustrious doctor Saint Augustine, dedicated to the resurrection of our Lord Jesus Christ.*

[1155B]

Hail, O day to be thronged with everlasting assemblies! At your rising, life rises again; at your shining, the light returns, and on your birthday, the gloom of hell being shut out, the Sun of justice comes to life again. God indeed does not die, nor is eternity bounded by an end, nor is the light of majesty put out; but when death is sought out by God, help is brought to man through a man. After the triumphs of the cross, therefore, after the conquering standards, Christ in exultation makes for the lower regions, to war down death as well — he who had taken captive the author of death. O wondrous battle, brethren, and new manner of victory regained! Christ conquered by the tree, whereby the devil had before conquered; [1155C] and he who had laid low was laid low by his own arms; and that very thing became his punishment which had before been his victory. God therefore fought for the world, and, hiding his majesty for a little while so as to give the enemy confidence, he feigned his power to be weak. For the cause of the world was being pleaded through the wisdom of God. He was held as one bound, he was heard as one guilty, he was scourged and spat upon as one lowborn and a captive. But he for this purpose was pressing down his own strength by concealing it, until, having died, he should conquer the one he was preparing to conquer. He reined in his power so that he might fulfill all justice in the conflict, and a full victory in rising again. Hence he came to the tree, whence the rights of death had gone forth. But where he mounted the citadel of wickedness, there he subdued the summit of the enemy's power. That tree, once the mother and origin of punishments, unwitting, received the just one, transfixes him, afflicts him; there is no guilt, and the punishment rages. O most cruel [1155D] slayer of the just! You have lost the supports of your own case. The cross itself cries out against you; the workshop of death and wounding drives you back. I do not acknowledge, it says, that he whom I punish is guilty; these are not the fruits of my own stock, nothing here my head; you are deceived, because you graft onto me a fruit not my own. This one has nothing from me; why does he hang upon me? I see the likeness of the outward form, but I do not acknowledge in him the poison native to me. Then he, strong in the battle, just upon the gibbet, innocent under another's torment, ground down the horns of sin with clean hands, and while he fastens his whole self upon the wood, he blunts the sting [1156A] of death and slays the sin which the tree was begetting. The blood soon poured out from his side washed away whatever crime had stained before, and from the polluted little branches the cross shone forth white. The guiltless gore ran through the guilty, punishing fibers of the wood, and thereafter, with its healing, they bring forth sacraments of salvation for those who are to live — they that had once offered the nourishments of death. Yet still the devil, not knowing, glories that he has conquered; and he sees the conquered one crucified, sees him dead, and struck down besides, and, as though glad over a rich slaughter, is troubled no further. Behold, he says, the one who used to put himself forward as God's offspring, who had won belief for himself by miracles, who had cast out my companions and partners from human bodies and souls, who besides dared to try me in battle. He was eager to snatch out of my hands the world which I hold captive from its beginning by the law of contest and the right [1156B] of victory. Now, if he is strong, let him conquer; now, if he prevails, let him rise; now, if he is God, let him come to life again. O devil, ignorant of your own end! This victory deceives you; your joys will not be glad but sorrowful. To your own ruin you armed the tongues of the Jews; you destroyed yourself with those darts. What he suffered he indeed willed, and he took counsel for us. For at the moment when you slew the just one, you lost the guilty whom you had held. But wait a little; do not exult too insolently or too rashly. For behold, the lower regions tremble at him alive, whom you were rejoicing over as slain. Already he has broken the ancient prisons, already he has plundered your spoils, and struck down the bloody ministers of your ferocity. Is this to have conquered — or to have sent life across to the dead? Set down your reckoning here, most wicked one; let justice the schoolmistress weigh the judgment. [1156C] From the beginning you put to death the world which you yourself had made guilty; a just vengeance followed upon the harm committed. But this one neither his own nor another's guilt had bound. Why did you bring on death where you had found no crime? Why did you inflict punishment where you could find no offense? Unjustly, therefore, you punished the just for the unjust; justly you lost the unjust for whom you had killed the just. Let the guilty one now change his condition, since our cause has taken the better part. Liberty has arisen within servitude; captivity has come about within dominion. The yoke of the ancient condition has been taken away; now the indulgence of mercy and grace reigns. For Christ, rising from the dead out of the sepulchre, has shone upon us today; his soul did not linger in hell, nor did his flesh remain in the tomb, as it is written: *For you will not leave my soul [1156D] in hell, nor will you give your holy one to see corruption.* Behold, Christ has now risen again as soon as he willed. Where is the death which the enemy brought on? It is a great sign of mercy, brethren, that Christ by dying thus gave life to the world, in such a way that death itself did not hold him captive. Therefore he both accomplished our cause with merciful goodness and took nothing away from his own power, since, the moment it pleased him, he also came to life again — who lives and reigns, God, through all the ages of ages. Amen.