site: migne

title: Declarationes nonnullarum difficultatum Scripturae

author: Richard of Saint Victor

languages: en la

source_edition: Migne, Patrologia Latina, vol. 196, coll. 255A–266C

source_text:
## *Quae animalia munda et immunda dicantur.*

[0255A]

Quaeris cum omnia in prima creatione dicantur bona, cur introducendorum in arcam alia dicuntur munda, alia vero immunda, cum ista eo ipso quod immunda sint non videantur esse bona. Sed in rerum consideratione aliud judicium est secundum primam conditionem, aliud juxta humanam consuetudinem, atque aliud juxta divinam legem. Secundum primam conditionem omnia judicantur bona vel munda; juxta humanam consuetudinem alia munda videntur, alia immunda. Ex mundis vero consuetudinariis, quaedam sanctio divina excepit, et immunda decernit. Primum judicium est juxta definitionem rationis, secundum juxta experimentum sensualitatis, tertium juxta decretum divinae sanctionis. [0255B] Ratio judicat secundum naturam et proprietatem [0256A] rebus insitam. Sensualitas juxta affectionem propriam, et placoris vel horroris sui differentiam. Sanctio divina juxta similitudinem aliquam ob significationis gratiam. Juxta rationis judicium nihil immundum praeter peccatum. Sensualitas immundum reputat, quod sensus carnis horret vel nauseat. Quando divina sanctio aliquid quod naturaliter mundum est immundum decernit, gratia significationis id facit, et ad aliquid quod veraciter immundum est de moribus hominum delendum intendit. Multa igitur quae secundum consuetudinem vel aliquam institutionem reputantur immunda, juxta proprietatis suae rationem judicantur munda et bona.

## *Qui dicatur anima, et quid purgari a veteri fermento.*

[0256B]Quaeris quomodo ab Apostolo axymi dicantur qui [0257A] tamen ab eodem vetus fermentum purgare jubentur. Nam quod azyma apud Graecos, hoc idem sonat fermentum apud nos, azyma vero idem quod absque fermento. Si ergo absque fermento non sunt, quomodo azyma dici possunt? Vel si omni fermento carent, quomodo purgare valent quod omnino non habent? *Expurgate,* inquit, *vetus fermentum, ut sitis nova conspersio sicut estis azymi [n: (I Cor. V)]*. In his Apostoli verbis si bene consideres, non unam tantum, ut mihi videtur, quaestionem reperies, sed plures. Sed dum unam solam proponis, in eo ipso innuis te nullam dubitationem habere in aliis. Libenter itaque conabor solvere dubitationem tuam, dum postmodum et tu solvas dubitationem meam, nec unam tantum, sed geminam, ut talentum creditum [0257B] cum usura recipiam. Ecce fatemur quod idem ipsi secundum idem ipsum non possunt azymi esse et fermentum habere, possunt tamen idem ipsi secundum aliud et aliud et azymi fore et fermento non carere. Sunt qui de Deo nil nequiter sentiunt, et ab omni ejusmodi nequitiae fermento purgati sunt, sed male vivendo malitiae fermento purgari necdum meruerunt. Secundum regulam bonitatis vera de Deo sentiunt, sed secundum regulam bonitatis recte vivere nolunt. Carent, qui hujusmodi sunt, fermento nequitiae, sed necdum carent fermento malitiae: *Sentite,* inquit Scriptura, *de Domino in bonitate [n: (Sap. I)]*. Videte Judaeos quam nequiter de Christo sentiunt. Videte gentiles quia vera de Deo sentire nequeunt: nequitiae ergo fermento utrique pleni sunt. Videte [0257C] quemlibet haereticum juxta aliquid de Deo bene sentit, juxta aliquid de Deo bene sentire jam nequit. A nequitiae ergo fermento ad plenum purgari necdum meruit. Nequitia est cum jam quis nequit sentire quod debuit. Nequitia est cum malitia sic mentem inebriat, et eousque excaecat, ut de Deo vel proximo sentire jam nequeat secundum id quod veritatis regula dictat. Attende nunc Christianos, et videbis quam multos qui per omnia credunt veraciter, sed per omnia non vivunt sinceriter. Azyma veritatis habent, sed azyma sinceritatis non habent. Azymi sunt secundum fidem, sed azymi non sunt secundum operationem. Merito igitur dicitur illis qui ejusmodi sunt: *Expurgate vetus fermentum, ut [0257D] sitis nova conspersio sicut estis azymi,* ut qui jam azymi sunt ex fide, cum omni studio expurgent quidquid impuritatis habent in opere. Ecce jam audisti quod ipse quaesisti. Audi et ipse modo quid mihi exponi desidero. Nova certe conspersio nisi prius coquatur, comedi non potest. Sed panis absque fermento comedi potest. Cur ergo ab Apostolo non ad id invitantur quod melius perfectiusque esse probatur? Cur non invitantur ut sint panis absque fermento potius quam nova conspersio? Ecce dubitationem meam, audi et aliam. Quid est panis azymus nisi cibus? Si ergo erant azymi, nunquid et in cibum assumendi? Sed et in azymis jubentur epulari. Nunquid idem ipsi sunt epulandi et sunt epulaturi? Nunquid idem ipsi sunt convivium [0258A] et convivae, epulantes et epulae? Si ipsi sunt azymi, si in azymis epulaturi, nunquid ipsi a semetipsis devorandi? Has duas quaestiunculas pro fenoris debito, tertiam gratis requiro. Nam juxta abundantiam largitatis tuae debes vel ad unam gratis respondere. Cum semper esse soleat vel debeat prius esse fides vera quam opera sincera, cur prius epulari jubentur in azymis sinceritatis, non in azymis veritatis.

## *Expurgate vetus fermentum ut homo efficiatur nova conspersio.*

Fateor, jam non valeo exactionis tuae importunitatem aequanimiter tolerare, qui me cogis non solum mihi a te, verum etiam tibi a me propositas quaestiones solvere. Sed si volumus illas ad plenum [0258B] explicare, totam illam paschalis celebritatis apostolicam lectionem oportebit explanare. Expurgate vetus fermentum ut sitis nova conspersio sicut estis azymi. Ut hunc locum Apostoli possimus plenius intelligere, opus est, uti mihi videtur, multiplici inquisitione. Primo quid sit fermentum, quid fermentum modicum, quid fermentum vetus, quis expurgandi modus, quid sit azyma, quid conspersio nova, vel quae sit panis et conspersionis differentia. Demum autem, quod superius jam dixi, cur ab Apostolo monemur fieri nova conspersio, et non potius panis absque fermento. Quid sit fermentum corporale, vel cujus sit efficaciae novimus, et eo ipso perpendimus quid de spirituali fermento sentire debeamus. Videtur itaque esse fermentum spirituale quod corrumpit [0258C] integritatem spiritualis et rationalis substantiae. Spirituale igitur fermentum dicimus esse omne peccatum quod eam corrumpit vel secundum sensum vel affectum. Secundum sensum corrumpitur ex falsitate, secundum affectum vero ex impuritate. Quandiu ergo veraciter dicere possumus, si dixerimus quia peccatum non habemus nos ipsos seducimus, et veritas in nobis non est, recte nobis dicitur, et merito dicendum videtur: Expurgate vetus fermentum. Si vero fermentum merito dicitur omne peccatum, consequens est ut in fermento modico intelligatur veniale peccatum, quod et de facili committitur, et de facili remittitur. Dico autem modicum, non quod ipsum sit parvipendendum, [0258D] sed quod modicum sit comparatione peccatorum criminalium. Sed dicis fortassis: Si modicum fermentum secundum Apostolum potest totam meritorum massam corrumpere, non possumus etiam in modico fermento nisi criminale aliquid intelligere. Et illud quidem, inquis, contra quod Apostolus in superioribus disputavit, quamvis magnum peccatum, modicum tamen fermentum secundum eumdem ipsum fuit, alioquin ad quid consequenter adjungit: *An nescitis quia modicum fermentum totam massam corrumpit? [n: (I Cor. V.)]* Sic tibi forte videtur. Quid ergo? Nunquid modicum fermenti contraxit, qui patris sui uxorem habuit? Si modicum fermenti facit corruptionem modicam, et multum fermenti corruptionem magnam, nunquid dicemus quia modicum [0259A] et non multum corruptus fuit, qui tale flagitium commisit? Ego magis intelligo idcirco dictum ab Apostolo, quod modicum fermentum totam massam corrumpit, ut intelligerent qui audirent quantam corruptionem tale tamque abominabile flagitium ingereret, cum quanto studio et festinatione expurgari oporteret, quandoquidem modicum etiam fermentum totam massam corrumpere solet. Si secundum apostolum Joannem: *Omne peccatum iniquitas est [n: (I Joan. III)]*, quid erit criminale peccatum nisi iniquitas magna? Dicemus ergo quoniam iniquitas magna sit corruptio modica; nam hoc consequens videtur, si modicum fermentum criminale peccatum dicatur. Sed quomodo, inquis, peccatum veniale totam potest, secundum Apostolum, massam corrumpere? [0259B] Audi quid alia Scriptura dicat, et ex illa perpende quomodo haec intelligi debeat: *Qui modica negligit, paulatim defluit [n: (Eccli. XIX)]*. Et scimus quoniam a modica scintilla ignis exardescit. Videmus saepe, patrefamilias dormiente, quam ex modico ignis exardescit, et sub nocte una vel hora totam possessoris substantiam, quandoque autem ipsum habitatorem cum ejus habitatione consumit. Sic sane concupiscentia in exordio tentationis modica si contemnatur incipit paulatim crescere et mentis vires pedetentim emollire, et virtute exhausta, ad crimen impellere, et juxta hunc modum meritorum nostrorum massam corrumpere. Sic utique sic, si negligatur, a modico fermento non modica saepe massa corrumpitur: nam si minime negligamus quamlibet turpiter [0259C] lapsi in expurgando cujuscunque criminis fermento fortiter insistamus, ab ejus corruptione bonorum nostrorum massam conservare poterimus. Hinc est quod post specialem admonitionem sumpta occasione ad generalem doctrinam assurgit, cum dicit: Expurgate vetus fermentum.

Putas docet nos insistere in expurgando solo modico vel solo magno fermento, et non potius in magno et modico? *Expurgate,* inquit, *vetus fermentum.* Fermentum illud merito dicitur vetus unde animus est infectus, et in infectione corruptus. Recens namque videtur illud fermentum quod adhuc animum pulsat per solum cogitatum. Quod in sola cogitatione est, exterius quasi ad fores pulsat; quod affectum [0259D] jam tenet, interiora occupat et inquinat. Illud itaque repellendum, istud expurgandum. Modus autem expurgationis multiformiter agitur, arguendo, orando, confitendo. De primo habes in psalmo: *Quae dicitis in cordibus vestris, et in cubilibus vestris compungimini [n: (Psal. IV)]*. De secundo et tertio habes in apostolo Jacobo: *Confitemini alterutrum peccata vestra, et orate pro invicem [n: (Jac. V)]*. De quarto est illud Joannis Baptistae: *Facite,* inquit, *dignos fructus poenitentiae [n: (Luc. III)]*. In criminalium expurgatione opus est pro certo confessione et satisfactione. Nam compunctio et oratio quandoque solent ad venialium expurgationem sufficere. Criminalia expurgare oportet ad plenum tam secundum reatum, quam secundum actum. Secundum reatum, ut de praeteritis [0260A] satisfacias, et de reliquo nil tale praesumas. Sed quia venialia nunquam possumus quandiu in hac corruptibili carne vivimus ad purum de vita nostra exstirpare, debemus semper eorum expurgatione insistere, et ad quotidiana puritatis incrementa studia nostra innovare. Ut sitis, inquit, nova conspersio sicut estis azymi. Videtur quidem azyma dici posse tam panis absque fermento, quam nondum fermentata conspersio. Nam idem sonat azyma quod sine fermento. Quid horum itaque debemus intelligere, in eo quod dicit eos azymos esse? Sed si nova jam conspersio fuerant, non oportuit monere ut essent quod erant. In eo ergo quod azymos dicit, quantum videtur, panes absque fermento intelligi voluit. Quid ergo? Nunquid eos hoc monere voluit ut [0260B] desinerent esse panis absque fermento, et fierent nova conspersio? Quis hoc dicat? Nam nec conspersio solet fieri de pane, quin potius panis de conspersione. Intelligitur ergo quod juxta aliquid azymi erant, et item juxta aliquid azymi non erant: juxta id quod absque fermento non erant, novam eos conspersionem fieri volebat. Multi enim sunt azymi secundum fidem, qui non sunt azymi secundum operationem, et multi videntur esse azymi secundum operationem: qui tamen azymi non sunt secundum intentionem, quemadmodum hypocritae. Et sunt qui habent azyma sinceritatis in intentione, qui tamen ad plenum fermento non carent in affectione. Et idcirco absque dubio quandiu mente quidem consentientes legi Dei aliam legem videmus in membris nostris repugnantem legi mentis nostrae, et captivitatem [0260C] in legem peccati; quandiu, inquam, hoc in nobis videmus, procul dubio fermenti purgatione opus habemus, merito dicitur nobis: *Expurgate vetus fermentum, ut sitis nova conspersio sicut estis azymi.* Quod dicit conspersio, non qualiscunque, sed nova, idem valere videtur ac si diceret non fermentata. Nam conspersio injecto etiam fermento non fermentatur sine mora. Postquam ergo fermentata jam fuerit recens esse jam desinit, et novitatem suam amittit. Sicut ergo juxta aliquid jam facti erant quasi panis absque fermento, sic juxta aliquid eos fieri volebat conspersionem absque fermento. Utrobique nolebat eos azyma habere, utrobique sine corruptione esse, et in eo quod jam erant, et in eo [0260D] quod adhuc esse poterant. Videamus nunc quid sit inter panem et conspersionem. Panis, uti jam dictum est, fit de conspersione, non autem conspersio de pane. Conspersio est materia tenera, et mollis, et diversae formae susceptibilis. Panis est res jam formata, et firma, et ad ignem solidata. Panem itaque azymum efficit affectus in bono firmus atque robustus. Novam conspersionem facit recens animi propositum, sed adhuc rude et minus exercitatum. Conspersio inter manus formatur, postea ad ignem excocta solidatur, sicque panis efficitur. Sic utique sic meritorum nostrorum promotio profectuum innovatio ex deliberatione inchoatur, per discretionem moderatur, in dilectione consummatur.

Quando ergo ad augendam animi puritatem novum [0261A] aliquid statuimus, et ejusmodi intentioni cum multa deliberatione insistimus, quid aliud quam fermentum expurgando novam conspersionem facimus? Sed quia non omnes omnia possunt, nec omnibus omnia aeque expediunt, cum mensuram nostram, et bonum agendi modum in quolibet proposito operando addiscimus, et per propriam experientiam ad discretionem erudimur, ita ut omnia cum modestia exsequamur, quid aliud quam coquendos panes formamus? Nam tunc panis quasi ad ignem excoquitur quando propositum bonum per usum quidem in oblectamentum vertitur, et per amorem solidatur. Aliud itaque est boni promotio, atque aliud boni confirmatio. Aliud denique boni inchoatio, et aliud ejusdem consummatio. Istud [0261B] pertinet ad panem, illud ad novam conspersionem. Quia ergo nemo repente fit summus, nec ad omnem boni inchoationem statim in ipso confirmatus, hominibus humanum loquens propter infirmitatem eorum monet Apostolus ut fiant nova conspersio, non panis absque fermento, quamvis absque dubio ad hunc finem tenderet, ut facti nova conspersio de conspersione nova quandoque etiam panes azymi fierent. Nemo siquidem ob aliud conspersionem facit, nisi ut inde panis fiat. Merito ergo monet Apostolus ut id fiant quod interim fieri poterant, et ex eo ipso innuit ad quem finem tendere debeant, id est, ut tandem aliquando ex toto azymi fiant, et veri boni consummationem confirmationemque proficiant. Ecce jam habes cur monentur fieri nova conspersio, [0261C] non panis absque fermento. Sed illud est mirum, nec minus investigandum, cur hi qui dicuntur azymi invitantur ad esum agni. Comedere namque non est azymi, conspersionis vero non est comedere vel comedi. Dicto itaque quod azymi erant, injuncto quod nova conspersio fiant, quae consequentia, quaeso, est ut consequenter adjungat: *Etenim pascha nostrum immolatus est Christus; itaque epulemur [n: (I Cor. V.)]*

## *Expurgate vetus fermentum ut homo efficiatur nova conspersio.* (cont.)

Scimus quidem in lege praeceptum ut quando agnum immolarent, paschaque celebrarent, alium panem quam azymum omnino non comederent. Si ergo dixisset Apostolus eos quidem non azymos esse, sed azyma habere, et ut abundantius adhuc haberent invitaret, consequens satis videretur ut adjungeret: [0261D] Etenim pascha nostrum immolatus est Christus; itaque epulemur. Quod de illo historialiter intelligimus, de isto spiritualiter intelligere debemus. Nam quidquid de illo dicitur, propter istum dictum videtur. Quod ibi dicitur de fermento corporali, hic intelligitur de fermento spirituali. Qui ergo dicuntur non azyma habere, sed esse, mirum qua ratione invitantur azyma vel agnum comedere. Sed qui vim apostolicae sententiae plenius intelligere voluerit, altius ista eum perscrutari oportebit. Geminum sane pascha oportet nos celebrare, geminum absque dubio transitum facere. Pascha siquidem, ut saepe audivimus, interpretatur *transitus.* Transeundumque primo de injustitia ad justitiam, secundo [0262A] de miseria ad gloriam. Bonus transitus transire de iniquitate ad bonitatem, bonus nihilominus transire de miseria ad beatitudinem. Utrumque debemus celebriter agere; de utroque intime gaudere. Sed quantum ad primum in re, quantum ad secundum in spe. Primam itaque celebritatem debemus nos ipsi cum ejus adjutorio facere, secundam de solo ejus munere exspectare. In ista oportet nos agnum in esum sumere, in illa nosmetipsos in ejus edulium idoneos exhibere. In ista ergo oportet nos azyma habere, azyma comedere, in illa nos oportet azyma esse, et in esum Agni cedere. Nec mireris quod audis, quia oportet nos Agno cibari, et Agni cibum fieri, cum similiter legas (si recolis): *Quia Christum induimus, qui tamen Christi indumentum [0262B] sumus [n: (Rom. XIII)]*. Et de utroque Scripturarum testimonia habemus. Oportet itaque nos interim azymos fieri, et ab omni vetustatis fermento purgari si volumus in futura illa celebritate digni et acceptabiles inveniri. Sed si volumus azymi esse, oportet nos azyma comedere. Sed nunquid, inquis, si panem azymum comedimus, idcirco panis erimus? Novimus certe panem qui comedenti solet incorporari, non autem comedentem incorporare sibi. Novimus panem qui solet carnem nutrire, carnem impinguescere, et robustiorem reddere. Quis est iste panis qui quod carnis est facit a seipso deficere, et comedentem in sui similitudinem transire? Sed, ne super hoc mireris amplius, audi qualem tibi panem, quale tibi azyma ad comedendum proponimus. [0262C] *Ego sum panis vivus qui de coelo descendi [n: (Joan. VI)]*. Procul dubio si hunc panem comederis non ipse in te, sed tu in illum mutaberis [n: (lib. VII Confessionum D. August., cap. 10)]. Si mihi non vis credere, audi illum cui non audeas contradicere: Cibus sum grandium; cresce, et manducabis me. Nec tu me mutabis in te sicut cibum carnis tuae, sed tu mutaberis in me. Sed forte adhuc quaeris evidentius tibi ostendi quonam modo id possit fieri. Si ergo veritate frueris, et tali cibo delectaris, putas quia veritatem esuriendo et fruendo veritatem in falsitatem mutare possis? Si Christum in tuum cibum assumis, melius tibi est ut te faciat de mendace veracem, quam tu illum de verace mendacem. Procul dubio Christus summa veritas est, procul dubio Christus summa puritas [0262D] est, azyma veritatis facit de mendace veracem, azyma sinceritatis facit de immundo mundicordem. Cum in veritate et sinceritate confirmati fueritis, procul dubio azymi eritis, et digni ut in Agni cibum assumi debeatis. Sed cum ille cedit in cibum tuum et cum te assumit in cibum suum, utrobique non ille in te, sed tu mutaris in illum. In prima mutatione facit te similem sibi in justitia, in secunda facit te similem sibi in gloria. In prima, ut dictum est, facit de mendace veracem, et de immundo mundicordem; in secunda de mortali immortalem, et de corruptibili incorruptibilem, quando configurabit corpus humilitatis nostrae corpori claritatis suae: *Oportet enim,* teste Apostolo, *corruptibile hoc [0263A] induere incorruptionem, et mortale hoc induere immortalitatem [n: (II Cor. XV)]*. Si volumus itaque illi in gloria similes fore, oportet nos azymos esse; et si azymi fieri volumus, oportet ut azyma sinceritatis et veritatis comedamus.

Non autem sufficit hujusmodi azyma haberi, et quid sinceritatis sit, vel quid verum constet per intelligentiam capere et memoriter tenere, nisi addamus ut etiam comedamus, et operando quidem velut masticando studeamus in affectum nostrum transfigere, et intima nostra ejusmodi suavitate et satietate replere. Vides certe quia aliud est azyma habere, et aliud est azyma comedere, aliud denique azyma esse. Si igitur azymi esse non possumus nisi designatum azyma comedamus, quid mirum si eos [0263B] qui jam azymi ex parte erant, et ex parte non erant, et mediante nova conspersione ex toto azymos fieri volebat; quid, inquam, mirum si eos ad azyma comedendum invitabat? Principaliter autem eos invitat ad esum Agni sine cujus gratia perseverare non poterant in eo quod jam erant azymi, vel in eo quod adhuc azyma erant, nec nova conspersio, nec ex ea azymi fieri. Nunc illud, obsecro, attende, quam sit consequens, quamve conveniens, ut qui de seipso fecit tibi cibum tuum, tu illi de te ipso facias cibum suum. Ad mensam divitis sedisti, attende quae tibi apposita sunt, et vide quia te oportet talia praeparare. Vult Apostolus: *Nos fieri nova conspersio [n: (I Cor. V)]*, et de conspersione panis absque fermento, et merito. Etenim pascha nostrum immolatus est [0263C] Christus. Efficiamur itaque nova conspersio, ut inveniat Christus in nobis unde possint sibi epulae fieri. Etenim pascha nostrum immolatus est Christus, ut inveniamus in illo quod possimus epulari. Ex eo autem quod immolatus est Christus utrumque efficitur, ut id quod monet Apostolus et merito facere debeamus, vel etiam perficere valeamus. Ex agni enim immolatione et comestione (si tamen eum in azymis sinceritatis et veritatis comedamus) gratiam accipimus, ut monita Apostoli implere possimus. Agnum itaque cum azymis comedat, qui nova conspersio, qui purus ab omni fermento esse desiderat, qui se in Christi esum aptum et idoneum parat. Ecce jam accepisti cur illi qui dicuntur azyma, cur illi qui monentur nova conspersio fieri, praecipiuntur [0263D] Agnum in azymis epulari. Sed restat adhuc illud quaerere quod ultimo loco posuimus. Cum enim Salomon dicat: *Palpebrae praecedant gressus tuos [n: (Prov. IV)]*, et prius sit prospicere quam pergere, agnoscere quam facere: cur azyma veritatis ab Apostolo postponitur in admonendo, si prius esse oportet in comedendo? Sed ut ad hunc quaestionis locum commodius accedamus, prius quae praemittuntur diligenter inspiciamus. Docet itaque Apostolus quomodo Agnum edere liceat, et quomodo eum comedere omnino non liceat. Non licet eum comedere in fermento malitiae et nequitiae. Sed sicut consequenter auditis in azymis sinceritatis et veritatis.

Hinc animadvertere licet quid sit inter pascha [0264A] Judaeorum et pascha Christianorum. Illic certe interdicitur fermentum corporale, hic vero fermentum spirituale. Ibi indicitur azymus panis, hic autem azyma sinceritatis et veritatis. Et merito quidem, ibi namque immolatur agnus legalis, sed animalis; hic vero agnus spiritualis et supercoelestis. Ibi animal brutum, hic homo Deus Dei Verbum. Utriusque immolatio dat transire de servitute ad libertatem, sed illius de corporali ad corporalem, istius de spirituali ad spiritualem. Illa immolatio dat transire de Aegypto in desertum; ista dat redire de mundo in paradisum. Illa denique dat transire de servitute Pharaonis in regnum terrenum; ista transmittit de servitute diaboli in regnum coelorum. Ex his intelligi datur quam incomparabiliter sit major, quam [0264B] inaestimabiliter sit dignior solemnitas ista quam illa; nostrum denique quam Judaeorum pascha: *Etenim pascha nostrum immolatus est Christus. Itaque,* ait, *epulemur [n: (I Cor. V)]*. Audistis quis sit fructus immolationis. Vultis adhuc audire quis sit fructus epulationis? *Nisi manducaveritis carnem Filii hominis et biberitis ejus sanguinem, non habebitis vitam in vobis [n: (Joan. VI)]*. Sed, ne de qualicunque vita dictum putetur, audiamus adhuc quid super eodem dicatur: *Qui manducat meam carnem, et bibit sanguinem meum, habet vitam aeternam [n: (ibid.)]*. Ecce quem fructum ex esu ipsius invenit, non omnis quidem, sed qui digne accedit: *Alioquin qui manducat et bibit indigne, judicium sibi manducat et bibit [n: (ibid.)]*. Epulemur itaque, sed non indigne. Hoc est quod [0264C] Apostolus docere te voluit cum subjungit: Non in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis. Comedere in fermento malitiae et nequitiae, procul dubio est comedere indigne. Ut autem dignus efficiaris, comede in azymis sinceritatis et veritatis. Ecce duo prohibentur, duo praecipiuntur. Ecce habes duo contra duo, azyma sinceritatis contra fermentum malitiae, azyma veritatis contra fermentum nequitiae. Videtur autem omnis in hominibus spiritualis corruptio, vel ex concupiscentia carnis, vel ex ignorantia mentis oriri, et omne genus spiritualis fermenti sub istis duobus comprehendi. Nomine vero malitiae et nequitiae non dicitur Apostolus omne genus fermenti comprehendisse. Non enim omnis concupiscentia pertinet ad [0264D] malitiam, sicut nec omnis ignorantia deputatur ad nequitiam. Aliud est concupiscentiam sentire, atque aliud concupiscentiae consentire. Infirmitati deputatur quod contra voluntatem concupiscentiam sentimus, malitiae quod concupiscentiae ex deliberatione consentimus. Malitia namque est ex proposito et deliberatione malo cognito prono animo consentire. Quid igitur aliud est malitia quam concupiscentia effrenata? Nam concupiscentia alia frenata, alia effrenata. Illa venialis, ista damnabilis. Utraque tamen inficit, utraque corrumpit, et utraque ex eo ipso ad fermentum se pertinere ostendit. Sic utique ignorantia alia venialis, alia autem damnabilis. Venialis quidem [0265A] quae ex infirmitate descendit, damnabilis quae ex malitia surgit. Illa mentem obnubilat, nam ista excaecat. Malitia namque solet adeo saepe hominem excaecare, ut eum non sinat modo de proximo, quandoque etiam nec de Deo in simplicitate et bonitate sentire. Malitia itaque gignit et nutrit vitium, quod Apostolus hoc loco nequitiam nominat, eo quod in suo judicio veritatis et bonitatis regulam servare jam nequeat.

## *Expurgate vetus fermentum ut homo efficiatur nova conspersio.* (cont.)

Non te moveat si hoc nomen invenias positum sub alia acceptione: nam verborum inopia cogit significationem dictionum modo extendere, modo restringere, vel alio quocunque modo variare. Sed debemus semper in hujusmodi ex circumstantia litterae sensum auctoris perpendere et assignare. Si ergo sensum Apostoli sequi volumus, sic, ni fallor, interpretari [0265B] debemus, ut quemadmodum ex opposito malitia sinceritati, sic et nequitia respondeat veritati. Nequitiae proprium est semper sinistra suspicari, omnia sinistre interpretari, derogationi et detractioni deservire, divina judicia reprehendere, in fide haesitare et in Dei flagellis murmurare. Sicut ergo sub nomine malitiae non intelligitur qualiscunque concupiscentia, sed effrenata, sic sub nomine nequitiae non intelligitur qualiscunque ignorantia, sed malitiosa. Itaque, si diceretur non in fermento concupiscentiae et ignorantiae, ubi ponitur non in fermento malitiae et nequitiae, videretur Apostolus aliquid perfectius praecepisse, et ei quod subjungit in azymis sinceritatis et veritatis, quasi ex opposito [0265C] plenius respondere. Sed voluit Apostolus, ut jam diximus, docere quomodo ad esum Agni accedere liceat, vel quomodo accedere non liceat. Veniale autem est cum veniali concupiscentia et veniali ignorantia accedere. Damnabile vero cum damnabili concupiscentia, vel damnabili ignorantia appropinquare. Pertinet autem ad malitiam sola damnabilis concupiscentia, ad nequitiam vero sola damnabilis ignorantia. Merito ergo Apostolus noluit dicere [0266A] non in fermento concupiscentiae et ignorantiae, sed temperantius aliquid, non in fermento malitiae et nequitiae, ne videretur omnem hominem ab esu Agni arcere. Quis enim fermentum concupiscentiae et ignorantiae in hac vita ad plenum purgare sufficiat, ubi caro concupiscit adversus spiritum quandiu quid oremus quemadmodum oportet nescimus. Attende ergo quam discrete, quam consulte Apostolus illud praecipere noluit quod supra humanam virtutem fuit: solum illud homini injungit quod homini possibile cognovit. Dicit ergo: *Non in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis.* Quaeramus nunc quae sit ista conversio ordinis, ut prius ponat azyma sinceritatis quam veritatis, cum semper prior sit fides recta quam bona operatio. [0266B] Impossibile est enim sine fide placere Deo. Sed constat quia fides est certitudo quaedam supra opinionem et infra scientiam constituta. Alia est itaque illa cognitio veritatis quae est per fidem solam, et alia est illa quae est per veritatis intelligentiam. Utraque per prophetam designatur, cum dicitur: *Si non credideritis non intelligetis [n: (Isa. VII)]*. Sed illa quae est in fide sola, solet praecedere semper opera bona. Illa vero quae per intelligentiam est, bona opera sequitur, quia bene operando ad veritatem illuminamur. Hinc est illud Sapientis: *Fili, concupisti sapientiam, serva mandata, et praebebit illam tibi Deus [n: (Eccli. VII)]*. Hoc ipsum in semetipso per experientiam dicit qui dixit: *A mandatis [0266C] tuis intellexi [n: (Psal. CXVIII)]*. Ad illam itaque veritatis cognitionem quae per intelligentiam est Apostolus nos vocat, cum nos ad epulas sinceritatis et veritatis invitat. Non nobis ergo debet sufficere fidei nostrae sacramenta veraciter et firmiter credere, nisi satagamus in quantum possumus etiam per intelligentiam capere. Ex azymis sinceritatis satiemus affectum nostrum, ex azymis veritatis reficiamus intellectum nostrum.

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## *What animals are called clean and unclean.*

[0255A]

You ask why, since in the first creation all things are said to be good, of those to be brought into the ark some are called clean, but others unclean — since these, by the very fact that they are unclean, do not seem to be good. But in the consideration of things there is one judgment according to the first condition, another according to human custom, and yet another according to the divine law. According to the first condition all are judged good or clean; according to human custom some appear clean, others unclean. But from among the customarily clean, a certain divine sanction has made exception and decrees them unclean. The first judgment is according to the definition of reason, the second according to the experience of sensuality, the third according to the decree of the divine sanction. [0255B] Reason judges according to the nature and property [0256A] implanted in things. Sensuality [judges] according to its own affection, and to the difference of its pleasure or its horror. The divine sanction [judges] according to some likeness, for the sake of signification. According to the judgment of reason, nothing is unclean but sin. Sensuality reckons unclean whatever the sense of the flesh shrinks from or is nauseated by. When the divine sanction decrees unclean something that is naturally clean, it does so for the grace of signification, and thereby intends something truly unclean to be blotted out from the morals of men. Many things, therefore, which according to custom or some institution are reckoned unclean, according to the reason of their own property are judged clean and good.

## *Who is said to be a soul, and what it is to be purged of the old leaven.*

[0256B]You ask how those are called *azymi* by the Apostle who [0257A] nevertheless are commanded by the same [Apostle] to purge out the old leaven. For what *azyma* [is] among the Greeks, that same thing our word "leaven" (*fermentum*) expresses among us; but *azyma* [means] the same as "without leaven." If therefore they are not without leaven, how can they be called *azymi*? Or if they lack all leaven, how are they able to purge out what they do not have at all? *Purge out,* he says, *the old leaven, that ye may be a new lump, even as ye are azymi [n: (I Cor. V)]*. In these words of the Apostle, if you consider well, you will find — so it seems to me — not one question only, but several. But while you propose one alone, in that very act you signify that you have no doubt about the others. Gladly, therefore, will I try to resolve your doubt, provided that afterward you too resolve my doubt — and not one only, but a twofold one — so that I may receive the talent entrusted [0257B] back with interest. Behold, we confess that the same [persons], in the same respect, cannot both be *azymi* and have leaven; yet the same [persons], in one respect and another, can both be *azymi* and not lack leaven. There are those who think nothing wickedly of God, and are purged from every leaven of wickedness of that kind, but by living badly have not yet deserved to be purged of the leaven of malice. According to the rule of goodness they think true things of God, but according to the rule of goodness they will not live rightly. Such men lack the leaven of wickedness, but do not yet lack the leaven of malice: *Think,* says the Scripture, *of the Lord in goodness [n: (Sap. I)]*. See the Jews, how wickedly they think of Christ. See the gentiles, that they cannot think true things of God: both, therefore, are full of the leaven of wickedness. See [0257C] any heretic: in respect of something he thinks well of God, in respect of something he is now unable to think well of God. From the leaven of wickedness, therefore, he has not yet deserved to be fully purged. It is wickedness when one is now unable to perceive what he ought. It is wickedness when malice so inebriates the mind, and so far blinds it, that it can no longer perceive concerning God or neighbor according to what the rule of truth dictates. Attend now to Christians, and you will see how many there are who in all things believe truly, but in all things do not live sincerely. They have the *azyma* of truth, but they have not the *azyma* of sincerity. They are *azymi* according to faith, but they are not *azymi* according to work. Rightly, therefore, is it said to those who are of this kind: *Purge out the old leaven, that [0257D] ye may be a new lump, even as ye are azymi,* so that they who are now *azymi* by faith may with all zeal purge out whatever of impurity they have in work. Behold, now you have heard what you yourself asked. Hear now yourself what I desire to be expounded to me. Surely a new lump, unless it be first baked, cannot be eaten; but bread without leaven can be eaten. Why then are they not invited by the Apostle to that which is proved to be better and more perfect? Why are they not invited to be bread without leaven rather than a new lump? Behold my doubt; hear also another. What is unleavened bread (*panis azymus*) but food? If therefore they were *azymi*, are they not also to be taken as food? But they are also commanded to feast upon *azyma*. Are the same [persons] both to be feasted upon and about to feast? Are the same [persons] both the banquet [0258A] and the guests, the feasters and the feast? If they themselves are *azymi*, if they are about to feast upon *azyma*, are they not to be devoured by their very selves? These two little questions I require for the debt owed at interest; a third, gratis. For according to the abundance of your generosity you ought to answer even one of them gratis. Since true faith is wont always to be — or ought to be — prior to sincere works, why are they commanded to feast first upon the *azyma* of sincerity, not upon the *azyma* of truth?

## *Purge out the old leaven, that a man may be made a new lump.*

I confess, I can no longer bear with an even mind the importunity of your exaction, who compel me to resolve not only the questions proposed to me by you, but also those proposed to you by me. But if we wish to explain them fully, [0258B] it will be necessary to expound that whole apostolic lesson of the paschal solemnity: *Purge out the old leaven, that ye may be a new lump, even as ye are azymi.* That we may be able more fully to understand this passage of the Apostle, there is need, as it seems to me, of a manifold inquiry: first, what leaven is, what "a little leaven" is, what "old leaven" is, what the manner of purging is, what *azyma* is, what "a new lump" is, and what the difference between bread and lump is; and lastly — as I have already said above — why we are admonished by the Apostle to be made a new lump, and not rather bread without leaven. What bodily leaven is, and of what efficacy it is, we know; and by that very thing we weigh what we ought to think of spiritual leaven. Spiritual leaven, then, seems to be that which corrupts [0258C] the integrity of a spiritual and rational substance. Spiritual leaven, therefore, we say to be every sin that corrupts it, whether in respect of sense or in respect of affection. In respect of sense it is corrupted by falsity; in respect of affection, by impurity. So long, then, as we can truly say — for if we say that we have no sin, we deceive ourselves, and the truth is not in us — rightly is it said to us, and deservedly ought it to be said: *Purge out the old leaven.* But if every sin is deservedly called leaven, it follows that by "a little leaven" is understood venial sin, which is both easily committed and easily remitted. And I say "a little," not that it is to be lightly esteemed, [0258D] but that it is little in comparison with criminal sins. But you say, perhaps: If, according to the Apostle, a little leaven can corrupt the whole mass of merits, we cannot understand by "a little leaven" anything but something criminal. And indeed that, you say, against which the Apostle disputed in what precedes — although a great sin — was nevertheless, according to the same [Apostle], a little leaven; otherwise, to what end does he consequently add: *Know ye not that a little leaven corrupteth the whole mass? [n: (I Cor. V.)]* So perhaps it seems to you. What then? Did he who had his father's wife contract but a little of leaven? If a little leaven works a little corruption, and much leaven a great corruption, shall we say that he was corrupted but a little, [0259A] and not much, who committed such an outrage? I rather understand it to have been said by the Apostle — that a little leaven corrupteth the whole mass — so that those who heard might understand how great a corruption so great and so abominable an outrage brought in, [and] with how great zeal and haste it behoved to be purged out, since even a little leaven is wont to corrupt the whole mass. If, according to the apostle John, *Every sin is iniquity [n: (I Joan. III)]*, what will criminal sin be but a great iniquity? We shall say, then, that a great iniquity is a little corruption; for this seems to follow, if a little leaven be called criminal sin. But how, you say, can venial sin corrupt the whole mass, according to the Apostle? [0259B] Hear what another Scripture says, and from it weigh how this ought to be understood: *He that neglecteth small things falleth away little by little [n: (Eccli. XIX)]*. And we know that from a little spark a fire blazes up. We often see, while the head of the household sleeps, how great [a fire] blazes up from a little one, and in a single night or hour consumes the whole substance of the possessor — and sometimes even the dweller himself together with his dwelling. So indeed concupiscence, little in the beginning of temptation, if it be despised, begins little by little to grow, and by degrees to soften the powers of the mind, and, its strength exhausted, to drive on to crime, and after this manner to corrupt the mass of our merits. So indeed, so — if it be neglected — from a little leaven no little mass is often corrupted; for if we do not in the least neglect [it], though however basely [0259C] fallen, [but] strongly press on in purging out the leaven of whatever crime, we shall be able to preserve the mass of our goods from its corruption. Hence it is that, after his special admonition, taking occasion, he rises to general doctrine, when he says: *Purge out the old leaven.*

Do you suppose he teaches us to press on in purging out the little leaven alone, or the great alone, and not rather both the great and the little? *Purge out,* he says, *the old leaven.* That leaven is deservedly called "old" whereby the soul is infected and, in the infection, corrupted. For that leaven seems recent which as yet strikes the soul only through thought. What is in thought alone strikes, as it were, outwardly at the doors; what already holds the affection [0259D] occupies and defiles the inward parts. The one, then, is to be repelled; the other, to be purged out. And the manner of purging is carried out in manifold ways: by reproving, by praying, by confessing. Of the first you have it in the psalm: *The things which ye say in your hearts, be ye pricked with compunction upon your beds [n: (Psal. IV)]*. Of the second and third you have it in the apostle James: *Confess your sins one to another, and pray for one another [n: (Jac. V)]*. Of the fourth there is that saying of John the Baptist: *Bring forth,* he says, *fruits worthy of penance [n: (Luc. III)]*. In the purging of criminal [sins] there is need, assuredly, of confession and satisfaction; for compunction and prayer are sometimes wont to suffice for the purging of venial [sins]. Criminal [sins] must be purged out fully, both in respect of guilt and in respect of act. In respect of guilt, that you make satisfaction for things past, [0260A] and for the rest presume nothing of the kind. But because we can never, so long as we live in this corruptible flesh, wholly root out venial [sins] from our life, we ought always to press on in the purging of them, and to renew our zeal toward daily increases of purity. *That ye may be,* he says, *a new lump, even as ye are azymi.* It seems, indeed, that *azyma* can be said both of bread without leaven and of a lump not yet leavened; for *azyma* sounds the same as "without leaven." Which of these, then, ought we to understand in that which he says, that they are *azymi*? But if they were already a new lump, there was no need to admonish that they be what they were. In that, then, which he says [they are] *azymi*, he wished — as it seems — bread without leaven to be understood. What then? Did he wish to admonish them of this, that they should [0260B] cease to be bread without leaven and become a new lump? Who would say this? For neither is a lump wont to be made from bread, but rather bread from a lump. It is understood, then, that in respect of something they were *azymi*, and again in respect of something they were not *azymi*: in respect of that whereby they were not without leaven, he wished them to be made a new lump. For many are *azymi* according to faith who are not *azymi* according to work; and many seem to be *azymi* according to work who nevertheless are not *azymi* according to intention, as hypocrites. And there are those who have the *azyma* of sincerity in intention, who nevertheless do not fully lack leaven in affection. And therefore, without doubt, so long as we, consenting in mind indeed to the law of God, see another law in our members warring against the law of our mind, and [see] captivity [0260C] into the law of sin — so long, I say, as we see this in ourselves, beyond doubt we have need of the purging of leaven, [and] deservedly is it said to us: *Purge out the old leaven, that ye may be a new lump, even as ye are azymi.* That which he says, "a lump" — not any lump whatever, but "new" — seems to be worth as much as if he said "not leavened." For a lump, even when leaven has been cast in, is not leavened without an interval [of time]. After it has already been leavened, then, it ceases to be recent and loses its newness. As, then, in respect of something they had already been made as it were bread without leaven, so in respect of something he wished them to be made a lump without leaven. In both cases he did not wish them to have unleavened bread; in both, to be without corruption — both in that which they already were, and in that [0260D] which they might yet be. Let us now see what there is between bread and lump. Bread, as has already been said, is made from a lump, but not a lump from bread. A lump is a matter tender and soft and capable of receiving diverse form. Bread is a thing already formed, and firm, and solidified by fire. Unleavened bread, then, is made by an affection firm and robust in the good. A new lump is made by the recent purpose of the soul, but as yet rude and little exercised. A lump is formed between the hands, afterward baked by fire and solidified, and thus is made bread. So indeed, so, the promotion of our merits, the renewal of our advances, is begun from deliberation, moderated through discretion, consummated in love.

When, therefore, to increase the soul's purity we determine something new, and press on in an intention of this kind [0261A] with much deliberation, what else do we do, in purging out the leaven, than make a new lump? But because not all can do all things, nor do all things alike profit all, when we learn our measure and the good manner of acting in whatever purpose is to be carried out, and are trained through our own experience unto discretion, so that we accomplish all things with moderation, what else do we do than shape loaves to be baked? For then is the bread as it were baked at the fire, when the good purpose is turned through use into delight, and is solidified through love. It is one thing, then, [to have] the promotion of good, and another [to have] the confirmation of good. It is one thing, in fine, [to have] the beginning of good, and another the consummation of the same. The latter [0261B] pertains to bread, the former to the new lump. Because, then, no one becomes perfect of a sudden, nor is at once confirmed in every beginning of good, the Apostle, speaking to men in human wise on account of their infirmity, admonishes that they be made a new lump, not bread without leaven — although without doubt he tended to this end, that, being made a new lump, from the new lump they might at some time become even *azymi* loaves. For no one makes a lump for any other cause than that from it bread may be made. Deservedly, therefore, does the Apostle admonish that they become that which they could meanwhile become, and by that very thing intimates to what end they ought to tend — that is, that at length, at some time, they may wholly become *azymi*, and advance to the consummation and confirmation of the true good. Behold, now you have why they are admonished to be made a new lump, [0261C] not bread without leaven. But this is a marvel, and no less to be investigated: why they who are called *azymi* are invited to the eating of the lamb. For to eat is not [proper] to *azymus*; but to eat or to be eaten is not [proper] to a lump. When, then, it has been said that they were *azymi*, [and] enjoined that they become a new lump, what consequence, I pray, is there that he should consequently add: *For our pascha hath been sacrificed, even Christ; therefore let us keep the feast [n: (I Cor. V.)]*

## *Purge out the old leaven, that a man may be made a new lump.* (cont.)

We know indeed that it was commanded in the Law that, when they sacrificed the lamb and celebrated the pasch, they should eat no bread at all but unleavened. If, then, the Apostle had said that they were indeed not *azymi* but had *azyma*, and had invited them to have it yet more abundantly, it would seem consequent enough that he should add: [0261D] *For our pascha hath been sacrificed, even Christ; therefore let us keep the feast.* What we understand historically of the one, we ought to understand spiritually of the other; for whatever is said of the one seems said for the sake of the other. What is there said of bodily leaven is here understood of spiritual leaven. Those, then, who are said not to have *azyma* but to be [*azyma*] — it is a marvel by what reason they are invited to eat *azyma* or the lamb. But whoever would more fully understand the force of the apostolic sentence, it will behove him to search these things out more deeply. A twofold pasch, assuredly, it behoves us to celebrate; a twofold passage, without doubt, to make. For *pascha,* as we have often heard, is interpreted "a passing-over." And we must pass first from injustice to justice, secondly [0262A] from misery to glory. A good passage, to pass from iniquity to goodness; a good passage none the less, to pass from misery to blessedness. Both we ought to do solemnly; of both to rejoice inwardly. But as to the first, in the thing; as to the second, in hope. The first solemnity, then, we ought ourselves to make with his help; the second to await from his gift alone. In the one it behoves us to take the lamb for eating; in the other to show ourselves fit as food for him. In the one, then, it behoves us to have *azyma,* to eat *azyma*; in the other, it behoves us to be *azyma,* and to yield to the eating of the Lamb. Nor marvel that you hear it behoves us to be fed upon the Lamb, and to become the Lamb's food, since you likewise read (if you recall): *That we have put on Christ, who nevertheless are Christ's garment [0262B] [n: (Rom. XIII)]*. And of both we have testimonies of the Scriptures. It behoves us, then, meanwhile to become *azymi,* and to be purged from every leaven of oldness, if we wish to be found worthy and acceptable in that future solemnity. But if we wish to be *azymi,* it behoves us to eat *azyma.* But, you say, if we eat unleavened bread, shall we therefore be bread? We know assuredly that bread is wont to be incorporated into him who eats, but not to incorporate the eater into itself. We know bread that is wont to nourish the flesh, to fatten the flesh, and to render it more robust. What is this bread which makes that which is of the flesh fail of itself, and makes the eater pass over into its own likeness? But, that you marvel not the more at this, hear what manner of bread, what manner of *azyma,* we set before you to eat: [0262C] *I am the living bread which came down from heaven [n: (Joan. VI)]*. Beyond doubt, if you eat this bread, not it in you, but you shall be changed into it [n: (lib. VII Confessionum D. August., cap. 10)]. If you will not believe me, hear him whom you dare not contradict: I am the food of the grown; grow, and thou shalt eat me. Nor shalt thou change me into thee, as the food of thy flesh, but thou shalt be changed into me. But perhaps you still ask that it be shown you more evidently in what way this can be done. If, then, you enjoy truth and are delighted with such food, do you suppose that, by hungering for truth and enjoying it, you can change truth into falsity? If you take Christ as your food, it is better for you that he make you truthful out of a liar, than that you make him a liar out of the truthful. Beyond doubt Christ is the highest truth; beyond doubt Christ is the highest purity [0262D]; the *azyma* of truth makes the truthful out of the liar; the *azyma* of sincerity makes the clean of heart out of the unclean. When you have been confirmed in truth and sincerity, beyond doubt you will be *azymi,* and worthy to be taken as food for the Lamb. But when he yields into your food, and when he takes you into his food, in both cases not he into you, but you are changed into him. In the first change he makes you like himself in justice; in the second he makes you like himself in glory. In the first, as has been said, he makes the truthful out of the liar, and the clean of heart out of the unclean; in the second, the immortal out of the mortal, and the incorruptible out of the corruptible, when he shall configure the body of our lowliness to the body of his brightness: *For this corruptible,* the Apostle witnessing, *must [0263A] put on incorruption, and this mortal must put on immortality [n: (II Cor. XV)]*. If, then, we wish to be like him in glory, it behoves us to be *azymi*; and if we wish to become *azymi,* it behoves us to eat the *azyma* of sincerity and of truth.

But it does not suffice to have *azyma* of this kind, and to grasp by understanding and hold in memory what sincerity is or what stands true, unless we add that we also eat [it], and, working — as it were, chewing — study to transfix it into our affection, and to fill our inmost parts with sweetness and satiety of this kind. You see assuredly that it is one thing to have *azyma,* and another to eat *azyma,* and yet another to be *azyma.* If, therefore, we cannot be *azymi* unless we eat the appointed *azyma,* what marvel if he [0263B] wished those who already were in part *azymi,* and in part were not, [to become], through the mediating new lump, wholly *azymi* — what marvel, I say, if he invited them to eat *azyma*? But principally he invites them to the eating of the Lamb, without whose grace they could not persevere in that which they already were, [namely] *azymi,* nor in that which they yet were, [namely] *azyma,* nor [could there be] a new lump, nor from it could *azymi* be made. Now attend, I beseech you, to this — how consequent it is, and how fitting, that he who of himself made your food for you, you should of yourself make his food for him. You have sat at the table of a rich man; attend to what is set before you, and see that it behoves you to prepare such things. The Apostle wishes *us to be made a new lump [n: (I Cor. V)]*, and from the lump bread without leaven — and deservedly. For our pascha hath been sacrificed, [even] [0263C] Christ. Let us, then, be made a new lump, that Christ may find in us whereof a feast may be made for him. For our pascha hath been sacrificed, even Christ, that we may find in him wherewith we may feast. And from this, that Christ hath been sacrificed, both are effected: that we both ought deservedly to do what the Apostle admonishes, and are able also to accomplish it. For from the immolation and eating of the Lamb (if only we eat him in the *azyma* of sincerity and of truth) we receive grace, that we may be able to fulfill the admonitions of the Apostle. Let him, then, eat the Lamb with *azyma* who [would be] a new lump, who desires to be pure of all leaven, who prepares himself apt and fit for the eating of Christ. Behold, now you have received why they who are called *azyma,* why they who are admonished to be made a new lump, are enjoined [0263D] to feast on the Lamb with *azyma.* But it yet remains to inquire that which we set in the last place. For since Solomon says: *Let thine eyelids go before thy steps [n: (Prov. IV)]*, and since it is prior to look forward than to proceed, to recognize than to do — why is the *azyma* of truth set after by the Apostle in admonishing, if it must be prior in eating? But that we may come the more conveniently to this point of the question, let us first diligently inspect what goes before. The Apostle, then, teaches how it is lawful to eat the Lamb, and how it is by no means lawful to eat him. It is not lawful to eat him in the leaven of malice and of wickedness; but, as you consequently hear, in the *azyma* of sincerity and of truth.

Hence it is permitted to observe what there is between the pasch [0264A] of the Jews and the pasch of Christians. There, assuredly, bodily leaven is interdicted; here, however, spiritual leaven. There unleavened bread is enjoined; here, however, the *azyma* of sincerity and of truth. And deservedly indeed: for there is sacrificed the lamb of the Law, but a beast; here, however, the lamb spiritual and supercelestial. There a brute animal; here man, God, the Word of God. The immolation of each gives to pass over from servitude to liberty — but of the one, from bodily [servitude] to bodily [liberty]; of the other, from spiritual to spiritual. The one immolation gives to pass over from Egypt into the desert; the other gives to return from the world into paradise. The one, in fine, gives to pass over from the servitude of Pharaoh into an earthly kingdom; the other transmits from the servitude of the devil into the kingdom of heaven. From these things it is given to understand how incomparably greater, how [0264B] inestimably worthier this solemnity is than that; our pasch, in fine, than the Jews': *For our pascha hath been sacrificed, even Christ. Therefore,* he says, *let us keep the feast [n: (I Cor. V)]*. You have heard what is the fruit of the immolation. Do you wish yet to hear what is the fruit of the feasting? *Unless ye eat the flesh of the Son of man and drink his blood, ye shall not have life in you [n: (Joan. VI)]*. But, lest it be thought said of any life whatever, let us hear yet what is said upon the same: *He that eateth my flesh and drinketh my blood hath life everlasting [n: (ibid.)]*. Behold what fruit he finds from the eating of him — not every one, indeed, but he that approaches worthily: *Otherwise, he that eateth and drinketh unworthily, eateth and drinketh judgment to himself [n: (ibid.)]*. Let us keep the feast, then, but not unworthily. This is what [0264C] the Apostle wished to teach you when he subjoins: Not in the leaven of malice and of wickedness, but in the *azyma* of sincerity and of truth. To eat in the leaven of malice and of wickedness is, beyond doubt, to eat unworthily. But that you may be made worthy, eat in the *azyma* of sincerity and of truth. Behold, two things are forbidden, two are enjoined. Behold, you have two against two: the *azyma* of sincerity against the leaven of malice, the *azyma* of truth against the leaven of wickedness. Now every spiritual corruption in men seems to arise either from concupiscence of the flesh or from ignorance of the mind, and every kind of spiritual leaven [seems] to be comprehended under these two. But by the name of malice and of wickedness the Apostle is not said to have comprehended every kind of leaven; for not all concupiscence pertains to [0264D] malice, just as not all ignorance is imputed to wickedness. It is one thing to feel concupiscence, and another to consent to concupiscence. It is imputed to infirmity that we feel concupiscence against the will; to malice, that we consent to concupiscence out of deliberation. For malice is to consent, out of purpose and deliberation, with a ready mind, to a known evil. What else, then, is malice than unbridled concupiscence? For concupiscence is either bridled or unbridled: the former venial, the latter damnable. Yet each infects, each corrupts, and each by that very thing shows itself to pertain to leaven. So likewise ignorance is either venial or damnable. Venial, indeed, [0265A] that which descends from infirmity; damnable, that which rises from malice. The one beclouds the mind, for the other blinds it. For malice is wont so often to blind a man that it permits him not to think of his neighbor in simplicity and goodness, and sometimes not even of God. Malice, then, begets and nourishes the vice which the Apostle in this place names wickedness (*nequitia*), in that in its own judgment it can no longer (*nequeat*) keep the rule of truth and of goodness.

## *Purge out the old leaven, that a man may be made a new lump.* (cont.)

Let it not disturb you if you find this word set down under another acceptation: for the poverty of words compels [us] now to extend, now to restrict, the signification of expressions, or to vary it in whatever other way. But we ought always, in matters of this kind, from the circumstance of the letter to weigh and assign the sense of the author. If, therefore, we wish to follow the sense of the Apostle, thus, unless I am mistaken, ought we [0265B] to interpret [it]: that, just as by way of opposition malice [answers] to sincerity, so also wickedness may answer to truth. It is proper to wickedness always to suspect the sinister, to interpret all things sinisterly, to be a slave to disparagement and detraction, to reprehend the divine judgments, to hesitate in the faith, and to murmur under the scourges of God. As, therefore, under the name of malice is understood not concupiscence of whatever kind, but the unbridled, so under the name of wickedness is understood not ignorance of whatever kind, but the malicious. And so, if it were said "not in the leaven of concupiscence and of ignorance," where it is put "not in the leaven of malice and of wickedness," the Apostle would seem to have prescribed something more perfect, and to answer, as by way of opposition, more fully [0265C] to that which he subjoins, "in the *azyma* of sincerity and of truth." But the Apostle wished, as we have already said, to teach how it is lawful to approach the eating of the Lamb, or how it is not lawful to approach. Now it is venial to approach with venial concupiscence and venial ignorance; but it is damnable to draw near with damnable concupiscence or damnable ignorance. To malice pertains damnable concupiscence alone; to wickedness, damnable ignorance alone. Deservedly, then, the Apostle would not say [0266A] "not in the leaven of concupiscence and of ignorance," but something more temperate, "not in the leaven of malice and of wickedness," lest he should seem to debar every man from the eating of the Lamb. For who would suffice fully to purge, in this life, the leaven of concupiscence and of ignorance, where the flesh lusteth against the spirit, so long as we know not what we should pray for as we ought? Attend, then, how discreetly, how considerately, the Apostle would not prescribe that which was above human strength: he enjoins upon man that alone which he knew possible for man. He says, then: *Not in the leaven of malice and of wickedness, but in the azyma of sincerity and of truth.* Let us now inquire what this inversion of order is, that he should set the *azyma* of sincerity before that of truth, since right faith is always prior to good working. [0266B] For it is impossible without faith to please God. But it stands [certain] that faith is a certain certitude set above opinion and below knowledge. There is, then, one cognition of truth which is through faith alone, and another which is through the understanding of truth. Each is designated by the prophet, when it is said: *If ye will not believe, ye shall not understand [n: (Isa. VII)]*. But that which is in faith alone is wont always to precede good works; whereas that which is through understanding follows good works, since by working well we are illumined unto truth. Hence is that [saying] of the Wise Man: *Son, thou hast desired wisdom; keep the commandments, and God will give it to thee [n: (Eccli. VII)]*. This same thing, in himself, through experience, does he say who said: *From [0266C] thy commandments I have gotten understanding [n: (Psal. CXVIII)]*. To that cognition of truth, then, which is through understanding, the Apostle calls us, when he invites us to the feast of sincerity and of truth. It ought not, therefore, to suffice us to believe truly and firmly the sacraments of our faith, unless we are busy, as far as we can, to grasp [them] also through understanding. From the *azyma* of sincerity let us satisfy our affection; from the *azyma* of truth let us refresh our intellect.

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Epistolae et miscellanea

source_edition: Migne, Patrologia Latina, vol. 196, coll. 1225A–1230C

source_text:
## EPISTOLA PRIMA. [n: ( Epist S. Thomae Cantuar. edit. GILES. t. II, p. 200.)] ERNISII ABBATIS ET R. PRIORIS S. VICTORIS PARIS. AD ROBERTUM HEREFORDIENSEM.

[1225A]

ROBERTO Herefordiensi episcopo, ERNISIUS abbas, et R. prior Sancti Victoris Parisiensis.

Magnam de promotione vestra concepit Ecclesia nostra laetitiam, et spe non modica hilarati sunt auditores vestri, tum universi scholares animati ad amorem litterarum, et cultum virtutum, vestri laboris et successus exemplo. Nos autem idcirco gavisi sumus quia vos prae caeteris amabamus et Ecclesiam Anglorum, quam praeter charitatem, quam habemus ad omnes Ecclesias, quadam speciali affectione, [1225B] natura suadente, diligimus, vestra confidebamus eruditione proficere, et religione provocari ad divinae legis cultum, et contra adversa roborari vestrae praedicationis officio, et virtutis exemplo. Nunc autem supra modum dolemus, quod neque desideria nostra de vobis impleta sunt, nec preces nostras pro vobis Dominus exaudivit. Et utinam essent aures vestrae ad ora scholarium et religiosorum suspiria audiretis, ut sic erigeretur spiritus vester, qui divitiarum pondere dicitur opprimi, et amore episcopandi, et deliciarum affluentia infirmari. Nam, ut aiunt illi, confirmaverunt vos divitiae, quas in schola et frequenti verborum commercio consuevistis canigenas appellare. Speciosum tunc depingebatis episcoporum verbo, quem ex voto nostro doctrina nunc [1225C] exprimeretis et vita. Nunquid tunc fungebamini vice cotis, . . . . . . . . . . . . . . . *acutum*
*Reddere quae ferrum valet, exsors ipsa secandi?*
[n: (HORAT. Ars. poet. V, 304.)] Mirum est si non tinniunt aures vestrae a confabulatione scholarium, detractione aemulorum, et amicorum querelis. Adversus patrem vestrum et consecratorem, eumdemque pro justitia, et libertate Ecclesiae exsulantem, nuper appellastis cum aliis, qui subversionem justitiae quaerunt et suam eversionem, et ponendo cum impiis portionem, unde vehementer dolemus, famam vestram plurimum denigrastis. Nunquid enim litteras appellatorias non vidistis, [1225D] quas episcopi ad archiepiscopum suum transmiserunt? Certe si non vidistis, stultum fuit, ut pace vestra veritatem loquatur charitas, non examinatum [1226A] de re tanta, et quae ad Ecclesiam Romanam perferenda est, signare testimonium. Si autem vidistis eas, qua conscientia, qua fronte, ausi fuistis asserere, et ut scribitis, cum omni fiducia praedicare, quod falsum esse novit, non modo vicinia tota, sed fere Latinus orbis? Praedicatis enim, quem sic scribitis, et ut de vestra potissimum utatur auctoritate, signatis scripturam cum episcopo Londoniensi, quod rex vester, etsi interdum ut homo deliquerit, omnes excessus suos corrigere paratus est, et in omnibus obtemperare justitiae, et si non credatur ei, etiam satisdationem offert, et adjicitis: *Quoniam diligit corripientes se, et increpantes libenter auscultat.* Sed qui hoc verum esse putat, quid credet esse falsum? Noti sunt enim mores hominis, [1226B] ut vos talia praedicantes oporteat quaerere peregrinum, sed extra Latinum orbem. Vos autem qui justitiam ejus astruitis, quam innocentiam allegatis in ejectione mulierum, et parvulorum innocentium proscriptione? Sed haec, et his similia Dominus judicabit, et facientem, et consentientes pari poena percellet. Cogitate interim quam sententiam tunc accepturi sint episcopi, qui modo tantis patrocinantur injuriis. Haec sincera charitate, dulcissime Pater, scripsimus vobis, ut memineritis doctrinae vestrae, officii vestri, desiderii nostri, et divini judicii, ut redimatis famam vestram, et Ecclesiam, quae in manibus vestris collabitur, studeatis erigere. Vestri fuimus, sumus vestri, et Deo propitio, semper erimus prompti ad honorem et obsequium [1226C] vestrum.

## EPISTOLA II. PRIORIS S. VICTORIS PARIS. ET R. ABBATIS S. AUGUSTINI AD ALEXANDRUM PAPAM.[n: ( Ibid. )]

ALEXANDRO papae, prior Sancti Victoris et R . . . abbas quondam S. Augustini.

Sanctis viris, etc.-- *Vide in Alexandro* III.

## EPISTOLA III. WILLELMI PRIORIS URSICAMPI AD RICHARDUM PRIOREM S. VICTORIS. *Petit aliquod ex ejus opusculis describendum.* [n: (MARTENE, Ampl. Collect., VI, 235.)]

Dilecto suo domno RICHARDO, priori de S. Victore, frater Willelmus, dictus prior Ursicampi, salutem in [1226D] Domino.

Libellum vestrum quem remitti vobis mandastis [1227A] ego ipse reportavi in quadragesima; sed quoniam tunc non eratis apud S. Victorem, fratri Hugoni hospitali vestro illum commendavi, insinuans ei ut vobis illum redderet. Rogamus autem ut aliquod opusculum vestrum nobis mittatis quod nondum habuimus, scilicet *de somnio Nabuchodonosor,* vel *illumina faciem tuam super servum tuum.* Nam et hoc scribere incoeperamus, sed in exemplari vestro imperfectum reperimus. Vale.

## EPISTOLA IV. G. PRESBYTERI ANILCURTENSIS AD RICHARDUM PRIOREM S. VICTORIS. *Petit ab eo Passionem sive lectiones novem de S. Victore, inserendas in Breviario.* [n: (MARTENE, ibid. )]

[1227B]

G. Dei gratia Anilcurtensis Ecclesiae presbyter, dilecto fratri suo R. venerabili priori Ecclesiae S. Victoris Parisiensis, salutem.

Mandamus atque rogamus dilectionem vestram quatenus passionem B. Victoris, quae apud nos non invenitur, vel novem lectiones de ipsa passione transcriptas per praesentium latorem nobis mittatis. Scribimus enim quemdam librum, quem Breviarium vocant, cui eas inserere dignum duximus. Vale.

## EPISTOLA V. G. AD RICHARDUM PRIOREM S. VICTORIS. *Cupit rescire quid cum rege et abbate S. Germani egerit pro suo negotio.* [n: (MARTENE, ibid., col. 237.)]

[1227C]

Charissimo suo RICHARDO venerando priori S. Victoris, humilis frater G., salutem eamdem quam sibi.

Si iter prosperum a nobis ad propria habuistis, si gratiam in conspectu regis invenistis, si recte ac prospere apud domnum abbatem, si abbatem S. Germani super negotio nostro convenistis, per praesentium latorem nobis significare non gravetur dilectio vestra. Salutate nobis domnum abbatem, qui humilitatem nostram non solum ad obsequendum, sed ad obediendum in quibus sibi placuerit promptam inveniet. Salutate nobis domnum Rogerum abbatem Augensem, charissimum nostrum.

## EPISTOLA VI. [n: (G. PRIORIS ECCLESIAE S. ALBANI AD R. DE S. VICTORE.DUCHESNE, Scrip. franc., IV, 747. sequentes ex eodem fonte prodeunt.)]

[1227D]

Venerabili domino et amico magistro R. priori de Sancto Victore, suus G. prior Ecclesiae Sancti Albani, salutem et sincerae dilectionis integritatem

Habeo vobis gratias, quantae sunt indicibiles, quod gratiae vestrae fratri meo Math. tam copiosus fructus arrisit, metiorque ex illis impensis quanta vobis debeam latorem praesentium nepotem meum securitate commendare. Precor igitur ut benignitas quae in altero processit, se ad utrumque extendat et geminata charitas me vobis multipliciter [1228A] reddat obligatum; et ut cumulato assurgam gaudio, aliquid mihi voluntatis vestrae dilectio vestra remandet, quo mei experimentum capiatis amoris. Valete.

## EPISTOLA VII. EJUSDEM AD EUMDEM.

Venerabili amico suo et merito honorabili Ric. priori de Sancto Victore, suus G. prior ecclesiae S. Albani, salutem et affectum debitae dilectionis.

Quia fratris mei M. qui in partibus vestris amore scientiae peregrinatur, tam singulari gratia, tam peculiari liberalitatis praerogativa proventum curastis, gratias habeo dilectioni vestrae: nec quid [1228B] amoris et obsequii vobis animus meus promittat, muti facile valebunt apices explicare. Sed utinam eveniat, ut quo vos amplector affectu, operis exsecutio viva voce loquatur! Quomodo enim benignitatem, quam sibi a vobis collatam memoratus Matthaeus praedicat, ab eminentia vestra possem sperare, a qua prorsus nihil merui? Cerno siquidem plane quam amatorium illud Catonis tenaci memoriae prudentia vestra commandaverit: *Si vis amari, ama.* Restat igitur ut, quod tam fertili principio inchoastis, talari supervestire velitis tunica. Mihi autem etsi recompensandi desit effectus, non deerit tamen affectus. Hocque modicum munus non pro munere, sed ad amoris indicium vobis transmitto, vicissim postulans ut scriptorum [1228C] vestrorum mihi rescripto occasione inventa nomina innotescant. Ego autem curabo, ut si exemplaria non desint, scientiae vestrae thesauro Anglia nostra resplendeat.

## EPISTOLA VIII. EJUSDEM AD EUMDEM.

Venerabili fratri et amico R. priori de Sancto Victore, Fr. S. humilis minister Ecclesiae Sancti Albani, salutem et debitum sincerae dilectionis obsequium.

Opuscula magistri Hugonis, quae in partibus nostris undecunque quaesita reperire potuimus, summo studio et exactissima diligentia sicut tantae venerationis scripta collegimus, et ex eis plurima in volumina nonnulla redegimus. Quoniam autem ex memorati [1228D] viri tractatibus aliquot apud vos contineri, quae in partibus cismarinis aut omnino non sunt, aut adhuc in Anglia nostra rarescunt, comperta relatione, didicimus, latori praesentium corum quae penes nos habentur notulas compendiosas tradidimus. De vestra nimirum charitate confisi, quod in opera sibi commissa in oculis vestrae sinceritatis nostro debeat interventu gratiae plenitudinem obtinere. Sanctitatem igitur vestram obnixe rogamus ac petimus, quatenus memorato praesentium latori tractatus magistri Hugonis inspiciendi copiam, ob reverentiam beati Albani et nostrae precis intuitu benigne, si placet, indulgeatis; et ut eos quos [1229A] apud nos non haberi compererit, commodius quomodocunque exscribi faciat, precamur ut ei in praesenti negotio vestri consilii simul et auxilii gratia respectus fraternae charitatis aspiret. Valete.

## EPISTOLA IX. M. AD RICHARDUM.

Domino R. Dei gratia priori Ecclesiae Sancti Victoris, suus M., ad quam potius affectat hilariter ascendere salutem.

Inter ea quae in domo vestra deposui, sunt duo linteamina et duo mantilia quorum usu nunc exstat mihi opus. Quare vestra id benignitas efficiat ut utraque a se invicem discernantur, et alterum linteaminum, quod caelatura caret, cum altero quoquo [1229B] quod recentius est manutergiorum per hunc amicum nostrum fratrem Walterum mihi transmittatur. Reliqua vero simul posita in custodia vestra sicut prius habeantur, donec ego ad vos veniam. Venerabili amico vestro priori Sancti Evurtii, et huic praesentium latori Fratri Waltero gratias habeatis, qui pro veneratione vestra plura mihi parati sunt exhibere quam velim ab eis gratis accipere. Vale perpetuo in Christo Jesu Domino nostro. Ubicunque terrarum existam, vester sum, cupiens vestrae voluntati morem gerere, liberalitatique deservire. Quod res ipsa, Deo annuente, explicabit, si quando tempus futurum nobis obsequendi vobis locum conciliaverit.

## EPISTOLA X. EJUSDEM AD EUMDEM.

[1229C]

Domino R. Dei gratia priori Sancti Victoris, suus M., ad quam veritatis via perducit salutem.

Successus sui aperit indicia quisquis horum innititur gratiae, quorum promeruit amicitias. Quorum enim sibi quisque conciliavit affectus ex meritis, [1230A] eorumdem jure, prout honestati tamen congruit fungitur officiis. Ego itaque non hoc calle in amicitias vestras deductus, qua benignitas in vobis insita mihi praemonstravit accessus, ad gratiam vestram gratis intravi. Dum enim bonitatis vestrae statum recolo, mihi liquido innotescit liberalitatem vestram, prout decet ac expedit, cunctis patere. Quare, ut excellenti vestrae consuetudini morem suum geram, charitatis vestrae magnificentiam convenio, quatenus penes vos locum mihi quempiam placidi affectus piique desiderii patere concedatis. Super amicitia domini Walteri prioris Sancti Evurtii, multimodas grates vobis refero. Si quid vobis placuerit, per hunc nuntium meum amico vestro priori Sancti Albani mandare poteritis. Valete. Si [1230B] qui amicorum vestrorum manent in locis, per quae hic puer iter habebit, precor vestra eum ad eos transmittat, ne injurias ei fieri in via patiantur. Perpetuo valete.

## EPISTOLA XI. G. PRIORIS S. ALBANI AD RICHARDUM.

Venerabili amico, et merito honorabili Ric. priori de Sancto Victore, G. prior ecclesiae Sancti Albani, salutem et debitae dilectionis affectum.

Quia petitiones meas jam pridem curae vestrae delegatas diligenter prosequi studuistis, praesentem caeteris securus adnecto. Precibus igitur meis, ut mos vester permittit, inflectimini, et latorem praesentium fratrem meum M. suscipiat dilectio vestra [1230C] meo intuitu commendatum, et in quo necesse habuerit ei vestrum astipuletur consilium, ut vobis habeam multipliciores gratiarum actiones. Munusculum, quod vobis ex parte mea porrigendum transmisi, dignanter vestra dilectio suscipiat, et potius mittentis affectum quam missi attendite parvitatem. Valete.

english:
## LETTER ONE. [n: ( Epist S. Thomae Cantuar. edit. GILES. t. II, p. 200.)] OF ERNISIUS THE ABBOT AND R. THE PRIOR OF ST VICTOR OF PARIS, TO ROBERT OF HEREFORD.

[1225A]

To ROBERT, bishop of Hereford, ERNISIUS the abbot, and R. the prior of Saint Victor of Paris.

Our Church conceived great joy at your promotion, and your hearers were gladdened with no small hope — indeed all the scholars, roused to the love of letters and the cultivation of virtues by the example of your labor and success. And we rejoiced for this reason: because we loved you above the rest, and the Church of the English — which, beyond the charity we have toward all Churches, we love with a certain special affection, [1225B] nature urging it — we trusted would profit by your learning, and be stirred by your religion to the cultivation of the divine law, and be strengthened against adversities by the office of your preaching and the example of your virtue. But now we grieve beyond measure that neither have our desires concerning you been fulfilled, nor has the Lord heard our prayers for you. And would that your ears were at the mouths of the scholars, and that you might hear the sighs of the religious, that so your spirit might be raised up — which is said to be weighed down by the burden of riches, and to be weakened by the love of holding a bishopric and by the affluence of delights. For, as they say, riches have made you firm — riches which in the school and in the frequent traffic of words you used to call *canigenae*. You then used to paint in word the comely figure of bishops, whom, according to our wish, you would now [1225C] express in doctrine and in life. Were you not then performing the office of a whetstone, . . . . . . . . . . . . . . . *which can render iron*
*sharp, though itself having no share in cutting?*
[n: (HORAT. Ars. poet. V, 304.)] It is a wonder if your ears do not ring from the chatter of scholars, the detraction of rivals, and the complaints of friends. Against your father and consecrator — and him an exile for the justice and liberty of the Church — you lately appealed together with others, who seek the subversion of justice and their own overthrow; and by placing your portion with the impious — whereat we grievously sorrow — you have very greatly blackened your reputation. For did you not see the letters of appeal [1225D] which the bishops sent to their archbishop? Certainly, if you did not see them, it was foolish — that charity may, by your leave, speak the truth — to set your seal, without examination, [1226A] to a testimony in so great a matter, and one that must be carried to the Roman Church. But if you did see them, with what conscience, with what effrontery, did you dare to assert, and — as you write — to proclaim with all confidence, what not only the whole neighborhood, but almost the whole Latin world, knows to be false? For you proclaim — of whom you thus write, and that he may use above all your authority — you sign a writing together with the bishop of London, that your king, even if now and then he has offended as a man, is prepared to correct all his excesses, and to obey justice in all things, and, if he be not believed, even offers a surety; and you add: *For he loves those who rebuke him, and gladly listens to those who chide him.* But he who thinks this to be true, what will he believe to be false? For the man's ways are well known, [1226B] so that you who proclaim such things would have to seek a stranger — but one outside the Latin world. But you who build up his justice, what innocence do you allege in the casting out of women and in the proscription of innocent little ones? But these things, and things like them, the Lord will judge, and will strike both the doer and those who consent with an equal penalty. Consider, meanwhile, what sentence those bishops will then receive, who now lend their patronage to such great injuries. These things, most sweet Father, we have written to you in sincere charity, that you may be mindful of your doctrine, of your office, of our desire, and of the divine judgment; that you may redeem your reputation, and may strive to raise up the Church, which is falling to ruin in your hands. Yours we have been, yours we are, and, God being favorable, we shall always be ready for your honor and [1226C] service.

## LETTER II. OF THE PRIOR OF ST VICTOR OF PARIS AND R. THE ABBOT OF ST AUGUSTINE, TO POPE ALEXANDER.[n: ( Ibid. )]

To ALEXANDER the pope, the prior of Saint Victor and R . . . , formerly abbot of St Augustine.

To holy men, etc.-- *See under Alexander* III.

## LETTER III. OF WILLIAM, PRIOR OF OURSCAMP, TO RICHARD, PRIOR OF ST VICTOR. *He asks that one of his little works be copied out.* [n: (MARTENE, Ampl. Collect., VI, 235.)]

To his beloved lord RICHARD, prior of St Victor, brother William, called prior of Ourscamp, greeting in [1226D] the Lord.

Your little book, which you commanded to be sent back to you, [1227A] I myself brought back in Lent; but since you were then not at St Victor, I entrusted it to brother Hugh, your guest-master, charging him to return it to you. But we ask that you send us some little work of yours which we have not yet had, namely *On the dream of Nebuchadnezzar,* or *Lighten thy face upon thy servant.* For this too we had begun to copy, but we found it unfinished in your exemplar. Farewell.

## LETTER IV. OF G., PRIEST OF ANILCOURT, TO RICHARD, PRIOR OF ST VICTOR. *He asks of him the Passion, or the nine lessons concerning St Victor, to be inserted in a Breviary.* [n: (MARTENE, ibid. )]

[1227B]

G., by the grace of God priest of the Church of Anilcourt, to his beloved brother R., venerable prior of the Church of St Victor of Paris, greeting.

We charge and ask your love that you send us, by the bearer of these presents, the passion of the blessed Victor, which is not found among us, or the nine lessons transcribed from that passion. For we are writing a certain book which they call a Breviary, in which we have thought it fitting to insert them. Farewell.

## LETTER V. OF G. TO RICHARD, PRIOR OF ST VICTOR. *He desires to learn what he has transacted with the king and the abbot of St Germain concerning his affair.* [n: (MARTENE, ibid., col. 237.)]

[1227C]

To his most dear RICHARD, venerable prior of St Victor, the humble brother G., the same greeting as to himself.

If you had a prosperous journey from us to your own place, if you found favor in the sight of the king, if rightly and prosperously with the lord abbot, if you met with the abbot of St Germain concerning our affair, let your love not be burdened to signify it to us by the bearer of these presents. Greet for us the lord abbot, who will find our humility ready not only to serve, but to obey in whatever things shall please him. Greet for us the lord Roger, abbot of Eu, our most dear friend.

## LETTER VI. [n: (G. PRIORIS ECCLESIAE S. ALBANI AD R. DE S. VICTORE.DUCHESNE, Scrip. franc., IV, 747. sequentes ex eodem fonte prodeunt.)]

[1227D]

To his venerable lord and friend, master R., prior of Saint Victor, his own G., prior of the Church of Saint Alban, greeting and the wholeness of sincere love.

I give you thanks — such as are unspeakable — that so copious a fruit of your grace smiled upon my brother Matthew; and from those kindnesses I measure with how great security I ought to commend to you the bearer of these presents, my nephew. I pray, therefore, that the kindness which went forth toward the one may extend itself to both, and that a doubled charity may render me manifoldly [1228A] obligated to you; and that I may rise up with heaped-up joy, let your love send back to me some token of your will, whereby you may take proof of my love. Farewell.

## LETTER VII. OF THE SAME TO THE SAME.

To his venerable friend, and deservedly honorable, Richard, prior of Saint Victor, his own G., prior of the church of St Alban, greeting and the affection of due love.

Because you have provided for the advancement of my brother M., who sojourns in your parts for love of knowledge, with so singular a favor, with so peculiar a prerogative of generosity, I give thanks to your love; nor will mute letters [1228B] easily be able to unfold what of love and service my mind promises to you. But would that it might come to pass that the execution of the deed might speak with living voice the affection with which I embrace you! For how could I hope from your eminence for the kindness which the aforesaid Matthew proclaims was conferred upon him by you — from that eminence of which I have deserved nothing at all? For I see plainly how your prudence has committed to tenacious memory that loving saying of Cato's: *If you wish to be loved, love.* It remains, then, that what you have begun with so fertile a beginning, you may be willing to clothe over with an ankle-length tunic. But as for me, though the means of recompensing be lacking, the affection nevertheless will not be lacking. And this small gift I send to you not for a gift's sake, but as a token of love, asking in return that the titles of your writings [1228C] may become known to me by a reply, should occasion be found. And I will take care that, if copies be not lacking, our England may shine with the treasure of your knowledge.

## LETTER VIII. OF THE SAME TO THE SAME.

To his venerable brother and friend R., prior of Saint Victor, Br. S., humble minister of the Church of Saint Alban, greeting and the due service of sincere love.

The little works of master Hugh, which, sought from every quarter in our parts, we were able to find, we have gathered with the utmost zeal and most exact diligence, as writings of so great veneration, and out of them we have reduced very many into several volumes. But since, by report ascertained, we have learned that some of the treatises of the aforesaid [1228D] man are held among you, which in the lands on this side of the sea either are not at all, or as yet are rare in our England, we have handed to the bearer of these presents brief notes of those things which are in our possession. Trusting, of course, in your charity, that in the works committed to him he ought, in the eyes of your sincerity, to obtain by our intervention the fullness of grace. We therefore earnestly ask and beg your holiness that you would kindly grant to the aforesaid bearer of these presents the opportunity of inspecting the treatises of master Hugh, out of reverence for the blessed Alban and in regard for our prayer, if it please you; and that he may more conveniently, in whatever way, have copied out those which [1229A] he shall find not to be had among us, we pray that the favor of your counsel and likewise of your aid, in the regard of fraternal charity, may breathe upon him in the present business. Farewell.

## LETTER IX. OF M. TO RICHARD.

To the lord R., by the grace of God prior of the Church of Saint Victor, his own M., greeting — to which he rather longs cheerfully to ascend.

Among the things which I deposited in your house are two linen cloths and two hand-towels, of the use of which I now have need. Wherefore let your kindness bring it about that both be distinguished from one another, and that one of the linen cloths, which lacks embroidery, together with whichever [1229B] of the hand-towels is the newer, be sent to me by this our friend, brother Walter. But let the rest, placed together, be kept in your custody as before, until I come to you. Give thanks to your venerable friend the prior of Saint Evurtius, and to this bearer of these presents, brother Walter, who out of veneration for you are ready to show me more things than I would wish to receive from them for nothing. Farewell forever in Christ Jesus our Lord. Wherever on earth I may be, I am yours, desiring to comply with your will and to serve your generosity. Which the matter itself, God granting, will unfold, if ever the time to come shall afford us occasion of serving you.

## LETTER X. OF THE SAME TO THE SAME.

[1229C]

To the lord R., by the grace of God prior of Saint Victor, his own M., greeting — to which the way of truth leads.

Whoever leans upon the grace of those whose friendships he has earned discloses the tokens of his own success. For whosesoever affections each has won for himself by merits, by the right of those same [1230A] he discharges their offices, so far, however, as accords with honesty. And so I, brought into your friendship not by this track — but by that whereby the kindness implanted in you showed me beforehand the approach — entered freely into your grace. For while I call to mind the condition of your goodness, it becomes clearly known to me that your generosity, as is fitting and expedient, lies open to all. Wherefore, that I may comply with your excellent custom, I approach the magnificence of your charity, that you would grant some place of gentle affection and pious desire to lie open to me with you. For the friendship of the lord Walter, prior of Saint Evurtius, I render you manifold thanks. If anything shall please you, you will be able to send word by this my messenger to your friend the prior of Saint Alban. Farewell. If [1230B] any of your friends remain in the places through which this boy will have his journey, I pray that your love send him on to them, lest they suffer injuries to be done to him on the way. Farewell forever.

## LETTER XI. OF G., PRIOR OF ST ALBAN, TO RICHARD.

To his venerable friend, and deservedly honorable, Richard, prior of Saint Victor, G., prior of the church of Saint Alban, greeting and the affection of due love.

Because you have taken pains diligently to carry through my petitions, long since entrusted to your care, I confidently attach the present one to the rest. Bend, therefore, to my prayers, as your custom permits, and let your love receive the bearer of these presents, my brother M., [1230C] commended for my sake, and in whatever he shall have need let your counsel support him, that I may have more manifold thanksgivings to render you. Let your love graciously receive the little gift which I have sent to be presented to you on my behalf, and regard rather the affection of the sender than the smallness of the thing sent. Farewell.