Works › The Book on the Sacrifice of the Mass
Volume 38 · pp. 96–106
Tractate III, Chapter VI opening
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CAPUT VI.
De his quae pertinent ad oblationis sanctificationem, ac triplici communione. Et primo, de prima.
1. Te igitur, clementissime Pater. Habitis omnibus his quae pertinent ad oblationem, ea consequenter adnectenda sunt quae pertinent ad hujus oblationis sanctificationem. Omnia enim quae ad oblationem pertinent, in Praefatione conclusionem acceperunt, quae non recipit variationem, nisi quod aliquando patrocinium illius festi quod agitur, interponitur, in quorum Ecclesiae festo etiam Angeli ad majorem laudem accinguntur, sicut in festo Nativitatis, Epiphaniae, Crucis, Resurrectionis, Ascensionis, Spiritus sancti, et sicut beatae Virginis et Apostolorum, et sicut in tempore quadragesimali: ibi enim specialis gratiae ostensio specialem commovet ad laudem: et hoc videre in singulis non est difficile.
Et ideo hoc singulorum meditationibus et studiis relinquentes, hujus oblationis sanctificationem pertractamus.
Quia autem supra quatuor partes in Canone esse diximus, jam una habita, secundam incipimus, quae incipit: Te igitur, clementissime Pater. Et habet tres partes, ex quibus et in quibus integre continetur.
In quarum prima per sanctificationem idoneitas efficitur in oblatis, ut in transsubstantiatione eorum sanctitas compleatur. In secunda autem complentia transsubstantiationem panis et vini et confectionem sacramenti perficientia plene ponuntur, ibi, Qui pridie. In tertia autem ut in altari perfecta ad ea quae in conspectu Dei gloriosa sunt, et in caelum elevata, suppliciter Deus exoratur, manibus Angelorum perferantur, ibi, Unde et memores nos.
Adhuc autem in prima harum particularum duo continentur. Primum horum continet omnium istud sacrificium offerentium communionem, et secundum ipsam quam diximus ad idoneitatem munerum oblatorum continet sanctificationem, et incipit ibi, Hanc igitur oblationem.
Propter communionem enim hoc sacramentum communio sive sacramentum communionis vocatur: quia nemo est pertinens ad sacramentum, qui aliquo schismate vel haeresi a communione Ecclesiae est separatus: sic enim dicit Psalmista, Psal. LXXXIII, 3 et 4: Passer invenit sibi domum, et turtur nidum sibi, ubi ponat pullos suos. Altaria tua, Domine virtutum. Passer enim mobile et
CHAPTER VI.
On the things that pertain to the sanctification of the oblation, and to the threefold communion. And first, concerning the first.
1. Thee therefore, most clement Father. Once all those things have been had which pertain to oblation, those things must consequently be joined which pertain to the sanctification of this oblation. For all the things that pertain to oblation received their conclusion in the Preface, which does not receive variation, except that sometimes the patronage of the feast which is being celebrated is inserted. In the feast of the Church of these, even the Angels are girded for greater praise, as on the feast of the Nativity, Epiphany, Cross, Resurrection, Ascension, Holy Spirit, and also of the blessed Virgin and of the Apostles, and also in the time of Lent. For there the showing of a special grace stirs one to special praise; and this is not difficult to see in individual cases.
And therefore, leaving this to the meditations and studies of individuals, we treat the sanctification of this oblation.
But because above we said that there are four parts in the Canon, one now having been had, we begin the second, which begins: Thee therefore, most clement Father. And it has three parts, from which and in which it is wholly contained.
In the first of these, through sanctification, fitness is effected in the things offered, so that holiness may be completed in their transubstantiation. But in the second, the things completing transubstantiation of bread and wine and fully perfecting the confection of the sacrament are set down, there, Who the day before. But in the third, God is supplicantly entreated that the things perfected on the altar and raised to those things which are glorious in the sight of God and to heaven may be borne by the hands of Angels, there, Whence also mindful.
But still in the first of these parts two things are contained. The first of these contains the communion of all those offering that sacrifice; and the second contains the sanctification itself, which we said concerns the fitness of the offered gifts, and it begins there, This oblation therefore.
For because of communion this sacrament is called communion or the sacrament of communion, because no one belongs to the sacrament who is separated from the communion of the Church by any schism or heresy. For thus the Psalmist says, Psalm 83:3 and 4: The sparrow has found a house for itself, and the turtle-dove a nest for itself, where it may place its young: thy altars, O Lord of powers. For the sparrow is a mobile and
inquietum animal saeculares in inquietudine saeculi vagantes signat. Turtur autem casta et simplex et innocens avis clericum significat, et sive sit clericus, sive laicus, extra altaria Domini quae in unitate Ecclesiae sunt, offerre aliquid de suo gratum non poterit.
[Marginal label: Canonis ordinatio.] Et ideo sic Canon est ordinatus, ut in prima parte supplicationes pro omnibus Deo fiant, ut de unitate et communione sint, quam signat sancta communio, et tunc sic Deo sanctificentur oblati: sacra enim communio in panis substantia quae vertitur in corpus Christi, ex multis granis frumenti puris sicut panis conficitur, ita unitas Ecclesiae ex multis fidelibus adunatur, ut unum corpus mysticum efficiatur. I ad Corinth. X, 17: Quoniam unus panis, unum corpus multi sumus, etc.: sic calix ex multis fluit uvis unum calicem perficientibus, et sic unitas Ecclesiae et communio in electis elementis sacramenti designatur.
Et ideo primo de perfectione hujus communionis praemittitur.
[Marginal label: Tres membrorum communiones in corpore.] 2. Et sunt tres in corpore membrorum communiones: sunt enim in corpore membra nobilia quae a Philosophis officialia vocantur, quia ex officio bonitates suas influunt in corpus, sicut caput a cerebro, quod est in eo, sensum influit et motum in totum corpus et omnia membra ejus: ideo oportet ea ad caput habere colligationem, et vincula sic ligantia membra ad caput, ut sensum et motum ab eo capiant, vocantur nervi a Philosophis. Sic hepar est membrorum principale, quod haustum a stomacho chymum nutrimentalem omnibus ministrat membris per vias quibus ei membra colligantur, quae vocantur venae. Similiter principale membrorum est cor: quia omnibus influit vitam et pulsum: ideo ei omnia colligantur membra: et viae quibus ligantur ad cor, vocantur arteriae, per quas fluit vita et pulsus ad ea.
Alia communicatio est membrorum simplicium ad invicem. Simplicia dico quae simpliciter sunt membra, et officia quibus influant super alia, non habent, sicut pes, manus, etc. Haec enim communicant in corpore: quia pes non sibi soli ambulat, sed omnibus aliis membris. Sic est de oculo, aure, ore, et omnibus aliis membris, quod quodlibet illorum toti subservit corpori.
Tertia communio in corpore est, qua virtutes ejus caelestibus virtutibus communicant, sine quibus sua non possunt explere officia, sicut calor naturalis in hepate non digereret cibum ad formam membrorum, nisi virtute caelesti juvaretur, sed potius incineraret cibum et consumeret eum. Similiter calor cordis non esset vivificus, sed potius ustivus et substantiae destructivus, nisi informaretur caelesti virtute ad vitam. Similiter spiritus animalis in capite vitam et motum luminis habens, non veheret formas cognitionis ad imaginationem, memoriam et intellectum, nisi communicet et conveniat cum caelestibus.
Hae tres communiones sunt praecipue in corpore humano, et ad modum istarum sunt tres in corpore mystico, quorum prima est ex connexione obedientiae et auctoritatis quam habemus cum nobilibus membris Ecclesiae, quae sunt Papa, Patriarchae, Episcopi, et alii secundum ordinem descendendo inferiores praelati, quorum officio corpori mystico gratia influitur ad sensum spiritualem et motum meritorum et nutrimentum spirituale, quod est in verbo doctrinae et Eucharistia et similibus. Alia est communio societatis et charitatis, qua fideles sibi communicant, praelationem super se invicem non habentes in charitatis, justitiae, misericordiae operibus, et hujusmodi. Tertia est, qua militans Ecclesia tota communicat triumphanti in caelo, cujus adjutorio innititur et suffragiis adjuvatur, et in cujus gaudio hostiam laudis offert Deo: sic enim dicitur, quod una est columba 1, id est, Ecclesia, sive in caelo, sive in terra conversetur. Omnis autem qui ad corpus Domini pertinet, esse debet in his communionibus sanctorum. Primam scindunt schismatici et haeretici. Secundam autem per malum exemplum violant falsi Christiani. Ad tertiam autem nullo modo pertinent damnati, et ideo nec tales pertinent ad oblationem sacramenti istius.
an unsettled animal, signifies secular persons wandering in the unsettledness of the age. But the turtle-dove, a chaste and simple and innocent bird, signifies the cleric; and whether he is cleric or layman, outside the altars of the Lord which are in the unity of the Church, he will not be able to offer anything of his own that is pleasing.
[Marginal label: Ordering of the Canon.] And therefore the Canon is so ordered that in the first part supplications are made to God for all, so that they may be of the unity and communion which holy communion signifies, and then the things offered are thus sanctified to God. For holy communion in the substance of bread which is changed into the body of Christ, as bread is made from many pure grains of wheat, so the unity of the Church is united from many faithful, so that one mystical body may be made. 1 Corinthians 10:17: Because one bread, we many are one body, etc. So the chalice flows from many grapes making one chalice, and thus the unity of the Church and communion are designated in the chosen elements of the sacrament.
And therefore first something is set forth beforehand concerning the perfection of this communion.
[Marginal label: Three communions of members in the body.] 2. And there are three communions of members in the body. For in the body there are noble members which are called official by the Philosophers, because from their office they flow their goods into the body, as the head, from the brain which is in it, flows sense and motion into the whole body and all its members; therefore it is necessary that they have connection to the head, and the bonds so binding the members to the head, so that they receive sense and motion from it, are called nerves by the Philosophers. Thus the liver is a principal member, which ministers nutritive chyle drawn from the stomach to all the members through the ways by which the members are bound to it, which are called veins. Similarly the heart is a principal member, because it flows life and pulse into all; therefore all members are bound to it, and the ways by which they are bound to the heart are called arteries, through which life and pulse flow to them.
Another communication is of simple members with one another. I call simple those which are simply members and do not have offices by which they flow upon others, such as foot, hand, etc. For these communicate in the body because the foot does not walk for itself alone, but for all the other members. So it is concerning the eye, ear, mouth, and all other members, that any one of them serves the whole body.
The third communion in the body is that by which its powers communicate with heavenly powers, without which they cannot fulfill their offices, just as the natural heat in the liver would not digest food into the form of members unless it were aided by heavenly power, but rather would reduce the food to ash and consume it. Similarly the heat of the heart would not be life-giving, but rather burning and destructive of substance, unless it were informed by heavenly power unto life. Similarly the animal spirit in the head, having life and motion of light, would not carry the forms of cognition to imagination, memory, and intellect unless it communicated and came together with heavenly powers.
These three communions are especially in the human body, and according to their mode there are three in the mystical body. The first of these is from the connection of obedience and authority which we have with the noble members of the Church, which are the Pope, Patriarchs, Bishops, and other lower prelates descending according to order, by whose office grace is flowed into the mystical body unto spiritual sense and motion of merits and spiritual nourishment, which is in the word of doctrine and the Eucharist and similar things. Another is the communion of fellowship and charity, by which the faithful communicate with one another, not having prelacy over one another in works of charity, justice, mercy, and the like. The third is that by which the whole militant Church communicates with the triumphant in heaven, by whose aid it is supported and by whose suffrages it is assisted, and in whose joy it offers the victim of praise to God; for thus it is said that there is one dove 1, that is, the Church, whether it dwells in heaven or on earth. But everyone who belongs to the body of the Lord ought to be in these communions of the saints. Schismatics and heretics cut the first. False Christians violate the second by evil example. The damned do not belong to the third in any way, and therefore such persons do not belong to the oblation of this sacrament.
Istas tres communiones in quibus offertur sacrificium sacramenti hujus, et extra quas non offertur, beatus Gregorius ordinator Canonis tangit in primis tribus capitulis per ordinem positis. Prima enim tangitur in Te igitur. Secunda autem in illo capitulo quod incipit, Memento, Domine, famulorum. Tertia autem tangitur in illo quod incipit, Communicantes, etc.
In primo horum tria dicuntur: quorum primum est, quod oblatam hostiam Deus acceptet, suppliciter ibi exoratur. Secundo, quod in communione offeratur, ipse perfector sanctitatis profitetur. Tertio, ipse modus illius communionis describitur.
In primo horum adhuc tria dicuntur: in quorum primo quod hostia offertur et orationes porriguntur, exprimitur. In secundo, modus supplicationis innuitur. Et in tertio quid ab eo petatur, exprimitur.
Dicit ergo: Te igitur, et continuatur ad Sanctus quod est cantatum. Ex quo sanctus est omnis sanctitatis perfector in unitate Trinitatis, et omnis terra et caelum per hoc sacramentum impletum est gloria tua, igitur te rogamus: rationem enim et causam te rogandi dedisti per hoc quod caelum et terram gloria tua per sacrificium implesti.
Et hoc est quod dicitur:
[Marginal label: Deus Pater clementissimus.] 3. Te igitur. Oratur autem clementissimus: clementia enim est virtus quae facit praestabilem et condonabilem super malitia quae commissa est contra ipsum, et hoc in sacramento fit quod pro condonatione peccatorum offertur. Matth. XXVI, 28: Qui pro multis effundetur in remissionem. Joel, II, 13: Benignus et misericors est, patiens et multae misericordiae, et praestabilis super malitia. Qui virtute paterna nos formas, affectu paterno dulcissime de nobis cogitas, providentia paterna nos haeredes bonorum tuorum ordinas, disciplina paterna instruens utiliter nos sanctificas: non enim nisi virtute paterna nos format ad imaginem suam, quia nullius virtutis in caelo vel in terra est proprium formare natum ad imaginem propriam, nisi paternae virtutis. Isa. LXIV, 8: Nunc, Domine, pater noster es tu, nos vero lutum: et fictor noster tu, et opera manuum tuarum omnes nos. Eccli. XVII, 1 et 2: Deus creavit de terra hominem, et ad imaginem suam fecit illum... Et secundum se vestivit illum virtute. Formamur autem dum invisibili imagini Dei, hoc est, Filio in sacramento unimur et incorporamur, imaginem ejus portantes, ad Coloss. I, 15, qui est imago Dei invisibilis.
De formatione nostri ad eum dicitur, I ad Corinth. XV, 49: Sicut portavimus imaginem terreni, portemus et imaginem caelestis. Et supra, v. 48: Qualis terrenus, tales et terreni: et qualis caelestis, tales et caelestes.
De dulcedine autem affectus Patris quam maxime filiis exhibuit in sacramento, dicitur, Sapient. XVI, 20 et 21, ubi sic dicitur de sacramenti istius praeparatione: Paratum panem de caelo praestitisti illis sine labore, omne delectamentum in se habentem, et omnis saporis suavitatem. Substantia enim tua dulcedinem tuam quam in filios habes ostendebat, et deserviens uniuscujusque voluntati, ad quod quisque volebat convertebatur. Unde etiam hic panis dicitur panis filiorum, qui non est projiciendus canibus 2, hoc est, immundis peccatoribus.
Blessed Gregory, the organizer of the Canon, touches these three communions, in which the sacrifice of this sacrament is offered and outside which it is not offered, in the first three little chapters placed in order. For the first is touched in Thee therefore. But the second in that chapter which begins, Remember, O Lord, thy servants. But the third is touched in that which begins, Communicating, etc.
In the first of these three things are said. The first of these is that God is supplicantly entreated there to accept the offered victim. Second, the perfecter of sanctity professes that it is offered in communion. Third, the very mode of that communion is described.
In the first of these, three things are still said. In the first of them, that the victim is offered and prayers are extended, is expressed. In the second, the mode of supplication is intimated. And in the third, what is sought from him is expressed.
Therefore he says: Thee therefore, and it is continued to the Sanctus which has been sung. Since the perfecter of all sanctity is holy in the unity of the Trinity, and all earth and heaven have been filled with thy glory through this sacrament, therefore we ask thee; for thou hast given the reason and cause of asking thee through this, that thou hast filled heaven and earth with thy glory through the sacrifice.
And this is what is said:
[Marginal label: God the most clement Father.] 3. Thee therefore. But the most clement one is prayed to: for clemency is the virtue which makes one ready to grant and ready to pardon concerning the malice which has been committed against him, and this is done in the sacrament which is offered for the pardon of sins. Matthew 26:28: Which will be poured out for many unto remission. Joel 2:13: He is benign and merciful, patient and of much mercy, and ready to grant concerning malice. Thou who by paternal power formest us, by paternal affection thinkest most sweetly about us, by paternal providence ordainest us heirs of thy goods, by paternal discipline instructing us sanctifiest us usefully. For nothing except paternal power forms us to his image, because it belongs to no power in heaven or on earth to form one born to its own image, except to paternal power. Isaiah 64:8: Now, O Lord, thou art our father, but we are clay; and thou art our maker, and we all are the works of thy hands. Ecclesiasticus 17:1 and 2: God created man from the earth, and made him according to his image... And according to himself he clothed him with virtue. But we are formed when we are united and incorporated in the sacrament to the invisible image of God, that is, to the Son, bearing his image, according to Colossians 1:15, who is the image of the invisible God.
Concerning our formation to him it is said, 1 Corinthians 15:49: As we have borne the image of the earthly one, let us bear also the image of the heavenly one. And above, verse 48: As is the earthly one, such also are the earthly; and as is the heavenly one, such also are the heavenly.
Concerning the sweetness of the affection of the Father which he displayed especially to sons in the sacrament, it is said, Wisdom 16:20 and 21, where it is said thus concerning the preparation of this sacrament: Thou furnished them prepared bread from heaven without labor, having every delight in itself and the sweetness of every taste. For thy substance showed thy sweetness which thou hast toward sons, and, serving the will of each one, was changed into that which each desired. Hence also here this bread is called the bread of sons, which is not to be cast to dogs 2, that is, to unclean sinners.
De ordinatione nostri in haeredes, quod in sacramento efficimur, quando corpori ejus incorporamur, et veri haeredes spiritu qui vaporatur de sanguine ejus, potamur, sicut dicit Apostolus, ad Galat. IV, 6: Quoniam estis filii, scilicet Dei, misit Deus Spiritum Filii sui in corda vestra clamantem: Abba, Pater 3. Et, ad Roman. VIII, 18: Si autem filii, et haeredes: haeredes quidem Dei, cohaeredes autem Christi. Hoc enim nullo convenientiori modo fieri poterat, quam quod per sacramentum vero incorporamur haeredi.
De disciplina quae nos instruendo sanctificat dicitur, ad Hebr. XII, 9 et 10: Non multo magis obtemperabimus Patri spirituum, et vivemus? Et illi quidem in tempore paucorum dierum, secundum voluntatem suam erudiebant nos: hic autem ad id quod utile est in recipiendo sanctificationem ejus. Hanc enim licet multis recipiamus modis, modo sacramenti maxime in quo per spiritum illi unimur, qui numquam recessit a disciplina Patris.
4. Te igitur, clementissime Pater, per Jesum Christum Filium tuum Dominum nostrum, sicut per mediatorem et nostri sacerdotii pontificem: quia ut Deus humanatus, mediat, et ideo dicitur Jesus: et ut homo deificatus, mediat, et ideo dicitur Christus: et manum in te ponit et per naturae quam a te per generationem accepit identitatem, et ideo dicit Filius tuus: et manum mediantem in nobis ponit divinitatem, et nobis debitam per naturae nostrae conformitatem, et ideo dicitur Dominus noster, ut sic velut verus et pleno nomine pontifex sit assistens nobis, sicut dicitur ad Hebr. VIII, 1 et IX, 11.
Te igitur sic per ipsum supplices rogamus. Modum tangit orationis in orante quidem, quia dicit supplices: in oratione autem, quia dicit, rogamus ac petimus, supplices quidem et proni propitiationem tuam. Ad Ephes. III, 14 et 15: Hujus rei gratia flecto genua mea ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in caelis et in terra nominatur. Et ideo sacerdos in isto modo inclinat quasi pronus ante altare. Isa. II, 11: Oculi sublimes hominis humiliati sunt, et incurvabitur altitudo virorum: exaltabitur autem Dominus solus.
Rogamus. Rogatio est inclinatio ejus qui rogatur ab eo qui rogat ad exauditionis consensum. Petitio autem est expressio ejus quod desideratur fieri, ab eo qui exauditurus rogatur. Tob. XII, 4: Peto te, pater mi, ut roges, etc. Ad Philip. IV, 6: In omni oratione, et obsecratione, cum gratiarum actione, petitiones vestrae innotescant apud Deum.
Uti accepta. Tangitur quod hic a clementissimo Patre petitur, dicens: Uti accepta habeas, per acceptationem: quia licet dona ista de frugibus terrae sint, et in ipsis tibi tui fideles offerantur, et quoad hoc indigne videantur tuae majestati, tamen quod per Filium tuum qui hoc instituit, tibi offertur, petimus ut in honore ejus tibi sit acceptum. Psal. L, 21: Acceptabis sacrificium justitiae, oblationes et holocausta. Legis enim oblata numquam tibi fuerunt accepta, sicut dicit Propheta tuus: Sacrificium et oblationem noluisti, corpus autem aptasti mihi, dicit alia translatio 4. Isa. I, 11: Quo mihi multitudinem victimarum vestrarum? dicit Dominus. Plenus sum. Holocausta arietum, et adipem pinguium, et sanguinem vitulorum, et agnorum, et hircorum, nolui. Ubi dicit Glossa: Numquam volui.
Ex quo igitur reprobas illa sicut non tibi accepta, petimus ut haec in quibus nil potest esse nisi acceptum, habeas accepta per Filium tuum hoc instituentem, et benedicas, benedictionem virtutis tuae et gratiae in ea diffundendo, ut idonea sint tanto sacrificio: non enim nostrum est benedicere, sed tuum, et nostrum est te invocare ut benedicas. Numer. VI, 27: Invocabunt nomen meum super filios Israel, et ego benedicam eis.
Concerning our ordination into heirs, which we are made in the sacrament when we are incorporated into his body and are made true heirs, we are given to drink of the spirit which is breathed forth from his blood, as the Apostle says, Galatians 4:6: Because you are sons, namely of God, God sent the Spirit of his Son into your hearts crying: Abba, Father 3. And, Romans 8:18: But if sons, also heirs: heirs indeed of God, and coheirs of Christ. For this could have happened in no more fitting way than that through the sacrament we are truly incorporated into the heir.
Concerning the discipline which sanctifies us by instructing us, it is said, Hebrews 12:9 and 10: Shall we not much more obey the Father of spirits, and live? And they indeed for the time of a few days instructed us according to their own will; but this one unto that which is useful in receiving his sanctification. This, indeed, we receive in many modes, especially in the mode of the sacrament in which through the spirit we are united to him who never withdrew from the discipline of the Father.
4. Thee therefore, most clement Father, through Jesus Christ thy Son our Lord, as through the mediator and pontiff of our priesthood; because as God made man he mediates, and therefore he is called Jesus; and as man deified he mediates, and therefore he is called Christ; and he places his hand upon thee through the identity of the nature which he received from thee through generation, and therefore he says thy Son; and he places a mediating hand in us, divinity, and the divinity owed to us through conformity with our nature, and therefore he is called our Lord, so that thus, as true and in the full name, he may be a pontiff assisting us, as is said in Hebrews 8:1 and 9:11.
Thee therefore thus through him we ask as suppliants. He touches the mode of prayer in the one praying, because he says suppliants; but in the prayer, because he says, we ask and seek, as suppliants indeed and bowed down before thy propitiation. Ephesians 3:14 and 15: For this reason I bend my knees to the Father of our Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named. And therefore the priest in this mode inclines as one bowed down before the altar. Isaiah 2:11: The lofty eyes of man have been humbled, and the height of men will be bent down; but the Lord alone will be exalted.
We ask. Asking is the inclination of him who is asked by him who asks unto the consent of hearing. But petition is the expression of the thing desired to be done, from him who is entreated and will hear. Tobit 12:4: I ask thee, my father, that thou ask, etc. Philippians 4:6: In every prayer and entreaty, with thanksgiving, let your petitions become known before God.
That thou hold them accepted. What is sought here from the most clement Father is touched, saying: That thou hold them accepted, by acceptance, because although those gifts are from the fruits of the earth, and in them thy faithful are offered to thee, and in this respect they seem unworthy of thy majesty, nevertheless because what is offered to thee through thy Son who instituted this, we ask that in honor of him it be acceptable to thee. Psalm 50:21: Thou wilt accept the sacrifice of justice, oblations and holocausts. For the offerings of the Law were never acceptable to thee, as thy Prophet says: Sacrifice and oblation thou wouldest not, but a body thou hast fitted to me, another translation says 4. Isaiah 1:11: To what purpose is the multitude of your victims to me? says the Lord. I am full. The holocausts of rams, and the fat of fatlings, and the blood of calves, and of lambs, and of goats, I have not willed. There the Gloss says: I never willed them.
Therefore, since thou rejectest those things as not acceptable to thee, we ask that thou hold these things, in which there can be nothing except what is acceptable, as accepted through thy Son instituting this, and that thou bless them, by pouring the blessing of thy power and grace into them, so that they may be fit for so great a sacrifice; for it is not ours to bless, but thine, and ours it is to invoke thee so that thou bless. Numbers 6:27: They shall invoke my name over the sons of Israel, and I will bless them.
5. Quae autem sunt quae petimus benedici, exprimit cum dicit: Haec dona, haec munera, etc. Id quod offerimus, tripliciter consideratur, scilicet ut ex liberalitate Dei in nos profluens, et sic dicitur donum: quia sicut dicit Philosophus, donum est datio irredibilis. Potest etiam considerari ut a nobis acceptum, et sic dicitur munus, quia donum dantis est datum, munus autem accipientis. Ad Ephes. IV, 8: Dona dedit hominibus. Esther, II, 18: Largitus est munera juxta magnificentiam principalem. Sacrificium autem dicitur secundum quod a nobis Deo est oblatum, et a Deo sacratum. Psal. LIII, 8: Voluntarie sacrificabo tibi. Oblata autem ad altare, dona Dei sunt, sicut dicit David, I Paralip. XXIX, 14: Quod de manu tua accepimus, dedimus tibi. Nec offerri possunt nisi dona Dei: quia injuste acquisita et turpia lucra offerri non possunt, ut in ante habitis dictum est. Nec offerri possunt nisi vestra essent munera: quia munera sunt voluntaria, et haec reponi possunt in Dei donaria et non alia. Psal. XLIV, 13: Filiae Tyri in muneribus vultum tuum deprecabuntur. Filiae Tyri sunt animae in angustiis hujus saeculi, et in labore, vel acquirentes vel possidentes ea quae Domino debent offerri. Matth. II, 2: Venimus, scilicet cum muneribus, adorare eum. Sicut igitur ex hoc quod dona Dei sunt oblata, sunt bona: et ex hoc quod munera, sunt voluntaria et devota: et ex hoc quod sacrificia, sunt sancta.
[Marginal label: Filius Dei donum, munus, sacrificium.] Sic etiam Filius Dei qui oratur venire in ipsa dona et munera et sacrificia, dicitur donum Patris, et est nobis datus. Isa. IX, 6: Filius datus est nobis. Ad Roman. VIII, 32: Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum. Ex hoc autem quod seipsum obtulit, est munus. Isa. LIII, 12: Pro eo quod tradidit in mortem animam suam, et cum sceleratis reputatus est, et ipse peccata multorum tulit, et pro transgressoribus rogavit, scilicet ut non perirent. Et ibidem, v. 7: Oblatus est quia ipse voluit. In eo autem quod a se et a pontificibus ad crucem oblatus est, sacrificium est, quod et Pilatus confessus est, dicens: Gens tua et pontifices tui tradiderunt te mihi 5, supple, ad crucifigendum.
Sic igitur et offerentes et oblata et ille qui in eo offerendus Patri signatur, sunt dona et munera et sacrificia. Crux autem fit super quodlibet istorum: quia in virtute crucis sanctificationis virtus procedere intelligitur a perfectore sanctitatis, qui loco Dei stat ad aram, in totum oblatum, sive sit signum, ut panis et vinum, sive sit significatum, sicut ex voto in oblatis suis offerentes ea accipiuntur, sive sit is qui sacramentaliter ibi offerendus supplicatur. Et istae cruces tres similiter, propter triplicem differentiam quae dicta est. Et quod quidam dicunt, quod sint propter Christi illusiones, quibus coram Pontificibus et coram Herode et coram Pilato illusus legitur, est derisio: quia de hoc nulla fit mentio in littera.
Sacrificia autem dicuntur sancta: quia sunt virtute propria sanctificantia, non a sanctitate vacua, sicut Veteris Testamenti sacrificia, nec sunt immunde cruore pecorum foedata, et ideo omni sanctitate munda, sicut talia quae debent esse deitatis summae vasa deitatem continentia. Isa. LII, 11: Mundamini, qui fertis vasa Domini. Unde sacerdos Abimelech, I Regum, XXI, 4, dixit ad David in figura hujus sacrificii: Non habeo panes laicos ad manducandum, sed tantum panem sanctum. Laicus enim panis communis panis est, qui sacerdotibus in sacrificio non committitur, sed panis Deo sanctificatus et sanctis ministrandus.
5. But what the things are which we ask to be blessed, he expresses when he says: These gifts, these presents, etc. That which we offer is considered in three ways, namely as flowing into us from the liberality of God, and thus it is called a gift, because, as the Philosopher says, a gift is an unreturnable giving. It can also be considered as accepted by us, and thus it is called a present, because the gift belongs to the giver, the present to the receiver. Ephesians 4:8: He gave gifts to men. Esther 2:18: He bestowed presents according to royal magnificence. But it is called sacrifice according as it is offered by us to God and consecrated by God. Psalm 53:8: I will voluntarily sacrifice to thee. But things offered at the altar are gifts of God, as David says, 1 Chronicles 29:14: What we have received from thy hand, we have given to thee. Nor can anything be offered except gifts of God, because things unjustly acquired and shameful gains cannot be offered, as has been said in the preceding things. Nor can they be offered unless they are your presents, because presents are voluntary, and these can be placed in God's treasuries and no others. Psalm 44:13: The daughters of Tyre will entreat thy face with presents. The daughters of Tyre are souls in the straits of this age and in labor, either acquiring or possessing those things which ought to be offered to the Lord. Matthew 2:2: We have come, namely with presents, to adore him. Therefore just as from this, that the things offered are gifts of God, they are good; and from this, that they are presents, they are voluntary and devout; and from this, that they are sacrifices, they are holy.
[Marginal label: The Son of God as gift, present, sacrifice.] Thus also the Son of God, who is prayed to come into these gifts and presents and sacrifices, is called the gift of the Father and was given to us. Isaiah 9:6: A Son has been given to us. Romans 8:32: He who did not spare even his own Son, but handed him over for us all. But from this, that he offered himself, he is a present. Isaiah 53:12: Because he handed over his soul unto death, and was reckoned with the wicked, and he bore the sins of many, and prayed for the transgressors, namely that they might not perish. And in the same place, verse 7: He was offered because he himself willed it. But in this, that he was offered by himself and by the pontiffs to the cross, he is a sacrifice, which Pilate also confessed, saying: Thy nation and thy pontiffs handed thee over to me 5, supply, to be crucified.
Thus therefore both those offering, and the things offered, and he who is signified to be offered there sacramentally to the Father, are gifts and presents and sacrifices. But the cross is made over each of these, because the power of sanctification is understood to proceed in the virtue of the cross from the perfecter of sanctity, who stands in the place of God at the altar, into the whole offered thing, whether it is the sign, as bread and wine, or what is signified, as those offering are received from vow in their offerings, or whether it is he who is supplicated to be offered there sacramentally. And these three crosses are similarly on account of the threefold difference which has been said. And what some say, that they are on account of Christ's mockeries, by which he is read to have been mocked before the Pontiffs and before Herod and before Pilate, is derision, because no mention of this is made in the text.
But the sacrifices are called holy, because they are sanctifying by their own power, not empty of sanctity like the sacrifices of the Old Testament, nor are they unclean, stained by the blood of animals; and therefore they are clean with every holiness, as such things ought to be the vessels of the highest deity containing deity. Isaiah 52:11: Be cleansed, you who carry the vessels of the Lord. Hence the priest Abimelech, 1 Kings 21:4, said to David in figure of this sacrifice: I do not have common breads to eat, but only holy bread. For common bread is lay bread, which is not entrusted to priests in sacrifice, but bread sanctified to God and to be ministered to the holy.
Dicuntur etiam illibata, hoc est, non degustata: quia libare idem est quod degustare, et ideo illibata dicuntur, quia ad usum humanum non sunt adhibita, ne aliquam contagionem contraherent manibus vel gustu libantium ea. Hoc autem non videtur competere: quia, Numer. XXIX, 11 et seq., praecipiuntur fieri libatoria vascula quibus libentur quaedam sacrificia 6, ut sint digna ad ea Deo offerenda: et ex hoc forte videtur alicui, quod etiam ista essent ante libanda. Ad hoc dicendum est, quod libatoria fiunt ad ea libanda in quibus suspicio est corruptionis et contagionis, quod non est in sacrificio novae gratiae: quia illo omni puritate munda nullam habent suspicionem contagionis et maculae, praecipue quantum ad eum qui oratur venire ut in sacrificium offeratur: et ideo libatoria essent hic nociva, quia suspicionem inducerent alicujus contagionis: et ideo in Veteri Testamento de sacrificio illibato nihil invenitur, quia nullum fuit illibatum, sed per simile dicitur de agno, Exod. XII, 3, quod erit masculus, anniculus, absque macula. Et ideo dicit Petrus, I Petri, I, 19: Pretioso sanguine quasi Agni immaculati Christi.
De speciebus autem istis oblatis, hoc est, frumento et vino, dicitur, Zachar. IX, 15 et seq.: Bibentes inebriabuntur quasi vino, et replebuntur ut phialae, et quasi cornua altaris. Et salvabit eos Dominus Deus eorum in die illa, ut gregem populi sui, quia lapides sancti elevabuntur super terram ejus. Quid enim bonum ejus est, et quid pulchrum ejus, nisi frumentum electorum, et vinum germinans virgines? Haec enim de sacramento altaris intelliguntur: quia bibentes Domini calicem, inebriantur ad oblivionem sui et terrenorum, quasi vino quod Deum laetificat et homines, et isto calice implentur devotione ut quaedam phialae spirituales, quorum intima sanguis Domini infundit, et sic omni replet devotionis odoramento: et his sanctificati et confortati sacramentis efficiuntur cornua altaris ad ventilandum omne quod Deo non militat. Et sic salute sacramenti salvabit eos Dominus Deus eorum in die novae gratiae: quia tunc sol clare fulget ad tenebrarum purgationem. Salvabit autem sicut peculiarem gregem populi sui, cui de seipso pabulum praeparavit: lapides enim sancti, hoc est, ministri Novi Testamenti, solidi et vivi et pretiosi tunc elevantur in dignitatem super terram Ecclesiae, quibus dignitatis merito perpetuae sanctitatis sacramenta committuntur. Et hanc refectionem in illibato sacrificio determinat, dicens: Quid enim bonum ejus est? bonum, inquam, omnis boni quod omnia bonificat, sine quo nihil bonum est. Et quid pulchrum ejus, quod omnia mundat, et omnia pulchrificat, nisi frumentum, quo toto amore fruendum est, et cui soli inhaerendum est? Electorum autem qui a massa perditionis per gratiam vocationis et electionis divinae separati sunt, qui electi sunt ante mundi constitutionem, ut dicitur, ad Ephes. I, 4, in ipso, de quo dicitur, Cantic. V, 10: Dilectus meus candidus et rubicundus, electus ex millibus. Hoc autem frumentum illibatum sacrificium est quod ad gustum vel ad usum alieni a Deo numquam libatum fuit. Apocal. II, 17: Vincenti dabo manna absconditum, et dabo illi calculum candidum, et in calculo nomen novum scriptum, quod nemo scit, nisi qui accipit. Sanguis autem Christi est vinum germinans virgines, hoc est, virgineas mentes: et has tam virgineas non germinaret omni germine virtutis, nisi et ipsum esset virgineum: et ideo penitus illibatum.
They are also called unlibated, that is, not tasted, because to libate is the same as to taste, and therefore they are called unlibated because they have not been applied to human use, lest they contract some contagion by the hands or taste of those libating them. But this does not seem to fit, because, Numbers 29:11 and following, libation vessels are commanded to be made by which certain sacrifices are libated 6, so that they may be worthy to be offered to God; and from this perhaps it seems to someone that those things too ought first to be libated. To this it must be said that libation vessels are made for libating those things in which there is suspicion of corruption and contagion, which is not in the sacrifice of the new grace, because, clean with all purity, that sacrifice has no suspicion of contagion and stain, especially with respect to him who is prayed to come so that he may be offered as sacrifice. And therefore libation vessels would be harmful here, because they would introduce suspicion of some contagion; and therefore in the Old Testament nothing is found concerning an unlibated sacrifice, because nothing was unlibated, but by a likeness it is said of the lamb, Exodus 12:3, that it will be male, yearling, without blemish. And therefore Peter says, 1 Peter 1:19: With the precious blood as of an immaculate Lamb, Christ.
But concerning these offered species, that is, wheat and wine, it is said, Zechariah 9:15 and following: Drinking, they will be inebriated as with wine, and they will be filled as bowls, and as horns of the altar. And the Lord their God will save them on that day, as the flock of his people, because holy stones will be lifted up over his land. For what is his good, and what is his beautiful thing, except the wheat of the elect and wine bringing forth virgins? These things are understood concerning the sacrament of the altar: because those drinking the chalice of the Lord are inebriated unto forgetfulness of themselves and of earthly things, as with wine which gladdens God and men; and by this chalice they are filled with devotion as certain spiritual bowls, whose inmost parts the blood of the Lord pours into and thus fills with every odor of devotion. And sanctified and strengthened by these sacraments, they become horns of the altar for winnowing everything that does not fight for God. And thus by the salvation of the sacrament the Lord their God will save them on the day of the new grace, because then the sun shines brightly for the purgation of darkness. But he will save them as the peculiar flock of his people, for whom he has prepared food from himself. For holy stones, that is, the solid and living and precious ministers of the New Testament, are then lifted up into dignity over the land of the Church, to whom by the merit of dignity the sacraments of perpetual sanctity are entrusted. And he determines this refreshment in the unlibated sacrifice, saying: For what is his good? the good, I say, of every good, which makes all things good, without which nothing is good. And what is his beautiful thing, which cleanses all things and makes all things beautiful, except wheat, which must be enjoyed with whole love and to which alone one must cling? But it is of the elect who have been separated from the mass of perdition through the grace of vocation and divine election, who were elected before the constitution of the world, as is said, Ephesians 1:4, in him of whom it is said, Song of Songs 5:10: My beloved is white and ruddy, chosen out of thousands. But this wheat is the unlibated sacrifice which was never libated for the taste or use of one alien from God. Apocalypse 2:17: To him who conquers I will give hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows except the one who receives it. But the blood of Christ is the wine bringing forth virgins, that is, virgin minds; and it would not germinate these, so virginal, with every germ of virtue, unless it itself also were virginal; and therefore wholly unlibated.
7. In primis quae tibi offerimus, etc. Tangit hic communionem primam in qua offerendum est sacrificium. Et hoc quod dicit: In primis, notat ordinem communionis ad alias communiones. Prima enim inter illas est secundum quam distillat unguentum a capite in barbam et per barbam in oram vestimenti et totius Ecclesiae fimbrias.
Hanc autem communionem tangit sub triplici doctrina, scilicet generalitatis, sublimitatis, et ordinabilitatis.
Dicit ergo: In primis: quia ista communio est prima in corpore mystico: et ideo secundum ordinem charitatis in primis est pro ea et in ea offerendum. Cantic. I, 4: Introduxit me rex in cellam vinariam, ordinavit in me charitatem. I ad Timoth. II, 1 et seq.: Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus: pro regibus et omnibus qui in sublimitate sunt, scilicet constituti: ut quietam et tranquillam vitam agamus in omni pietate et castitate. Hoc enim bonum est, et acceptum coram salvatore nostro Deo, qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire.
Quae tibi offerimus: non enim offerimus nisi tibi: quia tibi soli clementissimo Patri est offerendum. Exod. XX, 5: Non adorabis ea, scilicet idola, neque coles. Ego sum Dominus Deus tuus.
Offerimus, hoc est, ad te porrigentes et elevantes ferimus, ut sicut diximus: Sursum corda, habemus ad Dominum: ita nos ad te extendentes elevamus oblationem, cordium elevatione et manuum protensione, ad te, Domine, clementissime Pater. Levit. IX, 21: Pectora eorum, et armos dextros separavit Aaron, elevans coram Domino. Pectora quidem pro cordis elevatione, armos autem dextros pro operis perfectione, elevans per intentionem et devotionem coram Domino. Sic enim et Moyses extensis in caelum brachiis stabat coram Domino cum pugnaret Israel contra Amalec: sustentabant autem brachia ejus Aaron et Hur: quia virtus orationis in una parte vice Aaron elevat, et charitas in altera levat vice Hur: et sic vincit in oratione perfectorem sanctitatis populus Dei 7.
8. Pro Ecclesia tua sancta, etc. Hic generaliter exprimitur ista prima communio: quia nulla communio est extra Ecclesiam: Graeco enim nomine Ecclesia, etiam Latino nomine dicitur convocatio: et quia voces et convocationes sunt rationabilium tantum animalium, et inter homines rationales non sunt nisi fideles verbum rationabile fidei audientes et intus percipientes, ideo dicitur Ecclesia congregatio fidelium. Aliorum dicitur esse synagoga, quae sonat conductionem: et quia irrationalia alieno tractu ducuntur se invicem, ideo synagoga est in his qui irrationabiliter conveniunt. Apocal. II, 9: Ecce dabo de synagoga Satanae, qui dicunt se Judaeos esse, et non sunt, sed mentiuntur. Unde conventus haereticorum et schismaticorum et peccatorum in Ecclesia non sunt. Eccli. XXI, 10: Stuppa collecta synagoga peccantium. Psal. XV, 4: Non congregabo conventicula eorum de sanguinibus. De Ecclesia autem dicitur, Psal. XXXIV, 18: Confitebor tibi in Ecclesia magna, in populo gravi laudabo te. Populus enim Ecclesiae dicitur esse gravis maturitate virtutis: et illi sunt qui soli rationem colunt, et rationabiles Dei voces intelligunt, et audiunt vocationem ipsius.
7. In the first place, which we offer to thee, etc. Here he touches the first communion in which the sacrifice must be offered. And what he says, In the first place, notes the order of this communion to the other communions. For this communion is first among them, according as the ointment drops from the head into the beard and through the beard into the hem of the garment and the fringes of the whole Church.
But he touches this communion under threefold teaching, namely of generality, sublimity, and orderability.
Therefore he says: In the first place, because that communion is first in the mystical body, and therefore according to the order of charity it must first be offered for it and in it. Song of Songs 1:4: The king introduced me into the wine cellar; he ordered charity in me. 1 Timothy 2:1 and following: Therefore I beseech first of all that obsecrations, prayers, postulations, thanksgivings be made for all human beings; for kings and all who are in sublimity, namely established there; that we may live a quiet and tranquil life in all piety and chastity. For this is good and acceptable before God our Savior, who wills all human beings to be saved and to come to the knowledge of truth.
Which we offer to thee: for we offer only to thee, because it is to thee alone, most clement Father, that offering must be made. Exodus 20:5: Thou shalt not adore them, namely idols, nor worship them. I am the Lord thy God.
We offer, that is, we carry by extending and lifting up to thee, so that just as we said, Hearts on high, we have them to the Lord, so extending ourselves to thee we lift up the oblation to thee, Lord, most clement Father, by the elevation of hearts and extension of hands. Leviticus 9:21: Aaron separated their breasts and right shoulders, lifting them before the Lord. Breasts indeed for the elevation of heart, but right shoulders for the perfection of work, lifting by intention and devotion before the Lord. For thus also Moses stood before the Lord with arms extended into heaven when Israel fought against Amalek; but Aaron and Hur were sustaining his arms, because the power of prayer in one part lifts in the place of Aaron, and charity in the other lifts in the place of Hur; and thus the people of God conquers the perfecter of sanctity in prayer 7.
8. For thy holy Church, etc. Here that first communion is expressed generally, because no communion is outside the Church. For by a Greek name Ecclesia, and also by a Latin name, is called convocation; and because voices and convocations belong only to rational animals, and among rational human beings there are none except the faithful hearing the rational word of faith and perceiving it within, therefore the Church is called the congregation of the faithful. The congregation of others is called synagogue, which sounds like bringing together; and because irrational things are led one another by another's drawing, therefore synagogue is among those who come together irrationally. Apocalypse 2:9: Behold, I will give from the synagogue of Satan, who say that they are Jews and are not, but lie. Hence gatherings of heretics and schismatics and sinners are not in the Church. Ecclesiasticus 21:10: A synagogue of sinners is tow collected. Psalm 15:4: I will not gather their assemblies from bloods. But concerning the Church it is said, Psalm 34:18: I will confess to thee in a great Church; in a weighty people I will praise thee. The people of the Church is said to be weighty by maturity of virtue; and they are those alone who cultivate reason, and understand rational voices of God, and hear his calling.
Haec Ecclesia dicitur sancta: quia Spiritu sancto sanctificata, sicut in ante habitis in expositione Symboli dictum est 8. I Petri, II, 9: Vos gens sancta, populus acquisitionis, ut virtutes annuntietis ejus qui de tenebris vos vocavit in admirabile lumen suum.
Dicitur Catholica: quia generaliter principia ejus sunt vera absque instantia, et quia ubique terrarum diffusa et diffundenda sunt, ut in ante habitis dictum est. Unde ipsa Ecclesia clamat dicens: A finibus terrae ad te clamavi 9. Isa. XXIV, 16: A finibus terrae laudes audivimus, gloriam justi.
9. In hujus igitur Ecclesiae communione rogamus dicentes, quam, scilicet Ecclesiam, pacificare, hoc est, in triplici pace ponere, scilicet temporis, pectoris, et aeternitatis: custodire a malo incurrente et in bono ad utramque vitam conferente. Psal. XVI, 8: Custodi me, Domine, ut pupillam oculi: sub umbra alarum tuarum protege me. Pupilla enim custoditur, ne aliquid incidat quod turbet: et custoditur in visus sui limpiditate, ut virtutem propriam non amittat. Umbra autem protectio Domini est sub alis veritatis et virtutis suae, ut veritate illuminemur, et virtute ad bonum perficiamur.
Adunare, hoc est, ad unum redigere. Hoc, inquam, unum quod est commune per omnem ordinem graduum Ecclesiae, quo ad unum caput ordinatur in caelis quod est Deus, et in terra quod est Dei vicarius. Act. IV, 32: Multitudinis credentium erat cor unum et anima una. Psal. CX, 1: Confitebor tibi, Domine, in toto corde meo, in consilio justorum et congregatione. Haec enim congregatio et adunatio in caelo praefulget, in naturis ostenditur, in operibus Christi exemplificatur, in divinis legibus praecipitur, et in toto Christi corpore mystico observatur. In caelis enim Angeli ad Archangelos, Archangeli ad Principatus, Principatus ad Potestates, Potestates ad Virtutes, et Virtutes ad Dominationes, et Dominationes ad Thronos, et Throni ad Seraphim, et Seraphim ad Cherubim, et Cherubim secundum obedientiae et illuminationis ordinem ordinati ordinantur. Et ipsa multitudo Angelorum quae in quolibet est agmine, ad unam personam quae in quolibet ordine praeeminet, adunatur: et ideo ordo caeli vocatur, quia omnis ordo est relatio multorum in gradibus differentium ad unum. Job, XXXVI, 33: Numquid nosti ordinem caeli, et rationem ejus pones in terra? Hoc in naturis ostenditur, ubi multi ramusculi ad virgas, ubi multae virgae ad ramum, ubi multi rami ad stipitem unum, ubi multi stipites ad unam radicem infiguntur, ut omnia fiant socia et participia succi qui est in radice. Ad Roman. XI, 17: Socius radicis et pinguedinis olivae factus es. Sic multae grues unam sequuntur ordine litterato. Sic multa membra in corpore uno unius capitis percipiunt beneficium. Ad Roman. XII, 4 et 5: Sicut enim in uno corpore multa membra habemus, omnia autem membra non eumdem actum habent, ita multi unum corpus sumus in Christo. In Christi operibus haec adunatio exemplificatur: quia Christi opus est semper in unum colligere dispersa, diaboli autem opus est ordinata dividere et dispergere. Hoc est quod dicitur, Joan. X, 11: Fiet unum ovile, et unus pastor. Matth. XII, 30: Qui non est mecum, contra me est: et qui non congregat mecum, spargit. Hoc praecipitur in legibus divinis: quia sicut dicit beatus Dionysius: Lex divinitatis est per prima media, et per media ultima reducere. Talis autem reductio ultimorum ad media et mediorum ad prima non potest esse nisi in ordine ad unum primum. Sic igitur divinitatis lex sicut est descensus illuminationum et charismatum ab uno, sic reductio est ad unum: haec enim lex sicut superiora movet et ligat ad inferiorum providentiam et curam, ita inferiora ligat ad superiorum obedientiam, ut omnia hoc modo sint connexa. Psal. XLVII, 14: Distribuite gradus ejus 10, ut enarretis in progenie altera. Daniel. X, 11: Sta in gradu tuo. Sic enim octo gradibus ascenditur ad divinitatis templum et culturam, ut dicitur, Ezechiel. XL, 49, Papatu scilicet, Patriarchatu, Primatu, Archiepiscopatu, Episcopatu, Abbatu, reverentia, praepositura, decanatu, cura parochiali: curam enim archidiaconorum sub praepositura comprehendimus. Hoc enim in toto Christi mystico corpore, quod est Ecclesia, observatur, in quo omnia ad unum rediguntur quae Petri clavibus committuntur. Matth. XVI, 19: Tibi dabo claves regni caelorum: et quodcumque ligaveris super terram erit ligatum et in caelis, et quodcumque solveris super terram erit solutum est in caelis. Et supra, v. 18: Et portae inferi non praevalebunt adversus eam. Ecce caelum imminet clavibus: quia claves caeli dicuntur. Terra clavibus subjicitur: et quidquid in terris ligant vel solvunt, coram Deo ligatum vel solutum reputatur. Infernus comprehenditur in potestate: quia non praevalet tenere quem clavis eruere vult de inferno. Haec clavis uni committitur, ut plenitudo potestatis in uno ostendatur, et in alios ab illo secundum partem sollicitudinis in quam vocantur, committatur. Isa. XXII, 22 et seq.: Dabo clavem domus David super humerum ejus: et aperiet, et non erit qui claudat: et claudet, et non erit qui aperiat. Et figam illum paxillum in loco fideli, et erit in solium gloriae domui patris sui. Et suspendent super eum omnem gloriam domus patris ejus. Paxillus autem dicitur, eo quod imminet sibi totum Ecclesiae tabernaculum. Gloria autem non esset tota suspensa in eum, nisi dispositione et patrocinio et regimine haberet omnem gloriam Ecclesiae, quae est domus Dei patris sui. Et quid diu loquar, Trinitas ipsa hanc custodit adunationem, in qua Pater ordine naturae principium est totius divinitatis, Filius a Patre solo per generationem omnia accepit, et accepit Spiritus sanctus a Patre et Filio omnia per communem Patris et Filii spirationem.
This Church is called holy because it is sanctified by the Holy Spirit, as was said in the preceding things in the exposition of the Symbol 8. 1 Peter 2:9: You are a holy nation, a people of acquisition, that you may announce the powers of him who called you out of darkness into his marvelous light.
It is called Catholic because its principles are generally true without exception, and because they have been diffused and are to be diffused everywhere in the lands, as was said in the preceding things. Hence the Church herself cries, saying: From the ends of the earth I have cried to thee 9. Isaiah 24:16: From the ends of the earth we have heard praises, the glory of the just one.
9. Therefore in the communion of this Church we ask, saying, which, namely the Church, to pacify, that is, to place in threefold peace, namely of time, of breast, and of eternity; to guard from evil running upon it and in good contributing to both lives. Psalm 16:8: Keep me, O Lord, as the pupil of the eye; protect me under the shadow of thy wings. For the pupil is guarded lest something fall in which troubles it; and it is guarded in the clearness of its sight, lest it lose its proper power. But the shadow is the protection of the Lord under the wings of his truth and power, so that we may be illuminated by truth and perfected by power unto the good.
To unite, that is, to reduce to one. This one, I say, is what is common through every order of the ranks of the Church, by which it is ordered to one head in heaven, which is God, and on earth, which is the vicar of God. Acts 4:32: The multitude of believers had one heart and one soul. Psalm 110:1: I will confess to thee, O Lord, in my whole heart, in the council of the just and congregation. For this congregation and union shines forth in heaven, is shown in natures, is exemplified in the works of Christ, is commanded in the divine laws, and is observed in the whole mystical body of Christ. For in heaven Angels are ordered to Archangels, Archangels to Principalities, Principalities to Powers, Powers to Virtues, and Virtues to Dominations, and Dominations to Thrones, and Thrones to Seraphim, and Seraphim to Cherubim, and Cherubim are ordered according to the order of obedience and illumination. And the very multitude of Angels which is in any company is united to one person who stands before the others in that order; and therefore it is called the order of heaven, because every order is a relation of many differing in grades to one. Job 36:33: Dost thou know the order of heaven, and wilt thou set its reason on earth? This is shown in natures, where many little branches are set to rods, where many rods are set to a branch, where many branches are fixed to one trunk, where many trunks are fixed to one root, so that all may become companions and sharers of the sap which is in the root. Romans 11:17: Thou hast been made a companion of the root and fatness of the olive. Thus many cranes follow one in lettered order. Thus many members in one body perceive the benefit of one head. Romans 12:4 and 5: For as in one body we have many members, but all the members do not have the same act, so we many are one body in Christ. In the works of Christ this union is exemplified, because the work of Christ is always to gather scattered things into one, but the work of the devil is to divide and scatter ordered things. This is what is said, John 10:11: There will be one sheepfold and one shepherd. Matthew 12:30: He who is not with me is against me, and he who does not gather with me scatters. This is commanded in the divine laws, because as blessed Dionysius says: The law of divinity is to reduce the first things through the middle things, and the last things through the middle things. But such a reduction of the last to the middle and of the middle to the first cannot exist except in order to one first thing. Therefore just as the law of divinity is the descent of illuminations and charisms from one, so reduction is to one; for this law, just as it moves and binds superior things to providence and care for inferior things, so it binds inferior things to obedience to superior things, so that in this way all things are connected. Psalm 47:14: Distribute its steps 10, so that you may tell it to another generation. Daniel 10:11: Stand in thy rank. For thus by eight ranks one ascends to the temple and worship of divinity, as is said, Ezekiel 40:49, namely by Papacy, Patriarchate, Primacy, Archbishopric, Episcopate, Abbacy, reverence, provostship, deanery, parochial care; for we comprehend the care of archdeacons under provostship. For this is observed in the whole mystical body of Christ, which is the Church, in which all things that are entrusted to Peter's keys are reduced to one. Matthew 16:19: I will give thee the keys of the kingdom of heaven, and whatever thou shalt bind upon earth will be bound also in heaven, and whatever thou shalt loose upon earth will be loosed also in heaven. And above, verse 18: And the gates of hell will not prevail against it. Behold heaven hangs over the keys, because they are called keys of heaven. Earth is subjected to the keys, and whatever they bind or loose on earth is counted bound or loosed before God. Hell is comprehended in the power, because it does not prevail to hold the one whom the key wills to draw out from hell. This key is entrusted to one, so that the fullness of power may be shown in one, and may be entrusted into others from him according to the part of solicitude to which they are called. Isaiah 22:22 and following: I will give the key of the house of David upon his shoulder; and he will open, and there will be no one who shuts; and he will shut, and there will be no one who opens. And I will fasten him as a peg in a faithful place, and he will be for a throne of glory to the house of his father. And they will hang upon him all the glory of the house of his father. But he is called a peg because the whole tabernacle of the Church hangs over him. But the whole glory would not be suspended on him unless by disposition and patronage and governance he had all the glory of the Church, which is the house of God his father. And why should I speak long? The Trinity itself guards this union, in which the Father by the order of nature is the principle of the whole divinity, the Son received all things from the Father alone through generation, and the Holy Spirit received all things from the Father and the Son through the common spiration of the Father and the Son.
10. Hac igitur adunatione petimus, o Pater, ut adunare velis Ecclesiam, et regere. Regere est regulis et principiis legalibus et canonicis unumquemque in explanationem sui officii dirigere. Psal. XLIV, 7: Virga directionis, virga regni tui. In virga significatur regiminis potestas, in virgae autem rectitudine signantur praecepta et principia legalia quibus regendum est: unde, Exod. IV, 17, dicitur, cum Dominus mitteret Moysen ad regendum populum, dixit: Virgam quoque hanc sume in manu tua, in qua facturus es signa.
Haec igitur quatuor quae oramus sic diversificantur, ut duo sint secundum recessum a malo, et duo secundum ordinem ad bonum.
Secundum recessum a malo dupliciter. Est enim malum Ecclesiae extrinsecus illatum impugnans, et est malum intrinsecus surgens et bonum adimens. Contra malum quidem extrinsecus impugnans Ecclesiae tranquillitatem, petimus pacificationem. Esther, XII, 2: Ut absque ullo terrore vitam silentio transigentes, optata cunctis mortalibus pace fruerentur. Contra malum autem a nobis factum, bonum Ecclesiae adimens, petentes dicimus, custodire. Hoc autem malum est peccatum, a quo nos custodiri per gratiam oramus: quia nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam 11. Sapient. X, 12: Custodivit illum ab inimicis, et a seductoribus tutavit illum.
10. Therefore by this union we ask, O Father, that thou wouldest will to unite the Church and rule it. To rule is to direct each one by legal and canonical rules and principles unto the explication of his office. Psalm 44:7: A rod of direction, the rod of thy kingdom. In the rod the power of rule is signified, but in the straightness of the rod are signified the precepts and legal principles by which one must be ruled. Hence, Exodus 4:17, when the Lord sent Moses to rule the people, he said: Take also this rod in thy hand, with which thou shalt do signs.
Therefore these four things which we pray for are thus distinguished: two are according to withdrawal from evil, and two according to order toward good.
According to withdrawal from evil in two ways. For there is an evil inflicted outwardly upon the Church, attacking it, and there is an evil rising inwardly and taking away good. Against the evil attacking outwardly the tranquility of the Church, we seek pacification. Esther 12:2: That, without any terror, passing life in silence, they might enjoy the peace desired by all mortals. But against the evil done by us, taking away the good of the Church, seeking we say, to guard. But this evil is sin, from which we pray to be guarded by grace, because unless the Lord guards the city, he who guards it watches in vain 11. Wisdom 10:12: He guarded him from enemies, and protected him from seducers.
Alia autem duo sunt in ordine ad bonum, quod dupliciter accipitur, scilicet in participatione boni Ecclesiae, vel perfectione boni personae. Et ut percipiamus bonum Ecclesiae, dicimus, adunare: quia bonum Ecclesiae non percipitur nisi in adunatione cum membris Ecclesiae. Psal. CXVIII, 63: Particeps ego sum omnium timentium te, et custodientium mandata tua. In perfectione autem boni personae indigemus divino regimine, ut congrue et recte tendamus in bonum proprium unicuique personae: et ideo dicimus, regere. Apocal. VII, 17: Agnus qui in medio throni est reget illos, et deducet eos ad vitae fontes aquarum. Haec autem omnia secundum ordinem a capite descendunt in corpus: quia pacificatio Ecclesiae est in praelatis sicut ab incursu malorum praeservantibus Ecclesiam. Et ideo sicut murum se debent ponere pro Ecclesia, et suscipere in se ictus et insultus hostium, sicut dicitur, Joan. X, 11: Bonus pastor animam suam dat pro ovibus suis. Et ideo Dominus improperat quibusdam, Ezechiel. XIII, 5: Non ascendistis ex adverso, neque opposuistis murum pro domo Israel. Similiter ad praelatos refertur custodia: quia ipsi sunt custodes Ecclesiae, sicut dicitur, Isa. LXII, 6: Super muros tuos, Jerusalem, constitui custodes, tota die et tota nocte non tacebunt. Adunatio etiam est in ipsis: quia ab ipsis profluunt charismata quibus adunamur: unde, ad Ephes. IV, 3: Solliciti servare unitatem spiritus in vinculo pacis. Regnum autem totum est in manibus eorum. Act. XX, 28: Attendite vobis, et universo gregi in quo vos Spiritus sanctus posuit episcopos, regere Ecclesiam Dei, quam acquisivit sanguine suo.
11. Sic igitur primam communionem significantes dicimus: Quam pacificare, custodire, adunare, et regere digneris: quia suae dignationis est quod facit et non nostri meriti. Psal. CXIII, 9: Non nobis, Domine, non nobis, sed nomini tuo da gloriam.
Toto orbe terrarum: quia sicut diximus, Ecclesia vel diffusa vel diffundenda est in toto orbe terrarum, sicut vocata est de omnibus finibus terrarum. Et hoc significatur, Act. II, 5, quod cum omnium linguis inciperent praedicare Apostoli, erant in Jerusalem habitantes viri Dei ex omni natione quae sub caelo est. Isa. XLIX, 6: Dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae. Act. I, 8: Eritis mihi testes in Jerusalem, et in omni Judaea, et Samaria, et usque ad ultimum terrae.
12. Una cum famulo tuo Papa nostro N., etc. Tangit membra officialia a quibus principaliter haec profluit unitas. Et hoc est quod dicit: Una. Et est adverbium quod idem est quod simul, et notat associationem capitis cum corpore. Dicitur autem famulus: quia ad Ecclesiasticum hujus sacrificii pertinet famulatum. Papa autem dicitur: quia est pater patrum, et successor Petri, vicarius Jesu Christi. Noster autem dicitur: quia per ipsum nobis haec influitur communio: et ideo non valet oblatio si ab unione ordinis et obedientiae ad Papam scindatur vel separetur. Unde Leo Magnus Papa: Sicut divinae religionis cultum quem in omnes gentes omnesque nationes Dei voluit gratia coruscare, ita Dominus noster Jesus Christus humani generis salvator instituit, ut hujus numinis sacramentum et beatissimo Petro Apostolorum omnium summo principaliter collocaret, et ab ipso quasi quodam capite dona sua vellet in corpus omne manare, ut exsortem se mysterii intelligeret hic esse qui ausus fuisset a Petri soliditate recedere. Hunc enim in consortium divinae unitatis assumptum id quod ipse erat voluit nominare dicendo: Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam 12. Et ideo Papae nomen sicut ab eo a quo haec profluit Ecclesiae unitatis communio, est hic exprimendum. Unde Pelagius Papa dicit: Ab universi orbis communione separati sunt, qui qualibet dissensione inter sacra mysteria Apostolici Pontificis nomen secundum consuetudinem non frequentant.
But the other two are in order to good, which is taken in two ways, namely in participation of the good of the Church, or in perfection of the good of the person. And so that we may receive the good of the Church, we say, to unite, because the good of the Church is not received except in union with the members of the Church. Psalm 118:63: I am a sharer with all who fear thee and keep thy commandments. But in the perfection of the good of the person we need divine rule, so that we may fittingly and rightly tend toward the proper good of each person; and therefore we say, to rule. Apocalypse 7:17: The Lamb who is in the midst of the throne will rule them and lead them to the fountains of waters of life. But all these things descend according to order from the head into the body, because the pacification of the Church is in prelates as in those preserving the Church from the incursion of evils. And therefore they ought to set themselves as a wall for the Church and receive in themselves the blows and assaults of enemies, as is said, John 10:11: The good shepherd gives his soul for his sheep. And therefore the Lord reproaches certain persons, Ezekiel 13:5: You have not gone up against them, nor opposed a wall for the house of Israel. Similarly guardianship is referred to prelates, because they are the guardians of the Church, as is said, Isaiah 62:6: Upon thy walls, Jerusalem, I have established guards; all day and all night they will not be silent. Union also is in them, because from them flow the charisms by which we are united. Hence, Ephesians 4:3: Careful to keep the unity of the spirit in the bond of peace. But the whole kingdom is in their hands. Acts 20:28: Attend to yourselves and to the whole flock in which the Holy Spirit has placed you as bishops, to rule the Church of God, which he acquired by his blood.
11. Therefore, signifying the first communion, we say: Which thou wouldest deign to pacify, guard, unite, and rule; because it belongs to thy gracious dignity that he does this, and not to our merit. Psalm 113:9: Not to us, O Lord, not to us, but to thy name give glory.
In the whole world: because, as we have said, the Church either has been diffused or is to be diffused in the whole world, just as it has been called from all the ends of the lands. And this is signified, Acts 2:5, because when the Apostles began to preach in the languages of all, there were dwelling in Jerusalem men of God from every nation that is under heaven. Isaiah 49:6: I have given thee as a light of the nations, that thou mayest be my salvation unto the end of the earth. Acts 1:8: You will be witnesses to me in Jerusalem, and in all Judea and Samaria, and unto the end of the earth.
12. Together with thy servant our Pope N., etc. He touches the official members from whom this unity principally flows. And this is what he says: Together. And it is an adverb which is the same as simultaneously, and it notes the association of the head with the body. But he is called servant because service belongs to the ecclesiastical ministry of this sacrifice. But he is called Pope because he is father of fathers, and successor of Peter, vicar of Jesus Christ. But he is called ours because through him this communion is flowed into us; and therefore the oblation has no force if it is cut or separated from the union of order and obedience to the Pope. Hence Pope Leo the Great says: As the grace of God willed the worship of divine religion to shine out into all peoples and all nations, so our Lord Jesus Christ, Savior of the human race, instituted that the sacrament of this divinity should be placed principally with the most blessed Peter, highest of all the Apostles, and that from him, as from a certain head, he should will his gifts to flow into the whole body, so that he would understand himself to be outside the mystery who had dared to withdraw from the solidity of Peter. For he willed to name this man, assumed into the fellowship of divine unity, what he himself was, saying: Thou art Peter, and upon this rock I will build my Church 12. And therefore the name of the Pope, as of him from whom this communion of the Church's unity flows, must be expressed here. Hence Pope Pelagius says: They are separated from the communion of the whole world who, by any dissension, do not according to custom repeat the name of the Apostolic Pontiff among the sacred mysteries.
Et antistite nostro N. Secundo gradu: quia antistes noster est quasi canalis per quem in nos a primo capite Papa communio descendit unitatis, sicut unguentum primo descendit a capite in barbam quae capiti adhaeret, et a barba stillat in superiora, et a superioribus in media, et fluit usque in oram et fimbriam vestimenti 13. Papa enim et Episcopi quamvis super homines sint constituti, et in hoc sint loco perfectoris sanctitatis, tamen et ipsi homines sunt et fragiles: et ideo indigent ut oretur pro ipsis, et magis etiam indigent quam alii: quia quanto plus innititur eis Ecclesia, tanto indigent majori adjutorio gratiae: quia plus eis quam aliis diabolus insidiatur. Unde, Thren. I, 5: Facti sunt hostes ejus in capite, et inimici ejus locupletati sunt.
Et rege nostro N. Hic etiam in exterioribus defendendis et regendis unitati pacis et communionis Ecclesiae subministrat, et fluit ab eo in nos rectitudo justitiae et pacis. Unde sanctum Jeremiam invenimus scripsisse per manum Baruch notarii sui. Sic dicit Baruch, I, 11: Orate pro vita Nabuchodonosor, regis Babyloniae, et pro vita Balthassar, filii ejus, ut sint dies eorum sicut dies caeli. Inde etiam Dominus, Luc. XXII, 38, cum diceretur: Ecce duo gladii hic, dixit: Satis est. Quia feritas quorumdam saeviens in Ecclesia, comprimenda est gladio materiali: aliorum contumacia se unitati Ecclesiae objiciens, gladio spirituali est ferienda. Et ideo pro personis illis quibus usus gladiorum Dei est commissus, quia continent Ecclesiae unitatem, specialiter est orandum, sicut supra in auctoritate Apostoli ad Timotheum est ostensum.
13. His autem sicut membra simplicia adjunguntur omnes cum dicitur: Et omnibus orthodoxis. Orthodoxum dicitur a Graeco ὀρθόν quod est rectum, et δόξα quod est doctrinalis regula, hoc est, qui rectam et sanam tenent fidei doctrinam, sicut dicitur, ad Galat. VI, 16: Quicumque hanc regulam secuti fuerint, pax super illos, et misericordia, et super Israel Dei.
Atque catholicae et apostolicae fidei, hoc est, universalis et ab Apostolis fundatae fidei, cujus symbolum exposuimus, cultoribus. Cultus autem est servitus Deo et tali fidei debita, quae servitus θεοσεβεία vel εὐσεβεία vocatur, hoc est, Dei servitus vel bona servitus, qui cultus sacrificiis in oratione et bonis exhibetur operibus, ut in ante habitis diximus. Omnes enim talis fidei cultores sunt in civitate Ecclesiae, hoc est, Ecclesiasticorum civium unitate: et ideo orandum est in oblatione sacramenti pro ipsis. Jerem. XXIX, 7: Quaerite pacem civitatis ad quam transmigrare vos feci, et orate pro ea ad Dominum, quia in pace illius erit pax vobis.
Hanc quam exposuimus orationem, quidam dicunt a Pelagio Papa factam, quae aliquando sola et nulla alia confectioni sacramenti praemittebatur: quia beatus Petrus Antiochiae primam dicens Missam, dicitur non nisi tres in Missa dixisse orationes: ante confectionem, unam, et eam quam dixit in confectione, et Dominicam orationem post sacramenti confectionem. Quidam autem dicunt, quod eam fecit beatus Gregorius.
And our bishop N. In the second rank, because our bishop is as a channel through whom the communion of unity descends into us from the first head, the Pope, just as the ointment first descends from the head into the beard which adheres to the head, and from the beard drips into the upper parts, and from the upper parts into the middle parts, and flows down to the hem and fringe of the garment 13. For although the Pope and Bishops are constituted over human beings, and in this they are in the place of the perfecter of sanctity, nevertheless they too are human beings and fragile; and therefore they need prayer to be made for them, and they need it even more than others, because the more the Church leans on them, the more they need the greater aid of grace, because the devil lies in wait for them more than for others. Hence, Lamentations 1:5: Her enemies have been made in the head, and her enemies have been enriched.
And our king N. Here also in exterior matters to be defended and ruled, he supplies service to the unity of peace and communion of the Church, and the rectitude of justice and peace flows from him into us. Hence we find that holy Jeremiah wrote by the hand of Baruch his notary. Thus Baruch says, 1:11: Pray for the life of Nabuchodonosor, king of Babylon, and for the life of Balthassar his son, that their days may be as the days of heaven. Hence also the Lord, Luke 22:38, when it was said, Behold two swords here, said: It is enough. Because the savagery of some persons raging in the Church is to be restrained by the material sword; the contumacy of others opposing themselves to the unity of the Church is to be struck by the spiritual sword. And therefore prayer must be made especially for those persons to whom the use of God's swords has been entrusted, because they contain the unity of the Church, as was shown above in the authority of the Apostle to Timothy.
13. But to these as simple members all are joined when it is said: And all the orthodox. Orthodox is said from the Greek ὀρθόν, which is right, and δόξα, which is doctrinal rule, that is, those who hold the right and sound doctrine of faith, as is said, Galatians 6:16: Whoever have followed this rule, peace upon them, and mercy, and upon the Israel of God.
And to the worshippers of the catholic and apostolic faith, that is, of the universal faith founded by the Apostles, whose symbol we have expounded. But worship is service due to God and to such faith, which service is called θεοσεβεία or εὐσεβεία, that is, service of God or good service; this worship is displayed by sacrifices in prayer and in good works, as we have said in the preceding things. For all worshippers of such faith are in the city of the Church, that is, in the unity of ecclesiastical citizens; and therefore prayer must be made for them in the oblation of the sacrament. Jeremiah 29:7: Seek the peace of the city to which I made you transmigrate, and pray for it to the Lord, because in its peace there will be peace for you.
Some say that this prayer which we have expounded was made by Pope Pelagius, and that at one time it alone and no other was set before the confection of the sacrament, because blessed Peter, saying the first Mass at Antioch, is said to have said only three prayers in the Mass: one before the confection, the one which he said in the confection, and the Lord's Prayer after the confection of the sacrament. But some say that blessed Gregory made it.
Notes
- Song of Songs 6:8. (Cantic. VI, 8.) ↩
- Matthew 15:26. (Matth. XV, 26.) ↩
- Compare Romans 8:15. (Cf. ad Roman. VIII, 15.) ↩
- The Vulgate has, Psalm 39:7: Sacrifice and oblation thou wouldest not; but ears thou hast perfected for me, etc. (Vulgata habet, Psal. XXXIX, 7: Sacrificium et oblationem noluisti: aures autem perfecisti mihi, etc.) ↩
- John 18:35. (Joan. XVIII, 35.) ↩
- Compare 1 Maccabees 1:23. (Cf. I Machab. I, 23.) ↩
- Compare Exodus 17:11 and 12. (Cf. Exod. XVII, 11 et 12.) ↩
- Compare above, Tractate II, chapter 9 at article 9. (Cf. supra, Tract. II, cap. 9 ad artic. IX.) ↩
- Psalm 60:3. (Psal. LX, 3.) ↩
- The Vulgate has houses. (Vulgata habet domos.) ↩
- Psalm 126:1. (Psal. CXXVI, 1.) ↩
- Matthew 16:18. (Matth. XVI, 18.) ↩
- Compare Psalm 132:2. (Cf. Psal. CXXXII, 2.) ↩
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