This [has been] expounded enough thus far. But [to gather it] into a little summary — which [things] said here are to be recalled. This name, therefore, is excellent. First, because [it was] imposed on CHRIST the Lord not by any man, or any creature, but by the sacred holy Trinity. Secondly, because [it was] brought down to earth by an Angel, and announced both to Mary the Virgin and to Joseph (Matthew 1). Thirdly, because the thing from which [is] the origin for this name — that [thing], I say, salvation — is most gracious, and to all most necessary and useful. Fourthly, because through this name, and indeed [it] alone (Acts 4, v. 12), [is] to us the entrance to eternal felicity. Through it, manifestly, marvelous [things] are wrought. It is by Angels, men, and the damned themselves very greatly worshipped and adored. It is added [besides], that [it was] celebrated by the Sibyls too with a notable acrostic, as (in a splendid oration) Constantine the Great treated [it], in Eusebius (in the Oration to the Sacred Assembly, ch. 18 and 19). This [name], fixed and sculpted deep in the heart, the illustrious Martyr and Doctor St. Ignatius [of Antioch] bore; this marvelously loved and cultivated St. Abramius, and St. Francis (as above, q. 14, was said), Catherine of Siena, St. Edmund, [and] St. Eustochium — under whose dead armpit this name was found, as if incised, as [it is] in Scardeone, and Alanus Copus (dialogue 3, ch. 23). And St. Paul the Apostle himself [loved it] so much, in life and in death. For some hand down — as Genebrard (book 3 of the Chronology) and, in places cited before, Osorius — [that] this name was marked by him [Paul] five hundred times in [his] epistles. And although I have not yet been able to reckon the full number, yet [they relate that], after his head had been cut off with the sword for JESUS’ sake, this very name was three times still proffered [by his severed head], by a huge miracle,
(col. 51)
…[proffered by his severed head], as I touched on in my [book] on Paul, number 67. St. Jerome, on ch. 1 to the Ephesians: “This Paul suffered from too great a love of CHRIST, so that he always named him, whom he loved, even superfluously and extraordinarily.” In which words of the most holy Doctor, note three [things]. First, that word “suffered.” For love in divine [things] is most excellent, when someone has himself toward those [things] passively rather than actively, as is observed from Dionysius the Areopagite. Secondly, that word “too great,” that is, “in the highest” or “greatest [degree].” For not in Scripture only, but in Plautus too, and other profane [authors], we read “too much” for “very greatly and exceedingly.” Thirdly, that word “superfluously” is to be taken not simply, but according at least to the opinion of some — as St. Jerome himself, in the same [passage] to the Ephesians (ch. 1, v. 13), thought “in whom” was put superfluously twice, since nevertheless the latter is referred to the Gospel, of which mention had just been made. But beautifully [does] Michael Syncellus [speak], in the oration on St. Dionysius the Areopagite, fol. 349: “St. Paul [was a chosen vessel to bear] a most sweet preaching, and the divine and Apostolic name.” Namely, about him the Saviour himself had said (Acts 9, v. 15): “This one is to me a vessel of election, to bear my name before the nations, and kings, and the sons of Israel. For I will show him how much he must suffer for my name.” Wherefore about this name too those [words] of Zechariah 14 are not badly taken: “In that day the Lord shall be one, and his name one.” Isaiah 26: “Thy name, and thy memorial, [are] in the desire of the soul.” Proverbs 18: “The name of the Lord [is] a most strong tower; the just runs to it, and shall be exalted.” Romans 10: “Everyone, whosoever shall invoke the name of the Lord, shall be saved.” 1 Kings [Samuel] 17: “Thou comest to me with sword, and spear, and shield; but I come to thee in the name of the Lord of hosts.” Psalm 43: “Save us for thy name’s sake, O Lord.” Prudentius, in the Apotheosis: “What letter now does not have CHRIST? or what [letter] of writers is not filled with the praise of CHRIST?” etc.
“O name most sweet to me — [my] light, and glory, and hope, a soothing flavor in the mouth, a fragrant odor, an irrigating fount.”
They please me — [the verses] which a Poet known to me sang in a certain New-Year’s gift, when he brings in the Blessed Virgin herself speaking on the very day of the sacred Circumcision, and answering the man who afterwards questions [her]. For those [go] thus:
“‘Go, Boy; JESUS (say ye) is his name.’ But he [the questioner]: ‘What name, Mother, what name dost thou say? What [name], sent from heaven, which to me — the boy’s mother — was father before? O sweet! O name, even to be redeemed with a wound! Surely there lies hid, under the name JESU, dear salvation. I know not what the very sound conveys; nor can I believe [that] the blessed souls sound anything sweeter than this. Come hither, hither ye [minds] above, thrice say ye JESUS, say [it], as ye would thrice [say] “SANCTUS,” as ye are wont.’ They said [it]; and they repeat, and again and again, and, amazed, the world heard this, and learned the melody. The rocks sound [it], the deep seas sound [it], the dry [land] sounds JESUS — if only anyone is able to catch this melody with the ear. He alone, under whose silent breast no desire murmurs, [he] can catch this melody with the ear.”
There were once certain fortunate [names], and, as it were, of good omen — as Valerius, Lucrinus, and the like. There were some sweet and pleasant — as Hyacinthus, Narcissus, Charilaus, Earinus, about whom Martial (book 9, epigram 8 [13]):
“A name born with violets and roses,
(col. 52)
a name sweeter than blessed nectar.”
They report also certain [names to be] august, and in the highest esteem and veneration among all. “So great,” says Capitolinus in [the life of] Macrinus, “they say was the desire of the name of ANTONINUS, that unless the people and soldiers heard the name of ANTONINUS, they would not think [him] Imperial.” And in [the life of] Diadumenus, Lampridius: “There was, indeed, in those times a name so lovable — [that] of the Antonines — that he who did not shine with that name did not seem to merit the empire.” And afterwards: “There stands [extant] a letter of Opilius Macrinus, in which he glories, not so much [that] he had come to the empire (he who was second of the Empire), as that he had been made father of the name of Antoninus. [Nothing] was more illustrious in those times — not even of the Gods.” Whence also everywhere this name is called holy, sacred, Caesarean, Imperial. But what [are] all these to the name JESUS? — in which [is] eternal blessedness, sweetness, and infinite pleasantness, dignity, and immense Majesty. Let the Valerii avail [farewell], let the Earini wither, let the Antonini grow obsolete. The one name — to peoples, nations, and all mouths most fortunate, most sweet, most desirable, and most august — JESUS: in which, whatever [good things] can be desired, [there] is the complex [sum] of all goods. Hail, O holy name; hail — and save me.