Sophia Scriptura

Instructions 2.20–2.39

Commodian · Instructions · 3rd century (disputed) · place unknown · 20 passages

Latin text: CSEL 15 (Latin text: B. Dombart (CSEL 15, 1887), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 4 (1885).

Chapter 2

2.20CSEL 15:87–89

XX. IN ECCLESIA OMNI POPVLO DEI. Iustus ego non sum, fratres, de cloaca leuatus, / Nec me supertollo, sed doleo uestri, qui cerno / Ex tanto populo nullum in agone coronari. / Certe si non ipse pugnat, uel suggerat illis. / Cladem obiurgate, ouantes officite luxu! / Laborat frater aduersante mundo sub armis, / Et fretus opibus nec pugnas nec pugnanti resistis? / Stulte, non intendis unum bellare pro multis? / In talem pendit ecclesia tota, si uincat. / Abstinere uides fratrem et pugnare cum hoste. / Optas tu in castris pacem, foras ille repugnat. / Misericors esto, ut sis ante omnia saluus. / Nec intuis Dominum praeconio tanto clamantem, / Inimicis etiam qui iubet alimenta praebere? / Prandia ob ea prospice diurna, quae semper / Omnibus omnino diebus cum pauperis sumpsit. / Pascere tu quaeris, stulte, qui te denuo pascat. / t Vis ille mihi paret, qui conponi proponit. / Laute cibatum distenso uentre declamas, / Oppressus inopia <cu)m frater s(it) iuxta tabescens. / Die Dominica quid? Alius si non ante uocauit, / Ex suo [te] deturba pauperem, quem ad prandium ducas. / In tali spes est uestra de uestro refecto.

In church, to all the people of God. I am not righteous, brothers, I who was lifted out of the sewer; nor do I exalt myself, but I grieve for you, seeing that out of so great a people no one is crowned in the contest. Surely, if a man does not fight himself, let him at least encourage those who do. Rebuke the disaster; you who exult, stop your luxury! A brother toils under arms against the opposing world, and do you, relying on your wealth, neither fight nor stand by the one fighting? Fool, do you not see that one man fights for many? The whole church hangs on such a man, if he conquers. You see your brother fasting and fighting with the enemy; you want peace in the camp, while he fights it out outside. Be merciful, so that above all you may be saved. Do you not see the Lord crying out with such a proclamation, who commands us to give food even to enemies? For this reason, provide daily meals, which he always took with the poor on all days. Fool, you seek to feed someone who will feed you in turn. … Well fed, with a swollen belly, you hold forth, while your brother, crushed by want, is wasting away beside you. On the Lord's day, what then? If someone else has not invited him first, bring from your own neighborhood a poor man to take to dinner. In such a man, refreshed from your goods, is your hope.

Textual problem in this passage: see the notes.

Rom 12:20 (allusion, high confidence) · Prov 25:21 (allusion, medium confidence) · Luke 14:12 (allusion, high confidence) · Luke 14:13 (allusion, high confidence)

Notes and citation

Summary: Commodian rebukes the church for comfort while confessors suffer, and urges feeding the poor, especially on the Lord's day.

  • The acrostic spells IN ECCLESIA OMNI POPVLO DEI. The “brother under arms” is a Christian confessor under persecution.
  • Allusions: Rom 12:20 and Prov 25:21 (feeding enemies); Luke 14:12–14 (inviting the poor). The line “t Vis ille mihi paret, qui conponi proponit” is corrupt and is marked “…”; the editor deletes “te” before “deturba.” The sense of “Ex suo deturba pauperem” is uncertain.

Topics: Martyrdom, Ethics

Cite (SBL): Commodian, Instr. 2.20 (CSEL 15:87–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-20). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.21CSEL 15:89–91

XXI. MARTVRIVM VOLENTI. Martyrium, fili, quoniam desideras, audi. / Abel qualis erat, esto, aut qualis [Isaac] ipse magister. / Rectamque delegit Stephanus sibi uiam in iter. / Tu quidem quod optas, res est felicibus apta. / Vince[re] prius malum benefactis recte uiuendo. / Rex illa tuus cum uiderit, esto securus. / Ipsius est tempus et nos in utrumque gerentes; / Vt si bellum adest, in pace martyres ibunt? / Multi quidem errant dicentes: Sanguine nostro / Vincimus Iniquum; quem manentem uincere nolunt. / Obsidiando perit et ideo sentit Iniquus, / Legitimus autem non sentit poenas ad actus; / Eiula t euoque zelando pectus pugnis pertunde. / Nunc si benefactis uinc(es), eris martyr in illo; / Tu ergo qui quaeris martyrium tollere uerbo, / In pace te uesti bonis et esto securus.

To one who wishes for martyrdom. Since you desire martyrdom, son, listen. Be like Abel, or like the Master himself. Stephen chose the right way for his journey. What you desire is indeed a thing fit for the blessed. First conquer evil with good deeds by living rightly. When your King sees these things, be secure. The time is his, and we must bear ourselves in both; so, if war comes, will martyrs go in peace? Many indeed err, saying: “By our blood we conquer the Evil One”; yet they do not want to conquer him while he remains. The Evil One perishes by siege and so feels it, but the one who keeps the law does not feel punishments for his deeds. … Now if you conquer by good deeds, you will be a martyr in him. You, then, who seek to seize martyrdom by a word, clothe yourself in peace with good things and be secure.

Textual problem in this passage: see the notes.

Gen 4:4 (echo, low confidence) · Acts 7:59 (allusion, medium confidence) · Rom 12:21 (allusion, high confidence)

Notes and citation

Summary: One who longs for martyrdom should first conquer evil by good living, which is itself a martyrdom in time of peace.

  • The acrostic spells MARTYRIVM VOLENTI. The editor deletes “Isaac” and the ending “-re” of “uincere.” The line “Eiula t euoque zelando pectus pugnis pertunde” is corrupt and is marked “…”; some other lines are obscure.
  • Commodian discourages provoking martyrdom by rash words; translated as written. Stephen: Acts 7.

Topics: Martyrdom

Cite (SBL): Commodian, Instr. 2.21 (CSEL 15:89–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-21). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.22CSEL 15:91–92

XXII. BELLVM COTTIDIANVM. Belligerare cupis, stulte, quasi bella quiescunt! / Ex protoplasto die pugnatur in fine nobis. / Libido praecipitat: bellum est, tu pugna cum illo. / Luxuria suadet: abutere, bellum uicisti. / Vino copioso parce, ne per illum aberres; / Maledicti retine[te] linguam, unde Deum adoras; / Conpesce[re] furiam, pacificum redde te cunctis; / Oppressos miseriis deprimere caue minores; / Terrorem adcommoda tantum et noli nocere; / Tramite uos recto ducite sinceri per saeclum; / In tuis diuitiis communem te redde pusillis; / De labore tuo dona, nudum uesti: sic uinces. / Insidias nullo facias qui Deo deseruis: / Aspice principium, unde perit inuidus hostis. / Non sum ego doctor, sed lex docet ipsa clamando. / Verba geris tanta uana, qui sub uno momento / Martyrium quaeris otiosus tollere Christo.

The daily war. You long to make war, fool, as though wars had stopped! From the first-formed man's day we fight until the end. Lust drives you headlong: it is war; fight with it. Luxury tempts you: spurn it, and you have won the war. Go sparingly with wine, so that you do not go astray through it; keep from cursing the tongue with which you worship God; restrain your rage, make yourself peaceable to all; take care not to crush the lowly who are oppressed by misery; show only a threat, and do no harm; lead yourselves sincerely by the straight path through the world; in your riches make yourself generous to the little ones; give from your labor, clothe the naked: so you will conquer. Set traps for no one, you who serve God; look at the beginning, how the envious enemy perished. I am no teacher, but the law itself teaches, crying aloud. You speak such empty words, you who, idle, seek to carry off martyrdom for Christ in a single moment.

Textual problem in this passage: see the notes.

Jas 3:9 (echo, medium confidence) · Matt 25:36 (allusion, medium confidence)

Notes and citation

Summary: The Christian's war is daily, against lust, luxury, wine, anger, and greed; martyrdom is not won in a single idle moment.

  • The acrostic spells BELLVM COTTIDIANVM. The editor deletes “te” in “retine[te]” and “re” in “conpesce[re].”
  • Allusions: Jas 3:9–10 (blessing and cursing with the same tongue); Matt 25:36 (clothing the naked); Wis 2:24 (the devil's envy).

Extrabiblical texts: Wis 2:24 (Wisdom of Solomon [in RC, EO, ETH canons]; echo)

Topics: Ethics, Martyrdom

Cite (SBL): Commodian, Instr. 2.22 (CSEL 15:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-22). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.23CSEL 15:92–94

XXIII. DE ZELO CONCVPISCENCIAE. Dum cupis, inde peris, dum ardes proximi zelo; / Exstinguis te ipsum, quando te incendis abactus. / Zelaris alium, inuide, de malo lucrantem, / Et te parem concupis fieri pecuniae tantae. / Lex sic non aspicit(ur); dum illum incumbere quaeris, / Omnia suspensus uiuis in ardore lucrorum; / Cumque reus tibi sis ipsum te iudice damnans, / Oculorum acies nunquam satiatur auara. / Nunc ergo sic redeas et cogites: uana cupido est / Congere<re> nimium sub fragili uita moranti. / Vnde Deus clamat: Stulte, hac nocte uocaris! / Postea mora ruit: cuius erint ista talenta? / In suprema ardes iniusta lucra conando, / Suggeret cum Dominus unicuique uicta diurna. / Congestet alius: tu bono uiuere quaere, / Et Dei t cor censens agis super omnia uictor; / Neque enim dico uel intimo neci te mittas, / Cum pro die tuo uigilas sine fraude uiuendo. / In esca perit auis aut inhaeret inprouida uisco. / Arbitrare tibi simpliciter ualde cauendum. / Excedant alii, finem tu prospice semper.

On the jealousy of desire. While you covet, you perish by it, while you burn with jealousy of your neighbor; you snuff yourself out when, driven on, you set yourself on fire. You envy another, envious one, who profits from evil, and you desire to become his equal in so much money. The law is not regarded that way. While you seek to press hard on him, you live all in suspense in the fever of gain; and though you are guilty in your own sight, condemning yourself as judge, the greedy edge of your eyes is never satisfied. Now, then, come back and think: it is a vain desire to heap up too much while living a frail life. Hence God cries: “Fool, this night you are called!” Afterward the delay comes crashing down: whose will these talents be? At the last you burn with striving for unjust gains, though the Lord supplies each one with daily food. Let another heap up; you, seek to live by what is good … Nor do I say that you should send yourself to utter death, while you keep watch for your day, living without fraud. The unwary bird perishes in the bait or sticks to the lime. Consider that you must take very great care, in simplicity. Let others go too far; you, always look to the end.

Textual problem in this passage: see the notes.

Luke 12:20 (quotation, high confidence) · Matt 6:11 (echo, low confidence) · Eccl 1:8 (echo, low confidence)

Notes and citation

Summary: Covetous envy of others' wealth is folly, since death may come this very night, as God told the rich fool.

  • The acrostic spells DE ZELO CONCVPISCENCIAE. Quotation: Luke 12:20; daily food: Matt 6:11; the insatiable eye: Eccl 1:8.
  • The line “Et Dei t cor censens agis super omnia uictor” is corrupt and is marked “…”.

Notes on the original text

  • Digital text corrected (OCR Y for V): Ynde Deus → Vnde Deus.

Topics: Ethics

Cite (SBL): Commodian, Instr. 2.23 (CSEL 15:92–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-23). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.24CSEL 15:94–95

XXIIII. QVI DE MALO DONANT. Quid te bonum fingis alieno uulnere, nequus? / Vnde tu largiris, alter cottidie plorat. / Ista tu discredis Dominum uidere de caelis? / Dona iniquorum non probat Altissimus, inquit. / Erumpis miseris, dum fueris locum adeptus. / Munera dat alter, ut alterum reddat inanem, / Aut si fenerasti duplicem centesima nummum, / Largiri uis inde, ut te quasi malum depurges: / Omni potens tales operas omnino recusat. / Donas tu de lacrimis candidatus; ille nigratus / Oppressus usuris deplorat factus egenus. / Nanctus praeterea tempus captatoribus hostis / Ad praesens populas pretio tu sanctos iniquus, / Nec non et de lucro mercis su<m)is te piare;- / Te ipsum inlidis, non alium * *, inique.

Those who give out of wrongdoing. Why do you make yourself out to be good by another's wound, wicked one? From what you give away, another weeps every day. Do you disbelieve that the Lord sees this from heaven? “The Most High does not approve the gifts of the wicked,” it says. You burst out against the wretched once you have gained a position. One man gives gifts in order to leave another empty-handed; or, if you have lent at twelve percent and doubled your money, you want to give alms from it, to purge yourself as it were of evil: the Almighty refuses such works altogether. You give from others' tears, dressed in white; he, in black, crushed by interest, weeps, made poor. Besides, having found a time for the enemy's informers, you wickedly despoil the saints now for a price, and you take a share of the profit of the goods to atone for yourself; it is yourself you strike, not another …, wicked one.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Alms given from extortion, usury, or profiting from persecution are rejected by God.

  • The acrostic spells QVI DE MALO DONANT. The saying “The Most High does not approve the gifts of the wicked” is from Sir 34:19 (34:23 in some editions). “centesima” is interest of one percent a month.
  • The lines about “the enemy's informers” are obscure; they seem to refer to profiting from the confiscation of Christians' goods in persecution. The editor marks a gap (* *).

Extrabiblical texts: Sir 34:19 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Ethics, Persecution

Cite (SBL): Commodian, Instr. 2.24 (CSEL 15:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-24). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.25CSEL 15:95–96

XXV. DE PACE SVBDOLA. Dispositum tempus uehit nostris pacem in orbe / Et ruinam simul blandiente saeculo primis. / Praecipitis populo, quem <ipsi) in schisma misistis: / Aut facite legem ciuitatis aut exite de illa. / Conspicitis stipulam cohaerentem in oculis nostris, / Et uestris in oculis non uultis cernere trabem. / Subdola pax uobis uenit, persecutio flagrat. / Vulnera non parent, et sic sine caede ruistis, / Bellum in absconsum geritur sub pace quod ipsud. / De <omnibus) uobis uix unus caute se gessit. / O malo nutriri in occisione praedicti! / Laudatis pacem subdolam et uobis iniquam. / Alterius facti milites, non Christi, peristis.

On deceitful peace. The appointed time brings peace to our people in the world, and at the same time ruin, as the age flatters the leaders. You drive headlong the people whom (you yourselves) sent into schism: either keep the law of the city or leave it. You see the speck sticking in our eyes, and you will not see the beam in your own. A deceitful peace has come to you; persecution is blazing. The wounds do not show, and so you have fallen without bloodshed; a war is being waged in secret under that very peace. Of (all) of you scarcely one has conducted himself carefully. O you, foretold to be fattened by evil for the slaughter! You praise a deceitful peace, which is unjust to you. You have become soldiers of another, not of Christ, and have perished.

Matt 7:3 (allusion, high confidence) · Matt 7:4 (allusion, medium confidence) · Jas 5:5 (echo, low confidence)

Notes and citation

Summary: The peace after persecution is a hidden war, and leaders who led the people into schism have become soldiers of another than Christ.

  • The acrostic spells DE PACE SVBDOLA. Allusion: Matt 7:3–5. “Fattened for slaughter”: compare Jas 5:5.
  • The historical situation (which peace and which schism) is uncertain; the poem is translated as written.

Notes on the original text

  • Digital text corrected (OCR 0 for O): 0 malo → O malo.

Topics: Persecution, Church office

Cite (SBL): Commodian, Instr. 2.25 (CSEL 15:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-25). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.26CSEL 15:96–97

XXVI. LECTORIBVS. Lectores moneo quosdam cognoscere tantum, / Et dare materiam ceteris exemplo uiuendi, / Certamen fugire lites totidemque uitare, / Tumorem premere, nec unquam esse superbos. / Obsequia iusta maiorum cuique deferte; / Reddite uos Christo similes, filioli, magistro; / Inter agrestiua benefactis lilia sitis. / Beati facti estis, cum fe(ce)ritis edicta. / Vos flores in plebe, uos estis Christi lucernae, / Seruate quod estis et memorare potestis.

To readers. I admonish readers only to know certain things: to give others material by the example of their living, to flee strife and likewise to avoid quarrels, to keep down swelling pride, and never to be arrogant. Pay each of your elders the deference that is due; make yourselves like Christ your master, little sons; be among the lilies of the field by your good deeds. You have become blessed when you have done what is commanded. You are the flowers among the people, you are Christ's lamps; keep what you are, and you can call it to mind.

Matt 6:28 (allusion, medium confidence) · Matt 5:15 (echo, medium confidence) · John 13:17 (echo, medium confidence)

Notes and citation

Summary: Readers should set an example of humble, peaceable living, as flowers and lamps among the people.

  • The acrostic spells LECTORIBVS. Readers (lectores) were a minor order of clergy who read the Scriptures in church. Allusions: Matt 6:28 (lilies); Matt 5:14–16 (lamps); John 13:17.

Topics: Church office

Cite (SBL): Commodian, Instr. 2.26 (CSEL 15:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-26). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.27CSEL 15:97–98

XXVII. MINISTRIS. Mysterium Christi, Zacones, exercite caste, / Idcirco ministri facite praecepta magistri. / Nolite fugere personam iudicis aequi, / Integrate locum uestrum per omnia docti. / Susum intendentes, semper Deo summo deuoti / Tota Deo reddite inlaesa mysteria sacra. / Rebus in diuersis exemplum date parati; / Inclinate caput uestrum pastoribus ipsi: / Sic fiet, ut Christi populo sitis probati.

To ministers. Deacons, perform the mystery of Christ chastely; therefore, as ministers, do the commands of your master. Do not avoid the part of a fair judge; fulfill your office completely, taught in all things. Looking upward, always devoted to God most high, render the sacred mysteries to God whole and unharmed. Be ready to give an example in all kinds of matters; bow your own heads to the pastors: so it will come about that you are approved by Christ's people.

Notes and citation

Summary: Deacons should serve the mysteries chastely, set an example, and obey the bishops.

  • The acrostic spells MINISTRIS. “Zacones” is a form of “diacones” (deacons). The “mysteries” are the sacraments, especially the Eucharist, at which deacons assisted. “Nolite fugere personam iudicis aequi” is translated literally; uncertain.

Notes on the original text

  • Digital text corrected (OCR T for I): MTNISTRIS → MINISTRIS.

Topics: Church office

Cite (SBL): Commodian, Instr. 2.27 (CSEL 15:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-27). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.28CSEL 15:98–99

XXVIII. PASTORIBVS DEI. Pastor si confessus fuerit, geminauit agonem. / Apostolus autem tales iubet esse magistros: / Sit patiens rector, sciat, ubi frena remittat; / Terreat in primis, et postea melle perungat, / Obseruetque prius, ut faciat ipse qui dicit; / Redditur in culpa pastor saecularia seruans, / In faciem cuius sis ausus dicere quicquam. / Bullit in inferno rumoribus ipsa gehenna: / Vae miserae plebi, dubia quae forte uacillat! / Si talis aderit pastor, paene perdita nutat; / Deuotus autem <eam) continet recte gubernans; / Exhilaratur enim ex anima regibus aptis. / In talibus spes est et uiuit ecclesia tota.

To the pastors of God. If a pastor has been a confessor, he has doubled his contest. The apostle orders teachers to be such as these: let the ruler be patient, let him know when to slacken the reins; let him first frighten, and afterward anoint with honey; and let him first take care to do himself what he says. A pastor who serves worldly things becomes guilty, and you would dare to say anything to his face. Hell itself boils with rumors: woe to the wretched people that wavers, uncertain! If such a pastor is present, it totters, almost lost; but a devoted pastor holds it together, governing rightly. For the people's soul is gladdened by fit rulers. In such men is hope, and the whole church lives.

1 Tim 3:2 (allusion, medium confidence) · Titus 1:7 (allusion, medium confidence)

Notes and citation

Summary: Pastors should be patient, firm, and consistent, for a worldly pastor ruins the people and a devoted one sustains the whole church.

  • The acrostic spells PASTORIBVS DEI. “Confessor” means one who confessed Christ under persecution. The qualifications of teachers follow 1 Tim 3:1–7 and Titus 1:7–9 loosely.

Topics: Church office

Cite (SBL): Commodian, Instr. 2.28 (CSEL 15:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-28). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.29CSEL 15:99–100

XXVIIII. MAIORIBVS NATIS DICO. Me solum exposcit tempus uobis dicere uerum. / Ab uno semper mouetur, quod multi detractant. / In me solo uolo odia conuertere uestra, / Omnium ut pausent praecordia tanto tumore. / Respicite dictum, quod ueritas odia tollat. / Iam praedixi quidem de pace subdola quanta! / Blandiendo uobis subrepsit Euae seductor. / Vos quia nescitis, laqueo in isto ruistis, / Sorbitis omnino auram dum saeculi ipsam. / Non gratis aget, pro quo interceditis, ullus; / Ab igne qui refugit, agit in uoragine uestra. / Tunc [re]petit suppetium miser denudatus a uobis: / Ipsi iam horrescunt iudices peculantia uestra. / S..................... / De breuiori titulo t nam in nobis inararem. / Inspicitis dicentes, quibus uos ostenditis ultro; / Cum ipsis et epulas capitis et pascitis ipsos. / Ob ea iam terrae paene fundamenta paratis.

I speak to the elders. The time demands that I alone tell you the truth. What many disparage is always set in motion by one. I want to turn your hatred onto me alone, so that the hearts of all may rest from such swelling. Consider the saying that truth brings hatred. I have indeed already spoken beforehand about the deceitful peace, how great it is! The seducer of Eve has crept in by flattering you. Because you do not know it, you have fallen into this snare, while you drink in the very breeze of the world. No one for whom you intercede will get it for nothing; whoever flees from the fire comes into your whirlpool. Then the wretch, stripped by you, seeks help: the judges themselves now shudder at your embezzlements. … You look to those who speak, to whom you show yourselves freely; you take meals with them and feed them. For this you are now almost laying the earth's foundations.

Textual problem in this passage: see the notes.

Gen 3:13 (echo, medium confidence) · 2 Cor 11:3 (echo, medium confidence)

Notes and citation

Summary: Commodian rebukes the elders of the church for being corrupted by the deceitful peace, taking payment for intercession and embezzling.

  • The acrostic spells MAIORIBVS NATIS DICO; one line is lost. “Elders” (maiores natu) are probably the presbyters. The saying “truth brings hatred” is proverbial (Terence, Andria 68: “veritas odium parit”).
  • Several lines are obscure or corrupt (for example “De breuiori titulo t nam in nobis inararem” and the last line); they are translated by sense or marked “…”. The editor deletes “re” in “[re]petit.”

Notes on the original text

  • Digital text corrected (OCR Y for V; OCR n for u): Yos quia → Vos quia; peculantia nestra → peculantia uestra.

Extrabiblical texts: Terence, Andria 68 (Terence; allusion)

Topics: Church office

Cite (SBL): Commodian, Instr. 2.29 (CSEL 15:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-29). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.30CSEL 15:100–102

XXX. INFIRMVM SIC VISITA. Infirmus si fuerit frater — de paupere dico —, / Nolite uacui talem uisitare iacentem. / Fac sub Deo bonum, obsequia redde per imum, / Inde si ualescit, uel si considerat, ille. / Refoueatur homo pauper, qui non habet unde / Mercedem <det) [tibi], pro illo sed conditor orbis et auctor. / Vel si piget ire ad pauperem semper abosum, / Mitte numos ei, unde se resumere possit. / Similiterque soror si paupera lecto decumbet, / Incipiant uestrae matronae uictualia ferre. / Clamat ipse Deus: frange tuum panem egeno! / Verbis opus non est uisitare sed benefactis. / Iniquum est, frater (si) inopia uictus aegrotat. / Satagit non uerbis, sed esum potumque [ille] requirit: / Inspicite tales, sed certe debilitatos, / Transigere sese qui non possunt; date subinde! / A Domino uobis spondeo <ego) dari quadruplum.

Visit the sick thus. If a brother is sick — I am speaking of a poor one — do not visit him empty-handed as he lies there. Do good before God; render your services even to the lowest; so, if he recovers, or if he reflects, it is well. Let the poor man be refreshed, who has nothing from which to (give) a reward; but the founder and author of the world will give it for him. Or, if you are reluctant always to go to the poor man in his squalor, send him coins with which he can recover. Likewise, if a poor sister lies sick in bed, let your matrons start bringing food. God himself cries out: “Break your bread for the needy!” There is no need to visit with words, but with good deeds. It is wicked that a brother should be sick, overcome by want. He is not satisfied by words; he needs food and drink. Look after such people — but surely the disabled, who cannot get along by themselves — give at once! I promise you that you will be given back fourfold by the Lord.

Textual problem in this passage: see the notes.

Isa 58:7 (quotation, high confidence) · Matt 25:36 (allusion, medium confidence) · Jas 2:15 (allusion, medium confidence) · Jas 2:16 (allusion, medium confidence)

Notes and citation

Summary: Visiting the sick poor means bringing food, drink, or money, not words, and God will repay it fourfold.

  • The acrostic spells INFIRMVM SIC VISITA. The editor deletes “tibi” and “ille.” Quotation: Isa 58:7; allusions: Matt 25:36; Jas 2:15–16.

Notes on the original text

  • Digital text corrected (OCR Y for V; OCR n for u): nisitare → uisitare; Yel si piget → Vel si piget.

Topics: Ethics

Cite (SBL): Commodian, Instr. 2.30 (CSEL 15:100–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-30). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.31CSEL 15:102–103

XXXI. PAVPERIBVS SANIS. Pauperies sana quid? Nisi diuitiae adsunt, / Ars certe si fuerit, iam et tu communi<c>a fratri. / Vnum praesta tibi, ne superbus esse dicaris; / Polliceor, quoniam securior diuiti uiuis. / Excipe doctrinam magis Salomonis in aures. / Responsorem in alto non dedit Deus pauperem esse: / Idcirco te subde et honorem redde potenti. / Blandus enim sermo.. prouerbium nosti ut inquit; / Vincitur officio etsi fuerit ira uetusta. / Si lingua taceat, nihil melius inuenisse. / Sane si non fuerit ars, unde uita regatur, / Aut operam praebe aut cursum iussu potentis; / Non pudeat neque pigeat procurre(re) sanum. / In gazo praeterea de labore mittere debes, / Sicut singularis illa, quam protulit Vnctus.

To the poor who are healthy. What is healthy poverty? If riches are not there, and you have a trade, share it with a brother. Grant yourself this one thing, that you may not be called proud; I promise that you live more securely than the rich man. Take rather the teaching of Solomon into your ears: God did not grant the poor man to answer back to those on high: so submit yourself and give honor to the powerful. For a mild word — you know how the proverb says; even an old anger is overcome by courtesy. If the tongue is silent, nothing better will have been found. Of course, if you have no trade by which to keep yourself alive, either offer your labor or run errands at the command of the powerful; do not be ashamed or reluctant to run, since you are healthy. Besides, you ought to put something from your labor into the treasury, like that singular woman whom the Anointed held up as an example.

Prov 15:1 (allusion, high confidence) · Prov 18:23 (allusion, low confidence) · Mark 12:42 (allusion, high confidence) · Mark 12:43 (allusion, medium confidence)

Notes and citation

Summary: The healthy poor should work, be humble toward the powerful, and give from their labor, like the widow in the Gospel.

  • The acrostic spells PAVPERIBVS SANIS. Allusions: Prov 15:1 (a mild word turns away wrath); Prov 18:23 (the poor man speaks entreaties); Mark 12:41–44 (the widow's offering). The sayings of Solomon are given loosely.

Topics: Ethics

Cite (SBL): Commodian, Instr. 2.31 (CSEL 15:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-31). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.32CSEL 15:103–104

XXXII. FILIOS NON LVGENDOS. Filiorum casus licet et dolum cordis relinquat, / In nigris exire tamen nec plangere fas est. / Lex prudenter ait animo, non pompa dolere, / In Salomoniaco libro, septimana finita. / Oblita Domini de resurrectione promissa? / Si martyres feceris, filios sic uoce deflebis. / Non pudet infrenem gentiliter plangere natos? / Os laceras, tundis pectus, uestimenta diducis, / Nec metuis Dominum, cuius optas regnum uidere. / Lugere [quod fas est] nolite, tamen orate pro illis! / Vos ideo tales, quod minus quam gentes eritis? / Germine zabolico facitis ut turbae pronatae, / Extinctos clamatis: qua gratia, false, petisti? / Nec dolore duxit pater filium mactandum ad aram, / Dolore nec nates filium luxit defunctum; / Omnipotentis enim nec flens deducebat alumnum, / Sed Deo deuotus festinanter funus agebat.

Children are not to be mourned. Though the death of children leaves grief in the heart, it is still not right to go out in black or to beat the breast. The law says wisely: grieve in the mind, not with display, in Solomon's book, when the week is over. Have you forgotten what the Lord promised about the resurrection? If you make them martyrs, then bewail your children aloud. Are you not ashamed, unrestrained, to mourn your children like a Gentile? You tear your face, beat your breast, rend your clothes, and do not fear the Lord, whose kingdom you wish to see. Do not mourn, but pray for them! Will you be less than the Gentiles, then, behaving so? By the devil's breeding you act like the crowds born of it; you cry out to the dead: by what grace, false one, did you ask? Nor did the father lead his son to be sacrificed at the altar with grief; nor did the father mourn his son with grief when he was dead; for he did not lead away the Almighty's nursling weeping, but, devoted to God, he carried out the funeral quickly.

Textual problem in this passage: see the notes.

Gen 22:9 (allusion, medium confidence) · 2 Sam 12:20 (allusion, low confidence) · 1 Thess 4:13 (echo, medium confidence)

Notes and citation

Summary: Christians should not mourn their dead children with pagan display but pray for them, trusting the resurrection, as Abraham gave up Isaac without lamenting.

  • The acrostic spells FILIOS NON LVGENDOS. The editor deletes “quod fas est.” “Solomon's book” is Sirach (the seven days of mourning, Sir 22:12). Abraham and Isaac: Gen 22. The father who did not mourn his dead son may be David (2 Sam 12:20–23); uncertain.
  • “Si martyres feceris” is obscure; translated literally. Compare 1 Thess 4:13.

Extrabiblical texts: Sir 22:12 (Sirach [in RC, EO, ETH canons]; allusion)

Topics: Prayer

Cite (SBL): Commodian, Instr. 2.32 (CSEL 15:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-32). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.33CSEL 15:104–105

XXXIII. DE POMPA FVNERIS. De funeris pompa sollicitus esse qui quaeris, / Erras Dei seruus, adhuc et in morte placere, / Pro! exanim(at)um corpus ornari funestum. / O uanitas uera, cupere defunctis honorem! / Mens mundo detenta nec in morte Christo deuota, / Prouerbium nosti, quae per forum efferri uolebat! / Addo illi similes effera(ta) mente uiuentes. / Faustum felicem[que] diem in exitu uultis habere, / Vt coeat populus, laudem cum luctu uidere. / Non prouides, quonam merearis ire defunctus? / Ecce prosequuntur illi, tu iam forte cremaris / Redactus in poenam: quid proderit pompa defuncto? / Incusatus eris qui ob ista collegia quaeris. / Sub nigrore cupis uiuere: te decipis ipsum.

On funeral pomp. You who seek to be concerned about the pomp of your funeral are wrong, servant of God, to want to please even in death — alas! — that the lifeless body should be adorned for burial. O true vanity, to desire honor for the dead! A mind held by the world and not devoted to Christ even in death. You know the proverb about the woman who wanted to be carried out through the forum! I add those like her, who live with a savage mind. You want a lucky and happy day at your departure, so that the people may gather to see praise mixed with mourning. Do you not look ahead to where you may deserve to go when you are dead? See, they follow the procession, and you are perhaps already burning, brought to punishment: what good will pomp do the dead? You will be accused, you who seek guilds for these things. You wish to live under black: you deceive yourself.

Textual problem in this passage: see the notes.

Notes and citation

Summary: A servant of God should not seek a showy funeral, which cannot help the dead.

  • The acrostic spells DE POMPA FVNERIS. The editor deletes “que.” The “guilds” (collegia) are funeral societies. The proverb about the woman carried through the forum is unidentified.

Notes on the original text

  • Digital text corrected (OCR 0 for O; OCR letters): FVNEJUS → FVNERIS; 0 uanitas → O uanitas.

Topics: Ethics

Cite (SBL): Commodian, Instr. 2.33 (CSEL 15:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-33). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.34CSEL 15:105–106

XXXIIII. CLERICIS. Congruit in Pascha, die felicissimo nostro, / Laetentur et illi, qui postulant sumpta diurna: / Erogetur eis quod sufficit, uinum et esca. / Respicite, [forte] quoniam memorentur ista pro uobis! / In modico sumpto deficitis Christo donare. / Cum ipsi non facitis, quo modo suadere potestis / Iustitiam. legis talibus, uel semel in anno? / Sic merito surgunt blasphemia saepe de uobis.

To clergy. It is fitting that at Easter, our most happy day, those who beg for their daily food should also rejoice: let what is enough be given them, wine and food. Consider that these things will be remembered in your favor! You fail to give to Christ at a small cost. When you do not do it yourselves, how can you urge the justice of the law on such people, even once a year? So, rightly, blasphemies often arise about you.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The clergy should give food and wine to the poor at Easter, as an example to the people.

  • The acrostic spells CLERICIS. The editor deletes “forte.”

Notes on the original text

  • Digital text corrected (OCR B for R): Bespicite → Respicite.

Topics: Church office

Cite (SBL): Commodian, Instr. 2.34 (CSEL 15:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-34). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.35CSEL 15:106–108

XXXV. DE FABVLOSIS ET SILENTIO. Dum leue uidetur cuicumque neque uitatur, / Et quasi facile reris dum ab utero illud, / Fabulae subueniunt, quo uenisti fundere preces / Aut pulsare domum stomachi pro delicto diurno. / Bucina praeconum clamat lectore legente, / Vt pateant aures, et tu magis obstruis illas; / Luxaris labia, quibus ingemiscere debes. / Obde malis pectus uel 〈illa〉 in pectore solue. / Sed quia diuitiae faciunt aut pecuniae frontem, / Inde perit omnis, quando sibi maxime fidunt. / Sic feminae quoque coeunt, quasi initent balneo. / Et de domo Dei ceu nundinae facitis astent. / Terruit hinc Dominus: Domus orationis adesto! / Sacerdos Domini cum "Susum corda" praecepit, / In prece fienda ut fiant silentia uestra, / Limpide respondis nec tempora quoque promittis. / Exorat ille Altum pro plebe deuota, / Ne pereat aliquis; at tu te in fabulis uertis, / Tu subrides ibi aut detrahis proximi fama; / Indisciplinata loqueris, quasi sit Deus absens, / Omnia qui fecit, nec 〈audiat〉 neque (te) cernat.

On idle talkers and silence. While it seems a light thing to everyone and is not avoided, and you think it easy, as if from the womb, stories come up in the place where you came to pour out prayers, or to beat on the breast for daily sin. The trumpet of the heralds cries out while the reader reads, so that ears may be open, and you instead stop them up; you loosen your lips, with which you ought to groan. Close your breast to evil, or dissolve (it) in your breast. But because riches or money give a bold face, everyone perishes by it, when they trust most in themselves. So women too come together as if they were going into the baths. And you make God's house like a market where people stand around. The Lord has warned against this: “Let it be a house of prayer!” When the priest of the Lord bids “Lift up your hearts,” so that there may be silence during the prayer to be made, you answer clearly, yet you do not keep the time either. He entreats the Most High for the devoted people, that no one may perish; but you turn to gossip; you smile there, or you detract from your neighbor's good name; you speak without discipline, as though God were absent, who made all things, and neither (heard) nor saw (you).

Matt 21:13 (quotation, high confidence) · Isa 56:7 (allusion, medium confidence)

Notes and citation

Summary: Commodian rebukes those who chatter in church during the readings and the eucharistic prayer.

  • The acrostic spells DE FABVLOSIS ET SILENTIO. “Lift up your hearts” (Sursum corda) is the opening of the eucharistic prayer, said by the bishop (“priest”). Quotation: Matt 21:13 (Isa 56:7).
  • Some phrases are obscure (for example “dum ab utero illud,” “nec tempora quoque promittis”); translated by sense. Words in angle and round brackets are the editor's supplements. A line number of the printed edition is removed.

Notes on the original text

  • Digital text corrected (line number of the printed edition): silentia uestra, 15 → silentia uestra,.

Topics: Prayer, Eucharist

Cite (SBL): Commodian, Instr. 2.35 (CSEL 15:106–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-35). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.36CSEL 15:108–109

XXXVI. EBRIOSIS. Ebrioso modum non pono: sed belua maior / Bibendo superius inferior a mente recedis. / Regentis imperium tenens apud, stulte, Cyclopas / Inde in his toruis: Dum mortuus, non bibo, dicis; / Optima mihi (sunt) bibere et corda sopire. Subministra magis, quod amplius quaeris abuti, / Infimo pauperclo, et eritis ambo refecti. / Si facias ista, exstinguis tibi gehennam.

To drunkards. I set no limit for the drunkard; but, a greater beast, the more you drink, the further down you sink from your mind. You hold, fool, the command of a ruler among the Cyclopes, then among these savage ones: “When I am dead,” you say, “I do not drink; (it is) best for me to drink and put my heart to sleep.” Rather, give what you seek to squander in excess to the lowest poor man, and you will both be refreshed. If you do this, you put out Gehenna for yourself.

Isa 22:13 (echo, low confidence) · 1 Cor 15:32 (echo, low confidence)

Notes and citation

Summary: The drunkard should give his excess to the poor instead, and so escape Gehenna.

  • The acrostic spells EBRIOSIS. The line about the Cyclopes is obscure; translated literally. The drunkard's excuse echoes Isa 22:13 and 1 Cor 15:32.

Notes on the original text

  • Digital text corrected (OCR B for R): EBBIOSIS → EBRIOSIS.

Topics: Ethics

Cite (SBL): Commodian, Instr. 2.36 (CSEL 15:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-36). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.37CSEL 15:109–110

XXXVII. PASTORI. Pascere qui quaeris et quod potuisti parasti / Adsiduo (pari) pascendo, recte fecisti: / Sed tamen inmisce pauperem, qui non te repascat, / Tunc erit mensa tua per unum Deum probata. / Omnipotens tales uel maxime pasci praecepit. / Respice, cum pascis, infirmos, et feneras Alto. / In illos uos Dominus uoluit probatos adesse.

To the host. You who seek to give a feast and have prepared what you could, you have done rightly in feeding your equal regularly: but mix in a poor man, who cannot feed you in return; then your table will be approved by the one God. The Almighty commanded that such people above all be fed. When you give a meal, look to the sick, and you lend to the Most High. The Lord wanted you to be proved in them.

Luke 14:12 (allusion, high confidence) · Luke 14:14 (allusion, medium confidence) · Prov 19:17 (allusion, high confidence)

Notes and citation

Summary: Whoever gives a meal should include the poor, who cannot repay, and so lend to God.

  • The acrostic spells PASTORI; “pastor” here means one who feeds guests. Allusions: Luke 14:12–14; Prov 19:17 (lending to the Lord).

Notes on the original text

  • Digital text corrected (split word (the contents list reads “Pastori”)): PASTOR I. → PASTORI..

Topics: Ethics

Cite (SBL): Commodian, Instr. 2.37 (CSEL 15:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-37). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.38CSEL 15:110

XXXVIII. ORANTI. Orantem si cupias te exaudiri de caelo, / Rumpe de latibuli nequitia uincula tota, / Aut si benefactis ores miseratus egenis, / Ne dubites: quicquid petieris, datur oranti. / Tu sane si nudus benefactis Deum adores, / In totum ne facias sic orationem, inepte.

To one who prays. If you, when you pray, wish to be heard from heaven, break all the bonds of wickedness from your hiding place; or, if you pray having shown mercy to the needy by good deeds, do not doubt: whatever you ask is given to the one who prays. But if you worship God bare of good deeds, do not make your prayer that way at all, you fool.

Isa 58:6 (allusion, high confidence) · Isa 58:9 (allusion, medium confidence) · Matt 21:22 (allusion, medium confidence)

Notes and citation

Summary: Prayer is heard when joined to justice and mercy to the needy.

  • The acrostic spells ORANTI. Allusions: Isa 58:6–9 (loosing the bonds of wickedness); Matt 21:22.

Topics: Prayer

Cite (SBL): Commodian, Instr. 2.38 (CSEL 15:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-38). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.

2.39CSEL 15:110–112

XXXVIIII. NOMEN GASEI. Incolae caelorum futuri cum Deo Christo / Tenente principium, uidente cuncta de caelo, / Simplicitas, bonitas habitet in corpore uestro; / Irasci nolite sine causa fratri deuoto; / Recipietis enim quicquid feceritis ab illo. / Hoc placuit Christo resurgere mortuos imo / Cum suis corporibus, et quod ignis ussit in aeuo, / Sex milibus annis conpletis mundo finito. / Vertitur interea caelum tenore mutato; / Conburuntur enim impii tunc igne diuino, / Ira Dei summi ardet creatura gemendo. / Dignitosi tamen et gener(e n) ati praeclaro / Nobilesque uiri sub Antichristo deuicto / Ex praecepto Dei rursum uiuentes in aeuo, / Mille quidem annis ut seruiant sanctis et Alto / Sub iugo seruili, ut portent uictualia collo, / Vt iterum autem iudicentur regno finito. / Nullificantes Deum conpleto millesimo anno / Ab igne peribunt cum montibus ipsi liquendo. / In bustis et tumulis omnis caro redditur acto: / Demergunt inferno, tradunt(ur) poenae in aeuo. / Ostenduntur illis et legunt(ur) gesta de caelo: / Memoria prisca debito et merita digno, / Merces in perpetuo secundum facta tyranno. / Omnia non possum conprehendere paruo libello. / Curiositas docti inueniet nomen in isto.

The name of the man of Gaza. You who will dwell in heaven with God, with Christ, who holds the beginning and sees all things from heaven, let simplicity and goodness dwell in your body; do not be angry without cause with a devoted brother; for you will receive from him whatever you have done. It has pleased Christ that the dead rise from the depths with their bodies, even what fire burned in the age, when six thousand years are completed and the world is ended. Meanwhile the sky is turned, its course changed; for then the ungodly are burned with divine fire; the creation burns, groaning at the wrath of God most high. But the dignitaries, men of illustrious birth, and nobles, when the Antichrist has been conquered, live again in the age by God's command, for a thousand years indeed, to serve the saints and the Most High under a servile yoke, carrying provisions on their necks, so that they may be judged again when the kingdom is finished. Those who set God at nothing, when the thousandth year is completed, will perish by fire, melting with the very mountains. From pyres and tombs all flesh is given back for what it has done; they sink into hell and are handed over to punishment forever. Their deeds are shown to them and read out from heaven: the ancient record for what is due, and merits for the worthy; for the tyrant, a reward forever according to his deeds. I cannot take in everything in a little book. The curiosity of the learned will find the name in this one.

Matt 5:22 (allusion, high confidence) · Rom 8:22 (echo, medium confidence) · 2 Pet 3:10 (allusion, medium confidence) · Rev 20:4 (allusion, medium confidence) · Rev 20:12 (allusion, high confidence) · Rev 20:13 (allusion, high confidence)

Notes and citation

Summary: The last poem summarizes the resurrection, the thousand years, and the final judgment, and hides the author's name in its acrostic.

  • Read from the last line upward, the first letters spell COMMODIANVS MENDICVS CHRISTI (“Commodian, Christ's beggar”), the name the closing line invites the reader to find. The meaning of “Gasei” in the title (“of Gaza,” or of the “treasury,” gaza) is uncertain.
  • Allusions: Matt 5:22 (anger without cause); Rev 20:4–15; 2 Pet 3:10–12; Rom 8:22 (creation groaning). The millenarian scheme (nobles serving the saints for a thousand years) is Commodian's own; translated as written. A line number of the printed edition is removed.

Notes on the original text

  • Digital text corrected (line number of the printed edition): acto: 20 → acto:.

Topics: Eschatology

Cite (SBL): Commodian, Instr. 2.39 (CSEL 15:110–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/commodian-instructiones/2-20/#p-2-39). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin text of CSEL 15; made independently of existing English translations and compared afterwards with ANF where it has the work.