On the Vigils of the Servants of God (complete) (On the Vigils of the Servants of God)

Nicetas, bishop of Remesiana

On the Vigils of the Servants of God (complete)

Nicetas, bishop of Remesiana · On the Vigils of the Servants of God · ca. 380–414 · Remesiana · 10 passages

Authorship disputed: Printed in PL 68 among the works of Nicetius of Trier; Burn (1905) gave it to Nicetas of Remesiana, which is now the common view.

Latin text: Migne, PL 68 (Latin text: Migne, Patrologia Latina 68, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 1

1PL 68:365b–365 c

Bona et digna et sancta res, et apta prorsus satisque conveniens de sanctis vigiliis nunc dicere, et conferre sermonem, quando ipsa lucubratio geritur a sollicitis et religiosis : nox cæca est, et necessaria caligo corporibus, quæ non solum homines, sed etiam in somno detinet animantes, ut, reparatis viribus per soporem, possint diurnos labores sustinere vigilantes. Bonus Deus, qui ita prospexit, ita constituit, ut homo exiturus ad opus suum et ad operationem suam usque ad vesperam, haberet vicarium tempus, in quo a laboribus duris et multa fatigatione requiesceret (Psal. CIII, 23). Ergo diem ad opus, noctem fecit ad requiem ; et pro hoc, sicut pro omnibus, gratias debemus agere illi qui præstitit. Novimus autem multos hominum, ut aut majoribus suis placeant, aut sibi aliquid peculiariter prosint, noctis particulam ad aliquod opusculum segregare, et id pro lucro ducere, quod curtati de sopore suo, operari potuerunt. Quod si in carnalibus instrumentis, id est, victui ac vestitui necessariis, qui vigilant non reprehenduntur, imo laudantur ; quanto magis nos sacras vigilias, tam spirituali opere fructuosas, orationibus scilicet, hymnis, lectionibus fecundas, observare et amare debemus, ut a Domino Deo mercedem recipiamus?

It is a good, worthy and holy thing, and altogether fitting and suitable, to speak now about holy vigils and to hold discourse, when the night watch itself is being kept by the careful and devout. Night is blind, and darkness is necessary for bodies, which holds in sleep not only men but also animals, so that, their strength restored through sleep, they may bear the labours of the day when awake. Good is God, who so provided and so ordained that man, going out to his work and to his labour until evening, should have an alternate time in which to rest from hard labours and much fatigue. So he made the day for work and the night for rest; and for this, as for all things, we must give thanks to him who granted it. We know, however, that many people, either to please their superiors or to profit themselves in some particular way, set apart a little portion of the night for some small task, and count it gain that, cutting short their sleep, they have been able to work. But if those who keep watch over fleshly needs, that is, things necessary for food and clothing, are not blamed but even praised, how much more ought we to keep and love the sacred vigils, so fruitful in spiritual work, rich, that is, in prayers, hymns and readings, so that we may receive a reward from the Lord God?

Ps 104:23 (103:23 Vulg.) (allusion, high confidence)

Notes and citation

Summary: Nicetas opens his sermon on vigils: God gave the night for rest, but as people sacrifice sleep for earthly gain, Christians should gladly keep vigils of prayer, hymns and readings.

This sermon (On Vigils) was preached at a vigil, probably on Saturday night (compare section 3). Allusion: Ps 104:23 (Vulgate 103:23). “Curati de sopore suo” is read as “curtati” (“cutting short”). Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray note letter; OCR slips; split word; stray marks; stray note letter; stray note letter; OCR slip; stray note letter; split word): Bona a et digna et saucta res → Bona et digna et sancta res; de sauciis vigiliis → de sanctis vigiliis; a sollicilis et religiosis → a sollicitis et religiosis; ut, reparatis b viribus → ut, reparatis viribus; sustinere vigilanles → sustinere vigilantes; haberet vicarium teropus → haberet vicarium tempus; qui præstitit c. No- vimus → qui præstitit. Novimus; quod Curati de sopore suo, operari potuerunt d. → quod curtati de sopore suo, operari potuerunt.; tam spirituali op re iructuosas, orationibus scilicet, hymnis, leclionibus fecundas → tam spirituali opere fructuosas, orationibus scilicet, hymnis, lectionibus fecundas; a Domino Deo merce. dem recipiamus . ? → a Domino Deo mercedem recipiamus?.

Topics: Prayer, Asceticism

Cite (SBL): Nicetas of Remesiana, Vig. 1 (PL 68:365b–365 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/1

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 2

2PL 68:365c–367 a

Equidem sunt homines qui ista reprehendunt, sed a fide catholica et religione alieni sunt. Sed non est mirum. Quomodo enim impiis et profanis religiosa placere possunt? Quibus si placerent, nostri essent, quod sumus utique Christiani. Si vero nostri sunt quos vigiliarum sanctarum salutifer actus offendit, ut nihil de his deterius suspicemur, aut pigri sunt, aut somniculosi, aut senes sunt, aut infirmi. Si pigri sunt, erubescant; quia illis insonant Proverbia Salomonis : Vade ad formicam, o piger; et æmulare vias ejus (Prov. VI, 6). Si somniculosi sunt, expergiscantur, Scriptura proclamante : O piger, quousque dormis ? Quando autem de somno surgis? Modicum quidem dormis, modicum sedes, modicum autem dormitas, pusillum autem manibus amplecteris pectus. Deinde, superveniet tibi tanquam viator paupertas, inopia autem sicut bonus cursor (Ibid., 9-11). Si autem senes sunt, quis eos compellit ut vigilent? quanquam et non compulsi vigilare debent pro ipsa ætate sua, et Dominum Deum instantius orare. Vigilare itaque debent sedentes, si stare non prævalent. Si vero infirmi sunt membris, quod ipsi facere non possunt, non reprehendant : imo secundum prophetam rigent lacrymis stratum suum, et dicant : Sic memor fui tui super stratum meum (Psal. LXIX, 7). Commendent etiam vigilantibus, ut eos suis precibus adjuvent, quod adjuti a Domino super lectum doloris sui canere quandoque mereantur, dicentes : In matutinis meditabor in te, Domine, quia factus es adjutor meus (Ibid.). Alioquin stultum, et satis extraneum est a religione, ut quia ipsi currere non valemus, bene currentibus derogemus ; quia etsi non possumus, debemus non invidere, sed congratulari potentibus. Sicut enim qui consentit malitiæ, particeps est pœnæ, sic participatio gloriae speranda est de consensione bonitatis. Alios enim coronat affectus, alios voluntas pia lætificat.

There are indeed people who criticize these things, but they are strangers to the catholic faith and religion. But it is no wonder. For how can religious things please the impious and profane? If they pleased them, they would be ours, which we are, namely Christians. But if those whom the saving practice of holy vigils offends are ours, so that we suspect nothing worse of them, they are either lazy or sleepy, or old, or sick. If they are lazy, let them blush; for the Proverbs of Solomon sound against them: “Go to the ant, O sluggard, and imitate its ways.” If they are sleepy, let them wake up, as Scripture proclaims: “O sluggard, how long will you sleep? When will you rise from sleep? You sleep a little, you sit a little, you doze a little, you clasp your hands a little on your breast. Then poverty will come upon you like a traveller, and want like a good runner.” If they are old, who forces them to keep vigil? Though, even uncompelled, they ought to keep vigil because of their very age and pray the Lord God more urgently. They ought to keep vigil sitting, then, if they cannot stand. But if they are sick in their limbs, let them not blame what they themselves cannot do; but rather, according to the prophet, let them water their couch with tears and say: “So I remembered you on my bed.” Let them also commend themselves to those keeping vigil, that they may help them with their prayers, so that, helped by the Lord, they may at some time deserve to sing on their bed of pain, saying: “In the morning I will meditate on you, Lord, for you have become my helper.” Otherwise it is foolish, and quite foreign to religion, that because we ourselves cannot run, we should disparage those who run well; for even if we cannot, we ought not to envy but to rejoice with those who can. For as one who consents to malice shares in the punishment, so a share in glory is to be hoped for from consenting to goodness. For some are crowned by affection, others gladdened by a devout will.

Prov 6:6 (quotation, high confidence) · Prov 6:9–11 (quotation, high confidence) · Ps 6:6 (6:7 Vulg.) (allusion, high confidence) · Ps 63:6–7 (62:7-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: Nicetas answers those who object to vigils: the lazy and sleepy should be ashamed, the old may keep vigil sitting, the sick should pray in bed and not disparage others.

Quotations and allusions: Prov 6:6; Prov 6:9–11; Ps 6:6 (watering the couch); Ps 63:6–7 (Vulgate 62:7–8; Migne cites Ps 69:7). Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray note letter; stray letter; OCR slips; stray note letter; OCR slip): nostri esseni, quod sumus r utiqne Christiani → nostri essent, quod sumus utique Christiani; ut nihil de his deterius suspicet, aut pgri sunt, aut somniculosi, aut senes sunt, adt infirmi → ut nihil de his deterius suspicemur, aut pigri sunt, aut somniculosi, aut senes sunt, aut infirmi; Scriptura proclamante : 0 piger. quousque → Scriptura proclamante : O piger, quousque; non reprebendant → non reprehendant; Commendeut etiam vigilantibus → Commendent etiam vigilantibus; satis extraneum est A a rcligione, ut quia ipsi currerc non valemus → satis extraneum est a religione, ut quia ipsi currere non valemus; etsi non possumus, debcmus non invidere → etsi non possumus, debemus non invidere; Alios enim coronat affectus b, alios voluntas pia lælificat → Alios enim coronat affectus, alios voluntas pia lætificat.

Topics: Prayer, Asceticism

Cite (SBL): Nicetas of Remesiana, Vig. 2 (PL 68:365c–367 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/2

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 3

3PL 68:367a–367 b

Nec sane onerosum vel difficile videri debet etiam delicatis vel infirmis corporibus in septimana duarum noctium, id est, sabbati atque dominicæ, portionem aliquam Dei ministerio deputare : ista enim quasi purificatio est dierum quinque vel noctium, quibus stupore carnali ingravescimus, aut mundanis actibus obsessi lætamur. Nec erubescat aliquis in bono studio sanctitatis, quia non erubescunt improbi in perpetrando opere fæditatis. Merito ergo Scriptura in Proverbiis dicit : Est confusio quæ adducit peccatum (Eccli. IV, 25). In bono enim opere confundi, peccatum est, sicut in malefaciendo non confundi pernicies est. Si sancti estis, amate vigilias ; ut thesaurum vestrum vigilando custodientes, ipsi in sanctitate servemini. Si peccatores estis, magis currite, ut vigilantes, et Deum orantes, purgemini; ut tundentes pectora frequentius clametis ad Dominum ex toto corde dicentes : Ab occultis meis munda me, Domine, et ab alienis parce servo tuo (Psal. XVIII, 13). Qui enim ab occultis desiderant jam purgari, nescio an eos delectet iisdem miseriis inquinari.

Nor indeed ought it to seem burdensome or difficult, even for delicate or weak bodies, to devote some portion of two nights in the week, that is, of Saturday and Sunday, to the service of God: for this is as it were a purification of the five days or nights in which we are weighed down by fleshly stupor or rejoice, beset by worldly affairs. Nor let anyone blush in the good pursuit of holiness, since the wicked do not blush in committing the work of foulness. Rightly, then, Scripture says in the Proverbs: “There is a shame that brings sin.” For to be ashamed in a good work is sin, as not to be ashamed in doing evil is ruin. If you are holy, love vigils, so that, guarding your treasure by keeping watch, you yourselves may be kept in holiness. If you are sinners, run all the more, so that, keeping vigil and praying to God, you may be cleansed; so that, beating your breasts more often, you may cry to the Lord with your whole heart, saying: “Cleanse me from my hidden faults, Lord, and spare your servant from those of others.” For those who desire now to be cleansed from hidden faults, I do not know whether it pleases them to be defiled by the same miseries.

Ps 19:12–13 (18:13-Ps Vulg.) (quotation, high confidence) · Matt 6:21 (allusion, low confidence)

Notes and citation

Summary: Nicetas asks his hearers to keep vigil on the nights of Saturday and Sunday as a cleansing for the week, without shame, whether they are holy or sinners.

The quotation is Sir 4:21 (Vulgate 4:25), outside the Protestant canon, which Nicetas attributes to Proverbs. Other quotations: Ps 19:12–13 (Vulgate 18:13–14); allusion: Matt 6:21. “Thesaurum” is read for the printed “the- Murum”. Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; stray comma; split word; stray note letter): etiam delicalis vel infirmiscorporibus in septimana duarum noctium, id est, sabbati ,atque dominicæ → etiam delicatis vel infirmis corporibus in septimana duarum noctium, id est, sabbati atque dominicæ; stupore carnali c ingravescimus → stupore carnali ingravescimus; obsessi lætamur d. → obsessi lætamur.; quæ adducit p c- catum → quæ adducit peccatum; ut the- Murum vestrum → ut thesaurum vestrum; magis curri e, ut vigilantes → magis currite, ut vigilantes; ex loto corde → ex toto corde.

Extrabiblical texts: Sir 4:21 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Prayer

Cite (SBL): Nicetas of Remesiana, Vig. 3 (PL 68:367a–367 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/3

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 4

4PL 68:367b–367 a

Tempus exigit, charissimi, ut de auctoritate vigiliarum, de antiquitate, deque ipsa utilitate pauca dicamus : magis enim quilibet labor libenter suscipitur, si ante oculos proponatur ipsius laboris utilitas. Antiqua est vigiliarum devotio, familiare bonum omnibus sanctis. Isaias denique propheta clamat ad Dominum dicens : De nocte vigilat spiritus meus ad te, Deus, quia lux præcepta tua sunt super terram (Isai. XXVI, 9, sec. LXX). David et regio et prophetico spiritu sanctificatus unguento, ita canit : Domine Deus salutis meæ in die clamavi, et nocte coram te (Psal. LXXXVII, 2). Item dicit: Memoratus sum in nocte nominis tui, Domine, et custodivi legem tuam (Psal. CXVIII, 55). Accipe ejusdem prophetae aliam vocem, quæ et tempus et habitum deprecantis ostendat: In noctibus, inquit, extollite manus vestras in sancta, et benedicite Dominum (Psal. CXXXIII, 2). Et ne vespertinas tantum horas noctes æstimes appellatas, occurrit et dicit : Media nocte surgebam ad confitendum tibi super judicia justitiæ tuæ (Psal. CXVIII, 62). Ecce habetis et tempus expressum, et exsurgendi sollicitudinem, quomodo confiteamini Deo, ostensam.

Time requires, dearest ones, that we say a little about the authority of vigils, their antiquity, and their usefulness itself: for any labour is taken up more gladly if its usefulness is set before one’s eyes. Ancient is the devotion of vigils, a familiar good to all the saints. The prophet Isaiah, in short, cries to the Lord, saying: “By night my spirit keeps watch for you, O God, for your commandments are a light upon the earth.” David, sanctified with the ointment of both the royal and the prophetic spirit, sings thus: “Lord God of my salvation, I cried by day and by night before you.” Again he says: “I remembered your name in the night, Lord, and kept your law.” Take another saying of the same prophet, which shows both the time and the posture of one praying: “In the nights,” he says, “lift up your hands to the holy places, and bless the Lord.” And lest you think that only the evening hours are called nights, he meets you and says: “At midnight I rose to give thanks to you for the judgments of your righteousness.” See, you have both the time expressed and the care of rising, showing how you should give thanks to God.

Isa 26:9 (quotation, high confidence) · Ps 88:1 (87:2 Vulg.) (quotation, high confidence) · Ps 119:55 (118:55 Vulg.) (quotation, high confidence) · Ps 134:2 (133:2 Vulg.) (quotation, high confidence) · Ps 119:62 (118:62 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Nicetas shows the antiquity of vigils from Isaiah and David’s psalms of prayer by night and at midnight.

Quotations: Isa 26:9 (LXX); Ps 88:1 (Vulgate 87:2); Ps 119:55 (Vulgate 118:55); Ps 134:2 (Vulgate 133:2); Ps 119:62 (Vulgate 118:62). Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; split word; OCR slips; OCR slips; split word; stray mark; stray note letter): Tempus exigit e, charissimi → Tempus exigit, charissimi; libenter sussi. pitur → libenter suscipitur; David ct regio et prophetico → David et regio et prophetico; ita canit f : → ita canit :; (Psal. CXVIII, 55) «. Accipe → (Psal. CXVIII, 55). Accipe; et habitum deprecamis ostendat → et habitum deprecantis ostendat; manus vestras in aancla → manus vestras in sancta; occurrit et di( it : Media nocle surgebam → occurrit et dicit : Media nocte surgebam; Eccc ha- betis et tempus expressum, et exsurgendi sollicitudincm → Ecce habetis et tempus expressum, et exsurgendi sollicitudinem.

Topics: Prayer, Scripture and canon

Cite (SBL): Nicetas of Remesiana, Vig. 4 (PL 68:367b–367 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-vigiliis-4) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 5

5PL 68:367a–367 b

Adhuc consideranti mihi intentionem sanctorum, majus aliquid ac laboriosius occurrit, et ultra naturæ humanæ conditionem suggeritur, cum eumdem prophetam audis ita psallentem : Si ascendero in lectum strati mei : si dedero somnum oculis meis, et palpebris meis dormitationem, aut requiem temporibus meis, donec inveniam locum Domino, tabernaculum Deo Jacob (Psal. CXXXI, 3). Quis non stupeat tantam in Dei amore animi devotionem ; ut somnum sibi, sine quo utique corpora humana deficiunt, penitus interdixerit, donec locum ac templum Domino fabricandum rex et propheta reperiret? Quæ res nos debet fortiter admonere, ut si ipsi locus Dei esse volumus; et tabernaculum ejus ac templum cupimus haberi perpetuo, sicut Paulus apostolus asserit dicens : Vos estis templum Dei (II Cor. vi, 16): in quantum possumus exemplo sanctorum vigilias diligamus, ne et de nobis dicatur : Dormierunt somnum, et nihil invenerunt (Psal. LXXV, 6): quin potius et gratulabundus unusquisque vestrum jam dicat : In die tribulationis meæ Deum exquisivi manibus meis nocte coram eo, et non sum deceptus (Psal. LXXVI, 3); Quia bonum est confiteri Domino, et psallere nomini tuo, Altissime; ad annuntiandum mane misericordiam tuam, et veritatem per noctem (Psal. XCI, 2, 3). Hæc et ejusmodi tanta ac talia ideo sancti illi cecinerunt, et scripta reliquerunt, ut nos eorum posteri paribus eorum excitaremur exemplis, ad celebrandas etiam noctibus nostræ salutis excubias.

Considering further the purpose of the saints, something greater and more laborious meets me, suggested beyond the condition of human nature, when you hear the same prophet singing thus: “If I go up into the bed of my couch, if I give sleep to my eyes and slumber to my eyelids, or rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob.” Who would not be amazed at such devotion of mind in the love of God, that the king and prophet wholly forbade himself sleep, without which human bodies surely fail, until he found a place and temple to be built for the Lord? This ought to admonish us strongly that, if we ourselves wish to be the place of God, and desire to be held for ever his tabernacle and temple, as the apostle Paul asserts, saying, “You are the temple of God,” we should love vigils, as far as we can, by the example of the saints, lest it be said of us too: “They have slept their sleep and found nothing”; but rather let each of you now say with thanksgiving: “In the day of my trouble I sought God with my hands by night before him, and I was not deceived”; for “It is good to give thanks to the Lord and to sing to your name, Most High; to announce your mercy in the morning and your truth through the night.” These and such things, so many and so great, the saints sang and left in writing so that we, their posterity, might be roused by their like examples to celebrate the watches of our salvation by night too.

Textual problem in this passage: see the notes.

Ps 132:3–5 (131:3-Ps Vulg.) (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence) · Ps 76:5 (75:6 Vulg.) (quotation, high confidence) · Ps 77:2 (76:3 Vulg.) (quotation, high confidence) · Ps 92:1–2 (91:2-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: Nicetas cites David’s vow not to sleep until he found a place for the Lord and other psalms of night prayer, urging Christians, God’s temple, to love vigils.

Quotations: Ps 132:3–5 (Vulgate 131:3–5); 2 Cor 6:16 (Migne prints 11 Cor); Ps 76:5 (Vulgate 75:6); Ps 77:2 (Vulgate 76:3); Ps 92:1–2 (Vulgate 91:2–3). Many OCR slips and stray note letters were corrected; “nos Purum posteri” is read “nos eorum posteri”.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray note letter; OCR slips; split word; OCR slip): cum cumdem prophetam audis ita psalientem : Si ascendero in lectum strati me; : → cum eumdem prophetam audis ita psallentem : Si ascendero in lectum strati mei :; et ta- berna< ulum ejus → et tabernaculum ejus; asserit diceris : Vos estis templum Dei (11 Cor. vi, 16) → asserit dicens : Vos estis templum Dei (II Cor. vi, 16); ne et de nobs dicatur h : → ne et de nobis dicatur :; nocte coram eo, et neM sum deceptus (Psal. LXXVI, 3), Quia → nocte coram eo, et non sum deceptus (Psal. LXXVI, 3); Quia; ad annuntiondum mane → ad annuntiandum mane; ut nos Purum posteri → ut nos eorum posteri; etiam nucubus nostræ saIutis excubias → etiam noctibus nostræ salutis excubias.

Topics: Prayer

Cite (SBL): Nicetas of Remesiana, Vig. 5 (PL 68:367a–367 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-vigiliis-5) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 6

6PL 68:367b–369 a

Sed a veteribus veniamus ad nova; a ministris legis ad ministros Evangelii, ut de Novo etiam Testamento vigiliarum gratia consignetur. Anna filia Phanuel vidua continuis orationibus ac jejuniis serviens, non discessit de templo die ac nocte. In Evangelio legitur, quod pastores illi sanctissimi dum super gregem suum nocturnas exercent vigilias, et angelos in splendore videre, et Christum natum in terris primi audire meruerunt. Jam vero institutio Salvatoris nonne omnes ad vigilandum auditores exsuscitat, sive in parabola boni seminatoris docendo : Dum dormirent homines, venit malus, et superseminavit zizania inter triticum, et abiit (Matth. XIII, 25). Qui si vigilassent, nec malus forsitan zizania seminare potuisset. Sive cum dicit : Sint lumbi vestri prœcincti, et lucernæ ardentes ; et vos similes exspectantibus Dominum suum quando revertatur a nuptiis. Beati servi illi quos cum venerit Dominus, invenerit vigilantes (Luc. XII, 35-37) : Et si vespertina, inquit, hora venerit, et si media nocte, et si galli cantu, et inveniat eos vigilantes, beati sunt (Marc. XIII, 35). Itaque et vos estote parati, quia qua hora nescitis, Filius hominis venturus est (Matth. XXIV, 44). Nec verbis solummodo docuit vigilare, sed etiam exemplo confirmavit. Namque testatur Evangelium, quia erat Jesus pernoctans in oratione Dei (Luc. XI, 12). Pernoctabat non sibi, sed ut sciremus quid omnes facere debeamus. Et ipse increpat Petrum tempore passionis dicens : Non potuistis una hora vigilare mecum? Et ad omnes jam dicit : Vigilate, et orate, ne intretis in tentationem (Matth. XXVI, 40, 41). Hæc verba ejusmodi exemplo, oro vos, quem non de profundo etiam mortis simili modo valeant suscitare?

But let us come from the old to the new, from the ministers of the law to the ministers of the gospel, so that the grace of vigils may be sealed from the New Testament too. Anna, daughter of Phanuel, a widow serving with continual prayers and fasts, did not depart from the temple day and night. In the gospel we read that those most holy shepherds, while they kept their night watches over their flock, were found worthy both to see the angels in splendour and to be the first to hear that Christ was born on earth. And does not the teaching of the Saviour rouse all his hearers to keep vigil, whether in the parable of the good sower, teaching: “While men were sleeping, the evil one came, sowed weeds among the wheat, and went away”? If they had kept watch, perhaps the evil one could not have sown the weeds. Or when he says: “Let your loins be girded and your lamps burning, and be like men waiting for their master when he returns from the wedding. Blessed are those servants whom the Lord, when he comes, finds watching.” “And if he comes,” he says, “in the evening hour, or at midnight, or at cockcrow, and finds them watching, blessed are they.” “Therefore you too be ready, for the Son of Man is coming at an hour you do not know.” Nor did he teach to keep vigil by words only, but confirmed it also by example. For the gospel testifies that Jesus spent the night in prayer to God. He spent the night not for himself, but that we might know what we all ought to do. And he himself rebukes Peter at the time of the passion, saying: “Could you not watch one hour with me?” And to all he now says: “Watch and pray, that you may not enter into temptation.” These words, with such an example, I ask you, whom would they not be able to rouse in the same way even from the depth of death?

Textual problem in this passage: see the notes.

Luke 2:36–37 (allusion, high confidence) · Luke 2:8–11 (allusion, high confidence) · Matt 13:25 (quotation, high confidence) · Luke 12:35–37 (quotation, high confidence) · Mark 13:35–36 (quotation, high confidence) · Matt 24:44 (quotation, high confidence) · Luke 6:12 (quotation, high confidence) · Matt 26:40–41 (quotation, high confidence)

Notes and citation

Summary: Nicetas finds vigils in the New Testament: Anna, the shepherds, Christ’s parables and commands to watch, his own nights of prayer, and his words in Gethsemane.

Quotations and allusions: Luke 2:36–37; Luke 2:8–11; Matt 13:25; Luke 12:35–37 (Migne prints 75–37); Mark 13:35–36; Matt 24:44; Luke 6:12 (Migne cites 11:12); Matt 26:40–41. Many OCR slips and stray marks were corrected.

Notes on the original text

Digital text corrected (OCR damage; OCR slip; OCR slips; OCR slips; split words; joined words; OCR slip; stray comma; split word; stray note letter; stray mark): ut de Novo etiam Testamento vigilia' m gratia consignetur → ut de Novo etiam Testamento vigiliarum gratia consignetur; quod pastorcs illi sanctissimi dum super gregem s um nocturnas exercent v;gilias, et angelos in spleu- dore viderc → quod pastores illi sanctissimi dum super gregem suum nocturnas exercent vigilias, et angelos in splendore videre; institutio Salvaloris nonne omnes ad vigilandum anditores exsuscital → institutio Salvatoris nonne omnes ad vigilandum auditores exsuscitat; S vc cum dicit → Sive cum dicit; lucernæ ardentes ; ct vos similes → lucernæ ardentes ; et vos similes; quos cum v Merit Dominus → quos cum venerit Dominus; (Luc. X II, 75-37) → (Luc. XII, 35-37); et inveniat eos vignantes → et inveniat eos vigilantes; et vos estote para i, quia → et vos estote parati, quia; sed etiam exemplo confirmavi!. Namque → sed etiam exemplo confirmavit. Namque; erat Jesus pernodans in oratione → erat Jesus pernoctans in oratione; ut sciremus qud omnes → ut sciremus quid omnes; Non potuistis unahora rigilare, mecum? → Non potuistis una hora vigilare mecum?; ne intre is in tentationem (Matth. XXVI, 40, 41). a Hæc verba ejusmodi exemplo, oro vos, quem. non → ne intretis in tentationem (Matth. XXVI, 40, 41). Hæc verba ejusmodi exemplo, oro vos, quem non.

Topics: Prayer, Asceticism

Cite (SBL): Nicetas of Remesiana, Vig. 6 (PL 68:367b–369 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/6

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 7

7PL 68:369a–369 c

His instructi sermonibus, his confirmati documentis beati quoque Apostoli et ipsi vigilaverunt, et vigilias imperaverunt. Petrus apostolus in carcere noctu ab angelo suscitatur, et ipso reserante portam ferream in domum Mariæ pervenit, ubi erant multi congregati, non dormientes utique, sed orantes. Idem in Epistola sua ponit, et dicit : Sobrii estote, et vigilate, quia adversarius vester diabolus tanquam leo rugiens circuit quærens quem devoret (I Petr. v, 8). Paulus et Silas in custodia publica circa medium noctis orantes, hymnum audientibus vinctis dixisse memorantur (Act. xvi, 25); ubi repente terræmotu facto, et concussis fundamentis carceris, et januæ apertæ, et omnium vincula sunt subito soluta. Item beatus apostolus Paulus super exercendis vigiliis adhortatur Thessalonicenses, dicens : Vigilate, et state in fide, confortamini et viriliter agite (I Cor. XVI, 13).

Instructed by these words, strengthened by these lessons, the blessed apostles too both kept vigil themselves and commanded vigils. The apostle Peter is roused by an angel in prison by night, and, the angel opening the iron gate, he comes to the house of Mary, where many were gathered, surely not sleeping but praying. The same says in his letter: “Be sober and watch, for your adversary the devil, like a roaring lion, prowls around seeking whom to devour.” Paul and Silas, praying in the public prison about midnight, are recorded to have sung a hymn while the prisoners listened; when suddenly, an earthquake having occurred and the foundations of the prison being shaken, both the doors were opened and the bonds of all were suddenly loosed. Likewise the blessed apostle Paul exhorts the Thessalonians to keep vigils, saying: “Watch, and stand firm in the faith; be strong and act manfully.”

Acts 12:6–12 (allusion, high confidence) · 1 Pet 5:8 (quotation, high confidence) · Acts 16:25–26 (allusion, high confidence) · 1 Cor 16:13 (quotation, high confidence) · 1 Thess 5:6 (allusion, low confidence)

Notes and citation

Summary: Nicetas cites the apostles’ vigils: Peter freed from prison while the church prayed, Peter’s call to watch, Paul and Silas singing at midnight, and Paul’s exhortation to watch.

Quotations and allusions: Acts 12:6–12; 1 Pet 5:8; Acts 16:25–26; 1 Cor 16:13, which Nicetas ascribes to a letter to the Thessalonians (compare 1 Thess 5:6). Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray mark; split word; OCR slips; stray note letter; OCR slips; stray note letter; stray marks): IUs instructi. sermonibus, his confirmati docu- mentis bcati quoque → His instructi sermonibus, his confirmati documentis beati quoque; Sobrii eStote → Sobrii estote; quærens quem transvoret (1 ,Petr. v, 8) → quærens quem devoret (I Petr. v, 8); circa medium noctis oraotes → circa medium noctis orantes; concussis fundameniis carceris, et januæ apertæ b, :et omnium vincula sum subito soluta → concussis fundamentis carceris, et januæ apertæ, et omnium vincula sunt subito soluta; Item beatus apos olus Paulus c super exercendis vig liis → Item beatus apostolus Paulus super exercendis vigiliis; dicens : Vigitate, et state in fide, confortamini et viriiter agite (/ Cor. XVI, 13) → dicens : Vigilate, et state in fide, confortamini et viriliter agite (I Cor. XVI, 13).

Topics: Prayer

Cite (SBL): Nicetas of Remesiana, Vig. 7 (PL 68:369a–369 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-vigiliis-7) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 8

8PL 68:369c–369 b

Hæc sufficiant de auctoritate et antiquitate sanctarum vigiliarum. Superest ut secundum promissum de earum utilitate aliqua proferamus; quanquam sentiri magis potest per exercitium ipsa utilitas, quam loquentis sermone narrari. Gustando enim videtur, quia suavis est Dominus (Psal. xxxiii, 9). Qui ergo gustavit, intelligit et sentit, quantum predoris vigilando deponitur, quantus mentis stupor excutitur, quanta lux animam vigilantis et orantis illustrat, quae gratia, quae sancta visitatio membra universa vigilantis laetificat. Vigilando timor omnis excluditur, fiducia nascitur, caro maceratur, vitia tabescunt, castitas roboratur, cedit stultitia, accedit prudentia, mens acuitur, error obtunditur, criminum caput diabolus gladio spiritus vulneratur. Quid hac utilitate magis necessarium, quid istis lucris sanctis commodius, quid hac delectatione suavius, quid ista felicitate beatius? Teste etiam propheta, qui in principio Psalmorum suorum beatum virum describens, summam beatitudinis ejus in hoc versiculo collocavit, dicens : Si in Domini lege meditetur die ac nocte (Psal. 1, 2). Bona est quidem diurna meditatio, bona oratio, sed multo gratior et efficacior est nocturna meditatio ; quia per diem necessitates variae obstrepunt, occupationes destruunt mentem, sensum multiplex cura dispergit : nox autem secreta est, nox quieta est et opportuna orantibus, aptissima vigilantibus, dum carnalibus occupationibus expeditum, collecto sensu totum hominem divinis conspectibus sistit. Itaque Deo placitas cognoscite esse vigilias ad celebrandam benedictionem.

Let these things suffice on the authority and antiquity of holy vigils. It remains, as promised, to bring forward something on their usefulness; although that usefulness can be felt better by practice than told in the words of a speaker. For by tasting it is seen that the Lord is sweet. He, then, who has tasted understands and feels how much heaviness is laid aside by keeping vigil, how much dullness of mind is shaken off, how much light illumines the soul of one who keeps vigil and prays, what grace, what holy visitation gladdens all the limbs of one who keeps vigil. By keeping vigil all fear is shut out, confidence is born, the flesh is subdued, vices waste away, chastity is strengthened, folly gives way, prudence comes, the mind is sharpened, error is blunted, the devil, head of crimes, is wounded by the sword of the Spirit. What is more necessary than this usefulness, what more profitable than these holy gains, what sweeter than this delight, what more blessed than this happiness? The prophet too is witness, who at the beginning of his Psalms, describing the blessed man, placed the sum of his blessedness in this little verse, saying: “If he meditates on the law of the Lord day and night.” Meditation by day is indeed good, prayer is good, but meditation by night is much more pleasing and effective; because by day various necessities make noise, occupations distract the mind, manifold care scatters the senses: but night is secret, night is quiet and fitting for those who pray, most suitable for those who keep vigil, when, freed from fleshly occupations, with the senses gathered, it sets the whole man before the sight of God. Know, then, that vigils are pleasing to God for celebrating his blessing.

Ps 34:8 (33:9 Vulg.) (quotation, high confidence) · Eph 6:17 (allusion, high confidence) · Ps 1:2 (quotation, high confidence)

Notes and citation

Summary: Nicetas describes the benefits of vigils, which drive out fear and vice, strengthen chastity and wound the devil, and says night prayer is more effective than prayer by day.

Quotations and allusions: Ps 34:8 (Vulgate 33:9); Eph 6:17; Ps 1:2. Many OCR slips and stray note letters were corrected; “predoris” is unclear and is translated “heaviness” by sense.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; split word; OCR slips; split word; stray mark; stray mark; misprinted reference; stray note letter; stray note letter; stray comma): narrari. d Gustando enim videtur → narrari. Gustando enim videtur; (Psal., xxxiv, 9) → (Psal. xxxiii, 9); quae sancta visitatio membra miversa vigilantis → quae sancta visitatio membra universa vigilantis; error obtunditur, .criminum caput → error obtunditur, criminum caput; quid istis lucris sanctis commodias, quid hac dclectatione suavius → quid istis lucris sanctis commodius, quid hac delectatione suavius; Teste cliam propheta, qui in prin. cipio → Teste etiam propheta, qui in principio; summam beatitudinis ejus iii hoc versiculo colloca vit → summam beatitudinis ejus in hoc versiculo collocavit; Bona est quidem diurna mediatio → Bona est quidem diurna meditatio; sensum mul- tiplex cura dispergit → sensum multiplex cura dispergit; aptiSsima vigilantibus → aptissima vigilantibus; conspectibus, sistit e. Itaque → conspectibus sistit. Itaque.

Topics: Prayer, Ethics, Asceticism

Cite (SBL): Nicetas of Remesiana, Vig. 8 (PL 68:369c–369 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-vigiliis-8) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 9

9PL 68:369b–371 a

Tantum, carissimi, qui vigilat oculis, vigilet et corde; qui orat spiritu, oret et mente ; quia nec satis utile est oculis vigilare, et animo dormitare, cum econtrario ex persona Ecclesiæ Scriptura dicat: Ego dormio, et cor meum vigilat (Cant. v, 2). Curandum est etiam ante omnia ne nimietate cibi vel potus nostrorum vigilatorum pectora onerentur, ne cruditatem ructantes et crapulam, non solum ipsi nobis insuaves simus, sed etiam gratia Spiritus sancti indigni indicemur. Dixit namque vir quidam inter pastores eximius : Sicut fumus, inquit, fugat apes, sic indigesta ructatio avertit et abjicit Spiritus sancti charismata. Ergo tanquam divinum celebraturi mysterium, ante nos per abstinentiam parare debemus, ut integrati et expediti vigilare possimus : cogitatio quoque mala pellatur, ne male vigilantium oratio fiat, sicut legitur, in peccatum (Psal. CVIII, 7). Sunt enim et ex malignis maledictæ vigiliæ, ut in Proverbiis legitur : Quia ablatus est somnus ab oculis eorum. Non enim dormiunt, inquit, nisi male fecerint (Prov. vi, 16). Sed absint, et longe absint ab hoc conventu tales vigiliæ ; sed potius vigilantium pectus clausum diabolo, sit apertum Christo, ut quae labiis sonamus, corde teneamus. Tunc erunt acceptabiles apud Deum nostræ vigiliae, tunc pernoctatio salutaris, si competente diligentia et devotione sincera, ministerium nostrum divinis obtutibus offeratur.

Only, dearest ones, let him who keeps watch with his eyes keep watch also with his heart; let him who prays with the spirit pray also with the mind; for it is not useful enough to keep watch with the eyes and sleep in the mind, whereas on the contrary Scripture says in the person of the church: “I sleep, and my heart keeps watch.” Above all, care must be taken that the breasts of our watchers are not burdened by excess of food or drink, lest, belching indigestion and surfeit, we be not only unpleasant to ourselves but also judged unworthy of the grace of the Holy Spirit. For a certain man, outstanding among shepherds, said: “As smoke drives away bees, so undigested belching turns away and drives off the gifts of the Holy Spirit.” So, as people about to celebrate a divine mystery, we must prepare ourselves beforehand by abstinence, so that we may keep watch whole and unencumbered: let evil thought also be driven away, lest the prayer of those who keep bad watch become sin, as we read. For there are also cursed vigils of the wicked, as we read in the Proverbs: “For sleep is taken from their eyes. For they do not sleep,” it says, “unless they have done evil.” But let such vigils be absent, far absent, from this assembly; but rather let the breast of those keeping vigil be closed to the devil and open to Christ, so that what we sound with our lips we may hold in our heart. Then our vigils will be acceptable to God, then our night watch will be saving, if our service is offered to the divine gaze with fitting diligence and sincere devotion.

1 Cor 14:15 (allusion, high confidence) · Song 5:2 (quotation, high confidence) · Ps 109:7 (108:7 Vulg.) (allusion, high confidence) · Prov 4:16 (quotation, high confidence)

Notes and citation

Summary: Nicetas warns that vigils must be kept with the heart, without overeating or drinking, and without evil thoughts, unlike the wicked who stay awake to do evil.

Quotations and allusions: 1 Cor 14:15; Song 5:2; Ps 109:7 (Vulgate 108:7); Prov 4:16 (Migne cites 6:16). The saying about smoke and bees is attributed to “a man outstanding among shepherds”, unidentified (perhaps Basil of Caesarea). “Clarissimi” is read “carissimi”. Many OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; split word; stray comma; OCR slips; stray marks; OCR slip): Tantum, clarissimi, qui vigilat → Tantum, carissimi, qui vigilat; ne nimietate eibi vel polus nostrorum vigilatorum pectora → ne nimietate cibi vel potus nostrorum vigilatorum pectora; Dixit namque vir quidam inter pastores eximius . Sicut fumus. innuit. fugat apes → Dixit namque vir quidam inter pastores eximius : Sicut fumus, inquit, fugat apes; fiat, sicut legitur, in peccalum → fiat, sicut legitur, in peccatum; Quia, ablatus est somnus nb oculis eorum. Non enim dormiunt, inquit, n si male fecerint → Quia ablatus est somnus ab oculis eorum. Non enim dormiunt, inquit, nisi male fecerint; ut quae labiis so amus → ut quae labiis sonamus.

Topics: Prayer, Fasting

Cite (SBL): Nicetas of Remesiana, Vig. 9 (PL 68:369b–371 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-vigiliis-9) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 10

10PL 68:371a–371 a

Hæc de vigiliarum auctoritate et antiquitate, nec non etiam de earum sancta utilitate dicta sufficiunt. De hymnorum autem psalmorumque devotione quam grata sint et acceptabilia Deo, nunc quantulumcumque dixissem, nisi ratio prolixior volumen aliud postularet : quod Domino largiente sequenti exhibebitur lectione.

These things suffice that have been said on the authority and antiquity of vigils, and also on their holy usefulness. On the devotion of hymns and psalms, how pleasing and acceptable they are to God, I would now have said something, however little, did not a longer treatment require another book: which, the Lord granting, will be presented in the next reading.

Notes and citation

Summary: Nicetas closes, promising to speak of the singing of hymns and psalms in his next sermon.

The promised sermon is On the Good of Psalmody (nicetas-psalmodiae-bono). “Quantulumeunque” is read “quantulumcumque”.

Notes on the original text

Digital text corrected (OCR slip): De hymnorum autcm psalmorumque → De hymnorum autem psalmorumque; nunc quantulumeunque dixissem → nunc quantulumcumque dixissem.

Topics: Prayer

Cite (SBL): Nicetas of Remesiana, Vig. 10 (PL 68:371a–371 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-vigiliis/10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-vigiliis/10

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-vigiliis-10) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.