The Divinity of Christ 1.541–1.1051
Latin text: Lanfranchi, Opera (Turin 1898) (Latin text: Lanfranchi, Turin 1898 (public domain), via the Internet Archive OCR).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.541Lanfranchi 2:lines 541–570
Servit ab antiquis dilapsa fidelibus heres Nobilitas, sed iam non nobilis. Illa recentem Suspectat captiva fidem : vis tanta novellae Credulitatis inest. Christum confessa triumphat Gens infida prius ; Christi sed victa negatrix Subditur imperio, dominos sortita fideles. Sunt qui Iudaico cognatum dogma furori Instituunt, media Christum ratione secuti: Hoc tantum quod verus homo est ; at caelitus illum Adfirmant non esse Deum; pietate fatentur, Maiestate negant: morum pro laude sacratum Concelebrant : adimunt naturae summa supernae. Omne opus egregium, per quod sollertia pollens Emicat, ingenii est, aut roboris: illud acuto Corde viget; duris excellit viribus istud. Mortale est sed utrumque homini : nam cana senescunt Ingenia, et validos consumunt saecla lacertos. Haec nos in Domini virtute et laude perenni Non sequimur: sequimur, nullo quod semine terrae Germinat, immundum quod non de labe virili Sumit principium, tener illum seminat ignis: Non caro, nec sanguis patrius, nec foeda voluptas. Intactam thalami virtus divina puellam Sincero adflatu per viscera casta maritat: Incomperta ortus novitas, iubet ut Deus esse Credatur Christus sic conditus. Innuba Virgo Nubit Spiritui, vitium nec sentit amoris. Pubertas signata manet, gravis intus, et extra Incolumis, florens de fertilitate pudica. Iam mater, sed virgo tamen, maris inscia mater.
The nobility that is heir, fallen from the ancient faithful, is a slave, but no longer noble. Captive, it looks up at a recent faith: so great a power is in the new belief. The nation once faithless triumphs, having confessed Christ; but the denier of Christ, conquered, is subjected to its rule, having received faithful masters. There are those who establish a doctrine akin to the Jewish madness, following Christ by a halfway reasoning: only this, that he is a true man; but they affirm that he is not God from heaven; they confess him for his goodness, they deny his majesty: they celebrate him as consecrated for the praise of his conduct; they take away the highest part, the heavenly nature. Every outstanding work by which powerful skill shines out belongs to talent or to strength: the one thrives by a sharp heart; the other excels by hard force. But both are mortal for man: for talents grow old and gray, and the ages consume strong arms. These things we do not follow in the power and everlasting praise of the Lord: we follow what sprouts from no seed of earth, what takes its beginning not from the unclean stain of man; a tender fire sows him: not flesh, nor a father’s blood, nor foul pleasure. The divine power weds the girl untouched by the bridal chamber with a pure breath through her chaste womb: the unheard-of newness of the birth bids that Christ, so formed, be believed to be God. The unwed Virgin is married to the Spirit, and feels no defect of love. Her maidenhood remains sealed, heavy within, and without unharmed, blooming with chaste fruitfulness. Now a mother, yet still a virgin, a mother not knowing a man.
John 1:13 (allusion, high confidence) · Luke 1:35 (allusion, high confidence) · Luke 1:34 (allusion, medium confidence)
Notes and citation
Summary: The Jews who denied Christ are now subject to the believing nations; against those who hold that Christ is only a good man and not God, the poet argues from the virgin birth: conceived by the Spirit without man, Christ is to be believed God, and Mary remained a virgin mother.
- The error refuted is that of the Ebionites or Photinians, who made Christ a mere man. John 1:13; Luke 1:35. The comment on the Jewish people is translated as written.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Servit ab antiquis dilapsa fidelibus heres Xobilitas, sed iam non nolnlis. Illa recentem Suspectat captiva fidem : vis tanta noveUae Credulitatis inest. Christum confessa triumphat (rens infida prius ; Christi sed victa negatrix Subditur imperio, dominos sortita fideles. Sunt qui ludaico cognatum dog-ma furori Institmmt, media Christum ratione secuti. Hoc tnntuin quod verus homo est ; at coelitus illum Adtirmant non esse Deum; pietate fatentur, Maiestate negant: morum pro laude sacratum Concelebrant : adiraunt naturae summa supernae. Omne opus egregium, per quod soUertia pollens Emicat, ingenii est, aut roboris: illud acuto Corde viget; dmis excellit viribus istud. Mortale est sed utrumque homini : nam cana senescunt Iiigenia, et validos consumunt saecla lacertos. Haec nos (Ij in Domini virtute et laude perenni Xon sequimur: sequimur, nullo quod semine terrae Germinat, immundum quod non de labe virili Sumit principium, tener illum seminat ignis: Xon caro, nec sanguis patrius, nec foeda voluptas. Intactam tlialami virtus divina puellam Sinccro adflatu per viscera casta maritat: Incomperta ortus novitas, iubet nt Deus esse Credatur Clu-istus sic conditus. Innuba Virgo Nubit Spiritui, vitium nec sentit amoris. Pubertas signata manet, gravis intus, et extra Tncolumis, florens de fertilitate pudica. lam mater, sed virgo tamen, maris inscia mater. → Servit ab antiquis dilapsa fidelibus heres Nobilitas, sed iam non nobilis. Illa recentem Suspectat captiva fidem : vis tanta novellae Credulitatis inest. Christum confessa triumphat Gens infida prius ; Christi sed victa negatrix Subditur imperio, dominos sortita fideles. Sunt qui Iudaico cognatum dogma furori Instituunt, media Christum ratione secuti: Hoc tantum quod verus homo est ; at caelitus illum Adfirmant non esse Deum; pietate fatentur, Maiestate negant: morum pro laude sacratum Concelebrant : adimunt naturae summa supernae. Omne opus egregium, per quod sollertia pollens Emicat, ingenii est, aut roboris: illud acuto Corde viget; duris excellit viribus istud. Mortale est sed utrumque homini : nam cana senescunt Ingenia, et validos consumunt saecla lacertos. Haec nos in Domini virtute et laude perenni Non sequimur: sequimur, nullo quod semine terrae Germinat, immundum quod non de labe virili Sumit principium, tener illum seminat ignis: Non caro, nec sanguis patrius, nec foeda voluptas. Intactam thalami virtus divina puellam Sincero adflatu per viscera casta maritat: Incomperta ortus novitas, iubet ut Deus esse Credatur Christus sic conditus. Innuba Virgo Nubit Spiritui, vitium nec sentit amoris. Pubertas signata manet, gravis intus, et extra Incolumis, florens de fertilitate pudica. Iam mater, sed virgo tamen, maris inscia mater..
Topics: Christology, Heresy
Cite (SBL): Prudentius, Apoth. 1.541 (Lanfranchi 2:lines 541–570; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-541). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-541
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.571Lanfranchi 2:lines 571–600
Quid renuis? Quid inane caput, non credule, quassas? Angelus hoc Sancto fore nuntiat ore : placetne Credere, et angelicis aurem reserare loquelis? Ipsa coruscantis monitum sacra Virgo ministri Credidit, atque ideo concepit credula Christum. Credentes nam Christus adit: dubitabile pectus Sub titubante fide refugo contemnit honore. Virginitas et prompta fides Christum bibit alvo Cordis, et intactis condit paritura latebris. Crede quod emissus solio Patris angelus infit. Vel, si concretus liquidam de sidere vocem Non capit auditus, mulier quid coniuge praegnans Clamet anus, credens et tandem sobrius audi. Mira fides ! utero puer interceptus anili, Virgineum Dominum materno ex ore salutat Primus, et infantem non natus nuntiat infans Iam nostrum vagire sibi : nam pusio nondum Norat, et ora Deo reserabat garrula Christo. Promite secretos fastus : date, pandite librum, Evomuit, spirante Deo, quem sanctus Esaias. Percensere libet, calamique revolvere sulcos, Sidereis quos illa notis manus aurea duxit. Ite hinc, dum rutilos apices submissus adoro, Dum lacrimans veneror, dumque oscula dulcia figo. Gaudia concipiunt lacrimas, dant gaudia fletum. Advenit promissa dies, quam dixerat iste Adfore versiculus, quum Virgo puerpera, teste Haud dubie sponso, pacti cui cura pudoris, Edidit, Emmanuelque meum me cernere fecit. Estne Deus iam noster homo? Versatur et adstat
Why do you refuse? Why do you shake your empty head, unbelieving one? The angel announces with holy mouth that this will be: are you willing to believe, and to open your ear to angelic speech? The holy Virgin herself believed the warning of the flashing minister, and therefore, believing, conceived Christ. For Christ comes to those who believe: the doubtful heart under wavering faith he scorns, withdrawing the honor. Virginity and ready faith drank Christ into the womb of the heart, and, about to bear him, hid him in untouched recesses. Believe what the angel, sent from the Father’s throne, says. Or, if your dense hearing does not take in the clear voice from the stars, hear what an old woman, pregnant by her husband, cries out, believing, and at last listen soberly. Wonderful faith! The child, enclosed in an aged womb, is the first to greet the virgin-born Lord from his mother’s mouth, and, an infant not yet born, announces that our infant is already wailing for him: for the little boy did not yet know [how to speak], and yet opened a chattering mouth to Christ God. Bring out the secret records: give, open the book which holy Isaiah poured out as God breathed into him. I would like to review it, and to unroll the furrows of the pen which that golden hand drew with starry marks. Go away, while I bow and adore the glowing letters, while I venerate them in tears, and fix sweet kisses on them. Joys conceive tears, joys give weeping. The promised day has come, which that little verse had said would come, when the Virgin in childbirth, with her betrothed as witness beyond doubt, who cared for the modesty of the pact, brought forth, and made me see my Emmanuel. Is God now our man? He dwells and stands
Luke 1:31 (allusion, high confidence) · Luke 1:38 (allusion, medium confidence) · Luke 1:41 (allusion, high confidence) · Luke 1:42 (allusion, high confidence) · Isa 7:14 (allusion, high confidence) · Matt 1:23 (allusion, high confidence)
Notes and citation
Summary: The unbeliever is urged to believe the angel’s message, as Mary believed and so conceived Christ; Elizabeth and the unborn John bear witness; Isaiah’s prophecy of the virgin and Emmanuel is fulfilled.
- Luke 1:26–45; Isa 7:14; Matt 1:23–25.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): (^uid renuis'?Quid inane caput, noncredule, quassasj' Angelus hoc Sancto fore nuntiat ore : placetne Credere, et angelicis aurem reserare loquelis? Ipsa coruscantis monitum sacra Yirgo ministri Credidit, atque ideo concepit credula Christum. Credentes nam Christus adit: dubitabile pectus Sub titubante fide refugo contemnit honore. Virginitas et promta fides Christum biliit alvo Cordis, et intactis condit paritura hatebris. Crede quod emissus solio Patris angelus infit. V^el, si concn-tus liquidam de sidere vocem ^'on cai)it auditus, mulier quid coniuge i>raegnans Clamet anus, credens et tandem sobrius audi. Mira fides ! utero puer interceptus anili, Virgineum Dominum materno ex ore salutat Primus, et infantem non natus nuntiat infans lam nostrum vagii-e sibi : nam pusio nondum Norat, et ora Deo reserabat garrula Clmsto. Promite secretos fastus : date, pandite librum, Evomuit, spirante Deo, quem sanctus Esaias. Percensere libet, calamique revolvere sulcos, Sidereis quos illa notis manus aurea duxit. Ite hinc, dum rutilos apices submissus adoro, Dum lacrimans veneror, dumque oscula dulcia figo. Uaudia concipiunt lacrimas, dant gaudia fletum. Advenit promissa dies, quam dixerat iste Adfore versiculus, quum Yirgo puerpera, teste Haud dubie sponso, pacti cui cura pudoris, Edidit, Emmanuelque meum me ceruere fecit. Estne Deus iam noster homoV Versatur et adstat → Quid renuis? Quid inane caput, non credule, quassas? Angelus hoc Sancto fore nuntiat ore : placetne Credere, et angelicis aurem reserare loquelis? Ipsa coruscantis monitum sacra Virgo ministri Credidit, atque ideo concepit credula Christum. Credentes nam Christus adit: dubitabile pectus Sub titubante fide refugo contemnit honore. Virginitas et prompta fides Christum bibit alvo Cordis, et intactis condit paritura latebris. Crede quod emissus solio Patris angelus infit. Vel, si concretus liquidam de sidere vocem Non capit auditus, mulier quid coniuge praegnans Clamet anus, credens et tandem sobrius audi. Mira fides ! utero puer interceptus anili, Virgineum Dominum materno ex ore salutat Primus, et infantem non natus nuntiat infans Iam nostrum vagire sibi : nam pusio nondum Norat, et ora Deo reserabat garrula Christo. Promite secretos fastus : date, pandite librum, Evomuit, spirante Deo, quem sanctus Esaias. Percensere libet, calamique revolvere sulcos, Sidereis quos illa notis manus aurea duxit. Ite hinc, dum rutilos apices submissus adoro, Dum lacrimans veneror, dumque oscula dulcia figo. Gaudia concipiunt lacrimas, dant gaudia fletum. Advenit promissa dies, quam dixerat iste Adfore versiculus, quum Virgo puerpera, teste Haud dubie sponso, pacti cui cura pudoris, Edidit, Emmanuelque meum me cernere fecit. Estne Deus iam noster homo? Versatur et adstat.
Topics: Christology
Cite (SBL): Prudentius, Apoth. 1.571 (Lanfranchi 2:lines 571–600; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-571). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-571
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.601Lanfranchi 2:lines 601–630
Nobiscum, nomenque probat; versumque vetustis Obscurum saeclis praesenti inluminat ore. Estne Deus, cuius cunas veneratus Eous, Lancibus auratis regalia fercula supplex Virginis ad gremium pannis puerilibus offert? Quis tam pinnatus rapidoque simillimus austro Nuntius, aurorae populos, atque ultima Bactra Attigit, inluxisse diem lactantibus horis, Qua tener innupto penderet ab ubere Christus? Vidimus hunc, aiunt, puerum per sidera ferri, Et super antiquos signorum ardescere tractus. Diriguit trepidans Chaldaeo in vertice pernox Astrologus, cessisse anguem, fugisse leonem; Contraxisse pedes lateris manco ordine Cancrum; Cornibus infractis domitum mugire iuvencum, Sidus et Hircinum laceris marcescere villis. Labitur hinc pulsus Puer hydrius; inde Sagitta ; Palantes Geminos fuga separat : improba Virgo Prodit amatores tacitos in fornice mundi. Quique alii horrificis pendent in nubibus ignes, Luciferum timuere novum: rota lurida solis Haeret, et excidium sentit iam iamque futurum, Seque die medio velandam tegmine glauco, Splendoremque poli periturum nocte diurna, Orbe repentinis caput obnubente tenebris. Hunc ego non cumulem myrrhaeque et turis et auri Muneribus ? Scio, quem videam, quae dona rependam. Hunc ego non venerer? qui caelo visus, humique Inventus rex, atque Deus moderatur utrumque Naturae specimen, tumuloque inferna refringens
with us, and proves his name; and with his present face he lights up the verse that was obscure to ancient ages. Is he God, whose cradle the man of the East venerated, and, suppliant, offers royal dishes on gilded plates to the Virgin’s lap and the child’s swaddling clothes? What messenger so winged and so like the swift south wind reached the peoples of the dawn and farthest Bactra, that the day had shone out, in the hours of suckling, on which tender Christ hung on an unwed breast? “We saw this boy,” they say, “carried through the stars, and blazing above the ancient tracts of the constellations.” The astrologer, awake all night on a Chaldean height, stiffened in fear that the serpent had yielded, the lion had fled, the Crab had drawn in his feet in a maimed order of his side, the Bull, tamed, his horns broken, bellowed, and the star of the Goat withered with torn hair. Here the Water-boy slips away, driven out; there the Arrow; flight separates the wandering Twins; the shameless Virgin betrays her silent lovers in the vault of the world. And the other fires that hang in the dreadful clouds feared the new Morning Star: the pale wheel of the sun sticks, and feels destruction about to come at any moment, and that it will be veiled at midday with a gray covering, and the brightness of the sky will perish in a night by day, as sudden darkness clouds its head and orb. Shall I not heap on him gifts of myrrh and incense and gold? I know whom I see, what gifts I should give back. Shall I not venerate him, who, seen in heaven and found on earth as king and God, governs both forms of nature, and, breaking the kingdoms of the underworld from the tomb,
Matt 2:2 (allusion, high confidence) · Matt 2:11 (allusion, high confidence) · Matt 27:45 (allusion, medium confidence)
Notes and citation
Summary: The Magi worshiped the child with royal gifts, having seen his star; the constellations of the astrologers gave way before him and the sun foresaw its darkening at his death; the poet too would bring him gifts and worship him as king and God.
- Matt 2:1–11; 27:45. The flight of the zodiac signs is the poet’s image.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Nobiscum, nomenque probat; versumque vetustis Obscurum saeclis praesenti inluminat ore. Estne Deus, cuius cunas veneratus Eous, Laiicibus auratis regalia fercula supplex Virginis ad gremium pannis puerilibus offert? Quis tam pinnatus rapidoque simillimus austro Xuntius, aurorae populos, atque ultima Bactra Attigit, inluxisse diem lactantibus horis, Qua tener innupto penderet ab ubere Chiistus? Yidimus bunc, aiunt, puerum per sidera ferri, Et super antiquos signorum ardescere tractus. Diriguit trepidans Chaldaeo in vertice pernox Astrologus, cessisse anguem, fugisse leonem ; Contraxisse pedes lateris manco ordine Cancrnm; ' Comibus infractis domitum mugire luvencum. Sidus et Hircinum laceris marcescere villis. Labitur hinc pulsus Puer hydrius; inde Sagitta ; Palantes Geminos fuga reparat : improba Virgo Prodit amatores tacitos in fornice mundi. (^uique alii horrificis pendent in nubibus ignes, Luciferum timuere novum: rota lurida solis Haeret, et excidium sentit iam iamque futm'um. Seque die medio velandain tegmine glauco, Splendoremque poli periturum nocte diurna, Orbe repentinis caput obnubente tenebris. Hunc ego non cmnulem mjTrhaeque et turis et auri Muneribus ? ^SciOjLjquem videam, quae dona rependara.. Hunc ego non venerer? qui caelo visus, bumique Inventus rex, atque Deus moderatur utrumque Naturae specimen, tumuloque inferna refringens → Nobiscum, nomenque probat; versumque vetustis Obscurum saeclis praesenti inluminat ore. Estne Deus, cuius cunas veneratus Eous, Lancibus auratis regalia fercula supplex Virginis ad gremium pannis puerilibus offert? Quis tam pinnatus rapidoque simillimus austro Nuntius, aurorae populos, atque ultima Bactra Attigit, inluxisse diem lactantibus horis, Qua tener innupto penderet ab ubere Christus? Vidimus hunc, aiunt, puerum per sidera ferri, Et super antiquos signorum ardescere tractus. Diriguit trepidans Chaldaeo in vertice pernox Astrologus, cessisse anguem, fugisse leonem; Contraxisse pedes lateris manco ordine Cancrum; Cornibus infractis domitum mugire iuvencum, Sidus et Hircinum laceris marcescere villis. Labitur hinc pulsus Puer hydrius; inde Sagitta ; Palantes Geminos fuga separat : improba Virgo Prodit amatores tacitos in fornice mundi. Quique alii horrificis pendent in nubibus ignes, Luciferum timuere novum: rota lurida solis Haeret, et excidium sentit iam iamque futurum, Seque die medio velandam tegmine glauco, Splendoremque poli periturum nocte diurna, Orbe repentinis caput obnubente tenebris. Hunc ego non cumulem myrrhaeque et turis et auri Muneribus ? Scio, quem videam, quae dona rependam. Hunc ego non venerer? qui caelo visus, humique Inventus rex, atque Deus moderatur utrumque Naturae specimen, tumuloque inferna refringens.
Topics: Christology
Cite (SBL): Prudentius, Apoth. 1.601 (Lanfranchi 2:lines 601–630; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-601). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-601
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-prudentius-apotheosis-1-601) · Report an error
Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.631Lanfranchi 2:lines 631–660
Regna, resurgentes secum iubet ire sepultos? Caelum habitat, terris intervenit, abdita rumpit Tartara. Vera fides; Deus est, qui totus ubique est. Numquid vana viros aut mens aut lingua fefellit? Numquid fortuitis frustrantia dona dederunt Casibus? aut caeco votum sub honore dicarunt? Quae porro caussa aut ratio, submittere colla Ante pedes Mariae, puerique crepundia parvi; Si tantum mortalis erat, nec summa potestas Implebat teneros divinis flatibus artus? Sed iam tolle Magos, tus, aurum, myrrhea dona, Quae verum docuere Deum: praesepia, pannos, Matris adoratum gremium, facem sideris ardens: Ipsa Deum virtus, factorum et mira loquantur. Insanos video subito mitescere ventos Quum iubeat Christus : video luctantia magnis Aequora turbinibus tranquillo marmore tendi Imperio Christi : video calcatus eumdem Quum patitur gurges tergum solidante liquore. Ipse super fluidas plantis nitentibus undas Ambulat, ac presso firmat vestigia fluctu : Increpat ipse notos, et flatibus otia mandat. Quis iubeat saevis Aquilonibus, Ite, silete Carceribus vestris, amploque facessite ponto, Sit nisi Caelipotens, Aquilonum conditor idem? Ninguidus agnoscit Boreas, atque imbrifer Eurus Nimborum dominum, tempestatumque potentem; Excitamque hiemem verrunt ridente sereno. Quis pelagi calcarit aquas? quis per vada glauca Gressibus impressis spatiatus triverit udum
bids the buried rise and go with him? He dwells in heaven, comes among the earth, bursts the hidden underworld. True is the faith: he is God, who is wholly everywhere. Did a vain mind or tongue deceive those men? Did they give gifts frustrated by chance events, or dedicate a vow under a blind honor? What cause then, or reason, was there to bow their necks before the feet of Mary and the rattles of the little boy, if he was only mortal, and the highest power did not fill his tender limbs with divine breaths? But now take away the Magi, the incense, the gold, the gifts of myrrh, which taught that he is true God; the manger, the swaddling clothes, the adored lap of the mother, the burning torch of the star: let his very power and the wonders of his deeds speak God. I see the mad winds suddenly grow gentle when Christ commands; I see seas struggling with great whirlwinds stretched into a tranquil marble surface at Christ’s command; I see the same flood allow itself to be trodden, its liquid making its back solid. He himself walks over the flowing waves with shining feet, and makes his footsteps firm on the pressed wave; he himself rebukes the winds, and orders rest to the blasts. Who would command the savage North Winds, “Go, be silent in your prisons, and withdraw from the wide sea,” unless he be the Lord of heaven, the same who founded the North Winds? Snowy Boreas and rainy Eurus recognize the lord of the storm clouds and the master of tempests, and sweep away the roused winter as the clear sky smiles. Who could tread the waters of the sea? Who, walking about through the gray shallows with pressed steps, could wear the wet
Matt 27:52 (allusion, medium confidence) · Eph 4:10 (echo, medium confidence) · Matt 8:26 (allusion, high confidence) · Matt 8:27 (allusion, high confidence) · Matt 14:25 (allusion, high confidence)
Notes and citation
Summary: The Magi would not have worshiped a mere mortal child; but even setting aside the signs of his birth, Christ’s miracles show him God: he stilled the storm and walked on the sea, commanding the winds as their maker.
- Matt 8:26–27; 14:25; 27:52; Eph 4:9–10.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Begna, resurgentes secum iubet ire sepuitos? Caelum liabitat, terris intervenit, abdita rumpit Tartara. Yera fides; Deus est, qui totus ubique est. Numquid vana viros aut mens aut lingua fefellit? Numquid fortuitis fi-ustrantia dona dederuut Casibus? aut caeco votum sub honore dicarunt? Quae porro caussa aut ratio, submittere colla x\nte pedes Mariae, puerique crepundia parvi; Si tantum mortalis erat, nec summa potestas Implebat teneros divinis flatibus artus! Sed iam toUe Magos, tus, aurum, myrrliea dona, Quae veram docuere Deuni: praesepia, pannos. Matris adoratum gremium. Face sideris ardens Ipsa Deum virtus, factorum et mira loquantur. Insanos video subito mitescere ventos Quum iubeat Christus : video luctautia magiiis Aequora turbiiiibus tranquillo marmore tendi Imperio Christi : video calcatus eumdem Quum patitur gurges tergum solidante liquore. Ipse super fluidas plantis nitentibus undas Ambulat, ac presso firmat vestigia fluctu : Increpat ipse notos, et flatil3us otia mandat. Quis iubeat saevis Aquilonibus, ite, silete Carceribus vestris, amploque facessite ponto, Sit nisi Caelipotens, Aquilonum conditor idem? Ninguidus agnoscit Boreas, atque imbrifer Eurus Nimborum dominum, temp^statumque potentem; Excitamque In-emom verrunt ridente sereno. Quis pelagi calcarit aquas? quis per vada glauca Gressibus impressis spatiatus triverit udum → Regna, resurgentes secum iubet ire sepultos? Caelum habitat, terris intervenit, abdita rumpit Tartara. Vera fides; Deus est, qui totus ubique est. Numquid vana viros aut mens aut lingua fefellit? Numquid fortuitis frustrantia dona dederunt Casibus? aut caeco votum sub honore dicarunt? Quae porro caussa aut ratio, submittere colla Ante pedes Mariae, puerique crepundia parvi; Si tantum mortalis erat, nec summa potestas Implebat teneros divinis flatibus artus? Sed iam tolle Magos, tus, aurum, myrrhea dona, Quae verum docuere Deum: praesepia, pannos, Matris adoratum gremium, facem sideris ardens: Ipsa Deum virtus, factorum et mira loquantur. Insanos video subito mitescere ventos Quum iubeat Christus : video luctantia magnis Aequora turbinibus tranquillo marmore tendi Imperio Christi : video calcatus eumdem Quum patitur gurges tergum solidante liquore. Ipse super fluidas plantis nitentibus undas Ambulat, ac presso firmat vestigia fluctu : Increpat ipse notos, et flatibus otia mandat. Quis iubeat saevis Aquilonibus, Ite, silete Carceribus vestris, amploque facessite ponto, Sit nisi Caelipotens, Aquilonum conditor idem? Ninguidus agnoscit Boreas, atque imbrifer Eurus Nimborum dominum, tempestatumque potentem; Excitamque hiemem verrunt ridente sereno. Quis pelagi calcarit aquas? quis per vada glauca Gressibus impressis spatiatus triverit udum.
Topics: Christology
Cite (SBL): Prudentius, Apoth. 1.631 (Lanfranchi 2:lines 631–660; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-631). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-631
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.661Lanfranchi 2:lines 661–690
Non submersus iter, sola pendulus, et pede siccus, Aequoreae nisi factor aquae? qui Spiritus olim Ore superfusus patrio volitabat in undis Nondum discretis, nec certo litore clausis. Sustinuit gressum domini famulus liquor, ac se, Mobilitate carens, solidos substrinxit ad usus. Quid diversa Dei memorem facta inclita Christi, Altius inspecta quem maiestate, negator, Haud dubitans hominem, tute ipse fatebere Numen? Inlevit caecos oculos, et lumina limo Reddidit, humectam sacro sputamine terram Contrectans digitis. Luteum medicamen operta Nox habuit ; tenebras obducta uligo removit. Insuper ostendit quonam caligo lavacro Expurganda foret: variis Siloa refundit Momentis latices, nec fluctum semper anhelat, Sed vice distincta largos lacus accipit haustus. Agmina languentum sitiunt spem fontis avari, Membrorum maculas puro ablutura natatu. Certatim interea roranti pumice raucas Exspectant scatebras, et sicco margine pendent. Hoc limum iubet impositum de fonte lavari Christus, et infusa vultum splendescere luce. Norat enim limo sese informasse figuram Ante tenebrosam, proprii medicamen et oris Adiecisse novo, quem primum finxerat, Adae. Nam sine divino Domini perflamine summi Arida terra fuit, nulli prius apta medelae: Sed postquam liquidus caelesti Spiritus ore
road without sinking, hanging on his soles, and dry of foot, unless the maker of the sea’s water? he who once, as Spirit, poured forth from the Father’s mouth, hovered over the waters not yet separated, nor enclosed by a fixed shore. The liquid, as a servant, bore its master’s step, and, lacking motion, bound itself for solid use. Why should I recall the various famous deeds of God the Christ, whom you, denier, though you do not doubt he is man, will yourself confess to be divine when his majesty is examined more deeply? He smeared blind eyes, and gave back sight by clay, handling with his fingers earth moistened with holy spittle. The covered night held the clay remedy; the moisture spread over it removed the darkness. Moreover he showed in what washing the darkness was to be cleansed: Siloam pours back its waters at various moments, nor does it always pant with a flow, but by distinct turns its pool receives abundant draughts. The crowds of the sick thirst for the hope of the greedy fountain, to wash away the blemishes of their limbs by a pure swim. Meanwhile, vying with one another, they await the hoarse springs from the dripping pumice, and hang on the dry edge. Christ bids this clay, put on, to be washed in the fountain, and the face to shine with light poured in. For he knew that he had formed the figure from clay before, in darkness, and had added the remedy of his own mouth to the new Adam whom he had first fashioned. For without the divine breath of the supreme Lord the earth was dry, fit before for no healing: but after the clear Spirit from the heavenly mouth
Gen 1:2 (allusion, high confidence) · John 9:6 (allusion, high confidence) · John 9:7 (allusion, high confidence) · John 5:4 (allusion, medium confidence) · Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: Only the creator of the waters, whose Spirit hovered over them at creation, could walk on the sea; Christ healed the blind man with clay and sent him to wash in Siloam, as he had once formed Adam from clay and breathed into him.
- John 9:6–7; Gen 1:2; 2:7. The poet attributes to Siloam the intermittent spring and waiting sick of Bethesda (John 5:2–4), as written.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Non submorsus iter, sola pendulus, et pede siccus, Aequoreae nisi factor aquae? qui Spiritus olim Oro superfiisus patrio volitabat in undis Nondum discretis, nec certo litore clausis. Sustinuit gressum domini famulus liquor, ac se, iVIobilitate carens, solidos substrinxit ad usus. Quid diversa Dei memorem facta inclita Chiisti, Altius inspecta quem maiestate negator Haud dubitans hominem, tute ipse fatebere Numen? ! Inlevit caecos oculos, et himina Hmo Reddidit humectam sacro sputamine terram Contrectans digitis. Luteum medicamen operta Nox habuit ; tenebras obducta uligo removit. Insuper ostendit quonam caligo lavacro Expurganda foret, variis Siloa refundit Momentis latices, nec liuctum semper anhelat, A, Pbtdentii Opera Sed vice distincta largos lacus accipit haustus. Agmina languentum sitiunt spem fontis avari, Membrorum maculas puro ablutura natatu. Certatim interea roranti pumice raucas Exspectant scatebras, et sicco margine pendont. Hoc limum iubet impositum de fonte lavari Christus, et infusa vultum splendescere luce. NOrat enim limo sese informasse figuram Ante tenebrosam, proprii medicamen et oris Adiecisse novo, quem primum finxerat, Adae. Nam sine divino Domini perflamine summi Arida terra fuit. Nuili prius apta medelae: Sed postquam liquidus caelesti Spiritus ore → Non submersus iter, sola pendulus, et pede siccus, Aequoreae nisi factor aquae? qui Spiritus olim Ore superfusus patrio volitabat in undis Nondum discretis, nec certo litore clausis. Sustinuit gressum domini famulus liquor, ac se, Mobilitate carens, solidos substrinxit ad usus. Quid diversa Dei memorem facta inclita Christi, Altius inspecta quem maiestate, negator, Haud dubitans hominem, tute ipse fatebere Numen? Inlevit caecos oculos, et lumina limo Reddidit, humectam sacro sputamine terram Contrectans digitis. Luteum medicamen operta Nox habuit ; tenebras obducta uligo removit. Insuper ostendit quonam caligo lavacro Expurganda foret: variis Siloa refundit Momentis latices, nec fluctum semper anhelat, Sed vice distincta largos lacus accipit haustus. Agmina languentum sitiunt spem fontis avari, Membrorum maculas puro ablutura natatu. Certatim interea roranti pumice raucas Exspectant scatebras, et sicco margine pendent. Hoc limum iubet impositum de fonte lavari Christus, et infusa vultum splendescere luce. Norat enim limo sese informasse figuram Ante tenebrosam, proprii medicamen et oris Adiecisse novo, quem primum finxerat, Adae. Nam sine divino Domini perflamine summi Arida terra fuit, nulli prius apta medelae: Sed postquam liquidus caelesti Spiritus ore.
Topics: Christology
Cite (SBL): Prudentius, Apoth. 1.661 (Lanfranchi 2:lines 661–690; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-661). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-661
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.691Lanfranchi 2:lines 691–720
Virgineam respersit humum, medicabilis illa est. Inde trahit succum, lentoque humore salutem Imbuit, infunditque diem baptismate lota. Caecus adest, oculis iam Christi ex ore retectis, Seque luto et nitidis lucem sumpsisse fluentis Clamat, et auctorem stupefacta per oppida monstrat: Auctorem lucis, largitoremque dierum, Non dedignatum medicae purgamen aquai Corpore sub proprio monstrare errantibus aegris. Millibus ex multis paucissima quaeque retexam, Paullatim relegens, totus quae non capit orbis. Quinque in deserto panes iubet, et duo pisces Adponi in pastum populis, qui forte magistrum, Non revocante fame, stipabant undique saeptum, Immemoresque cibi, vicos, castella, macellum, Oppida, mercatus, et conciliabula, et urbes Respuerant, largo contenti dogmate vesci. Multa virum strato fervent convivia feno, Centenos simul accubitus iniere sodales; Seque per innumeras infundunt agmina mensas, Pisciculis (iam crede Deum) saturanda duobus, Et paucis, crescente cibo, per fragmina crustis. Ambesis dapibus cumulatim adgesta redundant Fercula, bissenos micarum molibus implent Post cenam cophinos : crudus conviva resudat Congeriem ventris, gemit et sub fasce minister. Quis cumulare potest epulas in grandia parvas? Quis, nisi qui corpus, pastum quoque corporis omnem Condens ex nihilo, nulla exsistente creavit Mundum materia? non sicut sculptor ab aeris
sprinkled the virgin ground, it became able to heal. From there it draws sap, and steeps health with sticky moisture, and, washed in baptism, pours in daylight. The blind man is here, his eyes now uncovered by Christ’s mouth, and he cries that he has taken light from clay and shining streams, and shows the author through the astonished towns: the author of light and the giver of days, who did not disdain to show the cleansing of healing water in his own body to the sick who wander. Of the many thousands I shall recount a very few, going over little by little the things the whole world cannot hold. In the desert he bids five loaves and two fishes be set out as food for the peoples who, as it happened, with hunger not calling them back, were crowding round their master on every side, and, forgetful of food, had spurned villages, forts, market, towns, fairs, gatherings and cities, content to feed on abundant teaching. Many banquets of men seethe on the strewn hay; companions lay down in hundreds at a time; and the crowds pour themselves through countless tables, to be filled (now believe him God) by two little fishes and a few loaves, the food growing through the fragments. When the feast is eaten, the dishes overflow heaped up; after supper they fill twelve baskets with masses of crumbs: the guest, overfed, sweats out the heap in his belly, and the servant groans under the load. Who can heap small food into great? Who, but he who, founding from nothing the body and all the body’s food, created the world with no matter existing? Not as a sculptor from the rubble of bronze
John 9:11 (allusion, high confidence) · John 21:25 (allusion, medium confidence) · Mark 6:38 (allusion, high confidence) · Mark 6:40 (allusion, high confidence) · Mark 6:43 (allusion, high confidence)
Notes and citation
Summary: The blind man, healed by clay and the washing (a figure of baptism), proclaims Christ, the author of light; Christ fed thousands in the desert with five loaves and two fishes, which only the creator who made the world from nothing could do.
- John 9:7–11; 21:25; Mark 6:35–44; John 6:1–13.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Virgineam respersit humum, medicabilis illa est. Inde trahit succum, lentoque humore sahitem Inhnit, infunditque diem baptismate lota. Caecus adest, oculis iam Christi ex ore retectis, Seque luto et nitidis lucem sumsisse fluentis Clamat, et auctorem stupefacta per oppida monstrat: Auctorem hicis, largitoremque dierum, Non dedignatum medicae pm-gamen aquai Corpore sub proprio monstrare errantibus aegris. MiUibus ex multis paucissima quaeque retexam, PauUatim relegens, totus quae non capit orbis. Quinque in deserto panes iubet, et duo pisces Adponi in pastum popaUs, qui forte magistrum Non revocante fame, stipabant undique saeptum, Immemoresque cibi, vicos, castella, maceUum, Oppida, mercatus, et conciUabula, et urbes Eespuerant, largo contenti dogmate vesci. Multa virum strato fervent convivia feno, Centenos simul accubitus iniere sodales; Seque per innumeras infundunt agmina mensas, Pisciculis (iam crede Doum) saturanda duobus, Et paucis, crescente cibo, per fragmina crustis. Ambesis dapibus cumulatim adgesta redundant Fercula, bissenos raicarum moUbus implent Post coenam cophinos : crudus conviva resudat Congeriem ventris, gemit et sub fasce minister. Quis cumulare potest epulas in grandia parvas? Quis, nisi qui corpus, pastum quoque corporis omnem Condens ex nihilo, nuUa existente creavit Mundum raateria? non sicut sculptor ab aeris → Virgineam respersit humum, medicabilis illa est. Inde trahit succum, lentoque humore salutem Imbuit, infunditque diem baptismate lota. Caecus adest, oculis iam Christi ex ore retectis, Seque luto et nitidis lucem sumpsisse fluentis Clamat, et auctorem stupefacta per oppida monstrat: Auctorem lucis, largitoremque dierum, Non dedignatum medicae purgamen aquai Corpore sub proprio monstrare errantibus aegris. Millibus ex multis paucissima quaeque retexam, Paullatim relegens, totus quae non capit orbis. Quinque in deserto panes iubet, et duo pisces Adponi in pastum populis, qui forte magistrum, Non revocante fame, stipabant undique saeptum, Immemoresque cibi, vicos, castella, macellum, Oppida, mercatus, et conciliabula, et urbes Respuerant, largo contenti dogmate vesci. Multa virum strato fervent convivia feno, Centenos simul accubitus iniere sodales; Seque per innumeras infundunt agmina mensas, Pisciculis (iam crede Deum) saturanda duobus, Et paucis, crescente cibo, per fragmina crustis. Ambesis dapibus cumulatim adgesta redundant Fercula, bissenos micarum molibus implent Post cenam cophinos : crudus conviva resudat Congeriem ventris, gemit et sub fasce minister. Quis cumulare potest epulas in grandia parvas? Quis, nisi qui corpus, pastum quoque corporis omnem Condens ex nihilo, nulla exsistente creavit Mundum materia? non sicut sculptor ab aeris.
Topics: Christology, Baptism
Cite (SBL): Prudentius, Apoth. 1.691 (Lanfranchi 2:lines 691–720; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-691). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-691
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.721Lanfranchi 2:lines 721–750
Rudere decoctam consuescit vivere massam. Sed Deus omnipotens orbem sine semine finxit. Nil erat omne quod est: nil id procedere et esse, Atque novum fieri, mox et grandescere, iussum est. Parvum de nihilo primum fuit: addita parvo Incrementa modis auxerunt omnia plenis. Ergo ego quum videam manibus sic crescere Christi Parva alimenta hominum, possum dubitare per ipsum Exiguas rerum species, elementaque mundi Ex nihilo primum modica, et mox grandia sensim Crevisse, ex modicis quae consummata videmus? Ac ne post hominum pastus calcata perirent, Neve relicta lupis, aut vulpibus, exiguisve Muribus in praedam nullo custode iacerent : Bis sex adpositi, cumulatim qui bona Christi Servarent gravidis procul ostentata canistris. Sed quid ego haec autem titubanti voce retexo, Indignus qui sancta canam ? Procede sepulcro, Lazare, dic, cuius vocem tellure sub ima Audieris: quae vis penetraverit abdita leti, Quod, quum te Christus penitus nigrante profundo Immersum vocat, ut redeas, ceu proximus audis, Nec remoratus ades? Quae tam vicina Charybdis Regna tenebrarum tenui distantia fine Coniungit superis ? ubi Taenara tristia vasto In praeceps deiecta chao, latebrosus et ille Amnis inexpletis volvens incendia ripis? Ante fores tumuli, quas saxa immania duro Obice damnarant, scopulis substructa cavatis, Stat Dominus, nomenque ciet frigentis amici.
is accustomed to make a mass, smelted down, come alive. But almighty God fashioned the world without seed. All that is was nothing: that nothing was ordered to come forth and to be, and to be made new, and soon to grow great. At first there was a little from nothing: increases added to the little enlarged all things to full measure. So when I see small food for men thus growing in the hands of Christ, can I doubt that through him the tiny forms of things and the elements of the world, at first small from nothing, and soon little by little great, grew, which we see completed from small beginnings? And lest, after men’s meal, the remains should perish trampled, or lie as prey, left with no guard, to wolves or foxes or little mice, twelve were appointed to keep in heaped-up abundance the goods of Christ, displayed far off in laden baskets. But why do I recount these things with stammering voice, unworthy to sing holy things? Come forth from the tomb, Lazarus, tell whose voice you heard beneath the lowest earth; what power penetrated the hidden places of death, that, when Christ calls you to return, though you were deeply sunk in the darkening abyss, you hear as if he were close by, and are present without delay? What so near Charybdis joins to the world above the kingdoms of darkness, separated by a thin boundary? where grim Taenarus is cast headlong into the vast chaos, and that hidden river rolling fires with insatiable banks? Before the doors of the tomb, which huge rocks had condemned with a hard bar, built up of hollowed stones, stands the Lord, and calls the name of his cold friend.
Heb 11:3 (echo, medium confidence) · John 6:12 (allusion, medium confidence) · John 11:38 (allusion, high confidence) · John 11:43 (allusion, high confidence)
Notes and citation
Summary: The multiplication of the loaves reflects the creation of the world from nothing; the twelve baskets kept the fragments; then the poet asks Lazarus how he heard Christ’s voice in the depths of death as Christ stood before his tomb and called him.
- Heb 11:3; John 11:38–43. Taenarus: a classical entrance to the underworld.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Rudere decoctara consuescit vivere massara. Sed Deus oranipotens orbem sine semine jBnxit. Nil erat omne quod est: nil id, procedere et esse, Atque novura fieri, raox et grandescere, iussura est. Parvum de nihilo primiim fuit: addita parvo Incrementa modis auxerunt omnia plenis. Ergo ego quum videam manibus sic crescere Christi Parva alimenta hominum, possum dubitare per ipsuui Exiguas rerum species, elementaque mundi Ex nihilo primum modica, et mox grandia sensim Orevisse, ex modicis quae consumata videmus? Ac ne post hominum pastus calcata perirent, Neve relicta lupis, aut vulpibus, exiguisve Muribus in praedam nuUo custode iacerent : Bis sex adpositi, cumulatim qui bona Christi Sorvarent gravidis procul ostentata canistris. Sed quid ego haec autem titubanti voce retexo, liidignus qui sancta canam ? . Procede sepulcro, Lazare, dic, cuius vocem tellure sub ima Audieris: quae vis penetraverit abdita leti, Quod, quum te (!hristus penitus nigrante profundo 74-5 Immersum vocat, ut redeas; ceu proximus, audis. Nec remoratus ades? Quae tam vicina Charybdis Regna tenebrarum tenui distantia fine Coniungit superis ? ubi Taenara tristia vasto In praeceps deiecta chao, latebrosus et ille Amnis inexpletis volvens incendia ripis? Ante fores tumuli, quas saxa immania duro Obiice damnarant, scopulis substructa cavatis, Stat Dominus, nomenque ciet frigentis amici. → Rudere decoctam consuescit vivere massam. Sed Deus omnipotens orbem sine semine finxit. Nil erat omne quod est: nil id procedere et esse, Atque novum fieri, mox et grandescere, iussum est. Parvum de nihilo primum fuit: addita parvo Incrementa modis auxerunt omnia plenis. Ergo ego quum videam manibus sic crescere Christi Parva alimenta hominum, possum dubitare per ipsum Exiguas rerum species, elementaque mundi Ex nihilo primum modica, et mox grandia sensim Crevisse, ex modicis quae consummata videmus? Ac ne post hominum pastus calcata perirent, Neve relicta lupis, aut vulpibus, exiguisve Muribus in praedam nullo custode iacerent : Bis sex adpositi, cumulatim qui bona Christi Servarent gravidis procul ostentata canistris. Sed quid ego haec autem titubanti voce retexo, Indignus qui sancta canam ? Procede sepulcro, Lazare, dic, cuius vocem tellure sub ima Audieris: quae vis penetraverit abdita leti, Quod, quum te Christus penitus nigrante profundo Immersum vocat, ut redeas, ceu proximus audis, Nec remoratus ades? Quae tam vicina Charybdis Regna tenebrarum tenui distantia fine Coniungit superis ? ubi Taenara tristia vasto In praeceps deiecta chao, latebrosus et ille Amnis inexpletis volvens incendia ripis? Ante fores tumuli, quas saxa immania duro Obice damnarant, scopulis substructa cavatis, Stat Dominus, nomenque ciet frigentis amici..
Topics: Christology
Cite (SBL): Prudentius, Apoth. 1.721 (Lanfranchi 2:lines 721–750; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-721). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-721
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.751Lanfranchi 2:lines 751–780
Nec mora : funereus revolutis rupibus horror Evomit exsequias gradiente cadavere vivas. Solvite iam laetae redolentia vincla sorores, Solus odor sparsi spiramen aromatis efflat, Nec de corporeo nidorem sordida tabo Aura refert, oculos sanie stillante solutos Pristinus in speculum decor excitat, et putrefactas Tincta rubore genas paullatim purpura vestit. Quis potuit fluidis animam suffundere membris? Nimirum qui membra dedit; qui fictilis ulvae Perflavit venam madidam; cui tabida gleba Traxit sanguineos infecto humore colores. O mors, auritis iam mitis legibus? o mors Surda prius, iam docta sequi quocumque iubetur, Cui tantum de te licuit? convicta fatere Esse Deum, solus qui me tibi praeripit, Iesum. Abde negatores Christi : nemo invidet, abde : Utere sorte tua. Blasphemis nocte tenendis Perpetua, plebem iustorum capta resolve : Qui norunt hominem, atque Deum sic dicere Christum, Ut verus, summusque Deus mortalia gestet. Ipse gerit, quod struxit opus, nec ferre pudescit Factor, quod peperit: corpus loquor, atque animae vim. Finxerat hoc digitis, animam sufflaverat ore. Totum hominem Deus adsumit, quia totus ab ipso est, Et totum redimit, quem sumpserat; omne reducens, Quidquid homo est : istud tumulis, ast illud abysso. Occurrit dubitans hic dissertator, et illud Obiicit: anne fides capit, ut substantia flante Inspirata Deo cruciatum sentiat, utque
Without delay the funereal horror, its rocks rolled back, vomits out a living funeral, the corpse walking. Loosen now, glad sisters, the fragrant bonds; only the smell of the sprinkled spice breathes out its breath, nor does the filthy air bring back a reek from bodily corruption; the former beauty rouses the eyes, loosened with dripping gore, into seeing again, and purple little by little clothes the rotted cheeks, tinged with red. Who could pour back the soul into the flowing limbs? Surely he who gave the limbs; who breathed through the moist vein of the clay sedge; for whom the wasting clod drew blood-red colors with infused moisture. O death, now gentle with laws that listen? O death, deaf before, now taught to follow wherever you are commanded, who had such power over you? Conquered, confess that Jesus is God, who alone snatches me from you. Hide away the deniers of Christ: no one grudges it, hide them: use your lot. Keep the blasphemers in perpetual night, but release the captured people of the righteous, who know how to call Christ man and God in such a way that the true and supreme God bears mortal things. He himself bears the work he built, nor is the maker ashamed to bear what he brought forth: I mean the body, and the force of the soul. He had fashioned the one with his fingers, breathed the soul with his mouth. God assumes the whole man, because the whole man is from him, and redeems the whole whom he had assumed, bringing back all that man is: the one from the tombs, the other from the abyss. Here a doubting disputant meets me and objects this: does faith admit that a substance inspired by God’s breath should feel torture, and that
John 11:44 (allusion, high confidence) · Gen 2:7 (allusion, high confidence) · 1 Cor 15:55 (allusion, medium confidence) · Hos 13:14 (echo, low confidence)
Notes and citation
Summary: Lazarus comes out alive, his body restored; only the creator could do this; death is called to confess Jesus as God; Christ, true God, assumed the whole man, body and soul, and redeems the whole; an objector asks whether the God-breathed soul can suffer.
- John 11:44; Gen 2:7; 1 Cor 15:55; Hos 13:14.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Nec mora : funereus revolutis rupibus horror Evorait exsequias gradiente cadavere vivas. Solvite iam laetae redolentia viiicla sorores, Solus odor sparsi spirainen aromatis efflat, Nec de corporeo nidorem sordida tabo Aui'a refert, oculos sanie stillante solutos 7 Pristinus in speculum decor excitat, et putrefiutas Tincta rubore genas paullatim jrarpura vestit. Quis potuit fluidis animam suffundero membris? Nimirum qui membra dedit; qui fictilis ulvae Perflavit venam madidam; cui tabida gleba 7G5 Traxit sang-uineos infecto Immore colores. 0 mors, auritis iam mitis legibus? o mors Surda prius, iam docta sequi quocumque iubetur, Cui tantum de te licuit? convicta fatere Esse Deum, solus qui me tibi praeripit, lesum. Abde negatores Christi : nemo invidet, abde : Utere sorte tua. Blasphemis nocte tenendis Perpetua, plebem iustorum capta resolve : Qui nOrunt hominem, atque Deum sic dicere Christum, Ut verus, summusque Deus mortalia gestet. Ipse gerit, quod struxit opus, nec ferre pudescit Factor, quod peperit: corpus loquor, atque animae vim. Finxerat hoc digitis, animam sufflav^rat ore. Totum hominem Deus adsumit, quia totus ab ipso est^ Et totuin reclimit, quemsumserat; omne reducens, Quidquid homo est : istud tumulis, ast illud abysso. Occurrit dubitans liic dissertator, et illud Obiicit: anne fides, capit, ut substantia flante Inspii'ata Deo cruciatum sentiat, utque → Nec mora : funereus revolutis rupibus horror Evomit exsequias gradiente cadavere vivas. Solvite iam laetae redolentia vincla sorores, Solus odor sparsi spiramen aromatis efflat, Nec de corporeo nidorem sordida tabo Aura refert, oculos sanie stillante solutos Pristinus in speculum decor excitat, et putrefactas Tincta rubore genas paullatim purpura vestit. Quis potuit fluidis animam suffundere membris? Nimirum qui membra dedit; qui fictilis ulvae Perflavit venam madidam; cui tabida gleba Traxit sanguineos infecto humore colores. O mors, auritis iam mitis legibus? o mors Surda prius, iam docta sequi quocumque iubetur, Cui tantum de te licuit? convicta fatere Esse Deum, solus qui me tibi praeripit, Iesum. Abde negatores Christi : nemo invidet, abde : Utere sorte tua. Blasphemis nocte tenendis Perpetua, plebem iustorum capta resolve : Qui norunt hominem, atque Deum sic dicere Christum, Ut verus, summusque Deus mortalia gestet. Ipse gerit, quod struxit opus, nec ferre pudescit Factor, quod peperit: corpus loquor, atque animae vim. Finxerat hoc digitis, animam sufflaverat ore. Totum hominem Deus adsumit, quia totus ab ipso est, Et totum redimit, quem sumpserat; omne reducens, Quidquid homo est : istud tumulis, ast illud abysso. Occurrit dubitans hic dissertator, et illud Obiicit: anne fides capit, ut substantia flante Inspirata Deo cruciatum sentiat, utque.
Topics: Christology, Eschatology
Cite (SBL): Prudentius, Apoth. 1.751 (Lanfranchi 2:lines 751–780; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-751). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-751
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.781Lanfranchi 2:lines 781–810
Inferni petat ima poli, barathroque coquatur? Crede animam non esse Deum, sed crede creatis Maiorem cunctis: ipsam quoque crede creatam. Formata est namque ore Dei, quae non erat ante : Sed formata habitu pulcherrima, pictaque rebus Divinis, et plena Deo, similisque creanti : Non tamen ipsa Deus, quoniam generatio non est, Sed factura Dei est: solus de corde Parentis Filius emicuit : verus, verus Deus ille. Conlatum est animae, subito ut, quae non erat, esset, Ille coaeternus Patris est, et semper in ipso, Nec factus, sed natus habet quodcumque paternum est, Haec similis, velut umbra, Dei est. Sic ipse locutus Factor, utroque hominem meditans de figmine iunctim Aedificare sui similem; sed non habet umbra Quod corpus solidum, cuius imitatio in umbra est: Atque aliud verum est, aliud simulatio veri. Est similis, saeclis quod non consumitur ullis: Quod sapiens, iustique capax, reginaque rerum Imperat; ante videt, perpendit, praecavet, infit, Artibus et caelum sensu percurrere docta: His animam similem sibi Conditor effigiavit, Cetera dissimilem : quippe hanc comprendere promptum est, Quam modus et species determinat : at Deus ingens Atque superfusus trans omnia, nil habet in se Extremum, ut claudi valeat, sensuve teneri, Incomprensa manet virtus, cui linea deficit Ultima, quam spatium non mensurabile tendit. Ergo animam factam, magno et factore minorem,
it should seek the depths of the infernal pole, and be cooked in the abyss? Believe that the soul is not God, but believe that it is greater than all created things: believe that it too was created. For it was formed by the mouth of God, and did not exist before; but it was formed most beautiful in its condition, and painted with divine things, and full of God, and like its creator: yet not itself God, since it is not a begetting, but it is the making of God: from the heart of the Parent the Son alone flashed forth: he is true, true God. It was conferred on the soul that it should suddenly be, which was not; he is co-eternal with the Father, and always in him, not made, but born, he has whatever is the Father’s; the soul is like God as a shadow is. So the Maker himself spoke, planning to build man from both materials joined in his own likeness; but a shadow does not have what the solid body has, whose imitation is in the shadow: and the true is one thing, the imitation of the true another. It is like him in that it is not consumed by any ages; in that it is wise and capable of justice, and as queen of things commands; it foresees, weighs, takes precautions, speaks, taught to run through heaven with its sense and arts: in these the Founder fashioned the soul like himself, unlike in the rest: for it is easy to grasp it, since measure and form bound it: but God, immense and poured out beyond all things, has nothing in himself that is a limit, so that he could be enclosed or held by sense; his power remains ungrasped, for which the last line is lacking, which a space not measurable stretches. So the soul, made, and less than its great maker,
Gen 1:26 (allusion, high confidence) · Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: The soul is not God but a creature, the greatest of creatures, made in God’s likeness as a shadow resembles a body; only the Son, begotten not made, is true God co-eternal with the Father; God is boundless, the soul limited.
- Gen 1:26; 2:7. Directed against the view that the soul is a part of God (attributed to the Priscillianists).
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Inferni petat ima poli, barathroque coquatur? fCrede animam non esse Deum, sed crede creatis •Maiorem cunctis: ipsam quoque crede creatam. Formata est namque ore Dei, quae non erat ante : Sed formata liabitu pulclierrima, pictaque rebus Divinis, et plena Deo, similisque creanti : Non tamen ipsa Deus, quoniam generatio non est, Sed fectura Dei est: solus de corde Parentis Filius emicuit : verus, verus Deus ille. Conlatum est animae, subito ut, quae non erat, esset, Ille coaeternus Patris est, et semper in ipso, jSTecfactus, sednatus Iiabet quodcumque paternumost, Haec similis, volut urabra, Dei est. Sic ipse locutus Factor, utroque hominem meditans de figmine iunctim Aedificare sui similem; sed non Iiabet umbra Quod corpus soIidam,'cuius imitatio in umbra est: Atquo aliud vorum cst, aliud simulatio veri. Est similis, saeclis quod non consumitur ullis: Quod sapiens, iustique capax, reginaque rerum Imperat; ante videt, perpendit, praecavet, infit, Artibus, et Jaelum sensu percurrere docta*] His animam similem sibi Conditor effigiavit, Cetera dissimilom : quippe Iianc comprondore promtum (est, Quam modus et species determinat : at Deus ingens Atque superfusus trans omnia, nil habet in se Elxtremum, ut claudi valeat, sensuvo teneri, Incompronsa manct virtus, cui linoa dofit Ultima, quam spatium non mensurabile tendit. Ego animam factam, magno et factore minorem, → Inferni petat ima poli, barathroque coquatur? Crede animam non esse Deum, sed crede creatis Maiorem cunctis: ipsam quoque crede creatam. Formata est namque ore Dei, quae non erat ante : Sed formata habitu pulcherrima, pictaque rebus Divinis, et plena Deo, similisque creanti : Non tamen ipsa Deus, quoniam generatio non est, Sed factura Dei est: solus de corde Parentis Filius emicuit : verus, verus Deus ille. Conlatum est animae, subito ut, quae non erat, esset, Ille coaeternus Patris est, et semper in ipso, Nec factus, sed natus habet quodcumque paternum est, Haec similis, velut umbra, Dei est. Sic ipse locutus Factor, utroque hominem meditans de figmine iunctim Aedificare sui similem; sed non habet umbra Quod corpus solidum, cuius imitatio in umbra est: Atque aliud verum est, aliud simulatio veri. Est similis, saeclis quod non consumitur ullis: Quod sapiens, iustique capax, reginaque rerum Imperat; ante videt, perpendit, praecavet, infit, Artibus et caelum sensu percurrere docta: His animam similem sibi Conditor effigiavit, Cetera dissimilem : quippe hanc comprendere promptum est, Quam modus et species determinat : at Deus ingens Atque superfusus trans omnia, nil habet in se Extremum, ut claudi valeat, sensuve teneri, Incomprensa manet virtus, cui linea deficit Ultima, quam spatium non mensurabile tendit. Ergo animam factam, magno et factore minorem,.
Cite (SBL): Prudentius, Apoth. 1.781 (Lanfranchi 2:lines 781–810; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-781). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-781
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.811Lanfranchi 2:lines 811–840
Maioremque aliis, atque omnibus imperitantem, Corruptela putris nascentem turbida carnis Concipit, ac membris tabentibus interfusam Participat de faece sua : fit mixta deinde Peccandi natura luto, cum simplice flatu; Sed fortasse animam, Domini quia fluxit ab ore, Compositam factamque neges, velut ipsa Dei pars, (Quod dictu scelus est) taetras trahat oblita culpas, Et pessum damnata ruens chaos intret opertum. Sit res illa Dei ; non abnuo : pars tamen illa Haudquaquam dicenda Dei est, quae tempore coepit. Nec prior, aut senior, quam primum plasma, putanda est. Tunc etenim factam video, quum cordis amici Intravit germana domum, limique recentis Hospita, et ipsa recens fraterna sedit in aula. Illa quidem flatus Domini est : sed spiritus et vis Non est plena Dei, tanto moderamine missa, Quanto flans voluit flandi servare tenorem. Est impossibile spectare profunda Sabaoth: Sed speculum deitatis homo est. In corpore discas Rem non corpoream sollers, interprete Christo, Qui Patrem proprium mortali in corpore monstrat. Perspice quam varios fundamus ab ore vapores, Spiramus quoties animae sufflabilis auras: Nunc flatum tepidum calor exhalatus anhelat, Rorantes nebulas udis de faucibus efflans : Quum libet, in gelidum flabrali frigore ventum
and greater than the others, and ruling over all, the turbid corruption of rotting flesh conceives as it is born, and, poured into wasting limbs, gives it a share of its own dregs: then the nature of sinning is mixed with clay, together with the simple breath. But perhaps, because the soul flowed from the mouth of the Lord, you would deny that it was put together and made, as though it were a part of God that (it is a crime to say it) drags foul sins, forgetful of itself, and, condemned, rushes to ruin and enters the hidden chaos. Let it be a thing of God; I do not deny it: yet it is by no means to be called a part of God, since it began in time. Nor is it to be thought earlier or older than the first-formed creature. For I see it made at the time when, as a sister, it entered the house of its friendly heart, and, guest of the fresh clay, itself fresh, sat in the brotherly hall. It is indeed the breath of the Lord: but it is not the full spirit and power of God, sent with only so much measure as the breather wished to keep in the tenor of his breathing. It is impossible to look on the depths of Sabaoth: but man is the mirror of the deity. In the body you may learn, if you are skilful, a thing not bodily, with Christ as interpreter, who shows his own Father in a mortal body. Look how varied are the vapors we pour from our mouth, as often as we breathe the breezes of the breathable soul: now exhaled heat pants a warm breath, blowing out dewy mists from moist throats; when it pleases, into a cold wind with a breezy chill
Gen 2:7 (allusion, high confidence) · John 14:9 (echo, medium confidence)
Notes and citation
Summary: The created soul, joined to corruptible flesh, shares its sinfulness; it is God’s breath but not a part of God, since it began in time with the first-formed man; man is a mirror of God, and the varied breaths of our mouth illustrate the breath of God.
- A leftover footnote (on ‘spatium non mensurabile’) was removed. Gen 2:7; John 14:9.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): {■i)spaliiiin non mensurabile, Non mensurabilo cst quod ne- Prudentianum. Maioremque aliis, atque omnibus imperitantera , Corruptela putris nascentem turbicla carnis Concipit (Ij, ac membris tabentibus interfusam Participat de faece sua : fit mixta deinde Peccandi natm^a luto, cum simplice flatu; Sed fortasse animam, Domini quia fluxit ab ore, Compositam, factamque neges, velut ipsa Dei pars, (Quod dictu scelus est) taetras trahat oblita culpas, Et pessum damnata ruens chaos intret opertum. Sit res illa Dei ; non abnuo : pars tamen illa Haudquaquam dicenda Dei est, quae tempore coe- (pit. Nec prior, aut senior, quam primum plasma, putanda est. Tunc etenim factam video, quum cordis amici Intravit germana domum, limique recentis Hospita, et ipsa recens fraterna sedit in aula. Illa quidem flatus Domini est : sed spiritus et vis Non est plena Dei, tanto moderamine missa, Quanto flans voluit flandi servare tenorem. Est impossibile spectare profunda Sabaoth: Sed speculum deitatis homo est. In corpore discas Rem non corpoream sollers, interprete Christo, Qui Patrem proprium raortali in corpore monstrat. Perspice quam varios fundamus ab ore vapores, Spiramus quoties ^nimae sufflabilis auras^ Nunc flatum tepidum calor exhabitus anlielat. liorantes nebulas udis de faucibus efflans : Quum libet, in gelidum flabrali frigore ventum → Maioremque aliis, atque omnibus imperitantem, Corruptela putris nascentem turbida carnis Concipit, ac membris tabentibus interfusam Participat de faece sua : fit mixta deinde Peccandi natura luto, cum simplice flatu; Sed fortasse animam, Domini quia fluxit ab ore, Compositam factamque neges, velut ipsa Dei pars, (Quod dictu scelus est) taetras trahat oblita culpas, Et pessum damnata ruens chaos intret opertum. Sit res illa Dei ; non abnuo : pars tamen illa Haudquaquam dicenda Dei est, quae tempore coepit. Nec prior, aut senior, quam primum plasma, putanda est. Tunc etenim factam video, quum cordis amici Intravit germana domum, limique recentis Hospita, et ipsa recens fraterna sedit in aula. Illa quidem flatus Domini est : sed spiritus et vis Non est plena Dei, tanto moderamine missa, Quanto flans voluit flandi servare tenorem. Est impossibile spectare profunda Sabaoth: Sed speculum deitatis homo est. In corpore discas Rem non corpoream sollers, interprete Christo, Qui Patrem proprium mortali in corpore monstrat. Perspice quam varios fundamus ab ore vapores, Spiramus quoties animae sufflabilis auras: Nunc flatum tepidum calor exhalatus anhelat, Rorantes nebulas udis de faucibus efflans : Quum libet, in gelidum flabrali frigore ventum.
Topics: Heresy
Cite (SBL): Prudentius, Apoth. 1.811 (Lanfranchi 2:lines 811–840; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-811). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-811
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.841Lanfranchi 2:lines 841–870
Spiritus exsistit tenuis, et sibilat aer. Adde et distinctum, quem musica tibia flatum Concipit; aut ille est presso modulamine parcus, Aut tumidum largo sublimat flamine bombum, Aut raucus frangit modulos, aut lene susurrat, Aut exile trahens sonitus producit acutos, Aut murmur tenerum sublidit voce minuta. Haec quum te videas mortali in corpore posse, Cur non Aeternum potuisse infundere credas, Qualem animam voluit? praescriptis quam quia condens Efflavit, fuditque modis, sit facta necesse est. Denique multa sapit, sed non sapit omnia, nostrae Vis animae, certum sapere ac praenoscere iussa. Iam, cui certus inest modus, et cui nosse negatum est Omnia, factura est: nam condita et aucta probatur. Collige de simili, sitne haec factura. Creavit Nempe manus Domini corpus mortale, lutumque Composuit digitis: numquid manus articulatim Est digesta Dei? numquid vola? numquid et ungues Claudere flexibiles? patulam seu tendere palmam? Ista figura manus nostrae est, quam non habet in se Incircumscriptus Dominus : sed tradita forma est, Humanis quae nota animis daret intellectum, Ut per corpoream speciem plasmasse feratur Corporis effigiem: sic est plasmata vicissim Flatu incorporeo res flabilis, oris et esse Fertur opus, tenuis per quod constructa refulsit Forma animae, atque rudi factam se munere sensit. Si non est factura manus caro nostra ; nec oris Est factura anima, flatu et spiramine coepta;
a thin breath comes forth, and the air hisses. Add too the distinct breath which the musical pipe takes in: either it is sparing with pressed melody, or it raises a swelling boom with abundant blast, or, hoarse, it breaks the measures, or whispers gently, or, drawing thin, it produces sharp sounds, or it lowers a tender murmur with a tiny voice. Since you see that you can do these things in a mortal body, why should you not believe that the Eternal could pour in such a soul as he willed? Since, founding it, he breathed it out and poured it in prescribed measures, it must be made. In short, the force of our soul knows many things, but not all, bidden to know and foreknow a fixed amount. Now that which has a fixed measure, and which is denied knowledge of all things, is a thing made: for it is shown to be founded and increased. Gather from a like case whether this is a thing made. The Lord’s hand created, indeed, the mortal body, and put together the clay with his fingers: is God’s hand divided into joints? has it a palm? has it nails, able to bend and close, or to stretch out an open palm? That is the figure of our hand, which the uncircumscribed Lord does not have in himself: but a form has been handed down which, known to human minds, might give understanding, so that he is said to have formed the likeness of a body through a bodily appearance: so in turn a breathable thing was formed by an incorporeal breath, and is said to be the work of his mouth, through which the slender form of the soul, built, shone out and felt itself made by an unwrought gift. If our flesh is not the work of his hand, neither is the soul the work of his mouth, begun by breath and breathing,
Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: As man produces many kinds of breath and sound, God could breathe in the soul as he willed; the soul’s limited knowledge shows it is made; God’s ‘hand’ and ‘mouth’ in creation are figures, but body and soul are truly his works.
- Gen 2:7.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Spiritus existit tenuis, et sibilat aer. Adde et distinctum, quem musica tibia flatuiu Concipit; aut ille est presso modulamine parcus, Aut tumidum largo sublimat flamine bombum, Aut raucus frangit modulos, aut lene susurrat, Aut exile trahens sonitus producit acutos, Aut murmur tenerum sublidit voce miuuta. Haec quum te videas mortali in corpore posse, Cur non Aeternum potuisse infundere credas, Qualem animam voluit? praescriptis quam quia condens Efflavit, fuditque raodis, sit facta necesse est. Denique multa sapit, sed non sapit omnia, nostrae Vis animae, certum sapere ac praenoscere iussa. lam, cui certus inest modus, et cui nosse negatum est Omnia,factura est: nam condita et aucta probatur. Collige de simili, sitnc haec factura. Creavit Nempe manus Domini corpus mortale lutumque Composuit digitis, numquid manus articulatim Est digesta Dei? numquid vola? numquid et ungues Claudere flexibiles ? patulam seu tendere palmam V Ista figura manus nostrae est, quam non habet in se Incircumscriptus Dominus : sed tradita forma est, Humanis quae nota animis daret intellectum. |Ut per corpoream speciem plasmasse feratur 'Corporis effigiem: sic est plasmata vicissim Flatu incorporeo res flabilis, oris et esse Fertur opus, tenuis per quod constructa refulsit Fonna animae, atque rudi factam se munere sensit. Si non est factura manus caro nostra ; nec oris Est factura anima, flatu et spiramine coepta; → Spiritus exsistit tenuis, et sibilat aer. Adde et distinctum, quem musica tibia flatum Concipit; aut ille est presso modulamine parcus, Aut tumidum largo sublimat flamine bombum, Aut raucus frangit modulos, aut lene susurrat, Aut exile trahens sonitus producit acutos, Aut murmur tenerum sublidit voce minuta. Haec quum te videas mortali in corpore posse, Cur non Aeternum potuisse infundere credas, Qualem animam voluit? praescriptis quam quia condens Efflavit, fuditque modis, sit facta necesse est. Denique multa sapit, sed non sapit omnia, nostrae Vis animae, certum sapere ac praenoscere iussa. Iam, cui certus inest modus, et cui nosse negatum est Omnia, factura est: nam condita et aucta probatur. Collige de simili, sitne haec factura. Creavit Nempe manus Domini corpus mortale, lutumque Composuit digitis: numquid manus articulatim Est digesta Dei? numquid vola? numquid et ungues Claudere flexibiles? patulam seu tendere palmam? Ista figura manus nostrae est, quam non habet in se Incircumscriptus Dominus : sed tradita forma est, Humanis quae nota animis daret intellectum, Ut per corpoream speciem plasmasse feratur Corporis effigiem: sic est plasmata vicissim Flatu incorporeo res flabilis, oris et esse Fertur opus, tenuis per quod constructa refulsit Forma animae, atque rudi factam se munere sensit. Si non est factura manus caro nostra ; nec oris Est factura anima, flatu et spiramine coepta;.
Cite (SBL): Prudentius, Apoth. 1.841 (Lanfranchi 2:lines 841–870; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-841). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-841
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.871Lanfranchi 2:lines 871–900
Inque locum deducta aliquem: namque omne quod hora Natalis profert, locus accipit: et locus ullus Quod cohibere potest, modicum est, nec in omnia fusum. Et quod tam modicum est, ut certa sede locetur, Iam titubare potest, et quod titubaverit, intra Naturam vitii est : vitiosum denique tristem Recidit in poenam : Deus hoc, mihi credite, non est. Aut, si maiestas animae est, ostendite quid sit, Quod lapsam, Christique inopem nova gratia inundat, Spiritus et Sanctus baptismate iustificatam Nobilitat, famulaeque decus, quod defuit, addit. Quod quia praestatur meritis, meritisque negatur, Absurde fertur Deus, aut pars esse Dei, quae Divinum, summumque bonum de fonte perenni Nunc bibit obsequio, nunc culpa, aut crimine perdit; Et modo supplicium recipit, modo libera calcat. Miraris peccare animam, quae carne coactam Sortita est habitare domum, quum peccet et ipse Angelus, hospitium qui nescit adire caducum Cratis tabifluae? Peccat, quia factus et ipse est, Non genitus : quocumque modo sit factus, id unus Scit factor Dominus: factum mihi credere sat sit. Solus labe caret peccati Conditor orbis, Ingenitus, genitusque Deus, Pater, et Patre natus, Solus et, exceptus tormentum admittere triste, Inviolatus agit, nec quidquam sentit acerbi. Exsortem dic esse animam crucis atque doloris, Si culpae immunem, vacuamque a crimine nosti: Quae peccare valet, valet et succumbere poenae. Ipsa quidem sincera fuit, dum conditur olim,
and brought down into some place: for everything which the hour of birth brings forth, a place receives; and what any place can contain is limited, not poured out into all things. And what is so limited that it is set in a fixed seat can now totter, and what has tottered is within the nature of fault; and, faulty, it at last falls into sad punishment: this, believe me, is not God. Or, if the soul has majesty, show me what it means that new grace floods it when fallen and without Christ, and the Holy Spirit ennobles it, justified by baptism, and adds to the handmaid the glory she lacked. Since this is granted to merits, and denied to merits, it is absurd to call God, or part of God, that which now drinks the divine and highest good from the everlasting fountain by obedience, now loses it by fault or crime, and now receives punishment, now treads it underfoot, free. Do you wonder that the soul sins, which has been allotted to dwell in a house compacted of flesh, when even an angel sins, who knows not how to enter the perishable lodging of a wasting frame? He sins because he too was made, not begotten: in whatever way he was made, the one Maker, the Lord, knows; let it be enough for me to believe he was made. Only the Founder of the world is without the stain of sin, God unbegotten and begotten, Father, and born of the Father; and he alone, exempt from admitting sad torment, lives inviolate, and feels nothing bitter. Call the soul exempt from torture and pain, if you know it to be immune from fault and free of crime: what can sin can also succumb to punishment. It was indeed pure, when it was once founded,
Jude 1:6 (echo, low confidence) · Titus 3:5 (echo, medium confidence)
Notes and citation
Summary: The soul is limited and located, can fall into sin and be punished, and needs grace and baptism to be justified; therefore it is not God or part of God; even angels, being made and not begotten, can sin; only God, Father and Son, is sinless and impassible.
- Directed against the view that the soul is a part of God.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Inque locum deducta aliquem: namque omne quod liora Natalis profert, locus accipit: et locus nllus Quod cohibere potest, modicum est, nec in omnia fusum. Et quod tam modicum est, ut certa sede locetur, lam titubare potest, et quod titubaverit, intra Naturam vitii est : vitiosum denique tristem Eecidit in poenam : Deus hoc mihi credite, non est. Aut, si maiestas animae est, ostendite quid sit. Quod lapsam, Cln-istique inopem nova gratia inundat, Spiritus et Sanctus baptismate iustificatam Nobilitat, famulaeque decus, quod defuit, addit. Qiiod quia praestatur meritis, meritisque negatur, Absurdo fertur Deus, aut pars esse Dei, quae Divinum, summumque bonum de fonte perenni ISTunc bibit obsequio, nunc culpa, aut crimine perdit; Et modo supplicium recipit, modo libera calcat. Miraris peccare animam, quae carne cqactam Sortita est habitare domum, quum peccet et ipse Angehis, hospitium qui nescit adire caducum Cratis tabifluae? Pcccat, quia factus et ipse est, Non genitas : quocumque modo sit factus, id unus Scit factor Dominus: factum milii credere sat sit. Solus labe caret peccati Conditor orbis, Ingenitus, genitusque Deus, Pater, et Patre natus, Solus et, exceptus tormentum admittere triste, Inviolatus agit, nec quidquam sentit acerbi. Exsortem dic esse animam crucis atque doloris, Si culpae iramunem, vacuamque a crimine nosti Quae peccare valet, vaiet et succumbere poenae. Ipsa quidem sincera fuit, dum conditur olim, → Inque locum deducta aliquem: namque omne quod hora Natalis profert, locus accipit: et locus ullus Quod cohibere potest, modicum est, nec in omnia fusum. Et quod tam modicum est, ut certa sede locetur, Iam titubare potest, et quod titubaverit, intra Naturam vitii est : vitiosum denique tristem Recidit in poenam : Deus hoc, mihi credite, non est. Aut, si maiestas animae est, ostendite quid sit, Quod lapsam, Christique inopem nova gratia inundat, Spiritus et Sanctus baptismate iustificatam Nobilitat, famulaeque decus, quod defuit, addit. Quod quia praestatur meritis, meritisque negatur, Absurde fertur Deus, aut pars esse Dei, quae Divinum, summumque bonum de fonte perenni Nunc bibit obsequio, nunc culpa, aut crimine perdit; Et modo supplicium recipit, modo libera calcat. Miraris peccare animam, quae carne coactam Sortita est habitare domum, quum peccet et ipse Angelus, hospitium qui nescit adire caducum Cratis tabifluae? Peccat, quia factus et ipse est, Non genitus : quocumque modo sit factus, id unus Scit factor Dominus: factum mihi credere sat sit. Solus labe caret peccati Conditor orbis, Ingenitus, genitusque Deus, Pater, et Patre natus, Solus et, exceptus tormentum admittere triste, Inviolatus agit, nec quidquam sentit acerbi. Exsortem dic esse animam crucis atque doloris, Si culpae immunem, vacuamque a crimine nosti: Quae peccare valet, valet et succumbere poenae. Ipsa quidem sincera fuit, dum conditur olim,.
Cite (SBL): Prudentius, Apoth. 1.871 (Lanfranchi 2:lines 871–900; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-871). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-871
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.901Lanfranchi 2:lines 901–930
Quae conlata rudem fecit vivescere limum: Utpote de liquido naturae semine primos Accipiens habitus, superoque expressa sereno. Sed mox, ut gravido iussa est innectier arvo, Suavibus illecebris nimium blandita refrixit, Deque volutabris pretiosum polluit ignem, Dum transgressa Dei positum fas improba calcat. Haec prima est natura animae : sic condita simplex Decidit in vitium per sordida foedera carnis. Exin tincta malo peccamine principis Adae, Infecit genus omne hominum, quod pullulat inde : Et tenet ingenitas animarum infantia in ortu Primi hominis maculas, nec quisquam nascitur insons. Vitandus tamen error erit, ne traduce carnis Transfundi in subolem credatur fons animarum Sanguinis exemplo, cui texta propagine vena est. Non animas animae pariunt, sed lege latenti Fundit opus natura suum, quod parvula anhelent Vascula, vitalisque adsit scintilla coactis, Quae quamvis infusa novum penetret nova semper Figmentum, vetus illa tamen de crimine avorum Ducitur, inloto quoniam concreta veterno est. Inde secunda redit generatio, et inde lavatur Naturae inluvies, iterumque renascimur intus Perfusi, ut veterem splendens anima exuat Adam. Quae quia materiam peccati ex fomite carnis Consociata trahit, nec non simul ipsa sodali Est incentivum peccaminis, implicat ambas Vindex poena reas, peccantes mente sub una, Peccandique cremat socias cruciatibus aequis.
which, when bestowed, made the rough clay come alive, as it received its first condition from the clear seed of nature, and was formed from the serene heaven above. But soon, when it was bidden to be bound to the heavy field, too much flattered by sweet enticements, it grew cold, and defiled the precious fire with wallowing, while, transgressing, it wickedly trampled on God’s established law. This is the first nature of the soul: so founded simple, it fell into vice through the filthy covenant of the flesh. Then, stained by the evil sin of the first man Adam, it infected the whole race of men that sprouts from there; and the infancy of souls holds at birth the inborn stains of the first man, nor is anyone born innocent. Yet the error must be avoided of believing that by a shoot of the flesh the fountain of souls is poured into the offspring, after the pattern of blood, whose vein is woven by propagation. Souls do not beget souls, but by a hidden law nature pours out its work, so that the little vessels breathe, and a living spark is present in what has been compacted; which, though, poured in, it is always new as it enters a new creature, is yet drawn old from the crime of the forefathers, since it is bound up with unwashed old decay. From there the second generation returns, and from there the filth of nature is washed, and we are reborn within, bathed, so that the soul, shining, puts off the old Adam. And since, joined to the flesh, the soul draws the matter of sin from its tinder, and is itself at the same time an incentive to sin for its companion, the avenging punishment entangles both as guilty, sinning under one mind, and burns the partners in sin with equal tortures.
Rom 5:12 (allusion, high confidence) · Ps 51:5 (50:7 Vulg.) (echo, medium confidence) · John 3:5 (allusion, medium confidence) · Col 3:9 (allusion, medium confidence)
Notes and citation
Summary: The soul was created pure but, joined to flesh, fell in Adam, and Adam’s sin stains all his descendants from birth; yet souls are not passed on from parents like blood; each new soul still carries the ancient guilt until baptism washes it and gives new birth; soul and body share guilt and punishment.
- The poet affirms inherited sin and rejects the transmission of souls from parents (traducianism), as written. Rom 5:12; Ps 51:5; John 3:5; Col 3:9.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Quae conlata rudem fecit viviscere limum: Utpote de liquido naturae semine primos Accipiens habitus, superoque expressa sereno. Sed mox, ut gravido iussa est innectier arvO;, Suavibus illecebris nimium blandita refi'ixit, Deque volutabris pretiosum polluit ignem, Dum transgi-essa Dei positura fas iraproba calcat. Ilaec priraa est natura animae : sic condita simplex Decidit in vitium per sordida foedera carnis. Exin tincta malo peccamine i)rincipis Adae, Infecit genus emne hominum, quod pullulat inde : Et tenet ingenitas animarum infantia in ortu Primi hominis maculas, nec quisquara nascitur insons. Vitandus tamen error erit, ne traduce carnis Transfundi in subolem credatur fons animarum •^anguinis exemplo, cui texta propagine vena est. Non animas animae pariunt, sed lege latenti Fundit opus natura suum, quod parvula anhelent Vascula, vitalisque adsit scintilla coactis, . Quae quamvis infusa novum penetret nova semper Figmentum, vetus illa tamen de crimine avorum Ducitur, inloto quoniam concreta veterno est. Inde secunda redit generatio, et inde lavatur Naturae inluvies, iterumque renascimur intus 92-5 Perfusi, ut veterem splendens annna exuat Adam. Quae quia materiam peccati ex fomite carnis Consociata trahit, nec non simul ipsa sodali Est incentivum peccaminis, implicat ambas Vindex poena reas, peccantes mente sub una, Peccandique cremat socias cruciatibus aequis. → Quae conlata rudem fecit vivescere limum: Utpote de liquido naturae semine primos Accipiens habitus, superoque expressa sereno. Sed mox, ut gravido iussa est innectier arvo, Suavibus illecebris nimium blandita refrixit, Deque volutabris pretiosum polluit ignem, Dum transgressa Dei positum fas improba calcat. Haec prima est natura animae : sic condita simplex Decidit in vitium per sordida foedera carnis. Exin tincta malo peccamine principis Adae, Infecit genus omne hominum, quod pullulat inde : Et tenet ingenitas animarum infantia in ortu Primi hominis maculas, nec quisquam nascitur insons. Vitandus tamen error erit, ne traduce carnis Transfundi in subolem credatur fons animarum Sanguinis exemplo, cui texta propagine vena est. Non animas animae pariunt, sed lege latenti Fundit opus natura suum, quod parvula anhelent Vascula, vitalisque adsit scintilla coactis, Quae quamvis infusa novum penetret nova semper Figmentum, vetus illa tamen de crimine avorum Ducitur, inloto quoniam concreta veterno est. Inde secunda redit generatio, et inde lavatur Naturae inluvies, iterumque renascimur intus Perfusi, ut veterem splendens anima exuat Adam. Quae quia materiam peccati ex fomite carnis Consociata trahit, nec non simul ipsa sodali Est incentivum peccaminis, implicat ambas Vindex poena reas, peccantes mente sub una, Peccandique cremat socias cruciatibus aequis..
Cite (SBL): Prudentius, Apoth. 1.901 (Lanfranchi 2:lines 901–930; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-901). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-901
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.931Lanfranchi 2:lines 931–960
His crucibus Christus nos liberat, incorruptae Matris, et innocui gestator corporis. Unus Naturam poenae expositam, sed non vitiorum Naturam expositam contactibus induit Iesus. Atque ideo poenae nil debuit: intemeratus, Fraude carens, omni culparum adspergine liber. (Quid peccatorum prosapia corpore in illo?) Quid Christi in membris peccati saeva satelles Poena ageret? quid mors hominis sine crimine posset? Nimirum cassis conatibus, et sine nervis Concideret sterilis peccati fomite nullo. Mors alitur culpa: culpam qui non habet, ipso Pastus defectu mortem consumit inanem. Sic mors in Domini consumpta est corpore Christi : Sic periit, solitum dum non habet arida pastum. Suspice quapropter solum inculpabile Numen, Virtutem Patris et Christi; et iam desine nostrae Invidiam conflare animae, quod sit Deus, aut quod Portio parva Dei, quum Christo abscidere quidquam, Et resecare Deo partem, vel carpere tantum Numen non liceat, plenum sibi semper, et in se. Est operae pretium nebulosi dogmatis umbram Prodere, quam tenues atomi compage minuta Instituunt : sed cassa cadit, ventoque liquescit Adsimilis, fluxu nec se sustentat inani. Aerium, Manichaeus ait, sine corpore vero Pervolitasse Deum, mendax phantasma, cavamque Corporis effigiem, nil contrectabile habentem. Ac primum specta, an deceat quidquam simulatum Adsignare Deo, cuius mera gloria falsi
From these tortures Christ frees us, he who bore an incorrupt mother and an innocent body. Jesus alone put on a nature exposed to punishment, but not a nature exposed to the contacts of vices. And so he owed nothing to punishment: undefiled, free of deceit, free of every sprinkling of faults. (What had the line of sins to do with that body?) What could punishment, the savage attendant of sin, do in the limbs of Christ? What could death do to a man without crime? Surely, with vain efforts and without sinews, it would fall barren, with no tinder of sin. Death is fed by guilt: he who has no guilt consumes death, empty, starved by the very lack of food. So death was consumed in the body of Christ the Lord; so it perished, while, dried up, it lacked its usual food. Look up, then, to the only blameless Godhead, the power of the Father and of Christ; and now stop stirring up envy against our soul, as though it were God or a small portion of God, since it is not lawful to cut anything from Christ, and to cut off a part from God, or to pluck so great a Godhead, always full in itself and to itself. It is worth while to expose the shadow of a cloudy doctrine, which slender atoms build with a tiny structure; but it falls empty and melts like the wind, and does not hold itself up in its vain flowing. The Manichee says that God flew about as an airy thing, without a true body, a lying phantom, the hollow likeness of a body, having nothing that can be touched. And first look whether it is fitting to attribute anything feigned to God, whose pure glory admits nothing
Heb 4:15 (echo, medium confidence) · 1 John 3:5 (echo, medium confidence) · 1 Cor 15:54 (allusion, medium confidence) · 1 Cor 15:56 (allusion, medium confidence)
Notes and citation
Summary: Christ, born of an incorrupt mother, took a nature subject to punishment but not to sin, so death had no claim on him and was consumed in his body; only God is blameless, and the soul is not part of him; next the poet turns to the Manichees, who say Christ had only a phantom body.
- Heb 4:15; 1 Cor 15:54–56; 1 John 3:5.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): His crucibus Christus nos liberat, incorruptae Matris, et innocui gestator corporis. Unus . Naturam poenae expositam, sed non vitiorum Naturam expositam coiitactibus induit lesus. Atque ideo poenae nil debuit: intemeratus, Fraude carens, omni culparnni adspergine liber. (Quid peccatorum prosapia corpore in illo!) Quid Christi in merabris peccati saeva satelles Poena ageret? quid mors hominis sine crimine posset? Nimirum cassis conatibus, et sine nervis Concideret sterilis peccati fomite nullo. Mors_alitur culpa: culpam qui non habet, ipso Pastus defoctu mortem consumit inanem. Sic mors in Domini consumta est corpore Christi : Sic periit, solitum dum non habet arida pastum. Suspice quapropter solum inculpabile Numen, Virtutem Patris et Christi; et iam desine nostrae Invidiam conflare animae, quod sit Deus, aut quod Portio parva Dei, quum Christo abscidere quidquam, Et resecare Deo partem, vel carpere tantum Numen non liceat, ^lenum sibi semper, et in sc. ' Est oiterae pretmm nebulosi dogmatis umbram Prodere, quam teunes atomi compage minuta Instituuut : sed cassa cadit, ventoque liquescit Adsimilis, fluxu nec se sustentat inani. Aeriiim, Manichaeus ait, sine corporo vero Pervolitasse Deum mendax pliantasma, cavamque Corporis efBgiem ; nil contrectabile habentem. Ac primum specta, an deceat quidquam simulatum Adsignare Deo, cuius mera gloria falsi → His crucibus Christus nos liberat, incorruptae Matris, et innocui gestator corporis. Unus Naturam poenae expositam, sed non vitiorum Naturam expositam contactibus induit Iesus. Atque ideo poenae nil debuit: intemeratus, Fraude carens, omni culparum adspergine liber. (Quid peccatorum prosapia corpore in illo?) Quid Christi in membris peccati saeva satelles Poena ageret? quid mors hominis sine crimine posset? Nimirum cassis conatibus, et sine nervis Concideret sterilis peccati fomite nullo. Mors alitur culpa: culpam qui non habet, ipso Pastus defectu mortem consumit inanem. Sic mors in Domini consumpta est corpore Christi : Sic periit, solitum dum non habet arida pastum. Suspice quapropter solum inculpabile Numen, Virtutem Patris et Christi; et iam desine nostrae Invidiam conflare animae, quod sit Deus, aut quod Portio parva Dei, quum Christo abscidere quidquam, Et resecare Deo partem, vel carpere tantum Numen non liceat, plenum sibi semper, et in se. Est operae pretium nebulosi dogmatis umbram Prodere, quam tenues atomi compage minuta Instituunt : sed cassa cadit, ventoque liquescit Adsimilis, fluxu nec se sustentat inani. Aerium, Manichaeus ait, sine corpore vero Pervolitasse Deum, mendax phantasma, cavamque Corporis effigiem, nil contrectabile habentem. Ac primum specta, an deceat quidquam simulatum Adsignare Deo, cuius mera gloria falsi.
Topics: Christology, Heresy
Cite (SBL): Prudentius, Apoth. 1.931 (Lanfranchi 2:lines 931–960; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-931). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-931
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-prudentius-apotheosis-1-931) · Report an error
Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.961Lanfranchi 2:lines 961–990
Nil recipit. Membris hic se fallacibus aptans Fingeret esse hominem ventosa subdolus arte? Mentitus toties, quum diceret: Inveteratis Do veniam morbis, simul et peccata remitto. Filius est hominis, pestem qui pellere carnis, Et scelerum nexus laxare, ac solvere possit. Surge valens, surge innocuus, iam tolle grabatum : Filius hoc hominis iubeo. Dignusne videtur Qui testis sibi sit, seque ac sua carnea norit? Quid? quum discipulos, hominis quod filius esset Passurus, fido iam praescius ore monebat? Nonne fatebatur, se cum virtute paterna Esse hominem verum? quod si non credo, fefellit. Si natura Dei quae sit, Manichaee, requiris, Omne quod est, verum est. Nam si mendosus agit quid, Nec Deus est: mendum divinus non capit usus. Obiicis aeterno Domino, quod lubricus ad nos Venerit, adsimulans aliud, quam verus habebat. Obmutesce, furor : linguam, canis improbe, morde Ipse tuam, lacero consumens verba palato. Latranti obsistit Matthaeus, rabiemque refellit: Qui notat omne genus carnalis stirpis, adusque Corporeum Christum, per sex septena virorum Nomina descendens, et venam sanguinis alti Ex atavis longo texens per stemmata filo. Septimus hebdomadi venit superaddere sextae Hunc numerum Christus, placidum qui conficit annum Cuncta remittentem contractibus illaqueata Multimodis, hominemque hominis de morte levantem. Imperfectus enim limus mortalis erat tunc:
false. Would this one, fitting himself to deceptive limbs, craftily pretend to be a man by windy art? He would have lied so many times when he said: “To long-standing diseases I grant pardon, and at the same time I forgive sins. It is the Son of man who can drive out the plague of the flesh, and loosen and dissolve the knots of crimes. Rise strong, rise innocent, now take up your bed: I, the Son of man, command this.” Does he not seem worthy to be a witness to himself, and to know himself and his fleshly nature? What of when, foreknowing, he warned his disciples with faithful mouth that the Son of man would suffer? Did he not confess that with the Father’s power he was a true man? If I do not believe this, he deceived. If you ask, Manichee, what the nature of God is: all that it is, is true. For if it does anything deceitful, it is not God: divine practice admits no falsehood. You object to the eternal Lord that he came to us slippery, pretending to be other than he truly was. Be silent, madness: bite your own tongue, wicked dog, consuming your words with a torn palate. Matthew opposes the barker and refutes his rage: he records the whole line of the fleshly stock, down to the bodily Christ, descending through six times seven names of men, and weaving the vein of high blood from the forefathers in a long thread through the pedigrees. Christ came as the seventh to add to the sixth week this number, he who completes the peaceful year that releases all things entangled in manifold contracts, and raises man from the death of man. For the mortal clay was then imperfect:
Mark 2:9 (allusion, high confidence) · Mark 2:10 (allusion, high confidence) · Mark 8:31 (allusion, high confidence) · Matt 1:17 (allusion, high confidence) · Lev 25:10 (echo, low confidence)
Notes and citation
Summary: Christ called himself the Son of man when healing and forgiving and foretelling his passion; if his body were a phantom, he lied, which God cannot do; Matthew’s genealogy of forty-two generations proves his true flesh, Christ completing the seventh week and the year of release.
- Mark 2:5–12; 8:31; Matt 1:1–17; Lev 25:10. The number symbolism is the poet’s own.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Nil recipit. Membris hic se fallacibus aptans Fingeret esse hominem ventosa subdolus arte? Mentitus toties, quum diceret: Inveteratis Do veniam morbis, simul et peccata remitto. Filius est hominis, pestem qui pellere carnis, Et scelerum nexus laxare, ac solvere possit. Surge valens, surge innocuus, iam tolle grabatum : Filius hoc liomiuis iubeo, dignusne videtur Qui testis sibi sit, seque ac sua carnea norit? Quid? quum discipulos, hominis quod tilius esset Passm'us, fido iam jiraescius ore monebat? Nonne fatebatur, se cum virtute paterna Esse hominem verum? quod si non credo, fefellit. Si natura Dei quae sit, Manichaee, requiris, Omne quod est,verum est. Xam si mendosus agit quid, Nec Deus est: mendum divinus non capit usus. Obiicis aeterno Domino, quod lubricus ad nos Venerit, adsimulans aliud, quam verus habebat. Obmutesce, furor : linguam canis improbe, raorde Ipse tuam, lacero consumens verba palato. Latranti obsistit Matthaeus, rabiemque refellit: Qui notat omne genus carnalis stirpis, adusque Corporeum Christum, per sex septena virorum Nomina descendens, et venam sanguinis alti Ex atavis longo texens per stemmata filo. Septimus liebdomadi venit superaddere sextae Hunc numerum Christus, placidum qui conficit annum Cuncta remittentem contractibus illaqueata Multimodis , hominemque hominis de morte levantem. Imperfectus cnim limus mortalis erat tunc: → Nil recipit. Membris hic se fallacibus aptans Fingeret esse hominem ventosa subdolus arte? Mentitus toties, quum diceret: Inveteratis Do veniam morbis, simul et peccata remitto. Filius est hominis, pestem qui pellere carnis, Et scelerum nexus laxare, ac solvere possit. Surge valens, surge innocuus, iam tolle grabatum : Filius hoc hominis iubeo. Dignusne videtur Qui testis sibi sit, seque ac sua carnea norit? Quid? quum discipulos, hominis quod filius esset Passurus, fido iam praescius ore monebat? Nonne fatebatur, se cum virtute paterna Esse hominem verum? quod si non credo, fefellit. Si natura Dei quae sit, Manichaee, requiris, Omne quod est, verum est. Nam si mendosus agit quid, Nec Deus est: mendum divinus non capit usus. Obiicis aeterno Domino, quod lubricus ad nos Venerit, adsimulans aliud, quam verus habebat. Obmutesce, furor : linguam, canis improbe, morde Ipse tuam, lacero consumens verba palato. Latranti obsistit Matthaeus, rabiemque refellit: Qui notat omne genus carnalis stirpis, adusque Corporeum Christum, per sex septena virorum Nomina descendens, et venam sanguinis alti Ex atavis longo texens per stemmata filo. Septimus hebdomadi venit superaddere sextae Hunc numerum Christus, placidum qui conficit annum Cuncta remittentem contractibus illaqueata Multimodis, hominemque hominis de morte levantem. Imperfectus enim limus mortalis erat tunc:.
Topics: Christology, Heresy
Cite (SBL): Prudentius, Apoth. 1.961 (Lanfranchi 2:lines 961–990; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-961). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-961
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.991Lanfranchi 2:lines 991–1020
Vir solus perfectus adest atque integer Iesus, Cui nihil ex septem septenis defuit, ex quo Perficeret mortale genus virtute perenni. Hic ille est, nobis qui septima sabbata complet, Ut caro nostra Deo tandem sociata quiescat, Quam bis terna malis vexabant sabbata noxis. Curramus notis gradibus, regumque sequamur Progeniem: Christum invenies de carne parentum Effluxisse hominum, qui sit de semine David, Stirpe recensita numerandus sanguinis heres. Quid, quum sanctiloquus revoluto germine Lucas Sursum versus agit seriem, scandente nepotis Corpore, perque atavos cursum relegente vetustos, Septenos decies conscendit Christus in ortus Et duo : nam totidem doctores misit in orbem : Descensos nascendo gradus redeundo retexit, Actus ad usque apicem terreni corporis Adam. Inde parens Deitas recipit sua, nostraque mixtim, Fitque Dei summi per Christum filius Adam. Aerios proceres, Levin, Iudam, Simeonem; Aerium David, magnorum corpora regum Aeria, atque ipsam fecundae Virginis alvum Aere fallaci nebulisque et nube tumentem. Vanescat sanguis perflabilis, ossa liquescant Mollia, nervorum pereat textura volantum. Omne quod est gestum, Notus auferat irritus, aurae Dispergant tenues: sit fabula, quod sumus omnes. Et quid agit Christus, si me non suscipit? aut quem Liberat infirmum, si dedignatur adire
the only perfect and whole man present is Jesus, who lacked nothing of the seven sevens, by which he might perfect the mortal race with everlasting power. This is he who completes for us the seventh sabbath, so that our flesh, at last joined to God, may rest, which twice three sabbaths vexed with evil harms. Let us run through the known steps, and follow the offspring of kings: you will find that Christ flowed from the flesh of human ancestors, being of the seed of David, to be counted as heir of his blood when the stock is reviewed. What of when holy-tongued Luke, rolling back the lineage, drives the series upward, as the descendant’s body climbs, and runs back the course through the ancient forefathers? Christ climbs through seventy and two births: for he sent as many teachers into the world: the steps he came down by being born, he retraced by returning, carried right up to the summit of the earthly body, Adam. From there the parent Deity receives his own, and ours mixed with it, and through Christ Adam becomes son of the supreme God. [Make, then,] the patriarchs airy, Levi, Judah, Simeon; make David airy, the bodies of the great kings airy, and the very womb of the fruitful Virgin swelling with deceptive air and mists and cloud. Let the blood vanish, blown through; let the soft bones melt; let the texture of the flying sinews perish. Let the useless South Wind carry away all that was done, let thin breezes scatter it: let what we all are be a fable. And what does Christ do, if he does not take me up? Or whom, weak, does he free, if he disdains to take on
Heb 4:9 (echo, medium confidence) · Matt 1:1 (allusion, medium confidence) · Luke 3:23 (allusion, high confidence) · Luke 3:38 (allusion, high confidence) · Luke 10:1 (allusion, medium confidence)
Notes and citation
Summary: Christ, the perfect man, brings the sabbath rest to human flesh; Luke’s genealogy traces his descent through seventy-two generations back to Adam, who through Christ becomes son of God; to make Christ’s body airy is to make all his ancestors and humanity itself a fable.
- Matt 1:1; Luke 3:23–38; 10:1; Heb 4:9–10. A line seems lost before ‘Aerios proceres’; the sense is supplied in brackets.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Vir solus perfectus adest atque integer lesus, Cui nihil ex septem septenis defuit, ex quo Perficeret mortale genus virtute perenni. Hic ille est, nobis qui septima sabbata complet , Ut caro nostra Deo tandem sociata quiescat, Quam bis terna malis vexabant sabbata noxis. Curramus notis gradibus, regumque sequamur Progeniem: Christum invenies de carne parentum Elfiuxisse hominum, qui sit de semine David, Stirpe recensita namerandus sanguinis heres. Quid, quum sanctiloquus revoluto germine Lucas Sursum versus agit seriem, scandente nepotis Corpore, perque atavos ciirsum relegeiite vetu.stos, Septenos decies consrondit Chri.stus in ortus Et duo : nam totidem doctores misit in orl)f'ni : Descensos nascendo gradns, rcdeundo retexit Actus ad usquc apicfm t^rreni corporis Adam. Inde parens Deitas recipit sua, nostraque niixtim, Fitque Dei summi per Christum filius Adam. A«"'rios proceres, Levin, ludam, Simeoncm; Ai-rium David, magnorum corpora regum Ai-ria. atque ipsam ffcundae Virginis alvuiii Af-re fallaci nebulisque, et nuhfi tumentem. l0l-5 Vanescat sanguis pertlabilis, ossa litiuescant iloUia, nervorum pereat tcxtura volantum. Omne quod est gestum, Xotus aufcrat inritus, aurac Dispergant tenues: sit fahula, quod .sumus omnes. Kt quid agit Christus, si mf non suscipit? aut (queni Liberat infirmum, si dedignatur adire → Vir solus perfectus adest atque integer Iesus, Cui nihil ex septem septenis defuit, ex quo Perficeret mortale genus virtute perenni. Hic ille est, nobis qui septima sabbata complet, Ut caro nostra Deo tandem sociata quiescat, Quam bis terna malis vexabant sabbata noxis. Curramus notis gradibus, regumque sequamur Progeniem: Christum invenies de carne parentum Effluxisse hominum, qui sit de semine David, Stirpe recensita numerandus sanguinis heres. Quid, quum sanctiloquus revoluto germine Lucas Sursum versus agit seriem, scandente nepotis Corpore, perque atavos cursum relegente vetustos, Septenos decies conscendit Christus in ortus Et duo : nam totidem doctores misit in orbem : Descensos nascendo gradus redeundo retexit, Actus ad usque apicem terreni corporis Adam. Inde parens Deitas recipit sua, nostraque mixtim, Fitque Dei summi per Christum filius Adam. Aerios proceres, Levin, Iudam, Simeonem; Aerium David, magnorum corpora regum Aeria, atque ipsam fecundae Virginis alvum Aere fallaci nebulisque et nube tumentem. Vanescat sanguis perflabilis, ossa liquescant Mollia, nervorum pereat textura volantum. Omne quod est gestum, Notus auferat irritus, aurae Dispergant tenues: sit fabula, quod sumus omnes. Et quid agit Christus, si me non suscipit? aut quem Liberat infirmum, si dedignatur adire.
Topics: Christology, Heresy
Cite (SBL): Prudentius, Apoth. 1.991 (Lanfranchi 2:lines 991–1020; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-991). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-991
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-prudentius-apotheosis-1-991) · Report an error
Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.1021Lanfranchi 2:lines 1021–1050
Carnis onus, manuumque horret monumenta suarum? Indignumne putat luteum consciscere corpus? Qui non indignum quondam sibi credidit ipsum Pertractare lutum, quum vas componeret arvo Nondum viscereo: sed inertis glutine limi, Impressoque putres sub pollice duceret artus? Tantus amor terrae, tanta est dilectio nostri ! Dignatur praepinguis humi comprendere mollem Divinis glebam digitis, nec sordida censet Haerentis massae contagia. Iusserat, ut lux Conficeret : facta est ut iusserat. Omnia iussu Imperitante novas traxerunt edita formas. Solus homo emeruit Domini formabile dextra Os capere, et fabro deitatis figmine nasci. Quorsum igitur limo tanta indulgentia nostro Contigit, ut Domini manibus tractatus, honora Arte sacer fieret, tactu iam nobilis ipso? Decreverat quoniam Christum Deus incorrupto Admiscere solo: sanctis quod fingere vellet, Dignum habuit digitis, et carum condere pignus. Destituit natura quidem destructa coactae Telluris formam, mortique obnoxia cessit; Sed natura Dei numquam solvenda, caducam Tellurem nostro vitiatam primitus usu Esse suam voluit, ne iam vitiabilis esset. Christus nostra caro est : mihi solvitur et mihi surgit ; Solvor morte mea, Christi virtute resurgo. Quum moritur Christus, quum flebiliter tumulatur, Me video: e tumulo quum iam remeabilis adstat,
the burden of the flesh, and shudders at the memorials of his own hands? Does he think it unworthy to take on a body of clay, he who once thought it not unworthy of himself to handle clay, when he put together a vessel from the field, not yet of flesh, but drew out its crumbling limbs from the glue of inert mud under his pressing thumb? So great is his love of the earth, so great his affection for us! He deigns to grasp the soft clod of rich ground with divine fingers, nor does he think the clinging mass a filthy contagion. He had commanded that light be made: it was made as he had commanded. All things, brought forth by a commanding order, took new forms. Man alone deserved to receive a face formed by the Lord’s right hand, and to be born by the craftsman’s fashioning of the deity. Why, then, did such indulgence fall to our clay, that, handled by the Lord’s hands, it became sacred by honoring art, already noble by that very touch? Because God had decreed to mingle Christ with the incorrupt ground: what he wished to fashion he thought worthy of his holy fingers, and to establish as a dear pledge. Nature, indeed, destroyed, abandoned the form of the compacted earth, and, liable to death, gave way; but the nature of God, never to be dissolved, willed that the perishable earth, corrupted from the first by our use, should be his own, so that it would no longer be corruptible. Christ is our flesh: for me he is dissolved, and for me he rises; I am dissolved by my death, I rise again by the power of Christ. When Christ dies, when he is mournfully buried, I see myself; when, now returning, he stands out of the tomb,
Gen 2:7 (allusion, high confidence) · Gen 1:3 (allusion, high confidence) · 1 Cor 15:22 (echo, medium confidence)
Notes and citation
Summary: Christ would not disdain human flesh, having formed Adam from clay with his own hands when all else was made by command; he made the earth his own so that it might become incorruptible; Christ is our flesh: in his death and burial the believer sees himself, and in his resurrection sees God.
- Gen 1:3; 2:7; 1 Cor 15:20–22. A running head was removed.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Carnis onus, manuumqne horret monumenta .suarum? IndignumiKi putat luteum consciscere corpus? Qui non indignum quodnam sibi credidit ipsum Pertractare hitum, quum vas componeret arvo 102.5 Xondum viscereo: sed inertis glutine limi, Impressoque putres sub pollice duceret artus? Tantus amor t»-rrae. tanta est dihiCtio nostri ! Dignatur praepinguis Immi con)prendere mollem Divinis glebaiu digitis, nec sordida censet Haerentis massae contagia. lusserat, ut lux ( "onfieret : facta est ut ius.serat. Omnia iussu Imperitante novas traxerunt edita formas. A, Prvdestii. Opera. Soius horao eraeruit Domini formabile clextra Os capere, et fabro deitatis figmine nasci. Quorsum igitur limo tanta indulgentia nostro Contigit, ut Domini manibus tractatus, honora Arte sacer fieret, tactu iam nobilis ipso? Decrerat quoniam Christum Deus incorrupto Admiscere solo: sanctis quod fingere vellet, Dignum habuit. digitis; et carutn condere pignus. Destituit natura quidem destructa coactae Telluris formam, mortique obnoxia cessit; Sed natura Dei numquam solvenda, caducam Tellurem nostro vitiatam primitus usu Esse suam voluit. ne iam vitiabilis esset. Christus nostra caro est : mihi solvitur et niihi surgit ; Solvor morte mea. Christi virtute rpsurgo. Quum moritur Cln-istus, quum flebiliter tumulatur, Me video: e tumulo quum iam remeabilis adstat, → Carnis onus, manuumque horret monumenta suarum? Indignumne putat luteum consciscere corpus? Qui non indignum quondam sibi credidit ipsum Pertractare lutum, quum vas componeret arvo Nondum viscereo: sed inertis glutine limi, Impressoque putres sub pollice duceret artus? Tantus amor terrae, tanta est dilectio nostri ! Dignatur praepinguis humi comprendere mollem Divinis glebam digitis, nec sordida censet Haerentis massae contagia. Iusserat, ut lux Conficeret : facta est ut iusserat. Omnia iussu Imperitante novas traxerunt edita formas. Solus homo emeruit Domini formabile dextra Os capere, et fabro deitatis figmine nasci. Quorsum igitur limo tanta indulgentia nostro Contigit, ut Domini manibus tractatus, honora Arte sacer fieret, tactu iam nobilis ipso? Decreverat quoniam Christum Deus incorrupto Admiscere solo: sanctis quod fingere vellet, Dignum habuit digitis, et carum condere pignus. Destituit natura quidem destructa coactae Telluris formam, mortique obnoxia cessit; Sed natura Dei numquam solvenda, caducam Tellurem nostro vitiatam primitus usu Esse suam voluit, ne iam vitiabilis esset. Christus nostra caro est : mihi solvitur et mihi surgit ; Solvor morte mea, Christi virtute resurgo. Quum moritur Christus, quum flebiliter tumulatur, Me video: e tumulo quum iam remeabilis adstat,.
Topics: Christology, Eschatology
Cite (SBL): Prudentius, Apoth. 1.1021 (Lanfranchi 2:lines 1021–1050; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-1021). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-1021
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.
1.1051Lanfranchi 2:lines 1051–1085
Cerno Deum. Si membrorum phantasma meorum est, Et phantasma Dei est : mendax in utroque necesse est Sit Christus specie, si Christus fallere novit: Si non verus homo est, quem mors hominem probat ipsa, Nec verus Deus est, operis quem gloria prodit Esse Deum; vel crede mori, vel adesse refelle, Et gemina verum Christum ratione negato. Nam quid magnificum, si non est mortuus Iesus, Et redit? Illa Dei virtus memorabilis est, ut Occisus redeat superis, surgatque sepultus. Quisque Deum Christum vult dicere, dicat eumdem Esse hominem, ne maiestas sua fortia perdat. Nosco meum in Christo corpus consurgere. Quid me Desperare iubes? veniam, quibus ille revenit Calcata de morte viis : quod credimus, hoc est: Et totus veniam. Nec enim minor, aut alius quam Nunc sum, restituar. Vultus, vigor, et color idem, Qui modo vivit, erit: nec me vel dente vel ungue Fraudatum revomet patefacti fossa sepulcri. Qui iubet ut redeam, non reddet debile quidquam; Nam si debilitas redit, instauratio non est. Quod casus rapuit, quod morbus, quod dolor hausit, Quod truncavit edax senium, populante veterno, Omne revertenti reparata in membra redibit. Debet enim mors victa fidem, ne fraude sepulcri Reddat curtum aliquid ; quamvis iam curta vorarit Corpora : debilitas tamen et violentia morbi Virtus mortis erat. Reddet quod particulatim Sorbuerat, quocumque modo ; ne mortuus omnis Non redeat, si quid pleno de corpore desit. Pellite corde metum, mea membra, et credite vosmet Cum Christo reditura Deo. Nam vos gerit ille, Et secum revocat. Morbos ridete minaces : Inflictos casus contemnite, et atra sepulcra Despuite : exsurgens quo Christus provocat, ite.
I see God. If it is a phantom of my limbs, it is also a phantom of God: Christ must be a liar in both appearances, if Christ knew how to deceive: if he is not true man, whom death itself proves man, neither is he true God, whom the glory of his work reveals to be God; either believe that he died, or refute that he is present, and deny the true Christ by a twofold reasoning. For what is magnificent if Jesus did not die and return? That is the memorable power of God, that, slain, he returns to the world above, and, buried, rises. Whoever wishes to call Christ God, let him say that the same is man, lest his majesty lose its mighty deeds. I know that my body rises in Christ. Why do you bid me despair? I shall come by the ways by which he came back, death trampled down: what we believe, this is it: and I shall come whole. For I shall not be restored less, or other than I now am. The face, the vigor, the color that now lives will be the same: nor will the pit of the opened tomb vomit me back cheated of a tooth or a nail. He who bids me return will give back nothing weak; for if weakness returns, it is not restoration. What accident snatched away, what disease, what pain drained, what devouring old age cut off as decay plundered, will all return to the restored limbs of the one who returns. For death, conquered, owes good faith, lest by the fraud of the tomb it give back anything maimed; although it has devoured bodies already maimed, yet the weakness and violence of disease were the strength of death. It will give back what it had swallowed bit by bit, in whatever way, lest the whole dead man should not return, if anything is lacking from the full body. Drive fear from your heart, my limbs, and believe that you will return with Christ God. For he carries you, and calls you back with him. Laugh at threatening diseases; despise inflicted mishaps, and spit on the black tombs: go where Christ, rising, summons you.
1 Cor 15:20 (allusion, high confidence) · 1 Cor 15:42 (allusion, medium confidence) · Luke 21:18 (echo, medium confidence) · Phil 3:21 (echo, medium confidence)
Notes and citation
Summary: If Christ’s humanity were a phantom, so would be his divinity; his true death and resurrection prove him both man and God; the believer’s body will rise in Christ whole and the same, restored from every loss, so the poet bids his limbs fear nothing and follow the risen Christ.
- 1 Cor 15:12–22, 42–44; Luke 21:18. End of the Apotheosis.
Notes on the original text
- Digital text corrected (OCR text badly garbled: clear slips corrected throughout, stray line numbers, note marks, footnotes and running heads removed (readings restored by sense are named in the notes)): Cerno Deum. Si mombrorum phantasma meorum est Et phantasma Dei est : mendax in utroque necesse est, Sit Christus specie, si Christus fallere novit: Si non verus homo est, quem mors hominem probat ipsa, Nec verus Deus est, operis quem gloria prodit Esse Deum; vel crede mori, A^el adesse refelle, Et goniiiia vonim Cliristiiiii ratione negato. Nam quid magnificum, si non est mortuus lesus, Kt redif:' Ula Dei virtus memorabilis est, ut Occisus redeat superis, surgatque sepultns, Quisquo Deum Christum vult dicere, dicat eumdem Esse hominein. ne maiestas sua fortia perdat. Nosco meum in Christo corpus consurg'ore (l).Quidme Desperarc iubos? voniam, quibus ille revenit Calcata de morto viis, quod credimus, hoc est: lOOo Et totus veniam. Nec enim minor, autalius quam Xunc sum, rostituar. Vultus, vigor, et color idem, (}m modo vivit, orit: nec mo vol dente vol ungue Eraudatum rovomot patefocti fossa sepuh:-ri. Qui iubot ut redeam, non reddet debile quidquam; 107(J Nam si del)ilitas redit, instauratio non ost. Quodcasus rapuit, quod morbus, quod dolor hausit, Quod truiicavit edax senium, populante vetonio, Omne rovertonti reparata in membra redibit. Debet enim mors victa fidom, no fraudo sopulcri Reddat curtum aliquid ; quamvis iam curta vorarit Corpora : dobilitas tamon ot violontia morbi Virtus mortis orat. Reddot quod particulatim Sorbuerat, ((uocumque modo ; ne mortuus omnis Noii redeat, si quid pleno de corpore desit. Pellite corde metum, mea membra, et credite vosmet Cum Christo reditura Deo. Nam vos gerit ille, Et secum revocat. Morbos ridete minaces : Inflictos casus contemnite, et atra sepulcra Despuite : exurgens quo Christus provocat, ite. → Cerno Deum. Si membrorum phantasma meorum est, Et phantasma Dei est : mendax in utroque necesse est Sit Christus specie, si Christus fallere novit: Si non verus homo est, quem mors hominem probat ipsa, Nec verus Deus est, operis quem gloria prodit Esse Deum; vel crede mori, vel adesse refelle, Et gemina verum Christum ratione negato. Nam quid magnificum, si non est mortuus Iesus, Et redit? Illa Dei virtus memorabilis est, ut Occisus redeat superis, surgatque sepultus. Quisque Deum Christum vult dicere, dicat eumdem Esse hominem, ne maiestas sua fortia perdat. Nosco meum in Christo corpus consurgere. Quid me Desperare iubes? veniam, quibus ille revenit Calcata de morte viis : quod credimus, hoc est: Et totus veniam. Nec enim minor, aut alius quam Nunc sum, restituar. Vultus, vigor, et color idem, Qui modo vivit, erit: nec me vel dente vel ungue Fraudatum revomet patefacti fossa sepulcri. Qui iubet ut redeam, non reddet debile quidquam; Nam si debilitas redit, instauratio non est. Quod casus rapuit, quod morbus, quod dolor hausit, Quod truncavit edax senium, populante veterno, Omne revertenti reparata in membra redibit. Debet enim mors victa fidem, ne fraude sepulcri Reddat curtum aliquid ; quamvis iam curta vorarit Corpora : debilitas tamen et violentia morbi Virtus mortis erat. Reddet quod particulatim Sorbuerat, quocumque modo ; ne mortuus omnis Non redeat, si quid pleno de corpore desit. Pellite corde metum, mea membra, et credite vosmet Cum Christo reditura Deo. Nam vos gerit ille, Et secum revocat. Morbos ridete minaces : Inflictos casus contemnite, et atra sepulcra Despuite : exsurgens quo Christus provocat, ite..
Topics: Christology, Eschatology
Cite (SBL): Prudentius, Apoth. 1.1051 (Lanfranchi 2:lines 1051–1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-apotheosis/1-1051). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/prudentius-apotheosis/1-1051
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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.