Book of the Promises and Predictions of God 4.13–5.14
Latin text: Migne, PL 51 (Latin text: Migne, Patrologia Latina, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.13PL 51:847
De missione Eliæ et Enoch. Promissio implenda. 22. In Malachia propheta: Ecce, ait, dicit Dominus: mittam vobis Eliam Thesbitem, prius quam veniat dies Domini magnus et manifestus, qui restituet cor patris ad filium, et cor hominis ad proximum suum, ne veniens percutiam terram funditus (Mal. IV. 5 et 6). Sic enim isti prophetæ convertent corda patrum ad filios, ut ostendant quæ patriarchæ vel prophetæ dixerunt de Christo in humili adventu, convincentes Antichristum non esse Christum. Hoc evidentius Apocalypsis Joannis ostendit. Dabo, ait Dominus, duobus martyribus meis, et prophetabunt diebus mille ducentis sexaginta, amicti saccis. Hi sunt duæ olivæ et duo candelabra consistentia in conspectu Domini terræ (Apoc. XI, 3 et 4). Et paulo post: Hi habent potestatem claudendi cœlum, ne imbrem pluat per dies prophetiæ eorum. Et potestatem habent omnium aquarum convertendi eas in sanguinem, percutere terram in omni plaga, quotiescumque voluerint (Ib d. 6). Ecce et hic tripartita etiam testium divisio. Contra Pharaonem duo testes Dei missi sunt, Moyses et Aaron: et duo magi Pharaonis. Jannes et Mambres resistentes Moysi (Exod. VII, 11; II Tim. III, 8), qui simul cum suo rege perierunt; et contra Neronem duo, Petrus et Paulus apostoli; et e contrario. Simon Magus, qui et se perdidit, et Neronem decepit; et contra Antichristum duo. Enoch et Elias prophetæ, adversus quos tres pseudoprophetæ Antichristi consurgent (Apocal. XVI, 13). Ideo hic plus unus, quia supra unus minus: ut senarius numerus ex utrisque partibus suppleatur, propter sex dies creaturæ in principio dispositos, et sex angelos canentes tubis, totidemque plagas mundo inferentes (Apoc. VIII, 6, et IX, 1 et seqq.); ut septimus finem laborum, requiemque sanctorum significet, tamquam septimus dies, qui mane tantum, et vesperum non habebit. Quam requiem sabbati omni præcepto divinitas ipsa servandam commendat, ut vacantes ab omni opere malo mane astemus (Psal v, 5): ut contemplemur eum qui coronat in miseratione et misericordia omnes (Ps. CII, 4), juste judicans, et inique neminem damnans. Sed de his Tyconius multa conscripsit. Consummationem vero perfectionemque temporum trium annorum et sex mensium, qui dicti sunt dies mille ducenti sexaginta, et menses faciunt quadraginta et duos non tantum Apocalypsis Joannis (Apoc. XII, 6), quantum et Daniel propheta commendat (Dan. XII, 11; Apoc. XI, 2): quibus civitatem sanctam calcari existimatur ab hæreticis, et maxime Arianis, qui tunc plurimum poterant: Gog et Magog (Ezech. XXXIX. 1 et 6). ut quidam dixerunt, Gothos et Mauros, Getas et Massagetas, per quorum sævitiam ipse jam diabolus Ecclesiam vastat, et tunc amplius persequetur. Cessare etiam facient juge sacrificium, propter quod admonet Dommus, dicens: Venio cito. Beatus qui vigilat, et servat vestimenta sua, ne nudus ambulet (Apoc. XVI, 15). Quæ autem sint vestimenta servanda, sequens capitulum demonstrabit.
Of the sending of Elijah and Enoch. A promise to be fulfilled. In the prophet Malachi: “Behold,” he says, “says the Lord, I will send you Elijah the Tishbite before the great and manifest day of the Lord comes, who will turn the heart of the father to the son, and the heart of a man to his neighbor, lest when I come I strike the earth utterly.” For so these prophets will turn the hearts of the fathers to the sons, showing what the patriarchs and prophets said of Christ in his humble coming, convicting the Antichrist that he is not the Christ. The Apocalypse of John shows this more plainly: “I will give,” says the Lord, “to my two witnesses, and they will prophesy for one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the Lord of the earth.” And a little later: “These have power to shut the heaven, so that no rain falls during the days of their prophecy. And they have power over all the waters, to turn them into blood, and to strike the earth with every plague, as often as they wish.” See here too the threefold division of witnesses. Against Pharaoh two witnesses of God were sent, Moses and Aaron, and two magicians of Pharaoh, Jannes and Jambres, resisting Moses, who perished together with their king; against Nero two, the apostles Peter and Paul, and on the other side Simon Magus, who both destroyed himself and deceived Nero; and against the Antichrist two, the prophets Enoch and Elijah, against whom three false prophets of the Antichrist will rise. So here one more, because above one fewer: so that the number six may be filled from both pairs, because of the six days of creation arranged in the beginning, and the six angels sounding trumpets and bringing as many plagues on the world; so that the seventh may signify the end of labors and the rest of the saints, like the seventh day, which will have only morning and no evening. This rest of the sabbath the Godhead itself commends to be kept with every precept, so that, free from every evil work, we may stand in the morning, that we may contemplate him who crowns all in compassion and mercy, judging justly and condemning no one unjustly. But Tyconius wrote much about these things. The completion and perfection of the times, three years and six months, which are called one thousand two hundred and sixty days and make forty-two months, not only the Apocalypse of John but also the prophet Daniel commends; in which the holy city is thought to be trampled by heretics, and especially the Arians, who were then most powerful; Gog and Magog, as some have said, Goths and Moors, Getae and Massagetae, through whose savagery the devil himself is already laying waste the Church, and then will persecute it more. They will also make the continual sacrifice cease; for which reason the Lord admonishes, saying: “I come quickly. Blessed is he who keeps watch and keeps his garments, lest he walk naked.” What the garments to be kept are, the following chapter will show.
Mal 4:5–6 (quotation, high confidence) · Rev 11:3–4 (quotation, high confidence) · Rev 11:6 (quotation, high confidence) · Exod 7:10–12 (allusion, medium confidence) · 2 Tim 3:8 (allusion, high confidence) · Acts 8:9–24 (allusion, medium confidence) · Rev 16:13 (allusion, high confidence) · Gen 2:2–3 (allusion, medium confidence) · Rev 8:6 (allusion, high confidence) · Ps 5:3 (5:5 Vulg.) (quotation, medium confidence) · Ps 103:4 (102:4 Vulg.) (quotation, high confidence) · Rev 12:6 (allusion, high confidence) · Rev 11:2 (allusion, high confidence) · Dan 12:11 (allusion, high confidence) · Ezek 38:2 (allusion, medium confidence) · Rev 20:8 (allusion, medium confidence) · Rev 22:7 (quotation, high confidence) · Rev 16:15 (quotation, high confidence)
Notes and citation
Summary: Malachi’s Elijah and the two witnesses of the Apocalypse are Elijah and Enoch, who will expose the Antichrist, as Moses and Aaron withstood Jannes and Jambres and Peter and Paul withstood Simon Magus; the forty-two months of trampling are already begun by the Arian Goths and Moors.
- The identification of Gog and Magog with Goths and Moors, Getae and Massagetae, reports others’ opinion (cf. Ambrose, On the Faith 2.16; Augustine, City of God 20.11 rejects it). The author applies the trampling of the holy city to the Arian Vandal persecution: translated as written. Tyconius’ commentary on the Apocalypse is lost. Rev 16:15 is quoted with “I come quickly” from Rev 22:7.
Notes on the original text
- Digital text corrected (OCR slip; marginal letter removed): f De missione Eliæ → De missione Eliæ; prius quam utniat dies Domini magnus et manifes us → prius quam veniat dies Domini magnus et manifestus; ad filios. ut ostendant quæ patriarchæ vel prephetæ dixerunt de Christo in humili ae ventueo, convincentes Antichristum on esse → ad filios, ut ostendant quæ patriarchæ vel prophetæ dixerunt de Christo in humili adventu, convincentes Antichristum non esse; Dubo. ait Dominus, duobus martyrubus ntis → Dabo, ait Dominus, duobus martyribus meis; per die. prophetiæ corum → per dies prophetiæ eorum; perculore terram in omni plaga. quotiescumque → percutere terram in omni plaga, quotiescumque; Jamnes et Mambres → Jannes et Mambres; (Exod. v, i; II Tm. III, 8), qui simul cum suo rege pericrunt;et con ra Neronem → (Exod. VII, 11; II Tim. III, 8), qui simul cum suo rege perierunt; et contra Neronem; Simon Magus, iui et se perdidit → Simon Magus, qui et se perdidit; Enoch et Elia. prophetæ → Enoch et Elias prophetæ; ut snarius numerus ex utrisque paribus suppleaur → ut senarius numerus ex utrisque partibus suppleatur; canentes, tabis, totidemq ue plagas mundo inferentes (Apos. VIII, 6, et v, I et seqq.) → canentes tubis, totidemque plagas mundo inferentes (Apoc. VIII, 6, et IX, 1 et seqq.); tequiemque sanctorum → requiemque sanctorum; qui mane ia ntum, 1 et vesperum non habebit → qui mane tantum, et vesperum non habebit; ab omNi opere → ab omni opere; eurn qui coronai in miserationeet misericordia → eum qui coronat in miseratione et misericordia; et iuique neminem damnans Sed → et inique neminem damnans. Sed; qui dicit sunt dies → qui dicti sunt dies; Apoca ypsis Joannis (Apoc. xu, 6), quantum et Danielproopaeta commendat (D in. XII, 11. XI. 2): quibus civitatem sanctam caleari J III existimatur ab i reiicis → Apocalypsis Joannis (Apoc. XII, 6), quantum et Daniel propheta commendat (Dan. XII, 11; Apoc. XI, 2): quibus civitatem sanctam calcari existimatur ab hæreticis; Mass getas, pcr quorum sævitiam ipse jati diabolus Ecclesiam vastt, et tunc ampluis 1 persequentur → Massagetas, per quorum sævitiam ipse jam diabolus Ecclesiam vastat, et tunc amplius persequetur; Cessare etiam lacient juge sacrificium → Cessare etiam facient juge sacrificium; Venio ci'o → Venio cito; (Apoe. XVI, 15) → (Apoc. XVI, 15).
Topics: Eschatology, Heresy, Persecution, Antichrist, Arianism
Cite (SBL): Quodvultdeus, Prom. 4.13 (PL 51:847; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-13
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
4.14PL 51:847–849
De veste servanda Christianis. Prædictio implenda. 23. Paulus apostolus dicit: Quicumque in Christo baptizati estis, Christum induistis (Gal. III, 27). Et Dominus in Evangelio: Qui semel, ait, lotus est, non opus habet lavare nisi pedes tantum, quia est mundus totus (Joan. XIII, 10). Omnis itaque ab hæreticis rebaptizatus, aut voluntarie vestem suam Christum amisit, aut in persecutione deficiens indumentum quod habuit perdidit. Dum igitur tempus est, recurrat exspoliatus et nudus pœnitendo ad pium Patrem, qui redeunti perdito filio, et primam stolam reddi jubet, simul et annulum dignitatis (Luc. XV, 22). Qui adhuc tortuosis hæreticorum disputationibus, velut siliquis porcorum pasci desiderat (Ibid. 15), panis recordetur et patris, fugiat latrones exspoliatores suos, pudeat Dei filium Antichristi factum esse mancipium. Sponte vel compunctus redeat, ut vestiatur, ne nudus exhibitus judicetur. Hæc illi cum perditis filiis acturi sunt Dei testes. In his Elias et Enoch suum martyrium consummabunt (Apoc XI, 5 et 10), sicut capituli sequentis narrat auctoritas.
Of the garment to be kept by Christians. A prediction to be fulfilled. The apostle Paul says: “As many of you as have been baptized into Christ have put on Christ.” And the Lord in the Gospel: “He who has once been washed has no need to wash except his feet, for he is wholly clean.” So everyone rebaptized by the heretics either willingly lost his garment, Christ, or, failing in persecution, lost the clothing he had. While there is time, then, let him who has been stripped and is naked run back by repentance to the devoted Father, who orders the best robe to be given back to the lost son on his return, together with the ring of dignity. Whoever still longs to feed on the twisted disputations of the heretics, like the pods of the pigs, let him remember the bread and the father; let him flee the robbers who stripped him; let him be ashamed that a son of God has become the slave of the Antichrist. Let him return of his own accord or pierced with compunction, that he may be clothed, lest he be shown naked and judged. These things the witnesses of God will do with the lost sons. In these Elijah and Enoch will complete their martyrdom, as the authority of the following chapter relates.
Gal 3:27 (quotation, high confidence) · John 13:10 (quotation, high confidence) · Luke 15:16–22 (allusion, high confidence) · Rev 16:15 (allusion, medium confidence) · Rev 11:7 (allusion, high confidence)
Notes and citation
Summary: The garment to be kept is Christ, put on in baptism; those rebaptized by heretics or lapsed in persecution have lost it and should return in repentance like the prodigal son.
- Anti-heretical (anti-Arian) application on rebaptism: translated as written.
Notes on the original text
- Digital text corrected (OCR slip): De veste servunda Christianis. Prædictio implentia. 23. Paulus apostolus cit: Quoiquoi in Christo ba- ptizati ests → De veste servanda Christianis. Prædictio implenda. 23. Paulus apostolus dicit: Quicumque in Christo baptizati estis; Qui semet,:.ii, lotus est → Qui semel, ait, lotus est; (Joun. XIII, 10). Omnis itaque ab hæreticis rebbaptizatus, aut volutarit vc tem suam Christum amisit, aut in persecutione deficiens indumentum quod habnit, A perdit → (Joan. XIII, 10). Omnis itaque ab hæreticis rebaptizatus, aut voluntarie vestem suam Christum amisit, aut in persecutione deficiens indumentum quod habuit perdidit; re- currat → recurrat; Q.i adhuc tortuosis hæreticorum dispetrionibus, velut siliquis porcorum pa ci desiderat → Qui adhuc tortuosis hæreticorum disputationibus, velut siliquis porcorum pasci desiderat; Antich isti factum → Antichristi factum; cum perditi. filiis → cum perditis filiis; In his E ias ei Enoch → In his Elias et Enoch.
Topics: Baptism, Heresy, Persecution, Rebaptism, The lapsed
Cite (SBL): Quodvultdeus, Prom. 4.14 (PL 51:847–849; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-14
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
4.15PL 51:849
De passione Eliæ et Enoch. Prædictio implenda. 24. In Apocalypsi Joannis dicitur: Cum finierint martyrium suum, bestia quæ ascendet de abysso, faciet cum his bellum, et vincet eos, et occidet eos, et corpora eorum jacebunt in platea civitatis illius magnæ quæ vocatur spiritualiter Sodoma, et Ægyptus, ubi et Dominus eorum crucifixus est ( Apoc. XI. 7 et 8). Hæc platea conscientia est omnium impiorum, in mundo plaudentium in morte sanctorum, quod acerrimis quasi caruerint inimicis. Propter quod corpora eorum non sinent poni in sepulcris. Quia hi videlicet duo prophetæ cruciaverunt eos qui habitant terras (Ibid. 9 et 10). quibus occisis, Cum dixerint, Pax et securitas, tunc illis superveniet repentinus interitus, sicut dolor partus habenti in utero, et non effugient. Quia dies Domini (ut Paulus dicit apostolus) sicut fur ita in nocte veniet (I Thess. V, 2, 3, 4).
Of the passion of Elijah and Enoch. A prediction to be fulfilled. In the Apocalypse of John it is said: “When they have finished their testimony, the beast that comes up from the abyss will make war on them, and conquer them, and kill them, and their bodies will lie in the street of that great city which is spiritually called Sodom and Egypt, where their Lord too was crucified.” This street is the conscience of all the impious in the world applauding the death of the saints, because they are rid, as it were, of their fiercest enemies. For this reason they will not let their bodies be laid in tombs, because these two prophets tormented those who dwell on the earth. When they have been killed, “when they say, Peace and security, then sudden destruction will come upon them, like the pains of a woman with child, and they will not escape.” For the day of the Lord (as the apostle Paul says) will come like a thief in the night.
Rev 11:7–10 (quotation, high confidence) · 1 Thess 5:2–3 (quotation, high confidence)
Notes and citation
Summary: The beast will kill the two witnesses, Elijah and Enoch, and the impious will rejoice over their unburied bodies, but sudden destruction will come on them.
Notes on the original text
- Digital text corrected (OCR slip): Prædoctoo implenda → Prædictio implenda; quæ oscendet alysso, fa- ciet cum his belllum → quæ ascendet de abysso, faciet cum his bellum; jucebunt in pla ea civitatis ill us → jacebunt in platea civitatis illius; et Ægyptus. ubi → et Ægyptus, ubi; non sineat poni → non sinent poni; Quia hi v- dilicet → Quia hi videlicet; tunc illis ad veniat repentinus interitus, sicut dolor parius habenti in uero, et non effugient. Quia ea Domini → tunc illis superveniet repentinus interitus, sicut dolor partus habenti in utero, et non effugient. Quia dies Domini.
Topics: Eschatology, Martyrdom, Antichrist
Cite (SBL): Quodvultdeus, Prom. 4.15 (PL 51:849; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-15
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
4.16PL 51:849
De resurrectione Eliæ et Enoch. Promissio implenda. 25. Apocalypsis Joannis dicit: Post tres et dimidium diem spiritus vitæ a Deo intravit in illos, et steterunt super pedes suos (Apoc. XI. 11). De his arbitror apostolum dixisse Paulum: Et mortui in Christo resurgent primi (I Thess. IV, 15). Tres igitur et dimidius dies tribus annis et sex mensibus respondent, quibus potestas erit Antichristo: eisque suppletis, coram oculis inimicorum Elias et Enoch ascendentes in cœlum, ibunt in occursum Christo vero Regi et Judici venienti (Apoc. XI, 12); qui Antichristum omnesque ejus interficiet spiritu oris sui (II Thess. II, 8), ut regnet in domo Jacob ipse, de quo dictum est: Regni ejus non erit finis (Luc. I, 32 et 33; Mich. IV, 7).
Of the resurrection of Elijah and Enoch. A promise to be fulfilled. The Apocalypse of John says: “After three days and a half the spirit of life from God entered into them, and they stood on their feet.” Of these I think the apostle Paul said: “And the dead in Christ will rise first.” The three days and a half, then, correspond to the three years and six months in which the Antichrist will have power; and when these are completed, Elijah and Enoch, ascending into heaven before the eyes of their enemies, will go to meet Christ, the true King and Judge, as he comes; who will kill the Antichrist and all his own with the breath of his mouth, so that he may reign in the house of Jacob, of whom it is said: “Of his kingdom there will be no end.”
Rev 11:11–12 (quotation, high confidence) · 1 Thess 4:16 (quotation, high confidence) · 1 Thess 4:17 (allusion, medium confidence) · 2 Thess 2:8 (quotation, high confidence) · Luke 1:32–33 (quotation, high confidence) · Mic 4:7 (allusion, medium confidence)
Notes and citation
Summary: After three and a half days the two witnesses will rise and ascend to meet Christ, who will destroy the Antichrist and reign for ever.
- The author applies 1 Thess 4:16 (the dead in Christ rising first) to Elijah and Enoch.
Notes on the original text
- Digital text corrected (OCR slip; marginal letter removed): De resurrectione Eliæ et Enoch. i Promissio → De resurrectione Eliæ et Enoch. Promissio; spiritus vitæ Deo intravit in illos, et stelerunt → spiritus vitæ a Deo intravit in illos, et steterunt; Tres igitur et,timidius dies → Tres igitur et dimidius dies; potestas crit Antichristo: eisque suppletis, curam oculis inimicorum Elias et Enoch ascendentes in cœlum, ibunt in occlusum Christo vero Regni et Judici venienti → potestas erit Antichristo: eisque suppletis, coram oculis inimicorum Elias et Enoch ascendentes in cœlum, ibunt in occursum Christo vero Regi et Judici venienti; (Luc. I, 32 et 33;Mich. IV, 7) → (Luc. I, 32 et 33; Mich. IV, 7).
Topics: Eschatology, Antichrist
Cite (SBL): Quodvultdeus, Prom. 4.16 (PL 51:849; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-quodvultdeus-promissionibus-4-16) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
4.17PL 51:849
De adventu claritatis Filii Dei et hominis. Promissio implenda. 26. David propheta dicit: Deus manifestus veniet, Deus noster, et non silebit. Ignis ante eum ardebit, et in circuitu ejus tempestas valida (Ps. XLIX, 3). Dicit et propheta Malachias: Væ desiderantibus diem Domini, et ut quid vobis illam (Amos V, 18)? Item: Ipse subito veniet in templum suum Dominus, quem vos ignoratis, et Angelus testamenti, quem vos vultis. Ecce veniet, dicit Dominus. Et quis sustinebit introitum ejus aut quis resistet in aspectu ejus? quia ipse introibit sicut ignis conflatorii (Malac. III, 1, 2). Dicit et Isaias: Ecce dies Domini sicut ignis veniet, et sicut procella currus ejus, reddere in ira vindictam, et retributionem in flamma ignis (Isa. LXI, 15). Dicit et Dominus in Evangelio: Sicut enim fulgur exiens ab Oriente pergit in Occidentem, sic erit et adventus Filii hominis (Matth. XXIV, 27). Et iterum: Sol obtenebrabitur et luna non dabit lumen suum, et stellæ de cœlo erunt decidentes, et virtutes cœlorum movebuntur: et tunc videbunt Filium hominis venientem in nubibus cum virtute magna et gloria (Ibid. 29 et 30). 27. Testatur et Apocalypsis Joannis dicens: Sol factus est niger ut saccus cilicinus et luna sanguinea facta est, et stellæ ceciderunt, eo modo quo ficus vento magno agitata amittit acerbos fructus suos. Et cœlum recessit, ut liber cum evolvitur; et omnis mons et insulæ de locis suis motæ sunt, et reges terræ maximique tribuni, et divites, et nobiles, et servi absconderunt se in speluncis et petris montium, dicentes montibus et petris: Cadite super nos, et abscondite nos a conspectu Patris sedentis super thronum, et ab ira Agni, quoniam venit dies magnus iræ illorum. Et quis poterit stare (Apoc. VI, 12, etc.)? Dicit et Paulus apostolus: Ipse Dominus in jussu, in voce archangeli et in tuba Dei descendet de cœlo ( I Thess. IV, 5). Fatetur et Sibylla inter cætera dicens ( Apud August. lib. XVIII de Civit.c. 22): Eripitur solis jubar, et chorus interit astris: Volvetur cœlum: lunaris splendor obibit. Sed tuba tum sonitum tristem demittet ab alto Orbe, gemens facinus miserum variosque labores. Tartareumque chaos monstrabit terra dehiscens. 28. Multa per singula capita etiam necessaria testimonia prætermisi, suscepti operis molem cogitans. Quare adventus Filii Dei, sicut bonis lætitiam infert, ita malis exitium. Nunc enim cum vivimus, et tempus est corrigendi, actus moresque mutemus. Sequitur autem resurrectio mortuorum.
Of the coming in glory of the Son of God and of man. A promise to be fulfilled. The prophet David says: “God will come manifest, our God, and will not keep silent. Fire will burn before him, and round about him a mighty storm.” And the prophet Malachi says: “Woe to those who desire the day of the Lord; why do you want it?” Again: “The Lord, whom you do not know, will suddenly come to his temple, and the Angel of the covenant, whom you desire. Behold, he comes, says the Lord. And who will endure his entrance, or who will stand at his appearance? For he will enter like the fire of a refiner.” And Isaiah says: “Behold, the day of the Lord will come like fire, and his chariots like a whirlwind, to render vengeance in wrath and retribution in flames of fire.” And the Lord says in the Gospel: “For as the lightning goes out from the east and passes to the west, so will be the coming of the Son of man.” And again: “The sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers of the heavens will be shaken; and then they will see the Son of man coming in the clouds with great power and glory.” The Apocalypse of John too testifies, saying: “The sun became black as sackcloth of hair, and the moon became like blood, and the stars fell, as a fig tree shaken by a great wind drops its unripe fruit. And the heaven departed like a book being rolled up; and every mountain and island was moved from its place; and the kings of the earth and the greatest tribunes, and the rich and the nobles and the slaves hid themselves in caves and in the rocks of the mountains, saying to the mountains and rocks: Fall on us and hide us from the face of the Father who sits on the throne and from the wrath of the Lamb, for the great day of their wrath has come. And who will be able to stand?” And the apostle Paul says: “The Lord himself will come down from heaven with a command, with the voice of an archangel and with the trumpet of God.” And the Sibyl acknowledges, saying among other things (in Augustine, City of God 18.23): “The sun’s radiance is snatched away, and the dance of the stars dies; the sky will be rolled up; the moon’s splendor will perish. But then the trumpet will send a mournful sound from on high over the world, lamenting wretched crime and manifold toils, and the earth, gaping, will show the chaos of Tartarus.” I have passed over many necessary testimonies too under each heading, mindful of the size of the work undertaken. Therefore the coming of the Son of God, as it brings joy to the good, brings destruction to the wicked. Now, then, while we live and there is time for amendment, let us change our acts and our ways. The resurrection of the dead follows.
Ps 50:3 (49:3 Vulg.) (quotation, high confidence) · Amos 5:18 (quotation, high confidence) · Mal 3:1–2 (quotation, high confidence) · Isa 66:15 (quotation, high confidence) · Matt 24:27 (quotation, high confidence) · Matt 24:29–30 (quotation, high confidence) · Rev 6:12–17 (quotation, high confidence) · 1 Thess 4:16 (quotation, high confidence)
Notes and citation
Summary: The Psalms, Malachi, Isaiah, the Gospel, the Apocalypse, Paul, and the Sibyl foretell Christ’s coming in glory with cosmic signs, joy to the good and destruction to the wicked; therefore let us amend while there is time.
- The woe on those who desire the day of the Lord is Amos 5:18, attributed to Malachi. Isa 66:15 is cited by Migne as Isa 61:15. Migne’s reference to Augustine (City of God 18.22) should be 18.23.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; marginal letter removed; OCR slip; stray number removed): I De adventu ciarita is Filii → De adventu claritatis Filii; tempestas valida i Ps. XLIX, 3) → tempestas valida (Ps. XLIX, 3); (Ames v, 18)? Item: Ipse subito tenie in templum suum Dominus, quem vos igitoratis → (Amos V, 18)? Item: Ipse subito veniet in templum suum Dominus, quem vos ignoratis; Ecce ve- niet. dicit Dominus → Ecce veniet, dicit Dominus; sicut ignis conftatorii (Malac. III, 1, e ) Dicit → sicut ignis conflatorii (Malac. III, 1, 2). Dicit; Dicit e.t Dominus in Evangello → Dicit et Dominus in Evangelio; sic crit et adventus → sic erit et adventus; Et iterum: S tenebrabitur et luna → Et iterum: Sol obtenebrabitur et luna; et vi tutes cœlorum → et virtutes cœlorum; et luna sanguinem jaca esi. et stellæ ceciderunt, eo modo quo ficus vnto magno agitata amittit acerbos fructus suut → et luna sanguinea facta est, et stellæ ceciderunt, eo modo quo ficus vento magno agitata amittit acerbos fructus suos; cum evolvutur; et omnis mons et insulæ 1 de locis → cum evolvitur; et omnis mons et insulæ de locis; absconde- runt → absconderunt; in jusu, in voce → in jussu, in voce; Tartareumque clinos → Tartareumque chaos; 2i. Multa per singula capita etiam neccesaria testimonia prætermisi, suscepti operis molunt cogitans → 28. Multa per singula capita etiam necessaria testimonia prætermisi, suscepti operis molem cogitans; bonis lætitiam infert. II:, malis exitium → bonis lætitiam infert, ita malis exitium.
Extrabiblical texts: Sib. Or. 8.232-241 (Sibylline Oracles; quotation); Augustine, Civ. 18.23 (City of God; allusion)
Topics: Eschatology, Second coming of Christ
Cite (SBL): Quodvultdeus, Prom. 4.17 (PL 51:849; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-17
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
4.18PL 51:849–851
De resurrectione carnis. Promissio implenda. 29. Ezechiel propheta: Dixit mihi Dominus: Fili hominis, prophetiza super ossa hæc, et dic: Hæc dicit Dominus: Ecce ejiciam vos de monumentis vestris, et inducam super vos nervos, et imponam carnes, et extendam cutem. Et dabo spiritum meum in vos, et vivetis et scietis quia ego sum Dominus (Ezech XXXVII, 4 et seqq.). Et Isaias: Exsurgent mortui, et excitabuntur qui in monumentis sunt (Isa. XXVI. 19). Et ipse in Evangelio: Veniet, inquit, hora quando omnes qui in monumentis sunt, audient vocem Filii Dei, et procedent qui bona egerunt, in resurrectionem vitæ; qui mala egerunt, in resurrectionem judicii (Joan. V, 25). Testatur et Paulus hæc in ictu oculi fieri, in novissima tuba: Canet enim, ait, tuba, et mortui resurgunt incorrupti, et nos immutabimur (I Cor. XV, 52). Et Apocalypsis, Exhibuit, ait, mare quos penes se habebat mortuos, similiter et mors, et infernus (Apoc. XX, 13). Hic illa absolvenda sese ingerit quæstio, quæ insipientium gentiliumque ore profertur. Quomodo resurgant ii quorum cadavera belluæ atque comederint, ipsæque ab aliis bestiis, avibus, canibusque consumptæ sint. Ignorantes omnia quæ ex terra creata sunt, in eamdem materiam resoluta recidere; ac facile esse potentiæ Creatoris, ex ea rursum reparare quæ fuerant, qui potuit inter cætera primum ex illa hominem formare qui non erat. Si quem vero movet, quod scriptum est in primo psalmo quod non resurgunt impii in judicio (Psal. I, 5), intelligat non eos ad judicium, sed ad pœnam resurgere, juxta illam Domini sententiam: Qui non credit, ait, jam judicatus est (Joan. III, 18). Fatetur et Sibylla (Ubi supra): Sic animæ cum carne aderunt, quas judicat ipse. Resurgentibus cunctis, judicium sequitur.
Of the resurrection of the flesh. A promise to be fulfilled. The prophet Ezekiel says: “The Lord said to me: Son of man, prophesy over these bones and say: Thus says the Lord: Behold, I will bring you out of your tombs, and I will bring sinews on you, and put flesh on you, and stretch skin over you. And I will give my Spirit into you, and you will live, and you will know that I am the Lord.” And Isaiah: “The dead will rise, and those in the tombs will be raised.” And he himself in the Gospel: “The hour will come,” he says, “when all who are in the tombs will hear the voice of the Son of God, and those who have done good will come forth to the resurrection of life; those who have done evil, to the resurrection of judgment.” And Paul testifies that this will happen in the twinkling of an eye, at the last trumpet: “For the trumpet will sound,” he says, “and the dead will rise incorruptible, and we shall be changed.” And the Apocalypse: “The sea gave up the dead that were in it,” it says, “and likewise death and the underworld.” Here that question to be answered presents itself, which is put forward by the mouth of the foolish and the pagans: how those will rise whose corpses beasts have eaten, and who have themselves been consumed by other beasts, birds, and dogs. They do not know that everything created from the earth falls back, dissolved, into the same matter; and that it is easy for the power of the Creator to restore from it again what had been, he who among other things could first form from it man, who did not exist. If anyone is troubled by what is written in the first psalm, that the impious do not rise in the judgment, let him understand that they rise not to judgment but to punishment, according to that saying of the Lord: “Whoever does not believe,” he says, “is already judged.” And the Sibyl acknowledges (as above): “So souls will be present with their flesh, whom he himself judges.” When all have risen, the judgment follows.
Ezek 37:4–6 (quotation, high confidence) · Isa 26:19 (quotation, high confidence) · John 5:28–29 (quotation, high confidence) · 1 Cor 15:52 (quotation, high confidence) · Rev 20:13 (quotation, high confidence) · Gen 2:7 (allusion, medium confidence) · Ps 1:5 (allusion, high confidence) · John 3:18 (quotation, high confidence)
Notes and citation
Summary: Ezekiel’s dry bones, Isaiah, Christ, Paul, and the Apocalypse foretell the resurrection of the flesh; even bodies eaten by beasts will be restored by the Creator, and the impious rise not to judgment but to punishment.
- Ps 1:5 (“the impious will not rise in the judgment”) is explained by John 3:18, as in Augustine.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; marginal letter removed; marginal letter removed): o De resurrectione carnis. Premissio → De resurrectione carnis. Promissio; super ossa hac → super ossa hæc; et extendum cutm. Et dalo spiritum meum in vos. et vivetis et scietis quia ego sum D minus → et extendam cutem. Et dabo spiritum meum in vos, et vivetis et scietis quia ego sum Dominus; excitabantur qui in monumentis sum → excitabuntur qui in monumentis sunt; Filii Dei. et procident qui bona egerunt, in resurrectionem vitæ. qui mala egerunt. in resurrectionem → Filii Dei, et procedent qui bona egerunt, in resurrectionem vitæ; qui mala egerunt, in resurrectionem; hæc in iciu oculi fieri → hæc in ictu oculi fieri; Canit enim,:ii, tuba ct murtui → Canet enim, ait, tuba, et mortui; simil ter et mors → similiter et mors; insipientium gen illumque ore → insipientium gentiliumque ore; belluæ tque comederint, ipsaeque → belluæ atque comederint, ipsæque; bestiiş → bestiis; creata sunt, a in eamdem → creata sunt, in eamdem; iqter caetera → inter cætera; Si quem yero movet → Si quem vero movet; psalmo quoJ non → psalmo quod non; ju;ta illam Domini senlenliam → juxta illam Domini sententiam; fatetur et Sibylla ( Ubi supra): Sic e anima cum carne aderunt, quas judical ipse → Fatetur et Sibylla (Ubi supra): Sic animæ cum carne aderunt, quas judicat ipse; judicium sequitur- → judicium sequitur..
Extrabiblical texts: Sib. Or. 8.222 (Sibylline Oracles; quotation)
Topics: Eschatology, Resurrection of the body
Cite (SBL): Quodvultdeus, Prom. 4.18 (PL 51:849–851; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-quodvultdeus-promissionibus-4-18) · Report an error
Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
4.19PL 51:851–853
De judicio Christi Domini. Promissio implenda. 30. David propheta dicit: Annuntiabunt cæli justitiam, quoniam Deus judex est (Ps. XLIX, 6). Item: Advocavit cœlum sursum, et terram; ut discerneret populum suum (Ibid., 4). Item: Ipse judicabit orbem terræ in æquitate (Psal. XCV, 13). Firmat hæc Dominus in Evangelio: Cum venerit, ait, Filius hominis in claritate sua, congregabuntur ante eum omnes gentes, et separabit eos ab invicem, sicut separat pastor oves ab hædis. Oves ponet a dextris, hædos autem a sinistris. Tunc dicet his qui a dextris sunt: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Esurivi enim et dedistis mihi manducare (Matth. xxv, 51, etc.), et cætera quae pertinent ad opera misericordiae, in quibus est sacrificium magnum purgans omne peccatum, ipso dicente Domino: Misericordiam volo magis quam sacrificium (Matth. IX, 13). Sinistris autem dicturus est: Ite in ignem æternum quem præparavit Pater meus diabolo et angelis ejus. Esurivi enim, ait, et non dedistis mihi manducare (Matth. xxv, 41 et 42); et cætera similiter quæ ad crudelitatis exitia pertinent, quæ mergunt hominem in interitum et perditionem ( I Tim. VI, 9), dum avari non pascunt Christum esurientem in paupere, qui dicit: Quamdiu uni ex minimis meis non fecistis, neque mihi fecistis (Matth. xxv, 45). Sequiturque inter partes lata sententia judicantis. Ibunt, dictum est, impii in combustionem æternam (Ibid., 46). 31. Testatur et in hæc Paulus apostolus. Omnes, ait, astabimus ante tribunal Christi, ut referat unusquisque secundum ea quæ per corpus gessit, sive bonum, sive malum (II Cor. v, 10). Et Apocalypsis Joannis dicit: Vidi mortuos tam magnos quam minimos, stantes in conspectu throni Dei. Dehinc aperti sunt libri, et alius liber apertus est, qui est vitæ uniuscujusque hominum: et judicati sunt mortui ex ipsis scripturis librorum, secundum facta sua (Apoc. XX, 12 et 13). Libri aperti, conscientiæ singulorum. Alius liber qui omnium continet actus, justitia Dei cuncta producens in lucem; ( de qua dicit Paulus: Donec veniat Dominus, et illuminet abscondita tenebrarum, et manifestabit cogitationes cordis, et tunc laus erit unicuique a Deo (I Cor. IV, 5). Concludit Joannis Apocalypsis: Mors et infernus missi sunt in stagnum ignis, et qui non sunt inventi in libro vitæ, missi sunt in stagnum ignis (Apoc. XX, 14 et 15), in quo cruciabuntur in sæcula sæculorum (Ibid., 10; Isa. LXVI, 24 ). Sicut dicit et Isaias: Vermis eorum non morietur, et ignis eorum non exstinguetur, et erunt usque ad satietatem visionis universæ carni. Fatetur et Sibylla (Ubi supra): Occultos actus retegens tunc quisque loquetur. Secreta, atque Deus reserabit pectora luci. Tunc erit et luctus, stridebunt dentibus omnes. Et paulo post: Et coram hic Domino reges sistentur ad unum. Decidet e cœlis ignisque et sulphuris amnis. Post hæc sequitur, per ignem purificatorium, quosdam fideles homines ipsaque elementa purgari. De igne purificatorio [Ms. Rem. purgatorio]. Promissio implenda. 39. David propheta: Omnia sicut vestimentum veterascent; et sicut opertorium mutabis ea, et mutabuntur, tu autem ipse idem es (Ps. CI, 27 et 28). Item ipse: Igne nos examinasti, sicut examinatur argentum (Ps. LXV, 10). Et iterum: Transivimus per ignem et aquam, et induxisti nos in refrigerium (Ibid., 12). Et Malachias propheta: Ipse introibit, ait, sicut ignis conflatorii, et sedebit conflans, et purgans sicut argentum et aurum, et purgabit filios Levi ( Malach. III, 2 et seq.). Et in Evangelio Matthæus hæc de Domino confirmat dicens: Hic est qui baptizat in Spiritu sancto et igni, ferens ventilabrum in manu sua, et purgabit aream suam. Frumenta recondet in horreo, paleas comburet igni inexstinguibili (Matth. III, 11 et 12). Et iterum ipse Dominus dicit: Prius quam cœlum et terra transeat, iota unum, aut unus apex non cadet ex lege, qui non impleatur (Matth. v, 18). Et Petrus Apostolus: Qui autem nunc sunt cœli, eodem verbo repositi sunt, igni reservandi in diem judicii (II Petr. III, 7). Et paulo post: Properantes, ait, ad præsentiam Domini, per quam cæli ardentes solventur, et elementa ignis ardore decoquentur (Ibid., 12). Dicit et Paulus: Quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei (Rom. VIII, 21). Fatetur et Sibylla dicens (Ubi supra): Omnia cessabunt, tellus confracta peribit. Sic pariter fontes torrentur, fluminaque igni. His igitur peractis, cum respicientes impii justos dixerint: Hi sunt quos habuimus aliquando in derisum et in similitudinem improperii. Nos insensati vitam illorum æstimabamus insaniam, et finem illorum sine honore: quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est (Sap. v, 5 seqq )? infructuosam tunc agentes pœnitentiam, cum scriptum sit: In inferno autem quis confitebitur tibi (Psal. VI, 6)? redactisque malis in tenebris exterioribus, in quibus nulla lux, nullusque dies erit, ac vox illa terribilis et metuenda sonuerit: Auferatur impius, et non videat claritatem Domini sanctorum (Isa. XXVI, 10); tunc sequetur eminens illustrisque gloria, quæ aliis est intimanda capitulis.
Of the judgment of Christ the Lord. A promise to be fulfilled. The prophet David says: “The heavens will declare his justice, for God is judge.” Again: “He has called the heaven above and the earth, to judge his people.” Again: “He himself will judge the world of the earth in equity.” The Lord confirms this in the Gospel: “When the Son of man comes,” he says, “in his glory, all nations will be gathered before him, and he will separate them from one another as a shepherd separates the sheep from the goats. He will set the sheep on his right, but the goats on his left. Then he will say to those on his right: Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me to eat,” and the rest that belongs to the works of mercy, in which is the great sacrifice that purges every sin, the Lord himself saying: “I desire mercy rather than sacrifice.” But to those on the left he will say: “Go into the eternal fire which my Father has prepared for the devil and his angels. For I was hungry,” he says, “and you did not give me to eat,” and likewise the rest that belongs to the ruin of cruelty, which plunges a man into ruin and destruction, when the avaricious do not feed Christ hungry in the poor, who says: “As long as you did not do it to one of my least ones, you did not do it to me either.” And the sentence of the judge between the parties follows: “The impious,” it is said, “will go into eternal burning.” The apostle Paul too testifies to this: “We shall all stand,” he says, “before the judgment seat of Christ, so that each may receive according to what he did through the body, whether good or evil.” And the Apocalypse of John says: “I saw the dead, great and small, standing before the throne of God. Then books were opened, and another book was opened, which is of the life of each man; and the dead were judged from what was written in the books, according to their deeds.” The books opened are the consciences of each. The other book, which contains the acts of all, is the justice of God bringing everything to light; of which Paul says: “Until the Lord comes, who will bring to light the hidden things of darkness and make manifest the thoughts of the heart, and then each will have praise from God.” The Apocalypse of John concludes: “Death and the underworld were thrown into the lake of fire, and those who were not found in the book of life were thrown into the lake of fire,” in which they will be tormented for ever and ever. As Isaiah too says: “Their worm will not die, and their fire will not be quenched, and they will be a sight to satiety for all flesh.” And the Sibyl acknowledges (as above): “Uncovering hidden deeds, then each will tell his secrets, and God will open hearts to the light. Then there will be mourning; all will gnash their teeth.” And a little later: “And here kings will be set before the Lord, all together. A river of fire and of sulphur will fall from the heavens.” After this follows the purging of certain faithful men and of the elements themselves by purifying fire. [20] Of the purifying fire [Rheims manuscript: purgatorial]. A promise to be fulfilled. The prophet David says: “All things will grow old like a garment, and like a covering you will change them, and they will be changed; but you are the same.” Again he says: “You have tried us with fire, as silver is tried.” And again: “We passed through fire and water, and you brought us into refreshment.” And the prophet Malachi: “He will enter,” he says, “like the fire of a refiner, and will sit refining and purifying like silver and gold; he will purify the sons of Levi.” And in the Gospel Matthew confirms this of the Lord, saying: “He it is who baptizes in the Holy Spirit and fire, holding the winnowing fan in his hand, and he will cleanse his threshing floor. He will store the wheat in the granary, but the chaff he will burn with unquenchable fire.” And again the Lord himself says: “Before heaven and earth pass away, not one iota or one stroke will fall from the law without being fulfilled.” And the apostle Peter: “But the heavens that now exist have been stored up by the same word, reserved for fire on the day of judgment.” And a little later: “Hastening,” he says, “toward the presence of the Lord, through which the heavens will be dissolved in burning, and the elements melted by the heat of fire.” And Paul says: “For creation itself too will be set free from the slavery of corruption into the freedom of the glory of the children of God.” And the Sibyl acknowledges, saying (as above): “All things will cease; the earth will perish, broken up. So springs and rivers alike are scorched with fire.” When these things have been done, when the impious, looking at the just, say: “These are those whom we once held in derision and as a byword of reproach. We fools thought their life madness and their end without honor: how have they been counted among the sons of God, and their lot is among the saints?”, doing fruitless repentance then, since it is written, “But in the underworld who will confess to you?”; and when the wicked have been driven into the outer darkness, in which there will be no light and no day, and that terrible and fearful voice has sounded, “Let the impious be taken away, and let him not see the glory of the Lord of the saints”: then will follow the eminent and illustrious glory, which is to be made known in other chapters.
Ps 50:4–6 (49:4-Ps Vulg.) (quotation, high confidence) · Ps 96:13 (95:13 Vulg.) (quotation, high confidence) · Matt 25:31–35 (quotation, high confidence) · Matt 9:13 (quotation, high confidence) · Matt 25:41–42 (quotation, high confidence) · 1 Tim 6:9 (quotation, high confidence) · Matt 25:45–46 (quotation, high confidence) · 2 Cor 5:10 (quotation, high confidence) · Rev 20:12 (quotation, high confidence) · 1 Cor 4:5 (quotation, high confidence) · Rev 20:14–15 (quotation, high confidence) · Rev 20:10 (allusion, medium confidence) · Isa 66:24 (quotation, high confidence) · Ps 102:26–27 (101:27-Ps Vulg.) (quotation, high confidence) · Ps 66:10 (65:10 Vulg.) (quotation, high confidence) · Ps 66:12 (65:12 Vulg.) (quotation, high confidence) · Mal 3:2–3 (quotation, high confidence) · Matt 3:11–12 (quotation, high confidence) · Matt 5:18 (quotation, high confidence) · 2 Pet 3:7 (quotation, high confidence) · 2 Pet 3:12 (quotation, high confidence) · Rom 8:21 (quotation, high confidence) · 1 Cor 3:13–15 (allusion, low confidence) · Ps 6:5 (6:6 Vulg.) (quotation, high confidence) · Matt 8:12 (allusion, high confidence) · Isa 26:10 (quotation, high confidence)
Notes and citation
Summary: The Psalms, Christ’s parable of the sheep and goats, Paul, the Apocalypse, Isaiah, and the Sibyl describe the last judgment, where mercy to the poor decides; (chapter 20) a purifying fire will purge certain of the faithful and renew the elements, while the impious repent in vain.
- This staged section holds Migne’s chapters 19 and 20; the start of chapter 20 is marked [20] and its heading removed. The bracket “Rheims manuscript: purgatorial” is Migne’s. The idea of a purifying fire for “certain faithful” (cf. 1 Cor 3:13–15) is the author’s, given as written. Wis 5:3–5 is quoted with a phrase of 5:4–5. Ps 6:5 is cited for the uselessness of repentance after death.
Notes on the original text
- Digital text corrected (Migne's chapter heading removed (chapter 20 begins here); OCR slip; OCR slip; marginal letter removed; marginal letter removed; stray number removed): i De judicio Christi → De judicio Christi; Deus judex ea,! (Ps. XLIX, G). Item: Advocavil → Deus judex est (Ps. XLIX, 6). Item: Advocavit; hem Ipse judicabit urbem terra in æquitate → Item: Ipse judicabit orbem terræ in æquitate; in claritate tua, congregabuntur ante eun omnes → in claritate sua, congregabuntur ante eum omnes; Oves ponel a dextris. hædos → Oves ponet a dextris, hædos; Esuriri enim et dedistis → Esurivi enim et dedistis; dicente Uomino: Misericordiam volo e magis → dicente Domino: Misericordiam volo magis; Ite in ignem alternum → Ite in ignem æternum; non dedistis mihi i manducare → non dedistis mihi manducare; simililiter → similiter; ex minutis meis non fecistis, Iteque mihi fecistis → ex minimis meis non fecistis, neque mihi fecistis; Scq uiturque inter partes tata sententia → Sequiturque inter partes lata sententia; Testamur et in hæc → Testatur et in hæc; Et. Apocalypsis → Et Apocalypsis; (Apoc. XI, 12 et13) → (Apoc. XX, 12 et 13); de qua dicit paulus → de qua dicit Paulus; manifestabit co gitationes → manifestabit cogitationes; a Deo ICor. IV, 5) → a Deo (I Cor. IV, 5); misti sunt in stagnum → missi sunt in stagnum; (Apoc. IX. id et 15) → (Apoc. XX, 14 et 15); et crunt usque ad satietatem visionis universæ cari. i Fatetur ei Sibylla → et erunt usque ad satietatem visionis universæ carni. Fatetur et Sibylla; Tunc erit ei luctus → Tunc erit et luctus; Et coram bic Domino → Et coram hic Domino; Recidet e cœlis ignisque → Decidet e cœlis ignisque; CAI UT XX. De igne purificatorio → De igne purificatorio; Omnia sicut 1 vestimentum → Omnia sicut vestimentum; (Ps. CI, 27 el 28) → (Ps. CI, 27 et 28); ( Ps. LXV, i0). Et iierum → (Ps. LXV, 10). Et iterum; proph ta: Ipse 1 introiit → propheta: Ipse introibit; mel purgavit filios Levi → et purgabit filios Levi; ilic est qui baptizat → Hic est qui baptizat; ferens ventitabrum → ferens ventilabrum; terra transeal → terra transeat; ex lege, o qui non → ex lege, qui non; Dicil et Paulus → Dicit et Paulus; a servitute P corruptionis → a servitute corruptionis; juslos dixerint: Hi sunt quot habuimus aliquando i in derisum → justos dixerint: Hi sunt quos habuimus aliquando in derisum; inter filios De;.. et inter → inter filios Dei, et inter; in- fructuosam 'unca agentes → infructuosam tunc agentes; quis canfitebitur → quis confitebitur; in quibus A nulla lux → in quibus nulla lux; terribills et metueuda → terribilis et metuenda; tunc a sequetur eminens illustrisque gloria, quæ ali est → tunc sequetur eminens illustrisque gloria, quæ aliis est.
Extrabiblical texts: Sib. Or. 8.229-243 (Sibylline Oracles; quotation); Wis 5:3-5 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Eschatology, Ethics, The last judgment, Hell and eternal punishment
Cite (SBL): Quodvultdeus, Prom. 4.19 (PL 51:851–853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/4-19
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
Chapter 5
5.1PL 51:853
De cœlo novo et de terra nova. Promissio implenda, credendaque. 1. Apocalypsis Joannis dicit: Vidi cœlum novum et terram novam (Apoc. XXI, 1). Testatur et Petrus: Novos vero cœlos et novam terram, secundum ipsius promissa, exspectamus, in quibus justitia inhabitat (II Petr. III, 13). Et David dicit: Credo videre bona Domini in terra viventium ( Ps. XXVI, 13). Hæc impii non videbunt.
Of the new heaven and the new earth. A promise to be fulfilled and to be believed. The Apocalypse of John says: “I saw a new heaven and a new earth.” Peter too testifies: “But we await, according to his promises, new heavens and a new earth, in which justice dwells.” And David says: “I believe that I shall see the good things of the Lord in the land of the living.” These the impious will not see.
Rev 21:1 (quotation, high confidence) · 2 Pet 3:13 (quotation, high confidence) · Ps 27:13 (26:13 Vulg.) (quotation, high confidence)
Notes and citation
Summary: The new heaven and new earth promised in the Apocalypse and by Peter are the land of the living, which the impious will not see.
- The last part of the work, on the glory of the saints, consists of short chapters each ending “the impious will not see.”
Notes on the original text
- Digital text corrected (OCR slip; OCR slip in Migne's reference; OCR slip; marginal letter removed): a Promissio implenda, credendaque. i. Apocalypsis → Promissio implenda, credendaque. 1. Apocalypsis; Vidi cœlum nolam et terram novam (Apoc. XXI, t) → Vidi cœlum novum et terram novam (Apoc. XXI, 1); (II Petr. a, 13) → (II Petr. III, 13).
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.1 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-1
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.2PL 51:853
De commutatione sanctorum. Promissio implenda, atque primo credenda. 2. Paulus dicit apostolus: Donec occurramus omnes. in virum perfectum, in mensuram ætatis plenitudinis Christi (Ephes. IV, 13.). In quam sancti, omnis ætas, et uterque sexus, cum hac gloria ad tricennalem juventutem (in qua Christus Dominus passus) transeant cum ipso Rege suo, quem impii non videbunt.
Of the changing of the saints. A promise to be fulfilled, and first to be believed. The apostle Paul says: “Until we all attain to the perfect man, to the measure of the age of the fullness of Christ.” Into which the saints, of every age and of both sexes, with this glory pass to the youth of thirty years (in which Christ the Lord suffered), together with their King himself, whom the impious will not see.
Eph 4:13 (quotation, high confidence)
Notes and citation
Summary: The saints of every age and both sexes will be changed into the perfect man, the age of Christ’s fullness, which the author takes as about thirty.
- The view that the risen will have the age of Christ at his passion (about thirty) follows Augustine, City of God 22.15.
Notes on the original text
- Digital text corrected (OCR slip): in virum perfectum, in mensuram ætatis ptenitudinis → in virum perfectum, in mensuram ætatis plenitudinis; ad tricennalem jnventutem → ad tricennalem juventutem; cum ipso Rcge suo → cum ipso Rege suo.
Extrabiblical texts: Augustine, Civ. 22.15 (City of God; echo)
Topics: Eschatology, Resurrection of the body
Cite (SBL): Quodvultdeus, Prom. 5.2 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-2
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.3PL 51:853
De nova Jerusalem. Promissio implenda, et credenda prius. 3. Apocalypsis dicit: Jerusalem novam vidi a Deo descendentem, aptatam et exornatam, ut sponsam marito (Apoc. XXI. 2). Dicit et Paulus: Quæ sursum est Jerusalem, libera est, quæ est mater nostra (Gal. iv, 26). In hac civitate non erit nox, nec lumen lucernæ opus erit, non luctus, neque mors, neque clamor, sed nec dolor ullus, quia priora abierunt (Apoc. XXII, 5; XX, 4). Et hujus patriæ gloriam impii non videbunt.
Of the new Jerusalem. A promise to be fulfilled, and first to be believed. The Apocalypse says: “I saw the new Jerusalem coming down from God, prepared and adorned like a bride for her husband.” And Paul says: “The Jerusalem above is free, which is our mother.” In this city there will be no night, nor will there be need of the light of a lamp; no mourning, nor death, nor crying, nor any pain, because the former things have passed away. And the glory of this homeland the impious will not see.
Rev 21:2 (quotation, high confidence) · Gal 4:26 (quotation, high confidence) · Rev 22:5 (quotation, high confidence) · Rev 21:4 (quotation, high confidence)
Notes and citation
Summary: The new Jerusalem, our mother above, will have no night, death, or pain; the impious will not see its glory.
Notes on the original text
- Digital text corrected (OCR slip): ut sponsa ma- I rito → ut sponsam marito; Quæ sursum eat Jerusalem → Quæ sursum est Jerusalem; neque clamor. sed nec dolor C ullus, quia priora abieruut → neque clamor, sed nec dolor ullus, quia priora abierunt.
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.3 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-3
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.4PL 51:853
De eo quod sancti fulgebunt ut sol. Promissio implenda et credenda. 4. Dominus in Evangelio: Tunc, ait, justi fulgebunt sicut sol in conspectu Patris sui (Matth. XIII, 43); quoniam erunt æquales angelis Domini (Luc. XX, 36). Et hanc gloriam impii non videbunt.
That the saints will shine like the sun. A promise to be fulfilled and to be believed. The Lord in the Gospel: “Then,” he says, “the just will shine like the sun in the sight of their Father”; for they will be equal to the angels of the Lord. And this glory the impious will not see.
Matt 13:43 (quotation, high confidence) · Luke 20:36 (allusion, high confidence)
Notes and citation
Summary: The just will shine like the sun, equal to the angels, a glory the impious will not see.
Notes on the original text
- Digital text corrected (OCR slip): sancti fulgebunt ut Mot. → sancti fulgebunt ut sol..
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.4 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-4
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.5PL 51:853
De sanctorum, sicut stellarum in gloria differentia. Promissio implenda, et credenda. 5. Paulus apostolus dicit: Stella a stella differt in gloria, sic et resurrectio mortuorum (I Cor. xv, 41 et 42). Quomodo alii pro confessione martyrii, alii pro integritate virginali, alii pro continentia viduali, alii pro pudicitia conjugali, diversis honoribus sine invidia fulgeant, impii non videbunt.
Of the difference of the saints in glory, like the stars. A promise to be fulfilled and to be believed. The apostle Paul says: “Star differs from star in glory; so also is the resurrection of the dead.” How some for the confession of martyrdom, others for virginal integrity, others for widowed continence, others for married chastity, will shine with different honors without envy, the impious will not see.
1 Cor 15:41–42 (quotation, high confidence)
Notes and citation
Summary: As stars differ in glory, so the saints will shine with different honors, martyrs, virgins, widows, and the married, without envy.
- The ranking of martyrs, virgins, widows, and the married (cf. the hundred-, sixty-, and thirtyfold of Matt 13:8) is traditional.
Notes on the original text
- Digital text corrected (OCR slip): Palus apostolus → Paulus apostolus.
Topics: Eschatology, Martyrdom, Marriage, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.5 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-5
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.6PL 51:853
De virginitate sanctorum. Promissio implenda, et credenda. 6. Apocalypsis Joannis dicit: Hi sunt qui cum mulieribus se non coinquinaverunt, virgines enim permanserunt. Hi sunt qui sequuntur Agnum quocumque ierit (Apoc. XIV, 4). Quo sequantur virgines, quo eum sequi nequeant non virgines, impii non videbunt.
Of the virginity of the saints. A promise to be fulfilled and to be believed. The Apocalypse of John says: “These are those who have not defiled themselves with women, for they have remained virgins. These are those who follow the Lamb wherever he goes.” Where virgins follow him, where non-virgins cannot follow him, the impious will not see.
Rev 14:4 (quotation, high confidence)
Notes and citation
Summary: The virgins who follow the Lamb wherever he goes have a place the impious will not see.
- Augustine, On Holy Virginity 27–29, discusses the same text.
Notes on the original text
- Digital text corrected (OCR slip): De virginiate sanctorum → De virginitate sanctorum.
Topics: Eschatology, Virginity and celibacy
Cite (SBL): Quodvultdeus, Prom. 5.6 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-6
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.7PL 51:853
De inexplicabili dono sanctorum. Promissio implenda et credenda. 7. Paulus dicit apostolus: Quod oculus non vidit, et auris non audivit, nec in cor hominis ascendit, quæ præparavit Deus diligentibus se (I Cor. II, 9). Sancti cum hæc acceperint, impii non videbunt.
Of the inexpressible gift of the saints. A promise to be fulfilled and to be believed. The apostle Paul says: “What eye has not seen, and ear has not heard, nor has it entered into the heart of man, what God has prepared for those who love him.” When the saints have received these things, the impious will not see them.
1 Cor 2:9 (quotation, high confidence)
Notes and citation
Summary: What God has prepared for those who love him, beyond eye and ear and heart, the impious will not see.
Notes on the original text
- Digital text corrected (OCR slip): non vidit. et afris non audivit → non vidit, et auris non audivit; (I Cor. u, 9) → (I Cor. II, 9).
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.7 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-7
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.8PL 51:853
De facie ad faciem videndo Deum. Promissio implenda. 8. Paulus dicit Apostolus: Videmus nunc per speculum in ænigmate, tunc autem facie ad faciem (I Cor. XIII, 12). Quemadmodum sancti videant Deum Trinitatem, Patrem in Filio, Filium in Patre, Spiritum sanctum et in Patre et in Filio, impii non videbunt.
Of seeing God face to face. A promise to be fulfilled. The apostle Paul says: “Now we see through a mirror in a riddle, but then face to face.” How the saints will see God the Trinity, the Father in the Son, the Son in the Father, the Holy Spirit both in the Father and in the Son, the impious will not see.
1 Cor 13:12 (quotation, high confidence)
Notes and citation
Summary: The saints will see God the Trinity face to face, which the impious will not see.
Notes on the original text
- Digital text corrected (OCR slip): per specutum in ænigmate, tunc autem (acie ad faciem → per speculum in ænigmate, tunc autem facie ad faciem; Deum Trini- tatem → Deum Trinitatem.
Topics: Trinity, Eschatology, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.8 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-8
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.9PL 51:853
De revelata facie sanctorum. Promissio implenda. 9. Paulus dicit apostolus: Nos, ait, revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a gloria in gloriam tamquam a Domini spiritu. Et hæc impii non videbunt (II Cor. III, 18).
Of the unveiled face of the saints. A promise to be fulfilled. The apostle Paul says: “We,” he says, “with unveiled face, beholding the glory of the Lord, are being transformed into the same image from glory to glory, as by the Spirit of the Lord.” And these things the impious will not see.
2 Cor 3:18 (quotation, high confidence)
Notes and citation
Summary: The saints, beholding the Lord’s glory with unveiled face, will be transformed into his image, which the impious will not see.
Topics: Eschatology, Deification
Cite (SBL): Quodvultdeus, Prom. 5.9 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-9
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.10PL 51:853
De eo quod tradat Filius regnum Deo et Patri. Promissio implenda. 10. Quomodo tradat Filius regnum Deo et Patri, sicut Paulus dicit apostolus (I Cor. XV, 24), impii non videbunt.
That the Son hands over the kingdom to God the Father. A promise to be fulfilled. How the Son hands over the kingdom to God and the Father, as the apostle Paul says, the impious will not see.
1 Cor 15:24 (allusion, high confidence)
Notes and citation
Summary: The Son’s handing over of the kingdom to God the Father the impious will not see.
Notes on the original text
- Digital text corrected (OCR slip; marginal letter removed): Quomodo e tradat Filius regnum Deo rt Patri → Quomodo tradat Filius regnum Deo et Patri.
Topics: Eschatology, Trinity
Cite (SBL): Quodvultdeus, Prom. 5.10 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-10
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.11PL 51:853
De jugi cantico Alleluia. Promissio implenda. 11. Quomodo jugi cantico, ut Apocalypsis dicit, sancti canent Alleluia sine defectu, sine fine ( Apoc. XIX, 1, 3, 4, 6); impii nec audient, nec videbunt.
Of the continual song of Alleluia. A promise to be fulfilled. How the saints, as the Apocalypse says, will sing Alleluia in a continual song, without failing, without end, the impious will neither hear nor see.
Rev 19:1–6 (allusion, high confidence)
Notes and citation
Summary: The saints’ unending Alleluia the impious will neither hear nor see.
Notes on the original text
- Digital text corrected (OCR slip): jugi cantico, nt Apocalypsis → jugi cantico, ut Apocalypsis.
Topics: Eschatology, Prayer, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.11 (PL 51:853; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-11
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.12PL 51:853–855
De innovatione omnium. Promissio implenda. 12. Quomodo innoventur omnia, ut Isaia propheta et Apocalypsis dicunt, permaneantque in æternum (Isa. XLII. 19; Apoc. xxi. 5); et quomodo ex ligno vitæ sine corruptione cibum sancti capiant, et de fonte Christo (Apoc. XXII, 14), non necessitate, sed potestate bibant, impii non videbunt.
Of the renewal of all things. A promise to be fulfilled. How all things will be renewed, as the prophet Isaiah and the Apocalypse say, and will remain for ever; and how the saints will take food from the tree of life without corruption, and drink from the fountain, Christ, not of necessity but by power, the impious will not see.
Isa 43:19 (allusion, high confidence) · Rev 21:5 (allusion, high confidence) · Rev 22:1–2 (allusion, high confidence) · Rev 22:14 (allusion, high confidence)
Notes and citation
Summary: The renewal of all things and the saints’ food from the tree of life and drink from Christ the fountain the impious will not see.
Notes on the original text
- Digital text corrected (OCR slip): it. Quomodo innoventur → 12. Quomodo innoventur; permaneantque iu æternum → permaneantque in æternum; ex ligno vice sive corruptione → ex ligno vitæ sine corruptione; non necessitate, Med potestate → non necessitate, sed potestate.
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.12 (PL 51:853–855; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-12
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.13PL 51:855
Quod Deus sit omnia in omnibus, Promissio implenda. 13. Quomodo erit Deus omnia in omnibus (I Cor. XV, 28), ut Paulus dicit, impii non videbunt: quia soli sancti et redempti his voluptatibus et deliciis cœlestibus perfruentur. Hæc est civitas, vita et salvatio nostra. Hæc est Jerusalem cœlestis perpetua. His in ea positis sanctis verus Deus Rex nec metas rerum, nec tempora ponit, imperium sine fine dedit. (Æneid. I, vers. 85 et 286). 14. Hi sunt qui regnant cum rege Christo, de quo dicit Daniel: Regnum ejus alteri populo non derelinquetur (Dan. II, 44, et III, 100), quoniam regnabit in infinita sæcula, et regni ejus non erit finis (Luc. I, 33).
That God will be all in all. A promise to be fulfilled. How God will be all in all, as Paul says, the impious will not see; for the saints and redeemed alone will enjoy these pleasures and heavenly delights. This is our city, our life, and our salvation. This is the heavenly, everlasting Jerusalem. For the saints placed in it the true God the King “sets neither bounds of things nor times: he has given an empire without end.” These are those who reign with Christ the King, of whom Daniel says: “His kingdom will not be left to another people”; for he will reign for infinite ages, and of his kingdom there will be no end.
1 Cor 15:28 (quotation, high confidence) · Dan 2:44 (quotation, high confidence) · Luke 1:33 (quotation, high confidence)
Notes and citation
Summary: When God is all in all, the saints alone will enjoy the heavenly Jerusalem, reigning with Christ in a kingdom without end.
- The Virgil lines are Aeneid 1.278–279 (Migne: 1.285–286), Jupiter’s promise to Rome, here applied to God’s kingdom.
Notes on the original text
- Digital text corrected (OCR slip): Quod Deus sii omnia → Quod Deus sit omnia; (I Cor. iv. 28), ut Paulus dicuimpirnon videbunt: quia soti sancti et redempti his pluptat IMIS et deliciis cœlestibus perfruentur. HoC est civitas. vitas et salvario nostra. Hac est → (I Cor. XV, 28), ut Paulus dicit, impii non videbunt: quia soli sancti et redempti his voluptatibus et deliciis cœlestibus perfruentur. Hæc est civitas, vita et salvatio nostra. Hæc est; H.s in ea positis sanctis verus Deus Rex. Nec mylas rerum, nec tempora ponit, Imperium sine finededit → His in ea positis sanctis verus Deus Rex nec metas rerum, nec tempora ponit, imperium sine fine dedit; 14 Hi sum qui regnant → 14. Hi sunt qui regnant; Reqnum ejus al eri populo non derelinquetur (Dau.II, 44, et III. 100). qaoniam regnabirin → Regnum ejus alteri populo non derelinquetur (Dan. II, 44, et III, 100), quoniam regnabit in.
Extrabiblical texts: Virgil, Aen. 1.278-279 (Virgil; quotation)
Topics: Eschatology, Heaven and eternal reward
Cite (SBL): Quodvultdeus, Prom. 5.13 (PL 51:855; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-13
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.
5.14PL 51:855–859
Peroratio sancti Prosperi, et conclusio hujus fidelissimi utilissimique libri sui. 15. Juvante gratia Dei, hunc conclusi librum, tribus ejus primis partibus quadragena capitula annotanda, velut quadragenos dies, quibus in hujus vitæ curriculo Moyses, Elias et Dominus Jesus jejunia celebrarunt. Ter enim quadragies dicta centum viginti faciunt. Accedunt alia viginti in dimidia parte finis mundi, et sunt centum quadraginta. Tredecim quoque in gloria sanctorum superadduntur, et perficiunt centum quinquaginta tria. In quo numero magni pisces reti veritatis inclusi, post resurrectionem Domini, capti sunt (Joan. XXI, 11), millia sanctorum significantes, quos Dominus ex omni genere, tribu, et lingua, per omne tempus congregans, nobis infinitum, sibi cognitum numerum consecravit. Habes primam piscandi voluptatem, si hujus rei amator es, lector spiritalis, præsertim quia in hoc libro, ut existimo, omnes voluptates omnesque affectiones invenies. Ingredere ergo huc, adolescens, et hic vacare, hic lude, et age conceptiones tuas (Eccli. XXXII, 15). Nam si te fortassis tabulæ lusus invitat, in asse uno duo et tria, quina et sena habes quibus numeris mensuræ areæ consurgunt (Gen. VI, 15), trinæ unitatis tesseras volvens; calculos movens etiam in bonis operibus candidos, in passione purpureos, spectante illo qui dicit: Vincenti dabo calculum, et per calculum nomen novum, quod nemo scit, nisi qui accipit (Apoc. II, 17). In calculis eburneis nomina proconsulum conscripta Carthagini in foro coram populo a præsenti judice sub certis vocabulis citabantur, et erat solemnis dies albi citatio. Hi qui avaritiam superantes rempublicam fideliter egerant absque flagitiis favoribusque, etiam absentes illis honorabantur. Eos vero quos rapacitas vicerat, populus conviciis sibilisque notabat. 16. Habes igitur quid vincas, qui vincendo ludis in avaritiam, quæ, radix est omnium malorum (I Tim. VI, 10); nec jam terrenæ, quæ quoduoque modo labuntur, sed cœlestes æternæque alliciant potestates. Si venandi est affectio, habes montes altissimos, cervos velociter apostolorum prophetarumque dicta percurrentes. Habes et in canibus petram, refugium herinaciis et leporibus (Ps. CIII, 18). quos in simplicitate cordis Christus Dominus per suos canes venatur, ut spinis careant delictorum. Si spectandi voluptas est, habes hic aurigam spiritalem Christi Eliam, qui curru igneo usque ad metas pervectus est cœli (IV Reg. II, 11), currusque Pharaonis demersos in profundo (Exod. XIV, 28). In munere habes Danielem sanctum, leonem non ferro sed oratione vincentem (Dan. VI, 22), ursosque vexantes eos qui Elisæum prophetam contumeliis lacesserant (IV Reg II, 24). Habes quoque in sancto spectaculo non mimicas turpitudines, sed Christo sacratas virgines. Habes pantomimorum loco Rebeccæ geminos mystice ludentes ( Gen. XXV, 22). Habes David coram arca saltantem ( II Reg. VI, 5), et nudatum in passione Christum, coram servis et ancillis suis, illa ipsa sua historia exhibentem. Habes postremo fletus planctusque Jeremiæ decantatos, non arte tragica, sed prophetica. 17. Ædificandi si est affectus, habes fabricam mundi, mensuras arcæ (Gen. VI, 14), ambitum tabernaculi (Exod. XXVI, 1, etc.), fastigium templi Salomonis (III Reg. VI, 1, etc.), ipsius per mundum membra Ecclesiæ, quam illa omnia figurabant. Epularum si est delectatio, habes hic Sapientiæ paratam mensam (Prov. IX, i, 2), in qua est panis angelicus, et vitulus saginatus, sobrieque inebrians poculum salutare. Neque flores sancti desunt huic convivio, lilia virginum, continentium violæ, et roseæ coronæ martyrum. Restat, ut arbitror, musicorum voluptas: habes organum ex diversis fistulis sanctorum apostolorum doctorumque omnium aptatum quibusdam accentibus, gravi, acuto et circumflexo, quod musicus ille Dei Spiritus per Verbum tangit, implet et resonat; habes clavem David, qui claudit, et nemo operit; aperit et nemo claudit (Apoc. III, 7): chrismatis oleo et aqua baptismi cuncta consecrans ac decorans. Ad hujus organi suavissimas et dulcissimas voces pervenerunt principes conjuncti psallentibus, in medio adolescentularum tympanistriarum (Ps. LXVII, 26). Et quæ sunt hæc sequitur: In ecclesiis benedicite Dominum. Hæ adolescentulæ Ecclesiæ dum tympanum tangant, id est, pellem mortui animantis extensam in ligno, scilicet Christum crucifixum. Hujus tympani tam magnus sonus totius mundi jam mulcet auditus. 18. Nec decem chordarum psalterium (Ps. CXLIII, 9) huic deest convivio, dum in conclusione centum quinquaginta psalmorum laudant sancti Dominum in sono tubæ, in psalterio et cithara, in tympano et choro, in chordis et organo, in cymbalis bene sonantibus, in cymbalis jubilationis (Ps. CL, 3 seqq.), quoniam omnis spiritus laudat Dominum (Ps. XXVIII, 9). Hæc in templo Dei mei prospiciens, in quo omnis quisque dicit Gloria, quoniam adhuc passiones, quæ per legem sunt, operantur in membris nostris (Rom. VII 5) ut fructum afferant morti, multisque vitiis implicati tenemur in hac vita quæ tota tentatio est (Job. VII 1) sacrificium ex adipibus vitulorum, patriarcharum et prophetarum, caprarum pinguium et arietum, apostolorum ducum gregis, pro peccato animæ meæ, ac mundatione totius hominis mei in hoc libro et confessionem vovi, et in ara contriti cordis immolavi holocausta, non sine incenso orationum omnium sanctorum (Apoc VIII, 4). quibus me ab omni peccato expiari confido. Quiescat invidus lector, ne sicut Cain ferro (Gen. IV, 8), me dente vel lingua percutiat. Filii enim hominum dentes eorum arma et sagittæ, et lingua eorum gladius acutus (Ps. LVI. 5). Si quid autem displicet, si pius est, emendet in misericordia, et arguat in lenitate (Ps. CXL, 5), oretque pro nobis, ut simul in arca inter munda animalia reperti, in cubito perfectionis ejus pariter annexi, charitatem Domini, trinæ majestatis unitatem, supereminentem viam (I Cor. XII, 31), duce gratia, sequamur omnes; eodem manente in nobis, et nobis in illo, a quo omnia, per quem omnia, qui est Deus benedictus in sæcula. Amen (Rom. I, 25; ut, 36).
The peroration and conclusion of this most faithful and most useful book. With the help of God’s grace I have concluded this book, noting forty chapters in each of its first three parts, as the forty days in which Moses, Elijah, and the Lord Jesus kept fasts in the course of this life. For three times forty make a hundred and twenty. Twenty others are added in the half part, of the end of the world, and they make a hundred and forty. Thirteen too are added in the glory of the saints, and they complete a hundred and fifty-three. In this number the great fish, caught in the net of truth, were taken after the Lord’s resurrection, signifying the thousands of the saints whom the Lord, gathering from every race, tribe, and tongue through all time, has consecrated to himself, an infinite number known to him. You have here, spiritual reader, if you love this thing, the first pleasure of fishing; for in this book, as I think, you will find all pleasures and all affections. Come in here, then, young man, and pass your leisure here; play here, and pursue your thoughts. For if perhaps the game of the board invites you, in the one ace you have two and three, fives and sixes, the numbers from which the measures of the ark arise, rolling the dice of the threefold unity; moving the pieces too, white in good works, purple in the passion, as he watches who says: “To the one who conquers I will give a white stone, and on the stone a new name, which no one knows except the one who receives it.” On ivory tablets the names of the proconsuls, written, were read out at Carthage in the forum before the people by the presiding judge under fixed titles, and the citation of the roll was a solemn day. Those who, overcoming avarice, had managed the commonwealth faithfully, without crimes and favoritism, were honored even when absent; but those whom rapacity had conquered, the people marked with abuse and hisses. You have, then, what you may conquer, you who play by conquering avarice, which is the root of all evils; and let no longer earthly powers, which slip away in every manner, but heavenly and eternal ones attract you. If you love hunting, you have the highest mountains, the stags, apostles and prophets swiftly running through their sayings. You have also the rock as refuge for the hedgehogs and the hares, whom Christ the Lord hunts in simplicity of heart through his dogs, so that they may be rid of the thorns of offenses. If you love spectacles, you have here the spiritual charioteer, Christ’s Elijah, who was carried in a fiery chariot to the very goal of heaven, and Pharaoh’s chariots sunk in the deep. For a gladiatorial show you have holy Daniel, conquering the lion not by iron but by prayer, and the bears tearing those who had mocked the prophet Elisha with insults. You have in a holy spectacle not the obscenities of the mime but virgins consecrated to Christ. In place of the pantomimes you have Rebecca’s twins mystically playing. You have David dancing before the ark, and Christ stripped in his passion before his servants and maidservants, displaying that very history of his. You have finally the weeping and laments of Jeremiah, sung not by the tragic art but by the prophetic. If you love building, you have the fabric of the world, the measures of the ark, the circuit of the tabernacle, the pinnacle of Solomon’s temple, and the members of the Church itself throughout the world, which all those things figured. If you take delight in feasts, you have here the table prepared by Wisdom, on which is the bread of angels, and the fatted calf, and the saving cup which soberly makes drunk. Nor are holy flowers lacking at this banquet: the lilies of virgins, the violets of the continent, and the rosy crowns of the martyrs. There remains, I think, the pleasure of music: you have an organ fitted from the various pipes of the holy apostles and of all the teachers, with certain accents, grave, acute, and circumflex, which the musician, the Holy Spirit, touches, fills, and makes resound through the Word; you have the key of David, who shuts and no one opens, opens and no one shuts, consecrating and adorning everything with the oil of chrism and the water of baptism. To the most sweet and pleasant sounds of this organ the princes came, joined with the singers, in the midst of the young women playing timbrels. And what follows? “In the churches bless the Lord.” These young women of the Church play the timbrel, that is, the skin of a dead animal stretched on wood, namely Christ crucified. The great sound of this timbrel now soothes the hearing of the whole world. Nor is the ten-stringed psaltery lacking at this banquet, while in the songs and conclusion of the hundred and fifty psalms they praise the holy Lord with the sound of the trumpet, with psaltery and harp, with timbrel and dance, with strings and organ, with well-sounding cymbals, with cymbals of jubilation, for every spirit praises the Lord. Looking forward to these things in the temple of my God, in which everyone says, Glory: since still the passions which are through the law work in our members, to bear fruit for death, and we are held entangled in many vices in this life, which is all temptation, I have vowed in this book, and with confession, and sacrificed on the altar of a contrite heart, a sacrifice of the fat of calves, of the patriarchs and prophets, of rich goats and rams, of the apostles, the leaders of the flock, for the sin of my soul and the cleansing of my whole man, not without the incense of the prayers of all the saints, by which I trust I have been expiated from all sin. Let the envious reader be quiet, lest, like Cain with iron, he strike with tooth or tongue. For “the sons of men, their teeth are weapons and arrows, and their tongue a sharp sword.” But if anything displeases him, if he is devout, let him correct it in mercy and rebuke it in gentleness, and let him pray for us, that, found together in the ark among the clean animals, joined alike in the cubit of its perfection, we may all follow, grace leading, the love of the Lord, the unity of the threefold majesty, the more excellent way; abiding at the same moment in us and we in him, from whom are all things, through whom are all things, who is God blessed for ever. Amen.
Exod 34:28 (allusion, high confidence) · 1 Kgs 19:8 (allusion, high confidence) · Matt 4:2 (allusion, high confidence) · John 21:11 (allusion, high confidence) · Rev 7:9 (allusion, medium confidence) · Gen 6:15 (allusion, medium confidence) · Rev 2:17 (quotation, high confidence) · 1 Tim 6:10 (quotation, high confidence) · Ps 104:18 (103:18 Vulg.) (quotation, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · Exod 14:27–28 (allusion, high confidence) · Dan 6:22 (allusion, high confidence) · 2 Kgs 2:23–24 (allusion, high confidence) · Gen 25:22 (allusion, high confidence) · 2 Sam 6:14–20 (allusion, high confidence) · Gen 6:14–16 (allusion, medium confidence) · Exod 26:1–37 (allusion, medium confidence) · 1 Kgs 6:1–38 (allusion, medium confidence) · Prov 9:1–5 (allusion, high confidence) · Ps 78:25 (77:25 Vulg.) (allusion, medium confidence) · Luke 15:23 (allusion, medium confidence) · Ps 116:13 (115:13 Vulg.) (allusion, medium confidence) · Rev 3:7 (quotation, high confidence) · Ps 68:25–26 (67:26-Ps Vulg.) (quotation, high confidence) · Ps 144:9 (143:9 Vulg.) (allusion, medium confidence) · Ps 150:3–6 (quotation, high confidence) · Ps 29:9 (28:9 Vulg.) (quotation, medium confidence) · Rom 7:5 (quotation, high confidence) · Job 7:1 (allusion, high confidence) · Ps 66:15 (65:15 Vulg.) (allusion, medium confidence) · Rev 8:4 (allusion, high confidence) · Gen 4:8 (allusion, medium confidence) · Ps 57:4 (56:5 Vulg.) (quotation, high confidence) · Ps 141:5 (140:5 Vulg.) (quotation, high confidence) · 1 Cor 12:31 (quotation, high confidence) · Rom 11:36 (quotation, high confidence) · Rom 1:25 (quotation, high confidence)
Notes and citation
Summary: The author explains the structure of the book (three parts of forty chapters, twenty on the end, thirteen on glory, making 153 like the fish caught after the resurrection) and offers it as a spiritual substitute for every worldly pleasure: games, hunting, shows, building, feasts, and music, ending with a prayer.
- The heading in Migne ascribes the peroration to “Saint Prosper”; the work was printed among Prosper’s works, and its ascription to Quodvultdeus is modern. The total of 153 chapters (John 21:11) does not match the 150 staged sections exactly, because some chapters are merged in the digital text. The account of the reading of the proconsuls’ names at Carthage is a valuable detail of civic life. The peroration’s text is badly damaged and is translated by sense. Migne’s introduction (Admonitio) to the following Chronicle, attached to this section in the digital text, is removed by a logged correction. Sir 32:15–16 (Vulgate 32:15) is echoed in “play here, and pursue your thoughts.”
Notes on the original text
- Digital text corrected (Migne's introduction (Admonitio) to the following Chronicle removed; not part of this work; OCR slip; OCR slip (badly damaged; restored by sense); OCR slip (conjectural)): Peroratio a sancti Prosperi, el conclusio hujus fidelissimi utilissimique libii sui. 13. Juvante alia Dei, hunc conclu i Ibrum trilms ejas primis parubus quadragenacapitula au- notanda, ve ntquadragenos dies, quibus in hujus vitæ curc icolisM yses, Elias et Domnus Jesus jejunia celebrarunt, Ter enimquadraiesdecta centum viginti faciunt. Accedunt ali. viginti, in dimadia tar- te linis mundi, et sunt centum quadragiota. Tredecim quoque in gloria san torum superadduntur, et perficunt centum quin quaguta tria. In quo numero atiilli pisces reti veritatis incoret o, post ne. suriectionem Domini jus tone capti sunt (Joan. XXI 11). II illia sanctorum sigafica ates, quos Domin ex omni genere, tribu, et lingua, per omne tempus congregans, nobis infini um sibi cogattum nume,um consecravit. Habes primam piscardi. voluptatem, si hujus rei amator es, lectors spiritalis præsetum quia; in hoc libro → Peroratio sancti Prosperi, et conclusio hujus fidelissimi utilissimique libri sui. 15. Juvante gratia Dei, hunc conclusi librum, tribus ejus primis partibus quadragena capitula annotanda, velut quadragenos dies, quibus in hujus vitæ curriculo Moyses, Elias et Dominus Jesus jejunia celebrarunt. Ter enim quadragies dicta centum viginti faciunt. Accedunt alia viginti in dimidia parte finis mundi, et sunt centum quadraginta. Tredecim quoque in gloria sanctorum superadduntur, et perficiunt centum quinquaginta tria. In quo numero magni pisces reti veritatis inclusi, post resurrectionem Domini, capti sunt (Joan. XXI, 11), millia sanctorum significantes, quos Dominus ex omni genere, tribu, et lingua, per omne tempus congregans, nobis infinitum, sibi cognitum numerum consecravit. Habes primam piscandi voluptatem, si hujus rei amator es, lector spiritalis, præsertim quia in hoc libro; omnes voluptales omnesque affectiones inevenies. Ingredere ergo huc,adolesceus et huc avocare, hic lude, et ag' conceptiones tuas → omnes voluptates omnesque affectiones invenies. Ingredere ergo huc, adolescens, et hic vacare, hic lude, et age conceptiones tuas; tabulæ tusus invitat, in asse asse uno duo et tria → tabulæ lusus invitat, in asse uno duo et tria; (GenVI, 15) → (Gen. VI, 15); e spectante illo qui cu: Vin- centi dabo culculum. et per calculum nomen novum, quod nemo scit. nisi qui accipu (Apoc. II. 17). In cal- culis eburueis nomina procunsulum → spectante illo qui dicit: Vincenti dabo calculum, et per calculum nomen novum, quod nemo scit, nisi qui accipit (Apoc. II, 17). In calculis eburneis nomina proconsulum; Carthagini iri foro → Carthagini in foro; ctabantur, et erat solemnis dies albi citatio. Di qui avartiam superantes remnubticam fidetuer egerant absque flagi iis favorihusque, etiam abscutes III.s honorabantur → citabantur, et erat solemnis dies albi citatio. Hi qui avaritiam superantes rempublicam fideliter egerant absque flagitiis favoribusque, etiam absentes illis honorabantur; convictis sibilisque notabat 16. Habes igitur quid viticas. qui beruando ludis in Avarittiam VII ce → conviciis sibilisque notabat. 16. Habes igitur quid vincas, qui vincendo ludis in avaritiam, quæ; quæ dix est omnium malorum ( IITim. XI. 10) → radix est omnium malorum (I Tim. VI, 10); cœ- lestes æternæque → cœlestes æternæque; Si venandi est affectio. Iubes montes altissimos → Si venandi est affectio, habes montes altissimos; Habes et ia cames petram. refugium eryciis → Habes et in canibus petram, refugium herinaciis; Chri. stus Dom nns per suos canes venatur, ut spinis careant delletorum → Christus Dominus per suos canes venatur, ut spinis careant delictorum; hales hic aurigam spititalem Christum Eliam. nai corru igneo usque ad metas pervectus → habes hic aurigam spiritalem Christi Eliam, qui curru igneo usque ad metas pervectus; (IV R eg II, II) currusque → (IV Reg. II, 11), currusque; (Exod XIV. 2 ). In munere → (Exod. XIV, 28). In munere; (Dan. VI, 22).ursosque vevantes e qni Elisæum prophetam cotumeliis → (Dan. VI, 22), ursosque vexantes eos qui Elisæum prophetam contumeliis; Habes que in sancto spectaculo non mimicas turpitudines sed Christo acratas vi ginvirgnes. Habes Cabaltistarum loco. Rebeccæ gemnos mystice fudentes → Habes quoque in sancto spectaculo non mimicas turpitudines, sed Christo sacratas virgines. Habes pantomimorum loco Rebeccæ geminos mystice ludentes; coram area saltantem → coram arca saltantem; et pudatum III passio ae Christum, coram servis et ancillis suis, illaipsa sua historia exhibeintem. Habes postremo fletus ptanctusque → et nudatum in passione Christum, coram servis et ancillis suis, illa ipsa sua historia exhibentem. Habes postremo fletus planctusque; 17 Ædificandi si e i aff ctus, habes f.hricam mundi, mensuaras arca (Gen. vi, 14). ambitum tabernactua I, (Exod XXVI, 1, etc. ). fastigum templi Salomonis dit Reg. VI. 1. etc. ). J ipsius per mundum membra Ecclesiæ, quam illa omnia figurabant Epula ut si est delectatio; habes hic Saptentiæ paratam mensau II → 17. Ædificandi si est affectus, habes fabricam mundi, mensuras arcæ (Gen. VI, 14), ambitum tabernaculi (Exod. XXVI, 1, etc.), fastigium templi Salomonis (III Reg. VI, 1, etc.), ipsius per mundum membra Ecclesiæ, quam illa omnia figurabant. Epularum si est delectatio, habes hic Sapientiæ paratam mensam; in qua est paris angelicus, et vitulus saginatus, sobrieque inebraus poculum → in qua est panis angelicus, et vitulus saginatus, sobrieque inebrians poculum; lilia virgnum, commentium violæ → lilia virginum, continentium violæ; Restat. ut arbitror, music rom voluptas: habes organuma ex diversis tistulis sanctorum aputolorum, dectorumque omnum aptatum quibusdum accentibus. gravi, acuto et cir- cumflexo, quodmusicus ide De Spiritus, per Verbum tangit, implet et reso at → Restat, ut arbitror, musicorum voluptas: habes organum ex diversis fistulis sanctorum apostolorum doctorumque omnium aptatum quibusdam accentibus, gravi, acuto et circumflexo, quod musicus ille Dei Spiritus per Verbum tangit, implet et resonat; aperii et nemo claudit (Apoc. III. 7) → aperit et nemo claudit (Apoc. III, 7); dulcissimus voces pervenerunt principes conjuncti psallentibus, in medio adolescentularum tyupanistria- run (Ps. LVVII, 26). Et quæ sunt hæc se qui ur; In ecclesiis bened ed cte Dominum Hæ adolescentulæcce e- siæ dum tympanum tang ant, id est, pellem mortui animantis extensam in ligo. scilicet Christum præ. decim crucifixum. Hujus ty opani → dulcissimas voces pervenerunt principes conjuncti psallentibus, in medio adolescentularum tympanistriarum (Ps. LXVII, 26). Et quæ sunt hæc sequitur: In ecclesiis benedicite Dominum. Hæ adolescentulæ Ecclesiæ dum tympanum tangant, id est, pellem mortui animantis extensam in ligno, scilicet Christum crucifixum. Hujus tympani; 18. Nec decem chordarum psatterium I Ps.CXLIII, 9) huic deest convivio dum in conctusique cestum qunquaginta pslmorum laudant sa aci Dam num in sono tube, in psaiterio et cuh ira. in tympano et choro, in chordis et organo, in cymbalis bene sonantibus, in cymbalis jub lationis CL, 3 scqq. I. quomam omnis spiri us laudat Domi""", (Ps XXVIII, 9). Hæc III templo Dei mei prospiciens in quo omnis quisque dicit. Gloria: II uoniam → 18. Nec decem chordarum psalterium (Ps. CXLIII, 9) huic deest convivio, dum in conclusione centum quinquaginta psalmorum laudant sancti Dominum in sono tubæ, in psalterio et cithara, in tympano et choro, in chordis et organo, in cymbalis bene sonantibus, in cymbalis jubilationis (Ps. CL, 3 seqq.), quoniam omnis spiritus laudat Dominum (Ps. XXVIII, 9). Hæc in templo Dei mei prospiciens, in quo omnis quisque dicit Gloria, quoniam; ut fructauferant morti, multisque vitus impicati tene- mur in hac vita quæ tota tentaio est → ut fructum afferant morti, multisque vitiis implicati tenemur in hac vita quæ tota tentatio est; in hoc libro ct cou fessonem vovi, et in ara contriti cordis immolavi bol consta → in hoc libro et confessionem vovi, et in ara contriti cordis immolavi holocausta; quibus me abomni peccato exptiri sse confido Quiescat invidus lector, ne sicut Catu ferro (Gen. IV,8), ine dente vel lungua percutiat. Filiienim → quibus me ab omni peccato expiari confido. Quiescat invidus lector, ne sicut Cain ferro (Gen. IV, 8), me dente vel lingua percutiat. Filii enim; Si quid autem di Ilicet, si pius est, emendet in inseri. I cordia, et arguat in lenitate (Ps. CXL 5). cretque pro nobis, ut simul in arca inter munda ammalia re- perti, in cubito peffectionis ejus pariter annexi, charit atem Domini, trinæ majestatis unitatem a supereminentem viam ( I Cor. XII. 31), duce gratia, Seq a- mur omnes; codem monento in nobis, et nub inclo A quo omnia, per quem omnia, qui est Deus benedictus in.cecuM → Si quid autem displicet, si pius est, emendet in misericordia, et arguat in lenitate (Ps. CXL, 5), oretque pro nobis, ut simul in arca inter munda animalia reperti, in cubito perfectionis ejus pariter annexi, charitatem Domini, trinæ majestatis unitatem, supereminentem viam (I Cor. XII, 31), duce gratia, sequamur omnes; eodem manente in nobis, et nobis in illo, a quo omnia, per quem omnia, qui est Deus benedictus in sæcula; ADMONITIO IN CHRONICON SEQUENS. Pr oter Chronicon illud sancti Prosperi, quod ad callem genninorum ejus operum exhibuimus. quodque Prospero Aquitano sancti Augustini disciuo omnes, si perpaucos exceperis, libenter tribuunt, prodiit etiam Chronicon aliud, sub nomine Pironis Prosperi a viro eruditissimo Petro Piihæco e manuscripto codice bibliothecæ Sancti Victoris Parisiensis primo in lucem editum. Quod quidem, sicut ordmarium sancti Prosperi Chronic III, ab anno 379 incipiens, ad annum usque 435 protenditur. Aucto i operis istius nomen Prosperi indidet Pithæns (Duchesu. tom. I Hist. Gall.p. 96), motus auctoritate manuscriptorum S geberri et Mariani: sed de suo addit, illud ipsum esse verum Pro peri Chronicum, cujus ita ingenium referre contendu, ut non immerito sibi videatur membrum esse amphoris ejus quod ipsius nomme ab orbe condito ad captam a Wandals R'unam Genadius Massil en is presbyter se legisse testatur; mireturque unde factum sit, ut aliud Chronicon (scilicet antea vulgatum) per consules digestum, hactenus in omnibus Hieronymiani Chronici editionibus Prosperi totulo subjungeretur: quod etsi cum isto non panca habet communta. utpore ad ejudein ætatis histo uum pertiencia, alterius tamen gen i esse facile intelliget, qui utrumque attentius legetit. Equidem non ægre fatebimur Pitrœo, utrumque hoc Chronicon unus ejusdemque auctoris fetum dici non posse. Ali s, ut ait Bucherius (Cycl, p. Nori. Hist. Pelag. II, cap. 15, p. 218), conc. dendum esset, ab uno eodemque ore calidom frigidumque ( ut aimat ) flameo sumul posse prodire. Sed mitum ommino calcum virum eam in opinionem venisse, quod istud Chronicon, etsi valde confusum perturbatumque (quod ipse lubens agnoscu), licet mendis in recta chron dogiæ rationem refertum; in quo vix alquid delibatur de Pelaganis; in quo id unum de Augustino observatur, quod plurima libris innumeris disseruerit; in quo demum ex Augustino orta diertuc Prædestimatorum hæresto, sancto Prospero certo certius ignota, com talem nullibi impugnasse aut retutisse legatur: mitum, inquam, quol tale opus Prospero dignius haberi debeat, ejusqe ingemum magis reterre, quam a terum i lod Chr meon. quod profecto et clarius est, et majori ordine digestum; ex uo lux maxima aspergitur in om tem sancto Augustini et Pelogianæ hærescos storiam, et in quo denique cum maxima venerantionis testificatio e lantantur sanctus Augustinus, sanctusque Leo. qui ambo sancti Prosperi magistri jure merito possunt appelari. Unde in hoc a Pithæi opinione dissentu omnino Jacobus Sirmondus (Prædest. c. 5, p. 31); novumque hoc Chronicon magni Prosperi libris accenseri non patitur. Pithœus vero. cui contrarium pro persuaso erat, Chronici sui auctorem Tironis Prosperi nomine designaverat; etsi solum Prosperi nomen præferrent illi codices manu exarati, unde o disculum istud hauserat. Quod quodem immerito ab ideo factum agnovit Sirmondus (Ibidem) Hine est quod oc Tironis nom o sortitum fuisse non legatur in editiombus a Duchesnio vel Scaligero precuratis. Cum amen hoc Prosperi nomen sine alio addito, videatur sanctissimo gratiæ Christi defensori desegnando nsegratum, vulgo auctor Chronici Pidhœani sub hoc nomine Tironis Prosperi solet notari, ne cum altero Prospero confudi putetur. At vero in oc maxime lapsus est Pithœus, quod præstitit, cum de Prædestmattanis actum est. Etsi enim eo loci legabatur in duobus, quos in manibus habud, manuscriptis: Præde tina orum hæresis,. quæ AB Au- CUSTINO accepisse dicitur initium, his temporibus xerpere exorsa (a); et i II altero tantum horum pro diversa lectione appositum fuerat. AB Atcu TIM L BRIS MALE INTELLECTIS; eademque in Chronico Sigeberti habe- La duc: quo unico argumento sans evincebatur, auctorem operis non Prosperum agnosci debere, sed quemdam sancti Augistini adversarum; et omni fide ind gnum esse, qui hæresim aliquam ab Augustino ortum habuisse dixerit: Pithœus tamen, neglectis manuscriptis, lectionem Sigeberti substituit; quæ licet minus alii scriptori conciltet, tamen nec ipsa a sancto Prospero prodire ull atenus potuit. Unde eliam Sirmondus, cujus intererat Pithœi patrocintun suscipere, ut ejus quem hæresis Prædestinatianæ testem primarium assumpserat, fidem sartatectam tueretur, Pitoœam hac in rc culpare coactus, confessusque esI, ab illo in Chronico suo scribi debuisse, Ab Augustino: ut postea a Philippo Labbeo ediluui habetur, in Bibliotheca nova manuscriptorum, (Lab. BibI. nov. I. I, p. 58 et 59; idem de Script. Eccl. t. II, pag. 260.); etsi ille (quod non facile credat, nisi qui legerit) dubitet adhuc numquid tale Chronicon pro Prosperiano non sit aguoscendum. Nec desunt qui hoc operis Prosperiano nomini suppositum putent (Maug. t. II, p. 519), ut inde tum ipse, tum sanctus Augustinus in contemptum et invidiam venirent. Quæ conjectura nec solidis fundamentis, nec probationibus debitis inniti videtur. Hincmarus enim, quem observant de hoc Chronico tacuisse. aut illud fortasse non noverat, aut certe eo uti aliis de causis noluit. Igitur magis pronum est credere, autillud a Prospero quodam sancti Prosperi gratiae vindicis aemulo concinnatum; aut, cum in primis exemplaribus cujusvis auctoris nomine careret, impositum ei postea fuisse nomeu sancti Prosperi, qui Chronicon ejusdem ætatis scripsisse palam noscebatur; aut denique a Semipelagiano quodam e Provincia, penes quem erat germanum sancii Prosperi Chronicon, illud pro libito mutatum, diminutum, aut interpolatum fuisse: licet forte is homo de illo umquam in lucem emittendo non cogitaret. In hanc ultimam sententiam descenderunt tum Jos. Antelmius dissertatione octava de veris Operibus sanctorum Patrum Leonis et Prosperi, tum doctissimus vuctor Bibliohecæ aucterum oeclesiasticorum (Dupin.) tono IV, in Prospero, quorum judicio adhærendum nos quoque facile credimus. → .
Extrabiblical texts: Sir 32:15-16 (Sirach [in RC, EO, ETH canons]; allusion)
Topics: Games, shows, and the theatre, Hymns and singing
Cite (SBL): Quodvultdeus, Prom. 5.14 (PL 51:855–859; trans. Sophia Scriptura, https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/quodvultdeus-promissionibus/5-14
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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (digital text, badly damaged in places; Migne's notes, headings and admonitions removed by logged corrections; some restored readings marked conjectural). No public-domain or FOTC English exists; re-read against the Latin.